A sermon of spirituall life and death Preached before the king, at White-Hal, Nouember, 1616 by the late faithfull minister of Iesus Christ, Iohn Preston, Dr. In Diuinity, chapplaine in ordinar[y] to his maiesty, Mr. of Emmanuel Colledge in Cambridge, and sometimes preacher at Lincolnes Inne.
And as the soule departs from the body when it is growne ruinous, when it is made inhabitable through mortall diseases, it layes it aside as an ouerworne garment:
And as the soul departs from the body when it is grown ruinous, when it is made inhabitable through Mortal diseases, it lays it aside as an overworn garment:
For you see, he that hath not life, hath not the Son, and he that hath not the Sonne shall dye, the wrath of God abides on him for euer, Iohn 3. the last verse.
For you see, he that hath not life, hath not the Son, and he that hath not the Son shall die, the wrath of God abides on him for ever, John 3. the last verse.
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1. A man may know whether he remaine in the state of nature, whether he be a dead man or no, by considering whether hee haue any change wrought in him.
1. A man may know whither he remain in the state of nature, whither he be a dead man or no, by considering whither he have any change wrought in him.
hee must be pricked and wounded in heart with the feare of it, as those Acts 2. 37. after the Sermon of Peter, it is said, They were pricked in their hearts, and cryed out;
he must be pricked and wounded in heart with the Fear of it, as those Acts 2. 37. After the Sermon of Peter, it is said, They were pricked in their hearts, and cried out;
As I remember a story, that Remigius tels, who was a Iudge in Lorreigne, vnder whose iudgement many hundred of witches were condemned vpon their owne confession;
As I Remember a story, that Remigius tells, who was a Judge in Lorreigne, under whose judgement many hundred of Witches were condemned upon their own Confessi;
but when they came to vse them, they proued nothing but withered leaues. I say after the same manner Sathan cozens naturall men in things of greater moment;
but when they Come to use them, they proved nothing but withered leaves. I say After the same manner Sathan cozens natural men in things of greater moment;
but when they come to make vse of this treasure at the day of death, they finde them to bee but withered leaues, such as God will not accept of in the time of extremitie, at the day of iudgement.
but when they come to make use of this treasure At the day of death, they find them to be but withered leaves, such as God will not accept of in the time of extremity, At the day of judgement.
How shall a man discerne this, whether these good workes which are good in themselues, be good in such a manner as they are wrought by him? To this I answer;
How shall a man discern this, whither these good works which Are good in themselves, be good in such a manner as they Are wrought by him? To this I answer;
And therefore if you would know whether the workes you do bee right or no, such as God will accept at the last day, consider if they proceede from an inward principle, from a principle of life within.
And Therefore if you would know whither the works you do be right or no, such as God will accept At the last day, Consider if they proceed from an inward principle, from a principle of life within.
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And one that desired to know what kind of man Basil was, it is said, there was presented vnto him in a dreame a pillar of fire with this motto, Talis est Basilius, such a one was Basil; and old Latimer when he was asked the reason why there was so much preaching and so little practizing, gaue this answer, Deest ignis, fire is wanting.
And one that desired to know what kind of man Basil was, it is said, there was presented unto him in a dream a pillar of fire with this motto, Talis est Basil, such a one was Basil; and old Latimer when he was asked the reason why there was so much preaching and so little practicing, gave this answer, Deest ignis, fire is wanting.
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For a man that hath this life of grace in him, he will suffer any thing, he will lose his life, his credite, his goods, his libertie and all rather then he will wound his conscience,
For a man that hath this life of grace in him, he will suffer any thing, he will loose his life, his credit, his goods, his liberty and all rather then he will wound his conscience,
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and sinne, and will rather suffer the losse of a good conscience, rather suffer any vneuennesse in his wayes towards God and men, any sinne, rather then he will be preiudiced in these things,
and sin, and will rather suffer the loss of a good conscience, rather suffer any unevenness in his ways towards God and men, any sin, rather then he will be prejudiced in these things,
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If it be the life of sinne that a man liues, which the Scripture cals death, why then the secret thoughts and inward affections feed on carnal delights, either past, present, or to come;
If it be the life of sin that a man lives, which the Scripture calls death, why then the secret thoughts and inward affections feed on carnal delights, either passed, present, or to come;
For euerie life drawes to it selfe that which is most suitable and most agreeable with it, that is the food wherewith it is maintained, and that wherein it delights;
For every life draws to it self that which is most suitable and most agreeable with it, that is the food wherewith it is maintained, and that wherein it delights;
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For Christ, the great Shepheard of the Sheepe, is affected in this case, as Shepheards are wont to be, that say not to their Sheepe, Shew me the hay I haue giuen you,
For christ, the great Shepherd of the Sheep, is affected in this case, as Shepherds Are wont to be, that say not to their Sheep, Show me the hay I have given you,
when another man workes out those good things, those good thoughts, and motions that are iniected and kindled in him (for some good moods and fits they may haue;) I say, they reiect them and are sicke and wearie of them, and the meanes that should encrease them,
when Another man works out those good things, those good thoughts, and motions that Are injected and kindled in him (for Some good moods and fits they may have;) I say, they reject them and Are sick and weary of them, and the means that should increase them,
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and they are not well, till they haue gotten themselues into another element: but for the sinnes that are sutable to them, either by disposition, or by education,
and they Are not well, till they have got themselves into Another element: but for the Sins that Are suitable to them, either by disposition, or by education,
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or Adulterie, or Swearing, or Drunkennesse, or Malice, or Enuie, or any other) I say, it is n verie dangerous, yea deadly, if it haue any dominion, if we lye in it:
or Adultery, or Swearing, or drunkenness, or Malice, or Envy, or any other) I say, it is n very dangerous, yea deadly, if it have any dominion, if we lie in it:
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as a Swine that passeth through a thousand durtie puddles and wallowes but in one, it is enough to make her vncleane and filthy all ouer as well as if she had done it in more.
as a Swine that passes through a thousand dirty puddles and wallows but in one, it is enough to make her unclean and filthy all over as well as if she had done it in more.
So that if there be any liuing lusts in a man, I say, if there bee one lust that is perfectly liuing, it is an argument, that the whole body of death is in vs. And if it be so, we are yet in the state of death,
So that if there be any living Lustiest in a man, I say, if there be one lust that is perfectly living, it is an argument, that the Whole body of death is in us And if it be so, we Are yet in the state of death,
So that is the first worke that God doth to a man that he means to saue, to waken him out of this dead sleepe, to lay him vpon his conscience, that is, to set it vpon him,
So that is the First work that God does to a man that he means to save, to waken him out of this dead sleep, to lay him upon his conscience, that is, to Set it upon him,
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when that is done once, then a man will flye to the Citie of refuge, that is to Christ, as Ioab did flye to the Hornes of the Altar, and cry earnestly for pardon of his sinnes,
when that is done once, then a man will fly to the city of refuge, that is to christ, as Ioab did fly to the Horns of the Altar, and cry earnestly for pardon of his Sins,
And when a man comes thus to Christ, thus humbled, then Christ accepts him, and then he breathes this breath of life into him, as God breathed the breath of life into Adam, and so he is made a liuing man, according to that, Ioh. 5. 25. The houre shall come and now is, that the dead shall heare the voyce of the Sonne of God,
And when a man comes thus to christ, thus humbled, then christ accepts him, and then he breathes this breath of life into him, as God breathed the breath of life into Adam, and so he is made a living man, according to that, John 5. 25. The hour shall come and now is, that the dead shall hear the voice of the Son of God,
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For when a man toucheth Christ by faith, as the woman touched the hemme of his garment, there goes a certaine virtue out from him that heales his soule, as that virtue healed the bloody issue. This then is a thing much to be marked, that euen as you see,
For when a man touches christ by faith, as the woman touched the hem of his garment, there Goes a certain virtue out from him that heals his soul, as that virtue healed the bloody issue. This then is a thing much to be marked, that even as you see,
but it changeth vs, it quickens and reformeth vs, by this infusion of a new life, by this transmission of a certaine power and virtue that comes from him.
but it changes us, it quickens and reformeth us, by this infusion of a new life, by this transmission of a certain power and virtue that comes from him.
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Euen as you see an Artificer, when he goes about any worke of Art, there goes a certaine influence from the skill that is stated in his mind, that passes vpon the worke as he molds it,
Even as you see an Artificer, when he Goes about any work of Art, there Goes a certain influence from the skill that is stated in his mind, that passes upon the work as he molds it,
Or as when the will moues the members to and fro, there goes a commanding acting power, that acts the members, that stirs them according to the disposition of the will:
Or as when the will moves the members to and from, there Goes a commanding acting power, that acts the members, that stirs them according to the disposition of the will:
or Birds their Nests, there goes out a certaine instinct from God the Author of Nature, that impels and instigates the Creatures to doe according to their kind.
or Birds their Nests, there Goes out a certain instinct from God the Author of Nature, that impels and instigates the Creatures to do according to their kind.
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the Spirit of Christ, that molds and fashions the heart of a man, that commands powerfully in him, and guides and directs him to doe agreeable to his will.
the Spirit of christ, that molds and fashions the heart of a man, that commands powerfully in him, and guides and directs him to do agreeable to his will.
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And this is it (my beloued) which the Apostle speakes of, Ephes. 1. 19. he prayes there, that their eyes might be opened to see the exceeding greatnesse of his power;
And this is it (my Beloved) which the Apostle speaks of, Ephesians 1. 19. he prays there, that their eyes might be opened to see the exceeding greatness of his power;
that is, it doth not onely alter the superficies, but changes the whole frame of the heart, and turnes the rudder of the life, and guides the course to a quite contrarie point of compasse.
that is, it does not only altar the superficies, but changes the Whole frame of the heart, and turns the rudder of the life, and guides the course to a quite contrary point of compass.
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it not onely makes proffers and offers, not onely breeds good desires and purposes in the heart, that when they come to the birth, have no strength to bring forth:
it not only makes proffers and offers, not only breeds good Desires and Purposes in the heart, that when they come to the birth, have no strength to bring forth:
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whereas in those that haue their old natures still, they wither and vanish away, as Plants that are in a soyle that is not connaturall and suitable to them.
whereas in those that have their old nature's still, they wither and vanish away, as Plants that Are in a soil that is not connatural and suitable to them.
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Therefore if we would know, whether this life is wrought in vs or no, let vs consider whether euer we haue had experience of such a great power, vertue,
Therefore if we would know, whither this life is wrought in us or not, let us Consider whither ever we have had experience of such a great power, virtue,
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and influence from Christ, that hath changed, reformed, and renewed vs, and not onely made vs willing to liue a holy life, to haue our lusts mortified, to pray feruently,
and influence from christ, that hath changed, reformed, and renewed us, and not only made us willing to live a holy life, to have our Lustiest mortified, to pray fervently,
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as those Saints the world were not worthy of, were hid vnder Goats-Skins; and as the great mysterie of saluation hid vnder the Elements of Bread and Wine:
as those Saints the world were not worthy of, were hid under Goats-Skins; and as the great mystery of salvation hid under the Elements of Bred and Wine:
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after this manner, I say, this life is hid vnder a base outside, because they that liue this life of grace, for the most part are base and contemptible in the eyes of the world:
After this manner, I say, this life is hid under a base outside, Because they that live this life of grace, for the most part Are base and contemptible in the eyes of the world:
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Last of all, this life is hid from vs by misreports, euen as Christ was hid from the world, being reported to be a Wine-bibber, a companion of gluttones,
Last of all, this life is hid from us by misreports, even as christ was hid from the world, being reported to be a Winebibber, a Companion of gluttones,
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So the Apostle Paul; and the rest of the Apostles, he saith, they were hid from the world after this manner, 2 Cor. 6. 8. saith he, we are as deceiuers though true:
So the Apostle Paul; and the rest of the Apostles, he Says, they were hid from the world After this manner, 2 Cor. 6. 8. Says he, we Are as deceivers though true:
why then (my beloued) it concernes vs all to see, that we haue the fruits and effects of this spirituall life in vs, that that change be wrought in vs which we speak of, that we haue these motions and actions that proceed from an inward principle of life;
why then (my Beloved) it concerns us all to see, that we have the fruits and effects of this spiritual life in us, that that change be wrought in us which we speak of, that we have these motions and actions that proceed from an inward principle of life;
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And further (which for ought I see, the Holy Ghost points at aboue all other signes of this spirituall life) you must consider whether you loue the brethren, you haue it in the first of Iohn 3. 14. We know by this we are passed from death to life, because we loue the brethren.
And further (which for ought I see, the Holy Ghost points At above all other Signs of this spiritual life) you must Consider whither you love the brothers, you have it in the First of John 3. 14. We know by this we Are passed from death to life, Because we love the brothers.
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For why should we not? Are they not the same Church of God that we are? Are they not the same piece? And are they not as deere to God? And certainly if wee shew loue vnto any Church because it is a Church, wee would doe it to one as well as to another.
For why should we not? are they not the same Church of God that we Are? are they not the same piece? And Are they not as deer to God? And Certainly if we show love unto any Church Because it is a Church, we would do it to one as well as to Another.
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and God hath so ordered it by his prouidence, Luke 6. 38. Looke what measure we mete to others in their distresse, the same shall men measure to vs in our necessities:
and God hath so ordered it by his providence, Lycia 6. 38. Look what measure we meet to Others in their distress, the same shall men measure to us in our necessities:
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and how soone the fire may take here also wee know not, but this wee shall find in the Prophet Ieremie, when the Nations dranke of the cup of Gods wrath, wee see there the cup went round, All the Nations dranke of it, some more, some lesse.
and how soon the fire may take Here also we know not, but this we shall find in the Prophet Ieremie, when the nations drank of the cup of God's wrath, we see there the cup went round, All the nations drank of it, Some more, Some less.
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Curse ye Merosh, saith the Lord, yea curse ye the Inhabitants of Merosh bitterly, because they came not out to helpe the Lord, to helpe the Lord against the mightie.
Curse you Merosh, Says the Lord, yea curse you the Inhabitants of Merosh bitterly, Because they Come not out to help the Lord, to help the Lord against the mighty.
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Euen as the Arke when it was harbored by Obed-Edom & others, it brought a blessing, you know, to them. So certainly the Church brings a blessing to them that defends it:
Even as the Ark when it was Harboured by Obed-Edom & Others, it brought a blessing, you know, to them. So Certainly the Church brings a blessing to them that defends it:
Whence I gather, if God would doe so much for that which had but a typicall holinesse, that which was but a dead Temple, where he dwelt but for a time;
Whence I gather, if God would do so much for that which had but a typical holiness, that which was but a dead Temple, where he dwelled but for a time;
what will he doe, if this liuing Temple be destroyed? For the people of God are a liuing Temple. Ier. 2. 3, it is said there, Israel is an hallowed thing, he is my first fruits,
what will he do, if this living Temple be destroyed? For the people of God Are a living Temple. Jeremiah 2. 3, it is said there, Israel is an hallowed thing, he is my First fruits,
and for those who haue greatest power and opportunity of doing good in this businesse, let them consider that excellent speech of Mordecay to Hester, Hester 4. 24. saith Mordecay to her, If thou holdest thy tongue at this time, deliuerance shall appeare to the Iewes from another place,
and for those who have greatest power and opportunity of doing good in this business, let them Consider that excellent speech of Mordecai to Esther, Esther 4. 24. Says Mordecai to her, If thou holdest thy tongue At this time, deliverance shall appear to the Iewes from Another place,
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if they seeke to deliuer the Churches from their and her enemies, there is this great aduantage in it, it will moue God to deliuer them from their enemies againe, and to deliuer them: as Salomon saith;
if they seek to deliver the Churches from their and her enemies, there is this great advantage in it, it will move God to deliver them from their enemies again, and to deliver them: as Solomon Says;
as it is said, Hee set vp Ashteroth the abhomination of the Zidonians, and Milcom the abhomination of the Ammonites, &c. then God stirred vp rebellions against him:
as it is said, He Set up Ashtaroth the abomination of the Zidonians, and Milcom the abomination of the Ammonites, etc. then God stirred up rebellions against him:
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and did the actions of this life, 2. Chro. 11. 17. so long he prospered, things went well with him and in Ierusalem; but after 3. yeeres hee forsooke the Lord and suffered the people to make them high places;
and did the actions of this life, 2. Chro 11. 17. so long he prospered, things went well with him and in Ierusalem; but After 3. Years he forsook the Lord and suffered the people to make them high places;
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then, saith the text, in the 5. yeere of his reigne (God gaue him 2. yeeres respite) hee powred out his wrath vpon him and vpon Ierusalem by the hand of Shishak King of Aegipt;
then, Says the text, in the 5. year of his Reign (God gave him 2. Years respite) he poured out his wrath upon him and upon Ierusalem by the hand of shishak King of Egypt;
Where it is to bee obserued, that it was not because that Shishak the King of Aegipt, was angry with Rehoboam, for it is not said it was Shishaks wrath,
Where it is to be observed, that it was not Because that shishak the King of Egypt, was angry with Rehoboam, for it is not said it was Shishaks wrath,
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But an example you shall finde of this most cleare in Vzziah, 2. Chro. 26. 5. it is said, Vzziah sought the Lord all the daies of Zachariah the Prophet, and as long as hee sought the Lord, God made him to prosper.
But an Exampl you shall find of this most clear in Uzziah, 2. Chro 26. 5. it is said, Uzziah sought the Lord all the days of Zachariah the Prophet, and as long as he sought the Lord, God made him to prosper.
but when they begin to decline from their pitch, they fall to the earth. So when men forsake the Lord, and mind earthly things, then they lose their light,
but when they begin to decline from their pitch, they fallen to the earth. So when men forsake the Lord, and mind earthly things, then they loose their Light,
For when they were in distresses they sought to these nations that proued broken reeds, that did not onely deceiue them, but run into their sides. On the other side, you may obserue, that those that liued this life of grace perfectly, whose hearts were with God, that they emptied out all the old leauen of Idolatrie, and superstition at home,
For when they were in Distresses they sought to these Nations that proved broken reeds, that did not only deceive them, but run into their sides. On the other side, you may observe, that those that lived this life of grace perfectly, whose hearts were with God, that they emptied out all the old leaven of Idolatry, and Superstition At home,
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As you may see in Asa; it is the Prophets owne speech to him from the Lord in the 2. Chron. 16. 7. 8. saith he, Because thou hast relied on the King of Syriah,
As you may see in Asa; it is the prophets own speech to him from the Lord in the 2. Chronicles 16. 7. 8. Says he, Because thou hast relied on the King of Syria,
were not the Aethiopians and the Lubims an huge hoast, with very many chariots and horsemen? Yet because thou reliedst vpon the Lord hee deliuered them into thy hand.
were not the Ethiopians and the Libyans an huge host, with very many chariots and horsemen? Yet Because thou reliedst upon the Lord he Delivered them into thy hand.
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Asa, when a mighty companie came against him, of Lubim• and Aethiopians, that were, as it is in the chap. before, as the sands, because hee rested on the Lord, he gaue him the victorie ouer them:
Asa, when a mighty company Come against him, of Lubim• and Ethiopians, that were, as it is in the chap. before, as the sands, Because he rested on the Lord, he gave him the victory over them:
afterwards a small army escaped his hands, why? Because hee rested vpon the King of Aram. So likewise Iehosaphat when hee came back from helping Achab at the battell at Ramoth Gilead, the Prophet Iehu meets him in 2. Chro. 19. 2. and saith vnto himthus:
afterwards a small army escaped his hands, why? Because he rested upon the King of Aram. So likewise Jehoshaphat when he Come back from helping Ahab At the battle At Ramoth Gilead, the Prophet Iehu meets him in 2. Chro 19. 2. and Says unto himthus:
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So in the next Chap. ver. 2. it is said, that a great Army came from beyond the Sea, and Iehosaphat was sore afraid: and likwise when hee ioined with Ahaziah to make ships to goe to Tarshish, the Prophet Eliezer goes to him and tells him, that God bad broken the Ships at Ezion. Geber,
So in the next Chap. ver. 2. it is said, that a great Army Come from beyond the Sea, and Jehoshaphat was soar afraid: and likewise when he joined with Ahaziah to make ships to go to Tarshish, the Prophet Eliezer Goes to him and tells him, that God bade broken the Ships At Ezion. Geber,
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I say, if you obserue throughout the scriptures, and aboue all other places from the 2. Chron. 11. to the end of the book, which is exceeding well worth the reading, where you haue not onely the Stories of the Kings set downe,
I say, if you observe throughout the Scriptures, and above all other places from the 2. Chronicles 11. to the end of the book, which is exceeding well worth the reading, where you have not only the Stories of the Kings Set down,
So hee that liues the life of a man, that is, the life of reason only, the life of a humane wisedome and pollicie, hee destroies himselfe as a Christian.
So he that lives the life of a man, that is, the life of reason only, the life of a humane Wisdom and policy, he Destroys himself as a Christian.
Primum enim •pus fidei pe• dilectionem operantis, cordis companctio est: in qua sine dubi• ejiciuntur daemonia, cuu eradicantur decorde •eccata. Bernard. in A•centione. Dom. Sermo. 1. Col. 191. M.
Primum enim •pus fidei pe• dilectionem operantis, Cordis companctio est: in qua sine dubi• ejiciuntur Daemonia, cuu eradicantur decorde •eccata. Bernard. in A•centione. Dom. Sermon. 1. Col. 191. M.
Caduc• sunt quaecunque sucata sunt; nec fiduciam praebent, possidentibus stabilem, quae possessonis non habent Veritatem. Cyprian de habitu Virginum. lib.
Caduc• sunt quaecunque sucata sunt; nec fiduciam praebent, possidentibus stabilem, Quae possessonis non habent Veritatem. Cyprian de habitu Virginum. lib.
Ignis verò qui Deus est, consumit quidem, s•d non affligit: ardet suauiter, desox latur faeliciter. Est enim vere carbo desolatoriut; sed qui sie in vitia exerceat 〈 … 〉 ignis, vt in anima vicem exhibeat vnstionis. Bernard. super Cantica, Sermo. 57. Col. 536. A.
Ignis verò qui Deus est, consumit quidem, s•d non affligit: Ardet Suaviter, desox latur faeliciter. Est enim vere carbo desolatoriut; sed qui sie in Vices exerceat 〈 … 〉 ignis, vt in anima vicem exhibeat vnstionis. Bernard. super Cantica, Sermon. 57. Col. 536. A.
Hoc igne consumpta emni labe peccati, et rubigine vitiorum emundata, atque sanata conscientia sequitur. Bernard. Hom. 57. super Cantica. The 3. property.
Hoc Ignite consumpta emni Laban peccati, et rubigine Vitiorum emundata, atque sanata conscientia sequitur. Bernard. Hom. 57. super Cantica. The 3. property.
Nunc incipio discipulut esse, cum nihil expetam visibilium, vt Iesum Christum assequar. Ignes, crux, ferarum concursus, sectiones, •auiena, ossium discerptiones, membrorum concisiones, totius corporis solutio, diaboli tormenta in me veniant, tantummodo vt Iesum nanciscar. Melius mihi emori propter Iesum Christum, quàm imperare finibus terra, Ignatij Epist. 15. ad Romanos.
Nunc incipio discipulut esse, cum nihil expetam visibilium, vt Jesus Christ assequar. Ignes, crux, ferarum Concursus, sectiones, •auiena, ossium discerptiones, Members concisiones, totius corporis Solution, Diaboli tormenta in me veniant, tantummodo vt Jesus nanciscar. Better mihi emori propter Jesus Christ, quàm Imperare finibus terra, Ignatij Epistle 15. ad Romanos.
Mal. 1. 13. Zach. 7. 12. I say 22. 12, 13 Acts 24. 25. And no maruaile, for Luxurioso frug al•tas p•na est, pigro supplicij loco labor est, delicatus mise• retur industria: desidioso studere torquert est. Seneca Epist. 71.
Malachi 1. 13. Zach 7. 12. I say 22. 12, 13 Acts 24. 25. And no marvel, for Luxurioso frug al•tas p•na est, pigro supplicij loco labour est, Delicatus mise• retur Industria: desidioso studere torquert est. Senecca Epistle 71.
Non prius est vt de vita homines quam de iniquitate discedant. Quis exim non cum iniquitatibus suis •oritur, et cu• ipsis, atque in ipsis sceleribus sepeliatur.
Non prius est vt de vita homines quam de iniquitate discedant. Quis exim non cum iniquitatibus suis •oritur, et cu• Ipse, atque in Ipse sceleribus sepeliatur.
Tunc enim consummata inselicitas, vbi turpia non •••um delectant, sed etiam placent: et desi•it esse re•ed•o locus, 〈 ◊ 〉 qu• suerant. vitta, mores fiun•. Seneca Epist. 39.
Tunc enim Consummated inselicitas, vbi Turpia non •••um delectant, sed etiam placent: et desi•it esse re•ed•o locus, 〈 ◊ 〉 qu• suerant. vitta, mores fiun•. Senecca Epistle 39.
Nihil enim prorsus de virtutum splendore attingit, nihil de pictatis suauit•te g•stat qui magis vul• sordescere in ijs quae i•munda sunt, quam in ijs splendere qua sancta sunt, Leo de Ieiunio 7. Mensis Sermo. 8. c. 2.
Nihil enim prorsus de Virtues splendore attingit, nihil de pictatis suauit•te g•stat qui magis vul• sordescere in ijs Quae i•munda sunt, quam in ijs splendere qua sancta sunt, Leo de Fasting 7. Mensis Sermon. 8. c. 2.
NONLATINALPHABET. Qua propter dicit: Wherefore it saith; not he saith: that is, the light mentioned in the former verse, saith: Awake thou that sleepest &c. hence vve vsually say to those which lie long in bed in the daytime; Awake & arise for shame, for the very day-light, or Sun doth call you vp; which interpre tation the very dependency & connection of the words, together with the 1 Thes. 5. 4, 5, 6, 7, 8. & Rom. 13. 11, 12, 13. do fully warrant.
. Qua propter dicit: Wherefore it Says; not he Says: that is, the Light mentioned in the former verse, Says: Awake thou that Sleepest etc. hence we usually say to those which lie long in Bed in the daytime; Awake & arise for shame, for the very daylight, or Sun does call you up; which interpre tation the very dependency & connection of the words, together with the 1 Thebes 5. 4, 5, 6, 7, 8. & Rom. 13. 11, 12, 13. do Fully warrant.
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For amina petrae vul••ra Christi. In his passer in•e•it sibi 〈 … 〉, & 〈 ◊ 〉 nidum vbi reponat p•llo• suos: in his sec•lumba tutatur, et circumuolat, &c. Bernard.
For amina Rock vul••ra Christ. In his passer in•e•it sibi 〈 … 〉, & 〈 ◊ 〉 nidum vbi reponat p•llo• suos: in his sec•lumba tutatur, et circumuolat, etc. Bernard.
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f Manna absconditum est, nomen novum est, quod nemo scit nisi qui accipit. Non illud eruditio, sed vnctio docet; nec scientia sed conscientia appraehendit. Bernard. de Conuersatione ad Clericos, cap. 21.
f Manna absconditum est, Nome novum est, quod nemo scit nisi qui accipit. Non illud Eruditio, sed Unction docet; nec scientia sed conscientia appraehendit. Bernard. de Conversation ad Clerics, cap. 21.
