And their sinne was to refuse this service, not to adore the man Christ Iesus, when that decree of the Incarnation was divulged, And let all the Angells of God adore him.
And their sin was to refuse this service, not to adore the man christ Iesus, when that Decree of the Incarnation was divulged, And let all the Angels of God adore him.
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In regard of this same communion an NONLATINALPHABET the Apostle calls it Ephes. 1. ( but Arith metice we are to vnderstand it so, it is not rhetoricè, ) NONLATINALPHABET, coadvnationem vox denotat, Angelorum & hominum veluti in vnam summam; as Cameron obserues.
In regard of this same communion an the Apostle calls it Ephesians 1. (but Arith metice we Are to understand it so, it is not rhetoricè,), coadvnationem vox Denotat, Angels & hominum Veluti in vnam summam; as Cameron observes.
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In regard of this communion, we haue with the Angells here, and shall haue with them in the life to come here after, our Church doth yearely celebrate one day, this day that we may instruct,
In regard of this communion, we have with the Angels Here, and shall have with them in the life to come Here After, our Church does yearly celebrate one day, this day that we may instruct,
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and that is the end they ayme at in it. The Angell of the Lord encampeth &c. Semper sunt spiritus, non Angeli, sed quando missi NONLATINALPHABET: in Heb: and NONLATINALPHABET in Gr:
and that is the end they aim At in it. The Angel of the Lord encampeth etc. Semper sunt spiritus, non Angeli, sed quando Missi: in Hebrew: and in Great:
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doth signifie a messenger, and in this sence our Saviour Iesus Christ although the Lord of Angells is called the Angell of the Couenant in Malachi for he was Shilo missus a patre sent with authority as well to meritt as to preach reconciliation vnto men with God in him.
does signify a Messenger, and in this sense our Saviour Iesus christ although the Lord of Angels is called the Angel of the Covenant in Malachi for he was Shilo missus a patre sent with Authority as well to merit as to preach reconciliation unto men with God in him.
And likewise the Ministers of the word and Sacraments in scripture are called Angells Math: 11.10. Rev. 1.20. for they are missi a filio, Ite in vniuersum mundum, to them (saith the Apostle) is committed the Ministrie of reconciliation merited by him.
And likewise the Ministers of the word and Sacraments in scripture Are called Angels Math: 11.10. Rev. 1.20. for they Are Missi a filio, Item in vniuersum Mundum, to them (Says the Apostle) is committed the Ministry of reconciliation merited by him.
And againe know yee not (as saith the Apostle 1. Cor. 6.3.) that we shall Iudge the Angells, where by the Angells we vnderstand the Diuills; for they are missi a Deo sent of God to execute his judgment against the wicked,
And again know ye not (as Says the Apostle 1. Cor. 6.3.) that we shall Judge the Angels, where by the Angels we understand the Devils; for they Are Missi a God sent of God to execute his judgement against the wicked,
And againe to distinguish them from Christ the Lord of Angells they are therefore said to be made, or Created spirits: And to distinguish them from the Angells of darkenesse they are said to be his Angells, Angells of light, Angells of God (in scrip:) by way of excellēcie. The Angell of the Lord it is my text doth speake of,
And again to distinguish them from christ the Lord of Angels they Are Therefore said to be made, or Created spirits: And to distinguish them from the Angels of darkness they Are said to be his Angels, Angels of Light, Angels of God (in scrip:) by Way of excellency. The Angel of the Lord it is my text does speak of,
1 Now in the generall of protecting Angells, we must needs speake first of the diverse orders or degrees of Angells, that in the second place wee may know of what order or degree those Angells are vnto whom this office of our protection is assigned.
1 Now in the general of protecting Angels, we must needs speak First of the diverse order or Degrees of Angels, that in the second place we may know of what order or degree those Angels Are unto whom this office of our protection is assigned.
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For the first you know how the schoolemen, led on by Dionisius Areopagita who by Valla, Erasmus, and all the learned world, is and was long since branded for a counterfeite, haue sorted the whole heauenly society of Angells into three Hierachies every Hierachie conteyning three orders and every order indefinite although not infinite numbers of Individuall spirits.
For the First you know how the Schoolmen, led on by Dionysius Areopagite who by Valla, Erasmus, and all the learned world, is and was long since branded for a counterfeit, have sorted the Whole heavenly society of Angels into three Hierachies every Hierarchy containing three order and every order indefinite although not infinite numbers of Individu spirits.
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The first Hierarchie is of Seraph: Cherub: & Thrones. The second of Dominations, principallities, and powers, the third of vertues, Arch-Angells, Angells.
The First Hierarchy is of Seraph: Cherub: & Thrones. The second of Dominations, principalities, and Powers, the third of Virtues, Arch-Angells, Angels.
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Distinct and diverse names cannot but argue diverse and distinct orders, according to the number of names which in scripture are given vnto the Angells; but there are nine names only in scripture giuen vnto the Angells, therefore there can be no lesse,
Distinct and diverse names cannot but argue diverse and distinct order, according to the number of names which in scripture Are given unto the Angels; but there Are nine names only in scripture given unto the Angels, Therefore there can be no less,
A flaming fire ardent to loue him, and in regard of vs moreouer they are called watch-men, continually (as my text speakes) encamping themselues about vs. To this it's replied, that these we haue now lastly spoken of are names in generall giuen vnto all the Angells.
A flaming fire Ardent to love him, and in regard of us moreover they Are called watchmen, continually (as my text speaks) encamping themselves about us To this it's replied, that these we have now lastly spoken of Are names in general given unto all the Angels.
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We doe not deny but that there are diverse orders and degrees of Angells, God is the God of order noe author of Confusion, he doth not approve of ataxie. There is order among all the creatures of God,
We do not deny but that there Are diverse order and Degrees of Angels, God is the God of order no author of Confusion, he does not approve of ataxy. There is order among all the creatures of God,
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One starre differreth from another in glorye. 1. Cor. 15.40. and there are diverse mansions prepared for the, Elect in heauen, and yet the elect shall be NONLATINALPHABET as the Angells be there.
One star differeth from Another in glory. 1. Cor. 15.40. and there Are diverse mansions prepared for thee, Elect in heaven, and yet the elect shall be as the Angels be there.
It is not therefore vnlike but that as the starrs, and as the Saints, the Angells may differ in mensura gloriae, among themselues in degrees of glory, non gaudij though not of ioyes.
It is not Therefore unlike but that as the Stars, and as the Saints, the Angels may differ in Mensura Glory, among themselves in Degrees of glory, non gaudij though not of Joys.
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But to define (as you heard the schoolemen doe) in particular wherein this same diversitye cōsisteth as if they had come downe from heauen to tell men vpon earth what order was kept there;
But to define (as you herd the Schoolmen do) in particular wherein this same diversity Consisteth as if they had come down from heaven to tell men upon earth what order was kept there;
we say things secret belong vnto the Lord our God, but things revealed, only vnto vs. Or with Saint Hierome dicant qui possunt, lett them say it that can proue it I confesse I doe not know it.
we say things secret belong unto the Lord our God, but things revealed, only unto us Or with Saint Jerome Speak qui possunt, let them say it that can prove it I confess I do not know it.
and with an other paire their feete? doubtlesse to teach vs, that we in via are no way able to prye into the nature of the Angells, no nor the Angells in patria into the essence and nature of God, who as he is infinite may not be comprehended by them; they are finite.
and with an other pair their feet? doubtless to teach us, that we in via Are no Way able to pry into the nature of the Angels, no nor the Angels in patria into the essence and nature of God, who as he is infinite may not be comprehended by them; they Are finite.
and further, of what order and degree those Angells are, which (as my text speakes) doe encampe themselfes about vs. Which is the 2d pointe we proposed to intreate of.
and further, of what order and degree those Angels Are, which (as my text speaks) do encamp themselves about us Which is the 2d point we proposed to entreat of.
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Some they make of the privie Chamber, as it were, and some they place in the Lobbye some they tell vs are assistant, and some are ministring spirits. Assistant spirits are such as doe continually reside about and attend vpon the throne of God.
some they make of the privy Chamber, as it were, and Some they place in the Lobby Some they tell us Are assistant, and Some Are ministering spirits. Assistant spirits Are such as doe continually reside about and attend upon the throne of God.
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Now the 4. first orders of seraph: Cher: throanes and dominations they state to be assistant. The 5. later to be Ministring spirits. And yet I take it to be no contradiction to say, That the same Angell, at the same time though not in the same respect, is both ministring and assistant too:
Now the 4. First order of seraph: Cher: thrones and dominations they state to be assistant. The 5. later to be Ministering spirits. And yet I take it to be no contradiction to say, That the same Angel, At the same time though not in the same respect, is both ministering and assistant too:
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faciem patris semper vident for their assistancye & tamen ad nos veniunt for their ministrye. But Saint Paule makes this a meere tale Heb. 1.14. Where he tells vs of the Angells, that they are all ministring spiritts.
Face patris semper vident for their assistancye & tamen ad nos veniunt for their Ministry. But Saint Paul makes this a mere tale Hebrew 1.14. Where he tells us of the Angels, that they Are all ministering spirits.
They are all etiam de superiori ordine of the highest degree ministring spirits sent out and that missione exteriori a Cherub: it was that was sett to keepe the way vnto the tree of life,
They Are all etiam de superiori Order of the highest degree ministering spirits sent out and that mission exteriori a Cherub: it was that was Set to keep the Way unto the tree of life,
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Intelligere autem proprie debemus ea scripturae loca quae sine incommodo sic possunt intelligi, (it is S. August. rule,) wee must vnderstand what the scripture speakes according to the letter of the text,
Intelligere autem Properly debemus ea Scriptures loca Quae sine incommodo sic possunt intelligi, (it is S. August. Rule,) we must understand what the scripture speaks according to the Letter of the text,
You haue heard then that there is no order of Angells (Supposing that there be orders of Angells) exempted from encamping as my text speakes, about them that feare God.
You have herd then that there is no order of Angels (Supposing that there be order of Angels) exempted from encamping as my text speaks, about them that Fear God.
The third thing that wee are to intreate of is whether there be one Angell Guardian only or more assigned to attend vs, pro singulis generum you must take it.
The third thing that we Are to entreat of is whither there be one Angel Guardian only or more assigned to attend us, Pro Singulis generum you must take it.
The 2d was Genius. And he had chardge over the outward life to promote and further them vnto whom he was assigned towards the attaynement of that fortune indefinitely good or bad vnto which as they spake, the borne was destinate.
The 2d was Genius. And he had charge over the outward life to promote and further them unto whom he was assigned towards the attainment of that fortune indefinitely good or bad unto which as they spoke, the born was destinate.
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Hence it was that if the profession which men betooke themselves vnto, was also agreeing to the Genius of their nativity or birth, such men (they taught) must needs be excellent and singular in what they did apply themselues vnto,
Hence it was that if the profession which men betook themselves unto, was also agreeing to the Genius of their Nativity or birth, such men (they taught) must needs be excellent and singular in what they did apply themselves unto,
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how that the heathen did know ingenerall, although they erred in the particular Concerning this doctrine of Angellicall protection we are now to intreate of.
how that the heathen did know ingenerall, although they erred in the particular Concerning this Doctrine of Angelical protection we Are now to entreat of.
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Est Chorus Indigetum mortalibus additus agris, that we are protected by the Angells that is true, but whether by one or more that is questioned by more then one.
Est Chorus Indigetum mortalibus additus agris, that we Are protected by the Angels that is true, but whither by one or more that is questioned by more then one.
& sometimes of one Angell vnto one man too. Gen. 32.1. We reade that Iacob sawe a whole hoste of Angells round about him. And 2. Kings. 6.17. Elishaes servant sawe the mountaynes full of horses and fier;
& sometime of one Angel unto one man too. Gen. 32.1. We read that Iacob saw a Whole host of Angels round about him. And 2. Kings. 6.17. Elisha's servant saw the Mountains full of Horses and fire;
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And againe it is not improbable that vnto every one man their is some one particular Angell ( pro certo asserrere non Ausum, so Calvin, sententiam magis probabilem dicit Zanchius Aquinas noster reformatus ) it is not I say improbable but that vnto every particular man is assigned some particular Angell as his Guardian and protector.
And again it is not improbable that unto every one man their is Some one particular Angel (Pro certo asserrere non Ausum, so calvin, sententiam magis probabilem dicit Zanchius Aquinas Noster reformatus) it is not I say improbable but that unto every particular man is assigned Some particular Angel as his Guardian and protector.
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Our saviour intimates thus much Math: 18.10: their Angells Distinctiue, so the fathers do expound it, behould the face of my father which is in heaven.
Our Saviour intimates thus much Math: 18.10: their Angels Distinctive, so the Father's do expound it, behold the face of my father which is in heaven.
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And when S. Peter (whom the disciples thought to haue bin fast enough in Herods prison) came vnto the dore where they were assembled Act. 12.15. they sayd that it was not Peter, but his Angell, and they spake doublesse according to the opinion then commonlye receaved in the Church, The Evangelist relates it as approving of it.
And when S. Peter (whom the Disciples Thought to have been fast enough in Herods prison) Come unto the door where they were assembled Act. 12.15. they said that it was not Peter, but his Angel, and they spoke Doublesse according to the opinion then commonly received in the Church, The Evangelist relates it as approving of it.
& so are all the auncient fathers of the Christian Church, nor may we but give great reverence vnto their opinions in such things as doe not opugne the rule of fayth, as this doth not.
& so Are all the ancient Father's of the Christian Church, nor may we but give great Reverence unto their opinions in such things as do not opugne the Rule of faith, as this does not.
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When as therefore wee cannot denye but that there are many, and must needs graunt that there is one Angell at the least, assigned to attend, to defend, to protect those that feare God.
When as Therefore we cannot deny but that there Are many, and must needs grant that there is one Angel At the least, assigned to attend, to defend, to Pact those that Fear God.
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That ther is one Angell ordinarily assigned vnto every one man as a Tutor or protector of him in all his waies, via pueritiae, adolescentiae, aetatis virilis, mortis, ab ovo ad malum even from his birth vnto his death.
That there is one Angel ordinarily assigned unto every one man as a Tutor or protector of him in all his ways, via pueritiae, adolescentiae, aetatis virilis, mortis, ab ovo ad malum even from his birth unto his death.
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but for our greater confort, as it fared sometime with Iacob and Elisha when many enemies doe bandie themselues against vs, we must beleiue (if wee feare him as they did) God will send whole legions and Hostes of Angells to assist vs. But because God is most mercifull and therefore willing,
but for our greater Comfort, as it fared sometime with Iacob and Elisha when many enemies do bandy themselves against us, we must believe (if we Fear him as they did) God will send Whole legions and Hosts of Angels to assist us But Because God is most merciful and Therefore willing,
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Agens per mediū est minus efficax in agendo, you may tell me that an agent working by some intermediate meanes and not immediatly or by it selfe is lesse powerfull for the effect.
Agens per mediū est minus Effective in Agendo, you may tell me that an agent working by Some intermediate means and not immediately or by it self is less powerful for the Effect.
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God by his power can of himselfe protect his seruants without the meanes of any of his Creatures, he can arme the meanest of them with sufficient strenght to free them from the greatest dangers
God by his power can of himself Pact his Servants without the means of any of his Creatures, he can arm the Meanest of them with sufficient strength to free them from the greatest dangers
3 It makes moreouer for the order and beautie of the world that things superior lesse subiect to mutation and to change should gouerne and rule the inferior world more pliable to alterations.
3 It makes moreover for the order and beauty of the world that things superior less Subject to mutation and to change should govern and Rule the inferior world more pliable to alterations.
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and descending, as ready to goe, and to returne with vs, and God himselfe standing aboue the ladder, by whose guidance the course of all our life is ordered to a haire; for they are numbred,
and descending, as ready to go, and to return with us, and God himself standing above the ladder, by whose guidance the course of all our life is ordered to a hair; for they Are numbered,
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This their castrametation, their encamping, or pitching of their tents about vs, must needs implie, that there are enemies alwaies ready to assault vs and that the holy Angells are alwaies ready to defend vs,
This their castrametation, their encamping, or pitching of their tents about us, must needs imply, that there Are enemies always ready to assault us and that the holy Angels Are always ready to defend us,
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This of the manner how they protect vs. The 3. thing we proposed to intreate of, is who they are that are protected by the Angells, Those are they that feare God as my text speakes.
This of the manner how they Pact us The 3. thing we proposed to entreat of, is who they Are that Are protected by the Angels, Those Are they that Fear God as my text speaks.
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There is a filiall, and a servile feare, the one is the guift of the spirit, arising from the loue of God, the other is of our owne corrupted nature, arising from the guilt of sinne.
There is a filial, and a servile Fear, the one is the gift of the Spirit, arising from the love of God, the other is of our own corrupted nature, arising from the guilt of sin.
To the 1. they answere, that the wicked, those that are most wicked, and they doe instance even in Anti-Christ himselfe, haue notwithstanding their Angell Guardians with them.
To the 1. they answer, that the wicked, those that Are most wicked, and they do instance even in Antichrist himself, have notwithstanding their Angel Guardians with them.
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1 To with-hould their malice, that they become not so extreamely wicked, and evill, as otherwise they would be. 2. in curbing or bridling in, the power of the Divill, that he doth not instantly as they for their wickednesse deserue,
1 To withhold their malice, that they become not so extremely wicked, and evil, as otherwise they would be. 2. in curbing or bridling in, the power of the devil, that he does not instantly as they for their wickedness deserve,
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Did the Angell doe you thinke, keepe Balaam that he should not curse Israel, because he should not curse? no it was because he should not curse Israel only.
Did the Angel do you think, keep balaam that he should not curse Israel, Because he should not curse? no it was Because he should not curse Israel only.
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No, but because it pleaseth God to continue them, as he did the Cananites in Israel, to exercise the patience of his Elect, and for the greater glory which shall be giuen vnto them that overcome.
No, but Because it Pleases God to continue them, as he did the Canaanites in Israel, to exercise the patience of his Elect, and for the greater glory which shall be given unto them that overcome.
The 2. doubt respects those that doe feare God themselues, for whereas NONLATINALPHABET, the best of man falleth not once but seauen times, not in a yeere,
The 2. doubt respects those that do Fear God themselves, for whereas, the best of man falls not once but seauen times, not in a year,
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but in a day, so that the feare of God is not alwaies before their eies, quoad actum, who yet quoad habitum wee cannot say but that they doe feare God.
but in a day, so that the Fear of God is not always before their eyes, quoad Acts, who yet quoad habitum we cannot say but that they do Fear God.
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Nor can the divills malice be so intense to harme vs, as is their loue to helpe vs. Night and day he travaileth, to effect his ends and the holye Angells, doe continually encampe themselfes about vs, to defend vs from them.
Nor can the Devils malice be so intense to harm us, as is their love to help us Night and day he Travaileth, to Effect his ends and the holy Angels, do continually encamp themselves about us, to defend us from them.
This deliverance, which Gods holy Angells doe afford vnto vs, respecteth either the body, or the soule. For the body, we read that they doe fight for vs,
This deliverance, which God's holy Angels do afford unto us, respecteth either the body, or the soul. For the body, we read that they do fight for us,
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and drive our enemyes backe from vs Apoc: 12.7. Dan. 10.19. Somtimes againe, by way of rescue, they take vs from them, when we are overtaken with them;
and drive our enemies back from us Apocalypse: 12.7. Dan. 10.19. Sometimes again, by Way of rescue, they take us from them, when we Are overtaken with them;
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and Iacob in his going and returneing from Mesopotamia, they are with vs in trouble to comfort and to assist vs. Theodorus though he sweat for it If that same sweat be wiped of with an Angells handkercheif, will seeme rather a pleasure then a paine vnto him. So for the body.
and Iacob in his going and returning from Mesopotamia, they Are with us in trouble to Comfort and to assist us Theodorus though he sweat for it If that same sweat be wiped of with an Angels handkerchief, will seem rather a pleasure then a pain unto him. So for the body.
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and that mediante phantasia by suggesting good thoughts, and wholsome councells, suggerunt bonum non ingerunt, hortantur ad bonum non creant so they instructed Dan. 8.15. the Apostles Acts. Dainel. 1.10. St Iohn Apoc. 19.10.
and that Mediante phantasia by suggesting good thoughts, and wholesome Counsels, suggerunt bonum non ingerunt, hortantur ad bonum non creant so they instructed Dan. 8.15. the Apostles Acts. Dainel. 1.10. Saint John Apocalypse 19.10.
It was an Angell that did send Philip to instruct Candaces Eunuch Acts. 8. It was an Angell that advised Cornelius to send for Peter to preach vnto him Acts. 10. It was their Angell, (so the text tells vs) that called forth Paul to preach the gospell in Macedonia Acts. 16.
It was an Angel that did send Philip to instruct Candace's Eunuch Acts. 8. It was an Angel that advised Cornelius to send for Peter to preach unto him Acts. 10. It was their Angel, (so the text tells us) that called forth Paul to preach the gospel in Macedonia Acts. 16.
So is God good vnto vs thus to ordaine such noble and excellent creatures to attend vppon vs, creatures spirituall to attend on mortall, innocent on sinfull, the most glorious and excellent creatures vpon men made of no better mold then dust.
So is God good unto us thus to ordain such noble and excellent creatures to attend upon us, creatures spiritual to attend on Mortal, innocent on sinful, the most glorious and excellent creatures upon men made of no better mould then dust.
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