Christian constancy crovvned by Christ A funerall sermon on Apocalyps 2.10. preached at the buriall of M. VVilliam Winter, citizen of London; together with the testimonie then giuen vnto him. By Thomas Gataker, B. of D. and pastor of Rotherhith.
IT shall be needlesse to make stay vpon any curious Analysis, either of this whole Chapter in generall, or in particular of that Epistle, whereof my Text is a parcell. It containeth an entire Sentence of it selfe,
IT shall be needless to make stay upon any curious Analysis, either of this Whole Chapter in general, or in particular of that Epistle, whereof my Text is a parcel. It Containeth an entire Sentence of it self,
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and 2. The stint, or extent of it; Vnto death. In the promise likewise we may consider, 1. The giuer; Christ: I will giue thee. 2. The gift; a Crowne ; and that of life.
and 2. The stint, or extent of it; Unto death. In the promise likewise we may Consider, 1. The giver; christ: I will give thee. 2. The gift; a Crown; and that of life.
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Faith in Christ, and Faith in his Name: In the latter sense it is taken in those words of our Sauiour, You neglect iudgement, mercy, and faith, or fidelitie ;
Faith in christ, and Faith in his Name: In the latter sense it is taken in those words of our Saviour, You neglect judgement, mercy, and faith, or Fidis;
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and in those of the Apostle, Let seruants shew all faith (that is, faithfulnesse ) to their Masters. So Gods Saints and seruants are termed faithfull in a twofold respect:
and in those of the Apostle, Let Servants show all faith (that is, faithfulness) to their Masters. So God's Saints and Servants Are termed faithful in a twofold respect:
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For so is Antipas a little after termed Christs faithfull Martyr: and what is here said of being faithfull to death, is in the next Epistle called, the keeping of his workes to the end.
For so is Antipas a little After termed Christ faithful Martyr: and what is Here said of being faithful to death, is in the next Epistle called, the keeping of his works to the end.
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Faith in Christ must be seconded with faithfulnesse vnto Christ. As we must haue Faith in him, so we must keepe Faith to him. For those that are with him, are elect, called, and faithfull. And as some in this Booke are commended in this kinde for their patience and faith: so some are said elsewhere, to be condemned, for breaking their faith, to wit, formerly plighted vnto him.
Faith in christ must be seconded with faithfulness unto christ. As we must have Faith in him, so we must keep Faith to him. For those that Are with him, Are elect, called, and faithful. And as Some in this Book Are commended in this kind for their patience and faith: so Some Are said elsewhere, to be condemned, for breaking their faith, to wit, formerly plighted unto him.
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1. Consider we what tearmes of relation there are betweene Christ and vs. Fidelitie and loyaltie is in more speciall manner required in the Wife toward the Husband ;
1. Consider we what terms of Relation there Are between christ and us Fidis and loyalty is in more special manner required in the Wife towards the Husband;
and in the Seruant and Subiect toward his Master, his leige Lord, and his Soueraigne. But Christ is our Husband, our Head, and euery Christian soule is his Spouse: I haue espoused thee vnto me, saith he, in mercie and in fidelitie.
and in the Servant and Subject towards his Master, his liege Lord, and his Sovereign. But christ is our Husband, our Head, and every Christian soul is his Spouse: I have espoused thee unto me, Says he, in mercy and in Fidis.
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I might adde, that as Christ is Gods, so wee are Christs. You are Christs, saith the Apostle, and Christ is Gods. As Christ therefore is to God, so should we be to Christ. But Christ was faithfull in all things to God his Father:
I might add, that as christ is God's, so we Are Christ. You Are Christ, Says the Apostle, and christ is God's As christ Therefore is to God, so should we be to christ. But christ was faithful in all things to God his Father:
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2. The faith that must saue vs, must be faith vnfained. But faith seuered from fidelity, is no faith, but a meere fancie. Faith without faithfulnesse is a false, a counterfeit faith ;
2. The faith that must save us, must be faith unfeigned. But faith severed from Fidis, is no faith, but a mere fancy. Faith without faithfulness is a false, a counterfeit faith;
3. When we surcease to keepe faith with God, we free him from performance of his promises to vs. For howsoeuer it be true indeed that the Apostle saith, Though we bee vnfaithfull, or, though we distrust, rather; yet doth God abide faithfull; nor can he deny himselfe.
3. When we surcease to keep faith with God, we free him from performance of his promises to us For howsoever it be true indeed that the Apostle Says, Though we be unfaithful, or, though we distrust, rather; yet does God abide faithful; nor can he deny himself.
nor in regard of any mans wickednesse or vngodlinesse otherwise, hold our selues discharged of such bonds and couenants as we stand obliged in vnto him.
nor in regard of any men wickedness or ungodliness otherwise, hold our selves discharged of such bonds and Covenants as we stand obliged in unto him.
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Yet where agreements betweene parties are founded and grounded on conditions or couenants (for I stand not now on the precise distinction of Law-tearmes ) to be mutually and enterchangeably performed on either side, he that in such case breaketh first, doth thereby free the other partie.
Yet where agreements between parties Are founded and grounded on conditions or Covenants (for I stand not now on the precise distinction of Law-tearmes) to be mutually and enterchangeably performed on either side, he that in such case breaks First, does thereby free the other party.
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Nor is it any vnfaithfulnesse therefore in God, (whose promises of life and saluation are so conditionall ) to denie to make his promises good vnto those, that haue no care to keepe touch with him.
Nor is it any unfaithfulness Therefore in God, (whose promises of life and salvation Are so conditional) to deny to make his promises good unto those, that have no care to keep touch with him.
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From hence then may wee learne how to trie and examine the sinceritie, and the soundnesse of our Faith. Trie your selues, saith the Apostle, whether you be in the Faith:
From hence then may we Learn how to try and examine the sincerity, and the soundness of our Faith. Try your selves, Says the Apostle, whither you be in the Faith:
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If our Faith and Confidence in Christ be accompanied with fidelitie and faithfulnesse vnto Christ: if we be carefull as well to obserue what hee requireth of vs,
If our Faith and Confidence in christ be accompanied with Fidis and faithfulness unto christ: if we be careful as well to observe what he requires of us,
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Yea, to that end saith Chrysostome, doth the Apostle make that particular application of Gods grace and goodnesse to himselfe, to imply thereby his owne particular engagement to God for it.
Yea, to that end Says Chrysostom, does the Apostle make that particular application of God's grace and Goodness to himself, to imply thereby his own particular engagement to God for it.
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Who are cōmended also more than once for their obedience of faith, or their faithfull obedience. Which faithfull obedience is a sure note of sound faith ;
Who Are commended also more than once for their Obedience of faith, or their faithful Obedience. Which faithful Obedience is a sure note of found faith;
Then may wee know our Faith to be sound and sincere, when our faith in Christ breedeth and produceth in vs a faithfulnesse vnto Christ, a carefulnesse to please him, a willingnesse to obey him, to be guided and ruled by him.
Then may we know our Faith to be found and sincere, when our faith in christ breeds and Produceth in us a faithfulness unto christ, a carefulness to please him, a willingness to obey him, to be guided and ruled by him.
if they be brought to this Touchstone, if they come to this triall. Euery one is ready to say with him in the Gospell, I beleeue, Lord. But, All men, saith the Apostle, haue not faith. No:
if they be brought to this Touchstone, if they come to this trial. Every one is ready to say with him in the Gospel, I believe, Lord. But, All men, Says the Apostle, have not faith. No:
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For how many professe the faith of Christ, that yet are wholly estranged from the life of Christ? How many thousands (millions, I might say) bee there, that hauing giuen vp their names vnto Christ, and made solemne vowes and couenants in Baptisme with him, neuer so much as once thinke on (much lesse haue any care of performing or making good) those solemne vowes and promises that then they made, the bonds they entred into in their Baptisme? And how are they Christians that keepe no faith with Christ? And yet will such be counted Christians as well as the best:
For how many profess the faith of christ, that yet Are wholly estranged from the life of christ? How many thousands (millions, I might say) bee there, that having given up their names unto christ, and made solemn vows and Covenants in Baptism with him, never so much as once think on (much less have any care of performing or making good) those solemn vows and promises that then they made, the bonds they entered into in their Baptism? And how Are they Christians that keep no faith with christ? And yet will such be counted Christians as well as the best:
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But, to omit that this their confidence, is like that before touched vpon of the Iewes, which the Prophet telleth them, should neuer stand them in stead:
But, to omit that this their confidence, is like that before touched upon of the Iewes, which the Prophet Telleth them, should never stand them in stead:
If therefore we desire to be counted what we are called, let vs approue the sinceritie of our faith in Christ by our fidelitie and faithfulnesse vnto Christ.
If Therefore we desire to be counted what we Are called, let us approve the sincerity of our faith in christ by our Fidis and faithfulness unto christ.
If we desire to haue benefit by our faith in him, let vs be carefull to keepe our faith with him. If we looke that he should keepe couenants with vs, let vs be sure that we keepe couenant with him.
If we desire to have benefit by our faith in him, let us be careful to keep our faith with him. If we look that he should keep Covenants with us, let us be sure that we keep Covenant with him.
or for a Seruant to expect the Wages couenanted from his Master, when he keepeth no couenants at all with his Master, when he refuseth to doe his worke. Nor haue they any reason to expect Life from Christ, when they die, that haue no care to keepe Faith with Christ, while they liue.
or for a Servant to expect the Wages covenanted from his Master, when he Keepeth no Covenants At all with his Master, when he Refuseth to do his work. Nor have they any reason to expect Life from christ, when they die, that have no care to keep Faith with christ, while they live.
that must also be to the end. For euen one branch it is also of our Faith vnto Christ, to hold fast our faith in Christ, and the profession of it, against all oppositions, and all opposites whatsoeuer.
that must also be to the end. For even one branch it is also of our Faith unto christ, to hold fast our faith in christ, and the profession of it, against all oppositions, and all opposites whatsoever.
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That that was offered to God must haue both horne and hoofe: yet it must not want so much as the taile: for the taile-peece by name is in the sacred Rituals disposed of.
That that was offered to God must have both horn and hoof: yet it must not want so much as the tail: for the tail-piece by name is in the sacred Rituals disposed of.
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Vnlesse we be faithfull to death, there is no Crowne of life for vs. Christianitie is compared to a race. In a race, saith the Apostle, all that runne, win not.
Unless we be faithful to death, there is no Crown of life for us Christianity is compared to a raze. In a raze, Says the Apostle, all that run, win not.
Those onely get the Garland that get first to the Goale. But in this spirituall Race, saith Chrysostome, not he that commeth first, but each one that holdeth out to the last, is crowned.
Those only get the Garland that get First to the Goal. But in this spiritual Raze, Says Chrysostom, not he that comes First, but each one that holds out to the last, is crowned.
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8. God himselfe is eternall, from whom wee expect our reward: and the reward that we looke for, is it selfe also euerlasting. But what hath leuitie and inconstancie, saith Augustine, to doe with eternitie? Our fidelitie must therefore hold out to the last,
8. God himself is Eternal, from whom we expect our reward: and the reward that we look for, is it self also everlasting. But what hath levity and inconstancy, Says Augustine, to do with eternity? Our Fidis must Therefore hold out to the last,
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And, is it so then, that without such perseuerance nothing in this kinde is auaileable? How miserable then and deplorable is the stare of those that with Ephesus, forsake their first loue ;
And, is it so then, that without such perseverance nothing in this kind is available? How miserable then and deplorable is the stare of those that with Ephesus, forsake their First love;
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that hauing escaped the defilements of the flesh, and the world, by the acknowledgement of our Lord and Sauiour Iesus Christ, doe afterward turne away from the holy Commandement, and returne like Dogges to their vomit, to their former filth,
that having escaped the defilements of the Flesh, and the world, by the acknowledgement of our Lord and Saviour Iesus christ, do afterwards turn away from the holy Commandment, and return like Dogs to their vomit, to their former filth,
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and like swine after washing to the wallowing againe in the mire? They are not onely in as bad ca•e as before, (and yet were that bad enough) but in worse case now than euer.
and like Swine After washing to the wallowing again in the mire? They Are not only in as bad ca•e as before, (and yet were that bade enough) but in Worse case now than ever.
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so soone as they see stormes towards, and opposition begin to be made: they neuer were minded to goe further, than they found the way cleare before them.
so soon as they see storms towards, and opposition begin to be made: they never were minded to go further, than they found the Way clear before them.
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whereas the Merchant or Sea-man that is bound for his Port, will not be driuen backe with a storme or two, (hee looked before for it) with a little foule weather,
whereas the Merchant or Seaman that is bound for his Port, will not be driven back with a storm or two, (he looked before for it) with a little foul weather,
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but inward power of it. Yea, that is one cause why many that haue seemed very forward men in times of peace, haue in times of persecution fallen cleane away,
but inward power of it. Yea, that is one cause why many that have seemed very forward men in times of peace, have in times of persecution fallen clean away,
And in this Barke, Sinnes against Conscience make foule breaches, which if they be not speedily repaired, (and that is not easily done neither) may soone vndoe all.
And in this Bark, Sinnes against Conscience make foul Breaches, which if they be not speedily repaired, (and that is not Easily done neither) may soon undo all.
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but when it is once soiled or sullied, we haue no such regard of it, we little passe what we doe with it, wee care not now where we cast it. 4. Slight no sinne ;
but when it is once soiled or sullied, we have no such regard of it, we little pass what we do with it, we care not now where we cast it. 4. Slight no sin;
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And againe, that in euery sinne, great or lesse, there is ranke poison ; there are no sinnes that are in themselues not mortall, as the Popish sort imagine:
And again, that in every sin, great or less, there is rank poison; there Are no Sins that Are in themselves not Mortal, as the Popish sort imagine:
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who though hee can doe no great matter of hurt himselfe, yet when he is once in, can open, the doores and let them in, that may both rob the house and kill all that are in it.
who though he can do no great matter of hurt himself, yet when he is once in, can open, the doors and let them in, that may both rob the house and kill all that Are in it.
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And indeed, in these smaller matters decay of grace first discouereth it selfe, as the decay of a tree, appeareth first in the washie boughes or the twigs, and so by little and little goeth on further into the bigger armes,
And indeed, in these smaller matters decay of grace First Discovereth it self, as the decay of a tree, appears First in the washy boughs or the twigs, and so by little and little Goes on further into the bigger arms,
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that they presume too much of their owne might, and so are bold to offer themselues vnto those prouocations and temptations, that proue many times their vtter ruine.
that they presume too much of their own might, and so Are bold to offer themselves unto those provocations and temptations, that prove many times their utter ruin.
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Which St Peter also intimateth, when he saith of some that hauing escaped the defilements of the world, by the acknowledgement of Christ, that is, by the profession of Christianitie; by being entangled, they come to be the second time ouercome.
Which Saint Peter also intimateth, when he Says of Some that having escaped the defilements of the world, by the acknowledgement of christ, that is, by the profession of Christianity; by being entangled, they come to be the second time overcome.
Satan hath his snares and his ginnes set in all our waies for vs, in our meat, our drinke, our apparell, our recreation, our lawfull delights, our trading, our trafficke, our buying and selling, &c. In regard whereof,
Satan hath his snares and his begins Set in all our ways for us, in our meat, our drink, our apparel, our recreation, our lawful delights, our trading, our traffic, our buying and selling, etc. In regard whereof,
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And so by gazing on it, she came to haue a liking to it, and from taking liking to it, fell to a longing after it, she had tasted it in her heart, ere it came into her hand,
And so by gazing on it, she Come to have a liking to it, and from taking liking to it, fell to a longing After it, she had tasted it in her heart, ere it Come into her hand,
In regard whereof, the Prophet promiseth eternall happinesse with God to that man alone, who not onely speaketh truly and walketh vprightly, but shaketh his hands also from taking of gifts, and stoppeth his eare from hearing of bloud, and shutteth his eies from seeing of euill:
In regard whereof, the Prophet promises Eternal happiness with God to that man alone, who not only speaks truly and walks uprightly, but shakes his hands also from taking of Gifts, and stoppeth his ear from hearing of blood, and shutteth his eyes from seeing of evil:
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because all our watching will be of no force or efficacie at all without praier. For from God it is, that strength must bee had to stand stedfast and firme:
Because all our watching will be of no force or efficacy At all without prayer. For from God it is, that strength must be had to stand steadfast and firm:
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Knit mine heart vnto thee, that I may feare thee, saith the Psalmist. The feare of God, if it be fresh in vs, will make vs keepe home with him, cleaue and cling close to him, bee afraid to stirre but an inch (as we say) from him, be carefull to vse all meanes of retaining his fauour, of approuing our selues and all our courses vnto him,
Knit mine heart unto thee, that I may Fear thee, Says the Psalmist. The Fear of God, if it be fresh in us, will make us keep home with him, cleave and cling close to him, be afraid to stir but an inch (as we say) from him, be careful to use all means of retaining his favour, of approving our selves and all our courses unto him,
and carefulnesse causeth perseuerance. The Deuill could neuer preuaile with our first Parent to withdraw her from God, till he had wrought this Feare out of her.
and carefulness Causes perseverance. The devil could never prevail with our First Parent to withdraw her from God, till he had wrought this fear out of her.
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or hauing gotten thus far, thou maist now sit downe and breathe thee. Take heed, saith St Peter, l•st you bee drawne aside, and fall from your stedfastnesse.
or having got thus Far, thou Mayest now fit down and breathe thee. Take heed, Says Saint Peter, l•st you be drawn aside, and fallen from your steadfastness.
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For what can be long in that, that is not long it selfe? It is but till death onely that our Sauiour Christ requireth this of vs. It is a note of stint, as well as of extent, here.
For what can be long in that, that is not long it self? It is but till death only that our Saviour christ requires this of us It is a note of stint, as well as of extent, Here.
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All scandals, stumbling blocks and impediments being then remoued; and all occasions of prouocation and temptation to the contrary being thē vtterly abolished.
All scandals, stumbling blocks and impediments being then removed; and all occasions of provocation and temptation to the contrary being them utterly abolished.
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euen an hard and an vnkinde Master, and much more then so kinde and liberall a one as our Lord and Master Christ is, (that came to serue vs and for vs, ere he required this seruice of vs) with all fidelitie and diligence for a day or two, that hee might after be a free man, yea an happy man for euer? It is not long, and it is but light, that is required of vs, in respect of that that is expected for it, and is promised thereunto.
even an hard and an unkind Master, and much more then so kind and liberal a one as our Lord and Master christ is, (that Come to serve us and for us, ere he required this service of us) with all Fidis and diligence for a day or two, that he might After be a free man, yea an happy man for ever? It is not long, and it is but Light, that is required of us, in respect of that that is expected for it, and is promised thereunto.
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yet are they animated and encouraged, the rather to doe that they doe the more cheerefully, comfortably, and constantly, when they consider what a blessed issue their l•bours, endeuours and sufferings are like,
yet Are they animated and encouraged, the rather to do that they do the more cheerfully, comfortably, and constantly, when they Consider what a blessed issue their l•bours, endeavours and sufferings Are like,
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For, we shall reape in due time, saith the Apostle, if we faint not: Yea, of our Sauiour himselfe it is said, whom we are will•d therein also to imitate, that For the glorie set before him, he endured the Crosse,
For, we shall reap in due time, Says the Apostle, if we faint not: Yea, of our Saviour himself it is said, whom we Are will•d therein also to imitate, that For the glory Set before him, he endured the Cross,
And it is a Question canuased to and fro among the Schoolemen, whether is the greater euill to forgoe the ioyes of heauen, or to vndergoe the paines of Hell.
And it is a Question canvased to and from among the Schoolmen, whither is the greater evil to forgo the Joys of heaven, or to undergo the pains of Hell.
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For what a trifling matter haue wee bereft our selues of a great command, of a Crowne, of a Kingdome? For what a toy (to speake of) haue we depriued our selues of eternall felicitie? For the latter;
For what a trifling matter have we bereft our selves of a great command, of a Crown, of a Kingdom? For what a toy (to speak of) have we deprived our selves of Eternal felicity? For the latter;
as a Motiue, in its seuerall branches, to induce to, and enforce on vs, such constant fidelitie, and faithfull perseuerance, as we haue shewed to be here required.
as a Motive, in its several branches, to induce to, and enforce on us, such constant Fidis, and faithful perseverance, as we have showed to be Here required.
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Againe, I will giue, who am Amen, True and Faithfull. He that is faithfull to me, shall finde me faithfull to him. Let vs keepe the profession of our hope without flitting and wauering, saith the Apostle, for he that hath promised is faithfull.
Again, I will give, who am Amen, True and Faithful. He that is faithful to me, shall find me faithful to him. Let us keep the profession of our hope without flitting and wavering, Says the Apostle, for he that hath promised is faithful.
3. He will giue. What hee doth, is of free gift, not of due debt. Such is his goodnesse, that though we owe vnto him whatsoeuer we doe or can doe, nor can wee claime ought as of right from him for all that we doe for him;
3. He will give. What he does, is of free gift, not of due debt. Such is his Goodness, that though we owe unto him whatsoever we do or can do, nor can we claim ought as of right from him for all that we do for him;
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3. This Crowne, it is a Crowne of Life. It is not like the Crownes that worldly Kings weare, that cannot free them from diseases, much lesse saue them from Death. They may die, and doe die, for all their Crownes, and returne to their dust. But this is a Crowne that giueth life to him that hath it.
3. This Crown, it is a Crown of Life. It is not like the Crowns that worldly Kings wear, that cannot free them from diseases, much less save them from Death. They may die, and do die, for all their Crowns, and return to their dust. But this is a Crown that gives life to him that hath it.
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They striue for a corruptible, wee for an incorruptible Crowne, saith St Paul. It is a Crowne or a garland of Amarantum, or of Euerlasting, saith St Peter, alluding to a Flower, or a Tuft ra•ther, commonly so tearmed.
They strive for a corruptible, we for an incorruptible Crown, Says Saint Paul. It is a Crown or a garland of Amarantum, or of Everlasting, Says Saint Peter, alluding to a Flower, or a Tuft ra•ther, commonly so termed.
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Therefore so tearmed, because by it, as wee are now kept vnto, so we shall hereafter be kept, and preserued in, a Kingdome incorruptible, vntainted, that neuer withereth away, reserued for vs in the Heauens. All which laid together;
Therefore so termed, Because by it, as we Are now kept unto, so we shall hereafter be kept, and preserved in, a Kingdom incorruptible, untainted, that never withereth away, reserved for us in the Heavens. All which laid together;
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should perswade and encourage vs with all constancie and cheerefulnesse to goe on and hold out in the faithfull seruice of our Sauiour, whatsoeuer it should cost vs,
should persuade and encourage us with all constancy and cheerfulness to go on and hold out in the faithful service of our Saviour, whatsoever it should cost us,
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Now it is, I know, expected that I should, as the manner is, say, somewhat concerning our Christian brother deceased, to whose corps we performe now the last Christian office. It shall not be needfull to say much of him to those that knew him,
Now it is, I know, expected that I should, as the manner is, say, somewhat Concerning our Christian brother deceased, to whose corpse we perform now the last Christian office. It shall not be needful to say much of him to those that knew him,
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Hee had beene an ancient Professor: nor was he one (as too many there are) that did staine and blemish his Christian profession, either by Vnchristian courses, or vndiscreet carriages ;
He had been an ancient Professor: nor was he one (as too many there Are) that did stain and blemish his Christian profession, either by Unchristian courses, or undiscreet carriages;
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which hee was not slothfull or negligent to improue and employ, to the glorie of Gods name, and the edification of others: As the maine course of his life and conuersation, so his ordinarie speech, conference, and communication being seasoned with salt, sauouring of sound sanctification, and such as might minister much grace to the hearers. And albeit, God saw it good to affoord him but a meane estate for the things of this life, (hee will stirre vp those, I doubt not, that out of their religious disposition and affection to him, will doe for those that hee hath left behinde him) yet he had made him rich in grace ;
which he was not slothful or negligent to improve and employ, to the glory of God's name, and the edification of Others: As the main course of his life and Conversation, so his ordinary speech, conference, and communication being seasoned with salt, savouring of found sanctification, and such as might minister much grace to the hearers. And albeit, God saw it good to afford him but a mean estate for the things of this life, (he will stir up those, I doubt not, that out of their religious disposition and affection to him, will do for those that he hath left behind him) yet he had made him rich in grace;
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and by helpe of that grace he liued with that small pittance more cheerefully and comfortably, than many doe with large and ample estates. Nor saw I him euer more cheerefull, than in this his last sicknesse. As Ambrose said sometime when he lay a dying to his Millainers; I haue not so liued among you, that I am ashamed to liue longer with you;
and by help of that grace he lived with that small pittance more cheerfully and comfortably, than many do with large and ample estates. Nor saw I him ever more cheerful, than in this his last sickness. As Ambrose said sometime when he lay a dying to his Milliners; I have not so lived among you, that I am ashamed to live longer with you;
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And Martine of Tours being now neere his end, when his friends stood abou• him, lamenting their losse of him, Lord, if I may doe thy people yet any seruice, I thinke not much of my paines, thy will be done:
And Martin of Tours being now near his end, when his Friends stood abou• him, lamenting their loss of him, Lord, if I may do thy people yet any service, I think not much of my pains, thy will be done:
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Which that we may also, in Gods due time attaine, he vouchsafe vnto vs, who hath purchased and procured it for vs, IESVS CHRIST, to be blessed for euer. AMEN. FINIS.
Which that we may also, in God's due time attain, he vouchsafe unto us, who hath purchased and procured it for us, JESUS CHRIST, to be blessed for ever. AMEN. FINIS.
Non quia •ram, sed ut essem, ne meritum fidei Dei misericordiam praeveniat. Aug. de grat. & lib. arb. c. 6. & 14. & de praedest. sanct. c. 2. & 3. De fide iustificante intelligens.
Non quia •ram, sed ut essem, ne Merit fidei Dei misericordiam praeveniat. Aug. the great. & lib. arb. c. 6. & 14. & the Predest. sanct. c. 2. & 3. De fide iustificante Intelligence.
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NONLATINALPHABET, contractum ex NONLATINALPHABET: sicut NONLATINALPHABET. Lucius, Lucas. Ar•emidorus, Artemas. Numerius, Numas, &c. vise Var. de •ing. Lat. l. 7. & Scalig. ad Catul.
, contractum ex: sicut. Lucius, Lucas. Ar•emidorus, Artemas. Numerius, Numas, etc. vise Var. de •ing. Lat. l. 7. & Scaliger and Catul
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Fides enim ab eo dicitur, quia id fit quod dicitur. Ex Cicer. de repub. l. 4. offic. l. 1. & ad Tir•n. ep. 10. Nonius de propr. serm. Aug. de mend. c. 20. & ad Hieron. ep. 6. Herv. in Rom. 7. Haimo ibid. 1. & 5. Ergo ubi non fit quod dicitur, non est fides. Petr. Cāt. de ver. abbrev. c. 7.
Fides enim ab eo dicitur, quia id fit quod dicitur. Ex Cicer. de Republic. l. 4. office. l. 1. & ad Tir•n. Epistle. 10. Nonius de propr. sermon. Aug. de mend. c. 20. & ad Hieron. Epistle. 6. Herb. in Rom. 7. Haimo Ibid. 1. & 5. Ergo ubi non fit quod dicitur, non est fides. Peter Cant. de ver. abbrev. c. 7.
Fidem cum haereticis non esse servandam. Videantur quae ex Simanch. institu•. catholic. habentur in. Thesib. Romano-Cathol. à D. Thom ▪ Mort•no editis. & in Alex. Cookes More worke for a Masse-Priest, num. 7.
Fidem cum Heretics non esse servandam. Videantur Quae ex Simanch. institu•. catholic. habentur in. Thesib. Romano-Cathol. à D. Tom ▪ Mort•no editis. & in Alexander Cooks More work for a Masse-Priest, num. 7.
Frustra sibi fidem quis postulat ab eo seruari, cui fidem à se praestitam servare recusat. Bonifac. PP. in 6. reglur. 75. Frangenti fidem fides frangatur eidem. Fidem frangenti l•citum est fidem frangere. Petr. Fous reg. Iur. ff. de inoffic. testam. Quanquam hoc revera non est fidem fallere.
Frustra sibi fidem quis postulat ab eo seruari, cui fidem à se praestitam servare recusat. Boniface PAGE. in 6. reglur. 75. Frangenti fidem fides frangatur Eidem. Fidem frangenti l•citum est fidem frangere. Peter Fous reg. Your ff. de inoffic. Testament. Quanquam hoc Indeed non est fidem fallere.
Aliud est enim esse quod diceris, aliud dici quod non •s. Chrysost. n•m. de sp•, fid. char. Quid autem proderit appellari quod non es? quid nomen prodest, ubi res non est? Aug. in 1. Ioan. 5. NONLATINALPHABET. Di•n. Chrys•st. orat. 38.
Aliud est enim esse quod diceris, Aliud dici quod non •s. Chrysostom n•m. de sp•, fid. char. Quid autem proderit appellari quod non es? quid Nome profits, ubi Rest non est? Aug. in 1. Ioan. 5.. Di•n. Chrys•st. Orat. 38.
NONLATINALPHABET, i. NONLATINALPHABET: quae NONLATINALPHABET esse dicitur, cap. 11.1. Idem. principium autem sive initium fidei, i. quam profiteri c•pimus, & qua initiati sumus fide.
, i.: Quae esse dicitur, cap. 11.1. Idem. principium autem sive Initium fidei, i. quam profiteri c•pimus, & qua Initiati sumus fide.
Caudam hostiae offerre praecipimur, ut omne bonum quod incepimus, etiam perse•eranti sine compleamus. Greg. mor. l. 1. c. 40. Bene immolat, qui sacrificium boni operis ad finem perducit. Idem in Euang. 25. Caput cum cauda offerri jubetur, quia sine perseuerantia nihil placet. Rad. Ardens. in 1.40 •.
Cauda Hostiae offer praecipimur, ut omne bonum quod incepimus, etiam perse•eranti sine compleamus. Greg. mor. l. 1. c. 40. Bene immolat, qui Sacrificium boni operis ad finem perducit. Idem in Evangel 25. Caput cum cauda offerri jubetur, quia sine perseuerantia nihil placet. Rad. Arden. in 1.40 •.
NONLATINALPHABET. Aristot. rhet. l. 2. c. 21. & Eudem. l. 7. c. 2. Non est amicus jugiter qui non amat. Amicitia quae aliquando desmere potuit, nunquam vera fuit. Martin. Dum. de morib. ex Aug. ad Iulian. Com. de poen. d. 2.
. Aristotle Rhetoric. l. 2. c. 21. & Eudem. l. 7. c. 2. Non est Amicus Jugiter qui non amat. Amicitia Quae aliquando desmere Potuit, Never vera fuit. Martin. Dum. de Morib. ex Aug. ad Iulian. Come de Poen. worser. 2.
Christus perseveravit pro te. Tu ergò pro illo perseveres. Bern. de temp. 56. & de •on. deser. Ibi tu figas cursus tui metam, ubi Christus posuit suam. Idem. ep. 254.
Christus perseveravit Pro te. Tu ergò Pro illo perseveres. Bern. de temp. 56. & the •on. desert. There tu figas cursus tui Metam, ubi Christus He placed suam. Idem. Epistle. 254.
Nihil dicitur fuisse factum, quamdiu aliquid agendum superest. Ibid. ex Cod. Iustin. Incassum bonum agitur, si ante terminum vitae deseratur. Greg. m•r. l. 2. c. 40. NONLATINALPHABET. Basil. Cas. hom. 5.
Nihil dicitur Fuisse factum, Quamdiu Aliquid agendum superest. Ibid ex Cod. Justin In cassum bonum agitur, si ante Terminus vitae deseratur. Greg. m•r. l. 2. c. 40.. Basil. Case. hom. 5.
Ibid. 24. Neque enim ex praeteritis, sed ex praesentibus judicantur. Hieron. in Ezech. c. 26. vides profunda oblivione sepeliri, quae perseuerantia non insignivit. Bern. de grad. obed.
Ibid 24. Neque enim ex praeteritis, sed ex praesentibus judicantur. Hieron. in Ezekiel c. 26. vides profunda oblivion sepeliri, Quae perseuerantia non insignivit. Bern. de grad. obed.
Terminus ad quē dat appellationem. Non quaeruntur in Christianis initia vel exord•a, sed finis & perseverantia. Paulus male co•pit, sed benè finivit. Iudas benà coepit, sed malè finivit. Ex Hieron. Bern. ad sororem. c. 20.
Terminus ad quē that appellationem. Non quaeruntur in Christianis Initia vel exord•a, sed finis & perseverantia. Paulus male co•pit, sed benè finivit. Iudas benà Coepit, sed malè finivit. Ex Hieron. Bern. ad sororem. c. 20.
Matth. 24.13. Marke 13.13. Non qui ••perit, sed qui perseveraverit. Bern. de grad. 〈 ◊ 〉. Non in hoantibus, sed p•rseverantibus praemium promittitur. Isidor. de sum. bon. l. 2. c. 7. Nec coepisse, vel facere, sed profi•ere virtutis est. Hier. Gloss. ad Matt. 10.
Matthew 24.13. Mark 13.13. Non qui ••perit, sed qui perseveraverit. Bern. de grad. 〈 ◊ 〉. Non in hoantibus, sed p•rseverantibus Premium promittitur. Isidore. de sum. bon. l. 2. c. 7. Nec coepisse, vel facere, sed profi•ere virtue est. Hier. Gloss. and Matt. 10.
NONLATINALPHABET. Basil. Caes. hom. 5. Nec ad bravium victoriae pervenit, qui in magna parte sp•ctaculi velociter currit, si juxta metas veniens, in hoc quod reliquum est, deficit. Greg. mor. l. 22. c. 6.
. Basil. Caesar hom. 5. Nec ad bravium Victories pervenit, qui in Magna parte sp•ctaculi Velociter Currit, si juxta metas veniens, in hoc quod Reliquum est, deficit. Greg. mor. l. 22. c. 6.
NONLATINALPHABET. Basil. Caes. ibid. Nec ad quaelibet des••nata loca pergentibus •nch••ndo pr•desset longum iter carpere, si non etiam totum valerent consummare. Greg. ibid.
. Basil. Caesar Ibid. Nec ad Quaelibet des••nata loca pergentibus •nch••ndo pr•desset Longum iter carpere, si non etiam totum valerent consummare. Greg. Ibid.
Ing•us praeiculum ad deteriora redeundi. Sen. ep. 72. Iohn 5.14. Gravius aegrotant, qui cum levati morbo viderentur, in eum de integro incidunt. C•c. famil. l. 12. ep. 30.
Ing•us praeiculum ad Deteriora redeundi. Sen. Epistle. 72. John 5.14. Gravius aegrotant, qui cum levati morbo viderentur, in Eum de integro incidunt. C•c. famil. l. 12. Epistle. 30.
Mattth. 13.20 ▪ 21. Nam quod ra• dicatum est etiam ardente Sole ares• cere non potest. So•le nutritur & vi•rescit, non arescit Aug. in Psalm. 43 ▪ & in 1 Ioan. •r. 3.
Math. 13.20 ▪ 21. Nam quod ra• dicatum est etiam Ardent Sole ares• cere non potest. So•le nutritur & vi•rescit, non arescit Aug. in Psalm. 43 ▪ & in 1 Ioan. •r. 3.
Peccatum quodque in se & ex natura sua mortale esse docet Gersees de vit. spirit. lect. 1. Idemque fatetur Ioan. Fisher Roff. Ep. in re•ut. Luther. ar•ic. 32. V•dentur Vasquez. in Thom. tom. 1. disput. •42 num. 7•.
Peccatum quodque in se & ex Nature sua mortale esse docet Gersees de vit. Spirit. Lecture. 1. Idemque fatetur Ioan. Fisher Roff Epistle in re•ut. Luther. ar•ic. 32. V•dentur Vasquez. in Tom tom. 1. dispute. •42 num. 7•.
Matth. 26.33, 34, 35. Iohn 13.37. Praesumps•t nescio quid, quod in illo nondum erat. Aug. in Psal. 55. Pos•e se putavit, quod nondum potuit. Ber. de temp. 88. Meane 5.
Matthew 26.33, 34, 35. John 13.37. Praesumps•t nescio quid, quod in illo Nondum erat. Aug. in Psalm 55. Pos•e se putavit, quod Nondum Potuit. Ber. de temp. 88. Mean 5.
Vt •uina majorum si• cautela minorum. Greg. mor. l. 33. c. 15. Scr•p•ae sunt enim ruinae priorum ad cautel•m poster•erum. Rad. Ardens post Trinit. 9. 〈 ◊ 〉 naque debet reddere, non s•qu. 〈 ◊ 〉 error ali•nus. C•ssiod. Var. l. 7. •p. 2.
Vt •uina majorum si• cautela Minorum. Greg. mor. l. 33. c. 15. Scr•p•ae sunt enim ruinae priorum ad cautel•m poster•erum. Rad. Arden post Trinity. 9. 〈 ◊ 〉 naque debet reddere, non s•qu. 〈 ◊ 〉 error ali•nus. C•ssiod. Var. l. 7. •p. 2.
Multos imp•dit a firmitate praesumptio firmitatis. Aug. de verb. D•m. 13. Infirmior is est, qui suam non considerat infirmitatem. Greg. registr. l. 6. indict. 15. ep. 4. Meanes 6.
Multos imp•dit a firmitate praesumptio firmitatis. Aug. de verb. D•m. 13. Infirmior is est, qui suam non considerate infirmitatem. Greg. Register. l. 6. indict. 15. Epistle. 4. Means 6.
Non vitat peccatum, qui non vitat occasiones peccatorum. Stell. in Luc. 11. & Melanchth. loc. commun. 22. Exponens se periculo peccati mortalis, peccat mortaliter. Gersonde vit. spirit. lect. 4.
Non vitat peccatum, qui non vitat Occasiones peccatorum. Stell. in Luke 11. & Melanchth. loc. Common. 22. Exponens se periculo peccati Mortalis, peccat mortaliter. Gersonde vit. Spirit. Lecture. 4.
Nam vitare plagas in •moris ne laciaris Non ita difficile est, quàm captum retibus ipsis Exire, & validos veneris perrumpere nodos. Lucret. de rer. nat. l. 4.
Nam vitare plagas in •moris ne laciaris Non ita difficile est, quàm captum retibus Ipse Exire, & validos veneris perrumpere nodos. Lucretius de rer. nat. l. 4.
Vnum • duobus necesse est, aut semper proficere, a•t prorsus desicere. Bern. de divers. 36. Qui non proficit, deficit; qui non progreditur, regreditur. Nolle proficere, deficere est ▪ Idem epist. 25.4.
One • duobus Necessary est, Or semper proficere, a•t prorsus desicere. Bern. the diverse. 36. Qui non proficit, deficit; qui non progreditur, regreditur. Nolle proficere, deficere est ▪ Idem Epistle. 25.4.
Non aliter quam qui adverso•• flumine l•mbum Re••g•s subigit, si brachia forte remisit, Atque illum in praeceps pron• rapit ••veus amni. Virg. georg. l. 1. & Apud G•ll. noct. Attic. l. 10. c. 29. Vide Greg. mor. l. 11. c. 8.
Non aliter quam qui adverso•• Flumine l•mbum Re••g•s subigit, si branchia forte Remised, Atque Ilum in praeceps pron• rapit ••veus amni. Virg George. l. 1. & Apud G•ll. Night. Attic. l. 10. c. 29. Vide Greg. mor. l. 11. c. 8.
More viatorum nequaquam debemus aspicere quantum jam iter egimus, sed quantum superest ut peragamus: ut paulisper fiat praeteritum, quod indesinenter & timidè adhuc attenditur suturum. Greg. mor. l. 22. c. 6. Oblivis•ere omne praeteritum: & quotid•è inchoare tepu•a: ne pro praesenti die, quo debes servire Deo, praeteritum imputes. Pelag. ad Demetr.
More viatorum Nequaquam debemus aspicere quantum jam iter egimus, sed quantum superest ut peragamus: ut Paulisper fiat Past, quod Indesinenter & timidè Adhoc attenditur suturum. Greg. mor. l. 22. c. 6. Oblivis•ere omne Past: & quotid•è inchoare tepu•a: ne Pro praesenti die, quo Debes Serve God, Past imputes. Pelagius ad Demeter.
NONLATINALPHABET. Plut. paedag. Punctum •st quod vivimus, & adhuc puncto minu•. Sen. ep. 49. Minorem portionem aetas nostra quam partem puncti habet, si tempori comparetur omni. Id•m ad Marc. c. 20.
. Plutarch Pedagogue. Punctum •st quod vivimus, & Adhoc puncto minu•. Sen. Epistle. 49. Minor portionem Aetas nostra quam partem puncti habet, si Tempori comparetur omni. Id•m ad Marc. c. 20.
Propone profundi temporis vastitatē, & universum complectere: deinde hoc, quod aetatem vocamus humanam, compara immenso; videbimus quam exigu•m sit, quod optamus, quod extendimus. Sen. ep. 9•. Omnia humana brevia & caduca sunt, infinui temporis nullum spatium occupantia. Idem ad Marc. c. 20.
Propone profundi Temporis vastitatē, & universum complectere: Deinde hoc, quod aetatem vocamus humanam, compara immenso; videbimus quam exigu•m sit, quod optamus, quod extendimus. Sen. Epistle. 9•. Omnia Humana Brevia & Caduca sunt, infinui Temporis nullum Space occupantia. Idem ad Marc. c. 20.
Vt non sit hîc necessarium Epicuri solamen illud, Si longus, levis est; Si gravis est, brevis est. Cic. Tuscul. l. 2. Sen. epist. 24. & 30. & 78. & 94. Moras & I•lius in epigr.
Vt non sit hîc Necessary Epicure solamen illud, Si longus, levis est; Si gravis est, brevis est. Cic Tuscul l. 2. Sen. Epistle. 24. & 30. & 78. & 94. Moras & I•lius in Epigram.
fw-la fw-fr fw-la fw-la fw-la np1 fw-la fw-la, fw-mi n2, fw-la fw-la; fw-mi fw-la fw-la, fw-la fw-la. np1 np1 n1 crd np1 vvn. crd cc crd cc crd cc crd fw-la cc np1 p-acp n1.
Vide Thom. Sum. par. l a. 2 ae. q. 88. •. 4. Dura•d. in sut. l. 2. d. 33. q. 3. Al•x. Ales sum. p 1. q. 39. m. 3. a. 4. §. 1. & p•r. 2 q. 114. m. 3. NONLATINALPHABET. Chrysost. in Matth. •om. 23.
Vide Tom Sum. par. l a. 2 ae. q. 88. •. 4. Dura•d. in Suit. l. 2. d. 33. q. 3. Al•x. Ales sum. p 1. q. 39. m. 3. a. 4. §. 1. & p•r. 2 q. 114. m. 3.. Chrysostom in Matthew •om. 23.
O magna Dei b•nitas, cui cum pro conditione reddere d•beamus obsequia, vt servi Domino, famu•• Deo, subiecti potenti, mancipia redemptori, amicitiarum nobis praemia repromittit. Aug. de •erb. Dom.
O Magna Dei b•nitas, cui cum Pro condition reddere d•beamus obsequia, vt servi Domino, famu•• God, subjection potenti, mancipia redemptori, amicitiarum nobis praemia repromittit. Aug. de •erb. Dom.
Perpessi sunt exercitus inopiam rerum omnium, vi•erunt herbarum radicibus, & dictu foedis tulerunt famem. Haec omnia passi sunt proregno, & (quô magis mir•ris) alieno. Sen. op. 17.
Perpessi sunt Exercitus inopiam rerum omnium, vi•erunt herbarum radicibus, & dictu foedis tulerunt Famem. Haec omnia passi sunt proregno, & (quô magis mir•ris) alieno. Sen. open. 17.
np1 fw-la fw-la 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 fw-fr fw-la fw-la, cc (uh fw-la fw-la) fw-la. np1 j. crd
Est spica purpurea verius quam flos. Mirum in eo gaudere decerpi & laetius renasci. Mi•eque, postquam defecere cuncti flores, madefactus aqua reviviscit & hibernas coronas facit. Summa eius natura in nomine est, appellato, quoniam non marcescat. Plin. hist. nat. l. 21. c. 8.
Est spica purpurea Various quam flos. Mirum in eo Rejoice decerpi & Laetius Rebirth. Mi•eque, Postquam defecere Cuncti flores, madefactus aqua reviviscit & hibernas coronas facit. Summa eius Nature in nomine est, appellato, quoniam non marcescat. Pliny hist. nat. l. 21. c. 8.
Many, I doubt not, may say of him, as Bernard of Humbert, Separavit à nobis dulcem ami•••, prudentem consil•arium, sor•ē auxiliarium: God hath taken from vs, a sweet friend, a wise counseller, a strong helper.
Many, I doubt not, may say of him, as Bernard of Humbert, Separavit à nobis dulcem ami•••, prudentem consil•arium, sor•ē auxiliarium: God hath taken from us, a sweet friend, a wise Counsellor, a strong helper.
