An exposition vpon the Lords prayer Deliuered in certaine sermons, in the cathedrall church of S. Paul. By Henry King Archdeacon of Colchester, and residentiary of the same church.
(1) title page (DIV1) (2) dedication (DIV1) (3) errata (DIV1) (4) exposition (DIV1) └── (5) part (DIV2) └── (6) part (DIV2) └── (7) part (DIV2) └── (8) part (DIV2) └── (9) part (DIV2) └── (10) part (DIV2) └── (11) part (DIV2) └── (12) part (DIV2) └── (13) part (DIV2) └── (14) part (DIV2)
so farre as imitation and our weake Art can counterfeit, are deriued and drawne. The parts are three: First, an Iniunction; Pray. Secondly, a Patterne; Thus. Thirdly, the Persons; Yee.
so Far as imitation and our weak Art can counterfeit, Are derived and drawn. The parts Are three: First, an Injunction; Pray. Secondly, a Pattern; Thus. Thirdly, the Persons; Ye.
av av-j c-acp n1 cc po12 j n1 vmb vvi, vbr vvn cc vvn. dt n2 vbr crd: ord, dt n1; vvb. ord, dt n1; av ord, dt n2; pn22.
From the Iniunction I will obserue three Circumstances. Fi•st, the charge it selfe, that Prayer is ex Praecepto. Secondly, the Necessity of it. Thirdly, the Excellence.
From the Injunction I will observe three circumstances. Fi•st, the charge it self, that Prayer is ex Praecepto. Secondly, the Necessity of it. Thirdly, the Excellence.
Non solùm petere quae desideramus, sed etiam rectè aliquid desiderare, sub praecepto cadit, desiderare sub praecepto charitatis, petere sub praecepto religionis.
Non solùm Peter Quae desideramus, sed etiam rectè Aliquid desiderare, sub praecepto Cadit, desiderare sub praecepto charitatis, Peter sub praecepto Religion.
The Iniunction in this place hath diuers confirmations and ligaments; all which, like so many cords and fastenings, binde it to our memory and obseruation. Clama ad me & exaudiam; Call on me.
The Injunction in this place hath diverse confirmations and ligaments; all which, like so many cords and fastenings, bind it to our memory and observation. Claim ad me & exaudiam; Call on me.
dt n1 p-acp d n1 vhz j n2 cc n2; d r-crq, av-j av d n2 cc n2-vvg, vvb pn31 p-acp po12 n1 cc n1. np1 fw-la pno11 cc fw-la; vvb p-acp pno11.
Watch and pray. Petite & accipietis; Aske, and ye shall haue. So here NONLATINALPHABET, Pray. Nor was this barely giuen in charge, but exemplified by the Author, Christ himselfe.
Watch and pray. Petite & accipietis; Ask, and you shall have. So Here, Pray. Nor was this barely given in charge, but exemplified by the Author, christ himself.
vvb cc vvb. fw-fr cc fw-la; vvb, cc pn22 vmb vhi. av av, vvb. ccx vbds d av-j vvn p-acp n1, cc-acp vvn p-acp dt n1, np1 px31.
My second circumstance concerning the Necessity of Prayer, naturally flowes from this. For if Christ, the Lord and Master, found Prayer an act worthy to exercise him,
My second circumstance Concerning the Necessity of Prayer, naturally flows from this. For if christ, the Lord and Master, found Prayer an act worthy to exercise him,
po11 ord n1 vvg dt n1 pp-f n1, av-j vvz p-acp d. p-acp cs np1, dt n1 cc n1, vvd n1 dt n1 j pc-acp vvi pno31,
how great a necessity is implyed from vs, whose whole composition is nothing else but Wants and Necessities? All which are onely supplyed by our Prayer.
how great a necessity is employed from us, whose Whole composition is nothing Else but Wants and Necessities? All which Are only supplied by our Prayer.
c-crq j dt n1 vbz vvn p-acp pno12, rg-crq j-jn n1 vbz pix av cc-acp vvz cc n2? d r-crq vbr av-j vvd p-acp po12 n1.
Almightie God herein dealing with vs, as those Benefactors whose bountie sets the poore a worke for charitie, not profit, not for any aduantage they meane to make of their labour,
Almighty God herein dealing with us, as those Benefactors whose bounty sets the poor a work for charity, not profit, not for any advantage they mean to make of their labour,
j-jn np1 av vvg p-acp pno12, c-acp d n2 rg-crq n1 vvz dt j dt n1 p-acp n1, xx n1, xx p-acp d n1 pns32 vvb pc-acp vvi pp-f po32 n1,
He that can make himselfe so cheape to giue vnask't, certainly giues that which is not worth taking, else hee would neuer make such haste to be rid of it.
He that can make himself so cheap to give unasked, Certainly gives that which is not worth taking, Else he would never make such haste to be rid of it.
pns31 cst vmb vvi px31 av j pc-acp vvi j, av-j vvz cst r-crq vbz xx j vvg, av pns31 vmd av-x vvi d n1 pc-acp vbi vvn pp-f pn31.
yet will haue those, on whom they confer such fauours, hold them by some seruice, which seruice they will haue acknowledged, by some kinde of homage, by some slight peny-fine, or the like.
yet will have those, on whom they confer such favours, hold them by Some service, which service they will have acknowledged, by Some kind of homage, by Some slight peny-fine, or the like.
av vmb vhi d, p-acp ro-crq pns32 vvb d n2, vvb pno32 p-acp d n1, r-crq n1 pns32 vmb vhi vvn, p-acp d n1 pp-f n1, p-acp d j j, cc dt j.
'Tis true, such paiments as a Pepper-corne or a Peny adde nothing to the reuenew of the Temporall Lord, more than the confession of his right and Royaltie,
It's true, such payments as a Peppercorn or a Penny add nothing to the revenue of the Temporal Lord, more than the Confessi of his right and Royalty,
pn31|vbz j, d n2 p-acp dt n1 cc dt n1 vvb pix p-acp dt n1 pp-f dt j n1, av-dc cs dt n1 pp-f po31 j-jn cc n1,
yet are they of such high consequence to those that hold their estates by them, that to cōtemne one of those little ones, makes their whole fortune escheat into the power of the Lord.
yet Are they of such high consequence to those that hold their estates by them, that to contemn one of those little ones, makes their Whole fortune escheat into the power of the Lord.
av vbr pns32 pp-f d j n1 p-acp d cst vvb po32 n2 p-acp pno32, cst pc-acp vvi crd pp-f d j pi2, vvz po32 j-jn n1 n1 p-acp dt n1 pp-f dt n1.
Such and so great is the necessitie of Prayer. And yet so great is the impudence of the Pelagian, or rather the Deuill, whose feed aduocate he was, to crie downe the vse and exercise of Prayer, which had so often repell'd his assault and foil'd him, that from the proud insolent Sophistrie of Free-will, he would argue it needlesse to trouble God by asking either perseuerance in faith,
Such and so great is the necessity of Prayer. And yet so great is the impudence of the Pelagian, or rather the devil, whose feed advocate he was, to cry down the use and exercise of Prayer, which had so often repelled his assault and foiled him, that from the proud insolent Sophistry of Freewill, he would argue it needless to trouble God by asking either perseverance in faith,
d cc av j vbz dt n1 pp-f n1. cc av av j vbz dt n1 pp-f dt jp, cc av-c dt n1, rg-crq vvb n1 pns31 vbds, pc-acp vvi a-acp dt n1 cc n1 pp-f n1, r-crq vhd av av vvn po31 n1 cc vvn pno31, cst p-acp dt j j n1 pp-f j, pns31 vmd vvi pn31 j pc-acp vvi np1 p-acp vvg d n1 p-acp n1,
An assertion to be hissed at, not answered, being quite contrary to Christs rule, who layes so much weaknesse to our charge, that wee haue not power to thinke well, much lesse to will that which is good, without his assisting grace,
an assertion to be hissed At, not answered, being quite contrary to Christ Rule, who lays so much weakness to our charge, that we have not power to think well, much less to will that which is good, without his assisting grace,
dt n1 pc-acp vbi vvd p-acp, xx vvn, vbg av j-jn p-acp npg1 vvi, r-crq vvz av d n1 p-acp po12 n1, cst pns12 vhb xx n1 pc-acp vvi av, av-d av-dc p-acp n1 cst r-crq vbz j, p-acp po31 vvg n1,
but the dew thereof drops not downe vpon vs, vnlesse first resolued by the breath of our Praiers. Let therefore our Prayers ascend vp vnto him, that so his Grace may descend on vs. Enough to disproue Pelagius, but not to stop the mouth of other Heretikes, who out of the infallibilitie of Gods prescience, would conclude the act of Prayer needlesse.
but the due thereof drops not down upon us, unless First resolved by the breath of our Prayers. Let Therefore our Prayers ascend up unto him, that so his Grace may descend on us Enough to disprove Pelagius, but not to stop the Mouth of other Heretics, who out of the infallibility of God's prescience, would conclude the act of Prayer needless.
cc-acp dt n1 av vvz xx a-acp p-acp pno12, cs ord vvn p-acp dt n1 pp-f po12 n2. vvb av po12 n2 vvb a-acp p-acp pno31, cst av po31 n1 vmb vvi p-acp pno12 av-d pc-acp vvi np1, cc-acp xx pc-acp vvi dt n1 pp-f j-jn n2, r-crq av pp-f dt n1 pp-f npg1 n1, vmd vvi dt n1 pp-f n1 j.
the act of Prayer being necessary to obtaine and impetrate those things at Gods hands, which he in his mercy fore-saw he should bestow vpon vs. This is Saint Augustines opinion, Preces valent ad ea impetranda quae se precantibus concessurum praesciuit.
the act of Prayer being necessary to obtain and impetrate those things At God's hands, which he in his mercy foresaw he should bestow upon us This is Saint Augustine's opinion, Preces valent ad ea impetranda Quae se precantibus concessurum praesciuit.
Since that, in stead of all the abolished sacrifices of the old Law, this only remaines vnto vs. This is our Morning & Euening sacrifice, our cleansing sacrifice,
Since that, in stead of all the abolished Sacrifices of the old Law, this only remains unto us This is our Morning & Evening sacrifice, our cleansing sacrifice,
p-acp d, p-acp n1 pp-f d dt vvn n2 pp-f dt j n1, d av-j vvz p-acp pno12 d vbz po12 n1 cc n1 n1, po12 vvg n1,
It is our Incense offering, Spirituale thymiama. And for the greater glory of it, Carthusian obserues that the stile of Incense is attributed to no other Theologicall vertue so truly, as to Prayer:
It is our Incense offering, Spiritual thymiama. And for the greater glory of it, Carthusian observes that the style of Incense is attributed to no other Theological virtue so truly, as to Prayer:
Such a strong prerogatiue hath Prayer, which God seemes to acknowledge, when with a familiar anger he chides Moses, for that his Prayers hindered the execution of his vengeance vpon Israel:
Such a strong prerogative hath Prayer, which God seems to acknowledge, when with a familiar anger he chides Moses, for that his Prayers hindered the execution of his vengeance upon Israel:
But our Prayers are vnweildy and heauy, witnesse the Disciples singled out to accompany Christ when he prayed in the Garden, who at that time found so heauy a weight of slumber hanging ouer their eye-lids, that they were not able to watch, no not one houre.
But our Prayers Are unwieldy and heavy, witness the Disciples singled out to accompany christ when he prayed in the Garden, who At that time found so heavy a weight of slumber hanging over their eyelids, that they were not able to watch, no not one hour.
p-acp po12 n2 vbr j cc j, vvb dt n2 vvd av pc-acp vvi np1 c-crq pns31 vvd p-acp dt n1, r-crq p-acp d n1 vvd av j dt n1 pp-f n1 vvg p-acp po32 n2, cst pns32 vbdr xx j pc-acp vvi, uh-dx xx crd n1.
As Aaron and Hur were Moses his supporters, so must Faith and Perseuerance be the supports of Prayer; held vp by these, they ascend boldly and without let vnto the Throne of God;
As Aaron and Hur were Moses his supporters, so must Faith and Perseverance be the supports of Prayer; held up by these, they ascend boldly and without let unto the Throne of God;
p-acp np1 cc zz vbdr np1 po31 n2, av vmb n1 cc n1 vbb dt n2 pp-f n1; vvn a-acp p-acp d, pns32 vvb av-j cc p-acp vvi p-acp dt n1 pp-f np1;
Not to insist long on this Encomium of Prayer: It is our scaling Ladder, Oratio iusti penetrat nubes, our Engine of Battery, by which Heauen is besieged and suffers violence (as Christ said.) 'Tis our weapon with which we wound our enemies,
Not to insist long on this Encomium of Prayer: It is our scaling Ladder, Oratio Justi penetrate Clouds, our Engine of Battery, by which Heaven is besieged and suffers violence (as christ said.) It's our weapon with which we wound our enemies,
Oratio hominis res est omnipotentissima (tis Luthers deuout Hyperbole. ) This wrestles with God, as Iacob with the Angell, and will not part without a blessing won from Him.
Oratio hominis Rest est omnipotentissima (this Luthers devout Hyperbole.) This wrestles with God, as Iacob with the Angel, and will not part without a blessing wone from Him.
np1 fw-la fw-la fw-la fw-la (pn31|vbz np1 j n1.) d vvz p-acp np1, p-acp np1 p-acp dt n1, cc vmb xx vvi p-acp dt n1 vvn p-acp pno31.
'Tis the Rudder which keepes our soules steady, in aquis multis, when crosse winds, and the billowes of persecution beat vpon vs. 'Tis the Compasse by which wee saile, when all is clouded, no Starre of comfort shining out vnto vs, this holds vs in the right course till we againe discouer mercy.
It's the Rudder which keeps our Souls steady, in aquis multis, when cross winds, and the billows of persecution beatrice upon us It's the Compass by which we sail, when all is clouded, no Star of Comfort shining out unto us, this holds us in the right course till we again discover mercy.
To answer which request of theirs, he dictates vnto them this manner of praying. Prescription is a good warrant, and therefore hee prayes best that prayes by Precedent.
To answer which request of theirs, he dictates unto them this manner of praying. Prescription is a good warrant, and Therefore he prays best that prays by Precedent.
p-acp n1 r-crq n1 pp-f png32, pns31 vvz p-acp pno32 d n1 pp-f vvg. n1 vbz dt j n1, cc av pns31 vvz av-js cst vvz p-acp n1.
I doe not know what should induce them, vnlesse out of a iealousie lest any should finde out a Newer or Narrower path to Heauen than themselues, they thus forsake the Churches beaten road.
I do not know what should induce them, unless out of a jealousy lest any should find out a Newer or Narrower path to Heaven than themselves, they thus forsake the Churches beaten road.
pns11 vdb xx vvi r-crq vmd vvi pno32, cs av pp-f dt n1 cs d vmd vvi av dt jc cc jc n1 p-acp n1 cs px32, pns32 av vvi dt n2 vvn n1.
For my part, I must needs suspect that these sudden vnsetled fits of praying, that take men like quames, cannot but argue some kinde of crazinesse and distemper,
For my part, I must needs suspect that these sudden unsettled fits of praying, that take men like quames, cannot but argue Some kind of craziness and distemper,
p-acp po11 n1, pns11 vmb av vvi cst d j j-vvn n2 pp-f vvg, cst vvb n2 av-j n2, vmbx p-acp vvi d n1 pp-f n1 cc n1,
And Dauid refused to offer vnto God a gift which cost him nothing. Why then any should presume to tender him a raw vnseasoned meditation that cost no paines nor study in the shaping of it,
And David refused to offer unto God a gift which cost him nothing. Why then any should presume to tender him a raw unseasoned meditation that cost no pains nor study in the shaping of it,
In contempt of both which, howeuer some giddy separated men preferre their owne phantasies, not onely reiecting our Common Prayer, but euen Christs Prayer also;
In contempt of both which, however Some giddy separated men prefer their own fantasies, not only rejecting our Common Prayer, but even Christ Prayer also;
p-acp n1 pp-f d r-crq, c-acp d j j-vvn n2 vvb po32 d n2, xx av-j vvg po12 j n1, cc-acp av npg1 n1 av;
for all this, I hope there are none here sowred with that Leauen, or that need to bee perswaded whether a stolne and ignorant Conuenticle should sway more in this point,
for all this, I hope there Are none Here soured with that Leaven, or that need to be persuaded whither a stolen and ignorant Conventicle should sway more in this point,
c-acp d d, pns11 vvb pc-acp vbr pix av vvn p-acp d n2, cc d n1 pc-acp vbi vvn cs dt j-vvn cc j n1 vmd vvi av-dc p-acp d n1,
Hugo Cardinal. depriues, in his iudgement, such factious men as these, of either vnderstanding or reference to Christ, Stulti quia non sic orant vt docuit Christus, nec sunt Christi.
Hugo Cardinal. deprives, in his judgement, such factious men as these, of either understanding or Referente to christ, Stulti quia non sic Orant vt Doctrine Christus, nec sunt Christ.
np1 n1. vvz, p-acp po31 n1, d j n2 c-acp d, pp-f d n1 cc n1 p-acp np1, fw-la fw-la fw-la fw-la j fw-la n1 fw-la, fw-la fw-la fw-la.
yet all will grant, he workes truest that workes from a Copie. And though a voluntary exprest vpon an Instrument, shew the sufficiency of the Musician;
yet all will grant, he works Truest that works from a Copy. And though a voluntary expressed upon an Instrument, show the sufficiency of the Musician;
av d vmb vvi, pns31 vvz av-js cst vvz p-acp dt n1. cc cs dt j-jn vvn p-acp dt n1, vvb dt n1 pp-f dt n1;
I preiudice no mans gift, and let me aduise no man so much to preiudice this excellent gift of Christs Prayer, as to exalt his owne Meditations aboue it.
I prejudice no men gift, and let me advise no man so much to prejudice this excellent gift of Christ Prayer, as to exalt his own Meditations above it.
pns11 n1 av-dx ng1 n1, cc vvb pno11 vvi dx n1 av av-d p-acp n1 d j n1 pp-f npg1 n1, a-acp pc-acp vvi po31 d n2 p-acp pn31.
My second obseruation was, the shortnesse of Christs Prayer: who hauing found fault with the multitude of words vsed by the Heathen, vers. 7. takes order to mend it in his patterne.
My second observation was, the shortness of Christ Prayer: who having found fault with the multitude of words used by the Heathen, vers. 7. Takes order to mend it in his pattern.
It consists not with the modesty of Faith, nay, in the iudgement of Saint Chrysostome, such a tumultuous suit to God is rather an act of Impudence then Deuotion.
It consists not with the modesty of Faith, nay, in the judgement of Saint Chrysostom, such a tumultuous suit to God is rather an act of Impudence then Devotion.
Why then shouldest thou assault his eare with superfluitie of speech? vnlesse thou doubtest he heares thee so seldome, that when thou art speaking thou wilt be sure to say enough to him.
Why then Shouldst thou assault his ear with superfluity of speech? unless thou doubtest he hears thee so seldom, that when thou art speaking thou wilt be sure to say enough to him.
Or thinkest thou God is asleepe, and must be waked with loud clamour? Or doest thou distrust his apprehension that he vnderstands thee not at first sight,
Or Thinkest thou God is asleep, and must be waked with loud clamour? Or dost thou distrust his apprehension that he understands thee not At First sighed,
cc vv2 pns21 np1 vbz j, cc vmb vbi vvn p-acp j n1? cc vd2 pns21 vvi po31 n1 cst pns31 vvz pno21 xx p-acp ord n1,
or cannot construe the meaning of thy petition without a long paraphrase? Like him Saint Chrysostome reprehends, Qui orat vt Deo quasi ignoranti suam necessitatem exponat, who prayed in such a forme of language,
or cannot construe the meaning of thy petition without a long Paraphrase? Like him Saint Chrysostom reprehends, Qui Orat vt God quasi ignoranti suam necessitatem Exponat, who prayed in such a Form of language,
'Tis best therefore, in opening the complaint, to vse but few words in Prayer, considering (as Saint Hierome speakes) Nos non Narratores esse sed rogatores, we come not to present God with a Narration,
It's best Therefore, in opening the complaint, to use but few words in Prayer, considering (as Saint Jerome speaks) Nos non Narratores esse sed rogatores, we come not to present God with a Narration,
for, saith Saint Augustine, Multum loqui est in orando rem necessariam superfluis agere verbis; He that talkes much in his prayer, is a bad performer of a good action;
for, Says Saint Augustine, Multum loqui est in Praying remembering Necessariam superfluis agere verbis; He that talks much in his prayer, is a bad performer of a good actium;
I exhort all to frequent Prayer, Mane, Meridie, Vesperi, for so often Dauid prayed, at Morning, Mid-day, and Night: and our Sauiour Christ, we reade, Tertio abiuit, prayed thrise in the Garden within a very short space;
I exhort all to frequent Prayer, Mane, Meridie, Evening, for so often David prayed, At Morning, Midday, and Night: and our Saviour christ, we read, Tertio abiuit, prayed thrice in the Garden within a very short Molle;
pns11 vvb d p-acp j n1, n1, n1, np1, p-acp av av np1 vvd, p-acp n1, n1, cc n1: cc po12 n1 np1, pns12 vvb, fw-la fw-la, vvd av p-acp dt n1 p-acp dt j j n1;
than a whole peece of their vneuen, ill-spunne meditations, that follow his Tenets. Dicuntur fratres in Aegypto crebras orationes habere, sed breuissimas:
than a Whole piece of their uneven, ill-spunne meditations, that follow his Tenets. Dicuntur Brothers in Egypt Crebras orationes habere, sed breuissimas:
which practise he commends to vs: this being most consonant to the Wisemans speech; God is in heauen aboue, and thou vpon earth, therefore let thy words be few. Pray yee.
which practice he commends to us: this being most consonant to the Wiseman's speech; God is in heaven above, and thou upon earth, Therefore let thy words be few. Pray ye.
r-crq n1 pns31 vvz p-acp pno12: d vbg av-ds j p-acp dt ng1 n1; np1 vbz p-acp n1 a-acp, cc pns21 p-acp n1, av vvb po21 n2 vbb d. vvb pn22.
and gifts of the Spirit infused, thought it no disparagement to be directed and tied to a paterne, I doe not see why any of meaner endowments should thinke themselues too wise to learne of Christ,
and Gifts of the Spirit infused, Thought it no disparagement to be directed and tied to a pattern, I do not see why any of meaner endowments should think themselves too wise to Learn of christ,
cc n2 pp-f dt n1 vvd, vvd pn31 dx n1 pc-acp vbi vvn cc vvn p-acp dt n1, pns11 vdb xx vvi c-crq d pp-f jc n2 vmd vvi px32 av j pc-acp vvi pp-f np1,
The best that liues vpon the earth, though he can boast neuer so neere an alliance to Christ, hath need of praier, else all his goodnesse can be no Supersedeas for temptations.
The best that lives upon the earth, though he can boast never so near an alliance to christ, hath need of prayer, Else all his Goodness can be no Supersedeas for temptations.
dt js cst vvz p-acp dt n1, cs pns31 vmb vvi av av av-j dt n1 p-acp np1, vhz n1 pp-f n1, av d po31 n1 vmb vbi dx fw-la p-acp n2.
how oft then falls he, that hath no claime to righteousnesse, nor any title but what is deriued from his sinnes? He therefore that is fallen, must pray that he may rise,
how oft then falls he, that hath no claim to righteousness, nor any title but what is derived from his Sins? He Therefore that is fallen, must pray that he may rise,
c-crq av av vvz pns31, cst vhz dx n1 p-acp n1, ccx d n1 cc-acp q-crq vbz vvn p-acp po31 n2? pns31 av cst vbz vvn, vmb vvi cst pns31 vmb vvi,
An intermittent pulse is one of the fore-runners of death, and a cessation from Prayer, which is the Soules pulse, shewing all her sicke distempers, wants and grieuances, is the argument of a desperat forlorne condition.
an intermittent pulse is one of the forerunners of death, and a cessation from Prayer, which is the Souls pulse, showing all her sick distempers, Wants and grievances, is the argument of a desperate forlorn condition.
dt j n1 vbz pi pp-f dt n2 pp-f n1, cc dt n1 p-acp n1, r-crq vbz dt n2 n1, vvg d po31 j n2, n2 cc n2, vbz dt n1 pp-f dt j j-vvn n1.
Therefore the Apostle exhorts vs to pray, sine intermissione, continually without any stop or intermission. In what state soeuer thou art, sicke or in health, 'tis fit thou pray:
Therefore the Apostle exhorts us to pray, sine intermission, continually without any stop or intermission. In what state soever thou art, sick or in health, it's fit thou pray:
av dt n1 vvz pno12 pc-acp vvi, fw-la n1, av-j p-acp d n1 cc n1. p-acp r-crq n1 av pns21 vb2r, j cc p-acp n1, pn31|vbz j pns21 vvb:
Do'st thou want? why pray that thou mayst be supplied. Do'st thou abound? yet doe not like the Horsleach, being full, straight fall off, but pray still;
Dost thou want? why pray that thou Mayest be supplied. Dost thou abound? yet do not like the Horse-leech, being full, straight fallen off, but pray still;
vd2 pns21 vvi? q-crq vvb cst pns21 vm2 vbi vvn. vd2 pns21 vvi? av vdb xx av-j dt n1, vbg j, av vvb a-acp, cc-acp vvb av;
Therefore I say, as was said to Israel, When thou shalt passe the Riuer, and God shall bring thee into a Land that flowes with milke and hony, giue thee an exalted full fortune, still empty thy bosome in thanksgiuing vnto him,
Therefore I say, as was said to Israel, When thou shalt pass the River, and God shall bring thee into a Land that flows with milk and honey, give thee an exalted full fortune, still empty thy bosom in thanksgiving unto him,
because the Day of the Lord comes stealing on like a theefe in the night (who can tell whether hac nocte, this approaching night) let vs all conclude this our euening Sacrifice with humble and hearty prayers vnto Almighty God, that at the comming of the Bride-groome (which cannot now be farre off) we may not be surprised sleeping,
Because the Day of the Lord comes stealing on like a thief in the night (who can tell whither hac nocte, this approaching night) let us all conclude this our evening Sacrifice with humble and hearty Prayers unto Almighty God, that At the coming of the Bridegroom (which cannot now be Far off) we may not be surprised sleeping,
p-acp dt n1 pp-f dt n1 vvz vvg a-acp av-j dt n1 p-acp dt n1 (r-crq vmb vvi cs fw-la fw-la, d j-vvg n1) vvb pno12 d vvi d po12 n1 n1 p-acp j cc j n2 p-acp j-jn np1, cst p-acp dt n-vvg pp-f dt n1 (r-crq vmbx av vbi av-j a-acp) pns12 vmb xx vbi vvn vvg,
but being furnisht with Oile in our Lamps, our eye-lids waking, wee may enter in with him, that when the last euerlasting night of this world shall come, we may in the morning of the next world rise to a life that shall know no end. Amen.
but being furnished with Oil in our Lamps, our eyelids waking, we may enter in with him, that when the last everlasting night of this world shall come, we may in the morning of the next world rise to a life that shall know no end. Amen.
Of which, before I take a strict view, like men arriued at some curious building, who first examine the situation and modell, giue me leaue a little to fix my contemplation on the outward parts of this Fabricke, to consider the Forme of the Prayer, before I open the Matter.
Of which, before I take a strict view, like men arrived At Some curious building, who First examine the situation and model, give me leave a little to fix my contemplation on the outward parts of this Fabric, to Consider the Form of the Prayer, before I open the Matter.
This is the Psalmists method, who being to discourse of Sion, and make a spirituall corography and description of the beauty thereof, directs the eye of the beholder first to the walls and battlements, to walke round about the out-works,
This is the Psalmists method, who being to discourse of Sion, and make a spiritual corography and description of the beauty thereof, directs the eye of the beholder First to the walls and battlements, to walk round about the outworks,
d vbz dt n2 n1, r-crq vbg p-acp n1 pp-f np1, cc vvi dt j n1 cc n1 pp-f dt n1 av, vvz dt n1 pp-f dt n1 ord p-acp dt n2 cc n2, pc-acp vvi av-j p-acp dt n2,
If Salomon should haue built only a faire Porch, or a beautifull Gate, and a Temple disproportionate to his Porch, he had then drawne mens Religion into their eyes,
If Solomon should have built only a fair Porch, or a beautiful Gate, and a Temple disproportionate to his Porch, he had then drawn men's Religion into their eyes,
cs np1 vmd vhi vvn av-j dt j n1, cc dt j n1, cc dt n1 j p-acp po31 n1, pns31 vhd av vvn ng2 n1 p-acp po32 n2,
Happily by describing the Courts, and Gates, and Porch of this rare Building, erected by a greater then Salomon, my discourse may attaine that good effect to prepare your piety for the entrance into it.
Happily by describing the Courts, and Gates, and Porch of this rare Building, erected by a greater then Solomon, my discourse may attain that good Effect to prepare your piety for the Entrance into it.
av-j p-acp vvg dt n2, cc n2, cc n1 pp-f d j n1, vvn p-acp dt jc cs np1, po11 n1 vmb vvi d j n1 pc-acp vvi po22 n1 p-acp dt n1 p-acp pn31.
The outside of it comprehends enough to exercise your attention, as the Landskip of Ierusalem contained matter to hold the eyes of those that most curiously looked vpon it.
The outside of it comprehends enough to exercise your attention, as the Landskip of Ierusalem contained matter to hold the eyes of those that most curiously looked upon it.
dt n1-an pp-f pn31 vvz d pc-acp vvi po22 n1, c-acp dt n1 pp-f np1 vvn n1 pc-acp vvi dt n2 pp-f d d av-ds av-j vvn p-acp pn31.
So consider this Prayer as it now lies all together, the plates, and ioints, and seuerall matters, make but one Christian Buckler to ward and auert all necessities that may befall vs;
So Consider this Prayer as it now lies all together, the Plataea, and Joints, and several matters, make but one Christian Buckler to ward and avert all necessities that may befall us;
av vvb d n1 c-acp pn31 av vvz d av, dt n2, cc n2, cc j n2, vvb p-acp crd np1 n1 pc-acp vvi cc vvi d n2 cst vmb vvi pno12;
If I would insist vpon the allusion to the number of these Petitions, I might compare this whole Prayer to the constellation of the Pleiades, or seuen starres in Heauen;
If I would insist upon the allusion to the number of these Petitions, I might compare this Whole Prayer to the constellation of the Pleiades, or seuen Stars in Heaven;
cs pns11 vmd vvi p-acp dt n1 p-acp dt n1 pp-f d n2, pns11 vmd vvi d j-jn n1 p-acp dt n1 pp-f dt np1, cc crd n2 p-acp n1;
Or to the seuen starres in the right hand of the Sonne of Man, being fit Lights and Tapers for the seuen golden Candlesticks there mentioned, to be set vp in those seuen Churches, and not in them alone,
Or to the seuen Stars in the right hand of the Son of Man, being fit Lights and Tapers for the seuen golden Candlesticks there mentioned, to be Set up in those seuen Churches, and not in them alone,
cc p-acp dt crd n2 p-acp dt j-jn n1 pp-f dt n1 pp-f n1, vbg j n2 cc n2 p-acp dt crd j n2 a-acp vvn, pc-acp vbi vvn a-acp p-acp d crd n2, cc xx p-acp pno32 av-j,
others for Heauenly and Eternall, as the three first, Hallowed be thy Name, and thy Kingdome come, &c. Saint Augustine hath taken their iust Height and Motion, Tres petitiones superiores aeternae sunt, quatuor sequentes ad hanc vitam pertinent.
Others for Heavenly and Eternal, as the three First, Hallowed be thy Name, and thy Kingdom come, etc. Saint Augustine hath taken their just Height and Motion, Tres Petitiones Superiores aeternae sunt, quatuor Sequentes ad hanc vitam pertinent.
n2-jn p-acp j cc j, p-acp dt crd ord, vvn vbb po21 n1, cc po21 n1 vvn, av n1 np1 vhz vvn po32 j n1 cc n1, fw-la fw-la fw-la fw-la fw-la, fw-la n2 fw-la fw-la fw-la j.
I purpose not to inlarge my Discourse by commending the perfection and dignity of the seuenth number, which some gather out of Naamans command, to wash seuen times in Iordan: or as Lyra vpon that place, Reuertere septem vicibus, when Elias bade his seruant goe seuen times and looke towards the Sea,
I purpose not to enlarge my Discourse by commending the perfection and dignity of the Seventh number, which Some gather out of Naamans command, to wash seuen times in Iordan: or as Lyram upon that place, Reuertere September vicibus, when Elias bade his servant go seuen times and look towards the Sea,
pns11 vvb xx pc-acp vvi po11 n1 p-acp vvg dt n1 cc n1 pp-f dt ord n1, r-crq d vvb av pp-f np1 vvb, pc-acp vvi crd n2 p-acp np1: cc p-acp n1 p-acp d n1, fw-mi fw-la fw-la, c-crq np1 vvd po31 n1 vvi crd n2 cc vvb p-acp dt n1,
So saith Lyra, Post septem Christi mysteria, after the seuen Mysteries of our Sauiour, viz. His Conception, Birth, Baptisme, Preaching, Passion, Resurrection, Ascension;
So Says Lyra, Post September Christ Mysteries, After the seuen Mysteres of our Saviour, viz. His Conception, Birth, Baptism, Preaching, Passion, Resurrection, Ascension;
In Dignitate, Breuitate, Foecunditate, the Dignity, Breuity, and Fulnesse. For the Dignity, Christ was the Author of it, Qui fecit viuere docuit orare.
In Dignitate, Breuitate, Foecunditate, the Dignity, Brevity, and Fullness. For the Dignity, christ was the Author of it, Qui fecit viuere Doctrine orare.
For the Briefenesse of it, Saint Cyprian saith, this is that verbum breuians, short compendious Oration promised in Esay to the world, Quoniam sermonem breuiatum faciet Deus in toto orbe terrae.
For the Briefness of it, Saint Cyprian Says, this is that verbum breuians, short compendious Oration promised in Isaiah to the world, Quoniam sermonem breuiatum faciet Deus in toto orbe terrae.
one is, that it might be more portable in our memories, vt in doctrina coelesti discentium memoria non laboraret, that so it might bee sooner learn't and oftner repeated, that he who daily vses it might not thinke it tedious,
one is, that it might be more portable in our memories, vt in Doctrina Coelesti discentium memoria non laboraret, that so it might be sooner learnt and oftener repeated, that he who daily uses it might not think it tedious,
pi vbz, cst pn31 vmd vbi av-dc j p-acp po12 n2, fw-la p-acp fw-la fw-la fw-la fw-la fw-la fw-la, cst av pn31 vmd vbi av-c vvn cc av-c vvn, cst pns31 r-crq av-j vvz pn31 vmd xx vvi pn31 j,
Therefore Saint Augustine giues a strict charge that young children should first of all learne this Prayer, being no burden at all to their memory or capacity.
Therefore Saint Augustine gives a strict charge that young children should First of all Learn this Prayer, being no burden At all to their memory or capacity.
av n1 np1 vvz dt j n1 cst j n2 vmd ord pp-f d vvb d n1, vbg dx n1 p-acp d p-acp po32 n1 cc n1.
The last reason for its shortnesse, is to shew vs, the most wordy voluminous Prayers are not euer the best, or soonest heard by God Alexander Hales summes vp all the commodities of it thus shortned together;
The last reason for its shortness, is to show us, the most wordy voluminous Prayers Are not ever the best, or soonest herd by God Alexander Hales sums up all the commodities of it thus shortened together;
dt ord n1 p-acp po31 n1, vbz pc-acp vvi pno12, dt av-ds uh j n2 vbr xx av dt js, cc av-s vvn p-acp np1 np1 vvz n2 p-acp d dt n2 pp-f pn31 av vvd av;
Ob illius breuitatem facilius scitur, melius retinetur, frequentius iteratur, minus fastidit orantem, cito exaudiri innuit, plus affectu quam ore orandum esse insinuat, ignorantem incusat.
Ob Illius breuitatem Facilius scitur, Better retinetur, frequentius iteratur, minus fastidit orantem, Quick exaudiri innuit, plus affectu quam over Orandum esse insinuate, ignorantem incusat.
Vniuersa quae à Domino licitè desiderari possunt & postulari his petitionibus continentur: And this is the Exception which the Brownists take against it, because 'tis so ample.
Vniuersa Quae à Domino licitè desiderari possunt & postulari his petitionibus continentur: And this is the Exception which the Brownists take against it, Because it's so ample.
fw-la fw-la fw-fr fw-la fw-fr fw-la fw-la cc fw-la png31 fw-la fw-la: cc d vbz dt n1 r-crq dt n2 vvb p-acp pn31, c-acp pn31|vbz av j.
If you run thorow all the prayers of good men and Prophets set downe in the Scripture, all the seuerall Petitions in the Psalmes, You shall finde (saith he) none of them but may be reduced to these seuen Petitions,
If you run thorough all the Prayers of good men and prophets Set down in the Scripture, all the several Petitions in the Psalms, You shall find (Says he) none of them but may be reduced to these seuen Petitions,
cs pn22 vvb p-acp d dt n2 pp-f j n2 cc n2 vvn a-acp p-acp dt n1, d dt j n2 p-acp dt n2, pn22 vmb vvi (vvz pns31) pix pp-f pno32 cc-acp vmb vbi vvn p-acp d crd n2,
when Christ sayes, Pater clarifica nomen tuum; what is it else but Hallowed be thy name? When the Psalmist cries, Ostende nobis faciem; Shew vs the light of thy countenance;
when christ Says, Pater Clarify Nome tuum; what is it Else but Hallowed be thy name? When the Psalmist cries, Ostend nobis Face; Show us the Light of thy countenance;
and not them only, but euen all Christian discipline, as Tertullian writes: for which cause he stiles it Breuiarium totius Euangelij; the Abridgement of the whole Gospell.
and not them only, but even all Christian discipline, as Tertullian writes: for which cause he stile it Breuiarium totius Evangelist; the Abridgement of the Whole Gospel.
cc xx pno32 av-j, cc-acp av d njp n1, c-acp np1 vvz: p-acp r-crq n1 pns31 vvz pn31 np1 fw-la np2; dt n1 pp-f dt j-jn n1.
So that as septem-flua flumina Nili; the seuen Armes of Nilus watered and made fertill all Aegypt; so doth this Prayer, springing from seuen Petitions, which are Deprecatiuae, or Optatiuae, water the whole Christian world, preuenting and deprecating all mishaps, and supplying our wants.
So that as septem-flua flumina Nili; the seuen Arms of Nilus watered and made fertile all Egypt; so does this Prayer, springing from seuen Petitions, which Are Deprecatiuae, or Optatiuae, water the Whole Christian world, preventing and deprecating all mishaps, and supplying our Wants.
av cst p-acp j fw-la np1; dt crd n2 pp-f np1 vvd cc vvd j d np1; av vdz d n1, vvg p-acp crd n2, r-crq vbr np1, cc fw-la, n1 dt j-jn njp n1, vvg cc vvg d n2, cc vvg po12 n2.
from hence doth euery Starre, euery faithfull seruant and Confessor of Christ (for they are Incarnate Starres) borrow a ray of light to illuminate and sanctifie the body of his meditations.
from hence does every Star, every faithful servant and Confessor of christ (for they Are Incarnate Stars) borrow a ray of Light to illuminate and sanctify the body of his meditations.
p-acp av vdz d n1, d j n1 cc n1 pp-f np1 (c-acp pns32 vbr j n2) vvb dt n1 pp-f n1 pc-acp vvi cc vvi dt n1 pp-f po31 n2.
This Prayer is a Quintessence extracted by the greatest Chymist that euer was, from Him that brought Nature out of Chaos, Separated Light from Darknesse,
This Prayer is a Quintessence extracted by the greatest Chemist that ever was, from Him that brought Nature out of Chaos, Separated Light from Darkness,
d n1 vbz dt n1 vvn p-acp dt js n1 cst av vbds, p-acp pno31 cst vvd n1 av pp-f n1, vvn n1 p-acp n1,
And when the Father acknowledges his Sonnes words in our Prayers, hee will acknowledge and ratifie that promise, which through him he made vnto vs, that whatsoeuer we should aske him in his sonnes name should not be denied.
And when the Father acknowledges his Sons words in our Prayers, he will acknowledge and ratify that promise, which through him he made unto us, that whatsoever we should ask him in his Sons name should not be denied.
cc c-crq dt n1 vvz po31 ng1 n2 p-acp po12 n2, pns31 vmb vvi cc vvi d n1, r-crq p-acp pno31 pns31 vvd p-acp pno12, cst r-crq pns12 vmd vvi pno31 p-acp po31 ng1 n1 vmd xx vbi vvn.
A Subscription or Vnder-writing found in the latter part of the thirteenth verse, and immediatly following the last Petition whereunto it is ioyned, For thine is the kingdome, the power and the glory for euer.
A Subscription or Underwriting found in the latter part of the thirteenth verse, and immediately following the last Petition whereunto it is joined, For thine is the Kingdom, the power and the glory for ever.
dt n1 cc j vvn p-acp dt d n1 pp-f dt ord n1, cc av-j vvg dt ord vvb c-crq pn31 vbz vvn, p-acp png21 vbz dt n1, dt n1 cc dt n1 c-acp av.
My Text is the Endorsement, the Superscription, or it is the Exordium of the Prayer, wherein as Rhetoricians vse first of all, Captare beneuolentiam, to implore the Attention and Beneuolence of their Auditors:
My Text is the Endorsement, the Superscription, or it is the Exordium of the Prayer, wherein as Rhetoricians use First of all, Capture beneuolentiam, to implore the Attention and Benevolence of their Auditors:
Dic mihi si velis hominem rogare & sic incipias, Da mihi quod peto, nonne arrogans videtur oratio? If thou begin a Petition with this homely phrase, and in this peremptory manner, Giue mee what I require, can it auoid the censure of rudenesse? as if thou cam'st to command, not intreat,
Die mihi si velis hominem Rogare & sic incipias, Dam mihi quod peto, nonne arrogans videtur oratio? If thou begin a Petition with this homely phrase, and in this peremptory manner, Give me what I require, can it avoid the censure of rudeness? as if thou camest to command, not entreat,
This kinde of acknowledgement is Ad plus dandum inuitatio; a fit preparing of his fauour: and we inuite him to grant againe, when we reuiue what already he hath done.
This kind of acknowledgement is Ad plus dandum inuitatio; a fit preparing of his favour: and we invite him to grant again, when we revive what already he hath done.
d n1 pp-f n1 vbz fw-la fw-fr fw-la fw-la; dt j vvg pp-f po31 n1: cc pns12 vvb pno31 pc-acp vvi av, c-crq pns12 vvb r-crq av pns31 vhz vdn.
Good cause then had our Sauiour to lay the ground of our Petitions on Gods fatherly care and loue to vs, by bidding vs cry Our Father. That as Orators,
Good cause then had our Saviour to lay the ground of our Petitions on God's fatherly care and love to us, by bidding us cry Our Father. That as Orators,
And let mee tell those men who haue such an vnlearned conceit of Gods seruice, that they thinke it a trespasse of high nature to staine their Discourses with a Latine sentence,
And let me tell those men who have such an unlearned conceit of God's service, that they think it a trespass of high nature to stain their Discourses with a Latin sentence,
yet none can deny, but that an eloquent Meditation, so it be not affected, and so it doe not Exercendae linguae magis operam dare quam menti mundandae, is acceptable both to God and Men.
yet none can deny, but that an eloquent Meditation, so it be not affected, and so it do not Exercendae linguae magis Operam Dare quam menti mundandae, is acceptable both to God and Men.
av pix vmb vvi, cc-acp cst dt j n1, av pn31 vbb xx vvn, cc av pn31 vdz xx fw-la fw-la fw-la n1 n1 fw-la fw-la fw-la, vbz j av-d p-acp np1 cc n2.
The practick perfection of which Eloquence he hath declar'd in nothing more then in this Prayer, which in a narrow compasse comprehends the summe of all Oratory; Breuity, and Elegance, and Perspicuity.
The practic perfection of which Eloquence he hath declared in nothing more then in this Prayer, which in a narrow compass comprehends the sum of all Oratory; Brevity, and Elegance, and Perspicuity.
dt j-jn n1 pp-f r-crq n1 pns31 vhz vvd p-acp pix av-dc cs p-acp d n1, r-crq p-acp dt j n1 vvz dt n1 pp-f d n1; n1, cc n1, cc n1.
Pater Noster. It may be askt who is here meant by Pater, whether the word be taken Notionaliter, and Personaliter, for God the Father, the first Person in the Trinity;
Pater Noster. It may be asked who is Here meant by Pater, whither the word be taken Notionaliter, and Personaliter, for God the Father, the First Person in the Trinity;
fw-la fw-la. pn31 vmb vbi vvn r-crq vbz av vvn p-acp fw-la, cs dt n1 vbb vvn fw-la, cc fw-la, p-acp np1 dt n1, dt ord n1 p-acp dt np1;
or Essentialiter, essentially, as it is refer'd vnto the creature made and conserued by God, in which sense it appertaines to the whole Trinity, Tota enim Trinitas, Pater, Filius, Spiritus Sanctus, vnus Pater est,
or Essentialiter, essentially, as it is referred unto the creature made and conserved by God, in which sense it appertains to the Whole Trinity, Tota enim Trinitas, Pater, Filius, Spiritus Sanctus, vnus Pater est,
In the beginning, it was the Trinity which fathered all mankind, Faciamus hominem, which originall title of Sonne to that Father, Man might still haue preseru'd, had he not by his wilfull disobedience made a forfeiture of it.
In the beginning, it was the Trinity which fathered all mankind, Faciamus hominem, which original title of Son to that Father, Man might still have preserved, had he not by his wilful disobedience made a forfeiture of it.
p-acp dt n1, pn31 vbds dt np1 q-crq vvn d n1, fw-la fw-la, r-crq j-jn n1 pp-f n1 p-acp d n1, n1 vmd av vhi vvn, vhd pns31 xx p-acp po31 j n1 vvd dt n1 pp-f pn31.
since that we tooke from Creation was extinct, he held it meetest, that as God now tooke vs for his children, wee should also in our Prayers claime him for Our Father. Since we had receiued Spiritum adoptionis filiorum Dei, the Spirit of Adoption should cry Abba Father. So beginning where Adam left,
since that we took from Creation was extinct, he held it meetest, that as God now took us for his children, we should also in our Prayers claim him for Our Father. Since we had received Spiritum adoptionis Filiorum Dei, the Spirit of Adoption should cry Abba Father. So beginning where Adam left,
Saint Chrysostome giues the reason, God (saith he) would be called Father, and not Lord, that hee might giue vs more confidence of obtaining what we sue for.
Saint Chrysostom gives the reason, God (Says he) would be called Father, and not Lord, that he might give us more confidence of obtaining what we sue for.
n1 np1 vvz dt n1, np1 (vvz pns31) vmd vbi vvn n1, cc xx n1, cst pns31 vmd vvi pno12 dc n1 pp-f vvg r-crq pns12 vvb p-acp.
A Prayer that is sweetned with the Name of Father, how much comfort doth it beget in the heart of him that pronounces it? Can a woman forget her childe? Yea,
A Prayer that is sweetened with the Name of Father, how much Comfort does it beget in the heart of him that pronounces it? Can a woman forget her child? Yea,
as Seruants still they stiled him Lord; but vnto vs Christians, hee hath afforded this grace through his beloued Sonne, to say vnto him, Our Father, Dedit potestatem filios Deifieri his qui credunt.
as Servants still they styled him Lord; but unto us Christians, he hath afforded this grace through his Beloved Son, to say unto him, Our Father, Dedit potestatem Sons Deifieri his qui credunt.
This Prayer then is the Prayer of Sons, fit onely for their mouthes who acknowledge God for their Father, it is the Bread of Children; Non catulis proijciendus, not lawfull to bee taken into the mouthes of any that are not Children. But yet say it be;
This Prayer then is the Prayer of Sons, fit only for their mouths who acknowledge God for their Father, it is the Bred of Children; Non catulis proijciendus, not lawful to be taken into the mouths of any that Are not Children. But yet say it be;
d n1 av vbz dt n1 pp-f n2, j av-j p-acp po32 n2 r-crq vvb np1 p-acp po32 n1, pn31 vbz dt n1 pp-f n2; fw-fr fw-la fw-la, xx j pc-acp vbi vvn p-acp dt n2 pp-f d cst vbr xx n2. p-acp av vvb pn31 vbi;
when it is offered vp from such vnhallowed Altars? Doth he answer to that call of Father? or stands it with his honour to account them Sons? Either it must follow that they say false in saying Our Father, and saying false, sinne in saying the Lords Prayer (for verbum mendax iustus detestabitur ) or that God must father children which are none of his,
when it is offered up from such unhallowed Altars? Does he answer to that call of Father? or Stands it with his honour to account them Sons? Either it must follow that they say false in saying Our Father, and saying false, sin in saying the lords Prayer (for verbum mendax Justus detestabitur) or that God must father children which Are none of his,
Againe, this Prayer is Oratio communis, a common vniuersall Prayer, Et dicenda in Persona Ecclesiae quae multos habet filios, said in the behalfe of the whole Church of Christ, which hath many sonnes;
Again, this Prayer is Oratio Communis, a Common universal Prayer, Et dicenda in Persona Ecclesiae Quae multos habet Sons, said in the behalf of the Whole Church of christ, which hath many Sons;
therefore though Atheists or Reprobates cry Our Father; they include not themselues, but only speak the language of the Church, which reapes what they sow;
Therefore though Atheists or Reprobates cry Our Father; they include not themselves, but only speak the language of the Church, which reaps what they sow;
av cs n2 cc n2-jn vvb po12 n1; pns32 vvb xx px32, cc-acp av-j vvi dt n1 pp-f dt n1, r-crq vvz r-crq pns32 vvb;
Like as the Epyrots told the Turks (when they vaunted they had won the sword of that victorious Prince of Epyre, George Castriot ) though you haue the sword of Scanderbeg, yet you haue not his arme.
Like as the epyrots told the Turks (when they vaunted they had wone the sword of that victorious Prince of Epyre, George Castriot) though you have the sword of Scanderbeg, yet you have not his arm.
The next word Noster (Our) shuts out them from the Church, and seperates them from the number of Gods elect children, who can only, and may iustly call him. Our Father.
The next word Noster (Our) shuts out them from the Church, and separates them from the number of God's elect children, who can only, and may justly call him. Our Father.
dt ord n1 fw-la (np1) vvz av pno32 p-acp dt n1, cc vvz pno32 p-acp dt n1 pp-f npg1 j-vvn n2, r-crq vmb av-j, cc vmb av-j vvi pno31. po12 n1.
The common Barritors, causes of all rents and schismes in in the Common-wealths body: These haue blowne the coales of strife, occasioned brothers to goe to law with brothers,
The Common Barritors, Causes of all rends and schisms in in the Commonwealths body: These have blown the coals of strife, occasioned Brother's to go to law with Brother's,
dt j n2, n2 pp-f d n2 cc n2 p-acp p-acp dt ng1 n1: d vhb vvn dt n2 pp-f n1, vvn n2 pc-acp vvi p-acp n1 p-acp n2,
If Abel should haue ask't Cain vpon what quarrell he kill'd him, he could haue stated his countrouersie in no other termes but Meum and Tuum, Thy sacrifice is better accepted than Mine:
If Abel should have asked Cain upon what quarrel he killed him, he could have stated his countrouersie in no other terms but Meum and Tuum, Thy sacrifice is better accepted than Mine:
had he relinquished his right to the vineyard, and not call'd it Mine (I will not giue thee my vineyard) he had preseru'd a friend of Iesabel, and a life too.
had he relinquished his right to the vineyard, and not called it Mine (I will not give thee my vineyard) he had preserved a friend of Jezebel, and a life too.
vhd pns31 vvn po31 n-jn p-acp dt n1, cc xx vvn pn31 po11 (pns11 vmb xx vvi pno21 po11 n1) pns31 vhd vvn dt n1 pp-f np1, cc dt n1 av.
Since then these two had occasioned so much strife, so much mischiefe in the Politicke Body, Christ would not haue them admitted to make any faction or rent in the Mysticall Body of the Church.
Since then these two had occasioned so much strife, so much mischief in the Politic Body, christ would not have them admitted to make any faction or rend in the Mystical Body of the Church.
c-acp av d crd vhd vvn av d n1, av d n1 p-acp dt j n1, np1 vmd xx vhi pno32 vvn pc-acp vvi d n1 cc n1 p-acp dt j n1 pp-f dt n1.
'Tis Atheisme for any to say Pater Tuus, God is Thy Father, and not Mine. 'Tis presumption for any to say, Pater Meus, to call God My Father: Nemo dicat meus, quod soli Christo euenit.
It's Atheism for any to say Pater Thy, God is Thy Father, and not Mine. It's presumption for any to say, Pater Meus, to call God My Father: Nemo dicat meus, quod soli Christ euenit.
pn31|vbz n1 p-acp d pc-acp vvi fw-la fw-la, np1 vbz po21 n1, cc xx png11. pn31|vbz n1 p-acp d pc-acp vvi, fw-la fw-la, pc-acp vvi np1 po11 n1: np1 fw-la fw-la, fw-la fw-la fw-la fw-la.
The most noble and Christian resolution therefore is, for a man to study his brothers good as well as his owne, Nec sibi sed toto natum se credere mundo. Secondly, a lesson of humility.
The most noble and Christian resolution Therefore is, for a man to study his Brother's good as well as his own, Nec sibi sed toto natum se Believe mundo. Secondly, a Lesson of humility.
When he hath thus combin'd the race of men together in one fraternitie, giuen the lowest and meanest as good right to call him Father, as the highest and best amongst vs:
When he hath thus combined the raze of men together in one fraternity, given the lowest and Meanest as good right to call him Father, as the highest and best among us:
c-crq pns31 vhz av vvn dt n1 pp-f n2 av p-acp crd n1, vvn dt js cc js c-acp j n-jn pc-acp vvi pno31 n1, p-acp dt js cc js p-acp pno12:
But I shall quickly dismisse you, for my speech is now arriued at the end and period of our Prayers iourney, Heauen. Which art in Heauen. Thither it now bends;
But I shall quickly dismiss you, for my speech is now arrived At the end and Period of our Prayers journey, Heaven. Which art in Heaven. Thither it now bends;
p-acp pns11 vmb av-j vvi pn22, p-acp po11 n1 vbz av vvn p-acp dt n1 cc n1 pp-f po12 n2 n1, n1. r-crq n1 p-acp n1. av pn31 av vvz;
but being in the ascent and rising vp to it, giue me leaue a little to breath by the way, to rest a minute vpon the contemplation of Gods Essence, intimated in these words Qui es. To be, is predicated of none so properly as of God, Exod. 3.14. he takes an attribute, denominates himselfe from his Being:
but being in the ascent and rising up to it, give me leave a little to breath by the Way, to rest a minute upon the contemplation of God's Essence, intimated in these words Qui es. To be, is predicated of none so properly as of God, Exod 3.14. he Takes an attribute, denominates himself from his Being:
NONLATINALPHABET, Thou shalt say vnto the children of Israel, I am hath sent me vnto you. Againe, our Sauiour sayes, Ante Abraham, Ego sum, Before Abraham was, I am.
, Thou shalt say unto the children of Israel, I am hath sent me unto you. Again, our Saviour Says, Ante Abraham, Ego sum, Before Abraham was, I am.
Things past and future, are eternally present with him, whose Title and Motto is, I am that I am, or as the Chaldee Paraphrast renders it, I will be what I will be:
Things past and future, Are eternally present with him, whose Title and Motto is, I am that I am, or as the Chaldee Paraphrast renders it, I will be what I will be:
So long therefore as wee conforme our selues to his Will retaining our goodnesse, so long we preserue our Being, it may bee said we are; but when we once leaue off that, we leaue to Be: we are only priuations,
So long Therefore as we conform our selves to his Will retaining our Goodness, so long we preserve our Being, it may be said we Are; but when we once leave off that, we leave to Be: we Are only privations,
His Conscience is a Firmament, Simplicissima, solida, pellucida (as Aristotle defines Heauen) cleere, and serene, and solid, not to be shaken or daunted.
His Conscience is a Firmament, Simplicissima, Solid, pellucida (as Aristotle defines Heaven) clear, and serene, and solid, not to be shaken or daunted.
po31 n1 vbz dt n1, fw-la, fw-la, fw-la (c-acp np1 vvz n1) j, cc j, cc j, xx pc-acp vbi vvn cc vvn.
But why Coelis in the plurall number? Is it onely an Hebraisme? or to giue vs an occasion to dispute whether there bee more Heauens than one? Whether Heauen be diuided into seuerall Classes,
But why Coelis in the plural number? Is it only an Hebraism? or to give us an occasion to dispute whither there be more Heavens than one? Whither Heaven be divided into several Classes,
and roomes, and stories, and degrees, because the Psalmist mentions the Heauen of Heauens? And in the Gospell we read, Glory in the highest Heauens? Whether there be three Heauens onely,
and rooms, and stories, and Degrees, Because the Psalmist mentions the Heaven of Heavens? And in the Gospel we read, Glory in the highest Heavens? Whither there be three Heavens only,
cc n2, cc n2, cc n2, c-acp dt n1 n2 dt n1 pp-f n2? cc p-acp dt n1 pns12 vvb, n1 p-acp dt js n2? cs pc-acp vbb crd n2 av-j,
as Saint Gregory excellently, Deus est inter omnia, non tamen inclusus; Extra omnia, non exclusus; infra omnia, non depressus; super omnia, non elatus.
as Saint Gregory excellently, Deus est inter omnia, non tamen inclusus; Extra omnia, non exclusus; infra omnia, non depressus; super omnia, non Elatus.
I know, our aduersaries, the Papists, set their Disciples a lower course, directing their Deuotions to Compostella or Loretto, or the Shrines of Saints,
I know, our Adversaries, the Papists, Set their Disciples a lower course, directing their Devotions to Compostela or Loretto, or the Shrines of Saints,
they calling them Father that are but brethren and fellow-seruants, as the Angell told Saint Iohn, being about to worship him, See thou doe it not, I am thy fellow-seruant and one of thy brethren which haue the testimony of Iesus; worship God.
they calling them Father that Are but brothers and Fellow servants, as the Angel told Saint John, being about to worship him, See thou do it not, I am thy Fellow servant and one of thy brothers which have the testimony of Iesus; worship God.
Nay, I would to God it were not true that they prayed vnto stockes and Images, saying vnto the worke of the Caruer and the Crucifix, Thou art my Father.
Nay, I would to God it were not true that they prayed unto stocks and Images, saying unto the work of the Carver and the Crucifix, Thou art my Father.
uh, pns11 vmd p-acp np1 pn31 vbdr xx j cst pns32 vvd p-acp n2 cc n2, vvg p-acp dt n1 pp-f dt n1 cc dt n1, pns21 vb2r po11 n1.
But howsoeuer they thus grosly will mistake their way and mis-place their prayers, and if not disclaime the true Father, yet ioyne other Step-fathers vnto him;
But howsoever they thus grossly will mistake their Way and misplace their Prayers, and if not disclaim the true Father, yet join other Stepfathers unto him;
p-acp c-acp pns32 av av-j vmb vvi po32 n1 cc n1 po32 n2, cc cs xx vvi dt j n1, av vvi j-jn n2 p-acp pno31;
and Foelices qui Patrem agnoscunt ('tis the step vnto which Tertullian aduances the Emphasis) happy are they that acknowledge God for their Father, that at the last day hee may owne and acknowledge them for his sonnes; Come ye blessed Children, &c.
and Faolices qui Patrem agnoscunt (it's the step unto which Tertullian advances the Emphasis) happy Are they that acknowledge God for their Father, that At the last day he may own and acknowledge them for his Sons; Come you blessed Children, etc.
This Petition stands in the head of the Troope, being brought vp before the others, to acknowledge the power of that Name which could giue successe to all we sought for in the rest of them.
This Petition Stands in the head of the Troop, being brought up before the Others, to acknowledge the power of that Name which could give success to all we sought for in the rest of them.
Constantine wore that victorious Motto in his Banner, In hôc vinces. Well may I write vpon the front of this Petition, Hoc nomine vinces; by this Name shalt thou obtaine the victory.
Constantine wore that victorious Motto in his Banner, In hôc vinces. Well may I write upon the front of this Petition, Hoc nomine vinces; by this Name shalt thou obtain the victory.
since wee are to fight against our spirituall enemies, temptations, and the euills which this life exposes vs to, it was most fit wee should beginne with that Sacred Name which is the beginning of all good to vs,
since we Are to fight against our spiritual enemies, temptations, and the evils which this life exposes us to, it was most fit we should begin with that Sacred Name which is the beginning of all good to us,
c-acp pns12 vbr pc-acp vvi p-acp po12 j n2, n2, cc dt n2-jn r-crq d n1 vvz pno12 p-acp, pn31 vbds av-ds j pns12 vmd vvi p-acp d j n1 r-crq vbz dt n1 pp-f d j p-acp pno12,
This is a well regulated loue, that empties and powres out it selfe into Gods honour, who is the Fount of loue (as Saint Iohn sayes) For God is loue; wherein you may see the difference betwixt the loue of the world and the loue of God.
This is a well regulated love, that empties and Powers out it self into God's honour, who is the Fount of love (as Saint John Says) For God is love; wherein you may see the difference betwixt the love of the world and the love of God.
d vbz dt av j-vvn n1, cst vvz cc n2 av pn31 n1 p-acp npg1 n1, r-crq vbz dt n1 pp-f n1 (c-acp n1 np1 vvz) p-acp np1 vbz n1; c-crq pn22 vmb vvi dt n1 p-acp dt n1 pp-f dt n1 cc dt n1 pp-f np1.
But in the Gospell of Saint Matthew hee makes a more open declaration of himselfe in this point, He that loueth Father or Mother, Sonne or Daughter, or any thing more than me, is not worthy of me.
But in the Gospel of Saint Matthew he makes a more open declaration of himself in this point, He that loves Father or Mother, Son or Daughter, or any thing more than me, is not worthy of me.
p-acp p-acp dt n1 pp-f n1 np1 pns31 vvz dt av-dc j n1 pp-f px31 p-acp d n1, pns31 cst vvz n1 cc n1, n1 cc n1, cc d n1 av-dc cs pno11, vbz xx j pp-f pno11.
wee must not intend our owne honour aboue Gods. He that striues to consecrate his owne name before Gods, takes a course to raze himselfe and his name out of all memory;
we must not intend our own honour above God's He that strives to consecrate his own name before God's, Takes a course to raze himself and his name out of all memory;
pns12 vmb xx vvi po12 d n1 p-acp n2 pns31 cst vvz pc-acp vvi po31 d n1 p-acp n2, vvz dt n1 pc-acp vvi px31 cc po31 n1 av pp-f d n1;
or like those that Christ said, followed him not for his Doctrine, but for the bread he gaue them, place that Petition, Panem nostrum, &c. Giue vs our daily bread, before Hallowed be thy Name, and the two that follow it.
or like those that christ said, followed him not for his Doctrine, but for the bred he gave them, place that Petition, Bread nostrum, etc. Give us our daily bred, before Hallowed be thy Name, and the two that follow it.
cc av-j d cst np1 vvd, vvd pno31 xx p-acp po31 n1, cc-acp p-acp dt n1 pns31 vvd pno32, n1 cst vvb, fw-la fw-la, av vvb pno12 po12 j n1, p-acp vvn vbb po21 n1, cc dt crd d vvi pn31.
For he that is the Bread of Life, Christ Iesus, hath in the Method of this Prayer controled such disorder in our desires, hath taught vs that Non in solo pane, wee must not liue onely by Bread,
For he that is the Bred of Life, christ Iesus, hath in the Method of this Prayer controlled such disorder in our Desires, hath taught us that Non in solo pane, we must not live only by Bred,
c-acp pns31 cst vbz dt n1 pp-f n1, np1 np1, vhz p-acp dt n1 pp-f d n1 vvn d n1 p-acp po12 n2, vhz vvn pno12 d pix p-acp fw-la fw-la, pns12 vmb xx vvi av-j p-acp n1,
'Tis not abundance of worldly blessings which should take vp our meditations or desires, but the aduancement of his glorious Name, who hath created those Mines and Veines of treasure in the Earth.
It's not abundance of worldly blessings which should take up our meditations or Desires, but the advancement of his glorious Name, who hath created those Mines and veins of treasure in the Earth.
pn31|vbz xx n1 pp-f j n2 r-crq vmd vvi a-acp po12 n2 cc n2, cc-acp dt n1 pp-f po31 j n1, r-crq vhz vvn d n2 cc n2 pp-f n1 p-acp dt n1.
Thirdly, Sanctificetur, How his Name is Hallowed: which to expresse and set off more perfectly, I shal shadow my discourse with some darke and contrary colours;
Thirdly, Sanctificetur, How his Name is Hallowed: which to express and Set off more perfectly, I shall shadow my discourse with Some dark and contrary colours;
ord, fw-la, c-crq po31 n1 vbz vvn: r-crq pc-acp vvi cc vvi a-acp av-dc av-j, pns11 vmb vvi po11 n1 p-acp d j cc j-jn n2;
The names of the creatures are speciall stiles to distinguish their species, which they beare since Adams time, who had that fauour permitted him by God to be the God-father to his workes;
The names of the creatures Are special stile to distinguish their species, which they bear since Adams time, who had that favour permitted him by God to be the Godfather to his works;
For not that Tree of Porphyry, nor Logick, nor Philosophy, not Aristotle himselfe, nor he that pretended to haue trauail'd further into the Story of all creatures,
For not that Tree of Porphyry, nor Logic, nor Philosophy, not Aristotle himself, nor he that pretended to have travailed further into the Story of all creatures,
p-acp xx d n1 pp-f np1, ccx n1, ccx n1, xx np1 px31, ccx pns31 cst vvd pc-acp vhi vvn av-jc p-acp dt n1 pp-f d n2,
So that we must content our selues with a wide speculation, and since we can discouer no better Euidences, by which to know them, hold it sufficient to distinguish an Horse from a Cow by Hinnibilis, and an Asse from a Lion by his Braying.
So that we must content our selves with a wide speculation, and since we can discover no better Evidences, by which to know them, hold it sufficient to distinguish an Horse from a Cow by Hinnibilis, and an Ass from a lion by his Braying.
yet amongst his owne rankes was no way competent to signifie either Number or Sex. Nor could the disparity of conditions or degrees amongst Men bee enough to separate one from another, without Names: One Starre differeth from anothere in glory (saith the Apostle) and yet euery Star hath its seuerall Name, For God calls them by their names.
yet among his own ranks was not Way competent to signify either Number or Sex. Nor could the disparity of conditions or Degrees among Men be enough to separate one from Another, without Names: One Star differeth from Another in glory (Says the Apostle) and yet every Star hath its several Name, For God calls them by their names.
av p-acp po31 d n2 vbds xx n1 j pc-acp vvi d n1 cc n1 ccx vmd dt n1 pp-f n2 cc n2 p-acp n2 vbb av-d pc-acp vvi pi p-acp n-jn, p-acp n2: crd n1 vvz p-acp j-jn p-acp n1 (vvz dt n1) cc av d n1 vhz po31 j n1, p-acp np1 vvz pno32 p-acp po32 n2.
And when there was no other Heraldry found out, Names only were the difference of the elder and younger House, of the Noble and the Base, of the Bond and of the Free, of Isaac and of Ismael, of Israël and of Edom.
And when there was no other Heraldry found out, Names only were the difference of the elder and younger House, of the Noble and the Base, of the Bound and of the Free, of Isaac and of Ishmael, of Israël and of Edom.
cc c-crq pc-acp vbds dx j-jn n1 vvd av, n2 av-j vbdr dt n1 pp-f dt n-jn cc jc n1, pp-f dt j cc dt j, pp-f dt n1 cc pp-f dt j, pp-f np1 cc pp-f np1, pp-f np1 cc pp-f np1
And as there were prophecies of Good desciphered by them, so also of Euill. For Achitophel was a title of Ruine, Ieroboam of Rebellion, Iezabel of Woe.
And as there were prophecies of Good deciphered by them, so also of Evil. For Ahithophel was a title of Ruin, Jeroboam of Rebellion, Jezebel of Woe.
cc c-acp a-acp vbdr n2 pp-f j vvn p-acp pno32, av av pp-f j-jn. p-acp np1 vbds dt n1 pp-f n1, np1 pp-f n1, np1 pp-f n1.
I know there are many amongst vs, who are curious obseruers of Names, and will conclude some to haue beene more ominous, more vnluckie or vnfortunate, more lasting or short liued than others, which by no meanes they will endure to be put vpon their children.
I know there Are many among us, who Are curious observers of Names, and will conclude Some to have been more ominous, more unlucky or unfortunate, more lasting or short lived than Others, which by no means they will endure to be put upon their children.
pns11 vvb pc-acp vbr d p-acp pno12, r-crq vbr j n2 pp-f n2, cc vmb vvi d pc-acp vhi vbn av-dc j, av-dc j cc j-u, av-dc j-vvg cc j vvn cs n2-jn, r-crq p-acp dx n2 pns32 vmb vvi pc-acp vbi vvn p-acp po32 n2.
As Saint Chrysostome makes mention of some in his time, that would haue their children called only after the names of those that liued longest, out of a perswasion that the Name might conduce to the addition of their Yeares.
As Saint Chrysostom makes mention of Some in his time, that would have their children called only After the names of those that lived longest, out of a persuasion that the Name might conduce to the addition of their years.
I am perswaded 'tis in Mans own election to ouer-rule the misfortunes which wilde Astrologie guesses at, or his Name threatens. — Sapiens dominabitur astris.
I am persuaded it's in men own election to overrule the misfortunes which wild Astrology Guesses At, or his Name threatens. — Sapiens dominabitur astris.
So my life be good, what disaduantage is it if I be Christned with a By-word in stead of a Name? I am sure when I goe downe into my graue I shall leaue it there,
So my life be good, what disadvantage is it if I be Christened with a Byword in stead of a Name? I am sure when I go down into my graven I shall leave it there,
for he that will change our vile Bodies, will also change our vile Names, at our admittance into his New City, he will impose vpon vs His New Name, His better Name, that euerlasting Name, which shall not be put out. To finish this Nominall discourse.
for he that will change our vile Bodies, will also change our vile Names, At our admittance into his New city, he will impose upon us His New Name, His better Name, that everlasting Name, which shall not be put out. To finish this Nominal discourse.
The first Sirname we reade of in the old Testament, I take it is, 2 Sam. 20.21. Sheba filius Bichri cognomine (so the vulgar reades it) but the New Testament mentions diuers.
The First Surname we read of in the old Testament, I take it is, 2 Sam. 20.21. Sheba filius Bichri cognomine (so the Vulgar reads it) but the New Testament mentions diverse.
as a Pinnace hath sailes, their Maine, and Fore, and Top, &c. for they had their Praenomina, their Nomina, their Cognomina, their Agnomina. I neuer lately heard of so many,
as a Pinnace hath sails, their Main, and Before, and Top, etc. for they had their Praenomina, their Nomina, their Cognomina, their Agnomina. I never lately herd of so many,
c-acp dt n1 vhz n2, po32 n1, cc a-acp, cc n1, av c-acp pns32 vhd po32 fw-la, po32 fw-la, po32 fw-la, po32 fw-la. pns11 av-x av-j vvn pp-f av d,
or Patriarkes, or Christs Saints and Apostles, which we choose not for that reason Stapleton alleages on behalfe of the Pontificians, Vt Patronos & Intercessores habeant quorum nomina gerunt, that we thinke they become our Guardians,
or Patriarchs, or Christ Saints and Apostles, which we choose not for that reason Stapleton alleges on behalf of the Pontificians, Vt Patrons & Intercessores habeant quorum nomina gerunt, that we think they become our Guardians,
cc n2, cc npg1 n2 cc n2, r-crq pns12 vvb xx p-acp d n1 np1 vvz p-acp n1 pp-f dt n2, fw-la np1 cc fw-la fw-la fw-la fw-la fw-la, cst pns12 vvb pns32 vvb po12 n2,
or a suspition of circumstantiall Idolatry, to impose any Names but the names of Saints. To decline which, they christen their Children with Propositions and wholsome Sentences;
or a suspicion of circumstantial Idolatry, to impose any Names but the names of Saints. To decline which, they christen their Children with Propositions and wholesome Sentences;
cc dt n1 pp-f j n1, pc-acp vvi d n2 p-acp dt n2 pp-f n2. p-acp vvi r-crq, pns32 vvb po32 n2 p-acp n2 cc j n2;
or shew what it conduces to Nomen Tuum, to the Name of God, I must confesse I followed that generall Liberty which the word Nomen afforded, which Quue being so fitly giuen by the Text, I held it not impertinent to premise somewhat concerning Mens Names, that you might more plainly discerne the difference betwixt Nomen, and Nomen Tuum; Gods Name and Ours.
or show what it conduces to Nome Tuum, to the Name of God, I must confess I followed that general Liberty which the word Nome afforded, which Quue being so fitly given by the Text, I held it not impertinent to premise somewhat Concerning Men's Names, that you might more plainly discern the difference betwixt Nome, and Nome Tuum; God's Name and Ours.
cc vvb r-crq pn31 vvz p-acp fw-la fw-la, p-acp dt n1 pp-f np1, pns11 vmb vvi pns11 vvd cst j n1 r-crq dt n1 fw-la vvn, r-crq n1 vbg av av-j vvn p-acp dt n1, pns11 vvd pn31 xx j p-acp n1 av vvg ng2 n2, cst pn22 vmd dc av-j vvi dt n1 p-acp fw-la, cc fw-la fw-la; n2 n1 cc png12.
nor Heauen more spatious than it, no nor the heart of Man vaster and more capacious than them both, is not able to comprehend? Nobis ad intellectum pectus augustum est,
nor Heaven more spacious than it, no nor the heart of Man vaster and more capacious than them both, is not able to comprehend? Nobis ad Intellectum pectus Augustum est,
& ideò sic eum dignè aestimamus, dum inaestimabilem dicimus. There is therefore no vse of Name with God, the disproportion is so great betwixt him and our Finite Attributes, that wee disparage and detract from his greatnesse,
& ideò sic Eum dignè aestimamus, dum inaestimabilem dicimus. There is Therefore no use of Name with God, the disproportion is so great betwixt him and our Finite Attributes, that we disparage and detract from his greatness,
cc fw-la fw-la fw-la fw-fr fw-la, fw-la fw-la fw-la. pc-acp vbz av dx n1 pp-f n1 p-acp np1, dt n1 vbz av j p-acp pno31 cc po12 j n2, cst pns12 vvb cc vvi p-acp po31 n1,
but with God they shut it vp, they darken and diminish that knowledge of Him which is imprinted in our apprehensions, Quod si Patrem dixero, terrenum opineris; si Regem, carnalem suspiceris; si Dominum, intelliges vtique mortalem.
but with God they shut it up, they darken and diminish that knowledge of Him which is imprinted in our apprehensions, Quod si Patrem dixero, terrenum opineris; si Regem, carnalem suspiceris; si Dominum, intelliges Utique mortalem.
Yea, He hath many Names, Vel potius Cognomina (saith Arias) Petrus Galatinus •eckons out of the Rabbines Threescore and Twelue Names, which they multiplied into Ten sorts;
Yea, He hath many Names, Vel potius Cognomina (Says Arias) Peter Galatinus •eckons out of the Rabbis Threescore and Twelue Names, which they multiplied into Ten sorts;
uh, pns31 vhz d n2, fw-la fw-la fw-la (vvz np1) np1 np1 vvz av pp-f dt n2 crd cc crd n2, r-crq pns32 vvd p-acp crd n2;
The cause of which multiplicity of Attributes springs from our owne imbecillity (saith Zanchius ) for they were not assign'd to intimate that really, there were many distinct seuerall vertues in God, Est enim vna duntaxat, ad omnia idonea ac sufficiens;
The cause of which Multiplicity of Attributes springs from our own imbecility (Says Zanchius) for they were not assigned to intimate that really, there were many distinct several Virtues in God, Est enim Una duntaxat, ad omnia idonea ac Sufficiens;
since One Attribute was too narrow to comprehend his Incomprehensible Greatnesse. Some Names there be (saith Saint Ambrose ) expressing his Diuinity, others his Maiesty.
since One Attribute was too narrow to comprehend his Incomprehensible Greatness. some Names there be (Says Faint Ambrose) expressing his Divinity, Others his Majesty.
Sunt euidentia indicia quae proprietatem Diuinitatis ostendunt, & sunt quae perspicuam diuinae Maiestatis exprimunt virtutem. The Schoolemen distribute them into Three Rankes;
Sunt euidentia indicia Quae proprietatem Diuinitatis ostendunt, & sunt Quae perspicuam diuinae Maiestatis exprimunt virtutem. The Schoolmen distribute them into Three Ranks;
first, Essentialia, as Verity, Eternity, &c, Secondly, Notionalia, applyed to each Person, as Paternity, Filiation, &c. Thirdly, Appropriationis, which though they agree to the whole Trinity together,
First, Essentials, as Verity, Eternity, etc., Secondly, Notionalia, applied to each Person, as Paternity, Filiation, etc. Thirdly, Appropriationis, which though they agree to the Whole Trinity together,
And 'tis agreed by all Authority of Fathers, that the profanation and abuse of his Word and Sacraments are apparant breaches of the Third Commandement, Thou shalt not take the Name of the Lord thy God in vaine.
And it's agreed by all authority of Father's, that the profanation and abuse of his Word and Sacraments Are apparent Breaches of the Third Commandment, Thou shalt not take the Name of the Lord thy God in vain.
cc pn31|vbz vvn p-acp d n1 pp-f n2, cst dt n1 cc n1 pp-f po31 n1 cc n2 vbr j n2 pp-f dt ord n1, pns21 vm2 xx vvi dt n1 pp-f dt n1 po21 n1 p-acp j.
whereas Saint Augustine sayes Nomen est quasi Notamen; that which Alexander Hales infers is most certaine, Quicquid notificat nobis Deum Nomen eius est;
whereas Saint Augustine Says Nome est quasi Notamen; that which Alexander Hales infers is most certain, Quicquid notificat nobis God Nome eius est;
And therefore we must sanctifie euery one of those notifications, sanctifie Him in euery Attribute, in euery Circumstance, by which his knowledge is conueyed vnto vs. Which how it is done,
And Therefore we must sanctify every one of those notifications, sanctify Him in every Attribute, in every Circumstance, by which his knowledge is conveyed unto us Which how it is done,
cc av pns12 vmb vvi d crd pp-f d n2, vvb pno31 p-acp d n1, p-acp d n1, p-acp r-crq po31 n1 vbz vvn p-acp pno12 r-crq c-crq pn31 vbz vdn,
Secondly, the Sacraments, and Gods word are his Names, when we reuerently receiue those sacred Representations of his Bodie and Bloud, bringing along with vs neither obstinate hearts,
Secondly, the Sacraments, and God's word Are his Names, when we reverently receive those sacred Representations of his Body and Blood, bringing along with us neither obstinate hearts,
ord, dt n2, cc npg1 n1 vbr po31 n2, c-crq pns12 av-j vvi d j n2 pp-f po31 n1 cc n1, vvg a-acp p-acp pno12 av-dx j n2,
whereas comming thither irreuerently, or vnprepared, we scandalize those holy Mysteries, and condemne our selues. When we liue according to the rule of Faith, his holy Word,
whereas coming thither irreverently, or unprepared, we scandalise those holy Mysteres, and condemn our selves. When we live according to the Rule of Faith, his holy Word,
cs vvg av av-j, cc j, pns12 vvb d j n2, cc vvb po12 n2. c-crq pns12 vvb vvg p-acp dt n1 pp-f n1, po31 j n1,
when we doe not disguise our selues with the Mantle of Religion, making it a cloake of malitiousnesse, and vsing religious pretexts but as a way to compasse sacrilegious designes;
when we do not disguise our selves with the Mantle of Religion, making it a cloak of malitiousnesse, and using religious pretexts but as a Way to compass sacrilegious designs;
when we doe not as Sixtus complained of some, Magis gentilizare quam christianizare; committing nothing that may be preiudiciall to the Faith we professe,
when we do not as Sixtus complained of Some, Magis gentilizare quam christianizare; committing nothing that may be prejudicial to the Faith we profess,
or vnworthy the Christian Name borne from our Baptisme, we Hallow Gods Name; but when wee inuert the Order of those words, doe the contrary, we then take his Name in vaine. For Nomen inane crimen inane. There is no greater crime then Hypocrisie;
or unworthy the Christian Name born from our Baptism, we Hallow God's Name; but when we invert the Order of those words, do the contrary, we then take his Name in vain. For Nome inane crimen inane. There is no greater crime then Hypocrisy;
yet not in that sense the Prophet meanes, but as Christ interprets those in the Gospel, Wolues in sheepes cloathing: cruelty coloured ouer and hatched on the outside, with holinesse.
yet not in that sense the Prophet means, but as christ interprets those in the Gospel, Wolves in Sheep clothing: cruelty coloured over and hatched on the outside, with holiness.
av xx p-acp d n1 dt n1 vvz, cc-acp c-acp np1 vvz d p-acp dt n1, n2 p-acp ng1 n1: n1 vvn a-acp cc vvn p-acp dt n1-an, p-acp n1.
Quoties Nominari audis Deum, maius quiddam & admirabilius occurrat quam quod possit humana mens capere: We must not talke of Him, as of a common Argument, fit for all times, or all places.
How often Nominari audis God, May Quiddam & admirabilius occurrat quam quod possit Humana Mens capere: We must not talk of Him, as of a Common Argument, fit for all times, or all places.
n2 np1 fw-la fw-la, fw-la n1 cc fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la: pns12 vmb xx vvi pp-f pno31, c-acp pp-f dt j n1, j p-acp d n2, cc d n2.
How is it that without acknowledging any distance with Him they make their tongues euery where, in all places so familiar with Him, that out of an ill nurtur'd familiarity, they will not in his owne peculiar, his proper place, the Church, where his Tabernacle and Habitation is fixt, scarce honour Him with a bended knee or an vncouered head? cheap low-rated complements which they passe vpon all other occasions,
How is it that without acknowledging any distance with Him they make their tongues every where, in all places so familiar with Him, that out of an ill nurtured familiarity, they will not in his own peculiar, his proper place, the Church, where his Tabernacle and Habitation is fixed, scarce honour Him with a bent knee or an uncovered head? cheap low-rated compliments which they pass upon all other occasions,
q-crq vbz pn31 d p-acp vvg d n1 p-acp pno31 pns32 vvb po32 n2 d c-crq, p-acp d n2 av j-jn p-acp pno31, cst av pp-f dt j-jn j-vvn n1, pns32 vmb xx p-acp po31 d j, po31 j n1, dt n1, c-crq po31 n1 cc n1 vbz vvn, av-j vvi pno31 p-acp dt j-vvn n1 cc dt vvn n1? j j n2 r-crq pns32 vvb p-acp d j-jn n2,
Why else did hee command Moses in the old Law to put off his shooes when he stood on holy ground? Why doth the Apostle in the New Law tell vs, that He who prayes with his head couered, dishonoureth his head, God and his Christ? Or why doth he publish that Decree enacted by diuine Authority, that At the Name of Iesus euery knee should bow? That many take a peruerse libertie, some out of a wilfull neglect, others out of a precise superstition, to trespasse vpon either of these precepts, is true;
Why Else did he command Moses in the old Law to put off his shoes when he stood on holy ground? Why does the Apostle in the New Law tell us, that He who prays with his head covered, Dishonors his head, God and his christ? Or why does he publish that decree enacted by divine authority, that At the Name of Iesus every knee should bow? That many take a perverse liberty, Some out of a wilful neglect, Others out of a precise Superstition, to trespass upon either of these Precepts, is true;
uh-crq av vdd pns31 vvi np1 p-acp dt j n1 p-acp vvd a-acp po31 n2 c-crq pns31 vvd p-acp j n1? q-crq vdz dt n1 p-acp dt j n1 vvb pno12, cst pns31 r-crq vvz p-acp po31 n1 vvn, vvz po31 n1, np1 cc po31 np1? cc q-crq vdz pns31 vvi d n1 vvn p-acp j-jn n1, cst p-acp dt n1 pp-f np1 d n1 vmd vvi? cst d vvb dt j n1, d av pp-f dt j n1, n2-jn av pp-f dt j n1, pc-acp vvi p-acp d pp-f d n2, vbz j;
vnlesse in weighty occasions, Let me aske with Dauid, Why doe wicked men tempt and prouoke God? By daily prophanations of his Name, by an habituated Blasphemie, by a trade of swearing, rending open the wounds of Christ their Sauiour,
unless in weighty occasions, Let me ask with David, Why do wicked men tempt and provoke God? By daily profanations of his Name, by an habituated Blasphemy, by a trade of swearing, rending open the wounds of christ their Saviour,
if wee could reserue this sacred Name, not for our talke, but for our Prayers, doing that which the language of my Text inuites vs to, Sanctificetur Nomen Tuum, Hallowing the Name of God. To end all;
if we could reserve this sacred Name, not for our talk, but for our Prayers, doing that which the language of my Text invites us to, Sanctificetur Nome Tuum, Hallowing the Name of God. To end all;
as Iohn Baptist said to Christ when He came to bee baptized of him, Commeth he to be Hallowed by vs, who are men of profane lips and polluted liues? Doth God want that Sanctitie which wee can lend him? Doth he need the helpe and aduantage of our Prayers? Or hath Christ taught vs here to pray for Him as well as our selues? Saint Augustine makes my reply, Intellige & pro te rogas;
as John Baptist said to christ when He Come to be baptised of him, Comes he to be Hallowed by us, who Are men of profane lips and polluted lives? Does God want that Sanctity which we can lend him? Does he need the help and advantage of our Prayers? Or hath christ taught us Here to pray for Him as well as our selves? Saint Augustine makes my reply, Understand & Pro te Rogas;
marke well the sense of the words, and thou shalt finde 'tis for thy selfe, for thy owne benefit, for thy own sanctification, thou prayest not for God.
mark well the sense of the words, and thou shalt find it's for thy self, for thy own benefit, for thy own sanctification, thou Prayest not for God.
vvb av dt n1 pp-f dt n2, cc pns21 vm2 vvi pn31|vbz p-acp po21 n1, p-acp po21 d n1, p-acp po21 d n1, pns21 vv2 xx p-acp np1.
Thou prayest that his glorious Name may be sanctified here on Earth, as it is in Heauen, where the Angels cry aloud, Holy, Holy, Holy, Lord God of Hosts.
Thou Prayest that his glorious Name may be sanctified Here on Earth, as it is in Heaven, where the Angels cry aloud, Holy, Holy, Holy, Lord God of Hosts.
Now the God of all Mercies grant vs his gracious assistance, that we may so sanctifie his Name on Earth, that our Names may be writ in his Booke of Life in Heauen, Amen.
Now the God of all mercies grant us his gracious assistance, that we may so sanctify his Name on Earth, that our Names may be writ in his Book of Life in Heaven, Amen.
Such contemplations as these, when they moue out of their owne sphere, and are versed by persons not qualified with the liberty or capacity to handle them, are full of hazard.
Such contemplations as these, when they move out of their own sphere, and Are versed by Persons not qualified with the liberty or capacity to handle them, Are full of hazard.
d n2 c-acp d, c-crq pns32 vvb av pp-f po32 d n1, cc vbr vvn p-acp n2 xx vvn p-acp dt n1 cc n1 pc-acp vvi pno32, vbr j pp-f n1.
but erected as an Oratory wherein to pray for Kings and Kingdomes. 'Twas neuer well with Christendome, since the Romish Clergy left Diuinity and studied Politicks.
but erected as an Oratory wherein to pray for Kings and Kingdoms. 'Twas never well with Christendom, since the Romish Clergy left Divinity and studied Politics.
cc-acp vvd p-acp dt n1 c-crq pc-acp vvi p-acp n2 cc n2. pn31|vbds av-x av p-acp np1, c-acp dt jp n1 vvd n1 cc j-vvn n2-j.
but like Regular men liued within their Cloister, many Princes had gone downe to their Graues, Siccâ morte, with white winding sheets, not stained or discoloured with their owne bloud.
but like Regular men lived within their Cloister, many Princes had gone down to their Graves, Siccâ morte, with white winding sheets, not stained or discoloured with their own blood.
cc-acp av-j j n2 vvn p-acp po32 n1, d n2 vhd vvn a-acp p-acp po32 n2, np1 fw-la, p-acp j-jn j-vvg n2, xx vvn cc vvn p-acp po32 d n1.
For our blessed Sauiour did as straitly charge vs by the mouth of his Apostle, to pray for Kings and the present prosperity of those Kingdomes he hath established on Earth,
For our blessed Saviour did as straitly charge us by the Mouth of his Apostle, to pray for Kings and the present Prosperity of those Kingdoms he hath established on Earth,
And if for Princes, how much more for the Best of that ranke? improued to that Superlatiue, not by the partiall rate of our affections (which might bee allowed to value him in that degree,
And if for Princes, how much more for the Best of that rank? improved to that Superlative, not by the partial rate of our affections (which might be allowed to valve him in that degree,
cc cs p-acp n2, c-crq d dc p-acp dt js pp-f d n1? vvn p-acp d j, xx p-acp dt j n1 pp-f po12 n2 (r-crq vmd vbi vvn pc-acp vvi pno31 p-acp d n1,
because ours) but weighed in the vnpartiall balance of Merit, which cannot lye, nor needs the least graine of flattery or fauour to make Him more currant in the Worlds opinion.
Because ours) but weighed in the unpartial balance of Merit, which cannot lie, nor needs the least grain of flattery or favour to make Him more currant in the World's opinion.
And shall wee be tongue-tied? shall we not blesse the God of Iacob, who hath brought backe the staffe of our Iacob, wherewith he past ouer that Iordan which diuides these Kingdomes, crossed the Riuer to come to vs,
And shall we be tongue-tied? shall we not bless the God of Iacob, who hath brought back the staff of our Iacob, wherewith he passed over that Iordan which divides these Kingdoms, crossed the River to come to us,
cc vmb pns12 vbi j? vmb pns12 xx vvi dt n1 pp-f np1, r-crq vhz vvn av dt n1 pp-f po12 np1, c-crq pns31 vvd p-acp d np1 r-crq vvz d n2, vvd dt n1 pc-acp vvi p-acp pno12,
when our hopes were imbarqued and put to Sea in so rich a Bottome as the Prince, brought both Him and them back vnto vs without wracke or miscarriage in the Aduenture?
when our hope's were embarked and put to Sea in so rich a Bottom as the Prince, brought both Him and them back unto us without wrack or miscarriage in the Adventure?
c-crq po12 n2 vbdr vvn cc vvn p-acp n1 p-acp av j dt n1 p-acp dt n1, vvd av-d pno31 cc pno32 av p-acp pno12 p-acp n1 cc n1 p-acp dt n1?
Hee that imagines thankes can be at any time vnseasonable, is not of Saint Pauls minde, who bids vs Giue thankes alwaies. And hee that thinkes when God hath giuen him a share in any blessing, that he can pay him at one breath,
He that imagines thanks can be At any time unseasonable, is not of Saint Paul's mind, who bids us Give thanks always. And he that thinks when God hath given him a share in any blessing, that he can pay him At one breath,
pns31 cst vvz n2 vmb vbi p-acp d n1 j, vbz xx pp-f n1 npg1 n1, r-crq vvz pno12 vvi n2 av. cc pns31 cst vvz c-crq np1 vhz vvn pno31 dt n1 p-acp d n1, cst pns31 vmb vvi pno31 p-acp crd n1,
or that thinkes his gratitude for this particular Blessing, which was kindled and lighted with his Bonfire, should burne out and end in it, is not of my minde.
or that thinks his gratitude for this particular Blessing, which was kindled and lighted with his Bonfire, should burn out and end in it, is not of my mind.
cc d vvz po31 n1 p-acp d j n1, r-crq vbds vvn cc vvn p-acp po31 n1, vmd vvi av cc vvi p-acp pn31, vbz xx pp-f po11 n1.
so long haue we beene thanking Him for our Election, which was more ancient than the world, and his Church hath these sixteene hundred yeeres beene leuying Thankes to pay him for the Saluation he sent into the world by his onely Sonne;
so long have we been thanking Him for our Election, which was more ancient than the world, and his Church hath these sixteene hundred Years been levying Thanks to pay him for the Salvation he sent into the world by his only Son;
And if so, I come within my time to pay my thankes, nor can I forfeit any thing to his discretion, that will censure this mention vnfit or vnseasonable.
And if so, I come within my time to pay my thanks, nor can I forfeit any thing to his discretion, that will censure this mention unfit or unseasonable.
cc cs av, pns11 vvb p-acp po11 n1 pc-acp vvi po11 n2, ccx vmb pns11 vvi d n1 p-acp po31 n1, cst vmb vvi d n1 j cc j-u.
Not to trouble you with a receit of many words, Sueton writes, when the newes of Germanicus his welfare came to Rome, the people welcommed it with Lights and Fires,
Not to trouble you with a receipt of many words, Suetonius writes, when the news of Germanicus his welfare Come to Room, the people welcomed it with Lights and Fires,
xx pc-acp vvi pn22 p-acp dt n1 pp-f d n2, n1 vvz, c-crq dt n1 pp-f np1 po31 n1 vvd p-acp vvi, dt n1 vvd pn31 p-acp n2 cc n2,
turne it to Britanicus, and the Acclamation vpon this happy returne may be ours, Salua Patria, Saluus Britanicus, our Country is safe, our Prince is safe;
turn it to British, and the Acclamation upon this happy return may be ours, Salua Patria, Saluus British, our Country is safe, our Prince is safe;
Nor let it seeme vncharitable or vnchristian to anathematize them, who doe not beare a part in this Ioy and in this Prayer for the good of our Kingdome, from hauing any part in the Kingdome of Christ which here we sue for, Adueniat Regnum tuum.
Nor let it seem uncharitable or unchristian to anathematise them, who do not bear a part in this Joy and in this Prayer for the good of our Kingdom, from having any part in the Kingdom of christ which Here we sue for, May it come Kingdom tuum.
ccx vvb pn31 vvi j cc j pc-acp vvi pno32, r-crq vdb xx vvi dt n1 p-acp d n1 cc p-acp d n1 p-acp dt j pp-f po12 n1, p-acp vhg d n1 p-acp dt n1 pp-f np1 r-crq av pns12 vvb p-acp, np1 fw-la fw-la.
In fetching of which compasse I pretend onely to proue (what none can contradict) that Hee that made Heauen and Earth, is King of Earth as well as Heauen.
In fetching of which compass I pretend only to prove (what none can contradict) that He that made Heaven and Earth, is King of Earth as well as Heaven.
p-acp vvg pp-f r-crq n1 pns11 vvb av-j pc-acp vvi (r-crq pi vmb vvi) cst pns31 cst vvd n1 cc n1, vbz n1 pp-f n1 c-acp av c-acp n1.
Howeuer then the Deuill was so franke to offer Him all those Kingdomes which he shewed in that large Map of his, mentioned in the third of Matthew; he sought to bribe Christ,
However then the devil was so frank to offer Him all those Kingdoms which he showed in that large Map of his, mentioned in the third of Matthew; he sought to bribe christ,
c-acp cs dt n1 vbds av j pc-acp vvi pno31 d d n2 r-crq pns31 vvd p-acp d j n1 pp-f png31, vvn p-acp dt ord pp-f np1; pns31 vvd pc-acp vvi np1,
Neuerthelesse, God at that time did not otherwise make seisure of it, but that it might bee redeemed againe, whensoeuer the debt of Adam, and the weighty arrerage which his seed had runne into was satisfied.
Nevertheless, God At that time did not otherwise make seizure of it, but that it might be redeemed again, whensoever the debt of Adam, and the weighty arrearage which his seed had run into was satisfied.
av, np1 p-acp d n1 vdd xx av vvi n1 pp-f pn31, cc-acp cst pn31 vmd vbi vvn av, c-crq dt n1 pp-f np1, cc dt j n1 r-crq po31 n1 vhd vvn p-acp vbds vvn.
By Christ, the second Adam, was this debt discharged, and by His Bloud was Death's Bond, that Chyrographum Lethale mentioned by the Apostle, cancell'd and washt out.
By christ, the second Adam, was this debt discharged, and by His Blood was Death's Bound, that Chyrographum Lethal mentioned by the Apostle, canceled and washed out.
p-acp np1, dt ord np1, vbds d n1 vvn, cc p-acp po31 n1 vbds ng1 n1, cst fw-la np1 vvn p-acp dt n1, vvn cc vvn av.
So that the World forfaited to Iustice, and lying as a desperate Mortgage, not possible to be redeemed but onely by the Sonne of God, now became His purchase:
So that the World forfeited to justice, and lying as a desperate Mortgage, not possible to be redeemed but only by the Son of God, now became His purchase:
av cst dt n1 vvn p-acp n1, cc vvg p-acp dt j n1, xx j pc-acp vbi vvn cc-acp av-j p-acp dt n1 pp-f np1, av vvd po31 n1:
A Roman Historian writes, that when Vespasian was saluted Emperour, the transfiguration of his State shone in his face, which appeared much brighter than before.
A Roman Historian writes, that when Vespasian was saluted Emperor, the transfiguration of his State shone in his face, which appeared much Brighter than before.
and beares that awfull Motto of safety written about his sacred Person, Nolite tangere Christos meos; Touch not mine anointed. A spell of most approued vertue,
and bears that awful Motto of safety written about his sacred Person, Nolite tangere Christos meos; Touch not mine anointed. A spell of most approved virtue,
cc vvz d j n1 pp-f n1 vvn p-acp po31 j n1, fw-la fw-la fw-la fw-la; vvb xx po11 j-vvn. dt n1 pp-f ds j-vvn n1,
for we haue often knowne that the Maiesty which a King beares about him, hath beene a charme to fright treason from him, by disarming and casting downe the hands of such who came prouided and furnished for his Death.
for we have often known that the Majesty which a King bears about him, hath been a charm to fright treason from him, by disarming and casting down the hands of such who Come provided and furnished for his Death.
c-acp pns12 vhb av vvn cst dt n1 r-crq dt n1 vvz p-acp pno31, vhz vbn dt n1 pc-acp vvi n1 p-acp pno31, p-acp vvg cc vvg a-acp dt n2 pp-f d r-crq vvd vvn cc vvn p-acp po31 n1.
and in Aggee, He exercises that power, I haue chosen Thee. And againe, by the confession of the wisest and greatest King that euer was, Per me Reges regnant; By me Kings reigne, that is, by my permission, my appointment:
and in Aggee, He exercises that power, I have chosen Thee. And again, by the Confessi of the Wisest and greatest King that ever was, Per me Reges regnant; By me Kings Reign, that is, by my permission, my appointment:
cc p-acp np1, pns31 n2 d n1, pns11 vhb vvn pno21. cc av, p-acp dt n1 pp-f dt js cc js n1 cst av vbds, fw-la pno11 np1 fw-la; p-acp pno11 np1 vvi, cst vbz, p-acp po11 n1, po11 n1:
the Psalmist giues the reason, Quoniam Domini est Regnum; Because the Kingdome is the Lords. If it be cleere then, that Regnum tuum is Christs peculiar;
the Psalmist gives the reason, Quoniam Domini est Kingdom; Because the Kingdom is the lords. If it be clear then, that Kingdom tuum is Christ peculiar;
Yet I know the Canonists haue lifted him vp to as high a pitch as that was from whence the Deuill ouerlookt the Kingdomes of the world, Princeps omnium, Rex Regum, King of Kings;
Yet I know the Canonists have lifted him up to as high a pitch as that was from whence the devil overlooked the Kingdoms of the world, Princeps omnium, Rex Regum, King of Kings;
And againe, in that blasphemous acclamation of the Conclaue to Pope Iulius, Tu es omnia, suprà omnia, omnis potestas tibi data est in Coelo & in Terra:
And again, in that blasphemous acclamation of the Conclave to Pope Julius, Tu es omnia, suprà omnia, omnis potestas tibi data est in Coelo & in Terra:
Since that time he layed by the keyes, and presumed to vnsheath the Emperours sword, Christendome hath felt to her smart, that sword could neuer yet finde the way into i'ts scabberd againe.
Since that time he laid by the keys, and presumed to unsheath the emperors sword, Christendom hath felt to her smart, that sword could never yet find the Way into It's scabbard again.
p-acp d n1 pns31 vvd p-acp dt n2, cc vvd p-acp vvb dt ng1 n1, np1 vhz vvn p-acp po31 n1, cst n1 vmd av-x av vvi dt n1 p-acp po31 n1 av.
'Twere a great deale better for Christs Vicar to meddle with his owne Church-booke, to be content with his wax vailes, his Commutations and Tributes, his Impost vpon the Bordelli:
'Twere a great deal better for Christ Vicar to meddle with his own Church book, to be content with his wax vails, his Commutations and Tributes, his Impost upon the Bordelli:
Againe, if it be Regnum Tuum, Christ be the supreme transcendent Monarch, King of Kings, and Lord of Lords, and Solus potens Rex Regum; and as the Psalmist, His Kingdome ruleth ouer all;
Again, if it be Kingdom Tuum, christ be the supreme transcendent Monarch, King of Kings, and Lord of lords, and Solus potens Rex Regum; and as the Psalmist, His Kingdom Ruleth over all;
'Tis an hatefull inclosure to hedge in the World at once, and a License which none but a Geographer can iustifie, to quarter Sea and Land in one Globe.
It's an hateful enclosure to hedge in the World At once, and a License which none but a Geographer can justify, to quarter Sea and Land in one Globe.
and common wealths? The Apostle tels vs, there is but one Faith, one Baptisme, one God, Father of all, which is aboue all, yet we haue no Text that there should be but one King.
and Common wealths? The Apostle tells us, there is but one Faith, one Baptism, one God, Father of all, which is above all, yet we have no Text that there should be but one King.
When God tooke asunder the world, and scattered it into seuerall people and seuerall languages, certainly he neuer meant any man should peece them together againe,
When God took asunder the world, and scattered it into several people and several languages, Certainly he never meant any man should piece them together again,
c-crq np1 vvd av dt n1, cc vvd pn31 p-acp j n1 cc j n2, av-j pns31 av vvd d n1 vmd n1 pno32 av av,
Then indeed the curse which scattered them shal be repealed, but not till then, and all shall be reduced vnto one Head, that there may be One Shepherd and one fold.
Then indeed the curse which scattered them shall be repealed, but not till then, and all shall be reduced unto one Head, that there may be One Shepherd and one fold.
av av dt n1 r-crq vvd pno32 vmb vbi vvn, cc-acp xx c-acp av, cc d vmb vbi vvn p-acp crd n1, cst a-acp vmb vbi crd n1 cc crd n1.
The Poet saies, Alexander was almost stifled with a conceit that the World was so narrow for him, hee wanted Aire and elbow-roome in it. Aestuat infoelix angusto limite mundi.
The Poet Says, Alexander was almost stifled with a conceit that the World was so narrow for him, he wanted Air and elbowroom in it. Aestuat infoelix angusto limit mundi.
dt n1 vvz, np1 vbds av vvn p-acp dt n1 cst dt n1 vbds av j p-acp pno31, pns31 vvd n1 cc n1 p-acp pn31. fw-la fw-la fw-la vvi fw-la.
but in plaine meaning Prose, for any man to be so vast in his desires as to affect no lesse than the whole Worlds soueraignty, is a prodigious auarice too great for our Wonder.
but in plain meaning Prose, for any man to be so vast in his Desires as to affect no less than the Whole World's sovereignty, is a prodigious avarice too great for our Wonder.
And vntill that Interrogation of Iob bee solued, Quem constituit alium super terram, aut quem posuit super orbem? We will turne his Quaere into a Thesis, and say, He hath appointed no one to Lord the whole Earth besides himselfe.
And until that Interrogation of Job be solved, Whom Constituted Alium super terram, Or Whom He placed super orbem? We will turn his Quaere into a Thesis, and say, He hath appointed no one to Lord the Whole Earth beside himself.
Lastly, Earths Kingdomes beare the difference of the younger house, they are Regna transeuntia, Moueable Kingdomes, which goe and come, change and decline;
Lastly, Earth's Kingdoms bear the difference of the younger house, they Are Regna transeuntia, Moveable Kingdoms, which go and come, change and decline;
The Schoolemen that deale altogether vpon distinction, and would, if it were possible, diuide Christs seamlesse Coat, haue variously diuided this Kingdome of His, made it an Heptarchy.
The Schoolmen that deal altogether upon distinction, and would, if it were possible, divide Christ seamless Coat, have variously divided this Kingdom of His, made it an Heptarchy.
dt n2 cst vvb av p-acp n1, cc vmd, cs pn31 vbdr j, vvb npg1 j n1, vhb av-j vvn d n1 pp-f png31, vvd pn31 dt n1.
Which acception will fully determine in two others contained vnder it, The Kingdome of Grace, and the Kingdome of Glory. And howeuer the last of these is the finall Obiect of our Praiers;
Which acception will Fully determine in two Others contained under it, The Kingdom of Grace, and the Kingdom of Glory. And however the last of these is the final Object of our Prayers;
r-crq n1 vmb av-j vvi p-acp crd n2-jn vvn p-acp pn31, dt n1 pp-f n1, cc dt n1 pp-f n1. cc c-acp dt ord pp-f d vbz dt j n1 pp-f po12 n2;
He that prayes for the Kingdom of Glory, and hath not a sufficient stocke of Grace to maintaine and beare vp that Petition, builds without his foundation.
He that prays for the Kingdom of Glory, and hath not a sufficient stock of Grace to maintain and bear up that Petition, builds without his Foundation.
pns31 cst vvz p-acp dt n1 pp-f n1, cc vhz xx dt j n1 pp-f n1 pc-acp vvi cc vvi a-acp d vvb, vvz p-acp po31 n1.
He is like one that attempts to flye without wings, or like a Proiector, that in going neerer waies to profit or preferment than by the beaten path, beguiles himselfe at last:
He is like one that attempts to fly without wings, or like a Projector, that in going nearer ways to profit or preferment than by the beaten path, beguiles himself At last:
The Kingdome of God indeed hath beene come amongst vs euer since Christs time, and we haue liued vnder the reigne of Grace euer since the Law was abolished and the Gospell establisht;
The Kingdom of God indeed hath been come among us ever since Christ time, and we have lived under the Reign of Grace ever since the Law was abolished and the Gospel established;
dt n1 pp-f np1 av vhz vbn vvn p-acp pno12 av c-acp npg1 n1, cc pns12 vhb vvn p-acp dt n1 pp-f n1 av p-acp dt n1 vbds vvn cc dt n1 vvn;
So long as the Holy Scripture, that rich Cabbanet, wherein the Graces and Mercies of God are lockt vp, is opened with the right Key, vnderstood in the true vpright meaning of it,
So long as the Holy Scripture, that rich Cabbanet, wherein the Graces and mercies of God Are locked up, is opened with the right Key, understood in the true upright meaning of it,
nor when it is opened, must vnderstand it any way but how hee pleases, how it serues best for his aduantage, Where Tales and Fables beare more authority then Diuine Stories, Where the Legend is in stead of Bibles,
nor when it is opened, must understand it any Way but how he Pleases, how it serves best for his advantage, Where Tales and Fables bear more Authority then Divine Stories, Where the Legend is in stead of Bibles,
since the first comming of it, almost gone, almost extinct, and that the curse which was throwne vpon the hard-hearted Iewes that would not see what they saw,
since the First coming of it, almost gone, almost extinct, and that the curse which was thrown upon the hardhearted Iewes that would not see what they saw,
c-acp dt ord n-vvg pp-f pn31, av vvn, av j, cc cst dt n1 r-crq vbds vvn p-acp dt j np2 cst vmd xx vvi r-crq pns32 vvd,
Our Adueniat therefore must stand in the Gates of our lips, to disperse this Canker that it neuer eat vpon our Church, that the dangerous teeth of this curse neuer fasten vpon vs,
Our May it come Therefore must stand in the Gates of our lips, to disperse this Canker that it never eat upon our Church, that the dangerous teeth of this curse never fasten upon us,
Our Adueniat therefore prayes for the setting vp of this Kingdome in mans selfe (which the Schooles call Regnum animae ) as well as for Christs Kingdome.
Our May it come Therefore prays for the setting up of this Kingdom in men self (which the Schools call Kingdom Spirits) as well as for Christ Kingdom.
po12 np1 av vvz p-acp dt n-vvg a-acp pp-f d n1 p-acp ng1 n1 (r-crq dt n2 vvb fw-la fw-la) c-acp av c-acp p-acp npg1 n1.
Lastly, whilst the sound of the Gospell hath not gone out into all Nations, whilst there is a World layed open to our discouery which hath not discouered Christ,
Lastly, while the found of the Gospel hath not gone out into all nations, while there is a World laid open to our discovery which hath not discovered christ,
ord, cs dt n1 pp-f dt n1 vhz xx vvn av p-acp d n2, cs pc-acp vbz dt n1 vvd j p-acp po12 n1 r-crq vhz xx vvn np1,
nor heard of Him (like those in the Acts who had not heard whether there were a Resurrection or no) the Kingdome of Grace is not yet come so amply as it should bee.
nor herd of Him (like those in the Acts who had not herd whither there were a Resurrection or not) the Kingdom of Grace is not yet come so amply as it should be.
ccx vvd pp-f pno31 (av-j d p-acp dt n2 r-crq vhd xx vvn cs pc-acp vbdr dt n1 cc xx) dt n1 pp-f n1 vbz xx av vvn av av-j c-acp pn31 vmd vbi.
Wee must therefore daily propagate it in our Prayers, beseeching God that all Nations may entertaine his Truth, that so Christ may be Lord from Dan to Beersheba, from Sea to Sea, from one side of the Continent to the other.
we must Therefore daily propagate it in our Prayers, beseeching God that all nations may entertain his Truth, that so christ may be Lord from Dan to Beersheba, from Sea to Sea, from one side of the Continent to the other.
the Kingdome of Grace is then at a Period, and giues way to the last Monarchy which euer shall be, The Kingdome of Glory, which is the full scope of our Adueniat, Thy Kingdome come.
the Kingdom of Grace is then At a Period, and gives Way to the last Monarchy which ever shall be, The Kingdom of Glory, which is the full scope of our May it come, Thy Kingdom come.
dt n1 pp-f n1 vbz av p-acp dt n1, cc vvz n1 p-acp dt ord n1 r-crq av vmb vbi, dt n1 pp-f n1, r-crq vbz dt j n1 pp-f po12 np1, po21 n1 vvi.
so from this Mount of Grace are we permitted to descry that higher Mount of Glory, whose top reaches the highest Heauens, To taste it in the promises of the Gospell,
so from this Mount of Grace Are we permitted to descry that higher Mount of Glory, whose top reaches the highest Heavens, To taste it in the promises of the Gospel,
and take possession of it, Oculo fidei, with the Eye of our Faith, till our selues being seated in it, the Eyes of our Body shall hereafter see all that we now beleeue.
and take possession of it, Oculo fidei, with the Eye of our Faith, till our selves being seated in it, the Eyes of our Body shall hereafter see all that we now believe.
cc vvb n1 pp-f pn31, fw-la fw-la, p-acp dt n1 pp-f po12 n1, c-acp po12 n2 vbg vvn p-acp pn31, dt n2 pp-f po12 n1 vmb av vvi d cst pns12 av vvi.
and haue a glimpse of that Crowne of Righteousnesse which Saint Paul speakes of, and read that promise writ in the Circle of it, Si compatimur conregnabimus, that we shall after that great day of Coronation reigne for euer with Christ:
and have a glimpse of that Crown of Righteousness which Saint Paul speaks of, and read that promise writ in the Circle of it, Si compatimur conregnabimus, that we shall After that great day of Coronation Reign for ever with christ:
cc vhb dt n1 pp-f d n1 pp-f n1 r-crq n1 np1 vvz pp-f, cc vvb d n1 vvn p-acp dt n1 pp-f pn31, fw-mi fw-la fw-la, cst pns12 vmb p-acp d j n1 pp-f n1 vvi p-acp av p-acp np1:
but by professing our selues vnworthy to vtter, and vnable to figure it in any other Mould but in our wishes and Petitions, praying to God That it may come.
but by professing our selves unworthy to utter, and unable to figure it in any other Mould but in our wishes and Petitions, praying to God That it may come.
cc-acp p-acp vvg po12 n2 j pc-acp vvi, cc j-u pc-acp vvi pn31 p-acp d j-jn n1 cc-acp p-acp po12 n2 cc n2, vvg p-acp np1 cst pn31 vmb vvi.
But what language doth this Adueniat naturally speake? What is our meaning in this Petition? Doe we accuse God of slacknesse, that He tarries too long? or doe wee dare His comming? Or doe we doubt it? like those in the Prophet, Qui dicunt festinet, which call for his comming, Let him make haste.
But what language does this May it come naturally speak? What is our meaning in this Petition? Do we accuse God of slackness, that He tarries too long? or do we Dare His coming? Or do we doubt it? like those in the Prophet, Qui dicunt festinet, which call for his coming, Let him make haste.
cc-acp q-crq n1 vdz d np1 av-j vvi? q-crq vbz po12 n1 p-acp d vvb? vdb pns12 vvi np1 pp-f n1, cst pns31 vvz av av-j? cc vdb pns12 vvb po31 n-vvg? cc vdb pns12 vvb pn31? av-j d p-acp dt n1, fw-fr fw-la fw-la, r-crq vvb p-acp po31 n-vvg, vvb pno31 vvi n1.
This Petition doth not argue or complaine of Gods slownesse, no more than the Saints in the Reuelation, that cry from vnder the Altar, Vsque quò Domine? How long Lord holy and true, &c. nor is it so ill bred as to presse or quicken Him,
This Petition does not argue or complain of God's slowness, no more than the Saints in the Revelation, that cry from under the Altar, Vsque quò Domine? How long Lord holy and true, etc. nor is it so ill bred as to press or quicken Him,
np1 vvb vdz xx vvi cc vvi pp-f npg1 n1, av-dx dc cs dt n2 p-acp dt n1, cst vvb p-acp p-acp dt n1, fw-la fw-la fw-la? q-crq j n1 j cc j, av ccx vbz pn31 av av-jn vvn a-acp pc-acp vvi cc vvi pno31,
and labour to get a little ground, a little aduantage of that Time, which vpon euen termes will out-flie vs. For if we lye still and be not before hand with it,
and labour to get a little ground, a little advantage of that Time, which upon even terms will outfly us For if we lie still and be not before hand with it,
cc n1 pc-acp vvi dt j n1, dt j n1 pp-f d n1, r-crq p-acp j n2 vmb j pno12 p-acp cs pns12 vvb av cc vbb xx p-acp n1 p-acp pn31,
but rather beseech him to change our vile bodies that so we may goe the sooner to Him, vncloathing our selues of the burthen of our flesh, and crying with Saint Paul, Cupio dissolui, I desire to be dissolued and to be with Christ;
but rather beseech him to change our vile bodies that so we may go the sooner to Him, unclothing our selves of the burden of our Flesh, and crying with Saint Paul, Cupio dissolui, I desire to be dissolved and to be with christ;
but rather like the shout of men harnessed and prepared for the Battaile, which declares our readinesse to encounter Him, not silently awaiting his comming,
but rather like the shout of men harnessed and prepared for the Battle, which declares our readiness to encounter Him, not silently awaiting his coming,
but whilst he is yet on his way making out to meet Him, and standing ready to welcome his arriuall, his Iourney towards vs with the loud acclamation of an Adueniat Regnum tuum, Thy Kingdome come.
but while he is yet on his Way making out to meet Him, and standing ready to welcome his arrival, his Journey towards us with the loud acclamation of an May it come Kingdom tuum, Thy Kingdom come.
The Heart is the Gate at which Christ must enter, 'tis the Fort, the Cittadell which He would haue yeelded into his possession, My sonne giue me thy heart;
The Heart is the Gate At which christ must enter, it's the Fort, the Citadel which He would have yielded into his possession, My son give me thy heart;
Let vs therefore prepare our Hearts for the entertainment of so great a Guest, that so our soules may hold the same course hereafter which our Prayers here doe.
Let us Therefore prepare our Hearts for the entertainment of so great a Guest, that so our Souls may hold the same course hereafter which our Prayers Here do.
vvb pno12 av vvi po12 n2 p-acp dt n1 pp-f av j dt n1, cst av po12 n2 vmb vvi dt d n1 av r-crq po12 n2 av vdb.
Thinke how miserable were thy case if Hee should take thee at thy word, and when thou sayest Thy Kingdome come, should suddenly at the instant come vpon thee,
Think how miserable were thy case if He should take thee At thy word, and when thou Sayest Thy Kingdom come, should suddenly At the instant come upon thee,
correct thy peruerse waies and amend thy life, lest if God take thee vnprouided, thou finde by late and wofull experience that thou hast prayed against thy selfe.
correct thy perverse ways and amend thy life, lest if God take thee unprovided, thou find by late and woeful experience that thou hast prayed against thy self.
'Tis most true, Repentance is the best preparatiue for the Kingdome of Glory, commended to vs by the Great Physitian of our soules, Repent, for the Kingdome of Heauen is at hand.
It's most true, Repentance is the best preparative for the Kingdom of Glory, commended to us by the Great physician of our Souls, repent, for the Kingdom of Heaven is At hand.
He that against that time shall be enabled with Grace to lay vp so good a stocke for himselfe as a New life, is furnished for a glorious voyage into the New Ierusalem. Nor needs hee be afraid how soone Christs second Aduent will be.
He that against that time shall be enabled with Grace to lay up so good a stock for himself as a New life, is furnished for a glorious voyage into the New Ierusalem. Nor needs he be afraid how soon Christ second Advent will be.
This onely preparation doth He require of vs, and if He yet deferre His comming a while longer, 'tis onely for our good, to giue vs time thus to prouide for his entertainment,
This only preparation does He require of us, and if He yet defer His coming a while longer, it's only for our good, to give us time thus to provide for his entertainment,
d j n1 vdz pns31 vvi pp-f pno12, cc cs pns31 av vvi po31 n-vvg dt n1 av-jc, pn31|vbz av-j p-acp po12 j, pc-acp vvi pno12 n1 av pc-acp vvi p-acp po31 n1,
as He himselfe warnes vs, Et vos estote parati; we doe not stay for Him, no, He staies for vs. Behold, his preparations are all made, O that ours were made also.
as He himself warns us, Et vos estote Parati; we do not stay for Him, no, He stays for us Behold, his preparations Are all made, Oh that ours were made also.
He shall be sure to be one of those to heare that ioyfull Reply from Christ againe, Possidete paratum vobis Regnum; Enter into that glorious Kingdome prepared from th• beginning of the world.
He shall be sure to be one of those to hear that joyful Reply from christ again, Possidete Paratum vobis Kingdom; Enter into that glorious Kingdom prepared from th• beginning of the world.
Wee can put no difference betwixt his Essence and his Will. Now because this is otherwise in Man, whose Will is a faculty of the soule, and not his Essence;
we can put no difference betwixt his Essence and his Will. Now Because this is otherwise in Man, whose Will is a faculty of the soul, and not his Essence;
pns12 vmb vvi dx n1 p-acp po31 n1 cc po31 vmb. av p-acp d vbz av p-acp n1, rg-crq n1 vbz dt n1 pp-f dt n1, cc xx po31 n1;
and indeed Totum Religionis, the Maine scope of Religion: In the performing whereof, the whole Law and the Prophets are fulfilled; Fiat, Thy Will be done.
and indeed Totum Religion, the Main scope of Religion: In the performing whereof, the Whole Law and the prophets Are fulfilled; Fiat, Thy Will be done.
cc av fw-la fw-la, dt j n1 pp-f n1: p-acp dt vvg c-crq, dt j-jn n1 cc dt n2 vbr vvn; zz, po21 n1 vbi vdn.
First, of the consideration of voluntas Tua and Hominis, Gods Will and Mans. Like the distance betwixt Heauen and Earth, such is the disproportion betwixt God and Man. God sees not as Man sees,
First, of the consideration of Voluntas Tua and Hominis, God's Will and Mans Like the distance betwixt Heaven and Earth, such is the disproportion betwixt God and Man. God sees not as Man sees,
ord, pp-f dt n1 pp-f fw-fr fw-la cc fw-la, n2 vmb cc np1 av-j dt n1 p-acp n1 cc n1, d vbz dt n1 p-acp np1 cc n1 np1 vvz xx p-acp n1 vvz,
Now although Man be Liberè malus, he is not Liberè bonus; Though it be in his Election to act no mischiefe, 'tis more than he can vndertake to doe any Good;
Now although Man be Liberè malus, he is not Liberè bonus; Though it be in his Election to act no mischief, it's more than he can undertake to do any Good;
av cs n1 vbb fw-la fw-la, pns31 vbz xx fw-la fw-la; cs pn31 vbb p-acp po31 n1 pc-acp vvi dx n1, pn31|vbz dc cs pns31 vmb vvi pc-acp vdi d j;
But howsoeuer Man be thus confin'd in his Will, God is not in His. He is Liberrimum agens, such an Agent as attends not the concurrence of Causes or Times for accomplishing what he would haue effected:
But howsoever Man be thus confined in his Will, God is not in His. He is Liberrimum agens, such an Agent as attends not the concurrence of Causes or Times for accomplishing what he would have effected:
cc-acp c-acp n1 vbb av vvn p-acp po31 n1, np1 vbz xx p-acp np1 pns31 vbz fw-la fw-la, d dt n1 c-acp vvz xx dt n1 pp-f n2 cc n2 p-acp vvg r-crq pns31 vmd vhi vvn:
and with such a prompt passiue obedience, that He no sooner Wils any thing, but that Will is moulded and made vp into a Work, Eodem modô vidit facta, quô viderit facienda. His Will speaks in no other tongue but his Workes,
and with such a prompt passive Obedience, that He no sooner Wills any thing, but that Will is moulded and made up into a Work, Eodem modô vidit facta, quô viderit facienda. His Will speaks in no other tongue but his Works,
Voluntas Dei prima & summa causa est omnium operum & motionum, Gods Will is the highest and the Primary Cause of all motion and action. Damascen inlarges it farther, NONLATINALPHABET:
Voluntas Dei prima & summa causa est omnium Operum & motionum, God's Will is the highest and the Primary Cause of all motion and actium. Damascene enlarges it farther,:
fw-fr fw-la fw-la cc fw-la fw-la fw-la fw-la fw-la cc fw-la, n2 vmb vbz dt js cc dt np1 n1 pp-f d n1 cc n1. n1 vvz pn31 av-jc,:
Besides, the Will of Man is but a Quality, an adherent Companion to the soule, rather Consequens essentiam animae, then Essentia ipsa, a Consequence, not an Essence.
Beside, the Will of Man is but a Quality, an adherent Companion to the soul, rather Consequent essentiam Spirits, then Essentia ipsa, a Consequence, not an Essence.
not an affection, or a quality, or an elicit act, but the very Essence. Nam voluntas Dei quâ semper volens est non affectus vel motus est sed Diuina NONLATINALPHABET:
not an affection, or a quality, or an elicit act, but the very Essence. Nam Voluntas Dei quâ semper volens est non affectus vel motus est sed Divine:
xx dt n1, cc dt n1, cc dt j n1, cc-acp dt j n1. fw-la fw-fr fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la:
The distance then appeares so large betwixt these two Wills, of God, and Man, that 'tis fit I set the tearmes of my comparison wider then at first I did.
The distance then appears so large betwixt these two Wills, of God, and Man, that it's fit I Set the terms of my comparison wider then At First I did.
dt n1 av vvz av j p-acp d crd n2, pp-f np1, cc n1, cst pn31|vbz j pns11 vvd dt n2 pp-f po11 n1 jc cs p-acp ord pns11 vdd.
one Predicament containes both Heauen and Earth, but Voluntas Hominis, and Voluntas Tua totô genere differunt, differ in the Genus, Gods Will and Mans will not to be reconciled in one Predicament, the Will of God being a Substance and the Essence of God, Mans but a Faculty and Accident.
one Predicament contains both Heaven and Earth, but Voluntas Hominis, and Voluntas Tua totô genere differunt, differ in the Genus, God's Will and men will not to be reconciled in one Predicament, the Will of God being a Substance and the Essence of God, men but a Faculty and Accident.
crd n1 vvz d n1 cc n1, cc-acp fw-fr fw-la, cc fw-fr fw-la uh fw-la fw-la, vvb p-acp dt fw-la, n2 vmb cc n2 vmb xx pc-acp vbi vvn p-acp crd n1, dt n1 pp-f np1 vbg dt n1 cc dt n1 pp-f np1, n2 p-acp dt n1 cc n1.
when God in his wisdome knoweth want is better for vs, and that calamity best makes vs vnderstand both Him and our selues, according to that, Vexatio dat intellectum.
when God in his Wisdom Knoweth want is better for us, and that calamity best makes us understand both Him and our selves, according to that, Vexation that Intellectum.
c-crq np1 p-acp po31 n1 vvz n1 vbz jc p-acp pno12, cc d n1 av-js vvz pno12 vvi d pno31 cc po12 n2, vvg p-acp d, np1 cst fw-la.
for whose sakes wee are content to grow enamoured of the World, not being desirous to forgoe it for Heauen, till that tedious age seize vs, wherein wee are not fit or able to liue any longer.
for whose sakes we Are content to grow enamoured of the World, not being desirous to forgo it for Heaven, till that tedious age seize us, wherein we Are not fit or able to live any longer.
p-acp rg-crq n2 pns12 vbr j pc-acp vvi j-vvn pp-f dt n1, xx vbg j pc-acp vvi pn31 p-acp n1, c-acp cst j n1 vvb pno12, c-crq pns12 vbr xx j cc j pc-acp vvi d av-jc.
For by the path of losse and Affliction, Hee leades our eyes, and drawes vp our Meditations to that Tabernacle of rest, that place of euerlasting comfort, whither he hath taken our friends before vs. I haue easily discharged my first Part, touching the difference of Gods and Mans Will.
For by the path of loss and Affliction, He leads our eyes, and draws up our Meditations to that Tabernacle of rest, that place of everlasting Comfort, whither he hath taken our Friends before us I have Easily discharged my First Part, touching the difference of God's and men Will.
p-acp p-acp dt n1 pp-f n1 cc n1, pns31 vvz po12 n2, cc vvz a-acp po12 n2 p-acp d n1 pp-f n1, cst n1 pp-f j n1, c-crq pns31 vhz vvn po12 n2 p-acp pno12 pns11 vhb av-j vvn po11 ord n1, vvg dt n1 pp-f n2 cc n2 vmb.
For who hath beene the Lords Counsellor? who hath knowne his minde so farre as to bee acquainted with the mystery of His Will? What finite tongue is able to define such an infinity as it? As no Name hath signification enough, no.
For who hath been the lords Counsellor? who hath known his mind so Far as to be acquainted with the mystery of His Will? What finite tongue is able to define such an infinity as it? As no Name hath signification enough, no.
Yea, and when his Will was to contract the Greater World, to cast it in a lesser Mould, comprising the whole Vniuerse in Man, that Decree, that Act of his Will was accompanied with a Mercy greater and more ancient than the other, whereby he did Pre-elect Mankind to Saluation, Antè iacta mundi fundamenta, long before the foundations of that Greater World were layed.
Yea, and when his Will was to contract the Greater World, to cast it in a lesser Mould, comprising the Whole Universe in Man, that decree, that Act of his Will was accompanied with a Mercy greater and more ancient than the other, whereby he did Pre-elect Mankind to Salvation, Antè iacta mundi Fundamenta, long before the foundations of that Greater World were laid.
or, Ex praeuisis operibus, any forestalled Merit, or for Good workes which Hee foresaw at our Election (as some of the Papists flatter themselues) but Ex merâ Gratiâ & Beneplacitô, moued and lead to it by his owne gracious inclination:
or, Ex praeuisis operibus, any forestalled Merit, or for Good works which He foresaw At our Election (as Some of the Papists flatter themselves) but Ex merâ Gratiâ & Beneplacitô, moved and led to it by his own gracious inclination:
cc, fw-la n1 fw-la, d j-vvn n1, cc p-acp j n2 r-crq pns31 vvd p-acp po12 n1 (c-acp d pp-f dt njp2 vvb px32) cc-acp fw-la fw-la fw-la cc uh, vvn cc vvn p-acp pn31 p-acp po31 d j n1:
There was no preceding cause that induced Him, no contract that tyed Him to this great work of Mercy saue onely his Will, Desponsaui te mihi in aeternum;
There was no preceding cause that induced Him, no contract that tied Him to this great work of Mercy save only his Will, Desponsaui te mihi in aeternum;
We will here call downe our Contemplation, and as they that looke on the Sunne reflected in the water, see him more perfectly & more safely than if they should gaze on him in his owne Sphere wherein he moues:
We will Here call down our Contemplation, and as they that look on the Sun reflected in the water, see him more perfectly & more safely than if they should gaze on him in his own Sphere wherein he moves:
pns12 vmb av vvi a-acp po12 n1, cc c-acp pns32 cst vvb p-acp dt n1 vvn p-acp dt n1, vvb pno31 n1 av-j cc av-dc av-j cs cs pns32 vmd vvi p-acp pno31 p-acp po31 d n1 c-crq pns31 vvz:
so may we, though it be full of hazard to looke on his Will, à priori, in the face of it, in the motiues or occasions which first induced the operation thereof;
so may we, though it be full of hazard to look on his Will, à priori, in the face of it, in the motives or occasions which First induced the operation thereof;
we are allowed to suruay it, à posteriori, in the Back-parts, the effects and consequences, for they are visible and vnuailed, being the markes and discoueries of his Reuealed Will.
we Are allowed to survey it, à posteriori, in the Back parts, the effects and consequences, for they Are visible and Unveiled, being the marks and discoveries of his Revealed Will.
pns12 vbr vvn pc-acp vvi pn31, fw-fr fw-la, p-acp dt n2, dt n2 cc n2, c-acp pns32 vbr j cc vvn, vbg dt n2 cc n2 pp-f po31 vvn n1.
There is Voluntas bene placiti, or Absoluta, The absolute Will of God that ordaines a Being vnto all things, Sibi in aliquô complacens vt sit vel fiat, (so he illustrates it) Which is againe diuided into two Other, Voluntas Antecedens, taken to signifie his Eternall Ordinance, wherein he forecast what He would doe;
There is Voluntas bene placiti, or Absoluta, The absolute Will of God that ordains a Being unto all things, Sibi in aliquô complacens vt sit vel fiat, (so he illustrates it) Which is again divided into two Other, Voluntas Antecedens, taken to signify his Eternal Ordinance, wherein he forecast what He would do;
First, Permissio, his Permission or Allowance, or Priuiledge to things, without which they cannot be; Non fit aliquid nisi omnipotens fieri velit, vel sinendo vt fiat, vel faciendo.
First, Permissio, his Permission or Allowance, or Privilege to things, without which they cannot be; Non fit Aliquid nisi omnipotens fieri velit, vel sinendo vt fiat, vel faciendo.
You see into how many seuerall acceptions Voluntas Tua is scattered, which notwithstanding doe not vary or diuersifie Gods Wil, but our Apprehensions of it.
You see into how many several acceptions Voluntas Tua is scattered, which notwithstanding do not vary or diversify God's Will, but our Apprehensions of it.
pn22 vvb p-acp c-crq d j n2 fw-fr fw-la vbz vvn, r-crq p-acp vdb xx vvi cc vvi n2 vmb, cc-acp po12 n2 pp-f pn31.
I therefore leaue this contemplatiue part, and goe on to the Practicke, which offers it selfe in the next Circumstance, Fiat voluntas, Thy Will bee done.
I Therefore leave this contemplative part, and go on to the Practic, which offers it self in the next Circumstance, Fiat Voluntas, Thy Will be done.
pns11 av vvb d j n1, cc vvi a-acp p-acp dt n1, r-crq vvz pn31 n1 p-acp dt ord n1, zz n2, po21 n1 vbi vdn.
If any subordinate Magistrate should vnder-write the Kings Letters Patents, or a Constable signe a Proclamation, which is the immediate Herald and Messenger of his Will,
If any subordinate Magistrate should underwrite the Kings Letters Patents, or a Constable Signen a Proclamation, which is the immediate Herald and Messenger of his Will,
cs d j n1 vmd j dt ng1 n2 n2, cc dt n1 n1 dt n1, r-crq vbz dt j n1 cc n1 pp-f po31 n1,
as if those acts were so feeble and bashfull that they could want countenancing or approbation from him, would you not thinke him lunaticke? What then can we thinke of our selues? if we in our Petitions annex a Fiat to Voluntas tua, Thy Will be done.
as if those acts were so feeble and bashful that they could want countenancing or approbation from him, would you not think him lunatic? What then can we think of our selves? if we in our Petitions annex a Fiat to Voluntas tua, Thy Will be done.
c-acp cs d n2 vbdr av j cc j cst pns32 vmd vvi vvg cc n1 p-acp pno31, vmd pn22 xx vvi pno31 n-jn? q-crq av vmb pns12 vvi pp-f po12 n2? cs pns12 p-acp po12 n2 vvi dt zz p-acp fw-fr fw-la, po21 n1 vbi vdn.
If then his Sentences of Vengeance and of Mercy stand fixt, concluded and determined, Non voluntate Conditionali aut Indeterminatâ sed Absolutâ & Determinatâ;
If then his Sentences of Vengeance and of Mercy stand fixed, concluded and determined, Non voluntate Conditionali Or Indeterminatâ sed Absolutâ & Determinatâ;
cs av po31 n2 pp-f n1 cc pp-f n1 vvb vvn, vvn cc vvn, fw-fr fw-la fw-la fw-la np1 fw-la np1 cc np1;
not by any Alterable, Reuocable Will, but Absolute and not to be repeal'd; If wee preiudicate our Petitions, knowing the fruitlesse successe before we make them;
not by any Alterable, Revocable Will, but Absolute and not to be repealed; If we prejudicate our Petitions, knowing the fruitless success before we make them;
xx p-acp d j, j n1, cc-acp j cc xx pc-acp vbi vvn; cs pns12 vvi po12 n2, vvg dt j n1 c-acp pns12 vvb pno32;
If a despaire to preuaile with God, and an impossibility either to promote or hinder his purposes hang vpon our lips and clog our words as they goe vp, why doe we pray NONLATINALPHABET;
If a despair to prevail with God, and an impossibility either to promote or hinder his Purposes hang upon our lips and clog our words as they go up, why do we pray;
) anciently, and since them Petrus Abailardus (as Alphonsus à Castro ) and many more I doubt not besides him (though I am sure not those religious men whom Alphonsus in that Chapter iniuriously, and without any ground to be taken out of their workes, couples with him Wickliffe, Hus, and Luther, whose precious Memory I will not wrong so much as to seeke to vindicate them from such Blasphemy against the vse of Prayer, neuer but highly extolled and deuoutly practised by them) I say the Pelagians, and some other Heretikes, out of a malicious practise of theirs to discountenance the vse of Prayer,
) anciently, and since them Peter Abailardus (as Alphonsus à Castro) and many more I doubt not beside him (though I am sure not those religious men whom Alphonsus in that Chapter injuriously, and without any ground to be taken out of their works, couples with him Wickliffe, Hus, and Luther, whose precious Memory I will not wrong so much as to seek to vindicate them from such Blasphemy against the use of Prayer, never but highly extolled and devoutly practised by them) I say the Pelagians, and Some other Heretics, out of a malicious practice of theirs to discountenance the use of Prayer,
) av-j, cc p-acp pno32 np1 np1 (c-acp np1 fw-fr np1) cc d dc pns11 vvb xx p-acp pno31 (c-acp pns11 vbm j xx d j n2 r-crq np1 p-acp d n1 av-j, cc p-acp d n1 pc-acp vbi vvn av pp-f po32 n2, n2 p-acp pno31 np1, zz, cc np1, rg-crq j n1 pns11 vmb xx vvi av av-d c-acp pc-acp vvi pc-acp vvi pno32 p-acp d n1 p-acp dt n1 pp-f n1, av-x cc-acp av-j vvn cc av-j vvn p-acp pno32) pns11 vvb dt n2, cc d j-jn n2, av pp-f dt j n1 pp-f png32 pc-acp vvi dt n1 pp-f n1,
and to make it vneffectuall, obiected God was Inexorable, a hard peremptory Master, whose Will would not bee altered, concluding with those in Malachy, Vanus est qui seruit Domino, 'Tis to no end to serue or pray vnto God.
and to make it uneffectual, objected God was Inexorable, a hard peremptory Master, whose Will would not be altered, concluding with those in Malachy, Vanus est qui seruit Domino, It's to no end to serve or pray unto God.
cc pc-acp vvi pn31 j, vvn np1 vbds j, dt j j n1, rg-crq n1 vmd xx vbi vvn, vvg p-acp d p-acp np1, np1 fw-la fw-la fw-la fw-la, pn31|vbz pc-acp dx n1 pc-acp vvi cc vvi p-acp np1.
If any sparke of that Heresie to this day lurke amongst vs, or lye raked vp in any schismaticall bosome, let them know that the hinderance of Gods Will is not the scope of our Prayer, but the execution of it;
If any spark of that Heresy to this day lurk among us, or lie raked up in any Schismatical bosom, let them know that the hindrance of God's Will is not the scope of our Prayer, but the execution of it;
cs d n1 pp-f d n1 p-acp d n1 vvi p-acp pno12, cc n1 vvd a-acp p-acp d j n1, vvb pno32 vvi cst dt n1 pp-f npg1 vmb vbz xx dt n1 pp-f po12 n1, cc-acp dt n1 pp-f pn31;
'Tis the Medium to conuay vnto vs those mercies which in his secret Wil he hath decreed to bestow vpon vs. God will not saue a man against his owne minde,
It's the Medium to convey unto us those Mercies which in his secret Will he hath decreed to bestow upon us God will not save a man against his own mind,
Though He hath graciously promised thee a Pardon, 'tis in his Court of Heauen, as in our common Fores, that Pardon profits not thee, is indeed no Pardon vnlesse thou sue it out.
Though He hath graciously promised thee a Pardon, it's in his Court of Heaven, as in our Common Fores, that Pardon profits not thee, is indeed no Pardon unless thou sue it out.
if by thy Prayers thou doe not begge an vnwauering Faith, a constant beleefe in his Mercy, built and grounded vpon the promises of his Word. In briefe thus:
if by thy Prayers thou do not beg an unwavering Faith, a constant belief in his Mercy, built and grounded upon the promises of his Word. In brief thus:
we doe not here pray that God would Change His Will, but Alter Ours, and giue vs grace to conforme our crooked inclinations according to that Rubricke, that strait Rule of our Faith:
we do not Here pray that God would Change His Will, but Altar Ours, and give us grace to conform our crooked inclinations according to that Rubric, that strait Rule of our Faith:
pns12 vdb xx av vvi cst np1 vmd vvi po31 vmb, p-acp vvb png12, cc vvb pno12 vvi pc-acp vvi po12 j n2 vvg p-acp d n1, cst j n1 pp-f po12 n1:
Wee first desire an aptitude to Will those things that are acceptable in his sight, Supple nos velle, and then to Doe them, Fiat voluntas Tua, Thy will be done.
we First desire an aptitude to Will those things that Are acceptable in his sighed, Supple nos velle, and then to Do them, Fiat Voluntas Tua, Thy will be done.
pns12 ord vvb dt n1 pc-acp vmb d n2 cst vbr j p-acp po31 n1, j fw-la fw-fr, cc av pc-acp vdi pno32, zz fw-fr fw-la, po21 n1 vbi vdn.
or perswade our selues wee can fulfill them as the Rhemists doe, but retire to God from whom they came for his assistance, such is the humble voice of our Letany.
or persuade our selves we can fulfil them as the Rhemists do, but retire to God from whom they Come for his assistance, such is the humble voice of our Letany.
where Oppression lurkes in the bosome of Authority, being sometimes clad in the Colour and Robe of Iustice, where vncleannesse is growne so impudent it seekes no darke Retreats, no suburbes or blinde paths,
where Oppression lurks in the bosom of authority, being sometime clad in the Colour and Robe of justice, where uncleanness is grown so impudent it seeks no dark Retreats, no suburbs or blind paths,
c-crq n1 vvz p-acp dt n1 pp-f n1, vbg av vvn p-acp dt n1 cc n1 pp-f n1, c-crq n1 vbz vvn av j pn31 vvz dx j n2, dx n2 cc j n2,
but broadly lookes day in the face, and takes a pride to outstare honesty, now a daies so dis-esteem'd and out of fashion, that 'tis held only the Birth-right of Fooles.
but broadly looks day in the face, and Takes a pride to outstare honesty, now a days so disesteemed and out of fashion, that it's held only the Birthright of Fools.
cc-acp av-j vvz n1 p-acp dt n1, cc vvz dt n1 pc-acp vvi n1, av dt n2 av vvn cc av pp-f n1, cst pn31|vbz vvn av-j dt n1 pp-f n2.
Where this Fiat voluntas Tua, Thy Will be done, is truly said and meant, it is the pledge of our submission, yeelding obedience and assent to Gods Will.
Where this Fiat Voluntas Tua, Thy Will be done, is truly said and meant, it is the pledge of our submission, yielding Obedience and assent to God's Will.
c-crq d zz fw-fr fw-la, po21 n1 vbi vdn, vbz av-j vvn cc vvd, pn31 vbz dt n1 pp-f po12 n1, vvg n1 cc n1 p-acp n2 vmb.
He who was obedient in •he highest Degree, (for that Obedience exalted Him to the Crosse) can best instruct our Wills in the passiue Lessons of this vertue.
He who was obedient in •he highest Degree, (for that obedience exalted Him to the Cross) can best instruct our Wills in the passive Lessons of this virtue.
He that in this place taught vs to say, Thy Will be done, in the 26. Chapter of Matthew, Monstrat non iubet, there demonstrates to vs by example, what Hee taught here by Precept.
He that in this place taught us to say, Thy Will be done, in the 26. Chapter of Matthew, Monstrat non iubet, there demonstrates to us by Exampl, what He taught Here by Precept.
after three seuerall Charges made vpon Him in the Garden by different Agonies, when our faint infirmity and the guilt of our sinnes made him seeme to shrinke a little and giue backe, hauing Thrice besought his Father that Cup might passe, yet for all this He comes on againe faster,
After three several Charges made upon Him in the Garden by different Agonies, when our faint infirmity and the guilt of our Sins made him seem to shrink a little and give back, having Thrice besought his Father that Cup might pass, yet for all this He comes on again faster,
p-acp crd j n2 vvn p-acp pno31 p-acp dt n1 p-acp j n2, c-crq po12 j n1 cc dt n1 pp-f po12 n2 vvd pno31 vvi pc-acp vvi dt j cc vvb av, vhg av vvd po31 n1 cst n1 vmd vvi, av p-acp d d pns31 vvz a-acp av jc,
Vpon which words Tertullian excellently glosses, Ipse erat voluntas & potestas Patris, & tamen ad demonstrationem sufferentiâ debitae, voluntati se Patris dedidit, though He was both the Power and Will of His Father,
Upon which words Tertullian excellently Glosses, Ipse erat Voluntas & potestas Patris, & tamen ad demonstrationem sufferentiâ debitae, Voluntati se Patris dedidit, though He was both the Power and Will of His Father,
p-acp r-crq n2 np1 av-j n2, fw-la fw-la n2 cc fw-la fw-la, cc fw-la fw-la fw-la fw-la fw-la, n1 fw-la fw-la fw-la, c-acp pns31 vbds d dt n1 cc n1 pp-f po31 n1,
Happy is he that with a cheerefull countenance can looke vpon all the changes of life, — Sapiens sibique imperiosus, Quem neque pauperies, ne { que } mors,
Happy is he that with a cheerful countenance can look upon all the changes of life, — Sapiens sibique imperiosus, Whom neque pauperies, ne { que } mors,
considering his riches as hirelings, destin'd to change their Masters, and parts with his friends as the noble Roman did with his Sonne, of whose death,
considering his riches as hirelings, destined to change their Masters, and parts with his Friends as the noble Roman did with his Son, of whose death,
He I say that can thus vnaltered looke vpon his Crosse, speaking Saint Augustines language, and with his deuout heart, Foelix sit mundus, euertatur mundus, benedicam Dominum qui fecit mundum;
He I say that can thus unaltered look upon his Cross, speaking Saint Augustine's language, and with his devout heart, Felix sit World, euertatur World, benedicam Dominum qui fecit Mundum;
Scias eadem esse iustissima fulmina quae etiàm percussi colunt, (diuinely speakes Seneca ) 'tis most certaine God ownes them for his dearest children, who obediently bow to His Iustice;
Scias Same esse iustissima Thunderbolts Quae etiàm Percussi colunt, (divinely speaks Senecca) it's most certain God owns them for his dearest children, who obediently bow to His justice;
How grieuous soeuer thy losses bee, either of goods, or health, or (that which of all others trencheth deepest vpon our affections) of friends, amidst those losses be sure thou doe not lose thy selfe,
How grievous soever thy losses be, either of goods, or health, or (that which of all Others trencheth Deepest upon our affections) of Friends, amid those losses be sure thou do not loose thy self,
q-crq j av po21 n2 vbb, av-d pp-f n2-j, cc n1, cc (cst r-crq pp-f d n2-jn vvz js-jn p-acp po12 n2) pp-f n2, p-acp d n2 vbb j pns21 vdb xx vvi po21 n1,
Me thinks the very cōnexion of these two Petitions, Thy Kingdome come, Thy Will be done, are like strong grapples & ties to hold a Christian & his Patience together.
Me thinks the very connexion of these two Petitions, Thy Kingdom come, Thy Will be done, Are like strong grapples & ties to hold a Christian & his Patience together.
pno11 vvz dt j n1 pp-f d crd n2, po21 n1 vvi, po21 n1 vbi vdn, vbr av-j j n2 cc vvz pc-acp vvi dt njp cc po31 n1 av.
How can a man but gladly suffer the depriuatiō of his friends, when he thinks they are landed and arriued at that Kingdome which we daily pray to come vnto? When he remembers they are gone before to that happy place, whither we, with all the Sailes Deuotion can beare, with all the speed Prayers can make, follow after;
How can a man but gladly suffer the deprivation of his Friends, when he thinks they Are landed and arrived At that Kingdom which we daily pray to come unto? When he remembers they Are gone before to that happy place, whither we, with all the Sails Devotion can bear, with all the speed Prayers can make, follow After;
These mixt Meditations compounded of contrary ingredients, Bitter and Sweet, Affliction and Patience, Sorrow and Ioy, Mortality and Heauen, haue brought vs to the last part of this Petition, which is the Exemplary part, Sicut in Coelo sic in Terra, In Earth as it is in Heauen.
These mixed Meditations compounded of contrary ingredients, Bitter and Sweet, Affliction and Patience, Sorrow and Joy, Mortality and Heaven, have brought us to the last part of this Petition, which is the Exemplary part, Sicut in Coelo sic in Terra, In Earth as it is in Heaven.
np1 vvn n2 vvn pp-f j-jn n2, j cc j, n1 cc n1, np1-n cc n1, n1 cc n1, vhb vvn pno12 p-acp dt ord n1 pp-f d vvb, r-crq vbz dt j n1, fw-la p-acp fw-la fw-la p-acp fw-la, p-acp n1 c-acp pn31 vbz p-acp n1.
Man was a creature made vp in imitation of his Maker, Imago Dei, the Image of God, to put him in remembrance that he should continually worke after that Originall Copy which God gaue him from Heauen.
Man was a creature made up in imitation of his Maker, Imago Dei, the Image of God, to put him in remembrance that he should continually work After that Original Copy which God gave him from Heaven.
Thus Saint Basil, Nec ob aliam causam homo ad Imaginem Dei altissimi factus est, quàm vt aliquid gesturus, in eum tanquam in Archetypum exemplar { que } aspiciens, modum viamque virtutis imitari conaretur.
Thus Saint Basil, Nec ob aliam Causam homo ad Imaginem Dei altissimi factus est, quàm vt Aliquid gesturus, in Eum tanquam in Archetypum exemplar { que } aspiciens, modum viamque virtue imitari conaretur.
and our blessed Sauiour who knew well to worke his Elect by the best Copy, prayes, that his Disciples might not onely be where Himselfe was, but Sicut too, as the Father and He was.
and our blessed Saviour who knew well to work his Elect by the best Copy, prays, that his Disciples might not only be where Himself was, but Sicut too, as the Father and He was.
cc po12 j-vvn n1 r-crq vvd av pc-acp vvi po31 n1 p-acp dt js n1, vvz, cst po31 n2 vmd xx av-j vbi n1 px31 vbds, p-acp fw-la av, p-acp dt n1 cc pns31 vbds.
That Faith, that beleefe for the alteration of our Bodies, should therefore in the meane time daily preach vnto vs the change of our crooked corrupt Minds, to make both Them and our peruerse Wills, Sicut eius, obedient and conformable to his.
That Faith, that belief for the alteration of our Bodies, should Therefore in the mean time daily preach unto us the change of our crooked corrupt Minds, to make both Them and our perverse Wills, Sicut eius, obedient and conformable to his.
vpon which hee grounds this exposition, Petitur vt sicut Dei voluntas fit in Angelis, qui Coeli sunt, &c. ità etiàm fiat in Terrâ, in Sanctis qui sunt in Terrâ,
upon which he grounds this exposition, Petitur vt sicut Dei Voluntas fit in Angels, qui Coeli sunt, etc. ità etiàm fiat in Terrâ, in Sanctis qui sunt in Terrâ,
Vt sint homines similes Angelis, that Men may be as obedient to Gods Will, as are those blessed Ministers of Heauen, who readily fulfill all his Commands.
Vt sint homines similes Angels, that Men may be as obedient to God's Will, as Are those blessed Ministers of Heaven, who readily fulfil all his Commands.
fw-la fw-la fw-la n2 np1, d n2 vmb vbi a-acp j p-acp n2 vmb, c-acp vbr d j-vvn n2 pp-f n1, r-crq av-j vvi d po31 vvz.
The Glosse in Matth. 6. interprets these words, De carne & spiritu, vnderstanding by Heauen the Intellectuall Faculties in Man, which exercise their acts in the head and vpper region of the Body:
The Gloss in Matthew 6. interprets these words, De Carnem & spiritu, understanding by Heaven the Intellectual Faculties in Man, which exercise their acts in the head and upper region of the Body:
that no worldly respects may hold downe our Meditations from Heauen, but that the loue of God and his seruice may bee predominant aboue all earthly pleasures or profit.
that no worldly respects may hold down our Meditations from Heaven, but that the love of God and his service may be predominant above all earthly pleasures or profit.
cst dx j n2 vmb vvi a-acp po12 n2 p-acp n1, cc-acp cst dt n1 pp-f np1 cc po31 n1 vmb vbi j p-acp d j n2 cc n1.
Other of the Fathers, out of these words, Sicut in Coelo, &c. extract this charitable vse, to Pray for our enemies, vnderstanding by Coelum Ecclesiam iustorum, by Terra Congregationem peccatorum; by Heauen, the Church;
Other of the Father's, out of these words, Sicut in Coelo, etc. extract this charitable use, to Pray for our enemies, understanding by Coelum Church Just, by Terra Congregationem peccatorum; by Heaven, the Church;
j-jn pp-f dt n2, av pp-f d n2, fw-la p-acp fw-la, av vvb d j n1, pc-acp vvi p-acp po12 n2, vvg p-acp fw-la fw-la fw-la, p-acp fw-la fw-la fw-la; p-acp n1, dt n1;
And the same Father recites out of S. Cyprian, Non tantùm pro fidelibus vt augeatur vel perseueret fides, verùm etiàm pro infidelibus vt habere incipiant, Sancta Ecclesia orat;
And the same Father recites out of S. Cyprian, Non tantùm Pro fidelibus vt augeatur vel perseueret fides, verùm etiàm Pro infidelibus vt habere incipiant, Sancta Ecclesia Orat;
cc dt d n1 vvz av pp-f n1 jp, fw-fr fw-la fw-la fw-la fw-la ng1 uh-av fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la n1, fw-la np1 j;
but we in our Church the day after, Good-Friday, in memory and imitation of our blessed Sauiour, who prayed on his Crosse for those that crucified Him, deuoutly pray for Them, that God would giue them cleerer Eyes and softer Hearts, that He would reduce them and all others, who either out of wilfull malice,
but we in our Church the day After, Good friday, in memory and imitation of our blessed Saviour, who prayed on his Cross for those that Crucified Him, devoutly pray for Them, that God would give them clearer Eyes and Softer Hearts, that He would reduce them and all Others, who either out of wilful malice,
cc-acp pns12 p-acp po12 n1 dt n1 a-acp, np1, p-acp n1 cc n1 pp-f po12 j-vvn n1, r-crq vvd p-acp po31 n1 p-acp d cst vvd pno31, av-j vvb p-acp pno32, cst np1 vmd vvi pno32 jc n2 cc jc n2, cst pns31 vmd vvi pno32 cc d n2-jn, r-crq d av pp-f j n1,
Heauen, the Materiall Body of the Celestials consisting of diuers Orbes, of Planets and Starres, all which as they are carried about in a Regular motion, no way Exorbitant or Eccentricall, but according to Gods Ordinance;
Heaven, the Material Body of the Celestials consisting of diverse Orbs, of Planets and Stars, all which as they Are carried about in a Regular motion, no Way Exorbitant or Eccentrical, but according to God's Ordinance;
that as the Sunne runnes his race about the Heauen, so may wee discharge our progresse on Earth, going forward in all goodnesse, passing from one Vertue to another, till hauing runne thorow the whole Zodiacke of the Vertues,
that as the Sun runs his raze about the Heaven, so may we discharge our progress on Earth, going forward in all Goodness, passing from one Virtue to Another, till having run thorough the Whole Zodiac of the Virtues,
so must our Faith haue it's Solstice, and our hearts stand vndaunted and vnmoued in defence of Truth and the Gospell, against all those that oppugne or labour to supplant it.
so must our Faith have it's Solstice, and our hearts stand undaunted and unmoved in defence of Truth and the Gospel, against all those that oppugn or labour to supplant it.
av vmb po12 n1 vhb pn31|vbz n1, cc po12 n2 vvb j cc j-vvn-u p-acp n1 pp-f n1 cc dt n1, p-acp d d cst vvi cc vvi pc-acp vvi pn31.
And lastly, as the Sunne went backe and made his retreit from the Diall in Ezekiahs time, so must we sometimes be Retrograde, that is, retire from the habit of our sinnes,
And lastly, as the Sun went back and made his retreat from the Dial in Ezekiahs time, so must we sometime be Retrograde, that is, retire from the habit of our Sins,
cc ord, c-acp dt n1 vvd av cc vvd po31 n1 p-acp dt n1 p-acp njp2 n1, av vmb pns12 av vbb j, cst vbz, vvb p-acp dt n1 pp-f po12 n2,
Finally, Saint Chrysostome doth as it were binde vp these various expositions of Coelum and Terra, and applies them all briefly according to that Excellent Rule of the Apostle, Vt conuersatio nostra sit in Coelis, making the full meaning of our Petition this, That our Conuersation may bee in Heauen,
Finally, Saint Chrysostom does as it were bind up these various expositions of Coelum and Terra, and Applies them all briefly according to that Excellent Rule of the Apostle, Vt conversation nostra sit in Coelis, making the full meaning of our Petition this, That our Conversation may be in Heaven,
av-j, n1 np1 vdz c-acp pn31 vbdr vvi p-acp d j n2 pp-f fw-la cc np1, cc vvz pno32 d av-j vvg p-acp d j n1 pp-f dt n1, fw-la fw-la fw-la fw-la p-acp fw-la, vvg dt j n1 pp-f po12 vvb d, cst po12 n1 vmb vbi p-acp n1,
and wee our selues may so liue out our Pilgrimage on Earth, that wee be not excluded from the ioyes and fruition of Christs glorious Kingdome in Heauen.
and we our selves may so live out our Pilgrimage on Earth, that we be not excluded from the Joys and fruition of Christ glorious Kingdom in Heaven.
cc pns12 po12 n2 vmb av vvi av po12 n1 p-acp n1, cst pns12 vbb xx vvn p-acp dt n2 cc n1 pp-f npg1 j n1 p-acp n1.
Why goe I thus heauily and oppressed? Why doth thy vengeance single me out? Why dost thou lay this burthen of sorrow vpon me? are able to refute and choake it with Voluntas Domini; Be not disquieted or troubled, O my Soule, it is the Will of God.
Why go I thus heavily and oppressed? Why does thy vengeance single me out? Why dost thou lay this burden of sorrow upon me? Are able to refute and choke it with Voluntas Domini; Be not disquieted or troubled, Oh my Soul, it is the Will of God.
q-crq vvb pns11 av av-j cc vvn? q-crq vdz po21 n1 vvb pno11 av? q-crq vd2 pns21 vvi d n1 pp-f n1 p-acp pno11? vbr j pc-acp vvi cc vvi pn31 p-acp fw-fr fw-la; vbb xx vvn cc vvn, uh po11 n1, pn31 vbz dt n1 pp-f np1.
and though Fortune, or the Hand of God haue cast them neuer so low, yet on that dust, those ruines that couer and bury them, write this for an Epitaph;
and though Fortune, or the Hand of God have cast them never so low, yet on that dust, those ruins that cover and bury them, write this for an Epitaph;
cc cs n1, cc dt n1 pp-f np1 vhb vvn pno32 av av j, av p-acp d n1, d n2 cst vvb cc vvi pno32, vvb d p-acp dt n1;
let them not feare, nor doubt, nor be confounded, but know in the Confidence of Christs promise, that It is the Will of God, after those trials on Earth to giue them a Kingdome in Heauen, where it shall be no more with them Sicùt in Terra, as it was on Earth;
let them not Fear, nor doubt, nor be confounded, but know in the Confidence of Christ promise, that It is the Will of God, After those trials on Earth to give them a Kingdom in Heaven, where it shall be no more with them Sicùt in Terra, as it was on Earth;
Neither did our Sauiour, when hee said, The loue of the world is enmity with God, intend to put that mortall Opposition betwixt vs and the world, that wee should cast off all worldly respects conducing to a supply of our wants.
Neither did our Saviour, when he said, The love of the world is enmity with God, intend to put that Mortal Opposition betwixt us and the world, that we should cast off all worldly respects conducing to a supply of our Wants.
He whose goodnesse gaue vs Being, gaue vs then also meanes to preserue that Being, Meats for the belly, (saith S. Paul ) and Herbs for the vse of man, (so the Psalme.) I confesse there are many Texts to hold the Body in subiection, but none to destroy it:
He whose Goodness gave us Being, gave us then also means to preserve that Being, Meats for the belly, (Says S. Paul) and Herbs for the use of man, (so the Psalm.) I confess there Are many Texts to hold the Body in subjection, but none to destroy it:
pns31 rg-crq n1 vvd pno12 vbg, vvd pno12 av av vvz pc-acp vvi d vbg, n2 p-acp dt n1, (vvz n1 np1) cc n2 p-acp dt n1 pp-f n1, (av dt n1.) pns11 vvb pc-acp vbr d n2 pc-acp vvi dt n1 p-acp n1, cc-acp pix pc-acp vvi pn31:
For how can wee iustifie the neglect of that Body for the present, which God hath decreed to Glorifie hereafter? Of which future Glory he hath giuen this earnest, that hee hath alotted a roome in this Praier meerely for things conducing to the Bodies prouision.
For how can we justify the neglect of that Body for the present, which God hath decreed to glorify hereafter? Of which future Glory he hath given this earnest, that he hath allotted a room in this Prayer merely for things conducing to the Bodies provision.
It is not strange that God who hath taken so strict an Inuentory of Man, that the very least haire of his head is entred in his Registry, should be so tender of the whole Body.
It is not strange that God who hath taken so strict an Inventory of Man, that the very least hair of his head is entered in his Registry, should be so tender of the Whole Body.
He that so precisely rates each Ligament, each small Threed that ties the parts of the Body together, could not lesse than prouide for sustenance to hold the maine Essentiall parts Soule and Body together.
He that so precisely rates each Ligament, each small Thread that ties the parts of the Body together, could not less than provide for sustenance to hold the main Essential parts Soul and Body together.
pns31 cst av av-j vvz d n1, d j n1 cst vvz dt n2 pp-f dt n1 av, vmd xx av-dc cs vvi p-acp n1 pc-acp vvi dt j j n2 n1 cc n1 av.
yet in those acts which concerne our profit and his Glory, He so farre condescends to vs, that He allowes vs more time for our aduantage than He takes to Himselfe.
yet in those acts which concern our profit and his Glory, He so Far condescends to us, that He allows us more time for our advantage than He Takes to Himself.
av p-acp d n2 r-crq vvb po12 n1 cc po31 n1, pns31 av av-j vvz p-acp pno12, cst pns31 vvz pno12 dc n1 p-acp po12 n1 cs pns31 vvz p-acp px31.
for only Three of them directly and immediately concerne his Kingdome and the Honour of his Name, the Foure last were intended for helps to accommodate Man whilst he liues here in the World.
for only Three of them directly and immediately concern his Kingdom and the Honour of his Name, the Foure last were intended for helps to accommodate Man while he lives Here in the World.
p-acp av-j crd pp-f pno32 av-j cc av-j vvi po31 n1 cc dt n1 pp-f po31 n1, dt crd ord vbdr vvn p-acp n2 pc-acp vvi n1 cs pns31 vvz av p-acp dt n1.
On which I shall describe vnto you Six Prouinces that offer themselues to our view. First, the Necessitie of asking, implied in this postulation, Giue.
On which I shall describe unto you Six Provinces that offer themselves to our view. First, the Necessity of asking, implied in this postulation, Give.
Secondly, Ordo petendi, the order in which our Petitions must be ranked, which is exemplified in the Method of this Praier, which requires Heauenly Blessings before Earthly,
Secondly, Ordo petendi, the order in which our Petitions must be ranked, which is exemplified in the Method of this Prayer, which requires Heavenly Blessings before Earthly,
Thirdly, Qualitas petendorum, the Qualitie of what wee aske, Bread. Fourthly, Modus petendi, the Measure or Bounds of our Petition, Quotidiamus, Daily Bread.
Thirdly, Qualitas petendorum, the Quality of what we ask, Bred. Fourthly, Modus petendi, the Measure or Bounds of our Petition, Quotidiamus, Daily Bred.
So gracious, that He euer giues where He is faithfully askt, yea and sometimes antedates his fauours, by hearing vs before wee call, and granting our requests before wee giue them language to vtter themselues in. — Multa Dij dedêre neglecti.
So gracious, that He ever gives where He is faithfully asked, yea and sometime antedates his favours, by hearing us before we call, and granting our requests before we give them language to utter themselves in. — Multa Dij dedêre neglecti.
av j, cst pns31 av vvz c-crq pns31 vbz av-j vvn, uh cc av vvz po31 n2, p-acp vvg pno12 c-acp pns12 vvb, cc vvg po12 n2 c-acp pns12 vvb pno32 n1 pc-acp vvi px32 a-acp. — fw-la fw-la fw-la n1.
Of such a profuse benignitie is He, that for feare lest our owne Necessities should not be imperious enough, vrge vs fast enough to seeke his helpe, He with them laies his command on vs,
Of such a profuse benignity is He, that for Fear lest our own Necessities should not be imperious enough, urge us fast enough to seek his help, He with them lays his command on us,
How different is the Worlds custome from his? There is a wretched kinde of tenacitie predominant in the disposition of Man, who is generally in nothing more close than in giuing,
How different is the World's custom from his? There is a wretched kind of tenacity predominant in the disposition of Man, who is generally in nothing more close than in giving,
When I consider with how much delay commonly the charitie of Men is stupified and besotted, with how much insolence oft times their benefits are seasoned, I cannot but conclude them most happy, whose free independant condition exempts them from committing a seruile Idolatry to Men,
When I Consider with how much Delay commonly the charity of Men is Stupified and besotted, with how much insolence oft times their benefits Are seasoned, I cannot but conclude them most happy, whose free independent condition exempts them from committing a servile Idolatry to Men,
for at first the Earth wore her commodities in her forehead, visible and eminent, but after Mans fall she by Gods command calld in her blessings, conceald her fruits,
for At First the Earth wore her commodities in her forehead, visible and eminent, but After men fallen she by God's command called in her blessings, concealed her fruits,
and in stead of that plenty wherein once she was apparelled, now only weares that barren attire which Gods curse cast vpon her, Thornes and Thistles. From which Curse nothing can rescue or redeeme her, but Prayer and Labour;
and in stead of that plenty wherein once she was appareled, now only wears that barren attire which God's curse cast upon her, Thorns and Thistles. From which Curse nothing can rescue or Redeem her, but Prayer and Labour;
cc p-acp n1 pp-f d n1 c-crq a-acp pns31 vbds vvn, av av-j vvz d j n1 r-crq n2 vvb vvd p-acp pno31, n2 cc n2. p-acp r-crq vvb pix vmb vvi cc vvi pno31, cc-acp n1 cc n1;
So that, both these being requisite to supply Mans wants, it were a lazie presumption for any to suppose that the saying of Lord, Lord, should win God to giue them bread,
So that, both these being requisite to supply men Wants, it were a lazy presumption for any to suppose that the saying of Lord, Lord, should win God to give them bred,
av cst, d d vbg j pc-acp vvi ng1 n2, pn31 vbdr dt j n1 p-acp d pc-acp vvi cst dt n-vvg pp-f n1, n1, vmd vvi np1 pc-acp vvi pno32 n1,
for though it be our industry that opens the Earth with the Plough or the Mattocke, tis Prayer that must open the windowes of Heauen for the former and latter raine, to blesse the labour of the Husbandman.
for though it be our industry that Opens the Earth with the Plough or the Mattock, this Prayer that must open the windows of Heaven for the former and latter rain, to bless the labour of the Husbandman.
A man may struggle with necessitie, and wage a continuall warre with his wants, but neuer get the vpper hand of them, neuer obtaine that victory he hath sweat for, Abundance and Plenty,
A man may struggle with necessity, and wage a continual war with his Wants, but never get the upper hand of them, never obtain that victory he hath sweat for, Abundance and Plenty,
Tis therefore best wee all take the aduice which the Spirit gaue the Church of Laodicea, I counsell thee to buy of mee gold that thou maiest be made rich, to purchase a Patrimony by thy Prayers from God,
This Therefore best we all take the Advice which the Spirit gave the Church of Laodicea, I counsel thee to buy of me gold that thou Mayest be made rich, to purchase a Patrimony by thy Prayers from God,
Else what a Soloecisme were it, that He who preceded the World in his owne Being, should be cast backe and come behinde the World in our account? This were (so farre as in vs lies) to degrade our Maker,
Else what a Solecism were it, that He who preceded the World in his own Being, should be cast back and come behind the World in our account? This were (so Far as in us lies) to degrade our Maker,
av q-crq dt n1 vbdr pn31, cst pns31 r-crq vvd dt n1 p-acp po31 d vbg, vmd vbi vvn av cc vvi p-acp dt n1 p-acp po12 n1? d vbdr (av av-j c-acp p-acp pno12 vvz) pc-acp vvi po12 n1,
and shall wee liue so preposterously to disorder Him who is the God of Order, by denying that place and dignitie wherein hee ought to stand in our affections?
and shall we live so preposterously to disorder Him who is the God of Order, by denying that place and dignity wherein he ought to stand in our affections?
cc vmb pns12 vvi av av-j pc-acp vvi pno31 r-crq vbz dt np1 pp-f n1, p-acp vvg d n1 cc n1 c-crq pns31 vmd pc-acp vvi p-acp po12 n2?
Riuers that take their beginning from the Sea, flow backe againe, and pay a thankfull Tribute to the Ocean, by powring themselues into the lap of their first Parent.
rivers that take their beginning from the Sea, flow back again, and pay a thankful Tribute to the Ocean, by Pouring themselves into the lap of their First Parent.
n2 cst vvb po32 n1 p-acp dt n1, vvb av av, cc vvi dt j n1 p-acp dt n1, p-acp vvg px32 p-acp dt n1 pp-f po32 ord n1.
and the wings of Meditation and Prayer can carry her vpward, take her first flight to Heauen, her Natiue Soile, there to confesse the Power and Goodnesse of Him that made Her.
and the wings of Meditation and Prayer can carry her upward, take her First flight to Heaven, her Native Soil, there to confess the Power and goodness of Him that made Her.
cc dt n2 pp-f n1 cc n1 vmb vvi pno31 av-j, vvb pno31 ord n1 p-acp n1, po31 j-jn vvb, a-acp pc-acp vvi dt n1 cc n1 pp-f pno31 cst vvd pno31
Let Him then and his Kingdome possesse the chiefe roome in our desires, and then wee shall bring home the Wise mans counsell to our selues, Let thy end be alwayes in thy sight.
Let Him then and his Kingdom possess the chief room in our Desires, and then we shall bring home the Wise men counsel to our selves, Let thy end be always in thy sighed.
vvb pno31 av cc po31 n1 vvi dt j-jn n1 p-acp po12 n2, cc av pns12 vmb vvi av-an dt j ng1 n1 p-acp po12 n2, vvb po21 n1 vbb av p-acp po21 n1.
The Story tells vs, that when Iaacob pressed by the famine which reigned in his Land, sent to Egypt for victuals, he considered the dignitie of the Gouernour before his owne necessitie,
The Story tells us, that when Jacob pressed by the famine which reigned in his Land, sent to Egypt for victuals, he considered the dignity of the Governor before his own necessity,
Wee were not true Israëlites, if wee more regarded meats and drinks, than to doe the Will of God, or preferred Panem quotidianum, our Daily Bread, before the Hallowing of his Name.
we were not true Israëlites, if we more regarded Meats and drinks, than to do the Will of God, or preferred Bread quotidian, our Daily Bred, before the Hallowing of his Name.
This being premised touching the Order of these Petitions, my third point followes seasonably, which is Qualitas petendorum, the Qualitie of what wee aske, Bread.
This being premised touching the Order of these Petitions, my third point follows seasonably, which is Qualitas petendorum, the Quality of what we ask, Bred.
d vbg vvn vvg dt n1 pp-f d n2, po11 ord n1 vvz av-j, r-crq vbz fw-la fw-la, dt n1 pp-f r-crq pns12 vvb, n1.
and will haue it signifie all kinds of meat, Panis pro omni cibo. But the Hebrew stretches the sense so wide, that vnder this word Bread it hath inuolued all things that tend to the sustentation or support of our life, as Health, Plenty, Peace.
and will have it signify all Kinds of meat, Panis Pro omni Cibo. But the Hebrew stretches the sense so wide, that under this word Bred it hath involved all things that tend to the sustentation or support of our life, as Health, Plenty, Peace.
cc vmb vhi pn31 vvi d n2 pp-f n1, np1 fw-la fw-la fw-la. p-acp dt njp vvz dt n1 av av-j, cst p-acp d n1 n1 pn31 vhz vvn d n2 cst vvb p-acp dt n1 cc n1 pp-f po12 n1, c-acp n1, n1, n1.
Insomuch that S. Ambrose iustly inferres, Haec postulatio maxima est eorum quae postulantur; No Petition within this Praier is of so large dimensions as this.
Insomuch that S. Ambrose justly infers, Haec postulatio maxima est Their Quae postulantur; No Petition within this Prayer is of so large dimensions as this.
av d n1 np1 av-j vvz, fw-la fw-la fw-la fw-la fw-la fw-la fw-la; dx vvb p-acp d n1 vbz pp-f av j n2 c-acp d.
And because a Land which is made the Stage of Warre wheron her bloudy Scenes are acted, banishes all Husbandry (for where the Sword is busie, the Plough stands idle) wee pray for Peace that wee may eat our owne Bread, that euery man may sit vnder his owne Vine, and vnder his owne Figge-tree, that Warre fright not plentie from vs,
And Because a Land which is made the Stage of War whereon her bloody Scenes Are acted, Banishes all Husbandry (for where the Sword is busy, the Plough Stands idle) we pray for Peace that we may eat our own Bred, that every man may fit under his own Vine, and under his own Fig tree, that War fright not plenty from us,
cc p-acp dt n1 r-crq vbz vvn dt n1 pp-f n1 c-crq po31 j n2 vbr vvn, vvz d n1 (c-acp c-crq dt n1 vbz j, dt vvb vvz j) pns12 vvb p-acp n1 cst pns12 vmb vvi po12 d n1, cst d n1 vmb vvi p-acp po31 d n1, cc p-acp po31 d n1, cst n1 vvb xx n1 p-acp pno12,
I finde also that Victory is figured vnder the title of Bread; for Ioshua tells Israel God would giue the people of the Land of Canaan for Bread to them.
I find also that Victory is figured under the title of Bred; for Ioshua tells Israel God would give the people of the Land of Canaan for Bred to them.
By these seuerall steps doth the signification of this word Bread dilate it selfe, thus wide doth it stretch in the naturall meaning, and the Mysticall sense is as ample as the other.
By these several steps does the signification of this word Bred dilate it self, thus wide does it stretch in the natural meaning, and the Mystical sense is as ample as the other.
p-acp d j n2 vdz dt n1 pp-f d n1 n1 vvi pn31 n1, av av-j vdz pn31 vvi p-acp dt j n1, cc dt j n1 vbz a-acp j c-acp dt n-jn.
For as it signifies Panem corporalem, that Bread which nourisheth the Body, so doth it also Panem vitae & iustitiae, that Bread of Life which is the Word of God, wherewith the Pastors feed Christs flocke.
For as it signifies Bread corporalem, that Bred which Nourishes the Body, so does it also Bread vitae & iustitiae, that Bred of Life which is the Word of God, wherewith the Pastors feed Christ flock.
And wee may imagine, hereupon it is that S. Augustine interprets those Fiue Loaues wherewith our Sauiour fed the Multitude, to be the Pentateuch, the Fiue Bookes of Moses. Besides, it signifies the Sacrament which the Psalmist calls Panem Angelorum, and the Author of the Booke of Wisdome Panem de Coelo, Angels food and Bread from Heauen.
And we may imagine, hereupon it is that S. Augustine interprets those Fiue Loaves wherewith our Saviour fed the Multitude, to be the Pentateuch, the Fiue Books of Moses. Beside, it signifies the Sacrament which the Psalmist calls Bread Angels, and the Author of the Book of Wisdom Bread de Coelo, Angels food and Bred from Heaven.
This is the summe of all that the Schooles say concerning the word Bread. Which is broken by them into Fiue parts. First, Corporalis, our common Bread.
This is the sum of all that the Schools say Concerning the word Bred. Which is broken by them into Fiue parts. First, Corporeal, our Common Bred.
Secondly, Spiritualis, Bread in a spirituall sense, which is Panis Iustitiae, Righteousnesse. Thirdly, Doctrinalis, the Doctrinall Bread distributed by Gods Dispensers, the Preachers.
Secondly, Spiritualis, Bred in a spiritual sense, which is Panis Iustitiae, Righteousness. Thirdly, Doctrinalis, the Doctrinal Bred distributed by God's Dispensers, the Preachers.
Fiftly, Aeternalis, that eternall Bread of Life which wee hope to be partakers of in the World to come, of which our Sauiour sayes, Ego sum Panis viuus. I may adde one other Species of Bread, which the Psalmist calls NONLATINALPHABET, Bread kneaded with our teares, which is the Bread of Repentance and sorrow for sinne past.
Fifty, Aeternalis, that Eternal Bred of Life which we hope to be partakers of in the World to come, of which our Saviour Says, Ego sum Panis viuus. I may add one other Species of Bred, which the Psalmist calls, Bred kneaded with our tears, which is the Bred of Repentance and sorrow for sin past.
Therefore because the Word of God is our Soules food, and Hee in the Prophet hath threatned a famine more dangerous than that of Bread, a Famine of hearing his Word;
Therefore Because the Word of God is our Souls food, and He in the Prophet hath threatened a famine more dangerous than that of Bred, a Famine of hearing his Word;
That so the plenty which blest his People may dwell amongst vs, and wee may speake the Psalmists language, God gaue the Word, great was the multitude of the Preachers.
That so the plenty which blessed his People may dwell among us, and we may speak the Psalmists language, God gave the Word, great was the multitude of the Preachers.
Againe, because the Bread which wee eat in the Sacrament is viaticum animae (as S. Augustine stiles it) the bait or prouision to strengthen the Soule in her iourney;
Again, Because the Bred which we eat in the Sacrament is viaticum Spirits (as S. Augustine stile it) the bait or provision to strengthen the Soul in her journey;
because it is both the Antidote to resist the venome of sinne, and the Physicke to purge it away when it is collected, (for so S. Bernard sayes tis Medicina animae ) let vs beseech the great Physitian that he would reuiue our sicke Soules with that Bread, and giue vs often leaue to wash our wounded consciences in that Cup: and that the administration of his Sacraments, which are the Euidences, the visible Seales of his grace and fauour, may neuer be cancelled or supprest till that time come when wee shall eat and drinke with him in Heauen.
Because it is both the Antidote to resist the venom of sin, and the Physic to purge it away when it is collected, (for so S. Bernard Says this Medicina Spirits) let us beseech the great physician that he would revive our sick Souls with that Bred, and give us often leave to wash our wounded Consciences in that Cup: and that the administration of his Sacraments, which Are the Evidences, the visible Seals of his grace and favour, may never be canceled or suppressed till that time come when we shall eat and drink with him in Heaven.
c-acp pn31 vbz d dt n1 pc-acp vvi dt n1 pp-f n1, cc dt n1 pc-acp vvi pn31 av c-crq pn31 vbz vvn, (c-acp av np1 np1 vvz pn31|vbz fw-la fw-la) vvb pno12 vvi dt j n1 cst pns31 vmd vvi po12 j n2 p-acp d n1, cc vvb pno12 av vvi pc-acp vvi po12 j-vvn n2 p-acp d n1: cc d dt n1 pp-f po31 n2, r-crq vbr dt n2, dt j n2 pp-f po31 n1 cc n1, vmb av-x vbi vvn cc vvn p-acp d n1 vvb c-crq pns12 vmb vvi cc vvi p-acp pno31 p-acp n1.
I am content to take the Schoolemens reason, that S. Matthew spake to the capacitie of the learned, Orationem Dominicam scripsit vt perfectis conueniebat;
I am content to take the Schoolmen's reason, that S. Matthew spoke to the capacity of the learned, Orationem Dominicam scripsit vt perfectis conueniebat;
Therefore because this Praier was to be commonly vsed by all sorts of Men, the Church determined to vse this word Quotidianus, Daily Bread, as most proper to informe al vnderstandings.
Therefore Because this Prayer was to be commonly used by all sorts of Men, the Church determined to use this word Quotidian, Daily Bred, as most proper to inform all understandings.
av c-acp d n1 vbds pc-acp vbi av-j vvn p-acp d n2 pp-f n2, dt n1 vvd p-acp n1 d n1 np1, j n1, p-acp ds j pc-acp vvi d n2.
But vpon this ground and concession let mee aske, vnto whose capacitie did the Rhemists fit their translation? when they read, Giue vs our supersubstantiall Bread.
But upon this ground and concession let me ask, unto whose capacity did the Rhemists fit their Translation? when they read, Give us our supersubstantial Bred.
why would they offer with strange dresses to disfigure our Mother Tongue, to attire it in the Roman garbe, blending the English with so much Latine, that they vtterly disguise it from vulgar apprehensions.
why would they offer with strange Dresses to disfigure our Mother Tongue, to attire it in the Roman garb, blending the English with so much Latin, that they utterly disguise it from Vulgar apprehensions.
but thorowout their whole Translation, such words as but Schollars none can vnderstand, vnlesse besides that plot, in which their whole faction hath long laboured, to benight the Church of Christ,
but throughout their Whole translation, such words as but Scholars none can understand, unless beside that plot, in which their Whole faction hath long laboured, to benight the Church of christ,
Wee that studie perspicuitie embrace the common, and by best iudgements most approued, word Quotidianus, both because by it Generaliùs exprimuntur petenda, 'tis of more spatious signification than Supersubstantialis, carrying both the Materiall and Spirituall sense.
we that study perspicuity embrace the Common, and by best Judgments most approved, word Quotidian, both Because by it Generaliùs exprimuntur Petenda, it's of more spacious signification than Supersubstantialis, carrying both the Material and Spiritual sense.
pns12 d n1 n1 vvi dt j, cc p-acp js n2 av-ds vvn, n1 np1, d c-acp p-acp pn31 npg1 fw-la fw-la, pn31|vbz pp-f dc j n1 cs np1, vvg d dt j-jn cc j n1.
Yet how euer it be in it selfe of so significatiue an extent, 'tis set vp to vs as a Boundary to limit our vast desires, and empale the wilde appetite.
Yet how ever it be in it self of so significative an extent, it's Set up to us as a Boundary to limit our vast Desires, and impale the wild appetite.
av c-crq av pn31 vbb p-acp pn31 n1 pp-f av j dt n1, pn31|vbz vvn a-acp p-acp pno12 p-acp dt j pc-acp vvi po12 j n2, cc vvb dt j n1.
'Tis the size, the measure of our Markets, as the Omer was Israels daily stint for the collecting of their Manna, which was their Bread. Wee here are tied to our allowance and proportion like them, our Daily Bread, that is,
It's the size, the measure of our Markets, as the Omer was Israel's daily stint for the collecting of their Manna, which was their Bred. we Here Are tied to our allowance and proportion like them, our Daily Bred, that is,
so much as is sufficient for our daily sustenance. The Syriacke Translation expresses it fully, Panis indigentiae, Bread to resist Hunger and repaire Nature.
so much as is sufficient for our daily sustenance. The Syriacke translation Expresses it Fully, Panis indigentiae, Bred to resist Hunger and repair Nature.
which tortures the backs of beasts to carry, and braines of men to deuise new Sacrifices to offer daily to their deuouring Idoll, the Belly, which many serue more than God.
which tortures the backs of beasts to carry, and brains of men to devise new Sacrifices to offer daily to their devouring Idol, the Belly, which many serve more than God.
Et quantum Natura petat: how that the staffe of Bread is sufficient to waft and carry vs thorow Lifes whole iourney, wee should see that Gods hot indignation glowes against vs as much for the prodigious abuse of his Creatures this way, as for any other sinne.
Et quantum Nature petat: how that the staff of Bred is sufficient to waft and carry us thorough Life's Whole journey, we should see that God's hight Indignation glows against us as much for the prodigious abuse of his Creatures this Way, as for any other sin.
fw-la fw-la fw-la fw-la: q-crq d dt n1 pp-f n1 vbz j pc-acp vvi cc vvi pno12 p-acp n1|vbz j-jn n1, pns12 vmd vvi d n2 j n1 vvz p-acp pno12 p-acp d c-acp dt j n1 pp-f po31 n2 d n1, c-acp p-acp d j-jn n1.
and waste as much prouision in a few houres, as were sufficient to releeue the famine of an Army? Si in vno conuiuio tantum capis, quantum centum diebus sufficere potest, iam non Panem Quotidianum, sed multorum dierum panem manducas.
and waste as much provision in a few hours, as were sufficient to relieve the famine of an Army? Si in vno conuiuio Tantum capis, quantum centum diebus sufficere potest, iam non Bread Quotidian, sed multorum Days Bread Manducas.
If we considered how little of that earth wee buy must one day hold vs, in how narrow a graue our corps shall lie, this meditation well apprehended were enough to entombe all auarice.
If we considered how little of that earth we buy must one day hold us, in how narrow a graven our corpse shall lie, this meditation well apprehended were enough to entomb all avarice.
cs pns12 vvd c-crq j pp-f d n1 pns12 vvb vmb crd n1 vvb pno12, p-acp c-crq j dt n1 po12 n1 vmb vvi, d n1 av vvn vbdr d pc-acp vvi d n1.
Wee should account it madnesse, not prouidence, and not thrift but profusion, to lay out so much care in compassing that which wee must enioy so short a time. Apuleius elegantly speakes;
we should account it madness, not providence, and not thrift but profusion, to lay out so much care in compassing that which we must enjoy so short a time. Apuleius elegantly speaks;
pns12 vmd vvi pn31 n1, xx n1, cc xx n1 p-acp n1, pc-acp vvi av av d n1 p-acp vvg d r-crq pns12 vmb vvi av j dt n1. np1 av-j vvz;
They who haue all these things haue enough, they want nothing, but the Apostles contented minde, Habentes victum & vestitum, his contenti simus; When wee haue food and raiment, let vs therewith be content, and giue God thanks.
They who have all these things have enough, they want nothing, but the Apostles contented mind, Habentes victum & vestitum, his contenti Simus; When we have food and raiment, let us therewith be content, and give God thanks.
pns32 r-crq vhb d d n2 vhb av-d, pns32 vvb pix, cc-acp dt n2 vvn n1, fw-la fw-la cc fw-la, po31 fw-la fw-la; c-crq pns12 vhb n1 cc n1, vvb pno12 av vbi j, cc vvi np1 n2.
Such as these doe neither eat Panem nostrum, their owne, nor Panem Quotidianum, their Daily Bread, but (as it is in the Psalme) NONLATINALPHABET, They eat vp the people in stead of Bread.
Such as these do neither eat Bread nostrum, their own, nor Bread Quotidian, their Daily Bred, but (as it is in the Psalm), They eat up the people in stead of Bred.
And howsoeuer it digests with them in this World, I feare they must looke to be fed in the next with that diet which Ahab threatned to Michaiah, The Bread of sorrow and affliction.
And howsoever it digests with them in this World, I Fear they must look to be fed in the next with that diet which Ahab threatened to Michaiah, The Bred of sorrow and affliction.
cc c-acp pn31 vvz p-acp pno32 p-acp d n1, pns11 vvb pns32 vmb vvi pc-acp vbi vvn p-acp dt ord p-acp d n1 r-crq np1 vvd p-acp np1, dt n1 pp-f n1 cc n1.
and a charitable hand to giue some of our goods to the releefe, and some of our bread to the nourishment of the poore, He hath giuen vs but halfe a blessing.
and a charitable hand to give Some of our goods to the relief, and Some of our bred to the nourishment of the poor, He hath given us but half a blessing.
cc dt j n1 pc-acp vvi d pp-f po12 n2-j p-acp dt n1, cc d pp-f po12 n1 p-acp dt n1 pp-f dt j, pns31 vhz vvn pno12 p-acp av-jn dt n1.
Of which body as the King is the Head, & the Counsellors the braine, so the Rich man is the stomacke that receiues the good of the Land. Now as the stomacke receiues the meat not to retaine it still there,
Of which body as the King is the Head, & the Counsellors the brain, so the Rich man is the stomach that receives the good of the Land. Now as the stomach receives the meat not to retain it still there,
pp-f r-crq n1 p-acp dt n1 vbz dt n1, cc dt n2 dt n1, av dt j n1 vbz dt n1 cst vvz dt j pp-f dt n1 av c-acp dt n1 vvz dt n1 xx pc-acp vvi pn31 av a-acp,
for Dispersit, Dedit pauperibus, is the Rich mans office and commendation too. Doe but obserue how God waters the Earth by seuerall Veines and Channels:
for Dispersed, Dedit pauperibus, is the Rich men office and commendation too. Do but observe how God waters the Earth by several veins and Channels:
p-acp j, fw-la fw-la, vbz dt j ng1 n1 cc n1 av. vdb p-acp vvi c-crq np1 vvz dt n1 p-acp j n2 cc n2:
Shall the Channell say to the dry ground, I will retaine my waters and shut vp my banks from releeuing your barrennesse ▪ when the Channell is but the conueyance of that blessing to the World.
Shall the Channel say to the dry ground, I will retain my waters and shut up my banks from relieving your Barrenness ▪ when the Channel is but the conveyance of that blessing to the World.
if then he be of such a cruell retention to close and shut vp himselfe against the poore, he resists the ordinance of God, by with-holding that good which He intended to conuey to others by him.
if then he be of such a cruel retention to close and shut up himself against the poor, he resists the Ordinance of God, by withholding that good which He intended to convey to Others by him.
Christ teaches vs to say Our Bread, and Giue vs; wee heare not of any in the whole Booke of God that sayes My Bread, but only Nabal, who is therefore both Churle and Foole vpon record.
christ Teaches us to say Our Bred, and Give us; we hear not of any in the Whole Book of God that Says My Bred, but only Nabal, who is Therefore both Churl and Fool upon record.
np1 vvz pno12 pc-acp vvi po12 n1, cc vvb pno12; pns12 vvb xx pp-f d p-acp dt j-jn n1 pp-f np1 cst vvz po11 n1, p-acp j np1, r-crq vbz av d n1 cc n1 p-acp n1.
Let him that hath Bread, scatter it freely vpon the waters, for so God shall make it Panem Quotidianum in a lasting sense, by feeding him and his posteritie Daily;
Let him that hath Bred, scatter it freely upon the waters, for so God shall make it Bread Quotidian in a lasting sense, by feeding him and his posterity Daily;
Tis an vnnecessary affliction of the minde, since Man hath no cause to doubt his prouidence or loue, who both feeds the Fowles and cloathes the Lilies. Cuius enim diei spatium te visurum nescis, quam ob causam in illius solicitudine torqueris? Let vs therefore take our Sauiours counsell, Cast our care vpon the Lord, and bid the morrow care for it selfe.
This an unnecessary affliction of the mind, since Man hath no cause to doubt his providence or love, who both feeds the Fowls and clothes the Lilies. Cuius enim Die Space te visurum Nescis, quam ob Causam in Illius solicitudine torqueris? Let us Therefore take our Saviour's counsel, Cast our care upon the Lord, and bid the morrow care for it self.
Therefore though thou beest full, though God hath giuen thee, as he gaue Israël, Bread enough, though thou art liberally replenisht with the blessings of earth,
Therefore though thou Best full, though God hath given thee, as he gave Israël, Bred enough, though thou art liberally replenished with the blessings of earth,
That He can cut off thy supplies, and breake thy staffe of Bread, as he did Israëls, and by the battery of one hot disease euen in a nights skirmish beat thy soule out of her fraile Cittadell.
That He can Cut off thy supplies, and break thy staff of Bred, as he did Israëls, and by the battery of one hight disease even in a nights skirmish beatrice thy soul out of her frail Citadel.
cst pns31 vmb vvi a-acp po21 n2, cc vvi po21 n1 pp-f n1, c-acp pns31 vdd n2, cc p-acp dt n1 pp-f crd j n1 av p-acp dt ng1 n1 vvb po21 n1 av pp-f po31 j n1.
Stulte hâc nocte. If thou beest full therfore, praise God in the daily practise of thy Religion, Giue thanks to him alwayes, and pray vnto him continually, that his hand may not be shortned towards thee to plucke backe his fauours from thy possession:
Stulte hâc nocte. If thou Best full Therefore, praise God in the daily practice of thy Religion, Give thanks to him always, and pray unto him continually, that his hand may not be shortened towards thee to pluck back his favours from thy possession:
For Almightie God no more likes an intermittent, vnequall, broken Deuotion, than a Physitian doth the Pulse which falters in its pace, and beats an vneuen time.
For Almighty God no more likes an intermittent, unequal, broken Devotion, than a physician does the Pulse which falters in its pace, and beats an uneven time.
Pray vnto Him this day, and if He giue thee leaue to stay till the morrow become a Hodie, that to morrow this time thou maist say To Day, Pray vnto Him then also;
prey unto Him this day, and if He give thee leave to stay till the morrow become a Hodie, that to morrow this time thou Mayest say To Day, Pray unto Him then also;
n1 p-acp pno31 d n1, cc cs pns31 vvi pno21 vvb pc-acp vvi p-acp dt n1 vvb dt fw-la, cst p-acp n1 d n1 pns21 vm2 vvi p-acp n1, vvb p-acp pno31 av av;
For be sure He hath laid vp That Thy Day amongst the rest, yet conceal'd it from thee, that Hee might engage thee in a perpetuall, assiduous, indefatigable search of it.
For be sure He hath laid up That Thy Day among the rest, yet concealed it from thee, that He might engage thee in a perpetual, assiduous, indefatigable search of it.
If wee marke it, Gods Conueyances and Patents of Grace run in the Present, and are signed with a Hodiè. This Day haue I set thee vp ouer Kingdomes and Nations;
If we mark it, God's Conveyances and Patents of Grace run in the Present, and Are signed with a Hodiè. This Day have I Set thee up over Kingdoms and nations;
cs pns12 vvb pn31, npg1 n2 cc n2 pp-f n1 vvn p-acp dt j, cc vbr vvn p-acp dt fw-fr. d n1 vhb pns11 vvn pno21 a-acp p-acp n2 cc n2;
If therefore wee in our Counterpart shall vary this Date, or performe that duty which on our party wee owe vnto Him in another stile, wee nullifie this Grant,
If Therefore we in our Counterpart shall vary this Date, or perform that duty which on our party we owe unto Him in Another style, we nullify this Grant,
cs av pns12 p-acp po12 vvb vmb vvi d n1, cc vvi d n1 r-crq p-acp po12 n1 pns12 vvb p-acp pno31 p-acp j-jn n1, pns12 vvi d n1,
That He would vouchsafe to speake vnto euery one of vs in that gracious language wherein he bespake his Deare Sonne, Hodie genui te, This Day haue I begotten you anew, this Day haue I accepted of you for my children,
That He would vouchsafe to speak unto every one of us in that gracious language wherein he bespoke his Dear Son, Hodie genui te, This Day have I begotten you anew, this Day have I accepted of you for my children,
Lastly, it obiects our frailtie, and puts vs in minde of the shortnesse of Life, In which wee haue no Terme but the present, no State but a Hodie, To Day: For wee are here to day, and gone to morrow.
Lastly, it objects our frailty, and puts us in mind of the shortness of Life, In which we have no Term but the present, no State but a Hodie, To Day: For we Are Here to day, and gone to morrow.
Of all the numerous distributions of Time, which multiply from Minutes to Dayes, and from thence grow into Yeeres, wee can claime no share, no portion but so much as is measured out in a Hodie, one Day.
Of all the numerous distributions of Time, which multiply from Minutes to Days, and from thence grow into years, we can claim no share, no portion but so much as is measured out in a Hodie, one Day.
pp-f d dt j n2 pp-f n1, r-crq vvb p-acp n2 p-acp n2, cc p-acp av vvi p-acp n2, pns12 vmb vvi dx n1, dx n1 cc-acp av av-d c-acp vbz vvn av p-acp dt fw-la, crd n1.
For as the Euening and the Morning in the Worlds beginning were the first Day, so Mane Iuuentutis and Vespere Senectutis, our Morning of Youth and Euening of Age in the computation of Life make but one Day.
For as the Evening and the Morning in the World's beginning were the First Day, so Mane Iuuentutis and Vespere Senectutis, our Morning of Youth and Evening of Age in the computation of Life make but one Day.
p-acp p-acp dt n1 cc dt n1 p-acp dt ng1 n1 vbdr dt ord n1, av n1 fw-la cc fw-fr fw-la, po12 n1 pp-f n1 cc n1 pp-f n1 p-acp dt n1 pp-f n1 vvi p-acp crd n1.
For who knowes the compasse of his Dayes? nay of one Day, of this Hodie? Who knowes whether this very Minute may not be the Period of the Dayes of his Life?
For who knows the compass of his Days? nay of one Day, of this Hodie? Who knows whither this very Minute may not be the Period of the Days of his Life?
when this our Bread shall grow insipid, and our palate tastlesse, there is a new Table and another kinde of Bread prouided for vs in the Kingdome of Christ.
when this our Bred shall grow insipid, and our palate tastlesse, there is a new Table and Another kind of Bred provided for us in the Kingdom of christ.
c-crq d po12 n1 vmb vvi j, cc po12 n1 j, pc-acp vbz dt j n1 cc j-jn n1 pp-f n1 vvn p-acp pno12 p-acp dt n1 pp-f np1.
In stead of this Panis Quotidianus, our Daily Bread, Panis crastinus (for so S. Hierome writes that some Hebrewes translated this place) a Future Bread, which wee shall eat the Morrow after this Worlds Day concludes.
In stead of this Panis Quotidian, our Daily Bred, Panis crastinus (for so S. Jerome writes that Some Hebrews translated this place) a Future Bred, which we shall eat the Morrow After this World's Day concludes.
p-acp n1 pp-f d np1 np1, po12 j n1, np1 fw-la (c-acp av np1 np1 vvz cst d njpg2 vvn d n1) dt j-jn n1, r-crq pns12 vmb vvi dt n1 p-acp d ng1 n1 vvz.
CHristianitie is an actiue Profession, full of Religious importunitie, that will not suffer her Disciples to fix their minds or meditations too long on Earth,
Christianity is an active Profession, full of Religious importunity, that will not suffer her Disciples to fix their minds or meditations too long on Earth,
np1 vbz dt j n1, j pp-f j n1, cst vmb xx vvi po31 n2 pc-acp vvi po32 n2 cc n2 av av-j p-acp n1,
If those 1022. Starres whose bignesse the Astronomer concludes to exceed the dimensions of our whole Terrestriall Globe, appeare to our view not like Leaues,
If those 1022. Stars whose bigness the Astronomer concludes to exceed the dimensions of our Whole Terrestrial Globe, appear to our view not like Leaves,
how like an Atome or little Mote would this huge heape of Dust appeare whereon wee tread? If to mans subtile and most sublime thoughts Earth be so small a thing, what an vnequall distribution should that man make of his thoughts, that could content them with such a Trifle? What an Emptinesse and Vacuitie would inhabit that soule, which when it hath Capacitie and Receit fit to comprehend the Foure points of Heauen,
how like an Atom or little Mote would this huge heap of Dust appear whereon we tread? If to men subtle and most sublime thoughts Earth be so small a thing, what an unequal distribution should that man make of his thoughts, that could content them with such a Trifle? What an Emptiness and Vacuity would inhabit that soul, which when it hath Capacity and Receipt fit to comprehend the Foure points of Heaven,
c-crq av-j dt n1 cc j n1 vmd d j n1 pp-f n1 vvi c-crq pns12 vvb? cs p-acp ng1 j cc av-ds j n2 n1 vbb av j dt n1, r-crq dt j n1 vmd d n1 vvi pp-f po31 n2, cst vmd vvi pno32 p-acp d dt n1? q-crq dt n1 cc n1 vmd vvi d n1, r-crq c-crq pn31 vhz n1 cc n1 j pc-acp vvi dt crd n2 pp-f n1,
Tis a iust proportion to allow the cares of this life as much roome in our thoughts as the quantitie and bredth of that Stage whereon wee moue is, compar'd to Heauen.
This a just proportion to allow the Cares of this life as much room in our thoughts as the quantity and breadth of that Stage whereon we move is, compared to Heaven.
pn31|vbz dt j n1 pc-acp vvi dt n2 pp-f d n1 c-acp d n1 p-acp po12 n2 p-acp dt n1 cc n1 pp-f d n1 c-crq pns12 vvb vbz, vvn p-acp n1.
Tis in respect of that only Punctum, and therefore wee are taught wee should only Tangere in puncto, touch it but lightly, giue it only a short entertainment in our meditations.
This in respect of that only Punctum, and Therefore we Are taught we should only Tangere in puncto, touch it but lightly, give it only a short entertainment in our meditations.
See how short a stay our Blessed Sauiour makes vpon the World, who only glances vpon it in Transitu, in his way and passage thorow this Prayer, not touching it directly but in one of the Seuen Petitions, which is the very Center of the whole Prayer,
See how short a stay our Blessed Saviour makes upon the World, who only glances upon it in Transitu, in his Way and passage thorough this Prayer, not touching it directly but in one of the Seuen Petitions, which is the very Centre of the Whole Prayer,
The three former Petitions aske those things which conduce to the Glory of God, and the three last remoue and deprecate those euills, those transgressions which make vs vncapable of his Kingdome and vnfit to doe his Will.
The three former Petitions ask those things which conduce to the Glory of God, and the three last remove and deprecate those evils, those transgressions which make us uncapable of his Kingdom and unfit to do his Will.
dt crd j n2 vvb d n2 r-crq vvi p-acp dt n1 pp-f np1, cc dt crd ord vvi cc vvi d n2-jn, d n2 r-crq vvb pno12 j pp-f po31 n1 cc j pc-acp vdi po31 n1.
whether he lookes Diametrically from one side to another, or whether hee view the large Circumference that enuirons him, — Coelum est quodcunque videtur, Tis Heauen that on al sides terminates and confines his eye:
whither he looks Diametrically from one side to Another, or whither he view the large Circumference that environs him, — Coelum est quodcunque videtur, This Heaven that on all sides terminates and confines his eye:
For the cleering of which passage to his last Home, he vses all diligence in these three last Petitions, which are as it were his Harbingers to remoue all impediments which might retard him in the course of his future Beatitude.
For the clearing of which passage to his last Home, he uses all diligence in these three last Petitions, which Are as it were his Harbingers to remove all impediments which might retard him in the course of his future Beatitude.
p-acp dt n-vvg pp-f r-crq n1 p-acp po31 ord av-an, pns31 vvz d n1 p-acp d crd ord n2, r-crq vbr p-acp pn31 vbdr po31 n2 p-acp vvi d n2 r-crq vmd vvi pno31 p-acp dt n1 pp-f po31 j-jn n1.
and with his Debtors Men, at one and the same rate, Forgiue vs &c. As wee forgiue them &c. See him in the next, preuenting all future arrerages that might lie vpon him,
and with his Debtors Men, At one and the same rate, Forgive us etc. As we forgive them etc. See him in the next, preventing all future arrearages that might lie upon him,
cc p-acp po31 n2 n2, p-acp crd cc dt d n1, vvb pno12 av c-acp pns12 vvb pno32 av vvb pno31 p-acp dt ord, vvg d j-jn n2 cst vmd vvi p-acp pno31,
or troubled with the fearfull punishment in another World for sins acted in this, Deliuer vs from euill. Which is the scope of what most of the Schoolemen write concerning the latter part of this Prayer.
or troubled with the fearful punishment in Another World for Sins acted in this, Deliver us from evil. Which is the scope of what most of the Schoolmen write Concerning the latter part of this Prayer.
The former part is the Suit, wherein wee solicit the mercy of God for remission, Forgiue vs. Secondly, we specifie the danger wee would be deliuered from, in this word Debts. Thirdly, we acknowledge the proprietie of the Debt, that it is Ours, run into by our owne defaults, Forgiue vs our Debts.
The former part is the Suit, wherein we solicit the mercy of God for remission, Forgive us Secondly, we specify the danger we would be Delivered from, in this word Debts. Thirdly, we acknowledge the propriety of the Debt, that it is Ours, run into by our own defaults, Forgive us our Debts.
The latter is the Couenant vpon which the Validitie of Gods Grant to vs, and the confirmation of the Suit depends, a Reciprocall Mercy which wee promise to shew vnto our Brethren that haue iniur'd or offended vs, comprehended vnder the stile of Our Debtors, As wee forgiue our Debtors.
The latter is the Covenant upon which the Validity of God's Grant to us, and the confirmation of the Suit depends, a Reciprocal Mercy which we promise to show unto our Brothers that have injured or offended us, comprehended under the style of Our Debtors, As we forgive our Debtors.
The first part is a Discharge wee seeke from God, a priuilege from former arrests, a Freehold wee labour to purchase from Him, Forgiue vs. The latter containes our Bargaine, and the consideration wee tender Him in lieu of his goodnesse to vs, Forgiuenesse to our Brethren.
The First part is a Discharge we seek from God, a privilege from former arrests, a Freehold we labour to purchase from Him, Forgive us The latter contains our Bargain, and the consideration we tender Him in lieu of his Goodness to us, Forgiveness to our Brothers.
Nay, Singuli verborum apices (saith another) Euery point and tittle is of consequence, according to that our Sauiour said, Iota vnum aut apex vnus non praeteribit à lege.
Nay, Singuli verborum apices (Says Another) Every point and tittle is of consequence, according to that our Saviour said, Iota One Or apex vnus non praeteribit à lege.
uh-x, fw-la fw-la n2 (vvz j-jn) d n1 cc n1 vbz pp-f n1, vvg p-acp d po12 n1 vvd, np1 fw-la fw-la n1 fw-la fw-la fw-la fw-fr fw-la.
I must not then passe by this Copulatiue ET dimitte, AND forgiue vs, which Christ hath prefixt to this Petition, without a Note, at least without mentioning the Schoolemens reason,
I must not then pass by this Copulative ET Dimity, AND forgive us, which christ hath prefixed to this Petition, without a Note, At least without mentioning the Schoolmen's reason,
pns11 vmb xx av vvi p-acp d j fw-la vvi, cc vvb pno12, r-crq np1 vhz vvn p-acp d vvb, p-acp dt n1, p-acp ds p-acp vvg dt ng2 n1,
The cause is, saith Hales, and Biel, who recites him, for that the three former imply such a necessary connexion one to the other, that they cannot be seuered;
The cause is, Says Hales, and Biel, who recites him, for that the three former imply such a necessary connexion one to the other, that they cannot be severed;
so those three first Petitions are but our steps, they are but one spirituall Progresse in which wee make our approaches vnto our Father which is in Heauen.
so those three First Petitions Are but our steps, they Are but one spiritual Progress in which we make our Approaches unto our Father which is in Heaven.
av d crd ord n2 vbr p-acp po12 n2, pns32 vbr cc-acp crd j n1 p-acp r-crq pns12 vvb po12 n2 p-acp po12 n1 r-crq vbz p-acp n1.
Those then being inseparable, could admit no tie to hold them together, their necessary dependance one vpon the other being their Cement, which combines them so close they appeare but one peece:
Those then being inseparable, could admit no tie to hold them together, their necessary dependence one upon the other being their Cement, which combines them so close they appear but one piece:
They are seuerall subiects, and therefor• needed a Coniunction, which as it vnites them, so it argues the diuersitie of the thing vnited (as Biel) Copulatio Coniunctionis signum est diuersitatis copulatorum.
They Are several Subjects, and therefor• needed a Conjunction, which as it unites them, so it argues the diversity of the thing united (as Biel) Copulatio Coniunctionis signum est diuersitatis copulatorum.
The Thre• first could not be dis-ioyn'd in Gods grant ▪ These may: for God may giue abundanc• of Temporall blessings, and yet giue no Remission for sinne.
The Thre• First could not be disjoined in God's grant ▪ These may: for God may give abundanc• of Temporal blessings, and yet give no Remission for sin.
dt np1 ord vmb xx vbi j p-acp n2 vvb ▪ d vmb: c-acp np1 vmb vvi n1 pp-f j n2, cc av vvb dx n1 p-acp n1.
He may bestow his Bread vpon a Prodigall, that abuses it in Riot and Surfets, from that fulnesse growing into a wanton disorder, which pampers vice and encourages those Temptations of sinne wee here pray against.
He may bestow his Bred upon a Prodigal, that Abuses it in Riot and Surfeits, from that fullness growing into a wanton disorder, which pampers vice and encourages those Temptations of sin we Here pray against.
pns31 vmb vvi po31 n1 p-acp dt n-jn, cst vvz pn31 p-acp n1 cc n2, p-acp d n1 vvg p-acp dt j-jn n1, r-crq n2 n1 cc vvz d n2 pp-f n1 pns12 av vvb p-acp.
Wherein I purpose not to dispute the proprietie of the terme Dimitte, whether it had not beene better exprest by Remitte: since as Salmeron well notes, Haec vox Ecclesiastico vsu recepta est in eâ significatione vt accipiatur pro remissione;
Wherein I purpose not to dispute the propriety of the term Dimity, whither it had not been better expressed by Remit: since as Salmeron well notes, Haec vox Ecclesiastic vsu recepta est in eâ signification vt accipiatur Pro remission;
An Act which though God hath imparted to his Church by a direct Commission giuen to the Ministers, Whose sinnes yee remit they are remitted, and whose sinnes yee retaine they are retained;
an Act which though God hath imparted to his Church by a Direct Commission given to the Ministers, Whose Sins ye remit they Are remitted, and whose Sins ye retain they Are retained;
For how should the acknowledgemen• of a sinne but delight God, when the conuersion of a sinner affects the whole hoast of glorified Spirits in Heauen? Est enim gaudium coràm Angelis &c. Such a confession as this is the first step to a Conuert.
For how should the acknowledgemen• of a sin but delight God, when the conversion of a sinner affects the Whole host of glorified Spirits in Heaven? Est enim gaudium coràm Angels etc. Such a Confessi as this is the First step to a Convert.
when wee are sure that many by anticipating his Iustice, and by an vnurged Confession of their Crime, haue appeased the Iudge, and acquitted themselues.
when we Are sure that many by anticipating his justice, and by an unurged Confessi of their Crime, have appeased the Judge, and acquitted themselves.
c-crq pns12 vbr j cst d p-acp vvg po31 n1, cc p-acp dt j n1 pp-f po32 n1, vhb vvn dt n1, cc vvn px32.
Euen thus a man that glorifies himselfe in the conceit of that Righteousnesse which he receiued not from Nature but from Grace, not by Acquisition but Infusion, affronts God with his owne fauours, and receiues a Brest-plate (for so the Apostle calls it, Loricam Iustitiae ) out of his Armorie, to stand out and wage a presumptuous warre against Him.
Even thus a man that Glorifies himself in the conceit of that Righteousness which he received not from Nature but from Grace, not by Acquisition but Infusion, affronts God with his own favours, and receives a Breastplate (for so the Apostle calls it, Loricam Iustitiae) out of his Armory, to stand out and wage a presumptuous war against Him.
av av dt n1 cst vvz px31 p-acp dt n1 pp-f d n1 r-crq pns31 vvd xx p-acp n1 cc-acp p-acp n1, xx p-acp n1 p-acp n1, vvz np1 p-acp po31 d n2, cc vvz dt n1 (c-acp av dt n1 vvz pn31, fw-la fw-la) av pp-f po31 n1, pc-acp vvi av cc vvi dt j n1 p-acp pno31.
Hee that defends himselfe, dishonours God, and wrongs his owne soule; therefore accuse and discommend thy selfe, for so thou canst in nothing lesse wrong God, or more right thy selfe.
He that defends himself, dishonours God, and wrongs his own soul; Therefore accuse and discommend thy self, for so thou Canst in nothing less wrong God, or more right thy self.
pns31 cst vvz px31, vvz np1, cc vvz po31 d n1; av vvb cc vvb po21 n1, c-acp av pns21 vm2 p-acp pix av-dc j-jn np1, cc av-dc j-jn po21 n1.
Say with Dauid, Forgiue Lord, be mercifull to my sinnes, and thy conscience shall finde that voice of pitty suggested to it which he reports, Thou forgauest my sinne.
Say with David, Forgive Lord, be merciful to my Sins, and thy conscience shall find that voice of pity suggested to it which he reports, Thou forgavest my sin.
He that can vse this Key dexterously with that Christian skill wherewith the Artist, who first formed it, instructed the Disciples, cannot doubt of the successe.
He that can use this Key dexterously with that Christian skill wherewith the Artist, who First formed it, instructed the Disciples, cannot doubt of the success.
pns31 cst vmb vvi d n1 av-j p-acp d njp n1 c-crq dt n1, r-crq ord vvd pn31, vvd dt n2, vmbx vvi pp-f dt n1.
Qui orare nos pro debitis & peccatis docuit, paternam misericordiam promisit & veniam secuturam. He that taught vs to aske forgiuenesse, promised to grant what wee sued for:
Qui orare nos Pro debitis & peccatis Doctrine, paternam misericordiam Promised & veniam secuturam. He that taught us to ask forgiveness, promised to grant what we sued for:
And that vpon an euerlasting record kept by Ezechiel, where wee may finde a Pardon Dormant for all sinnes whensoeuer we should sue it out, At what time soeuer a sinner shall repent I will blot out all his offences.
And that upon an everlasting record kept by Ezechiel, where we may find a Pardon Dormant for all Sins whensoever we should sue it out, At what time soever a sinner shall Repent I will blot out all his offences.
cc cst p-acp dt j n1 vvn p-acp np1, c-crq pns12 vmb vvi dt n1 np1 p-acp d n2 c-crq pns12 vmd vvi pn31 av, p-acp r-crq n1 av dt n1 vmb vvi pns11 vmb vvi av d po31 n2.
Ex quo enim homo, ex hoc & infirmus; ex quo infirmus, ex hoc & orans. Man and an infirmitie which makes him prone to sinne, are inseparable companions;
Ex quo enim homo, ex hoc & infirmus; ex quo infirmus, ex hoc & orans. Man and an infirmity which makes him prove to sin, Are inseparable Sodales;
fw-la fw-la fw-la fw-la, fw-la fw-la cc fw-la; fw-la fw-la fw-la, fw-la fw-la cc fw-la. n1 cc dt n1 r-crq vvz pno31 j p-acp n1, vbr j n2;
An forte quisquam ita superbit, & ita se immaculatum esse praesumit, vt nullius renouationis indigeat? Fallitur prorsus ista persuasio, & nimiâ vanitate veterascit.
an fort quisquam ita superbit, & ita se immaculatum esse praesumit, vt Nullius renouationis indigeat? Fallitur prorsus ista persuasio, & nimiâ vanitate veterascit.
Can it be beleeued (saith Leo ) that Man should flatter himselfe with an opinion of integritie? Man that hath more alliances to sinne than to Adam, from whom the Pedigree of his Guilt is deriued;
Can it be believed (Says Leo) that Man should flatter himself with an opinion of integrity? Man that hath more alliances to sin than to Adam, from whom the Pedigree of his Gilded is derived;
S. Augustine sayes the Pharises insolent gratitude was reproued, not because he gaue God thanks, Sed quia nihil sibi addi cupiebat, but because he thought himselfe aboue Gods pardon.
S. Augustine Says the Pharisees insolent gratitude was reproved, not Because he gave God thanks, said quia nihil sibi addi cupiebat, but Because he Thought himself above God's pardon.
And the same Father diduces his odious arrogance to this issue, that he needed not say Forgiue vs our trespasses: For so he enforces, Ergo iustus es, ergo nihil rogas, ergo iam plenus es,
And the same Father diduces his odious arrogance to this issue, that he needed not say Forgive us our Trespasses: For so he inforces, Ergo Justus es, ergo nihil Rogas, ergo iam plenus es,
cc dt d n1 vvz po31 j n1 p-acp d n1, cst pns31 vvd xx vvi vvb pno12 po12 n2: c-acp av pns31 vvz, fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la fw-la,
Say thy branch be yet greene, not blasted by the breath of sinne, In ramo adhuc nihil commisisti, sed in radice periisti; Why for all that thy root is dead,
Say thy branch be yet green, not blasted by the breath of sin, In Ramo Adhoc nihil commisisti, said in radice periisti; Why for all that thy root is dead,
np1 po21 n1 vbb av j-jn, xx vvn p-acp dt n1 pp-f n1, p-acp fw-la fw-la fw-la fw-la, vvd p-acp n1 fw-la; uh-crq p-acp d cst po21 n1 vbz j,
and helpes thee to resist the contagion of sinne, nay it forespeakes God thus farre to antedate thy pardon, in that it brings Him to an easinesse to forgiue thee when thou doest sin.
and helps thee to resist the contagion of sin, nay it forespeaks God thus Far to antedate thy pardon, in that it brings Him to an easiness to forgive thee when thou dost sin.
And when he hath forgiuen thee, when by his gracious pardon thou hast got thy absolution from sinne, the continuall repetition of this Prayer addes new seales and confirmations to that Pardon which Hee hath already granted.
And when he hath forgiven thee, when by his gracious pardon thou hast god thy absolution from sin, the continual repetition of this Prayer adds new Seals and confirmations to that Pardon which He hath already granted.
cc c-crq pns31 vhz vvn pno21, c-crq p-acp po31 j n1 pns21 vh2 vvn po21 n1 p-acp n1, dt j n1 pp-f d n1 vvz j n2 cc n2 p-acp d n1 r-crq pns31 vhz av vvn.
so is this Petition aduantageous vnto all, vnto those that haue sinned, vt quod nondum habent accipiant, that they may receiue what yet they haue not, Remission of sinnes;
so is this Petition advantageous unto all, unto those that have sinned, vt quod Nondum habent Accipiant, that they may receive what yet they have not, Remission of Sins;
av vbz d vvb j p-acp d, p-acp d cst vhb vvn, fw-la fw-la fw-la fw-la n1, cst pns32 vmb vvi r-crq av pns32 vhb xx, n1 pp-f n2;
S. Bernard out of the consideration that wee sinne often, concludes a necessitie of our frequent suing vnto God to Forgiue vs: Saepiùs aberrantes & delinquentes necessariò pro indulgentiâ supplicamus.
S. Bernard out of the consideration that we sin often, concludes a necessity of our frequent suing unto God to Forgive us: Saepiùs aberrantes & delinquentes necessariò Pro indulgentiâ supplicamus.
But S. Augustine will haue not only those that haue sinned, but the iustest and most vpright to vse it as oft, Licet bona conscientia sit, tamen dicit Deo, Dimitte nobis debita.
But S. Augustine will have not only those that have sinned, but the Justest and most upright to use it as oft, Licet Bona conscientia sit, tamen dicit God, Dimity nobis Debita.
And you shall finde that Lyra and the Glosse by the authoritie of S. Augustine (whom they recite) interpret those two moneths (which by S. Augustines computation are threescore dayes) desired by the daughter of Iephthah to bewaile her Virginitie, to be the Six Ages of the Church;
And you shall find that Lyram and the Gloss by the Authority of S. Augustine (whom they recite) interpret those two months (which by S. Augustine's computation Are threescore days) desired by the daughter of Jephthah to bewail her Virginity, to be the Six Ages of the Church;
That is, from Adam to Noah, from him to Abraham, so to Dauid, so to the Captiuitie, from thence to Christ, and from his time to the End of the World: In all which Ages Virgo Ecclesia congregatur, & peccata lamentatur, quotidie dicens, Dimitte nobis debita nostra:
That is, from Adam to Noah, from him to Abraham, so to David, so to the Captivity, from thence to christ, and from his time to the End of the World: In all which Ages Virgo Ecclesia congregatur, & Peccata lamentatur, quotidie dicens, Dimity nobis Debita nostra:
cst vbz, p-acp np1 p-acp np1, p-acp pno31 p-acp np1, av p-acp np1, av p-acp dt n1, p-acp av p-acp np1, cc p-acp po31 n1 p-acp dt vvb pp-f dt n1: p-acp d r-crq n2 fw-la np1 fw-la, cc n1 fw-la, fw-la fw-la, vvi fw-la fw-la fw-la:
The pure Virgin Church in all her Congregations laments the sinnes of her People, daily crying vnto God in the voice of my Text, Forgiue vs our trespasses.
The pure Virgae Church in all her Congregations laments the Sins of her People, daily crying unto God in the voice of my Text, Forgive us our Trespasses.
and Inherent Righteousnesse (as doth the Church of Rome too much) and because this opinion had preuailed so farre on some, that they presumed to leaue out a branch of this Prayer, (for so did those Precise Hereticks the Cathari ) exempting themselues from the communitie of sinning like other men;
and Inherent Righteousness (as does the Church of Room too much) and Because this opinion had prevailed so Far on Some, that they presumed to leave out a branch of this Prayer, (for so did those Precise Heretics the Cathari) exempting themselves from the community of sinning like other men;
cc j n1 (c-acp vdz dt n1 pp-f vvb av av-d) cc c-acp d n1 vhd vvn av av-j p-acp d, cst pns32 vvd pc-acp vvi av dt n1 pp-f d n1, (c-acp av vdd d j n2 dt np1) vvg px32 p-acp dt n1 pp-f vvg av-j j-jn n2;
He that was most righteous might truly vse this Prayer, and necessarily ought to say, Forgiue vs our debts. Nay it further decreed, that if any man presumed to say, that Saints or holy men when they vsed this forme of Prayer, spake not on behalfe of themselues,
He that was most righteous might truly use this Prayer, and necessarily ought to say, Forgive us our debts. Nay it further decreed, that if any man presumed to say, that Saints or holy men when they used this Form of Prayer, spoke not on behalf of themselves,
pns31 cst vbds av-ds j vmd av-j vvi d n1, cc av-j vmd p-acp vvi, vvb pno12 po12 n2. uh pn31 av-jc vvn, cst cs d n1 vvd pc-acp vvi, cst n2 cc j n2 c-crq pns32 vvd d n1 pp-f n1, vvd xx p-acp n1 pp-f px32,
as being endowed with that measure of sanctitie they needed it not, but on behalfe of such as were sinners, that man should be anathematized and concluded vnder a curse.
as being endowed with that measure of sanctity they needed it not, but on behalf of such as were Sinners, that man should be anathematized and concluded under a curse.
c-acp vbg vvn p-acp d n1 pp-f n1 pns32 vvd pn31 xx, cc-acp p-acp n1 pp-f d c-acp vbdr n2, cst n1 vmd vbi vvn cc vvn p-acp dt n1.
For the leuying of which Debt, there is an Extent vpon all Mankinde, and a Statute recorded by S. Paul, Statutum est omnibus semel mori, It is decreed that all must die once.
For the levying of which Debt, there is an Extent upon all Mankind, and a Statute recorded by S. Paul, Statutum est omnibus semel Mori, It is decreed that all must die once.
The worst sort of Debts that can be, and yet not Doubtfull or Desperate Debts, (Twere well they were so) for no secret conueyance or Deed of trust made vnderhand can delude that Creditor, who will require an account for them.
The worst sort of Debts that can be, and yet not Doubtful or Desperate Debts, (It well they were so) for no secret conveyance or Deed of trust made underhand can delude that Creditor, who will require an account for them.
dt js n1 pp-f n2 cst vmb vbi, cc av xx j cc j n2, (pn31 av pns32 vbdr av) p-acp dx j-jn n1 cc n1 pp-f n1 vvd av-j vmb vvi d n1, r-crq vmb vvi dt n1 p-acp pno32.
as they doe their estates, or by an absolute Deed of Gift make ouer their Guilt, assigning the punishment for their ill gotten wealth to their Executors.
as they do their estates, or by an absolute Deed of Gift make over their Gilded, assigning the punishment for their ill got wealth to their Executors.
They are Debita nostra, such Debts whose propertie cannot be altered, our Debts, assur'd by such a Title as Gehazies Leprosie was vnto him, that it should cleaue fast. The father cannot transferre them to his sonne,
They Are Debita nostra, such Debts whose property cannot be altered, our Debts, assured by such a Title as Gehazies Leprosy was unto him, that it should cleave fast. The father cannot transfer them to his son,
That by Debts are meant Sinnes, is apparant by the interpretation of another Euangelist, who was well able to comment vpon the Text of his Master, I meane S. Luke. For that which S. Matthew here cals Debts, he reads Sinnes, Forgiue vs our Sinnes. And in the fourteenth verse of this Chapter S. Matthew thus expresses himselfe, that Debts are Trespasses. Debitum delicti figura est in Scriptura;
That by Debts Are meant Sins, is apparent by the Interpretation of Another Evangelist, who was well able to comment upon the Text of his Master, I mean S. Lycia. For that which S. Matthew Here calls Debts, he reads Sins, Forgive us our Sins. And in the fourteenth verse of this Chapter S. Matthew thus Expresses himself, that Debts Are Trespasses. Debitum Delicti figura est in Scripture;
cst p-acp n2 vbr vvn n2, vbz j p-acp dt n1 pp-f j-jn np1, r-crq vbds av j pc-acp vvi p-acp dt n1 pp-f po31 n1, pns11 vvb n1 av. p-acp d r-crq n1 np1 av vvz n2, pns31 vvz n2, vvb pno12 po12 n2. cc p-acp dt ord n1 pp-f d n1 n1 np1 av vvz px31, cst n2 vbr n2. np1 fw-la fw-la fw-la p-acp fw-la;
And yet all Debts from the greatest to the least are payable, and all sinnes from the foulest to the cheapest, from the wilfull Offence to the sinne of Ignorance, are punishable.
And yet all Debts from the greatest to the least Are payable, and all Sins from the Foulest to the cheapest, from the wilful Offence to the sin of Ignorance, Are punishable.
cc av d n2 p-acp dt js p-acp dt av-ds vbr j, cc d n2 p-acp dt js p-acp dt js, p-acp dt j n1 p-acp dt n1 pp-f n1, vbr j.
It being then granted that there is the same reason in Sinnes, as in Debts, it followes by necessary consequence, That by the rule of Iustice, the least sinnes are as liable to punishment,
It being then granted that there is the same reason in Sins, as in Debts, it follows by necessary consequence, That by the Rule of justice, the least Sins Are as liable to punishment,
Who will deny that Pilferings are Thefts, or that our Lawes punish Theft as well as Murther? or who knowes not but that hee that Robs a Cottage though hee take little,
Who will deny that Pilferings Are Thefts, or that our Laws Punish Theft as well as Murder? or who knows not but that he that Robs a Cottage though he take little,
q-crq vmb vvi d n2-vvg vbr n2, cc d po12 n2 vvi n1 c-acp av c-acp n1? cc q-crq vvz xx p-acp cst pns31 cst vvz dt n1 cs pns31 vvb j,
nay though he take nothing, is in as much danger of an Arraignment as hee that robs a Palace? There is no sinne we can commit which is lesse in quantitie than the point of any of those Thornes which were platted in Christs Coronet,
nay though he take nothing, is in as much danger of an Arraignment as he that robs a Palace? There is no sin we can commit which is less in quantity than the point of any of those Thorns which were plaited in Christ Coronet,
or proportion of his Bloud? That precious, vnualuable Bloud, whose least drop had beene enough to pay the ransome of the whole World, and make a full expiation for all sinne!
or proportion of his Blood? That precious, unvaluable Blood, whose least drop had been enough to pay the ransom of the Whole World, and make a full expiation for all sin!
if not absolutely condemne, (which though I am not peremptory to pronounce, I dare not be so coole in Gods cause as to deny) yet proue as sluces to let in damnation,
if not absolutely condemn, (which though I am not peremptory to pronounce, I Dare not be so cool in God's cause as to deny) yet prove as sluices to let in damnation,
cs xx av-j vvi, (r-crq cs pns11 vbm xx j pc-acp vvi, pns11 vvb xx vbi av j p-acp ng1 n1 c-acp pc-acp vvi) av vvi p-acp n2 pc-acp vvi p-acp n1,
though neuer so lightly, ouer thy Banke, if a Temptation haue floated in vpon thy Soule by any of thy Fiue Ports, thy Senses, make vp the Breach betimes,
though never so lightly, over thy Bank, if a Temptation have floated in upon thy Soul by any of thy Fiue Ports, thy Senses, make up the Breach betimes,
Stop then thy eare against those Romish Charmers that would besot thee with the confidence of Veniall Sinnes, I meane, that some sinnes are so little thou needest not aske pardon for them.
Stop then thy ear against those Romish Charmers that would besot thee with the confidence of Venial Sins, I mean, that Some Sins Are so little thou Needest not ask pardon for them.
n1 av po21 n1 p-acp d jp n2 cst vmd vvi pno21 p-acp dt n1 pp-f j n2, pns11 vvb, cst d n2 vbr av j pns21 vv2 xx vvi n1 p-acp pno32.
Remember thou maist multiply Pence till they come to a Talent, so thou maist linke sinne to sinne, till they make ▪ Chaine long enough to dragge thee into perpetuall bondage with the Prince of Darknesse, long enough to reach from Earth to Hell, till the multiplication of those Acts grow into a Habit, become great and strong,
remember thou Mayest multiply Pence till they come to a Talon, so thou Mayest link sin to sin, till they make ▪ Chain long enough to drag thee into perpetual bondage with the Prince of Darkness, long enough to reach from Earth to Hell, till the multiplication of those Acts grow into a Habit, become great and strong,
Christ mentions the Farthing, and will not abate euen that in His Audit, when he sayes, Thou shalt not goe out till thou hast paid the vttermost farthing.
christ mentions the Farthing, and will not abate even that in His Audit, when he Says, Thou shalt not go out till thou hast paid the uttermost farthing.
np1 n2 dt n1, cc vmb xx vvi av cst p-acp po31 n1, c-crq pns31 vvz, pns21 vm2 xx vvi av c-acp pns21 vh2 vvn dt j n1.
and to wipe out thy sinnes, whensoeuer thou shalt cry vnto him, Forgiue our sinnes, thou wilt include sinne in the Latitude, All thy sinnes, and sinne in the Number, the very least of all thy sinnes;
and to wipe out thy Sins, whensoever thou shalt cry unto him, Forgive our Sins, thou wilt include sin in the Latitude, All thy Sins, and sin in the Number, the very least of all thy Sins;
cc pc-acp vvi av po21 n2, c-crq pns21 vm2 vvi p-acp pno31, vvb po12 n2, pns21 vm2 vvi n1 p-acp dt n1, d po21 n2, cc n1 p-acp dt n1, dt j ds pp-f d po21 n2;
Except that lucklesse patrimony, I know not what wee can lay claime to, either that is without vs, or in vs. Bona Fortunae, Wealth acknowledgeth no Soueraigne but Fortune, wee are not Masters of it;
Except that luckless patrimony, I know not what we can lay claim to, either that is without us, or in us Bona Fortunae, Wealth acknowledgeth no Sovereign but Fortune, we Are not Masters of it;
And for that forme which makes so many enamoured of themselues, can any call it Theirs? when all the Pargets Art hath inuented are not able to Coat it against the violence of Time and Weather,
And for that Form which makes so many enamoured of themselves, can any call it Theirs? when all the Pargets Art hath invented Are not able to Coat it against the violence of Time and Weather,
cc p-acp d n1 r-crq vvz av av-d vvn pp-f px32, vmb d vvi pn31 png32? c-crq d dt n2 n1 vhz vvn vbr xx j p-acp n1 pn31 p-acp dt n1 pp-f n1 cc n1,
The Breath we draw, is that Ours? Is it not suckt and borrowed from the next Aire? Our best part, the Soule, is it any more than a Loane? deposited for some yeares with the Body,
The Breath we draw, is that Ours? Is it not sucked and borrowed from the next Air? Our best part, the Soul, is it any more than a Loan? deposited for Some Years with the Body,
dt n1 pns12 vvb, vbz cst png12? vbz pn31 xx vvn cc vvn p-acp dt ord n1? po12 js n1, dt n1, vbz pn31 d dc cs dt n1? vvn p-acp d n2 p-acp dt n1,
after whose expiration it reuerts to him that gaue it. And lastly for our Body, is it any thing else but a Lumpe of walking clay, a little Earth inanimated? the certaine restitution whereof wee owe vnto that Dust from whence it was taken.
After whose expiration it reverts to him that gave it. And lastly for our Body, is it any thing Else but a Lump of walking clay, a little Earth inanimated? the certain restitution whereof we owe unto that Dust from whence it was taken.
p-acp rg-crq n1 pn31 vvz p-acp pno31 cst vvd pn31. cc ord p-acp po12 n1, vbz pn31 d n1 av p-acp dt n1 pp-f j-vvg n1, dt j n1 vvn? dt j n1 c-crq pns12 vvb p-acp d n1 p-acp c-crq pn31 vbds vvn.
What is there then of our whole selues which wee can call Ours, vnlesse our Sinnes? These are effects springing from our owne depraued Nature, the fruits of a Vicious Crooked Will, our true Legitimate Issue,
What is there then of our Whole selves which we can call Ours, unless our Sins? These Are effects springing from our own depraved Nature, the fruits of a Vicious Crooked Will, our true Legitimate Issue,
These are the only reuenues of Nature, and the possession of Mankinde. Such an vndoubted Inheritance and Possession, of which wee can no way deuest our selues,
These Are the only revenues of Nature, and the possession of Mankind. Such an undoubted Inheritance and Possession, of which we can no Way devest our selves,
d vbr dt j n2 pp-f n1, cc dt n1 pp-f n1. d dt j n1 cc n1, pp-f r-crq pns12 vmb dx n1 vvb po12 n2,
but by conferring our Title vpon Christ, who was content to accept it, and by casting our sinnes vpon Him, who became Sinne for vs, that He might free vs from the penaltie of sinne, making the Crosse a Bloudie Euidence of that right he claim'd in our Punishment,
but by conferring our Title upon christ, who was content to accept it, and by casting our Sins upon Him, who became Sin for us, that He might free us from the penalty of sin, making the Cross a Bloody Evidence of that right he claimed in our Punishment,
The Intercession of whose Bloud daily solicits our Pardon, and seales vnto our Conscience the Forgiuenesse of these Sinnes wee here sue for, Forgiue vs our sinnes.
The Intercession of whose Blood daily solicits our Pardon, and Seals unto our Conscience the Forgiveness of these Sins we Here sue for, Forgive us our Sins.
dt n1 pp-f rg-crq n1 av-j vvz po12 n1, cc vvz p-acp po12 n1 dt n1 pp-f d n2 pns12 av vvi p-acp, vvb pno12 po12 n2.
Debitor sum fateor non necessitate cogente, sed quod est vehementius charitate; Ad compellendum non potest esse molestus exactor, quando ad reddendum deuotus est Debitor.
Debtor sum Fateor non necessitate cogente, sed quod est Vehementius charitate; Ad compellendum non potest esse Molestus exactor, quando ad reddendum deuotus est Debtor.
I must confesse my selfe indebted for the handling of this Text, betwixt the first part whereof and this last hath passed so large a time, that it is now become a stale Arrerage.
I must confess my self indebted for the handling of this Text, betwixt the First part whereof and this last hath passed so large a time, that it is now become a stale Arrearage.
pns11 vmb vvi po11 n1 vvn p-acp dt n-vvg pp-f d n1, p-acp dt ord n1 c-crq cc d ord vhz vvn av j dt n1, cst pn31 vbz av vvn dt j n1.
And though the Contagion which lately dispersed vs, hath diminished many of those hearers vnto whom I was a Debtor, I am ready to discharge it to you, being desirous to pursue my first intent (though sometimes by other seruice interrupted) of going thorow the seuerall Petitions of this Prayer.
And though the Contagion which lately dispersed us, hath diminished many of those hearers unto whom I was a Debtor, I am ready to discharge it to you, being desirous to pursue my First intent (though sometime by other service interrupted) of going thorough the several Petitions of this Prayer.
cc cs dt n1 r-crq av-j vvn pno12, vhz vvn d pp-f d n2 p-acp ro-crq pns11 vbds dt n1, pns11 vbm j pc-acp vvi pn31 p-acp pn22, vbg j pc-acp vvi po11 ord n1 (cs av p-acp j-jn n1 vvn) pp-f vvg p-acp dt j n2 pp-f d n1.
wherein wee couenant with God, whom wee daily offend, for his Mercy and Forgiuenesse to vs, As wee forgiue and shew mercy vnto such as haue offended vs.
wherein we Covenant with God, whom we daily offend, for his Mercy and Forgiveness to us, As we forgive and show mercy unto such as have offended us
c-crq pns12 n1 p-acp np1, ro-crq pns12 av-j vvi, p-acp po31 n1 cc n1 p-acp pno12, c-acp pns12 vvb cc vvi n1 p-acp d c-acp vhb vvn pno12
if wee forgiue not our Brethren [ Sicut ] Forgiue vs &c. As wee forgiue &c. Wee are Debtors, contracted to this title euer since the bargaine of our Forefather, which left vs indebted to the Iustice of God and Penaltie of sinne.
if we forgive not our Brothers [ Sicut ] Forgive us etc. As we forgive etc. we Are Debtors, contracted to this title ever since the bargain of our Forefather, which left us indebted to the justice of God and Penalty of sin.
cs pns12 vvb xx po12 n2 [ fw-la ] vvb pno12 av c-acp pns12 vvb av pns12 vbr n2, vvn p-acp d n1 av p-acp dt n1 pp-f po12 n1, r-crq vvd pno12 vvn p-acp dt n1 pp-f np1 cc n1 pp-f n1.
Relations whether Aequiperantiae or Disquiperantiae (as Logicians distinguish) of Distance or neerer Ties, the References of Command or of Affection, of Duty or of Seruice, deriue this stile of Debtors vpon vs. Friends that are linkt in a Paritie of minde, Husbands and Wiues who by a neerer vnion are conioyned, Masters and Seruants that in a more vnequall manner referre to each,
Relations whither Aequiperantiae or Disquiperantiae (as Logicians distinguish) of Distance or nearer Ties, the References of Command or of Affection, of Duty or of Service, derive this style of Debtors upon us Friends that Are linked in a Parity of mind, Husbands and Wives who by a nearer Union Are conjoined, Masters and Servants that in a more unequal manner refer to each,
n2 cs fw-la cc fw-la (c-acp n2 vvb) pp-f n1 cc jc n2, dt n2 pp-f n1 cc pp-f n1, pp-f n1 cc pp-f n1, vvb d n1 pp-f n2 p-acp pno12 n2 cst vbr vvn p-acp dt n1 pp-f n1, n2 cc n2 r-crq p-acp dt jc n1 vbr vvn, n2 cc n2 cst p-acp dt av-dc j n1 vvi p-acp d,
and lastly Parents and Children, that by two sure knots of Bloud and of Obedience are fastned together, are Debtors, by mutuall respects owing themselues to each.
and lastly Parents and Children, that by two sure knots of Blood and of obedience Are fastened together, Are Debtors, by mutual respects owing themselves to each.
cc ord n2 cc n2, cst p-acp crd j n2 pp-f n1 cc pp-f n1 vbr vvn av, vbr n2, p-acp j n2 vvg px32 p-acp d.
Our blessed Sauiour bound vs by a Precept to Loue one another, Diligite inuicem, and therefore whatsoeuer wee pay not vpon that common Bond, wee stand indebted for, both to our Brethren and to Him.
Our blessed Saviour bound us by a Precept to Love one Another, Diligite Inuicem, and Therefore whatsoever we pay not upon that Common Bound, we stand indebted for, both to our Brothers and to Him.
po12 j-vvn n1 vvn pno12 p-acp dt n1 p-acp vvb pi j-jn, fw-la fw-la, cc av r-crq pns12 vvb xx p-acp d j n1, pns12 vvb vvn p-acp, av-d p-acp po12 n2 cc p-acp pno31.
So Parents owe somewhat to their Children in lieu of their Obedience: They must not grieue nor prouoke their Children, no more than they must dishonour them.
So Parents owe somewhat to their Children in lieu of their obedience: They must not grieve nor provoke their Children, no more than they must dishonour them.
av n2 vvb av p-acp po32 n2 p-acp n1 pp-f po32 n1: pns32 vmb xx vvi ccx vvi po32 n2, av-dx dc cs pns32 vmb vvi pno32.
And yet how euer these Precepts run enterchangeably obliging both parties, as well the Relatum as the Correlatum, I must tell you, the violating of the Conditions on one part doth not make the other void.
And yet how ever these Precepts run enterchangeably obliging both parties, as well the Relatum as the Correlatum, I must tell you, the violating of the Conditions on one part does not make the other void.
cc av q-crq av d n2 vvb av-j vvg d n2, c-acp av dt fw-la p-acp dt fw-la, pns11 vmb vvi pn22, dt vvg pp-f dt n2 p-acp crd n1 vdz xx vvi dt j-jn j.
When equalitie of desert or correspondence in those parties failes, our Obedience vnto God, vnder whose sentence wee must stand or fall, should supply their defect.
When equality of desert or correspondence in those parties fails, our obedience unto God, under whose sentence we must stand or fallen, should supply their defect.
c-crq n1 pp-f n1 cc n1 p-acp d n2 vvz, po12 n1 p-acp np1, p-acp rg-crq n1 pns12 vmb vvi cc vvi, vmd vvi po32 n1.
Though the Husband hate, or proue cruell to his owne flesh, if he forget the Wife of his Bosome, to whose building the first Husband that euer was contributed a Rib from his owne side, the wife must not make his vnkindnesse a Bill to diuorce her regard from him.
Though the Husband hate, or prove cruel to his own Flesh, if he forget the Wife of his Bosom, to whose building the First Husband that ever was contributed a Rib from his own side, the wife must not make his unkindness a Bill to divorce her regard from him.
cs dt n1 vvb, cc vvi j p-acp po31 d n1, cs pns31 vvb dt n1 pp-f po31 n1, p-acp rg-crq n1 dt ord n1 cst av vbds vvn dt n1 p-acp po31 d n1, dt n1 vmb xx vvi po31 n1 dt n1 pc-acp vvi po31 n1 p-acp pno31.
if the Heart growne hot with indignation or vnkindnesse, should by any sudden Allarme which passion strikes her into, cause the Bloud to boile aboue the vsuall height,
if the Heart grown hight with Indignation or unkindness, should by any sudden Alarm which passion strikes her into, cause the Blood to boil above the usual height,
Lastly, if any Superiours, Lords or Masters, by the ill manage of their authoritie, should proue grieuous or Tyrannicall to such as are subiected to their Commands, this default of theirs must not arme an inferiour hand against them,
Lastly, if any Superiors, lords or Masters, by the ill manage of their Authority, should prove grievous or Tyrannical to such as Are subjected to their Commands, this default of theirs must not arm an inferior hand against them,
ord, cs d n2-jn, n2 cc n2, p-acp dt j-jn n1 pp-f po32 n1, vmd vvi j cc j p-acp d c-acp vbr vvn p-acp po32 vvz, d n1 pp-f png32 vmb xx vvi dt j-jn n1 p-acp pno32,
Wee owe vnto the Higher Powers, in what ranke or title of domination soeuer set ouer vs, a seruice as Tribute, assured by two Seales of Loue and Conscience.
we owe unto the Higher Powers, in what rank or title of domination soever Set over us, a service as Tribute, assured by two Seals of Love and Conscience.
pns12 vvb p-acp dt jc n2, p-acp r-crq n1 cc n1 pp-f n1 av vvn p-acp pno12, dt n1 p-acp n1, vvn p-acp crd n2 pp-f n1 cc n1.
Of which Debt how euer Manes discharges himselfe, who it should seeme studied the Art to saue his Purse, more then to saue his Soule, it being his thriftie Heresie, that Deeds of Charitie are vnlawfull;
Of which Debt how ever Manes discharges himself, who it should seem studied the Art to save his Purse, more then to save his Soul, it being his thrifty Heresy, that deeds of Charity Are unlawful;
And though the Anabaptists and Familie of Loue by their vncharitable practise would haue no Mercy moue but in their owne Sphere, towards their owne Fraternitie and Sect, accounting all releefe extended to others extrauagant,
And though the Anabaptists and Family of Love by their uncharitable practice would have no Mercy move but in their own Sphere, towards their own Fraternity and Sect, accounting all relief extended to Others extravagant,
cc cs dt np1 cc n1 pp-f n1 p-acp po32 j n1 vmd vhi dx n1 vvi p-acp p-acp po32 d n1, p-acp po32 d n1 cc n1, vvg d n1 vvn p-acp n2-jn j,
The Gospell carries these sinnes of Omission higher, making them not lesse than perpetrated facts. By that Rule, and in that Language all Defect in Charity is Cruelty;
The Gospel carries these Sins of Omission higher, making them not less than perpetrated facts. By that Rule, and in that Language all Defect in Charity is Cruelty;
dt n1 vvz d n2 pp-f n1 av-jc, vvg pno32 xx av-dc cs vvn n2. p-acp d n1, cc p-acp d n1 d n1 p-acp n1 vbz np1-n;
but Capitall Crimes, whereby through our vnkindnesse to our Brethren He is wounded, I was sicke in prison and ye visited not me, I was hungry and thirsty and ye releeued me neither with your Bread nor your Drinke:
but Capital Crimes, whereby through our unkindness to our Brothers He is wounded, I was sick in prison and you visited not me, I was hungry and thirsty and you relieved me neither with your Bred nor your Drink:
cc-acp j n2, c-crq p-acp po12 n1 p-acp po12 n2 pns31 vbz vvn, pns11 vbds j p-acp n1 cc pn22 vvd xx pno11, pns11 vbds j cc j cc pn22 vvd pno11 av-d p-acp po22 n1 ccx po22 vvi:
Si cum Diabolo ardere habet qui nudum non vestiuit, pntas vbi arsurus est qui expoliauit? If hee endanger his owne safety that cloathes not the naked, what shall become of Him that deuests the poore,
Si cum Diabolo ardere habet qui Nudum non vestiuit, pntas vbi arsurus est qui expoliauit? If he endanger his own safety that clothes not the naked, what shall become of Him that devests the poor,
If this Gospell should haue the same construction that the Law hath, taken to the Letter, Forgiue our Debtors, it would scarce proue NONLATINALPHABET, Good Tidings, or welcome newes to many a Creditor.
If this Gospel should have the same construction that the Law hath, taken to the letter, Forgive our Debtors, it would scarce prove, Good Tidings, or welcome news to many a Creditor.
cs d n1 vmd vhi dt d n1 cst dt n1 vhz, vvn p-acp dt n1, vvb po12 n2, pn31 vmd av-j vvi, j n2, cc j-jn n1 p-acp d dt n1.
but the Greeke History tels vs that Lycurgus and Solon seeing how much the People of Lacedaemonia suffered by being ouercharged with Debt, burnt all the Bonds and Obligations of the Creditors in the Market Place.
but the Greek History tells us that Lycurgus and Solon seeing how much the People of Lacedaemonia suffered by being overcharged with Debt, burned all the Bonds and Obligations of the Creditors in the Market Place.
cc-acp dt jp n1 vvz pno12 d npg1 cc np1 vvg c-crq av-d dt n1 pp-f np1 vvn p-acp vbg vvn p-acp n1, vvd d dt n2 cc n2 pp-f dt n2 p-acp dt n1 n1.
But not to send any Creditors away discontented by preaching Forgiuenesse of Debts, as the Gospell sayes the young man went from Christ sorrowfull when he bid him Sell his Possessions and giue them to the poore;
But not to send any Creditors away discontented by preaching Forgiveness of Debts, as the Gospel Says the young man went from christ sorrowful when he bid him Fell his Possessions and give them to the poor;
cc-acp xx pc-acp vvi d n2 av vvn p-acp vvg n1 pp-f n2, p-acp dt n1 vvz dt j n1 vvd p-acp np1 j c-crq pns31 vvd pno31 vvi po31 n2 cc vvi pno32 p-acp dt j;
And therefore if there be any Debtor who to detaine his Debt, and haue a colour not to pay, should appeale to the Letter, hee may remember there is a Text which disables him to borrow, Nemini quicquam debeatis sed vt inuicem diligatis;
And Therefore if there be any Debtor who to detain his Debt, and have a colour not to pay, should appeal to the letter, he may Remember there is a Text which disables him to borrow, Nobody quicquam debeatis sed vt Inuicem diligatis;
cc av cs pc-acp vbb d n1 r-crq pc-acp vvi po31 n1, cc vhb dt n1 xx pc-acp vvi, vmd vvi p-acp dt n1, pns31 vmb vvi a-acp vbz dt n1 r-crq vvz pno31 pc-acp vvi, fw-la fw-la n2 fw-la fw-la fw-la fw-la;
If it were established as a Law that none should lend or borrow but from this stock, there could be no currant true payment of this Debt but to owe it still.
If it were established as a Law that none should lend or borrow but from this stock, there could be no currant true payment of this Debt but to owe it still.
cs pn31 vbdr vvn p-acp dt n1 cst pix vmd vvi cc vvi p-acp p-acp d n1, pc-acp vmd vbi dx n1 j n1 pp-f d n1 cc-acp pc-acp vvi pn31 av.
There be some men so punctuall and peremptory vpon their Debtors, that impatient of reason or delay, they punish their breaking of Day for payment with imprisonment.
There be Some men so punctual and peremptory upon their Debtors, that impatient of reason or Delay, they Punish their breaking of Day for payment with imprisonment.
pc-acp vbi d n2 av j cc j p-acp po32 n2, cst j pp-f n1 cc n1, pns32 vvb po32 n-vvg pp-f n1 p-acp n1 p-acp n1.
But with such from whom they can receiue no present satisfaction but their Body, nor expect any possibilitie of satisfaction but by a patient forbearance,
But with such from whom they can receive no present satisfaction but their Body, nor expect any possibility of satisfaction but by a patient forbearance,
Is the carcase of a poore Debtor languishing in a Iayle better securitie than what they haue already? or doth that wretched pawne of his Body satisfie the Debt? If not, what madnesse is it in them when a Debt is doubtfull, to take a course to make it quite desperate? What barbarousnesse is it in them,
Is the carcase of a poor Debtor languishing in a Jail better security than what they have already? or does that wretched pawn of his Body satisfy the Debt? If not, what madness is it in them when a Debt is doubtful, to take a course to make it quite desperate? What barbarousness is it in them,
because a man is already disabled for satisfaction, by a cruell restraint vpon his libertie to disable him for euer? I am afraid to thinke what will become of such flintie hearted men, who sacrifice their brethren to ruine and starue poore Debtors, only to feed the wolfe of their reuenge.
Because a man is already disabled for satisfaction, by a cruel restraint upon his liberty to disable him for ever? I am afraid to think what will become of such flinty hearted men, who sacrifice their brothers to ruin and starve poor Debtors, only to feed the wolf of their revenge.
Si periturus est qui carcerem non visitauit, quid de illo fiet qui in carcerem misit? If hee be in danger to be chain'd vp in eternall darknesse who visits not the Prisons, what chaines are preparing for him whose crueltie fills them?
Si periturus est qui carcerem non visitauit, quid de illo fiet qui in carcerem misit? If he be in danger to be chained up in Eternal darkness who visits not the Prisons, what chains Are preparing for him whose cruelty fills them?
For such men as these, Father forgiue them, or at the least reduce their cauteriz'd dead consciences to this sense of their owne miserie, that without a speedy repentance shall reprieue them, they are lost,
For such men as these, Father forgive them, or At the least reduce their cauterized dead Consciences to this sense of their own misery, that without a speedy Repentance shall reprieve them, they Are lost,
p-acp d n2 c-acp d, n1 vvb pno32, cc p-acp dt ds vvi po32 vvn j n2 p-acp d n1 pp-f po32 d n1, cst p-acp dt j n1 vmb n1 pno32, pns32 vbr vvn,
But how euer he was crost in that purpose, wee finde this very sentence gaue occasion to Vlpian chiefe Counsellour to Seuerus, to frame that Conclusion which is amongst the Pandects, Quod quisque iuris in alterum statuerit, vt ipse eodem iure vtatur;
But how ever he was crossed in that purpose, we find this very sentence gave occasion to Ulpian chief Counselor to Severus, to frame that Conclusion which is among the Pandects, Quod Quisque iuris in alterum statuerit, vt ipse Eodem iure vtatur;
Quod quisque vestrûm optauerit mihi, illi semper eueniat viuo & mortuo; Let that befall you aliue and dead which you wish to mee. But to leaue these Stories.
Quod Quisque vestrûm optaverit mihi, illi semper eueniat viuo & mortuo; Let that befall you alive and dead which you wish to me. But to leave these Stories.
fw-la fw-la fw-la n1 fw-la, fw-la fw-la fw-la fw-la cc fw-la; vvb d vvi pn22 j cc j r-crq pn22 vvb p-acp pno11. p-acp pc-acp vvi d n2.
Our Sauiour in his Gospell, to put • greater dignitie vpon this Rule of his, professes it is not only a Law to gouerne the Actions that passe betweene Man and Man,
Our Saviour in his Gospel, to put • greater dignity upon this Rule of his, Professes it is not only a Law to govern the Actions that pass between Man and Man,
but is also a Couenant established betwixt God and vs, who will doe vnto vs as wee doe vnto our Brethren, exercising the same measure, the same degree of rigour or mercy on vs, as wee expresse towards them.
but is also a Covenant established betwixt God and us, who will do unto us as we do unto our Brothers, exercising the same measure, the same degree of rigour or mercy on us, as we express towards them.
cc-acp vbz av dt n1 vvn p-acp np1 cc pno12, r-crq vmb vdi p-acp pno12 c-acp pns12 vdb p-acp po12 n2, vvg dt d n1, dt d n1 pp-f n1 cc n1 p-acp pno12, c-acp pns12 vvb p-acp pno32.
and define how farre the mercies of God shall extend to vs, when wee either contract or dilate them according to the limits of our owne Charitie to others.
and define how Far the Mercies of God shall extend to us, when we either contract or dilate them according to the Limits of our own Charity to Others.
cc vvb c-crq av-j dt n2 pp-f np1 vmb vvi p-acp pno12, c-crq pns12 d n1 cc vvi pno32 vvg p-acp dt n2 pp-f po12 d n1 p-acp n2-jn.
Nay wee as it were enter Bond with God, Durissimis nos vinculis alligamus, nisi quod profitemur impleamus, that wee will expect no mercy from Him, if we shew none.
Nay we as it were enter Bound with God, Durissimis nos vinculis alligamus, nisi quod profitemur impleamus, that we will expect no mercy from Him, if we show none.
when God implies Ours as a Condition not to be dispensed with, or rather as a Preuious Disposition which must precede His. If thou haue ought against thy brother, goe and first be reconciled,
when God Implies Ours as a Condition not to be dispensed with, or rather as a Previous Disposition which must precede His. If thou have ought against thy brother, go and First be reconciled,
c-crq np1 vvz png12 p-acp dt n1 xx pc-acp vbi vvn p-acp, cc av-c p-acp dt j n1 r-crq vmb vvi np1 cs pns21 vhb pi p-acp po21 n1, vvb cc ord vbi vvn,
It doth not necessarily follow if wee forgiue others, God must therefore forgiue vs. Our Remission I confesse may be a Motiue to incline God, not a Cause to necessitate,
It does not necessarily follow if we forgive Others, God must Therefore forgive us Our Remission I confess may be a Motive to incline God, not a Cause to necessitate,
pn31 vdz xx av-j vvi cs pns12 vvi n2-jn, np1 vmb av vvi pno12 po12 n1 pns11 vvb vmb vbi dt n1 pc-acp vvi np1, xx dt n1 p-acp n1,
Let the deuout eiaculation therefore of Hugo Cardinalis be the Preface to my close, Da vt nos dimittamus alijs quod in nos peccauêre, & tu dimitte nobis;
Let the devout ejaculation Therefore of Hugo Cardinalis be the Preface to my close, Dam vt nos dimittamus Alijs quod in nos peccauêre, & tu Dimity nobis;
Sub iussione Christi mare audit, & tu surdus es? Shall the Wind or the Flouds be more obedient to Him than thou? In euery such storme of fury call vp thy Religion,
Sub jussion Christ mare audit, & tu Deaf es? Shall the Wind or the Floods be more obedient to Him than thou? In every such storm of fury call up thy Religion,
fw-la n1 fw-la fw-la n1, cc fw-la fw-la fw-la? vmb dt n1 cc dt n2 vbb av-dc j p-acp pno31 cs pns21? p-acp d d n1 pp-f n1 vvb a-acp po21 n1,
Wherein as wee sued for the discharge of sinnes committed, so here wee deprecate all new occasions which may reuiue those sinnes, Leade vs not into Temptation.
Wherein as we sued for the discharge of Sins committed, so Here we deprecate all new occasions which may revive those Sins, Lead us not into Temptation.
c-crq a-acp pns12 vvd p-acp dt n1 pp-f n2 vvn, av av pns12 vvb d j n2 r-crq vmb vvi d n2, vvb pno12 xx p-acp n1.
Ne scilicet purgatâ domo nostrâ à peccatorum sordibus, rursùs tentatione victi, in eadem aut maiora recidiuantes, nouissima nostra fiant prioribus peiora; So Biel glosses it:
Ne scilicet purgatâ domo nostrâ à peccatorum sordibus, rursùs tentatione Victi, in Same Or marjoram recidiuantes, nouissima nostra fiant prioribus peiora; So Biel Glosses it:
Alexander Hales makes the obiect of this part Concupiscence, which is Vices Seminary, the mould wherein sinne is cast, the beginning of all Temptations.
Alexander Hales makes the Object of this part Concupiscence, which is Vices Seminary, the mould wherein sin is cast, the beginning of all Temptations.
Lest any should misconceiue the words, and, because wee pray vnto God Not to leade vs into temptation, make an affirmatiue inference, that He might be the Author and leade vs into Temptation, I shall first shew,
Lest any should misconceive the words, and, Because we pray unto God Not to lead us into temptation, make an affirmative Inference, that He might be the Author and lead us into Temptation, I shall First show,
cs d vmd vvi dt n2, cc, c-acp pns12 vvb p-acp np1 xx pc-acp vvi pno12 p-acp n1, vvb dt j n1, cst pns31 vmd vbi dt n1 cc vvb pno12 p-acp n1, pns11 vmb ord vvi,
For is there any so farre gone in errour, as to suppose the cleere Fountaine of all Goodnesse can be the foule Sewer of Sinne? Can Good and Euill flow from the same head? Or can the Iudge of all the World play booty with his Clients, receiue a Praier with one hand,
For is there any so Far gone in error, as to suppose the clear Fountain of all goodness can be the foul Sewer of Sin? Can Good and Evil flow from the same head? Or can the Judge of all the World play booty with his Clients, receive a Prayer with one hand,
c-acp vbz pc-acp d av av-j vvn p-acp n1, c-acp pc-acp vvi dt j n1 pp-f d n1 vmb vbi dt j n1 pp-f n1? vmb j cc j-jn n1 p-acp dt d n1? cc vmb dt n1 pp-f d dt n1 vvb n1 p-acp po31 n2, vvb dt n1 p-acp crd n1,
What a Monster then should that man breed in his imagination, that should pronounce God the Author of Sinne? If Nature abhorre to teeme with Opposites in one and the same wombe;
What a Monster then should that man breed in his imagination, that should pronounce God the Author of Sin? If Nature abhor to teem with Opposites in one and the same womb;
q-crq dt n1 av vmd d n1 vvi p-acp po31 n1, cst vmd vvi np1 dt n1 pp-f n1? cs n1 vvb p-acp n1 p-acp n2-jn p-acp crd cc dt d n1;
then much more are Good & Euill Births which the God of Nature neuer yet reconciled in his Acts. And sooner shall Nature runne counter to her selfe, inuerting her euen course, sooner shall the congeal'd frost lodge with the fire,
then much more Are Good & Evil Births which the God of Nature never yet reconciled in his Acts. And sooner shall Nature run counter to her self, inverting her even course, sooner shall the congealed frost lodge with the fire,
av d dc vbr j cc j-jn n2 r-crq dt n1 pp-f n1 av-x av vvn p-acp po31 n2 cc av-c vmb n1 vvi j p-acp po31 n1, vvg po31 j n1, av-c vmb dt j-vvn n1 vvi p-acp dt n1,
and Winter become the preposterous Mother of the Haruest, than the true Father of Light be brought to father the spurious issue of Night, Sinne and Errour.
and Winter become the preposterous Mother of the Harvest, than the true Father of Light be brought to father the spurious issue of Night, Sin and Error.
Strange presumption of the Creature, that dares make Him guilty of his deformities, who in the originall Copy of his workes neuer knew any lamenesse or imperfection!
Strange presumption of the Creature, that dares make Him guilty of his deformities, who in the original Copy of his works never knew any lameness or imperfection!
As the fountaine casteth her waters, so shee her malice. If Mans Will had beene suitable to his first abilities, he might haue stood vnshaken by any assault of the Serpent;
As the fountain Cast her waters, so she her malice. If men Will had been suitable to his First abilities, he might have stood unshaken by any assault of the Serpent;
Therefore because he rather chose to fulfill his owne vicious purpose than Gods command, God left him to the fearfull consequence and punishment of the sinne by him committed.
Therefore Because he rather chosen to fulfil his own vicious purpose than God's command, God left him to the fearful consequence and punishment of the sin by him committed.
av c-acp pns31 av vvd pc-acp vvi po31 d j n1 cs ng1 n1, np1 vvd pno31 p-acp dt j n1 cc n1 pp-f dt n1 p-acp pno31 vvd.
If then Mans Will were the cause of his fall, what an addition should that man make to his sinne, that would make God accessory to that fault, whereto onely himselfe consented?
If then men Will were the cause of his fallen, what an addition should that man make to his sin, that would make God accessory to that fault, whereto only himself consented?
Tis not the Wax, but the Impression of the Seale that fortifies a Conueyance, and makes the Deed. Man is a thing easily perswaded to errour, Cereus in vitium flecti, like wax wrought to a softnesse, that will receiue the Figure of any Vice.
This not the Wax, but the Impression of the Seal that fortifies a Conveyance, and makes the Deed. Man is a thing Easily persuaded to error, Cereus in Vitium flecti, like wax wrought to a softness, that will receive the Figure of any Vice.
Temptation then is but an instruction How and When to sinne, a subtile engine seruing to encourage and giue aime to those faults, which our frailtie is perfect in without a Prompter.
Temptation then is but an instruction How and When to sin, a subtle engine serving to encourage and give aim to those Faults, which our frailty is perfect in without a Prompter.
n1 av vbz p-acp dt n1 c-crq cc c-crq p-acp n1, dt j n1 vvg pc-acp vvi cc vvi vvb p-acp d n2, r-crq po12 n1 vbz j p-acp p-acp dt n1.
Tis but a deceitfull Glosse set vpon Vice to make it looke amiable, Assimilatio boni ad fallendum; As the Physitian wraps his bitter Pills in Gold, only to beguile the Phantasie of his Patient.
This but a deceitful Gloss Set upon Vice to make it look amiable, Assimilatio boni ad fallendum; As the physician wraps his bitter Pills in Gold, only to beguile the Fantasy of his Patient.
Absit vt Dominus tentare videatur, quasi aut ignoret fidem cuiusquam, aut dejicere sit consentiens (saith Tertullian ) Farre be it from vs to thinke God contriues or consents to Mans ruine,
Absit vt Dominus tentare Videatur, quasi Or ignoret fidem cuiusquam, Or dejicere sit consentiens (Says Tertullian) far be it from us to think God contrives or consents to men ruin,
De te quid dicam, fili Serpentis, minister Diaboli, violator Templi Dei, qui in vno scelere duo crimina perpetrasti? What shall I say of thee, thou childe of the Serpent, minister of Satan, who by thy seducements hast couched many sins in one?
De te quid dicam, fili Serpentis, minister Diaboli, violator Templi Dei, qui in vno Scelere duo Crimes perpetrasti? What shall I say of thee, thou child of the Serpent, minister of Satan, who by thy seducements hast couched many Sins in one?
But doth God not Tempt? How then shall wee reconcile Scripture to Scripture, Moses to S. Iames? who tells the people in Deut. 13. Tentat vos Dominus Deus vester, The Lord your God tempts you.
But does God not Tempt? How then shall we reconcile Scripture to Scripture, Moses to S. James? who tells the people in Deuteronomy 13. Tentat vos Dominus Deus vester, The Lord your God tempts you.
But Permissio est quoddam genus voluntatis, Permission implies Consent, nay it is a kinde of Will, one of the fiue branches into which the Will is subdiuided,
But Permissio est Quoddam genus voluntatis, Permission Implies Consent, nay it is a kind of Will, one of the fiue branches into which the Will is subdivided,
How then shall wee acquite God for being Accessory to the Temptation, since He who by his least word might hinder, suffers it? Or how is He vnguilty of Adams fall,
How then shall we acquit God for being Accessory to the Temptation, since He who by his least word might hinder, suffers it? Or how is He unguilty of Adams fallen,
when He permitted the Serpent to Tempt him, whom Hee knew would fall? Tis Lombards question, Quare Deus permisit hominem tentari, quem casurum sciuit? The Reply is easily form'd,
when He permitted the Serpent to Tempt him, whom He knew would fallen? This Lombards question, Quare Deus permisit hominem tentari, Whom casurum sciuit? The Reply is Easily formed,
Tis true, God foresaw Man would fall, yet did not his foresight cause it. Vidit ab aeterno, sed vidit non coegit, sciuit non sanxit, praedixit non praescripsit:
This true, God foresaw Man would fallen, yet did not his foresight cause it. Vidit ab aeterno, sed vidit non coegit, sciuit non sanxit, praedixit non praescripsit:
Were it not strange proceeding, to endite mee of Conspiracie, for telling another of a danger which hee might haue shunn'd but would not? If it be iniustice to Man, tis irreligion to God:
Were it not strange proceeding, to endite me of conspiracy, for telling Another of a danger which he might have shunned but would not? If it be injustice to Man, this irreligion to God:
vnlesse He should haue lockt him vp against all attempts by making him impregnable, and deafe to the tongue of the Charmer, and so incapable of temptation.
unless He should have locked him up against all attempts by making him impregnable, and deaf to the tongue of the Charmer, and so incapable of temptation.
cs pns31 vmd vhi vvn pno31 a-acp p-acp d n2 p-acp vvg pno31 j, cc j p-acp dt n1 pp-f dt n1, cc av j pp-f n1.
It was more Glory to leaue him to the libertie of his Election, and more Honour for Man to haue the Power to resist Temptation, than to haue beene guarded with such a priuilege,
It was more Glory to leave him to the liberty of his Election, and more Honour for Man to have the Power to resist Temptation, than to have been guarded with such a privilege,
pn31 vbds dc n1 pc-acp vvi pno31 p-acp dt n1 pp-f po31 n1, cc dc n1 p-acp n1 pc-acp vhi dt n1 pc-acp vvi n1, cs pc-acp vhi vbn vvn p-acp d dt n1,
Qui dedit, & non resistit, non vincitur sed consentit: he yeelded vpon parley, not conquest; nor was he ouercome, but by a base composition surrendred himselfe.
Qui dedit, & non resistit, non vincitur sed consentit: he yielded upon parley, not conquest; nor was he overcome, but by a base composition surrendered himself.
Nor can he complaine that God preordain'd him to destruction, by giuing him a Crazy Temper, putting so much Earth and frailtie in his constitution, which must needs depresse him.
Nor can he complain that God preordained him to destruction, by giving him a Crazy Temper, putting so much Earth and frailty in his constitution, which must needs depress him.
ccx vmb pns31 vvi cst np1 vvn pno31 p-acp n1, p-acp vvg pno31 dt j vvi, vvg av d n1 cc n1 p-acp po31 n1, r-crq vmb av vvi pno31.
so doth He still limit the Power of it towards vs. When He brought Iob to the test, suffering the Deuill to be the Minerall to separate that pure Gold from the drosse which embased all the rest of his linage, his bad Friends and worse Wife, He bound his hands, suffered him to doe nothing but by His speciall Warrant.
so does He still limit the Power of it towards us When He brought Job to the test, suffering the devil to be the Mineral to separate that pure Gold from the dross which embased all the rest of his lineage, his bad Friends and Worse Wife, He bound his hands, suffered him to do nothing but by His special Warrant.
And when Hee enlarged his Commission vpon his Body, Hee charged him to attempt nothing against his Life, by euery step and proceeding directing his malice to a fortunate end, that,
And when He enlarged his Commission upon his Body, He charged him to attempt nothing against his Life, by every step and proceeding directing his malice to a fortunate end, that,
If thou wilt needs know why God suffered Temptations; Let this pious resolution silence all other questions of this nature, with this answer rest modestly satisfied;
If thou wilt needs know why God suffered Temptations; Let this pious resolution silence all other questions of this nature, with this answer rest modestly satisfied;
cs pns21 vm2 av vvb q-crq np1 vvd n2; vvb d j n1 n1 d j-jn n2 pp-f d n1, p-acp d n1 n1 av-j vvn;
Tentat vt probet, & probatum remuneret. From those Temptations which wee are assisted by his Grace to withstand, He takes occasion to reward vs. And let mee say with one who (I hope) deuoutly meant it,
Tentat vt He may prove, & probatum remuneret. From those Temptations which we Are assisted by his Grace to withstand, He Takes occasion to reward us And let me say with one who (I hope) devoutly meant it,
fw-la fw-la n1, cc fw-la fw-la. p-acp d n2 r-crq pns12 vbr vvn p-acp po31 n1 pc-acp vvi, pns31 vvz n1 pc-acp vvi pno12 cc vvb pno11 vvi p-acp pi r-crq (pns11 vvb) av-j vvd pn31,
Infirmis non appetenda est tentatio, •ed appetenda patientia & victoria si accidat: Perfectis & expertis, multum confidentibus de Dei misericordia & fidelitate, benè & vtilitèr appetitur:
Infirmis non appetenda est Tentatio, •ed appetenda patientia & victoria si accidat: Perfectis & expertis, multum confidentibus de Dei misericordia & fidelitate, benè & vtilitèr appetitur:
fw-fr fw-fr fw-la fw-la fw-la, fw-la fw-la fw-la cc fw-la fw-la n1: fw-la cc n2, fw-la fw-la fw-la fw-la fw-la cc fw-la, fw-la cc fw-la fw-la:
To strengthen which assertion they vrge S. Gregories speech, Sanctus se tentari post virtutes desiderat, A Saint, next vertue, couets nothing more than Temptation. For my part I should easily subscribe to them, could they produce any of so confirm'd a beleefe, which Temptation could not shake;
To strengthen which assertion they urge S. Gregories speech, Sanctus se tentari post Virtues Desiderate, A Saint, next virtue, covets nothing more than Temptation. For my part I should Easily subscribe to them, could they produce any of so confirmed a belief, which Temptation could not shake;
but since I finde none of that proofe, no not amongst the Disciples, whom Christ vpbraids with the title of NONLATINALPHABET, men of little faith, I shall rest in that modest determination of S. Chrysostome and Theophylact; NONLATINALPHABET:
but since I find none of that proof, no not among the Disciples, whom christ upbraids with the title of, men of little faith, I shall rest in that modest determination of S. Chrysostom and Theophylact;:
cc-acp c-acp pns11 vvb pix pp-f d n1, uh-dx xx p-acp dt n2, ro-crq np1 vvz p-acp dt n1 pp-f, n2 pp-f j n1, pns11 vmb vvi p-acp d j n1 pp-f n1 np1 cc vvd;:
nor is there any man of such a confidence, who, if a Tempest or Temptation rise vp against him, can be assured that at the instant he can call vp so much Reason and Religion as to withstand it.
nor is there any man of such a confidence, who, if a Tempest or Temptation rise up against him, can be assured that At the instant he can call up so much Reason and Religion as to withstand it.
ccx vbz pc-acp d n1 pp-f d dt n1, r-crq, cs dt n1 cc n1 vvb a-acp p-acp pno31, vmb vbi vvn cst p-acp dt n-jn pns31 vmb vvi a-acp av d n1 cc n1 c-acp pc-acp vvi pn31.
but thou must turne Emperick vpon thy selfe, hazard the empoisoning of thine owne Body, to try the power of thy Medicine? Tis no discreet Religion which seekes out dangers, and glories in Temptations;
but thou must turn Empiric upon thy self, hazard the empoisoning of thine own Body, to try the power of thy Medicine? This no discreet Religion which seeks out dangers, and Glories in Temptations;
Fateor imbecillitatem meam, nolo spe pugnare victoriae, ne perdam aliquando victoriam, saith S. Hierome: To hazard a set battell in hope of a doubtfull victory, is to out-dare a mans iudgement.
Fateor imbecillitatem meam, nolo See pugnare Victories, ne Perdam aliquando victoriam, Says S. Jerome: To hazard a Set battle in hope of a doubtful victory, is to outdare a men judgement.
so Isidor. Pelusiot. expresses it, NONLATINALPHABET, Not to be swallowed vp in Temptation. And Thomas Aquinas is bold to say, that herein wee doe not pray that wee be not Tempted,
so Isidore. Pelusiot. Expresses it,, Not to be swallowed up in Temptation. And Thomas Aquinas is bold to say, that herein we do not pray that we be not Tempted,
av np1. np1. vvz pn31,, xx pc-acp vbi vvn a-acp p-acp n1. cc np1 np1 vbz j pc-acp vvi, cst av pns12 vdb xx vvi cst pns12 vbb xx vvn,
The First implies the Trials God layes on his Seruants, the Last those Occasions of danger, into which, by withdrawing his helpe, He suffers vs, by the various Ministers of sinne, both Externall and Internall, to be lead.
The First Implies the Trials God lays on his Servants, the Last those Occasions of danger, into which, by withdrawing his help, He suffers us, by the various Ministers of sin, both External and Internal, to be led.
dt ord vvz dt n2 np1 vvz p-acp po31 n2, dt ord d n2 pp-f n1, p-acp r-crq, p-acp vvg po31 n1, pns31 vvz pno12, p-acp dt j n2 pp-f n1, d j cc j, pc-acp vbi vvn.
I am enuirond with warre, and hemm'd in on all sides with Temptations. Biel fitly compares them to the creeping things of the earth, which are numberlesse:
I am environed with war, and hemmed in on all sides with Temptations. Biel fitly compares them to the creeping things of the earth, which Are numberless:
S. Bernard likens them to the little Foxes in the Canticles, Vulpes sunt tentationes, which with cunning insinuation lurke in euery branch of our Vine, in euery angle of the Body, nourished at our owne boord,
S. Bernard likens them to the little Foxes in the Canticles, Vulpes sunt temptations, which with cunning insinuation lurk in every branch of our Vine, in every angle of the Body, nourished At our own board,
The Phlegmatick, like Marishes which euery Tide ouerflows, he seekes to lay quite vnder water, by the habit of that moist vice, which like a Deluge couers the greater part of the Earth, Drunkennesse.
The Phlegmatic, like Marshes which every Tide overflows, he seeks to lay quite under water, by the habit of that moist vice, which like a Deluge covers the greater part of the Earth, drunkenness.
Lastly, the Furious and Cholericke he prompts to quarrels, cherishing that vnruly flame so long, till hee haue made them beleeue that Murder is the triumph of Reputation;
Lastly, the Furious and Choleric he prompts to quarrels, cherishing that unruly flame so long, till he have made them believe that Murder is the triumph of Reputation;
Is it not time then to put in our Crosse plea? To make it our suit to Christ to keepe vs from his sleights, that wee be not entrapt by him, Qui negotium quoddam habet deceptionis, whose trade and businesse is to deceiue:
Is it not time then to put in our Cross plea? To make it our suit to christ to keep us from his sleights, that we be not entrapped by him, Qui Negotium Quoddam habet deceptionis, whose trade and business is to deceive:
But, though the Deuill be the chiefe Instigator of sinne, the Flesh is the Instrument; Nay, saith Origen, Etiamsi Diabolus non esset, homines haberent appetitum ciborum & Venereorum;
But, though the devil be the chief Instigator of sin, the Flesh is the Instrument; Nay, Says Origen, Even if Diabolus non esset, homines haberent appetitum ciborum & Venereorum;
Were there no other Deuill, wee haue one at home, an inuisible Deuill, that lodgeth in the Bloud, the seditious Appetite which vrges vs to perpetuall mutiny against the good motions of Gods Spirit.
Were there no other devil, we have one At home, an invisible devil, that lodgeth in the Blood, the seditious Appetite which urges us to perpetual mutiny against the good motions of God's Spirit.
because our Religion is planted betwixt two extremes, both which haue but one End, leading vs by different paths to destruction, wee beseech God so to confirme vs, that wee be not deliuered into the power of their perswasions, who vpon the false foundation of Merit raise vp a Babel of Presumption, from whose steepe and eleuated top they precipitate their giddy followers, (as the Tempter when he had carried Christ to the highest pinnacle, would haue cast Him downe:) Nor yet suffer vs to be deiected or depressed by the heauy Doctrine of those Teachers, whose tongues are heauier than the hands of Moses, when he was supported by Aaron and Hur. Indeed they preach Moses, not Christ, a pound of the Law,
Because our Religion is planted betwixt two extremes, both which have but one End, leading us by different paths to destruction, we beseech God so to confirm us, that we be not Delivered into the power of their persuasions, who upon the false Foundation of Merit raise up a Babel of Presumption, from whose steep and elevated top they precipitate their giddy followers, (as the Tempter when he had carried christ to the highest pinnacle, would have cast Him down:) Nor yet suffer us to be dejected or depressed by the heavy Doctrine of those Teachers, whose tongues Are Heavier than the hands of Moses, when he was supported by Aaron and Hur. Indeed they preach Moses, not christ, a pound of the Law,
with which Killing Letter they wound those Consciences which they should, bind vp, their Doctrine being Non tam Aedificatio quam Tentatio, not to edifie but to demolish, to plucke downe the Liuing stones of Christs Church by despaire.
with which Killing letter they wound those Consciences which they should, bind up, their Doctrine being Non tam Aedificatio quam Tentatio, not to edify but to demolish, to pluck down the Living stones of Christ Church by despair.
But let thy calme, peacefull Spirit so compose our Faith, so settle our Religion, that thus established it may rest sure vpon its owne Base and Center, the Word of Truth, not to be shaken by these,
But let thy Cam, peaceful Spirit so compose our Faith, so settle our Religion, that thus established it may rest sure upon its own Base and Centre, the Word of Truth, not to be shaken by these,
cc-acp vvb po21 j-jn, j n1 av vvi po12 n1, av vvb po12 n1, cst av vvd pn31 vmb vvi av-j p-acp po31 d j cc n1, dt n1 pp-f n1, xx pc-acp vbi vvn p-acp d,
Lastly, because the whole World feeds vs with vanitie, and foments vs daily with delights, wee here beseech God to vphold vs, that wee fall not on these rocks of Temptation,
Lastly, Because the Whole World feeds us with vanity, and foments us daily with delights, we Here beseech God to uphold us, that we fallen not on these Rocks of Temptation,
ord, c-acp dt j-jn n1 vvz pno12 p-acp n1, cc ng1 pno12 av-j p-acp n2, pns12 av vvb np1 pc-acp vvi pno12, cst pns12 vvb xx p-acp d n2 pp-f n1,
For as He only can lead vs into those ioyes, so He alone can Lead vs out of the Labyrinth of Temptation, wherein without His guidance wee are apt to lose our selues.
For as He only can led us into those Joys, so He alone can Led us out of the Labyrinth of Temptation, wherein without His guidance we Are apt to loose our selves.
nor will haue this Petition so vnderstood, as if men implored Gods helpe to hold them vp from falling by Temptation, presuming it in their owne power to resist sinne,
nor will have this Petition so understood, as if men implored God's help to hold them up from falling by Temptation, presuming it in their own power to resist sin,
ccx vmb vhi d vvb av vvn, c-acp cs n2 vvd npg1 n1 pc-acp vvi pno32 a-acp p-acp vvg p-acp n1, vvg pn31 p-acp po32 d n1 pc-acp vvi n1,
or to locke vs vp against it, Gods Assistant or Preuenient Grace. NONLATINALPHABET, cries the Psalmist, By thee shall I be deliuered from an Hoast of Temptations:
or to lock us up against it, God's Assistant or Prevenient Grace., cries the Psalmist, By thee shall I be Delivered from an Host of Temptations:
And it is Gods voluntary promise, Liberabo te ab hora Tentationis, I will guard thee so sure in all thy wayes, that no Temptations shall preuaile against thee.
And it is God's voluntary promise, Liberate te ab hora Tentationis, I will guard thee so sure in all thy ways, that no Temptations shall prevail against thee.
cc pn31 vbz n2 j-jn n1, np1 fw-la fw-la fw-la fw-la, pns11 vmb vvi pno21 av j p-acp d po21 n2, cst dx n2 vmb vvi p-acp pno21.
It was said of the Conspiracie against Iulius Caesar, If in that action there were any thing of glory, it belonged to Brutus, but all the malice and crueltie of the designe was imputed to Cassius. I make a iuster application;
It was said of the conspiracy against Julius Caesar, If in that actium there were any thing of glory, it belonged to Brutus, but all the malice and cruelty of the Design was imputed to Cassius. I make a juster application;
Blessed be the Spirit of Comfort, that disposes his malice to our happinesse, and so fortifies vs that though He suffer vs to be tempted, He will not suffer vs to be tempted aboue our strength.
Blessed be the Spirit of Comfort, that disposes his malice to our happiness, and so fortifies us that though He suffer us to be tempted, He will not suffer us to be tempted above our strength.
vvn vbb dt n1 pp-f n1, cst vvz po31 n1 p-acp po12 n1, cc av vvz pno12 d cs pns31 vvb pno12 pc-acp vbi vvn, pns31 vmb xx vvi pno12 pc-acp vbi vvn p-acp po12 n1.
but in the noblest sense of Leading, Leads vs as a Generall doth his Souldiers, encouraging them to giue on vpon the enemy, in the assurance of a victory:
but in the Noblest sense of Leading, Leads us as a General does his Soldiers, encouraging them to give on upon the enemy, in the assurance of a victory:
And blessed be the God of Hoasts, who, through the Intercession of his Son, will giue vs the Victory not onely ouer Temptation, but ouer our Last Enemies, Hell and Death. Amen.
And blessed be the God of Hosts, who, through the Intercession of his Son, will give us the Victory not only over Temptation, but over our Last Enemies, Hell and Death. Amen.
cc j-vvn vbi dt n1 pp-f n2, r-crq, p-acp dt n1 pp-f po31 n1, vmb vvi pno12 dt n1 xx av-j p-acp n1, p-acp p-acp po12 ord n2, n1 cc n1. uh-n.
and fortifying the last part of his Prayer with the full Power and Fruit of his Mediation, Deliuerance. As He once placed the Pillar of Fire behind the Israëlites, to secure them from the danger of the Egyptians, who then had them in chase.
and fortifying the last part of his Prayer with the full Power and Fruit of his Mediation, Deliverance. As He once placed the Pillar of Fire behind the Israëlites, to secure them from the danger of the egyptians, who then had them in chase.
and Euill (like the Canaanite ) nay the Extremitie of all Euills, beyond the Temporall Scourge of Ashur, the Punishment of Sinne before vs, in This. So that wee might for euer languish in that distracted amazement which seized the Seruant of Elisha, when he beheld the whole Country of Samaria begirt with Souldiers, and no meanes of Escape.
and Evil (like the Canaanite) nay the Extremity of all Evils, beyond the Temporal Scourge of Ashur, the Punishment of Sin before us, in This. So that we might for ever languish in that distracted amazement which seized the Servant of Elisha, when he beheld the Whole Country of Samaria begirt with Soldiers, and no means of Escape.
cc j-jn (av-j dt j) uh dt n1 pp-f d n2-jn, p-acp dt j n1 pp-f np1, dt n1 pp-f n1 p-acp pno12, p-acp d av cst pns12 vmd p-acp av vvi p-acp d j-vvn n1 r-crq vvd dt n1 pp-f np1, c-crq pns31 vvd dt j-jn n1 pp-f np1 vvn p-acp n2, cc dx n2 pp-f n1.
But when Faith hath cleared, and deuout Prayer obtained that fauour at Gods hand for vs, which the Prophet there did for his Seruant, the Opening of our eyes, we shall then perceiue that our Trenches are stronger than all the works raisd by the Enemy;
But when Faith hath cleared, and devout Prayer obtained that favour At God's hand for us, which the Prophet there did for his Servant, the Opening of our eyes, we shall then perceive that our Trenches Are Stronger than all the works raised by the Enemy;
and, as he there confessed, they that are with vs are stronger than any that oppose vs. Indeed If God be on our side, who can be against vs? Who can doubt of successe in his Prayer,
and, as he there confessed, they that Are with us Are Stronger than any that oppose us Indeed If God be on our side, who can be against us? Who can doubt of success in his Prayer,
To this repaire of ruin'd Man, and the re-setling of him in that way of Glory vnto which the Ordinance of his Maker first disposed him, nothing contributes more than Prayer, which is the very Picture of our Mediator, daily solliciting the accomplishment of that happy worke which Hee vndertooke for vs, Deliuerance; and whose maine intention is to prop vs vp from falling into the Habit of Sinne,
To this repair of ruined Man, and the Resettling of him in that Way of Glory unto which the Ordinance of his Maker First disposed him, nothing contributes more than Prayer, which is the very Picture of our Mediator, daily soliciting the accomplishment of that happy work which He undertook for us, Deliverance; and whose main intention is to prop us up from falling into the Habit of Sin,
And how euer the Cathari, out of the proud conceit of their owne Puritie, omitted this Petition, wee know the very Condition of his Being is a Miserie,
And how ever the Cathari, out of the proud conceit of their own Purity, omitted this Petition, we know the very Condition of his Being is a Misery,
cc q-crq av dt np1, av pp-f dt j n1 pp-f po32 d n1, vvn d vvb, pns12 vvb dt j n1 pp-f po31 vbg vbz dt n1,
and his Conuersation full of Sin. Well may our tongues then be perfect in the language of this Petition, Deliuer vs from euill; When Nature and Conscience, our owne Infirmitie,
and his Conversation full of Sin. Well may our tongues then be perfect in the language of this Petition, Deliver us from evil; When Nature and Conscience, our own Infirmity,
cc po31 n1 j pp-f np1 n1 vmb po12 n2 av vbi j p-acp dt n1 pp-f d vvb, vvb pno12 p-acp n-jn; c-crq n1 cc n1, po12 d np1-n,
for the Present and for the Future, in Possession and in Reuersion, our miseries are entaild vpon vs. Where there are so many Ques giuen vs, we cannot but be expert in the repetition;
for the Present and for the Future, in Possession and in Reversion, our misery's Are entailed upon us Where there Are so many Ques given us, we cannot but be expert in the repetition;
p-acp dt j cc p-acp dt j-jn, p-acp n1 cc p-acp n1, po12 n2 vbr vvn p-acp pno12 c-crq pc-acp vbr av d n2 vvn pno12, pns12 vmbx p-acp vbi j p-acp dt n1;
and when woe is the constant Scene, Libera nos should be our Mother Tongue: Deliuer vs from Euill, A Malo Praesenti & Futuro, From Ills Present and to Come.
and when woe is the constant Scene, Libera nos should be our Mother Tongue: Deliver us from Evil, A Malo Praesenti & Futuro, From Ills Present and to Come.
cc c-crq n1 vbz dt j n1, np1 fw-it vmd vbi po12 n1 n1: vvb pno12 p-acp j-jn, dt fw-la fw-la cc fw-la, p-acp n2-jn j cc pc-acp vvi.
when it is calmest, and our quiet in Death, but will rest vpon S. Ambrose his Conclusion, Tantis malis repleta est haec vita, vt comparatione eius mors remedium esse putetur, non poena.
when it is calmest, and our quiet in Death, but will rest upon S. Ambrose his Conclusion, Tantis malis Repleta est haec vita, vt comparation eius mors remedium esse putetur, non poena.
and that the victory of euery predominant Humour and Qualitie in the Body turnes to a mortall Disease to strike vs into Dust. When wee shall thinke Youth is a hot Feuer, and Age a cold Palsey;
and that the victory of every predominant Humour and Quality in the Body turns to a Mortal Disease to strike us into Dust. When we shall think Youth is a hight Fever, and Age a cold Palsy;
cc cst dt n1 pp-f d j n1 cc n1 p-acp dt n1 vvz p-acp dt j-jn n1 pc-acp vvi pno12 p-acp n1 c-crq pns12 vmb vvi n1 vbz dt j n1, cc n1 dt j-jn n1;
If wee iudiciously apprehend the whole cast of life, or our owne Actions, wee shall perceiue a perpetuall Sentence, a Doome hanging ouer vs, That our Dayes are euill, and all the Circumstances of Life or Time,
If we judiciously apprehend the Whole cast of life, or our own Actions, we shall perceive a perpetual Sentence, a Doom hanging over us, That our Days Are evil, and all the circumstances of Life or Time,
cs pns12 av-j vvb dt j-jn n1 pp-f n1, cc po12 d n2, pns12 vmb vvi dt j n1, dt n1 vvg p-acp pno12, cst po12 n2 vbr j-jn, cc d dt n2 pp-f n1 cc n1,
Which may not onely warrant vs, with S. Paul to Desire a Dissolution, Cupiens dissolui, but with Elias fainting vnder the consideration of his sorrowes, to make a voluntary resignation of his weary life, It is enough, O Lord, take my soule.
Which may not only warrant us, with S. Paul to Desire a Dissolution, Cupiens dissolui, but with Elias fainting under the consideration of his sorrows, to make a voluntary resignation of his weary life, It is enough, Oh Lord, take my soul.
Deliuer vs therefore à Malo vitae, from those Euills and Crosses which make Life distastfull or dangerous to vs. It were happy if all Mans Misery were lockt vp in himselfe, if the summe of his vnhappinesse consisted in his owne sorrowes;
Deliver us Therefore à Malo vitae, from those Evils and Crosses which make Life distasteful or dangerous to us It were happy if all men Misery were locked up in himself, if the sum of his unhappiness consisted in his own sorrows;
vvb pno12 av fw-fr fw-la fw-la, p-acp d n2-jn cc n2 r-crq vvb n1 j cc j p-acp pno12 pn31 vbdr j cs d ng1 n1 vbdr vvn a-acp p-acp px31, cs dt n1 pp-f po31 n1 vvd p-acp po31 d n2;
Because therefore this Dilassation, this tiring of God, this abuse of his Patience may kindle Him into a flame of displeasure, we pray to be deliuered à Malo Culpae, from those sinnes which endanger his wrath, Deliuer vs from this Euill.
Because Therefore this Dilassation, this tiring of God, this abuse of his Patience may kindle Him into a flame of displeasure, we pray to be Delivered à Malo Culpae, from those Sins which endanger his wrath, Deliver us from this Evil.
c-acp av d n1, d vvg pp-f np1, d n1 pp-f po31 n1 vmb vvi pno31 p-acp dt n1 pp-f n1, pns12 vvb pc-acp vbi vvn fw-fr np1 np1, p-acp d n2 r-crq vvb po31 n1, vvb pno12 p-acp d j-jn.
The Master of the Sentences calls them Poenales Affectus. Our owne Passions, like Plommets tied at the feet of men throwne into the Sea, weigh vs downe.
The Master of the Sentences calls them Poenales Affectus. Our own Passion, like Plommets tied At the feet of men thrown into the Sea, weigh us down.
The faults of Life suruiue in Death, Et cum eo in puluere dormient, and as men sleepe vpon their owne condemnation with the Axe vnder their Pillowes, so wee on them.
The Faults of Life survive in Death, Et cum eo in puluere dormient, and as men sleep upon their own condemnation with the Axe under their Pillows, so we on them.
or from those Mischiefes which actually our sinnes cast vpon vs in this Life, they trauell but halfe way, leauing the greatest part of the Iourney, of best aduantage or of most dangerous Consequence, behinde them.
or from those Mischiefs which actually our Sins cast upon us in this Life, they travel but half Way, leaving the greatest part of the Journey, of best advantage or of most dangerous Consequence, behind them.
cc p-acp d n2 r-crq av-j po12 n2 vvn p-acp pno12 p-acp d n1, pns32 vvb p-acp j-jn n1, vvg dt js n1 pp-f dt n1, pp-f js n1 cc pp-f ds j n1, p-acp pno32.
As therefore, in the latitude of this word Euill, wee pray against all kinds of Euill, whether they be Mala Naturae, or Culpae, or Poenae; Naturall Euills, as Deformitie of the Body, Blinde,
As Therefore, in the latitude of this word Evil, we pray against all Kinds of Evil, whither they be Mala Naturae, or Culpae, or Poenae; Natural Evils, as Deformity of the Body, Blind,
c-acp av, p-acp dt n1 pp-f d n1 j-jn, pns12 vvb p-acp d n2 pp-f j-jn, cs pns32 vbb fw-la fw-la, cc np1, cc np1; j n2-jn, p-acp n1 pp-f dt n1, j,
So vnder the title of Punishment wee are allowed to pray against all kinds thereof, whether they be (as the Schooles distribute them) Temporall, or Eternall.
So under the title of Punishment we Are allowed to pray against all Kinds thereof, whither they be (as the Schools distribute them) Temporal, or Eternal.
av p-acp dt n1 pp-f n1 pns12 vbr vvn pc-acp vvi p-acp d n2 av, cs pns32 vbi (c-acp dt n2 vvi pno32) j, cc j.
There be others appointed for the Reclamation of his Seruants, of which sort are those Fatherly Corrections and gentle Visitations, whereby God humbles vs to raise vs vp to an higher degree in his fauour,
There be Others appointed for the Reclamation of his Servants, of which sort Are those Fatherly Corrections and gentle Visitations, whereby God humbles us to raise us up to an higher degree in his favour,
Famine, or Warre, or Disease, can only kill the Body, but the finall Punishment is an eternall Warre, waged with my Soule and Body too, that neuer admits a Truce;
Famine, or War, or Disease, can only kill the Body, but the final Punishment is an Eternal War, waged with my Soul and Body too, that never admits a Truce;
n1, cc n1, cc n1, vmb av-j vvi dt n1, cc-acp dt j n1 vbz dt j n1, vvn p-acp po11 n1 cc n1 av, cst av-x vvz dt n1;
And therefore it was one of the wisest Acts the Councell of Trent euer did, at that time when it decreed, That the Doctrine of Purgatory should be beleeued by the people, taught by the Bishops and Priests, euen in the Body of the Decree to prohibit any Disputation or curious search after it.
And Therefore it was one of the Wisest Acts the Council of Trent ever did, At that time when it decreed, That the Doctrine of Purgatory should be believed by the people, taught by the Bishops and Priests, even in the Body of the decree to prohibit any Disputation or curious search After it.
cc av pn31 vbds pi pp-f dt js n2 dt n1 pp-f np1 av vdd, p-acp d n1 c-crq pn31 vvd, cst dt n1 pp-f n1 vmd vbi vvn p-acp dt n1, vvn p-acp dt n2 cc n2, av-j p-acp dt n1 pp-f dt n1 pc-acp vvi d n1 cc j n1 p-acp pn31.
For what euer they vaunt in the Praeludium to that Ninth Session, Cùm Catholica Ecclesia Spiritu Sancto edocta, ex sacris Literis &c. bringing the Holy Ghost, the Scripture,
For what ever they vaunt in the Praeludium to that Ninth Session, Cùm Catholica Ecclesia Spiritu Sancto edocta, ex sacris Literis etc. bringing the Holy Ghost, the Scripture,
p-acp r-crq av pns32 vvb p-acp dt fw-la p-acp cst ord n1, fw-la fw-la np1 fw-la fw-la fw-la, fw-la fw-la fw-la av vvg dt j n1, dt n1,
and then NONLATINALPHABET, being Purged and Purified in that Fire, they are released. But Mortall, Capitall Offenders, NONLATINALPHABET, they are cast into Tartarus, from whence there is no release. Virgil confirmes this:
and then, being Purged and Purified in that Fire, they Are released. But Mortal, Capital Offenders,, they Are cast into Tartarus, from whence there is no release. Virgil confirms this:
cc av, vbg vvn cc vvn p-acp d n1, pns32 vbr vvn. p-acp j-jn, j n2,, pns32 vbr vvn p-acp np1, p-acp c-crq pc-acp vbz dx n1. np1 vvz d:
And so the Alchoran, Artic. 10. Here then without all Controuersie it began, and from thence obtained some credit amongst men addicted to the reading of Philosophers and Poets.
And so the Alcoran, Artic. 10. Here then without all Controversy it began, and from thence obtained Some credit among men addicted to the reading of Philosophers and Poets.
cc av dt np1, np1 crd av av p-acp d n1 pn31 vvd, cc p-acp av vvd d n1 p-acp n2 vvn p-acp dt n-vvg pp-f n2 cc n2.
Origen, a Man of rare Parts and great Wit, but subiect (as great Wits are) to the extrauagancie of conceit, was the first learned Conuertite that named it in his Writings.
Origen, a Man of rare Parts and great Wit, but Subject (as great Wits Are) to the extravagancy of conceit, was the First learned Convertite that nam it in his Writings.
And besides, his Purgatory differs very much from that of the Church of Rome. The Romish Purgatory takes place immediatly after the end of this life, Origens not till after the day of Iudgement.
And beside, his Purgatory differs very much from that of the Church of Room. The Romish Purgatory Takes place immediately After the end of this life, Origens not till After the day of Judgement.
cc a-acp, po31 n1 vvz av av-d p-acp d pp-f dt n1 pp-f vvi. dt np1 n1 vvz n1 av-j p-acp dt n1 pp-f d n1, np1 xx p-acp p-acp dt n1 pp-f n1.
The Church of Rome holds their Purgatory is ordained for men of a middle condition or state of goodnesse, Origen extends his to all, euen the very best.
The Church of Room holds their Purgatory is ordained for men of a middle condition or state of Goodness, Origen extends his to all, even the very best.
but yet found such cold entertainment in the Greeke Church, wherein he liued, that in the Councell held at Basil Ann. Dom. 550. vpon an Apologie then deliuered by the Easterne Pastors, it was scornfully exploded,
but yet found such cold entertainment in the Greek Church, wherein he lived, that in the Council held At Basil Ann. Dom. 550. upon an Apology then Delivered by the Eastern Pastors, it was scornfully exploded,
We neuer heard from the Doctors of our Church there was any such thing as Purgatory. So then howsoeuer the Councell of Trent giue it out for a thing generally currant in the Catholike Church, you see it was not so,
We never herd from the Doctors of our Church there was any such thing as Purgatory. So then howsoever the Council of Trent give it out for a thing generally currant in the Catholic Church, you see it was not so,
pns12 av-x vvd p-acp dt n2 pp-f po12 n1 a-acp vbds d d n1 c-acp n1. av av c-acp dt n1 pp-f np1 vvb pn31 av p-acp dt n1 av-j n1 p-acp dt jp n1, pn22 vvb pn31 vbds xx av,
because the matter which nourished the Fire in those places hath (as Fazellus reports) long since failed, Surius layes the Scaene at Hekla in Iseland, Quod ibi erumpant Flammae:
Because the matter which nourished the Fire in those places hath (as Fazellus reports) long since failed, Surius lays the Scene At Hekla in Iseland, Quod There erumpant Flammae:
Or whether they haue intermission from their paines vpon Sundayes and Holy-dayes, as Durandus and Prudentius, cited by Bellarmine: Sunt & spiritibus saepe nocentibus poenarum celebres sub Styge Feriae.
Or whither they have intermission from their pains upon Sundayes and Holy-days, as Durandus and Prudentius, cited by Bellarmine: Sunt & spiritibus saepe nocentibus Poenarum celebres sub Styge Feriae.
cc cs pns32 vhb n1 p-acp po32 n2 p-acp np2 cc n2, p-acp np1 cc np1, vvn p-acp np1: fw-la cc fw-la fw-la fw-la fw-la fw-fr fw-la np1 fw-la.
Nor lastly about the Condition and State of Soules in Purgatory. For some hold, that the Soules punished in that Fire, endure a Torment which surpasseth all the most exquisite Torments in this life.
Nor lastly about the Condition and State of Souls in Purgatory. For Some hold, that the Souls punished in that Fire, endure a Torment which Surpasses all the most exquisite Torments in this life.
ccx ord p-acp dt n1 cc n1 pp-f n2 p-acp n1. p-acp d n1, cst dt n2 vvn p-acp d n1, vvb dt n1 r-crq vvz d dt av-ds j n2 p-acp d n1.
Yet notwithstanding, the Councell of Trent makes nothing to swallow downe all these incongruous, phantasticall conceits of Purgatory, and to digest them into a Canon with Decrees for that Spurious, Lunaticke Monster, which is only full shaped and made Legitimate there.
Yet notwithstanding, the Council of Trent makes nothing to swallow down all these incongruous, fantastical conceits of Purgatory, and to digest them into a Canon with Decrees for that Spurious, Lunatic Monster, which is only full shaped and made Legitimate there.
av a-acp, dt n1 pp-f np1 vvz pix pc-acp vvi a-acp d d j, j n2 pp-f n1, cc pc-acp vvi pno32 p-acp dt n1 p-acp n2 p-acp d j, n-jn n1, r-crq vbz av-j j j-vvn cc vvd j a-acp.
For whereas that Councell boasts of Scriptures Authoritie to shoare vp this rotten building, it is so false, that their owne Writers, who had the reputation of Learned, by name Petrus à Soto and Perionius, acknowledge there is no Text of Scripture which Proues or Names Purgatory. There is but one place to make it colourable,
For whereas that Council boasts of Scriptures authority to shore up this rotten building, it is so false, that their own Writers, who had the reputation of Learned, by name Peter à Soto and Perionius, acknowledge there is no Text of Scripture which Proves or Names Purgatory. There is but one place to make it colourable,
p-acp cs d n1 vvz pp-f n2 n1 p-acp n1 p-acp d j-vvn n1, pn31 vbz av j, cst po32 d n2, r-crq vhd dt n1 pp-f j, p-acp n1 np1 fw-fr np1 cc np1, vvb pc-acp vbz dx n1 pp-f n1 r-crq vvz cc n2 n1. pc-acp vbz cc-acp crd n1 pc-acp vvi pn31 j,
and that in the Apocrypha (which they are faine for that and the like Purposes to make Canonicall) where Iudas Macabaeus made a Collection of Two Thousand Drachmes which he sent to Hierusalem to offer a Sin-offering:
and that in the Apocrypha (which they Are feign for that and the like Purposes to make Canonical) where Iudas Macabaeus made a Collection of Two Thousand Drachmas which he sent to Jerusalem to offer a Sin-offering:
not a word of bringing Soules out of Purgatory. For other texts of Scripture alleaged by their side, they are but forc'd impostures, and meere distorsions.
not a word of bringing Souls out of Purgatory. For other texts of Scripture alleged by their side, they Are but forced Impostors, and mere distorsions.
xx dt n1 pp-f vvg n2 av pp-f n1. p-acp j-jn n2 pp-f np1 vvd p-acp po32 n1, pns32 vbr p-acp j-vvn n2, cc j n2.
for the great commodity which thence ariseth to their Church, that common ignorant people beleeue it for Truth, I cannot be perswaded they themselues beleeue it at all.
for the great commodity which thence arises to their Church, that Common ignorant people believe it for Truth, I cannot be persuaded they themselves believe it At all.
Iust like Demetrius in the Acts, who not for the zeale to Dianaes Temple at Ephesus, but in respect of the aduantage to his owne Trade, exasperated the tumultuous people against Paul. His Exordium is, Sirs, you know by this Art wee haue got our goods.
Just like Demetrius in the Acts, who not for the zeal to Diana's Temple At Ephesus, but in respect of the advantage to his own Trade, exasperated the tumultuous people against Paul. His Exordium is, Sirs, you know by this Art we have god our goods.
Their Masses for the Dead, their Pilgrimages, their Bathes for the Soule, Vigils, Anniuersaries, Indulgences, Workes of Supererogation, Holy Water, Exequies;
Their Masses for the Dead, their Pilgrimages, their Baths for the Soul, Vigils, Anniversaries, Indulgences, Works of Supererogation, Holy Water, Exequies;
or doubts it, as Dionysius; or beleeues it only in an Allegoricall sense, as the Family of Loue, and those ancient Hereticks mentioned by S. Augustine did, I pray God they doe not fetch their resolution there too soone;
or doubts it, as Dionysius; or believes it only in an Allegorical sense, as the Family of Love, and those ancient Heretics mentioned by S. Augustine did, I pray God they do not fetch their resolution there too soon;
cc vvz pn31, c-acp np1; cc vvz pn31 av-j p-acp dt j n1, c-acp dt n1 pp-f n1, cc d j n2 vvn p-acp n1 np1 vdd, pns11 vvb np1 pns32 vdb xx vvi po32 n1 a-acp av av;
Like that vnreasonable Philosopher, who, denying the Fire to burne, was by his enraged Antagonist thrust into the Fire, that hee who would not be instructed by reason, might be confuted by sense and demonstration in the Flame.
Like that unreasonable Philosopher, who, denying the Fire to burn, was by his enraged Antagonist thrust into the Fire, that he who would not be instructed by reason, might be confuted by sense and demonstration in the Flame.
What this Gehenna is, Tertullian will sufficiently resolue: Est ignis arcani subterraneus ad poenam thesaurus; It is a Treasure of Fire which will breake out at the last Day.
What this Gehenna is, Tertullian will sufficiently resolve: Est ignis arcani subterraneus ad poenam thesaurus; It is a Treasure of Fire which will break out At the last Day.
q-crq d np1 vbz, np1 vmb av-j vvi: fw-la fw-la fw-la fw-la fw-la fw-la fw-la; pn31 vbz dt n1 pp-f n1 r-crq vmb vvi av p-acp dt ord n1.
Vndoubtedly Bloudshed shall haue more Heat, a greater intension of Flames. But for the Intermission or Cessation of each Offenders Punishment, that must be hopelesse.
Undoubtedly Bloodshed shall have more Heat, a greater intention of Flames. But for the Intermission or Cessation of each Offenders Punishment, that must be hopeless.
av-j n1 vmb vhi dc n1, dt jc n1 pp-f n2. p-acp p-acp dt n1 cc n1 pp-f d n2 n1, cst vmb vbi j.
Howeuer it be imputed to Origen, that (in this more mercifull than God) hee hath shortned the date of that fearfull Iudgement, assigning certaine Paroxysmes to conclude that exalted Feuer of Fire,
However it be imputed to Origen, that (in this more merciful than God) he hath shortened the date of that fearful Judgement, assigning certain Paroxysms to conclude that exalted Fever of Fire,
All Epithets are too narrow to comprehend, all language too light to expresse the weight of those Torments, all Arithmeticke too little to calculate the duration of them.
All Epithets Are too narrow to comprehend, all language too Light to express the weight of those Torments, all Arithmetic too little to calculate the duration of them.
av-d n2 vbr av j pc-acp vvi, d n1 av j pc-acp vvi dt n1 pp-f d n2, d n1 av j pc-acp vvi dt n1 pp-f pno32.
An Immortall Death, a dying, yet neuer determining Life, an Endlesse End, a Plenty of all Misery, but Dearth of all Comfort. Poenae Gehennales torquent, non extorquent; puniunt, non finiunt corpora:
an Immortal Death, a dying, yet never determining Life, an Endless End, a Plenty of all Misery, but Dearth of all Comfort. Poenae Gehennales torquent, non extorquent; puniunt, non finiunt corpora:
dt j n1, dt j-vvg, av av vvg n1, dt j vvb, dt n1 pp-f d n1, cc-acp n1 pp-f d n1. np1 np1 j, fw-fr j; fw-la, fw-la fw-la fw-la:
Tis an euerlasting Calenture, a Disease vnder which the Body euer languishes, but neuer impaires. Where though the Body be the fuell, yet the vn-deuouring Fire feeds it;
This an everlasting Calenture, a Disease under which the Body ever Languishes, but never impairs. Where though the Body be the fuel, yet the vn-deuouring Fire feeds it;
The least sparke of this Fire may serue to kindle our Deuotion, and the contemplation of so great a danger giue Religion a tongue to call loudly to the God of Mercy to Deliuer vs from this Iudgement:
The least spark of this Fire may serve to kindle our Devotion, and the contemplation of so great a danger give Religion a tongue to call loudly to the God of Mercy to Deliver us from this Judgement:
dt ds n1 pp-f d n1 vmb vvi pc-acp vvi po12 n1, cc dt n1 pp-f av j dt n1 vvb n1 dt n1 pc-acp vvi av-j p-acp dt n1 pp-f n1 p-acp vvb pno12 p-acp d n1:
Whilest our Oile is yet in out Lampes, and these Candles of Nature, our Eyes, not sunke downe within their Sockets, the Doores of Heauen lie open to our Prayers;
Whilst our Oil is yet in out Lamps, and these Candles of Nature, our Eyes, not sunk down within their Sockets, the Doors of Heaven lie open to our Prayers;
cs po12 n1 vbz av p-acp av n2, cc d n2 pp-f n1, po12 n2, xx vvn a-acp p-acp po32 n2, dt n2 pp-f n1 vvb j p-acp po12 n2;
Quis tam demens qui consensu & placito innumerabilium stultorum aperiri Coelum mortuis arbitretur? The successelesse Petition of Diues will shew that the Soules condemned to the Pit of Sulphur are so farre from release, that they cannot make their approaches to the first degree of comfort.
Quis tam Demons qui consensu & placito innumerabilium stultorum aperiri Coelum mortuis arbitretur? The successless Petition of Diues will show that the Souls condemned to the Pit of Sulphur Are so Far from release, that they cannot make their Approaches to the First degree of Comfort.
but if they be seasonably and timely applied, they doe not only Bale vs from Iudgement by Deliuering and Guarding vs from Euill, but like Starres, fix vs in that glorious Firmament, where is the fruition of All Deliuerance, Saluation,
but if they be seasonably and timely applied, they do not only Bale us from Judgement by Delivering and Guarding us from Evil, but like Stars, fix us in that glorious Firmament, where is the fruition of All Deliverance, Salvation,
cc-acp cs pns32 vbb av-j cc av-j vvn, pns32 vdb xx av-j vvi pno12 p-acp n1 p-acp vvg cc vvg pno12 p-acp j-jn, p-acp j n2, vvb pno12 p-acp d j n1, q-crq vbz dt n1 pp-f d n1, n1,
Nay tis both the Letter and the Bearer too, Per nuntium orationis, so S. Augustine. To a Letter or Epistle doth this Prayer agree in each circumstance.
Nay this both the letter and the Bearer too, Per nuntium orationis, so S. Augustine. To a letter or Epistle does this Prayer agree in each circumstance.
uh pn31|vbz d dt n1 cc dt n1 av, fw-la fw-la fw-la, av np1 np1. p-acp dt n1 cc n1 vdz d n1 vvb p-acp d n1.
Thirdly, for the Coronis, the forme of Conclusion, or Subscription, which is the matter of this Text, For thine is the Kingdome &c. I might for a need finde a date for it,
Thirdly, for the Coronis, the Form of Conclusion, or Subscription, which is the matter of this Text, For thine is the Kingdom etc. I might for a need find a date for it,
That which remaines here to make vp my last treatise, is like that Ciuill and Mannerly Ceremony, which wee vsually referre to the latter part of our Letters, wherein wee mention our Acknowledgment and Farewell together.
That which remains Here to make up my last treatise, is like that Civil and Mannerly Ceremony, which we usually refer to the latter part of our Letters, wherein we mention our Acknowledgment and Farewell together.
d r-crq vvz av pc-acp vvi a-acp po11 ord n1, vbz av-j d j cc j n1, r-crq pns12 av-j vvb p-acp dt d n1 pp-f po12 n2, c-crq pns12 vvb po12 n1 cc n1 av.
They haue their weight and Authoritie confirm'd by Him who dictated the rest. Nor are they vnnecessary or vselesse, though only annexed, not incorporated into the Prayer.
They have their weight and authority confirmed by Him who dictated the rest. Nor Are they unnecessary or useless, though only annexed, not incorporated into the Prayer.
pns32 vhb po32 n1 cc n1 vvn p-acp pno31 r-crq vvn dt n1. ccx vbr pns32 j cc j, cs av-j vvn, xx vvn p-acp dt n1.
It is a comely thing to sing praises vnto God (saith the Psalme.) And the Apostle will tell vs, They that aske must be confident that hee of whom they aske hath power to giue,
It is a comely thing to sing praises unto God (Says the Psalm.) And the Apostle will tell us, They that ask must be confident that he of whom they ask hath power to give,
or whether they suspected that these words were additions to the Prayer, wanting the priuilege of our Sauiour, who was the Author, to make them Authenticall.
or whither they suspected that these words were additions to the Prayer, wanting the privilege of our Saviour, who was the Author, to make them Authentical.
cc cs pns32 vvd cst d n2 vbdr n2 p-acp dt n1, vvg dt n1 pp-f po12 n1, r-crq vbds dt n1, pc-acp vvi pno32 j.
Erasmus, it should seeme, was transported with this conceit, and hath not so much forfeited his Temper or Iudgement vpon any thing of like consequence, as this.
Erasmus, it should seem, was transported with this conceit, and hath not so much forfeited his Temper or Judgement upon any thing of like consequence, as this.
np1, pn31 vmd vvi, vbds vvn p-acp d n1, cc vhz xx av av-d vvn po31 vvi cc n1 p-acp d n1 pp-f j n1, c-acp d.
For in his Notes vpon Matthew, he peremptorily deliuers it, that they which annexed this Conclusion to the Lords Prayer, did patch vp the Prayer with their owne idle inuention, leauing a greater scorne vpon these words, which in good manners hee might haue left disputable whether they were Christs or no,
For in his Notes upon Matthew, he peremptorily delivers it, that they which annexed this Conclusion to the lords Prayer, did patch up the Prayer with their own idle invention, leaving a greater scorn upon these words, which in good manners he might have left disputable whither they were Christ or no,
Est { que } id Graecorum ingenio & moribus valdè consentaneum, qui ad finem concionum solent adiungere, NONLATINALPHABET, &c. I will not looke so farre into the meaning of the Holy Ghost, as to dispute whether these words * were not borrowed from the speech of Dauid, 1 Chron. 29.11. Thine (O Lord) is Greatnesse, and Power, and Victory, and Praise;
Est { que } id Graecorum ingenio & moribus valdè Consentaneum, qui ad finem concionum solent adiungere,, etc. I will not look so Far into the meaning of the Holy Ghost, as to dispute whither these words * were not borrowed from the speech of David, 1 Chronicles 29.11. Thine (Oh Lord) is Greatness, and Power, and Victory, and Praise;
fw-la { fw-fr } fw-la fw-la fw-la cc fw-la fw-la fw-la, fw-la fw-la fw-la fw-la j fw-la,, av pns11 vmb xx vvi av av-j p-acp dt n1 pp-f dt j n1, c-acp pc-acp vvi cs d n2 * vbdr xx vvn p-acp dt n1 pp-f np1, crd np1 crd. po21 (uh n1) vbz n1, cc n1, cc n1, cc n1;
or the Fathers of the Greeke Church, Chrysostome, Theophylact, and Euthymius, recite the words, but the Hebrew and the Syriacke, which were the Originall Copies.
or the Father's of the Greek Church, Chrysostom, Theophylact, and Euthymius, recite the words, but the Hebrew and the Syriacke, which were the Original Copies.
cc dt n2 pp-f dt jp n1, np1, vvd, cc np1, vvb dt n2, cc-acp dt njp cc dt np1, r-crq vbdr dt j-jn n2.
Let then this truth be granted, that the Testaments Originally had this clause, and reason (if not authoritie which outweighs Erasmus ) will confirme vs, that this is no vnsuited Argument, patcht in to stuffe out the Prayer,
Let then this truth be granted, that the Testaments Originally had this clause, and reason (if not Authority which outweighs Erasmus) will confirm us, that this is not vnsuited Argument, patched in to stuff out the Prayer,
vvb av d n1 vbi vvn, cst dt n2 av-j vhd d n1, cc n1 (cs xx n1 r-crq vvz np1) vmb vvi pno12, cst d vbz xx vvn n1, vvn p-acp p-acp n1 av dt n1,
To weaken thereby the pride of such who vaingloriously impute the successe of their Prayers rather to their owne merit than the mercy of God. So Caluin inferres.
To weaken thereby the pride of such who vaingloriously impute the success of their Prayers rather to their own merit than the mercy of God. So Calvin infers.
pc-acp vvi av dt n1 pp-f d r-crq av-j vvb dt n1 pp-f po32 n2 av-c p-acp po32 d n1 cs dt n1 pp-f np1. np1 np1 vvz.
For he makes these words to haue a necessary relation to the Two last Petitions, being annexed by our Sauiour NONLATINALPHABET, to embolden and fortifie the faith of his seruants.
For he makes these words to have a necessary Relation to the Two last Petitions, being annexed by our Saviour, to embolden and fortify the faith of his Servants.
p-acp pns31 vvz d n2 pc-acp vhi dt j n1 p-acp dt crd ord n2, vbg vvn p-acp po12 n1, pc-acp vvi cc vvi dt n1 pp-f po31 n2.
And therefore adioyned these words to establish them in a confident beleefe, that He, who taught them to pray against the Kingdome of Satan or Power of Sinne, was able to destroy them both,
And Therefore adjoined these words to establish them in a confident belief, that He, who taught them to pray against the Kingdom of Satan or Power of Sin, was able to destroy them both,
cc av vvd d n2 pc-acp vvi pno32 p-acp dt j n1, cst pns31, r-crq vvd pno32 pc-acp vvi p-acp dt n1 pp-f np1 cc n1 pp-f n1, vbds j pc-acp vvi pno32 d,
whether of the Aire or of the Fire, of Light or of Darknesse, must stoope and bow vnder His Scepter who hath Dominion ouer Sinne and Death, Heauen and Hell.
whither of the Air or of the Fire, of Light or of Darkness, must stoop and bow under His Sceptre who hath Dominion over Sin and Death, Heaven and Hell.
cs pp-f dt n1 cc pp-f dt n1, pp-f n1 cc pp-f n1, vmb vvi cc vvi p-acp po31 n1 r-crq vhz n1 p-acp n1 cc n1, n1 cc n1.
When Man but thinks ouer his owne and the Worlds History, hee must needs in the end of his trauell land vpon the consideration of that Maiestie, whose Prerogatiue put him into the possession of the World.
When Man but thinks over his own and the World's History, he must needs in the end of his travel land upon the consideration of that Majesty, whose Prerogative put him into the possession of the World.
c-crq n1 cc-acp vvz p-acp po31 d cc dt ng1 n1, pns31 vmb av p-acp dt n1 pp-f po31 n1 n1 p-acp dt n1 pp-f d n1, rg-crq n1 vvd pno31 p-acp dt n1 pp-f dt n1.
how himselfe hath Dominion ouer them, Reason ouer Him, Faith ouer Reason, and God ouer Faith, must confesse that the top of all Dominion and Supremacie is in God alone.
how himself hath Dominion over them, Reason over Him, Faith over Reason, and God over Faith, must confess that the top of all Dominion and Supremacy is in God alone.
c-crq px31 vhz n1 p-acp pno32, n1 p-acp pno31, n1 p-acp n1, cc np1 p-acp n1, vmb vvi d dt n1 pp-f d n1 cc n1 vbz p-acp np1 av-j.
S. Basil sayes a King is NONLATINALPHABET, a visible God, but God NONLATINALPHABET, an inuisible King. So the King is the Glasse thorow which wee may behold God:
S. Basil Says a King is, a visible God, but God, an invisible King. So the King is the Glass thorough which we may behold God:
but euen all those faire Colours of State and Shew, of outward Pompe and Command, of Glory and Authoritie, which set him off, shall in a little Time starue and fade,
but even all those fair Colours of State and Show, of outward Pomp and Command, of Glory and authority, which Set him off, shall in a little Time starve and fade,
cc-acp av d d j n2 pp-f n1 cc n1, pp-f j n1 cc n1, pp-f n1 cc n1, r-crq vvd pno31 a-acp, vmb p-acp dt j n1 vvi cc vvi,
Euery slight distemper is able to depose and thrust them into earth, imprisoning all their Glories in a little Coffin, from which low Captiuitie their whole Exchequer cannot buy them.
Every slight distemper is able to depose and thrust them into earth, imprisoning all their Glories in a little Coffin, from which low Captivity their Whole Exchequer cannot buy them.
d j n1 vbz j pc-acp vvi cc vvi pno32 p-acp n1, vvg d po32 n2 p-acp dt j n1, p-acp r-crq j n1 po32 j-jn n1 vmbx vvi pno32.
They shall Die like common men; And not onely their Bodies, but their Thoughts perish. He then that takes the Altitude of God by the King, goes a regular way:
They shall Die like Common men; And not only their Bodies, but their Thoughts perish. He then that Takes the Altitude of God by the King, Goes a regular Way:
pns32 vmb vvi av-j j n2; cc xx av-j po32 n2, cc-acp po32 n2 vvi. pns31 av cst vvz dt n1 pp-f np1 p-acp dt n1, vvz dt j n1:
But since the Truth of God was reuealed in his Word, or That Word translated into other Tongues, neuer was it knowne that The Kingdome was translated in any Tongue but Spanish;
But since the Truth of God was revealed in his Word, or That Word translated into other Tongues, never was it known that The Kingdom was translated in any Tongue but Spanish;
Suidas writes, the pride of Cleopatra swell'd so high, that she would be call'd the Queene of Queenes: And Curtius reports, that Darius the Persian Monarch,
Suidas writes, the pride of Cleopatra swelled so high, that she would be called the Queen of Queens: And Curtius reports, that Darius the Persian Monarch,
before he was vanquished by Alexander the Great, stil'd himselfe King of Kings, and Kinsman of the Gods, affording no Title to Alexander but of his seruant.
before he was vanquished by Alexander the Great, Styled himself King of Kings, and Kinsman of the God's, affording no Title to Alexander but of his servant.
but such an Extent of Dominion, as includes all the Nations of the Earth, such an Expansion of Gouernment as reaches from Sea to Sea, from Gibraltar to the Mediterranean, from one Point of Heauen to the other, is only the Limit of Christs Dominion,
but such an Extent of Dominion, as includes all the nations of the Earth, such an Expansion of Government as reaches from Sea to Sea, from Gibraltar to the Mediterranean, from one Point of Heaven to the other, is only the Limit of Christ Dominion,
The whole Globe of the Earth, and all the seuerall Prouinces contained therein, are too great an handfull to be grasped by any Palme but His, who is a great King aboue all Gods,
The Whole Globe of the Earth, and all the several Provinces contained therein, Are too great an handful to be grasped by any Palm but His, who is a great King above all God's,
dt j-jn n1 pp-f dt n1, cc d dt j n2 vvn av, vbr av j dt n1 pc-acp vbi vvn p-acp d n1 p-acp png31, r-crq vbz dt j n1 p-acp d n2,
Nor by the Rules of Christianitie is vniuersall Homage due to any but to Him alone, who claimes this honour, that NONLATINALPHABET, Euery knee shall bow to mee.
Nor by the Rules of Christianity is universal Homage due to any but to Him alone, who claims this honour, that, Every knee shall bow to me.
ccx p-acp dt n2 pp-f np1 vbz j n1 j-jn p-acp d cc-acp p-acp pno31 av-j, r-crq vvz d n1, cst, d n1 vmb vvi p-acp pno11.
and let men say among the Nations, The Lord reigneth. For thine is the Kingdome. But Titles without Power make Authoritie ridiculous, and beget scorne, not reuerence.
and let men say among the nations, The Lord Reigneth. For thine is the Kingdom. But Titles without Power make authority ridiculous, and beget scorn, not Reverence.
cc vvb n2 vvb p-acp dt n2, dt n1 vvz. p-acp png21 vbz dt n1. p-acp n2 p-acp n1 vvi n1 j, cc vvi n1, xx n1.
The highest euidence of Earthly Power is the Power of Making Lawes, and the tying vp of factious dispositions in an Obedience of doing whatsoeuer they command.
The highest evidence of Earthly Power is the Power of Making Laws, and the tying up of factious dispositions in an obedience of doing whatsoever they command.
But vnto what an height is this Power eleuated in God? who is the vniuersall Law-giuer, ruling them which rule vs, by whose Decrees Nature and the Elements are gouerned, Life and Death administred.
But unto what an height is this Power elevated in God? who is the universal Lawgiver, ruling them which Rule us, by whose Decrees Nature and the Elements Are governed, Life and Death administered.
A Story tells vs, that Canutus sometimes King of this Land, sitting by the Riuers side, at the comming in of the Tide, charged the Floud it should not presume to approach that stone whereon his feet rested.
A Story tells us, that Canute sometime King of this Land, sitting by the rivers side, At the coming in of the Tide, charged the Flood it should not presume to approach that stone whereon his feet rested.
dt n1 vvz pno12, cst np1 av n1 pp-f d n1, vvg p-acp dt ng1 n1, p-acp dt n-vvg p-acp pp-f dt n1, vvd dt n1 pn31 vmd xx vvi pc-acp vvi d n1 c-crq po31 n2 vvd.
And whereas Homer fainingly tells vs, that the petty King of Ithaca, Vlysses, had the Winds in a Bagge, to enlarge or shut vp at his pleasure, wee are sure that it is only the True God who hath the Winds in custodie, which when He pleaseth He brings out of his Treasures.
And whereas Homer feigning tells us, that the Petty King of Ithaca, Ulysses, had the Winds in a Bag, to enlarge or shut up At his pleasure, we Are sure that it is only the True God who hath the Winds in custody, which when He Pleases He brings out of his Treasures.
(Tis the Paraphrase of a deuout Patriarch vpon this place) Hee destroyes and Hee saues, Hee scatters abroad and collects againe, banishes and repeales, kills and makes aliue, ruling the Graue by so high an hand, that when the first Death hath arrested these Bodies of ours, He by his Power can Bale them, can recall the Breath which is fled,
(This the paraphrase of a devout Patriarch upon this place) He Destroys and He saves, He scatters abroad and Collects again, Banishes and repeals, kills and makes alive, ruling the Grave by so high an hand, that when the First Death hath arrested these Bodies of ours, He by his Power can Bale them, can Recall the Breath which is fled,
(pn31|vbz dt n1 pp-f dt j n1 p-acp d n1) pns31 vvz cc pns31 vvz, pns31 vvz av cc n2 av, vvz cc vvz, vvz cc vvz j, vvg dt n1 p-acp av j dt n1, cst c-crq dt ord n1 vhz vvn d n2 pp-f png12, pns31 p-acp po31 n1 vmb vvi pno32, vmb vvi dt n1 r-crq vbz vvn,
What Monuments of Shame then doe those erect to themselues, and at how easie a rate doe they purchase confusion, who prize their owne deseruings too much? What forbidden Altars doe they build, what high Places doe they set vp for an Idolatrous worship, who Glorifie Dust and Ashes? who studying the Doxologie of men, in the most seruile Postures of insinuation, are content to cast themselues below the reputation of Men,
What Monuments of Shame then do those erect to themselves, and At how easy a rate do they purchase confusion, who prize their own deservings too much? What forbidden Altars do they built, what high Places do they Set up for an Idolatrous worship, who glorify Dust and Ashes? who studying the Doxology of men, in the most servile Postures of insinuation, Are content to cast themselves below the reputation of Men,
and to promote their owne ends, make Aduancement their Religion, and their Patron their God? Let no man Glory in men, (it was S. Pauls Lesson) no not in the best of men, Princes.
and to promote their own ends, make Advancement their Religion, and their Patron their God? Let no man Glory in men, (it was S. Paul's lesson) no not in the best of men, Princes.
cc pc-acp vvi po32 d n2, vvb n1 po32 n1, cc po32 n1 po32 n1? vvb dx n1 n1 p-acp n2, (pn31 vbds np1 npg1 n1) dx xx p-acp dt js pp-f n2, n2.
For, to let vs see that all our glorying euen in them is but shame, our blessed Sauiour so farre degrades the opinion of Salomons Magnificence, that in his Gospell he preferres the Glory of the Lilly before his:
For, to let us see that all our glorying even in them is but shame, our blessed Saviour so Far degrades the opinion of Solomon's Magnificence, that in his Gospel he prefers the Glory of the Lily before his:
King Dauid (who had better right to take, than they to giue) to the shame of Sycophants, modestly releases all his Claime or Title to Glory, conferring it wholly vpon God:
King David (who had better right to take, than they to give) to the shame of sycophants, modestly releases all his Claim or Title to Glory, conferring it wholly upon God:
For Heauen is the Sphere of Glory, and God is the King of Glory, and Glory is the Prerogatiue of his Kingdome, which as it doth Conuenire soli, so Semper; As it is Only His, so Euerlastingly His. For Thine is the Kingdome, the Power, and the Glory, For euer.
For Heaven is the Sphere of Glory, and God is the King of Glory, and Glory is the Prerogative of his Kingdom, which as it does Conuenire soli, so Semper; As it is Only His, so Everlastingly His. For Thine is the Kingdom, the Power, and the Glory, For ever.
p-acp n1 vbz dt n1 pp-f n1, cc np1 vbz dt n1 pp-f n1, cc n1 vbz dt n1 pp-f po31 n1, r-crq c-acp pn31 vdz np1 fw-la, av fw-la; p-acp pn31 vbz av-j png31, av av-j np1 p-acp png21 vbz dt n1, dt n1, cc dt n1, c-acp av.
How loosely doe Honours sit on Men, when euery Disease shakes them off, and Layes them in the Dust? How miserable is the Condition of all Earths Glory, which hardly holds out a Life,
How loosely do Honours fit on Men, when every Disease shakes them off, and Lays them in the Dust? How miserable is the Condition of all Earth's Glory, which hardly holds out a Life,
q-crq av-j vdb ng1 vvb p-acp n2, c-crq d n1 vvz pno32 a-acp, cc vvz pno32 p-acp dt n1? c-crq j vbz dt n1 pp-f d ng1 n1, r-crq av vvz av dt n1,
but often dies before vs, rauisht away by a frowne, or forfaited by a fault? Or if it doe last as long as the Owners, with the Staffe of Office crackt and throwne into the Graue, is there buried with the Corps.
but often die before us, ravished away by a frown, or forfeited by a fault? Or if it do last as long as the Owners, with the Staff of Office cracked and thrown into the Grave, is there buried with the Corpse.
cc-acp av vvz p-acp pno12, vvd av p-acp dt n1, cc vvn p-acp dt n1? cc cs pn31 vdb vvi c-acp av-j c-acp dt n2, p-acp dt n1 pp-f n1 vvn cc vvn p-acp dt n1, vbz a-acp vvn p-acp dt n1.
It is a wofull, but fit difference, to distinguish that specious Vanitie which Man termes Glory, from the Glory of God, which onely is true Glory, because onely Permanent.
It is a woeful, but fit difference, to distinguish that specious Vanity which Man terms Glory, from the Glory of God, which only is true Glory, Because only Permanent.
That either wee haue none, or if any, tis included in our Hopes, respiced and adiourned till that time when This Corruptible shall put on Incorruption.
That either we have none, or if any, this included in our Hope's, respiced and adjourned till that time when This Corruptible shall put on Incorruption.
cst d pns12 vhb pix, cc cs d, pn31|vbz vvd p-acp po12 ng1, j-vvn cc vvn p-acp d n1 c-crq d j vmb vvi p-acp n1.
When those great Lights in the Firmament, which successiuely watch the Iesses and obserue the Iournies of Time, by whose Kalendar wee compute the reuolution of our owne Yeeres,
When those great Lights in the Firmament, which successively watch the Jesses and observe the Journeys of Time, by whose Calendar we compute the revolution of our own years,
c-crq d j n2 p-acp dt n1, r-crq av-j vvb dt n2 cc vvi dt n2 pp-f n1, p-acp rg-crq n1 pns12 vvb dt n1 pp-f po12 d n2,
A Light which can neuer be eclipsed by the interposition of Darknesse or Sorrow, but shall continue like that Glorious Essence which feeds it, NONLATINALPHABET, Thorow all Ages, or Thorow all Successions of Eternitie, (for so the transcendent expression of our English hath it) For euer and euer. The one whereof referres to His Being, which Euer was; the other to His Duration, which Euer shall be.
A Light which can never be eclipsed by the interposition of Darkness or Sorrow, but shall continue like that Glorious Essence which feeds it,, Thorough all Ages, or Thorough all Successions of Eternity, (for so the transcendent expression of our English hath it) For ever and ever. The one whereof refers to His Being, which Ever was; the other to His Duration, which Ever shall be.
dt n1 r-crq vmb av-x vbi vvn p-acp dt n1 pp-f n1 cc n1, cc-acp vmb vvi av-j cst j n1 r-crq vvz pn31,, p-acp d n2, cc p-acp d n2 pp-f n1, (c-acp av dt j n1 pp-f po12 np1 vhz pn31) p-acp av cc av. dt pi c-crq vvz p-acp po31 vbg, r-crq av vbds; dt j-jn p-acp po31 n1, r-crq av vmb vbi.
Our Tenures here are suited and proportioned to our owne Being: They are Ours Durante vitâ, whilest Life lasts, else they cannot properly be call'd ours, but anothers;
Our Tenures Here Are suited and proportioned to our own Being: They Are Ours Durante vitâ, whilst Life lasts, Else they cannot properly be called ours, but another's;
po12 n2 av vbr vvn cc vvn p-acp po12 d vbg: pns32 vbr png12 fw-la fw-la, cs n1 vvz, av pns32 vmbx av-j vbi vvn png12, cc-acp j-jn;
and wherewith He is inuested, being put into a full possession with Tuum est, Thine is the Kingdome, &c. The Complement wee vse with God is quite different from that wee vse to Men.
and wherewith He is invested, being put into a full possession with Tuum est, Thine is the Kingdom, etc. The Compliment we use with God is quite different from that we use to Men.
In the shutting vp of our Letters wee commonly mention the Obligations wee owe vnto those wee write, professing how much and by how many Titles wee are Theirs.
In the shutting up of our Letters we commonly mention the Obligations we owe unto those we write, professing how much and by how many Titles we Are Theirs.
p-acp dt vvg a-acp pp-f po12 n2 pns12 av-j vvi dt n2 pns12 vvb p-acp d pns12 vvb, vvg c-crq d cc p-acp c-crq d n2 pns12 vbr png32.
But here in the close of our Praiers wee reward God out of his owne Inuentorie, and, in the rehearsall of his Titles, professe vnto Him how much is His, Thine is the Kingdome, the Power, and the Glory.
But Here in the close of our Prayers we reward God out of his own Inventory, and, in the rehearsal of his Titles, profess unto Him how much is His, Thine is the Kingdom, the Power, and the Glory.
p-acp av p-acp dt j pp-f po12 n2 pns12 vvb np1 av pp-f po31 d n1, cc, p-acp dt n1 pp-f po31 n2, vvb p-acp pno31 c-crq d vbz png31, po21 vbz dt n1, dt n1, cc dt n1.
Wee can neuer in the way of thankfull Debtors owe Him enough, who gaue his Only Sonne a Ransome for vs. Wee can neuer giue Him too much Honour, who gaue vs all the Circumstances of our Being.
we can never in the Way of thankful Debtors owe Him enough, who gave his Only Son a Ransom for us we can never give Him too much Honour, who gave us all the circumstances of our Being.
Wee see by experience that it is no new thing for the bounty and munificence of God to pose vs daily with new Blessings, or new Deliuerances from Danger.
we see by experience that it is no new thing for the bounty and munificence of God to pose us daily with new Blessings, or new Deliverances from Danger.
As in the old Legall Sacrifices, Offerings were made vnto God of those Creatures which were His before, (for so He claimes them, The Beasts of the Field are mine ) and of those Fruits wherewith Hee had first enriched the Earth:
As in the old Legal Sacrifices, Offerings were made unto God of those Creatures which were His before, (for so He claims them, The Beasts of the Field Are mine) and of those Fruits wherewith He had First enriched the Earth:
p-acp p-acp dt j j n2, n2 vbdr vvn p-acp np1 pp-f d n2 r-crq vbdr po31 a-acp, (c-acp av pns31 vvz pno32, dt n2 pp-f dt n1 vbr po11) cc pp-f d n2 c-crq pns31 vhd ord vvn dt n1:
and Power, and Glory is Gods, but the meanes of rendring, the abilitie of conueying those Attributes vpon Him is giuen vnto vs by Him, what shame were it that wee our selues should not accompany our owne Faculties? that wee who entitle God to all His Attributes, should not be able to make any title to Him our selues? Certainly in the intent of Christ, the Dedication of these Attributes and of our Prayers to God is lame on our parts,
and Power, and Glory is God's, but the means of rendering, the ability of conveying those Attributes upon Him is given unto us by Him, what shame were it that we our selves should not accompany our own Faculties? that we who entitle God to all His Attributes, should not be able to make any title to Him our selves? Certainly in the intent of christ, the Dedication of these Attributes and of our Prayers to God is lame on our parts,
cc n1, cc n1 vbz ng1, cc-acp dt n2 pp-f vvg, dt n1 pp-f vvg d n2 p-acp pno31 vbz vvn p-acp pno12 p-acp pno31, r-crq n1 vbdr pn31 cst pns12 po12 n2 vmd xx vvi po12 d n2? cst pns12 r-crq vvb np1 p-acp d po31 n2, vmd xx vbi j pc-acp vvi d n1 p-acp pno31 po12 n2? av-j p-acp dt n1 pp-f np1, dt n1 pp-f d n2 cc pp-f po12 n2 p-acp np1 vbz j p-acp po12 n2,
and imperfect, if wee include not our selues in the Dedication, if wee are not able to say that as the Power and the Glory is Gods, so wee are His too.
and imperfect, if we include not our selves in the Dedication, if we Are not able to say that as the Power and the Glory is God's, so we Are His too.
cc j, cs pns12 vvb xx po12 n2 p-acp dt n1, cs pns12 vbr xx j pc-acp vvi d c-acp dt n1 cc dt n1 vbz ng1, av pns12 vbr po31 av.
S. Paul leaues the Corinthians vpon this comfort, that As Christ is Gods, so they are Christs. And may that God for His Christs sake grant vnto vs all, that into this Account of Gods Possession wee may cast our selues,
S. Paul leaves the Corinthians upon this Comfort, that As christ is God's, so they Are Christ. And may that God for His Christ sake grant unto us all, that into this Account of God's Possession we may cast our selves,
and whilest wee vtter this Doxology, Thine is the Kingdome, and the Power, and the Glory, may, in the assurance of our Faith, be able to say that wee our selues are Thine: That so,
and whilst we utter this Doxology, Thine is the Kingdom, and the Power, and the Glory, may, in the assurance of our Faith, be able to say that we our selves Are Thine: That so,
cc cs pns12 vvb d n1, po21 vbz dt n1, cc dt n1, cc dt n1, vmb, p-acp dt n1 pp-f po12 n1, vbb j pc-acp vvi cst pns12 po12 n2 vbr png21: cst av,
Our Deed is now finished and ready for the Seale; I must onely desire your helpe for the Impression of that Seale. It hath beene my Office, thorowout this whole Tract vpon Christs Prayer, only to Chafe the Wax, to informe,
Our Deed is now finished and ready for the Seal; I must only desire your help for the Impression of that Seal. It hath been my Office, throughout this Whole Tract upon Christ Prayer, only to Chafe the Wax, to inform,
To shew that your hearts went along with mee in this holy exercise, to testifie your assent to the Dictates of Christ, that He spake no more to God for you,
To show that your hearts went along with me in this holy exercise, to testify your assent to the Dictates of christ, that He spoke no more to God for you,
I know some Writers of the Roman Church endeuour to proue that None but the Priest should here say Amen. Indeed, to speake truth, in a Church where Prayer in an vnknowne Tongue is practised and defended, where the People vnderstand not what the Priest sayes, S. Paul thinks it no reason that in such a case their Deuotion should exceed their Learning,
I know Some Writers of the Roman Church endeavour to prove that None but the Priest should Here say Amen. Indeed, to speak truth, in a Church where Prayer in an unknown Tongue is practised and defended, where the People understand not what the Priest Says, S. Paul thinks it no reason that in such a case their Devotion should exceed their Learning,
or that they ought to say Amen: How shall the vnlearned say Amen at thy giuing thanks, seeing hee vnderstandeth not what thou sayest? But in a Church where,
or that they ought to say Amen: How shall the unlearned say Amen At thy giving thanks, seeing he understandeth not what thou Sayest? But in a Church where,
where, as neere as wee can, wee follow the Psalmists rule, To praise God with vnderstanding, there is no colour nor reason to leaue it onely to the Priests Mouth.
where, as near as we can, we follow the Psalmists Rule, To praise God with understanding, there is no colour nor reason to leave it only to the Priests Mouth.
Since the Priest in praying for others, prayes for himselfe, (for wee say Our Father, and Forgiue vs ) Since wee are not only Embassadours from God for your sakes,
Since the Priest in praying for Others, prays for himself, (for we say Our Father, and Forgive us) Since we Are not only ambassadors from God for your sakes,
S. Hierome calls it Signaculum Orationis Dominicae, the Seale of the Lords Prayer; Sicut Sigillum confirmatio est alicuius codiculi, As a Seale is the confirmation of a Codicill, so Albinus Flaccus expresses it.
S. Jerome calls it Signaculum Orationis Dominicae, the Seal of the lords Prayer; Sicut Sigillum Confirmation est alicuius codiculi, As a Seal is the confirmation of a Codicil, so Albinus Flaccus Expresses it.
There be (saith hee) some Hebrew words which cannot be translated, as Racha and Osanna; the first whereof is the voice of Indignation, the last of Exultation.
There be (Says he) Some Hebrew words which cannot be translated, as Racha and Hosanna; the First whereof is the voice of Indignation, the last of Exultation.
pc-acp vbb (vvz pns31) d njp n2 r-crq vmbx vbi vvn, c-acp np1 cc n1; dt ord c-crq vbz dt n1 pp-f n1, dt ord pp-f n1.
There bee others which wee might haue translated, but yet Propter sanctiorem authoritatem seruata est antiquitas, it was held fit by the Primitiue Church, for the greater dignitie and Authoritie of the words, to preserue them in the Hebrew Garbe still,
There be Others which we might have translated, but yet Propter sanctiorem authoritatem seruata est antiquitas, it was held fit by the Primitive Church, for the greater dignity and authority of the words, to preserve them in the Hebrew Garb still,
as Alleluiah and Amen. For which reason, the same Father speaking of this word, by occasion of our Sauiours Asseueration, Iohn 8.34. Amen dico vobis, sayes, That in honour of it, neither the Greeke nor Latine Interpreter durst render it.
as Alleluiah and Amen. For which reason, the same Father speaking of this word, by occasion of our Saviour's Asseveration, John 8.34. Amen dico vobis, Says, That in honour of it, neither the Greek nor Latin Interpreter durst render it.
nor was it vsed in their Synagogue at Prayers onely, but at the Sermons and Expositions deliuered by the Rabbines, to testifie that the people beleeued and assented to all which they taught.
nor was it used in their Synagogue At Prayers only, but At the Sermons and Expositions Delivered by the Rabbis, to testify that the people believed and assented to all which they taught.
Sometimes it is taken Nominalitèr, as a Name, signifying as much as Verax, or Veritas, Truth telling, or Truth, and so it is vsed Reuel. 3.14. Haec dicit Amen, Testis fidelis;
Sometime it is taken Nominalitèr, as a Name, signifying as much as Verax, or Veritas, Truth telling, or Truth, and so it is used Revel. 3.14. Haec dicit Amen, Testis Fidelis;
av pn31 vbz vvn n1, p-acp dt n1, vvg p-acp d c-acp np1, cc fw-la, n1 vvg, cc n1, cc av pn31 vbz vvn vvb. crd. fw-la fw-la uh-n, np1 np1-n;
Sometimes tis taken Aduerbially, and then it signifies as much as Verè or Fidelitèr, Truly or Verily. So it is vsed by our Sauiour in the Gospell, by way of Asseueration, Amen dico vobis, Verily I say vnto you.
Sometime this taken Adverbially, and then it signifies as much as Vere or Fideliter, Truly or Verily. So it is used by our Saviour in the Gospel, by Way of Asseveration, Amen dico vobis, Verily I say unto you.
av pn31|vbz vvn av-j, cc av pn31 vvz p-acp d c-acp vvb cc av, av-j cc av-j. av pn31 vbz vvn p-acp po12 n1 p-acp dt n1, p-acp n1 pp-f n1, uh-n fw-la fw-la, av-j pns11 vvb p-acp pn22.
Vbi exprimit desiderium Orantis; Where the pronounced Amen is Quasi Clausio, the Close, or in Saint Hieromes Phrase, the Signet with which our Prayers are Sealed vp.
Vbi Expresses desiderium Orantis; Where the pronounced Amen is Quasi Clausio, the Close, or in Saint Jerome's Phrase, the Signet with which our Prayers Are Sealed up.
The Sacraments are the Seales of our Faith, but this Seale of Prayer is the Seale also of the Sacraments. When wee desire those Sacraments may be effectuall to vs, wee testifie our desire by saying Amen. When by those meanes He hath allowed, wee either apply God to vs,
The Sacraments Are the Seals of our Faith, but this Seal of Prayer is the Seal also of the Sacraments. When we desire those Sacraments may be effectual to us, we testify our desire by saying Amen. When by those means He hath allowed, we either apply God to us,
dt n2 vbr dt vvz pp-f po12 n1, p-acp d vvi pp-f n1 vbz dt vvi av pp-f dt n2. c-crq pns12 vvb d n2 vmb vbi j p-acp pno12, pns12 vvb po12 n1 p-acp vvg uh-n. c-crq p-acp d n2 pns31 vhz vvn, pns12 d vvb np1 p-acp pno12,
or our selues to Him, wee conclude and strengthen the Application by an Amen. When wee commend the Bodies of our deceased Brethren to Earth, In hope of the Resurrection, wee Seale vp their Graues with Amen. And when wee commend our owne Soules into the protection of God, we signe that Petition with the same Amen. In a Commonwealth it would be thought a Forgerie for a Party to Seale his owne Pasport;
or our selves to Him, we conclude and strengthen the Application by an Amen. When we commend the Bodies of our deceased Brothers to Earth, In hope of the Resurrection, we Seal up their Graves with Amen. And when we commend our own Souls into the protection of God, we Signen that Petition with the same Amen. In a Commonwealth it would be Thought a Forgery for a Party to Seal his own Passport;
I finde that Rabbi Iehudah thought the pronouncing of Amen so meritorious, that hee who said Amen in this World, was worthy thy to say Amen in the Next.
I find that Rabbi Judah Thought the pronouncing of Amen so meritorious, that he who said Amen in this World, was worthy thy to say Amen in the Next.
pns11 vvb d n1 np1 vvd dt vvg pp-f uh-n av j, cst pns31 r-crq vvd uh-n p-acp d n1, vbds j po21 pc-acp vvi uh-n p-acp dt ord.
but yet I account it such a strength to Prayer, and so fit an Attestation of the Peoples Zeale, that I must euer wonder wherefore the Church of Rome should make this Amen only the Priests Peculiar, shutting out the People for bearing any share in it:
but yet I account it such a strength to Prayer, and so fit an Attestation of the Peoples Zeal, that I must ever wonder Wherefore the Church of Room should make this Amen only the Priests Peculiar, shutting out the People for bearing any share in it:
cc-acp av pns11 vvb pn31 d dt n1 p-acp n1, cc av j dt n1 pp-f dt ng1 n1, cst pns11 vmb av vvi c-crq dt n1 pp-f vvb vmd vvi d uh-n av-j dt n2 j, vvg av dt n1 p-acp vvg d n1 p-acp pn31:
At the Siege of Iericho the Priests Trumpets shooke the Walls, but the Walls fell not downe till the People shouted. The saying of Amen is but the Peoples Acclamation, the ioyfull shouting of the Congregation, in assurance of the Victory and successe of Prayer.
At the Siege of Jericho the Priests Trumpets shook the Walls, but the Walls fell not down till the People shouted. The saying of Amen is but the Peoples Acclamation, the joyful shouting of the Congregation, in assurance of the Victory and success of Prayer.
Per hos impletur confirmatio precis, qui respondent AMEN, &c. For by those that cry Amen, the Prayer is confirm'd (saith S. Ambrose. ) Nay the Blessing which the Priest distributes is then confirm'd, Cùm Sacerdos benedicit, Populus respondet Amen, confirmans benedictionem.
Per hos impletur Confirmation precis, qui respondent AMEN, etc. For by those that cry Amen, the Prayer is confirmed (Says S. Ambrose.) Nay the Blessing which the Priest distributes is then confirmed, Cum Sacerdos benedicit, Populus Respondet Amen, confirmans benedictionem.
But yet Prayers are not crown'd with their effects vnlesse God himselfe also say Amen. The Peoples Amen concludes the Prayer, expressing a desire to obtaine,
But yet Prayers Are not crowned with their effects unless God himself also say Amen. The Peoples Amen concludes the Prayer, expressing a desire to obtain,
cc-acp av n2 vbr xx vvn p-acp po32 n2 cs np1 px31 av vvb uh-n. dt ng1 uh-n vvz dt n1, vvg dt n1 pc-acp vvi,
Let vs therefore addresse our selues to Him not only in our Prayers, but for the successe of those Prayers, beseeching Him, who at first pronounced a Fiat ouer the Worke of his Creation, to repeat that Fiat ouer vs in accomplishing the Worke of our Redemption. Dic verbum tantùm, Lord only say the word, and thy seruants shall liue.
Let us Therefore address our selves to Him not only in our Prayers, but for the success of those Prayers, beseeching Him, who At First pronounced a Fiat over the Work of his Creation, to repeat that Fiat over us in accomplishing the Work of our Redemption. Die verbum tantùm, Lord only say the word, and thy Servants shall live.
vvb pno12 av vvi po12 n2 p-acp pno31 xx av-j p-acp po12 n2, cc-acp p-acp dt n1 pp-f d n2, vvg pno31, r-crq p-acp ord vvd dt zz p-acp dt n1 pp-f po31 n1, pc-acp vvi d zz p-acp pno12 p-acp vvg dt n1 pp-f po12 n1. fw-la fw-la fw-la, n1 av-j vvi dt n1, cc po21 n2 vmb vvi.
and shut vp within the Region of Darknesse, O Thou that art the True Light, suffer vs not for euer to sleepe in Death, but grant that in Thy Kingdome, and in Thy Presence, wee may haue the fruition of a New Light: That wee may see Light in Thy Light, and enioy that Light by enioying Thee who art that Light: That from thy Militant Church, wee may be translated into thy Triumphant:
and shut up within the Region of Darkness, Oh Thou that art the True Light, suffer us not for ever to sleep in Death, but grant that in Thy Kingdom, and in Thy Presence, we may have the fruition of a New Light: That we may see Light in Thy Light, and enjoy that Light by enjoying Thee who art that Light: That from thy Militant Church, we may be translated into thy Triumphant:
That of Christians here, we may be made Saints there, and finally exchange the State of Grace for a Crowne of Glory in Thy Kingdome, which shall know no End. Amen. FINIS.
That of Christians Here, we may be made Saints there, and finally exchange the State of Grace for a Crown of Glory in Thy Kingdom, which shall know no End. Amen. FINIS.
Per tentationem intelligitur concupiscentia, quae origo est omnium tentationum; vnde petens singulariter non induci in illam, petit induci per consequens in nullam. Part. 4. pag. 177.
Per tentationem intelligitur Concupiscence, Quae origo est omnium tentationum; vnde petens singulariter non Induce in Illam, petit Induce per Consequent in Nullam. Part. 4. page. 177.
At nunc Lipara & Hiera a•dere desinunt, iam plurimis ante annis consumptâ materiâ. Fazellus. Id. de Aetna, ad Annum 1554 Surius Hist. ad Annum 1537. Hekla perpetuis damnata aestibus & niuibus horrendo boatu lapides euomit. vid. Ortelium.
At nunc Lipara & Hiera a•dere Cease, iam plurimis ante Annis consumptâ materiâ. Fazellus. Id. de Aetna, ad Annum 1554 Surius Hist. ad Annum 1537. Hekla perpetuis damnata aestibus & niuibus horrendo boatu lapides evomit. vid. Ortelium.
Nec Graecus hoc Interpres ausus est facere, nec Latinus. Sic mansit & non est interpretatum, vt honorem haberet velamento Secreti, non vt esset negatum, sed ne vilesceret nudatum. August. Tract. in Iohan. 41. cap. 8.
Nec Graecus hoc Interpret ausus est facere, nec Latinus. Sic mansit & non est interpretatum, vt Honor haberet velamento Secreti, non vt esset negatum, sed ne Vilesceret nudatum. August. Tract. in John 41. cap. 8.
Iudaei non solùm ad omnes preces, sed ad omnes conciones & expositiones Allegoricas dicere debent Amen, vt per hoc significent quod credant id omne quod Rabbini loquentur, &c. Vid. Buxdorf de Synagog. Iudaic. cap. 1. pag. 64.
Judea non solùm ad omnes preces, sed ad omnes Conciones & expositiones Allegoricas dicere debent Amen, vt per hoc significent quod Credant id omne quod Rabbi loquentur, etc. Vid. Buxdorf de Synagogue. Judaic cap. 1. page. 64.
In libro Tanchuma scriptum est, quod Rabbi Iehudah dicebat quemlibet qui dicat Amen in mundo hoc, dignum quoque esse vt dicat Amen in mundo futuro. Buxdorf. de Synagog. Iudaic. cap. 5. pag. 181.
In libro Tanchuma Scriptum est, quod Rabbi Judah dicebat quemlibet qui dicat Amen in mundo hoc, dignum quoque esse vt dicat Amen in mundo futuro. Buxdorf. de Synagogue. Judaic cap. 5. page. 181.
Id. in Psal. 40. pag 370. b. Sic Iuo Carnotens. de rebus Eccles. Hâc vnâ participem voce se faciens omnium charismatum, quod Sacerdos multiplici Sacramentorum diuersitat studuit impetra• De Ecclesiast. Offic. li. 3. ca. 9.
Id. in Psalm 40. page 370. b. Sic Iuo Carnotens. de rebus Eccles. Hâc vnâ participem voce se Faciens omnium charismatum, quod Sacerdos multiplici Sacramentorum diuersitat studuit impetra• De Ecclesiatest. Office li. 3. circa 9.
