An anniuersarie memoriall of Englands deliuery from the Spanish inuasion deliuered in a sermon on Psal. 48. 7,8. By Thomas Gataker B. of D. and pastor of Rotherhith.
So hath God in mans Soule erected a Register, to wit, the facultie of Remembrance, for the preseruation of such occurrents, as are of weight, and may be of vse for the direction of mans life.
So hath God in men Soul erected a Register, to wit, the faculty of Remembrance, for the preservation of such occurrents, as Are of weight, and may be of use for the direction of men life.
For if the Records that the most enter therein, and keepe there, were surueyed, there would be found filed there large rolls fraught with friuolous and froathie stuffe, of little weight,
For if the Records that the most enter therein, and keep there, were surveyed, there would be found filed there large rolls fraught with frivolous and frothy stuff, of little weight,
Now if any thing deserue to be there carefully recorded, that it may by that meanes be transmitted to posteritie, it should be Gods word, and his works, his extraordinary Acts especially either of Iudgement, or of Mercy. For the former, the Prophet Ioel willeth the people of his time, both to record them themselues,
Now if any thing deserve to be there carefully recorded, that it may by that means be transmitted to posterity, it should be God's word, and his works, his extraordinary Acts especially either of Judgement, or of Mercy. For the former, the Prophet Joel wills the people of his time, both to record them themselves,
In which kinde the pious, and religious Act of the Founder of this Exercise is very much to be commended, who hauing culled out three principall Acts of Gods extraordinary Mercy exhibited to the Land wherein we liue,
In which kind the pious, and religious Act of the Founder of this Exercise is very much to be commended, who having culled out three principal Acts of God's extraordinary Mercy exhibited to the Land wherein we live,
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as great as any euer vouchsafed to any State whatsoeuer, hath established a solemne Anniuersarie Memoriall of them to perpetuate them to all posteritie.
as great as any ever vouchsafed to any State whatsoever, hath established a solemn Anniversary Memorial of them to perpetuate them to all posterity.
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For the remembrance whereof, and of Gods mercy in it, I haue made choice to intreat of some parcell of this Psalme, not vnbefitting (as you may soone see) the present occasion.
For the remembrance whereof, and of God's mercy in it, I have made choice to entreat of Some parcel of this Psalm, not unbefitting (as you may soon see) the present occasion.
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The speciall ground of this praise a victorie through his assistance atchieued against his enemies, and the enemies of his Church is, by way of triumph, related from the fift verse to the tenth.
The special ground of this praise a victory through his assistance achieved against his enemies, and the enemies of his Church is, by Way of triumph, related from the fift verse to the tenth.
And in the Relation hereof there is, First the enemies Attempt ; and therein 1. Praeparatio ; their preparation; Conuenerunt pariter; they met together. 2. Expeditio ;
And in the Relation hereof there is, First the enemies Attempt; and therein 1. Preparation; their preparation; Conuenerunt pariter; they met together. 2. Expeditio;
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they but viewed the Land that they came to inuade. 2. Obstupuerunt, they wondred that they were able to make head against them. 3. Conturbati sunt ; they were troubled, disaraied, disappointed. 4. Festinauerunt ;
they but viewed the Land that they Come to invade. 2. Obstupuerunt, they wondered that they were able to make head against them. 3. Conturbati sunt; they were troubled, disarrayed, disappointed. 4. Festinauerunt;
And their thankfulnesse followeth in the next Verse: (that which we through Gods mercy suruiue to doe this day) We recount, or meditate on thy mercy, ô Lord, in the middest of thy Temple, that is, in the middest of the Congregation there gathered together.
And their thankfulness follows in the next Verse: (that which we through God's mercy survive to do this day) We recount, or meditate on thy mercy, o Lord, in the midst of thy Temple, that is, in the midst of the Congregation there gathered together.
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It is no cruelty to vse them cruelly, that haue shewed cruelty to others. For he excludeth himselfe from mercy (saith Chrysologus) that denieth it to another.
It is no cruelty to use them cruelly, that have showed cruelty to Others. For he excludeth himself from mercy (Says Chrysologus) that Denieth it to Another.
But they stand guilty of destruction that haue a purpose to destroy. For the bare will alone goeth with God for the work, and the very endeuour, desire, yea or thought, for the deed. Balak rose, and fought with Israel, saith Iosua. And yet the story saith nothing so.
But they stand guilty of destruction that have a purpose to destroy. For the bore will alone Goes with God for the work, and the very endeavour, desire, yea or Thought, for the deed. Balak rose, and fought with Israel, Says Iosua. And yet the story Says nothing so.
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if she durst, though she doe it not, yet she doth it. He that looketh but on a woman to lust after her (saith our Sauiour) hath already in his heart committed adultery with her.
if she durst, though she do it not, yet she does it. He that looks but on a woman to lust After her (Says our Saviour) hath already in his heart committed adultery with her.
If a witnesse (saith God) shall rise against a man to take his life away from him, you shall euen doe vnto him (not, as he did, but) as he would haue done vnto his neighbour. The second point of Instruction : Creaturae Deo dilectis militant.
If a witness (Says God) shall rise against a man to take his life away from him, you shall even do unto him (not, as he did, but) as he would have done unto his neighbour. The second point of Instruction: Creaturae God dilectis militant.
against the enemies of his Church. The Frogs, Flies, Lice, Locusts, &c. fought for Gods seruants against Pharao, and his people. The Starres from heauen fought in their courses against Sisera:
against the enemies of his Church. The Frogs, Flies, Lice, Locusts, etc. fought for God's Servants against Pharaoh, and his people. The Stars from heaven fought in their courses against Sisera:
To thine aid came the boisterous North-wind downe from the Hills, and bare downe before thee the troopes that came against thee, with whirling blasts repelling their speares,
To thine aid Come the boisterous Northwind down from the Hills, and bore down before thee the troops that Come against thee, with whirling blasts repelling their spears,
And what are all the Creatures but Gods hoasts? He is the Lord of Hoasts: and (as the Rabbines well obserue) hee hath two generall troopes, as his horse, and foot, the vpper troope, and the lower troope, or the creatures aboue, and the creatures beneath, all ready prest to be employed, in warres, either defensiue, or offensiue, for the safegard of his fauourites, or the destruction of their opposites. Euen the Angels themselues (saith the Psalmist) pitch their tents about those that feare God, &c. they lye in garrison, about the godly, to defend and deliuer them ;
And what Are all the Creatures but God's hosts? He is the Lord of Hosts: and (as the Rabbis well observe) he hath two general troops, as his horse, and foot, the upper troop, and the lower troop, or the creatures above, and the creatures beneath, all ready pressed to be employed, in wars, either defensive, or offensive, for the safeguard of his favourites, or the destruction of their opposites. Even the Angels themselves (Says the Psalmist) pitch their tents about those that Fear God, etc. they lie in garrison, about the godly, to defend and deliver them;
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not spoken of Kings directly (though concerning them also, as being in a more speciall maner Gods Anointed ;) but to Kings ( He rebuked euen Kings for their sakes ) in the behalfe of his Saints, by him spiritually anointed to be Kings, and Priests to him.
not spoken of Kings directly (though Concerning them also, as being in a more special manner God's Anointed;) but to Kings (He rebuked even Kings for their sakes) in the behalf of his Saints, by him spiritually anointed to be Kings, and Priests to him.
2. It is Gods inheritance. They are thy people and thine inheritance, saith Moses. And we know how loth men are (witnesse Naboth the Iisrelite ) to lose,
2. It is God's inheritance. They Are thy people and thine inheritance, Says Moses. And we know how loath men Are (witness Naboth the Iisrelite) to loose,
And his Vineyard hee saith he will keepe, and watch continually night and day, without any moment of intermission, that no enemie assaile it, that none breake into it, to make spoile and hauocke of it.
And his Vineyard he Says he will keep, and watch continually night and day, without any moment of intermission, that no enemy assail it, that none break into it, to make spoil and havoc of it.
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But how commeth it to passe then (may some say) that the Psalmist complaineth in that manner? O Lord the Heathen are come into thine inheritance, they haue made Ierusalem an heape of stones, &c. I answer.
But how comes it to pass then (may Some say) that the Psalmist Complaineth in that manner? Oh Lord the Heathen Are come into thine inheritance, they have made Ierusalem an heap of stones, etc. I answer.
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1. Beth-el sometime becommeth Beth-auen. The faithfull Citie sometime turneth Harlot. And it is iust with God then to cast her off; Shee kept not couenants with me,
1. Bethel sometime becomes Bethaven. The faithful city sometime turns Harlot. And it is just with God then to cast her off; She kept not Covenants with me,
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The Candlesticke may be remoued from place to place; but the light it selfe can neuer be put out. The Woman may be hunted, and chased into the Wildernesse ;
The Candlestick may be removed from place to place; but the Light it self can never be put out. The Woman may be hunted, and chased into the Wilderness;
Would you haue me (saith Chrysostome speaking to the Iewes ) proue vnto you, that Christ Iesus is God? what needs it? You your selues wander vp and downe, the whole world ouer, preaching, and publishing his Deity to all those that consider in what sort you continue,
Would you have me (Says Chrysostom speaking to the Iewes) prove unto you, that christ Iesus is God? what needs it? You your selves wander up and down, the Whole world over, preaching, and publishing his Deity to all those that Consider in what sort you continue,
It is a memorable story, and the more remarkable, because recorded (besides diuers others of our owne,) by an Heathen man also, one no friend to Christians, a traducer of Constantine, and an admirer of Iulian. Iulian, that wretched Apostata, to spite the Christians, whom he had professed himselfe formerly to be one of,
It is a memorable story, and the more remarkable, Because recorded (beside diverse Others of our own,) by an Heathen man also, one no friend to Christians, a traducer of Constantine, and an admirer of Iulian. Iulian, that wretched Apostata, to spite the Christians, whom he had professed himself formerly to be one of,
They made him answer, that by their Law they might not sacrifice any where but in the Temple at Ierusalem: which since therefore it was ruined, they had ceased to sacrifice,
They made him answer, that by their Law they might not sacrifice any where but in the Temple At Ierusalem: which since Therefore it was ruined, they had ceased to sacrifice,
Nor were the Iewes therein backward, who flocking together out of all quarters, raised a great masse of money, and prouided abundance of materialls, for the setting forward of so much,
Nor were the Iewes therein backward, who flocking together out of all quarters, raised a great mass of money, and provided abundance of materials, for the setting forward of so much,
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and so the very elements (saith that Heathen man) obstinately making head against them, they were at length enforced wholly to giue ouer their enterprize. Thus was no power of man able to raise what he had ruined ;
and so the very elements (Says that Heathen man) obstinately making head against them, they were At length Enforced wholly to give over their enterprise. Thus was no power of man able to raise what he had ruined;
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Thus you see then these foure Points of Instruction plainly, and euidently proued vnto you. 1. That they seeke their owne ruine, that seeke the ruine of Gods children.
Thus you see then these foure Points of Instruction plainly, and evidently proved unto you. 1. That they seek their own ruin, that seek the ruin of God's children.
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God will shew himselfe to be God indeed by executing of Iudgement, in causing them to be ensnared, and caught in the worke of their owne hands, in a snare of their owne setting, in a net of their owne weauing:
God will show himself to be God indeed by executing of Judgement, in causing them to be Ensnared, and caught in the work of their own hands, in a snare of their own setting, in a net of their own weaving:
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Secondly, it may serue as to discourage the Aduersary, so to encourage the godly. As to discourage the wicked from attempting ought against Gods Church, ( They intended euill against thee, saith the Psalmist; but they were not able to effect it ) so to encourage those that fight Gods battels ; they cannot want helpe.
Secondly, it may serve as to discourage the Adversary, so to encourage the godly. As to discourage the wicked from attempting ought against God's Church, (They intended evil against thee, Says the Psalmist; but they were not able to Effect it) so to encourage those that fight God's battles; they cannot want help.
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Though they may seeme the weaker side, and to haue fewer assistants, yet Gods power is perfected, and appeareth most in mans weaknesse: And if wee had eyes to see it, we might see more with them than against them: which way soeuer they turne themselues, they might see helpes alwayes at hand ;
Though they may seem the Weaker side, and to have fewer assistants, yet God's power is perfected, and appears most in men weakness: And if we had eyes to see it, we might see more with them than against them: which Way soever they turn themselves, they might see helps always At hand;
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God himselfe, and all the creatures of God, ready prest at Gods becke to attend them, to assist them, to guard them, to fight for them, to oppose those that fight against them.
God himself, and all the creatures of God, ready pressed At God's beck to attend them, to assist them, to guard them, to fight for them, to oppose those that fight against them.
Thirdly, is it the Citie of God, that God thus protecteth? Then learne we the reason hence why God hath in this manner done for vs. It is for his Church among vs, his Name called vpon, his Gospell professed by vs, his worship retained with vs. And certainly (obserue we,
Thirdly, is it the city of God, that God thus Protecteth? Then Learn we the reason hence why God hath in this manner done for us It is for his Church among us, his Name called upon, his Gospel professed by us, his worship retained with us And Certainly (observe we,
and that Romish Idolatrie expelled from among vs, this Iland of ours hath enioyed the quietest, the peaceablest, the most prosperous times, that euer it did,
and that Romish Idolatry expelled from among us, this Island of ours hath enjoyed the Quietest, the peaceablest, the most prosperous times, that ever it did,
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for so long time together, at any time, that any memory of man, or record of story can be produced of, notwithstanding all the power that that Man of sinne, and all his adherents were able to raise vp against vs. And as many strange deliuerances hath God vouchsafed vs,
for so long time together, At any time, that any memory of man, or record of story can be produced of, notwithstanding all the power that that Man of sin, and all his adherents were able to raise up against us And as many strange Deliverances hath God vouchsafed us,
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Oh that our thankfulnesse to God were in any good measure proportionable to Gods goodnesse towards vs. But it is to be feared, that that of Saluian is too too true of vs;
O that our thankfulness to God were in any good measure proportionable to God's Goodness towards us But it is to be feared, that that of Salvian is too too true of us;
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And it had beene better for vs neuer to haue had such deliuerances, if we be not carefull to shew our selues truly thankfull vnto him, that hath wrought so great deliuerances for vs. Fourthly, it may teach Gods Children not to be dismaid, if the enemies of Gods Church seeme sometime to preuaile against it.
And it had been better for us never to have had such Deliverances, if we be not careful to show our selves truly thankful unto him, that hath wrought so great Deliverances for us Fourthly, it may teach God's Children not to be dismayed, if the enemies of God's Church seem sometime to prevail against it.
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Gods Church is as the bush, that burnt, and consumed not, as the Palme-tree, that spreadeth, and springeth vp the more it is oppressed: as the bottle, or bladder, that may be dipped, but cannot be drowned: as the Oke, that taketh heart to grace from the maimes and wounds giuen it,
God's Church is as the bush, that burned, and consumed not, as the Palm tree, that spreadeth, and springs up the more it is oppressed: as the Bottle, or bladder, that may be dipped, but cannot be drowned: as the Oak, that Takes heart to grace from the maims and wounds given it,
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it springeth againe as the Phoenix doth out of her owne ashes, or as the Hydra rather repaireth her selfe out of her own losses with a much more plentifull increase.
it springs again as the Phoenix does out of her own Ashes, or as the Hydra rather repaireth her self out of her own losses with a much more plentiful increase.
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The Children of God in the Word are compared especially to two sorts of silly creatures, to Doues, and to Sheepe. No fowle more preyed vpon by Eagles, Haukes, Vultures, and other birds of prey,
The Children of God in the Word Are compared especially to two sorts of silly creatures, to Dove, and to Sheep. No fowl more preyed upon by Eagles, Hawks, Vultures, and other Birds of prey,
than the poore Pigeon. And yet, let those rauenous fowles (saith Optatus ) consume neuer so many of them, there will be a greater number of Doues still,
than the poor Pigeon. And yet, let those ravenous fowls (Says Optatus) consume never so many of them, there will be a greater number of Dove still,
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neither is it vnknowne to vs (to spare to speak how they are preyed vpon in those places where Wolues, and Beares, and Lions, & other wilde beasts are rife) how many of them are slaine for mans vse;
neither is it unknown to us (to spare to speak how they Are preyed upon in those places where Wolves, and Bears, and Lions, & other wild beasts Are rife) how many of them Are slain for men use;
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and whole Townes by them depopulated and turned into Sheepe-walkes. Such a prouidence of God is there in the preseruation, and increase of that Creature that so oft he compareth his Church and Children vnto, whom he hath taken into his speciall and peculiar protection ;
and Whole Towns by them depopulated and turned into Sheep-walks. Such a providence of God is there in the preservation, and increase of that Creature that so oft he compareth his Church and Children unto, whom he hath taken into his special and peculiar protection;
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nor is Gods protection tied vnto, or entailed vpon this, or that people. We haue no promise of protection longer than wee continue Gods portion. Wee haue no better euidence, nor assurance than the Iewes had:
nor is God's protection tied unto, or entailed upon this, or that people. We have no promise of protection longer than we continue God's portion. we have no better evidence, nor assurance than the Iewes had:
If the Hebrewes liue in those abominable courses for which God cast out the Canaanites, the Land that spewed out the Canaanite, shall now spew them out. If Gods owne people grow worse than the Heathen themselues;
If the Hebrews live in those abominable courses for which God cast out the Canaanites, the Land that spewed out the Canaanite, shall now spew them out. If God's own people grow Worse than the Heathen themselves;
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The Lampe may burne cleare else-where, though the Light be done out with vs. If we desire therefore to haue this Protection continued vnto vs, let vs continue to be Gods, that God may continue to bee ours.
The Lamp may burn clear elsewhere, though the Light be done out with us If we desire Therefore to have this Protection continued unto us, let us continue to be God's, that God may continue to be ours.
Memoria est vis animae accepta retinens, praeterita repetens, elapsa re colligens. Aug. nom. de sp. & an. c. 37. Omnium rerum thesaurus, & custos est memoria. Ibid. c. 34. Memory is the storehouse of the Soule, and the Register of the Minde. Morton threefold state of Man, l. 2. c. 4. §. 1. The Memoratiue facultie is the Gardian and Register of all species and images apprehended by the sense, and reserued and sealed vp by the Imagination. Charron of Wisdome, l. 1. c. 12. Hoc est quod Scalig. de subtil. exerc. 307. §. 2. Imaginationis Memoria seruatrix est. Acceptas enim species ab imaginatione reponit, conditque in thesauris.
Memoria est vis Spirits accepta retinens, Things past Repentance, elapsa re colligens. Aug. nom. de Spa. & an. c. 37. Omnium rerum thesaurus, & custos est memoria. Ibid c. 34. Memory is the storehouse of the Soul, and the Register of the Mind. Mortonum threefold state of Man, l. 2. c. 4. §. 1. The Memorative faculty is the Guardian and Register of all species and Images apprehended by the sense, and reserved and sealed up by the Imagination. Charron of Wisdom, l. 1. c. 12. Hoc est quod Scaliger the subtle. Exercise. 307. §. 2. Imaginationis Memoria seruatrix est. Acceptas enim species ab imagination reponit, conditque in thesauris.
NONLATINALPHABET vnde Grae. NONLATINALPHABET, quasi NONLATINALPHABET, Brought. Oceanus, sed peculiariter Mediterraneus, à regione Tarsis, i. Cilicia, quam alluit.
vnde Grae, quasi, Brought. Oceanus, sed peculiariter Mediterraneus, à region Tarsis, i. Cilicia, quam alluit.
Ab adiuncta praedictione, & promissione diuina. Piscat. Ita & R. Kimchi. Amb. Apollin. Aug. Ruffin. Theodoret. Euthym. Lomb. Cassiod. Hug. Lyr. Bucer. Brent. Moller. Strigel. Loss. &c. vnde Aug. O beata Ecclesia, quodam tempore audisti; quodam tempore vidisti: audiuit in promissionibus, vidit in exhibitionibus. Verum isti plaerique sensum mysticum sequuntur.
Ab adiuncta praedictione, & promission Divine. Physical. Ita & R. Kimchi. Ambassadors Apollon. Aug. Ruffin. Theodoret Euthymius Lomb. Cassiodorus. Hug. Lyre Bucer. Brent. Moller. Strigel. Loss. etc. vnde Aug. O Beata Ecclesia, Quodam tempore audisti; Quodam tempore Vidisti: audiuit in promissionibus, vidit in exhibitionibus. Verum Isti plaerique sensum Mystic sequuntur.
NONLATINALPHABET. Pindar. Nem ▪ 4. Quod quisque fecit, patitur. Sen. Herc. fur. 3.2. Non est iniuria pati, quod prior feceris. Sen. de ira, lib. 2. cap. 30. - neque enim lex iustior vlla est, quam necis artifices arte perire sua. Ouid. art. l. 1.
. Pindar. Nem ▪ 4. Quod Quisque fecit, patitur. Sen. Herc. fur. 3.2. Non est Iniuria pati, quod prior feceris. Sen. de ira, lib. 2. cap. 30. - neque enim lex iustior vlla est, quam necis artifices arte perire sua. Ovid art. l. 1.
Quae quia non licuit, non facit, illa facit. Ouid. amor. lib. 3. el. 4. Non dicam pudicam, quae aut legem, aut virum timuit: non immeritò in numerum peccantium refertur, quae pudicitiam timori praestitit, non sibi. Sen. de ben. l. 4. c. 14.
Quae quia non Lucuit, non facit, illa facit. Ovid amor. lib. 3. el. 4. Non dicam pudicam, Quae Or legem, Or virum Timed: non immeritò in Numerum sinners refertur, Quae pudicitiam timori praestitit, non sibi. Sen. de ben. l. 4. c. 14.
Res mira: ille viuit, tu tamen homicida 〈 ◊ 〉; illa casta est, tu tamen adulter es. Aug. de verb. Dom. 46. & de 10. chord. 3. & de temp. 237. & homil. 5. & 40. & 42. sed & C•ncil. Tolet. 11. c. 4.
Rest mira: Isle viuit, tu tamen Homicide 〈 ◊ 〉; illa casta est, tu tamen adulter es. Aug. de verb. Dom. 46. & the 10. chord. 3. & de temp. 237. & Homily. 5. & 40. & 42. said & C•ncil. Tolet 11. c. 4.
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Latro est etiam antequam manus inqu•net, qui ad occidendum armatus est, & habet spoliandi, atque interficiendi voluntatem. Sen. de benef. l. 5. c. 13. Illo •s homicida venenum quo misces die. Idem de constan. c. 7.
Latro est etiam antequam manus inqu•net, qui ad occidendum Armatus est, & habet spoliandi, atque interficiendi voluntatem. Sen. de Beneficence. l. 5. c. 13. Illo •s Homicide venenum quo misces die. Idem de Constant. c. 7.
Milites nobis qui aderāt, retulerunt, extorta sibi esse de manibus quaecun { que } iaculabantur, cùm à Theodosit partib { us } in aduersarios vehemens ventus iret; & non solum quaecun { que } in eos iaci•bantur concitatissimè raperet, verume•iam ipsorum tela in eorum corpora retorqueret. Aug. de ciuit. l. 5. c. 26.
Militias nobis qui Aderant, retulerunt, extorta sibi esse de manibus quaecun { que } iaculabantur, cùm à Theodosit partib { us } in Adversaries Violent ventus iret; & non solum quaecun { que } in eos iaci•bantur concitatissimè raperet, verume•iam Ipsorum Tela in Their corpora retorqueret. Aug. de Civil. l. 5. c. 26.
O nimium dilecte Deo, cui militat Aether; Et coniurati veniunt ad classicaventi! Te propter gelidis Aquilo de monte procellis Obruit aduersas acies, renoluta { que } tela Vertit in autores & turbine reppulit hastas. Claudianus 3. Coss. Honor.
O Nimium dilecte God, cui militat Aether; Et coniurati veniunt ad classicaventi! Te propter gelidis Aquilo de monte procellis Obruit aduersas acies, renoluta { que } Tela Vertit in autores & turbine reppulit hastas. Claudianus 3. Coss. Honour.
Coeli sancti & iusti: sanctae animae omnes, in quibus habitat Deus, & quae factae sunt sedes eius. Aug. in Psal. 18. & •9. & 67. & 96. & 122. Esai. 57.15. & 66.1, 2. Coelum Ecclesia est. Tychon. in Apoc. 11.19. & 12.1.
Coeli sancti & Justi: sanctae Spirits omnes, in quibus habitat Deus, & Quae factae sunt sedes eius. Aug. in Psalm 18. & •9. & 67. & 96. & 122. Isaiah. 57.15. & 66.1, 2. Coelum Ecclesia est. Tycho. in Apocalypse 11.19. & 12.1.
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Luke 21. •4. NONLATINALPHABET. Chrysost. quod Christus Deus. Ejus ipsius, cuius fuerunt negatores, persecutores, interfectores, vbique sunt testes. Aug. epist. 59 & in Psal. 39. & 56. & 58. & de temp 31. Nulla turpior seruitus grauiorque, quam seruitus Iudaeorum, quam quocunque ierint post se trahunt, & vbi { que } Dominos offendunt suos. Bern. de consider. l. 1.
Lycia 21. •4.. Chrysostom quod Christus Deus. His Himself, cuius fuerunt negatores, persecutores, interfectors, vbique sunt testes. Aug. Epistle. 59 & in Psalm 39. & 56. & 58. & de temp 31. Nulla turpior seruitus grauiorque, quam seruitus Jews, quam quocunque ierint post se trahunt, & vbi { que } Dominos offendunt suos. Bern. de Consider. l. 1.
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Greg. Naz. in Iulian. orat. 2. Chrysost. contr. Iud. orat. 2. & quod Christus Deus, & in Matth. hom. 4. Ambr. ad Theodos. epist. 29. Theodoret. hist. eccles. l. 3. c. 20. Cassiod. hist. tripart. l 6. c. 43. & alij.
Greg. Nazareth in Iulian. Orat. 2. Chrysostom Contr. Iud. Orat. 2. & quod Christus Deus, & in Matthew hom. 4. Ambrose and Theodos. Epistle. 29. Theodoret hist. eccles. l. 3. c. 20. Cassiodorus. hist. tripart. l 6. c. 43. & alij.
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Templum instaurare sumptibus cogitabat immodicis, negotium { que } maturandum Alypio dederat. Cùm itaque rei idem fortiter instaret, iuuaretque prouinciae rector &c. Ammian. l. 23.
Templum instaurare sumptibus cogitabat Immodicis, Negotium { que } maturandum Alypio dederat. Cùm itaque rei idem fortiter instaret, iuuaretque prouinciae rector etc. Ammian. l. 23.
NONLATINALPHABET. Theodor. l. 3. c. 20. Vis magna ventorum repentè spirans, tempestatesque ac procellae subitò factae, quicquid congregatum fuerat, disperserunt. Cassiod. l. 6. c. 43.
. Theodorus. l. 3. c. 20. Vis Magna Ventorum repentè spirans, tempestatesque ac Procellae subitò factae, quicquid congregatum fuerat, disperserunt. Cassiodorus. l. 6. c. 43.
Quam benè te, ambitio, mersit, vanissima, ventus? Et tumidos tumidae vos superastis aquae? Quam benè totius raptores orbis auaros, Hausit inexhausti iusta v•rago maris? Theod. Beza.
Quam benè te, ambitio, mersit, vanissima, ventus? Et tumidos tumidae vos superastis Water? Quam benè totius raptores Orbis auaros, Hausit inexhausti Justa v•rago maris? Theod. Beza.
Sanguis Martyrum semen Ecclesiae. plures efficimur, quoties metimur à vobis. Semen est sanguis Christianorum. Tertull. apolog. Sparsus est sanguis iustus: & illo sanguine tamquam seminatione facta seges surrexit Ecclesiae. August. in Psal. 39. veritas per orbem terrae pullulauit faecundius, cùm in Martyrum sanguine sereretur. Idē Ciuit. l. 22. c. 7.
Sanguis Martyrs semen Ecclesiae. plures efficimur, How often metimur à vobis. Semen est sanguis Christians. Tertul apologue. Sparsus est sanguis Justus: & illo sanguine tamquam seminatione facta sedges surrexit Ecclesiae. August. in Psalm 39. veritas per orbem terrae pullulauit faecundius, cùm in Martyrs sanguine sereretur. Idē Civil l. 22. c. 7.
Deus nisi deserentem se non deserit, priusquam deseratur neminem deserit. Aug. ad imposs. sibi art. 7. Recessurum non deserit antequam deserat. Ibid. 14. Non enim nos deserit fons, si nos fontem nō deseramus. Idem in Ioan. 32.
Deus nisi deserentem se non deserit, priusquam deseratur neminem deserit. Aug. ad imposs. sibi art. 7. Recessurum non deserit antequam deserat. Ibid 14. Non enim nos deserit fons, si nos fontem nō deseramus. Idem in Ioan. 32.
V•• est quae reparet, seque ipsa reseminet ales. Ouid. met. l. 15. Faecunda reparat sic morte iuuentam. Claudianus in Stilic. l. 2. De Palma quadam in Chora mirum accepimus, cum Phoenice aue, quae putatur ex huius palmae argumento nomen accepisse, emori, ac renas•i ex seipsa. Plin. hist. nat. l. 13. c. 4. Hinc error Tertulliani enatus, qui illud Psal. 92.12. NONLATINALPHABET Graecè, de aue (non arbore, Hebraicae linguae ignarus) intellexit, quae se funerans renouat, natali fide decedens atque succedens iterum. Lib. de resurr. Si tamen vt creditur de sua morte renascitur. Aug. de orig. anim. l. 4. c. 20. Vide & Clement. Apost. constit. l. 5. c. 7. Plin. hist. nat. l. 10. c. 2. Oppian. de ancup. Orum in hieroglyph. Claudian. & Lactant. nom carm. de Phoenice &c.
V•• est Quae reparet, Seek ipsa reseminet ales. Ovid met. l. 15. Faecunda reparat sic morte juventam. Claudianus in Stylic. l. 2. De Palma Quadam in Chora Mirum accepimus, cum Phoenicia ave, Quae putatur ex Huius palmae Argumento Nome accepisse, emori, ac renas•i ex seipsa. Pliny hist. nat. l. 13. c. 4. Hinc error Tertullian enatus, qui illud Psalm 92.12. Graecè, de ave (non arbore, Hebraicae linguae Ignorance) intellexit, Quae se funerans renouat, Natal fide decedens atque succedens iterum. Lib. de Resurrection. Si tamen vt creditur de sua morte renascitur. Aug. de Origin. anim. l. 4. c. 20. Vide & Clement. Apost. Constitut. l. 5. c. 7. Pliny hist. nat. l. 10. c. 2. Oppian. de ancup. Orum in hieroglyph. Claudian. & Lactant. nom Carm. de Phoenicia etc.
