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A SERMON Preached at the Funeral of Mistresse Elizabeth Gouge, late Wife of Master William Gouge of Black-Fryers, London. IOHN 11.26. Whosoeuer liueth, and beleeueth in me, shall neuer dye.
A SERMON Preached At the Funeral of Mistress Elizabeth Gouge, late Wife of Master William Gouge of Blackfriars, London. JOHN 11.26. Whosoever lives, and Believeth in me, shall never die.
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THE Embleme of the Euangelist Saint Iohn was the Eagle, which being King of all the Fowles of the Heauen, soares the highest of all other Birds;
THE Emblem of the Evangelist Saint John was the Eagl, which being King of all the Fowls of the Heaven, soars the highest of all other Birds;
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so may Saint Iohn in his Gospell claime precedency before the other Euangelists:
so may Saint John in his Gospel claim precedency before the other Evangelists:
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hee was the Disciple of our Sauiours loue, his Fauorite, on Christs bosome he leaned at Supper, and to him Christ at his death commended his Mother,
he was the Disciple of our Saviour's love, his Favourite, on Christ bosom he leaned At Supper, and to him christ At his death commended his Mother,
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so that wee may thinke that Christ did impart more to him then to the rest:
so that we may think that christ did impart more to him then to the rest:
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therefore shall wee finde in his Gospell higher mysteries of the nature and workes of Christ then in the other:
Therefore shall we find in his Gospel higher Mysteres of the nature and works of christ then in the other:
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and in him alone we finde this myracle of raising Lazarus :
and in him alone we find this miracle of raising Lazarus:
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which (if it bee lawfull to compare) may seeme to be the greatest of all that Christ did whilst hee was in this world.
which (if it be lawful to compare) may seem to be the greatest of all that christ did while he was in this world.
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It is a story not altogether vnbefitting this present occasion, if it were not for the disparity of the sexe.
It is a story not altogether unbefitting this present occasion, if it were not for the disparity of the sex.
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Both of them treat of Funeralls.
Both of them Treat of Funerals.
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I will first tell you what this was in the Gospell, and after I haue done with that, this present occasion shall bee presented vnto you.
I will First tell you what this was in the Gospel, and After I have done with that, this present occasion shall be presented unto you.
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I must not (in the relation of this Story) spend time vpon the seuerall circumstances, wherein the Euangelist is so exact;
I must not (in the Relation of this Story) spend time upon the several Circumstances, wherein the Evangelist is so exact;
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thats done at large in the Chapter:
thats done At large in the Chapter:
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onely for introduction of this particular which wee haue in hand, some passages I will point out vnto you.
only for introduction of this particular which we have in hand, Some passages I will point out unto you.
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First, of the Person that was sicke and dyed. Secondly, of the meanes his friends vsed for his recouery.
First, of the Person that was sick and died. Secondly, of the means his Friends used for his recovery.
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Thirdly, of Christs comfortable speech which he gaue vnto them.
Thirdly, of Christ comfortable speech which he gave unto them.
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First, for the Person, it was Lazarus, brother to Martha and Mary Magdalene, which washed Christs feet with her teares,
First, for the Person, it was Lazarus, brother to Martha and Marry Magdalene, which washed Christ feet with her tears,
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and wiped them with her Haires, and anointed them with Ointment; this was his Kindred by nature;
and wiped them with her Hairs, and anointed them with Ointment; this was his Kindred by nature;
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and by grace hee was honoured with the title, to be a friend of Christs, whom Christ more especially loued.
and by grace he was honoured with the title, to be a friend of Christ, whom christ more especially loved.
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Thus euen they who are the most dearely beloued of Christ must looke for afflictions, and infirmities,
Thus even they who Are the most dearly Beloved of christ must look for afflictions, and infirmities,
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and sicknesse, and death in this world.
and sickness, and death in this world.
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Lazarus whom Christ loued was sicke. 2. His Sisters therefore vse the best meanes they can whilst hee was sicke.Lazarus whom christ loved was sick. 2. His Sisters Therefore use the best means they can while he was sick.
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For his recouery they send to Christ, to teach vs that we can sue and seeke to none in comparison of Christ in all our troubles.
For his recovery they send to christ, to teach us that we can sue and seek to none in comparison of christ in all our Troubles.
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For as hee was reputed in those dayes a great Phycitian for the body, who cured all diseases:
For as he was reputed in those days a great Physician for the body, who cured all diseases:
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so is he for the soule too, to heale all our miseries. 3. For Christs part,
so is he for the soul too, to heal all our misery's. 3. For Christ part,
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though he loued Lazarus, yet hee doth not presently come to cure him, but suffers him to dye.
though he loved Lazarus, yet he does not presently come to cure him, but suffers him to die.
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Hee abode two dayes in the place where hee was, till Lazarus was dead:
He Abided two days in the place where he was, till Lazarus was dead:
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from whence wee may note, that Christ suffers the euill of affliction to come vpon his seruants whom hee loues, rather then preuents it with grace ;
from whence we may note, that christ suffers the evil of affliction to come upon his Servants whom he loves, rather then prevents it with grace;
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and then also he doth not presently relieue them, but suffers them to send and pray, as these Sisters did here:
and then also he does not presently relieve them, but suffers them to send and pray, as these Sisters did Here:
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and as Iacob wrestled with God, and Saint Paul prayed thrice. And this he doth for diuers causes, both to manifest our grace and his glory.
and as Iacob wrestled with God, and Saint Paul prayed thrice. And this he does for diverse Causes, both to manifest our grace and his glory.
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Our faith and loue to him by this meanes will expresse themselues the more:
Our faith and love to him by this means will express themselves the more:
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and this also will more manifest his glory in bringing downe to Hell and the graue,
and this also will more manifest his glory in bringing down to Hell and the graven,
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and then bringing againe to life.
and then bringing again to life.
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If Christ had come at the first and healed his sicknesse, an ordinary Physitian haply could haue done as much:
If christ had come At the First and healed his sickness, an ordinary physician haply could have done as much:
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but though he tarry long, yet at last hee comes and shewes the gracious light of his countenance vpon vs ▪ so that now you shall heare him with comfortable words, speaking both to his Apostles in priuate,
but though he tarry long, yet At last he comes and shows the gracious Light of his countenance upon us ▪ so that now you shall hear him with comfortable words, speaking both to his Apostles in private,
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and afterward to the Sisters when they come to meet him:
and afterwards to the Sisters when they come to meet him:
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to his Apostles he saith, Our friend Lazarus sleepeth: so that if wee can get friendship with Christ, our death shall bee but a sleepe, and Christ will certainely awake vs from it at the resurrection of the iust.
to his Apostles he Says, Our friend Lazarus Sleepeth: so that if we can get friendship with christ, our death shall be but a sleep, and christ will Certainly awake us from it At the resurrection of the just.
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So Christ goes forward to the house of mourning, where the Iewes were comforting the Sisters for the death of their brother Lazarus. But they were like Rachel mourning for her children, they refused to bee comforted because their brother Lazarus was not.
So christ Goes forward to the house of mourning, where the Iewes were comforting the Sisters for the death of their brother Lazarus. But they were like Rachel mourning for her children, they refused to be comforted Because their brother Lazarus was not.
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When Martha heard that Christ was comming on the way, she went forth to meete him:
When Martha herd that christ was coming on the Way, she went forth to meet him:
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few such Marthaes who meet Christ comming toward them, we rather flye from him.
few such Martha's who meet christ coming towards them, we rather fly from him.
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When shee was come to Christ, shee tells him with a heauy heart of the death of her brother Lazarus, which his presence might haue preuented.
When she was come to christ, she tells him with a heavy heart of the death of her brother Lazarus, which his presence might have prevented.
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Christ therefore, in the words I haue read vnto you preacheth a comfortable Sermon, to pacifie the friends of the deceased, that they should not sorrow as those without hope;
christ Therefore, in the words I have read unto you Preacheth a comfortable Sermon, to pacify the Friends of the deceased, that they should not sorrow as those without hope;
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and tells Martha that her brother Lazarus (though he be dead) shall rise againe.
and tells Martha that her brother Lazarus (though he be dead) shall rise again.
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And that she may not doubt of it, hee addes, That he will bring it to passe, not onely for Lazarus, but for all other deceased in the faith:
And that she may not doubt of it, he adds, That he will bring it to pass, not only for Lazarus, but for all other deceased in the faith:
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and therefore he sayes, I am the resurrection and the life, he that beleeueth in me,
and Therefore he Says, I am the resurrection and the life, he that Believeth in me,
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though he were dead, yet shall he liue; and whosoeuer liueth and beleeueth in mee shall neuer dye. though he were dead, yet shall he live; and whosoever lives and Believeth in me shall never die.
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So that the words of the Text which I haue read vnto you are a gracious and a large Charter or promise of Christs, wherwith he comforts Martha for her particular,
So that the words of the Text which I have read unto you Are a gracious and a large Charter or promise of Christ, wherewith he comforts Martha for her particular,
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and grants the same in generall to euery one of vs:
and grants the same in general to every one of us:
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In which is comprehended no lesse then the summe or Epitome of the Gospell, which is, To beleeue in Christ, and we shall be saued.
In which is comprehended no less then the sum or Epitome of the Gospel, which is, To believe in christ, and we shall be saved.
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So it is said, God so loued the world that hee gaue his onely begotten Sonne, that whosoeuer beleeueth in him should not perish but haue euerlasting life.
So it is said, God so loved the world that he gave his only begotten Son, that whosoever Believeth in him should not perish but have everlasting life.
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All the Gospell can say no more, and so much is said in these words that I haue read vnto you, whosoeuer liueth, &c.
All the Gospel can say no more, and so much is said in these words that I have read unto you, whosoever lives, etc.
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The Law and the Gospell are as two lines tending to the same Center, or as diuers Riuers leading to the same Ocean,
The Law and the Gospel Are as two lines tending to the same Centre, or as diverse rivers leading to the same Ocean,
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or as the Cherubins on each side of the Throne:
or as the Cherubim on each side of the Throne:
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though they seemed opposite one to the other, yet both of them looked with their faces towards the mercies Seat:
though they seemed opposite one to the other, yet both of them looked with their faces towards the Mercies Seat:
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so the Law and the Gospell intend and aime at one and the same end, which is to bring men to life;
so the Law and the Gospel intend and aim At one and the same end, which is to bring men to life;
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but the difference is in the Author and in the tenure of the one and the other:
but the difference is in the Author and in the tenure of the one and the other:
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the Author of the Law was Moses; Christ of the Gospell. The Law was giuen by Moses, but grace and truth came by Iesus Christ.
the Author of the Law was Moses; christ of the Gospel. The Law was given by Moses, but grace and truth Come by Iesus christ.
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The tenure of the Law runnes thus: Hoc fac & viues: Doe this and thou shalt liue.
The tenure of the Law runs thus: Hoc fac & vives: Do this and thou shalt live.
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But the Gospell goes another way: Crede & viues: Beleeue and thou shalt liue. And thus in this Text, whosoeuer liueth and beleeueth in mee shall neuer dye.
But the Gospel Goes Another Way: Crede & vives: Believe and thou shalt live. And thus in this Text, whosoever lives and Believeth in me shall never die.
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In the words we will consider these foure particulars: First, the Author or Donour of this Charter, Christ.
In the words we will Consider these foure particulars: First, the Author or Donor of this Charter, christ.
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Secondly, the large extent of it, next onely to some particular Nation or people, but whosoeuer liueth.
Secondly, the large extent of it, next only to Some particular nation or people, but whosoever lives.
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Thirdly, the Condition requisite on their parts, which is faith; Beleeueth in me. Fourthly, the Priuiledge it selfe, exemption from death; shall neuer dye.
Thirdly, the Condition requisite on their parts, which is faith; Believeth in me. Fourthly, the Privilege it self, exemption from death; shall never die.
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First, of the Author or Donour.
First, of the Author or Donor.
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Hee that promiseth and intendeth to performe, must haue both will and power to performe what hee promiseth:
He that promises and intends to perform, must have both will and power to perform what he promises:
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or else wee cannot exspect that it will euercome to passe.
or Else we cannot expect that it will euercome to pass.
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The willingnesse of the minde must bee first procured, as the originall from whence hee must be moued to good:
The willingness of the mind must be First procured, as the original from whence he must be moved to good:
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but this ready minde or desire is not sufficient without power and ability to performe what the will desires.
but this ready mind or desire is not sufficient without power and ability to perform what the will Desires.
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From men sometime God accepts the will for the deed: as hee did Abrahams intention to sacrifice his sonne as well as the action;
From men sometime God accepts the will for the deed: as he did Abrahams intention to sacrifice his son as well as the actium;
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as if he had really sacrificed his sonne.
as if he had really sacrificed his son.
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The reason is, because God stands in need of nothing that is ours, and all that hee exacts of vs is no more but the heart:
The reason is, Because God Stands in need of nothing that is ours, and all that he exacts of us is no more but the heart:
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if there be not further strength to expresse a good desire by a good deede;
if there be not further strength to express a good desire by a good deed;
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a man shall bee accepted according to that which hee hath, not according to that which he hath not: a man shall be accepted according to that which he hath, not according to that which he hath not:
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but when there is want and necessity (and euen such is our want and necessity in respect of God) there onely a willing minde or compassionate heart or good words (Vox & preterea nihil) are sufficient for vs. Many promise more then they can performe.
but when there is want and necessity (and even such is our want and necessity in respect of God) there only a willing mind or compassionate heart or good words (Vox & preterea nihil) Are sufficient for us Many promise more then they can perform.
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Thus the Deuil in his temptation of Christ saith, All these will I giue thee if thou wilt fall downe and worship me, as if all the Kingdomes in the world,
Thus the devil in his temptation of christ Says, All these will I give thee if thou wilt fallen down and worship me, as if all the Kingdoms in the world,
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and the glory of them, had beene his to giue.
and the glory of them, had been his to give.
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In like manner the Pope freely disposeth Kings and their Kingdomes, as hee dealt with Henry the fourth, the Emperour, and Childerick of France.
In like manner the Pope freely Disposeth Kings and their Kingdoms, as he dealt with Henry the fourth, the Emperor, and Childerick of France.
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But this is (as we say) to be free of another mans purse, which is not in his power to giue.
But this is (as we say) to be free of Another men purse, which is not in his power to give.
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Thus it were easie to giue large gifts, to promise much and performe nothing:
Thus it were easy to give large Gifts, to promise much and perform nothing:
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so that both will and power in matter of grant or promise are as the two legs to support the body:
so that both will and power in matter of grant or promise Are as the two legs to support the body:
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either without the other, will goe lame or limping home: but this is our comfort, that in Christ there are both these, Will and Power. First, for his Will:
either without the other, will go lame or limping home: but this is our Comfort, that in christ there Are both these, Will and Power. First, for his Will:
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the Apostle tells vs, that he would haue all men come to the knowledge of the truth, that they may be saued.
the Apostle tells us, that he would have all men come to the knowledge of the truth, that they may be saved.
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And if we will not take him on his bare word wee haue his oath for it.
And if we will not take him on his bore word we have his oath for it.
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As I liue (saith the Lord) I haue no pleasure in the death of the wicked, As I live (Says the Lord) I have no pleasure in the death of the wicked,
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but that the wicked tuane from his way and liue. So that we may bee sure for his willingnesse to doe:but that the wicked tuane from his Way and live. So that we may be sure for his willingness to do:
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hee would not that any man should dye:
he would not that any man should die:
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then if we may see his power to doe it, there remaines nothing more to adde to our comfort:
then if we may see his power to do it, there remains nothing more to add to our Comfort:
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and for this wee shall easily be assured: for hee is said to haue the keyes of hell and of death ;
and for this we shall Easily be assured: for he is said to have the keys of hell and of death;
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so that though a man should be lockt vp prisoner there, hee hath the Keyes to open the doore and set vs free againe. so that though a man should be locked up prisoner there, he hath the Keys to open the door and Set us free again.
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To him all power is giuen both in Heauen and in earth. Power then hee hath sufficient, as much as we can desire: To him all power is given both in Heaven and in earth. Power then he hath sufficient, as much as we can desire:
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the power of the greatest Monarches and Emperours, and wisest Artists in the world doth not extend thus farre, to giue life to the silliest creature, to the least Gnat or Emmot.
the power of the greatest Monarchs and emperors, and Wisest Artists in the world does not extend thus Far, to give life to the silliest creature, to the least Gnat or Emmot.
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They that are stiled Gods in the world, and sit in the seat of Iudgement, as Pilate did, haue power ouer life, but onely priuitiuely, not possitiuely;
They that Are styled God's in the world, and fit in the seat of Judgement, as Pilate did, have power over life, but only priuitiuely, not positively;
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onely to take away life, but not to giue life, vnlesse it be onely by way of sauing aliue;
only to take away life, but not to give life, unless it be only by Way of Saving alive;
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they cannot make aliue or restore to life:
they cannot make alive or restore to life:
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and therefore it was that the King of Israel answered Naaman with indignation, Am I God, to kill and make aliue? This is a worke of God alone.
and Therefore it was that the King of Israel answered Naaman with Indignation, Am I God, to kill and make alive? This is a work of God alone.
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But this power is giuen to Christ; who is therefore called, Verbum Vitae, Fountaine of Life.
But this power is given to christ; who is Therefore called, Verbum Vitae, Fountain of Life.
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From whence the diuers streames of all kinds of life doe flow, both naturall, spirituall, and eternall: From whence the diverse streams of all Kinds of life do flow, both natural, spiritual, and Eternal:
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in regard of the naturall life, he is called, The life who breathed the breath of life into vs :
in regard of the natural life, he is called, The life who breathed the breath of life into us:
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and man became a liuing soule. In whom wee still liue, moue, and haue our being.
and man became a living soul. In whom we still live, move, and have our being.
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In regard of our spirituall life, he is our life:
In regard of our spiritual life, he is our life:
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So Christ liues in vs, and hee which hath Christ hath life, but hee which is without Christ hath not life. So christ lives in us, and he which hath christ hath life, but he which is without christ hath not life.
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In regard of our eternall life he is the life, as appeares by the Verse immediately going before my Text, I am the resurrection and the life.
In regard of our Eternal life he is the life, as appears by the Verse immediately going before my Text, I am the resurrection and the life.
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Thus to his will he hath also power;
Thus to his will he hath also power;
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to both these what more can be added? It may bee you will desire that he should bee as constant in his promise,
to both these what more can be added? It may be you will desire that he should be as constant in his promise,
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as he is ready and willing, and hath power and ability.
as he is ready and willing, and hath power and ability.
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Of this also wee may bee ascertained, for euery good and perfect gift commeth from aboue from the Father of lights, with whom is no variablenesse, nor shadow of change.
Of this also we may be ascertained, for every good and perfect gift comes from above from the Father of lights, with whom is no variableness, nor shadow of change.
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The strength of Israel will not lye, nor repent: for he is not man that hee should repent. The strength of Israel will not lie, nor Repent: for he is not man that he should Repent.
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So that if hee hath once promised, wee need not feare he will goe back from his word.
So that if he hath once promised, we need not Fear he will go back from his word.
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Hath he said it, and shall it not come to passe? Let him be true, Hath he said it, and shall it not come to pass? Let him be true,
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and euery man a Lyar. So then, you see in respect of the Author or Donour, the Charter is as full and sure as we can desire it.and every man a Lyar. So then, you see in respect of the Author or Donor, the Charter is as full and sure as we can desire it.
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I come to the second particular, the large extent of it: whosoeuer liueth. It is without limitation of time or place or condition of men.
I come to the second particular, the large extent of it: whosoever lives. It is without limitation of time or place or condition of men.
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It is not bounded within the compasse of some particular men liuing in such an age of the world,
It is not bounded within the compass of Some particular men living in such an age of the world,
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nor vnto a certaine people inhabiting such a City or Land; nor to particular estates or professions and conditions liuing in this world.
nor unto a certain people inhabiting such a city or Land; nor to particular estates or professions and conditions living in this world.
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If we partake not of it, the fault is ours, because we doe not apply it nor lay hold on it:
If we partake not of it, the fault is ours, Because we do not apply it nor lay hold on it:
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it is promised and proffered to all men liuing:
it is promised and proffered to all men living:
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whosoeuer liueth. In what age of the world soeuer hee liueth, in what place soeuer he liueth, from what stocke soeuer hee is deriued,whosoever lives. In what age of the world soever he lives, in what place soever he lives, from what stock soever he is derived,
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and in what condition of life soeuer he liueth, the rich and the poore (saith Salomon) meete together, and God is the maker of them both :
and in what condition of life soever he lives, the rich and the poor (Says Solomon) meet together, and God is the maker of them both:
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so is Christ the Sauiour of both.
so is christ the Saviour of both.
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Of a truth (saith Saint Peter) I perceiue that God is no respecter of persons. Of a truth (Says Faint Peter) I perceive that God is no respecter of Persons.
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Not of the rich before the poore, nor of the wise, and Scribe, and learned, before the weake and vnlearned. Not of the rich before the poor, nor of the wise, and Scribe, and learned, before the weak and unlearned.
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But in euery Nation, hee that feareth him and worketh righteousnesse, is accepted with him. Scythian and Barbarian, as well as Iew or Grecian:
But in every nation, he that fears him and works righteousness, is accepted with him. Scythian and Barbarian, as well as Iew or Grecian:
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bee hee of noble or base descent. This is the large extent;
be he of noble or base descent. This is the large extent;
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Whosoeuer. I willingly passe by the secret purpose and prescience of God, who sees all things at once, omnia simul, and so knowes who will embrace it and who refuse it.Whosoever. I willingly pass by the secret purpose and prescience of God, who sees all things At once, omnia simul, and so knows who will embrace it and who refuse it.
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I will not here dispute whether in those generall promises made vnto man in the Scripture by this forme, in these words, Whosoeuer liueth and beleeueth, whether (I say) God intendeth them alike to euery one:
I will not Here dispute whither in those general promises made unto man in the Scripture by this Form, in these words, Whosoever lives and Believeth, whither (I say) God intends them alike to every one:
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this is a secret lockt vp in the bosome of God, of which wee may say as the Prophet, NONLATINALPHABET:
this is a secret locked up in the bosom of God, of which we may say as the Prophet,:
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this is a secret reserued to God alone, which some interpret, Secretum meum mihi, Secretum meum mihi. this is a secret reserved to God alone, which Some interpret, Secretum meum mihi, Secretum meum mihi.
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This is a profundity, at which we must stand amazed with the Apostle, and cry, Oaltitudo; O the depth, his wayes are past finding out.
This is a profundity, At which we must stand amazed with the Apostle, and cry, Oaltitudo; Oh the depth, his ways Are passed finding out.
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But laying that aside for the Schooles, this is that which is more fit to exhort and perswade withall in our Pulpits, and which our Church hath taught vs, that we should content ourselues with this, we must receiue Gods promises in such wise as they he generally set forth vnto vs in holy Scripture;
But laying that aside for the Schools, this is that which is more fit to exhort and persuade withal in our Pulpits, and which our Church hath taught us, that we should content ourselves with this, we must receive God's promises in such wise as they he generally Set forth unto us in holy Scripture;
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not restraining them or determining them in particular to this or that man.
not restraining them or determining them in particular to this or that man.
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It is fit that we should so conceiue of God, as delighting in no mans destruction,
It is fit that we should so conceive of God, as delighting in no men destruction,
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nor desiring the death of any, but that all should come to the knowledge of the truth, that they may bee saued;
nor desiring the death of any, but that all should come to the knowledge of the truth, that they may be saved;
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and if wee are not saued, wee must not charge God with any ineuitable decree to the contrary,
and if we Are not saved, we must not charge God with any inevitable Decree to the contrary,
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as if wee perish vpon necessity:
as if we perish upon necessity:
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but seeing hee hath set forth his gracious promise in Christ to all men whosoeuer liueth and beleeueth:
but seeing he hath Set forth his gracious promise in christ to all men whosoever lives and Believeth:
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wee must ascribe the cause of our perishing to our selues.
we must ascribe the cause of our perishing to our selves.
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Perditio tua ex te, O Israel, O Israel, thou hast destroyed thy selfe, because they wanted faith to beleeue as others that were saued; Perdition tua ex te, Oh Israel, Oh Israel, thou hast destroyed thy self, Because they wanted faith to believe as Others that were saved;
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or else they might haue beene saued as well as others.
or Else they might have been saved as well as Others.
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It was a fauourable opinion of some, which said, That all mankind should bee saued effectually, to which,
It was a favourable opinion of Some, which said, That all mankind should be saved effectually, to which,
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although we must not giue assent, seeing such pregnant proofe to the contrary:
although we must not give assent, seeing such pregnant proof to the contrary:
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yet we doubt not but the reuealed Will of God would haue his Grace offered to all,
yet we doubt not but the revealed Will of God would have his Grace offered to all,
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and therefore his charge to his Apostles was, Goe and teach all Nations, and preach the Gospell to euery creature :
and Therefore his charge to his Apostles was, Go and teach all nations, and preach the Gospel to every creature:
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the which, as it seemes, to vindicate God from all iniustice, in the behalfe of those that dye, and are damned eternally:
the which, as it seems, to vindicate God from all injustice, in the behalf of those that die, and Are damned eternally:
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so it is a point of exceeding comfort to whomsoeuer this priuiledge shall bee offered. At the hearing of it, none should doubt or suppose that hee is exempted:
so it is a point of exceeding Comfort to whomsoever this privilege shall be offered. At the hearing of it, none should doubt or suppose that he is exempted:
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but should beleeue himself to be one of that number comprehended in whosoeuer liueth. The Iew cannot challenge this priuiledge more then the Gentile,
but should believe himself to be one of that number comprehended in whosoever lives. The Iew cannot challenge this privilege more then the Gentile,
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for he is the Sauior of the Gentiles as wel as of the Iewes. The Gospell is the power of God vnto saluation to euery one that beleeueth:
for he is the Saviour of the Gentiles as well as of the Iewes. The Gospel is the power of God unto salvation to every one that Believeth:
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to the Iew first, and also to the Grecian: to the Iew First, and also to the Grecian:
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neither is there any respect or difference in Sex or degree, male or female, bond or free, noble or ignoble, wise or vnwise.
neither is there any respect or difference in Sex or degree, male or female, bound or free, noble or ignoble, wise or unwise.
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There is no difference, but he that is Lord of all is rich vnto all that call vpon him : There is no difference, but he that is Lord of all is rich unto all that call upon him:
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so that here also we see a difference betweene the Law and the Gospell. The Law was giuen to a certaine people confined to Ierusalem, Iury, and Israel.
so that Here also we see a difference between the Law and the Gospel. The Law was given to a certain people confined to Ierusalem, Jury, and Israel.
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Few other people of the world had any knowledge of it, or meanes to know it.
Few other people of the world had any knowledge of it, or means to know it.
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In Iuda is God knowne, Psal. 76.1. his Name is great in Israel. Hee dealt not so with any Nation, neither had the Heathen knowledge of his Lawes. In Iuda is God known, Psalm 76.1. his Name is great in Israel. He dealt not so with any nation, neither had the Heathen knowledge of his Laws.
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But the Gospell was preached to all; the sound of the Apostles went forth to all people:
But the Gospel was preached to all; the found of the Apostles went forth to all people:
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euen to the vttermost end of the earth. Hence in the Church Cathotique, the company of beleeuers are of all people, and kinds,
even to the uttermost end of the earth. Hence in the Church Cathotique, the company of believers Are of all people, and Kinds,
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and kindreds that liued in the world:
and kindreds that lived in the world:
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so that the Law was like a Torch or Candle, but the Gospell as the Sunne.
so that the Law was like a Torch or Candle, but the Gospel as the Sun.
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The Law (said Dauid ) was a Lantherne to his feet, but the Gospell is as the beames of the Sunne, which commeth out of his chamber and goeth to the ends of the earth, giuing light vnto all people.
The Law (said David) was a Lantern to his feet, but the Gospel is as the beams of the Sun, which comes out of his chamber and Goes to the ends of the earth, giving Light unto all people.
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Thus is the light of Christ the Sunne of righteousnesse, as the beames of the Sunne which shineth to all;
Thus is the Light of christ the Sun of righteousness, as the beams of the Sun which shines to all;
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and if any one doe not partake of that light, it is because they shut their eyes against it:
and if any one do not partake of that Light, it is Because they shut their eyes against it:
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so seeing they doe not perceiue nor vnderstand, least they should see, beleeue and bee saued.
so seeing they do not perceive nor understand, lest they should see, believe and be saved.
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Thus much for the vniuersality of this Charter or priuiledge, excluding none, comprehending all, whosoeuer liueth ;
Thus much for the universality of this Charter or privilege, excluding none, comprehending all, whosoever lives;
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vpon condition that he beleeueth. By faith he partakes of the priuiledge. This is the onely limitation of Gods mercy and promise in Christ.
upon condition that he Believeth. By faith he partakes of the privilege. This is the only limitation of God's mercy and promise in christ.
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Faith is the Chanell by which it is drawne and dispersed ouer all the world, and makes the earth to bee fruitfull as Eden, the Garden of God.
Faith is the Channel by which it is drawn and dispersed over all the world, and makes the earth to be fruitful as Eden, the Garden of God.
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The eternall fauour and goodnesse of God is as the Fountaine, Christ is the Wel or Cesterne,
The Eternal favour and Goodness of God is as the Fountain, christ is the Well or Cistern,
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and Faith is the Bucket whereby we draw from Christ liuing waters. He that beleeues in him shall neuer dye :
and Faith is the Bucket whereby we draw from christ living waters. He that believes in him shall never die:
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So that when wee say, Faith is the condition of life and saluation, you must note that it is not such a condition,
So that when we say, Faith is the condition of life and salvation, you must note that it is not such a condition,
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as we vsually make in Bonds and Obligations, and bargaine and sale, which runnes in this tenure, Vpon consideration of something of equall value, wee become bound for the performance of such Couenants:
as we usually make in Bonds and Obligations, and bargain and sale, which runs in this tenure, Upon consideration of something of equal valve, we become bound for the performance of such Covenants:
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as if the condition of faith should bee worth Heauen.
as if the condition of faith should be worth Heaven.
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It is not for the worth of our faith, put for the merit of Christ, that the faithfull shall never dye eternally.
It is not for the worth of our faith, put for the merit of christ, that the faithful shall never die eternally.
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And therefore the Scripture phrase runnes thus; By faith, and through faith wee are iustified. Not for faith, but for Christ apprehended by faith.
And Therefore the Scripture phrase runs thus; By faith, and through faith we Are justified. Not for faith, but for christ apprehended by faith.
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So that it is not faith as an habite, or worke in the soule, as other graces, loue and patience, &c. which is of equall worth and vertue to preserue vs that we perish not,
So that it is not faith as an habit, or work in the soul, as other graces, love and patience, etc. which is of equal worth and virtue to preserve us that we perish not,
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but it is Christ alone, who yet hath no vertue or operation in our salvation, and redemption without beleeving on our parts, to apply him to vs:
but it is christ alone, who yet hath no virtue or operation in our salvation, and redemption without believing on our parts, to apply him to us:
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no more then physicke can cure a deadly disease, or cloth affoord any warmth to our bodies,
no more then physic can cure a deadly disease, or cloth afford any warmth to our bodies,
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if they be not both applyed vnto vs:
if they be not both applied unto us:
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so that the Charter runneth betweene God and man, like as if a King should grant a great priuiledge to his subiects, which they should not purchase at a hard price,
so that the Charter Runneth between God and man, like as if a King should grant a great privilege to his Subjects, which they should not purchase At a hard price,
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or with a great summe, but onely vpon condition to acknowledge him their soueraign Lord from whom they had receiued such great immunities:
or with a great sum, but only upon condition to acknowledge him their sovereign Lord from whom they had received such great immunities:
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which is a point of great comfort to the Christian weake in faith:
which is a point of great Comfort to the Christian weak in faith:
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because it is not for the worth or excellencie of our faith that we must thinke to stand.
Because it is not for the worth or excellency of our faith that we must think to stand.
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Though a strong faith is an excellent grace, which will make vs as a Rocke, or as houses built vpon the sure Rocke Christ:
Though a strong faith is an excellent grace, which will make us as a Rock, or as houses built upon the sure Rock christ:
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the stormes and sea and windes of temptation and affliction may beat, but they shall not be able to ouerthrow vs,
the storms and sea and winds of temptation and affliction may beatrice, but they shall not be able to overthrow us,
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because wee are built vpon a Rocke:
Because we Are built upon a Rock:
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yet a little and feeble faith, which with feare & trembling layes hold vpon Christ shall neuer perish,
yet a little and feeble faith, which with Fear & trembling lays hold upon christ shall never perish,
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because it is not the dignitie of faith, which conueyes the benefit vnto vs: but the worth, excellency & sufficiencie of Christ, which is apprehended by faith.
Because it is not the dignity of faith, which conveys the benefit unto us: but the worth, excellency & sufficiency of christ, which is apprehended by faith.
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It was not for the vertue of the eye which looked vp to the brazen serpent that men were healed, that had been stung with fierie Serpents;
It was not for the virtue of the eye which looked up to the brazen serpent that men were healed, that had been stung with fiery Serpents;
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the weakest eyes as well as the most sharpe sighted, if they could but look vp to it, were healed:
the Weakest eyes as well as the most sharp sighted, if they could but look up to it, were healed:
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and the begger which receiues a gift may be fully possessed of it, euen with a trembling and shaking hand,
and the beggar which receives a gift may be Fully possessed of it, even with a trembling and shaking hand,
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as well as he that hath the most stedfast hand.
as well as he that hath the most steadfast hand.
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But though a weake faith, beleeving in him, may serue the turne, yet faith there must bee,
But though a weak faith, believing in him, may serve the turn, yet faith there must be,
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or else no hope for this priviledge. For without faith it is impossible to please God.
or Else no hope for this privilege. For without faith it is impossible to please God.
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So that this is that which puts a difference betweene the sheepe and the goats, the wise & the foolish virgins, the faithfull, and vnbeleevers.
So that this is that which puts a difference between the sheep and the Goats, the wise & the foolish Virgins, the faithful, and unbelievers.
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Some say, that beleeving onely without other good works, wil neuer bring vs to life: the which though in some sence we deny not:
some say, that believing only without other good works, will never bring us to life: the which though in Some sense we deny not:
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yet this is most certaine that all other vertues, without faith to beleeue in Christ, are nothing worth.
yet this is most certain that all other Virtues, without faith to believe in christ, Are nothing worth.
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This is that vnum necessarium, which the Gospell requires of vs, to beleeue in Christ;
This is that One Necessary, which the Gospel requires of us, to believe in christ;
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and for want of this, how many Infidels, Iewes and Turks perish euerlastingly? euen all those morall vertues of the Heathen, their chastity, iustice, temperance, &c. wherewith diuers of them did abound and exceed many Christians in them, were all but splendida peccata ;
and for want of this, how many Infidels, Iewes and Turks perish everlastingly? even all those moral Virtues of the Heathen, their chastity, Justice, temperance, etc. wherewith diverse of them did abound and exceed many Christians in them, were all but splendida Peccata;
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because to the Infidell and vnbeleeuing, all things are impure: so that notwithstanding all these, if they remaine without faith in Christ, they shall dye. Because to the Infidel and unbelieving, all things Are impure: so that notwithstanding all these, if they remain without faith in christ, they shall die.
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For as there is but one name giuen vnder Heauen, by which we must be saued ;
For as there is but one name given under Heaven, by which we must be saved;
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which is the blessed and sweet name of Iesus:
which is the blessed and sweet name of Iesus:
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so is there no way to attaine vnto saluation by that name, but by beleeuing in him.
so is there no Way to attain unto salvation by that name, but by believing in him.
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But as I haue shewed you that this faith to beleeue is necessary, and a weake faith may be accepted with God:
But as I have showed you that this faith to believe is necessary, and a weak faith may be accepted with God:
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before I leaue the point, it will not be amisse something more fully to shew you the nature of true and sauing faith:
before I leave the point, it will not be amiss something more Fully to show you the nature of true and Saving faith:
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which consisteth not onely in beleeuing in Christ in the History, for there is Credere de Christo, credere Christo, credere in Christum.
which Consisteth not only in believing in christ in the History, for there is Believe de Christ, Believe Christ, Believe in Christ.
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The first is to beleeue all is true which the Scriptures report, concerning the Nature, Offices, and Merits of Christ:
The First is to believe all is true which the Scriptures report, Concerning the Nature, Offices, and Merits of christ:
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this a man may do, and finde no vertue or fruit of it in his owne soule.
this a man may do, and find no virtue or fruit of it in his own soul.
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The second is to beleeue Christ as wee would a man of his word, giue credit to whatsoeuer hee hath said:
The second is to believe christ as we would a man of his word, give credit to whatsoever he hath said:
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this wee may doe to the Prophets and Apostles:
this we may do to the prophets and Apostles:
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but we must come neerer him then so, which is the third, to beleeue in him:
but we must come nearer him then so, which is the third, to believe in him:
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which implies a dependency and resolution to cleaue vnto him. As wee apprehend Christ, so must wee likewise be apprehended of Christ :
which Implies a dependency and resolution to cleave unto him. As we apprehend christ, so must we likewise be apprehended of christ:
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for Faith hath (as it were) two hands, one receiuing Christ from God, the other giuing the Beleeuer to God;
for Faith hath (as it were) two hands, one receiving christ from God, the other giving the Believer to God;
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and both these hands • … t vseth at one and the selfe same time.
and both these hands • … tO uses At one and the self same time.
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At the same time that the Beleeuer applies Christ to his owne heart, he applies his heart to Christ,
At the same time that the Believer Applies christ to his own heart, he Applies his heart to christ,
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and cleaues to him with full purpose of •oule.
and cleaves to him with full purpose of •oule.
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This was notably shadowed out vnder the Ceremoniall Law, in the coniunction of the sin-offering which pointed out Christ,
This was notably shadowed out under the Ceremonial Law, in the conjunction of the sin-offering which pointed out christ,
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and the burnt-offering, which (as Saint Paul hath interpreted it) more especially signifieth the sacrificing of the flesh, the crucifying of the old Adam. I beseech you therefore brethren, by the mercies of God, that yee present your bodies a liuing Sacrifice, holy, acceptable vnto God, which is your reasonable seruice.
and the Burnt-offering, which (as Saint Paul hath interpreted it) more especially signifies the sacrificing of the Flesh, the crucifying of the old Adam. I beseech you Therefore brothers, by the Mercies of God, that ye present your bodies a living Sacrifice, holy, acceptable unto God, which is your reasonable service.
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True faith offers both these at once.
True faith offers both these At once.
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But too many mens faith is lame on that hand which should offer the burnt Offering;
But too many men's faith is lame on that hand which should offer the burned Offering;
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they onely take Christ, but they giue not themselues to Christ:
they only take christ, but they give not themselves to christ:
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they offer the Sinne-offering without the burnt Offering, and therefore applying Christ to themselues, and not themselues to Christ, they misapply.
they offer the Sin-offering without the burned Offering, and Therefore applying christ to themselves, and not themselves to christ, they misapply.
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It is therefore, as St. Bernard calls it, Infidelis fiducia, a faithlesse confidence for any man to perswade himselfe,
It is Therefore, as Saint Bernard calls it, Infidels Fiducia, a faithless confidence for any man to persuade himself,
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or presume that Christ Iesus is his Sauiour, or that he hath any part, either in the life or death of Christ,
or presume that christ Iesus is his Saviour, or that he hath any part, either in the life or death of christ,
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albeit hee continue vnder the power of sinne and Satan.
albeit he continue under the power of sin and Satan.
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Such a faith, to speake in the words of the Poet, is fallax fiducia, a confidence whereby men cousen and deceiue themselues, in hoping to attaine vnto Heauen,
Such a faith, to speak in the words of the Poet, is fallax Fiducia, a confidence whereby men Cousin and deceive themselves, in hoping to attain unto Heaven,
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though they hold on in the high way that leadeth vnto Hell.
though they hold on in the high Way that leads unto Hell.
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Nay, it is indeed in effect, to blaspheme and dishonour Christ, by denying (though not in word,
Nay, it is indeed in Effect, to Blaspheme and dishonour christ, by denying (though not in word,
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yet indeed) that there is any power in his death, any vertue in his resurrection, any renewing grace receiued from him, to sanctifie those who truly beleeue in him.
yet indeed) that there is any power in his death, any virtue in his resurrection, any renewing grace received from him, to sanctify those who truly believe in him.
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Turkes and Pagans who plainely deny him, doe not derogate so much from the glory of Christ,
Turkes and Pagans who plainly deny him, do not derogate so much from the glory of christ,
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as doe prophane professors of his name: tolerabilius enim lingua quam vita mentitur.
as do profane professors of his name: Tolerably enim lingua quam vita mentitur.
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The lye (saith Saint Augustine ) which is made by the lippe, is more tolerable then that which is made by the life.
The lie (Says Faint Augustine) which is made by the lip, is more tolerable then that which is made by the life.
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Can Christ dwell in their hearts by faith (as Saint Paul speaketh) and not liue in them. In whose heart soeuer Christ is resident by faith, there hee reignes,
Can christ dwell in their hearts by faith (as Saint Paul speaks) and not live in them. In whose heart soever christ is resident by faith, there he reigns,
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and disposeth him as it seemeth best to his godly wisdome.
and Disposeth him as it seems best to his godly Wisdom.
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By Baptisme we are buried with him into death, that like as Christ was raised vp from the dead, by the glory of the Father, By Baptism we Are buried with him into death, that like as christ was raised up from the dead, by the glory of the Father,
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euen so wee also should walke in newnesse of life. even so we also should walk in newness of life.
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If we be risen through faith with Christ, we must seek those things which are aboue, where Christ sitteth at the right hand of God. If we be risen through faith with christ, we must seek those things which Are above, where christ Sitteth At the right hand of God.
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Whosoeuer truly beleeueth in Christ conquereth this world.
Whosoever truly Believeth in christ conquereth this world.
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who is he (saith Saint Iohn ) that ouercommeth the world, but hee that beleeueth that Iesus is the Sonne of God. who is he (Says Faint John) that Overcometh the world, but he that Believeth that Iesus is the Son of God.
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They that by faith are Christs, haue crucified the flesh, with the affections and lusts. Wheresoeuer there is a Christian beliefe, there will also be a Christian life. They that by faith Are Christ, have Crucified the Flesh, with the affections and Lustiest. Wheresoever there is a Christian belief, there will also be a Christian life.
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Credere in Cristum (saith Saint Augustine ) est credendo amare, &c. To belieue in Christ is through faith heartily to affect him,Believe in Christum (Says Faint Augustine) est credendo amare, etc. To believe in christ is through faith heartily to affect him,
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and to be really incorporated into him: so that beleeuing in Christ is more then to comprehend him in the vnderstanding;
and to be really incorporated into him: so that believing in christ is more then to comprehend him in the understanding;
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it is also to imbrace him in our hearts and affections. As Christ naked without respect of his merits is not the obiect of our faith;
it is also to embrace him in our hearts and affections. As christ naked without respect of his merits is not the Object of our faith;
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so our faith, naked without our affectionate desire to bee ioyned to him, is not the true meanes to apprehend Christ,
so our faith, naked without our affectionate desire to be joined to him, is not the true means to apprehend christ,
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and conueigh his merits vnto vs. This is that which is required on their parts, who partake of the priuiledge here promised. The taske is not hard:
and convey his merits unto us This is that which is required on their parts, who partake of the privilege Here promised. The task is not hard:
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it is not to giue a great ransome for our soules; so the poore could not enioy it:
it is not to give a great ransom for our Souls; so the poor could not enjoy it:
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or to discourse accuratly, so the simple and vnlearned could not attaine vnto it;
or to discourse accurately, so the simple and unlearned could not attain unto it;
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or to goe a great iourney to finde Christ, so the lame and impotent might misse of it,
or to go a great journey to find christ, so the lame and impotent might miss of it,
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but only to beleeue in him, which is a matter possible with euery man.
but only to believe in him, which is a matter possible with every man.
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whosoeuer beleeueth in him shall neuer dye, and so I come to the last part of my Text, the priuiledge here granted.whosoever Believeth in him shall never die, and so I come to the last part of my Text, the privilege Here granted.
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Exemption from Death. Death hath a threefold: acception. It is either naturall, spirituall, or eternall. Whosoeuer beleeueth in Christ is exempted from all these.Exemption from Death. Death hath a threefold: acception. It is either natural, spiritual, or Eternal. Whosoever Believeth in christ is exempted from all these.
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The two later onely haue properly the name of Death.
The two later only have properly the name of Death.
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For Death, to speake properly, is either a separation from God here in his Kingdome of grace,
For Death, to speak properly, is either a separation from God Here in his Kingdom of grace,
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or a separation from him hereafter in his Kingdome of glory.
or a separation from him hereafter in his Kingdom of glory.
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Not to partake of his sauing grace here in this world, is to bee spiritually dead;
Not to partake of his Saving grace Here in this world, is to be spiritually dead;
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and not to be crowned with his glory in the world to come, is to be eternally dead.
and not to be crowned with his glory in the world to come, is to be eternally dead.
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They who haue onely vitam naturae, the life of nature here in this world, and haue not vitam gratiae, the life of grace, are spiritually dead, according to that of the Apostle, She that liueth in pleasure is dead while she liueth, and according to that of our Sauiour, Let the dead bury the dead.
They who have only vitam naturae, the life of nature Here in this world, and have not vitam Gratiae, the life of grace, Are spiritually dead, according to that of the Apostle, She that lives in pleasure is dead while she lives, and according to that of our Saviour, Let the dead bury the dead.
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It may bee said of such as it was of the Angell of the Church of Sardis, They haue a name that they liue, but are dead. So they who in the next world haue onely vitam naturae, the life of nature,
It may be said of such as it was of the Angel of the Church of Sardis, They have a name that they live, but Are dead. So they who in the next world have only vitam naturae, the life of nature,
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and haue not vitam gloriae, the life of glory, are eternally dead.
and have not vitam Glory, the life of glory, Are eternally dead.
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From both these deaths, all true Beleeuers in Christ Iesus are exempted, for they liue spiritually, and eternally.
From both these death's, all true Believers in christ Iesus Are exempted, for they live spiritually, and eternally.
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That the true beleeuers in Christ Iesus enioy a spirituall life is euident, according to that of S. Iohn 1.12, 13. They that beleeue on his Name, are borne not of blood,
That the true believers in christ Iesus enjoy a spiritual life is evident, according to that of S. John 1.12, 13. They that believe on his Name, Are born not of blood,
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nor of the will of the flesh, nor of the will of man, but of God. nor of the will of the Flesh, nor of the will of man, but of God.
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Besides their naturall birth they haue a spirituall.
Beside their natural birth they have a spiritual.
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As many as by faith are in Christ Iesus, they are new creatures, they receiue a new life:As many as by faith Are in christ Iesus, they Are new creatures, they receive a new life:
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so likewise doe they enioy eternall life, according to that of our Sauiour:
so likewise do they enjoy Eternal life, according to that of our Saviour:
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This is life eternall, by faith, to know the Father to be the onely True God, This is life Eternal, by faith, to know the Father to be the only True God,
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and whom he hath sent Iesus Christ. All the question seemes to be concerning their exemption from the naturall death:and whom he hath sent Iesus christ. All the question seems to be Concerning their exemption from the natural death:
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but if we diligently obserue their condition, it will easily appeare that they are exempted frō that death also.
but if we diligently observe their condition, it will Easily appear that they Are exempted from that death also.
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For as they who enioy natural life are said to bee dead, because they are depriued of the spirituall life:
For as they who enjoy natural life Are said to be dead, Because they Are deprived of the spiritual life:
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so they who are naturally dead may be said to be aliue, because they enioy the life of glory.
so they who Are naturally dead may be said to be alive, Because they enjoy the life of glory.
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The naturall death to them especially is changed into a sleepe. Death to them is not exitus, but transitus: not obitus, but abitus: not a dying, but a departing.
The natural death to them especially is changed into a sleep. Death to them is not exitus, but transitus: not Obitus, but Abitus: not a dying, but a departing.
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A transmigration and exodus out of our earthly pilgrimage, vnto our heauenly home. Fratres mortui (saith Saint Augustine ) non sunt amissi, sed praemissi.
A transmigration and exodus out of our earthly pilgrimage, unto our heavenly home. Brothers Deads (Says Faint Augustine) non sunt amissi, sed praemissi.
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Profectio est (saith Tertullian ) quam putas mortem. A passage from the valley of death to the land of the liuing.Profectio est (Says Tertullian) quam putas mortem. A passage from the valley of death to the land of the living.
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That all true Beleeuers departing hence are still aliue, is euident by the words of our Sauiour, that God who is the God of Abraham, Isaac and Iacob, is not the God of the dead, but of the liuing.
That all true Believers departing hence Are still alive, is evident by the words of our Saviour, that God who is the God of Abraham, Isaac and Iacob, is not the God of the dead, but of the living.
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If the father of the faithfull be still aliue, no doubt but so are all his children, who departed hence, in the faith of their father.
If the father of the faithful be still alive, no doubt but so Are all his children, who departed hence, in the faith of their father.
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Death to them is but a sleepe.
Death to them is but a sleep.
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So is it said of Dauid, of Salomon, and of other Kings of Israel, and of Iuda, that they slept with their fathers.
So is it said of David, of Solomon, and of other Kings of Israel, and of Iuda, that they slept with their Father's.
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So in the New Testament, such as are dead in the Lord, are said to sleepe in Christ. So great a resemblance is there between sleepe and death, that sleepe is called by Ouid, mortis imago, by Virgil, consanguineus Lethi ▪ Seneca cals it the brother, & Hesiode, the Sister of death. Sleepe is a kinde of death,
So in the New Testament, such as Are dead in the Lord, Are said to sleep in christ. So great a resemblance is there between sleep and death, that sleep is called by Ovid, mortis imago, by Virgil, consanguineus Lethi ▪ Senecca calls it the brother, & Hesiod, the Sister of death. Sleep is a kind of death,
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and death a kinde of sleepe.
and death a kind of sleep.
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I would not haue you to bee ignorant (saith the Apostle) brethren, concerning them which are asleepe, that yee sorrow not, I would not have you to be ignorant (Says the Apostle) brothers, Concerning them which Are asleep, that ye sorrow not,
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euen as others which haue no hope.
even as Others which have no hope.
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For if wee beleeue that Iesus died, and rose againe, euen so them also which sleepe in Iesus will God bring with him. For if we believe that Iesus died, and rose again, even so them also which sleep in Iesus will God bring with him.
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The Apostle saith that the Christ, the Lord (who giues life to all things) is dead :
The Apostle Says that the christ, the Lord (who gives life to all things) is dead:
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and mortall man (saith he) sleepeth ▪ which manner of speech at the first sight may seeme strange,
and Mortal man (Says he) Sleepeth ▪ which manner of speech At the First sighed may seem strange,
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but there is good reason for it. For wee therefore sleepe, because Christ died. His death made our death but a sleepe.
but there is good reason for it. For we Therefore sleep, Because christ died. His death made our death but a sleep.
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Christ by his bitter death, made death sweet vnto vs, made it, I say, but the very shadow of death:
christ by his bitter death, made death sweet unto us, made it, I say, but the very shadow of death:
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so that death cannot hurt vs, because Christ hath taken away sinne the sting thereof. O death where is thy sting ? Lastly, though their bodies sleepe in the graue,
so that death cannot hurt us, Because christ hath taken away sin the sting thereof. Oh death where is thy sting? Lastly, though their bodies sleep in the graven,
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yet their soules liue a glorified life in heauen.
yet their Souls live a glorified life in heaven.
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So that the Saints departed are dead in their worst part onely, but liuing in their best,
So that the Saints departed Are dead in their worst part only, but living in their best,
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euen in that wherein they desire to liue most, as Martial an Heathen Poet diuinely, Sed lugere nefas:
even in that wherein they desire to live most, as Martial an Heathen Poet divinely, Said lugere nefas:
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nam quite (Prisce) reliquit Ʋiuit qua voluit viuere parte magis.
nam quite (Prisce) reliquit Ʋiuit qua voluit viuere parte magis.
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Sith death then to the true Beleeuers in Christ is but a sleepe, a passage from misery to eternall happinesse, Let vs sing with old Simeon a nunc Dimittis, and reioyce that our warfare, all our combates and conflicts with the world the flesh and the diuell are ended.
Sith death then to the true Believers in christ is but a sleep, a passage from misery to Eternal happiness, Let us sing with old Simeon a nunc Dimittis, and rejoice that our warfare, all our combats and conflicts with the world the Flesh and the Devil Are ended.
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So long as we are in this world, wee must continually fight against those lusts which fight against our soules.
So long as we Are in this world, we must continually fight against those Lustiest which fight against our Souls.
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When we haue conquered couetousnesse, lust riseth vp against vs; when carnall concupiscence is suppressed, ambition takes place;
When we have conquered covetousness, lust Riseth up against us; when carnal concupiscence is suppressed, ambition Takes place;
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when ambition and pride are foyled, drunkennesse endeuours to draw vs on to eternall destruction.
when ambition and pride Are foiled, Drunkenness endeavours to draw us on to Eternal destruction.
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I know that the men of this world count it their blisse, to be caried away by the world, the flesh and the Diuell,
I know that the men of this world count it their bliss, to be carried away by the world, the Flesh and the devil,
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and to doe seruice vnto them.
and to do service unto them.
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But the children of God account it their bane, to bee in any the least subiection vnto them,
But the children of God account it their bane, to be in any the least subjection unto them,
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and therefore doe they continually band themselues against them.
and Therefore do they continually band themselves against them.
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Blame them not therefore, though they reioyce when the combate is ended, and all their enemies conquered, and crowned.
Blame them not Therefore, though they rejoice when the combat is ended, and all their enemies conquered, and crowned.
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What Souldier is not glad when the combate is ended, and his enemie conquered? who in a great tempest at Sea, would not gladly be in a quiet and calme harbour? and who in the sea of this tempestuous world, would not giue this world to arriue at the hauen of eternall happinesse:
What Soldier is not glad when the combat is ended, and his enemy conquered? who in a great tempest At Sea, would not gladly be in a quiet and Cam harbour? and who in the sea of this tempestuous world, would not give this world to arrive At the Haven of Eternal happiness:
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here is nothing but wailing and weeping :
Here is nothing but wailing and weeping:
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Who would not bee there where all teares are wiped away? Our Sauiour told his Apostles, being sorrowfull for his departure. Who would not be there where all tears Are wiped away? Our Saviour told his Apostles, being sorrowful for his departure.
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If yee loued me, yee would reioyce, because I goe to my Father. If ye loved me, ye would rejoice, Because I go to my Father.
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To me (saith S. Paul ) to liue is Christ, & to dye is gaine. To me (Says S. Paul) to live is christ, & to die is gain.
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Let him therefore dread death, who is not borne againe of water and of the Holy Ghost, Let him Therefore dread death, who is not born again of water and of the Holy Ghost,
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but remaines enthralled to the flames of hell fire. Let him feare to die, who shall passe from the naturall death, to eternall.
but remains enthralled to the flames of hell fire. Let him Fear to die, who shall pass from the natural death, to Eternal.
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Let him I say, be daunted, when death drawes nigh, who, when hee shall passe out of this world, shall eternally be tormented in the flames of hell fire:
Let him I say, be daunted, when death draws High, who, when he shall pass out of this world, shall eternally be tormented in the flames of hell fire:
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but let all true Beleeuers in Christ Iesus (whose home is heauen) with the Traueller thinke the time long till they returne home to their owne countrey, where after the wearisome trauell of this life, they shall liue eternally in all rest and happinesse. Thus much of my Text.
but let all true Believers in christ Iesus (whose home is heaven) with the Traveller think the time long till they return home to their own country, where After the wearisome travel of this life, they shall live eternally in all rest and happiness. Thus much of my Text.
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GIue mee leaue to adde a few words about the particular occasion of this our meeting, which is euident by the obiect here before our eyes,
Give me leave to add a few words about the particular occasion of this our meeting, which is evident by the Object Here before our eyes,
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and maketh vnto vs a visible Sermon of our mortalitie.
and makes unto us a visible Sermon of our mortality.
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For it is a dead corps, which was within these few dayes the receptacle of the euer-liuing soule of Mistris Elizabeth Gouge. A soule which while it remained in that receptacle, enabled the same, thorow the good grace of God infused into it, to doe much honour to God, and good to man.
For it is a dead corpse, which was within these few days the receptacle of the everliving soul of Mistress Elizabeth Gouge. A soul which while it remained in that receptacle, enabled the same, thorough the good grace of God infused into it, to do much honour to God, and good to man.
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Which that I may the better demonstrate vnto you, I will make bold to set before you a briefe, iust,
Which that I may the better demonstrate unto you, I will make bold to Set before you a brief, just,
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and true view of the whole course of her life:
and true view of the Whole course of her life:
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that, though the substance of her soule bee now taken from among vs to be among those i• … spirits which are made perfect in heauen and her bodie to be couered from ou• sight in the earth, in assured hope o• the Resurrection thereof to eternal life yet her graces may remaine fresh among vs for the greater consolation of her friends, and imitation of vs all.
that, though the substance of her soul be now taken from among us to be among those i• … spirits which Are made perfect in heaven and her body to be covered from ou• sighed in the earth, in assured hope o• the Resurrection thereof to Eternal life yet her graces may remain fresh among us for the greater consolation of her Friends, and imitation of us all.
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Shee was the daughter of such Parents as while they liued were of very good note and name.
She was the daughter of such Parents as while they lived were of very good note and name.
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Her father Mr Henry Calton, was a Mercer and Citizen in London of good worth. Her mother was of a good Gentlemans house, Mr Cois of Stubbers in Essex.
Her father Mr Henry Calton, was a Mercer and Citizen in London of good worth. Her mother was of a good Gentleman's house, Mr Cois of Stubbers in Essex.
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Both her Parents died while she was yong, and had not her Mothers owne brother Master William Coys, taken vpon him the tuition of his Sisters children, they had beene made a prey.
Both her Parents died while she was young, and had not her Mother's own brother Master William Coys, taken upon him the tuition of his Sisters children, they had been made a prey.
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But he like a good Mordecai brought vp his said Sisters children, which were three in number, a sonne, who was drowned in swimming while he was a youth, and two daughters;
But he like a good Mordecai brought up his said Sisters children, which were three in number, a son, who was drowned in swimming while he was a youth, and two daughters;
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the eldest whereof was this Gentlewoman, whose Funerall wee now solemnize. The yonger still liueth being maried to the yonger brother of this Gentlewomans husband.
the eldest whereof was this Gentlewoman, whose Funeral we now solemnize. The younger still lives being married to the younger brother of this Gentlewoman's husband.
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Such was the said Guardians care ouer these Orphanes, as, after he had trained them vp some while in his owne house,
Such was the said Guardians care over these Orphans, as, After he had trained them up Some while in his own house,
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(5) part (DIV2)
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for their better education, hee put them forth to board in a pious, painfull, faithfull Ministers house, Master Huckles by name, of Hatfield-Broad-oake in Essex, whose wife had a great name,
for their better education, he put them forth to board in a pious, painful, faithful Ministers house, Master Huckles by name, of Hatfield-Broad-oake in Essex, whose wife had a great name,
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(5) part (DIV2)
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and that not without iust desert, for skill, and faithfull care in training vp yong Gentlewomen.
and that not without just desert, for skill, and faithful care in training up young Gentlewomen.
cc cst xx p-acp j n1, p-acp n1, cc j n1 p-acp vvg a-acp j n2.
(5) part (DIV2)
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There were the two suruiuing foresaid Orphanes, Elizabeth and Mary Calton educated sixe yeares together,
There were the two surviving foresaid Orphans, Elizabeth and Marry Calton educated sixe Years together,
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(5) part (DIV2)
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and there were they well instructed in pietie, in modestie, in good house-wifery, and much skill in all such workes, as appertained to such persons.
and there were they well instructed in piety, in modesty, in good housewifery, and much skill in all such works, as appertained to such Persons.
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(5) part (DIV2)
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From the said Ministers house the said two Orphanes were brought to Stratford Bow in Middlesex, the elder being about seuenteene yeere old, and the yonger scarce fifteene.
From the said Ministers house the said two Orphans were brought to Stratford Bow in Middlesex, the elder being about seuenteene year old, and the younger scarce fifteene.
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(5) part (DIV2)
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In the said Stratford Bow there dwelt an ancient Gentleman Master Thomas Gouge by name, who well liking the person, grace,
In the said Stratford Bow there dwelled an ancient Gentleman Master Thomas Gouge by name, who well liking the person, grace,
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(5) part (DIV2)
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and cariage of the said elder Orphane, sent for his eldest sonne Master William Gouge, then fellow of Kings Colledge in Cambridge, now Minister and Preacher of Gods Word in Blacke-Friers London, who being brought to the said Gentlewoman,
and carriage of the said elder Orphan, sent for his eldest son Master William Gouge, then fellow of Kings College in Cambridge, now Minister and Preacher of God's Word in Blacke-Friers London, who being brought to the said Gentlewoman,
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(5) part (DIV2)
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after some mutual conferences one with another, they tooke such liking one of another, as on the 11 of February in the first yeare of King Iames they were with full consent of all friends on both parts maried together,
After Some mutual conferences one with Another, they took such liking one of Another, as on the 11 of february in the First year of King James they were with full consent of all Friends on both parts married together,
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and continued like Isaak and Rebekah faithfull, and louing yoake-fellowes till the 26 of this present October, in the 1 yeare of our now Royall Soueraigne King Charles, on which dismall day irresistable death, made an irrecouerable diremption betwixt them.
and continued like Isaac and Rebekah faithful, and loving yoke-fellows till the 26 of this present October, in the 1 year of our now Royal Sovereign King Charles, on which dismal day irresistible death, made an irrecoverable diremption betwixt them.
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(5) part (DIV2)
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Such respect did this Gentlewoman beare to the Ministerie of Gods Word, that when it was told her that her suter had diuerted his studies to Diuinitie,
Such respect did this Gentlewoman bear to the Ministry of God's Word, that when it was told her that her suitor had diverted his studies to Divinity,
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(5) part (DIV2)
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and intended to bee a Preacher, shee answered, I am so farre from disliking a man of that profession,
and intended to be a Preacher, she answered, I am so Far from disliking a man of that profession,
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(5) part (DIV2)
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as of all other callings, I most desire an Husband, being otherwise well qualified, of that function. as of all other callings, I most desire an Husband, being otherwise well qualified, of that function.
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(5) part (DIV2)
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A pious minde in a maiden so yong, and in a Gentlewoman of so good meanes as shee was!
A pious mind in a maiden so young, and in a Gentlewoman of so good means as she was!
dt j n1 p-acp dt n1 av j, cc p-acp dt n1 pp-f av j n2 c-acp pns31 vbds!
(5) part (DIV2)
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To her eternall comfort shee had her desire accomplished.
To her Eternal Comfort she had her desire accomplished.
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And answerably did shee carie herselfe, A pious, prudent, prouident, painfull, carefull, faithfull, helpfull, graue, modest, sober, tender, louing Wife, Mother, Mistris, Neighbour.
And answerably did she carry herself, A pious, prudent, provident, painful, careful, faithful, helpful, graven, modest, Sobrium, tender, loving Wife, Mother, Mistress, Neighbour.
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(5) part (DIV2)
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Many were the graces which made her acceptable in Gods sight, amiable in her Husbands eyes,
Many were the graces which made her acceptable in God's sighed, amiable in her Husbands eyes,
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(5) part (DIV2)
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& commendable among all that well knew her.
& commendable among all that well knew her.
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But that I may keepe my selfe within some bounds, I will especially insist on foure, wherein shee made her selfe a patterne worthy of admiration and imitation;
But that I may keep my self within Some bounds, I will especially insist on foure, wherein she made her self a pattern worthy of admiration and imitation;
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(5) part (DIV2)
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These were Sobrietie, Sedulitie, Charitie, Piety.
These were Sobriety, Sedulity, Charity, Piety.
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(5) part (DIV2)
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1. Her countenance, her conference, her carriage, her apparell did all giue euidence of her Graue, Gracious, Sober, Matron-like minde, whereby she did much grace her Husbands Vocation.
1. Her countenance, her conference, her carriage, her apparel did all give evidence of her Grave, Gracious, Sobrium, Matronlike mind, whereby she did much grace her Husbands Vocation.
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(5) part (DIV2)
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2. Shee hath left behinde her many euidences of her indefatigable sedulity, euen such as the Wiseman commendeth in a vertuous Woman, Vallances, Cup bord-cloathes, Quissions, and many such like vsefull thing, artificially wrought with her owne fingers, besides all her owne, husbands,
2. She hath left behind her many evidences of her indefatigable sedulity, even such as the Wiseman commends in a virtuous Woman, Vallances, Cup bord-cloathes, Quissions, and many such like useful thing, artificially wrought with her own fingers, beside all her own, Husbands,
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(5) part (DIV2)
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and childrens wearing linnen wrought by her selfe and maidens, whom by her owne example she made diligent.
and Children's wearing linen wrought by her self and maidens, whom by her own Exampl she made diligent.
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(5) part (DIV2)
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The shortnesse of day-light, she much helped by candle light.
The shortness of daylight, she much helped by candle Light.
dt n1 pp-f n1, pns31 av-d vvn p-acp n1 n1.
(5) part (DIV2)
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She carefully kept Saint Pauls precept to keepe at home. She was not like those whom he sharply reproueth for wandring about from house to house,
She carefully kept Saint Paul's precept to keep At home. She was not like those whom he sharply Reproveth for wandering about from house to house,
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(5) part (DIV2)
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and for being not only idle, but tatlers also and busie-bodies. Shee vtterly disliked such: she cared not for their company. and for being not only idle, but Tattlers also and busybodies. She utterly disliked such: she cared not for their company.
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(5) part (DIV2)
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These commendable vertues of keeping at home, & keeping silence ; retirednesse, & taciturnitie, made many mis-censure her of too much statelinesse.
These commendable Virtues of keeping At home, & keeping silence; retiredness, & taciturnity, made many miscensure her of too much stateliness.
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(5) part (DIV2)
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3. Her charitie exercised it selfe at home and abroad. At home, towards the head and members of her Family.
3. Her charity exercised it self At home and abroad. At home, towards the head and members of her Family.
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(5) part (DIV2)
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Abroad, towards her neighbours and strangers. Shee was truely NONLATINALPHABET and NONLATINALPHABET, an entire louer of her husband, and children.
Abroad, towards her neighbours and Strangers. Shee was truly and, an entire lover of her husband, and children.
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(5) part (DIV2)
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Her loue to her Husband made her to yeeld all dutifull respect to him, and to bee very carefull ouer him,
Her love to her Husband made her to yield all dutiful respect to him, and to be very careful over him,
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(5) part (DIV2)
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and that both well to nourish and cherish him, and also to free him from the trouble of all those things which shee in her place could manage:
and that both well to nourish and cherish him, and also to free him from the trouble of all those things which she in her place could manage:
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(5) part (DIV2)
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For shee most prudently and prouidently ordered the affaires of her house, whereby hee had the more leasure to attend his publike function.
For she most prudently and providently ordered the affairs of her house, whereby he had the more leisure to attend his public function.
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(5) part (DIV2)
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Her loue to her Husband was further manifest by that delight shee tooke in his company:
Her love to her Husband was further manifest by that delight she took in his company:
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(5) part (DIV2)
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It was grieuous to her to be where he was not, except vrgent & necessary imployments required as much:
It was grievous to her to be where he was not, except urgent & necessary employments required as much:
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(5) part (DIV2)
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neither did she care her selfe to goe abroad vnlesse her Husband went with her.
neither did she care her self to go abroad unless her Husband went with her.
av-dx vdd pns31 vvi po31 n1 pc-acp vvi av cs po31 n1 vvd p-acp pno31.
(5) part (DIV2)
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And when they were absent one from another, they made a supply of that bodily absenee by continuall entercourse of Letters one to another, in which Letters shee testified much pietie, wisdome and loue.
And when they were absent one from Another, they made a supply of that bodily absenee by continual intercourse of Letters one to Another, in which Letters she testified much piety, Wisdom and love.
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(5) part (DIV2)
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If at any time he had beene sicke, shee was very tender ouer him, and very carefull to prouide all things needfull for him in that case.
If At any time he had been sick, she was very tender over him, and very careful to provide all things needful for him in that case.
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(5) part (DIV2)
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Her entire loue to him was many wayes testified to the very last act of her life.
Her entire love to him was many ways testified to the very last act of her life.
po31 j n1 p-acp pno31 vbds d n2 vvn p-acp dt av ord n1 pp-f po31 n1.
(5) part (DIV2)
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The longer they liued together, the more did this loue shew it selfe. Her care ouer her children did also declare her true loue of them.
The longer they lived together, the more did this love show it self. Her care over her children did also declare her true love of them.
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(5) part (DIV2)
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She did not onely beare them, and bring them forth into the world, which necessitie forceth all mothers to doe,
She did not only bear them, and bring them forth into the world, which necessity forceth all mother's to do,
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(5) part (DIV2)
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but with her owne milke she nursed seuen, as many as possibly shee could, which too many mothers doe too much neglect.
but with her own milk she nursed seuen, as many as possibly she could, which too many mother's do too much neglect.
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(5) part (DIV2)
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It was not sore nipples or brests, nor an Infants wrangling, nor breaking her sleepe in the night,
It was not soar nipples or breasts, nor an Infants wrangling, nor breaking her sleep in the night,
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(5) part (DIV2)
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nor any other disturbance that could make her neglect this bounden dutie. Her tendernesse ouer her children was not diminished by their growth in yeares:
nor any other disturbance that could make her neglect this bounden duty. Her tenderness over her children was not diminished by their growth in Years:
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(5) part (DIV2)
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yet as they encreased in vnderstanding, so wisely shee ordered her authoritie ouer them, as with a child-like feare they much reuerenced her.
yet as they increased in understanding, so wisely she ordered her Authority over them, as with a childlike Fear they much reverenced her.
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(5) part (DIV2)
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For well she knew how to keepe both children and seruants in dutifull awe. As shee was carefull well to nourish, so also well to nurture her children.
For well she knew how to keep both children and Servants in dutiful awe. As she was careful well to nourish, so also well to nurture her children.
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(5) part (DIV2)
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In nurturing them, though she were not negligent of their ciuill behauiour, & good manners,
In nurturing them, though she were not negligent of their civil behaviour, & good manners,
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(5) part (DIV2)
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yet her greatest care and paines was like Eunice, to bring them vp in the nurture and admonition of the Lord, teaching them,
yet her greatest care and pains was like Eunice, to bring them up in the nurture and admonition of the Lord, teaching them,
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(5) part (DIV2)
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so soone as they were capable, the Principles of Religion, wherein some of them so profited,
so soon as they were capable, the Principles of Religion, wherein Some of them so profited,
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(5) part (DIV2)
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as before they were three yeares old, they were able distinctly to answer all the questions of a Catechisme which her Husband published.
as before they were three Years old, they were able distinctly to answer all the questions of a Catechism which her Husband published.
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(5) part (DIV2)
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Many good instructiōs also from time to time they receiued from her after they were put forth, wherein shee shewed her selfe like the good mother of Lemuel.
Many good instructions also from time to time they received from her After they were put forth, wherein she showed her self like the good mother of Lemuel.
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(5) part (DIV2)
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Her poore Neigbours also, as shee had notice of their need, tasted of her charity:
Her poor Neighbours also, as she had notice of their need, tasted of her charity:
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(5) part (DIV2)
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for very ready shee was and forward to visite the sicke, and to send them succour.
for very ready she was and forward to visit the sick, and to send them succour.
c-acp av j pns31 vbds cc j pc-acp vvi dt j, cc pc-acp vvi pno32 vvi.
(5) part (DIV2)
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It was her vsuall practise, on the Lords dayes specially, to send some hot, wholsome refreshing to such as needed it.
It was her usual practice, on the lords days specially, to send Some hight, wholesome refreshing to such as needed it.
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(5) part (DIV2)
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This her charity extended it selfe also to strangers.
This her charity extended it self also to Strangers.
d po31 n1 vvd pn31 n1 av p-acp n2.
(5) part (DIV2)
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For where she had a quarterly allowance of her Husband for her owne proper vse, she set a part a good part therof for charitable vses,
For where she had a quarterly allowance of her Husband for her own proper use, she Set a part a good part thereof for charitable uses,
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(5) part (DIV2)
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and so dedicated it to that purpose, as she accounted it sacriledge to imploy any part thereof to any other vse.
and so dedicated it to that purpose, as she accounted it sacrilege to employ any part thereof to any other use.
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(5) part (DIV2)
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Out of this sacred stocke she was ready to contribute to all charitable motions made in the Church:
Out of this sacred stock she was ready to contribute to all charitable motions made in the Church:
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(5) part (DIV2)
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to all priuate Collections made knowne vnto her;
to all private Collections made known unto her;
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(5) part (DIV2)
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and to many, that time after time came to her Husband for reliefe, besides those, whom she her selfe, with her owne hands, of her owne motion relieued.
and to many, that time After time Come to her Husband for relief, beside those, whom she her self, with her own hands, of her own motion relieved.
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(5) part (DIV2)
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So as herein also shee was like to that good woman whom the wiseman thus commendeth, She stretcheth out her hands to the poore.
So as herein also she was like to that good woman whom the Wiseman thus commends, She Stretcheth out her hands to the poor.
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(5) part (DIV2)
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4. Her Piety, as it was the best of her graces, whereby all the rest were seasoned,
4. Her Piety, as it was the best of her graces, whereby all the rest were seasoned,
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(5) part (DIV2)
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so was it not lesse eminent then the rest.
so was it not less eminent then the rest.
av vbds pn31 xx av-dc j cs dt n1.
(5) part (DIV2)
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For she was a conscionable obseruer of the Lords Day, and a constant frequenter of the weeke day Lectures where she inhabited.
For she was a conscionable observer of the lords Day, and a constant frequenter of the Week day Lectures where she inhabited.
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(5) part (DIV2)
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Shee did both her selfe diligently and reuerendly attend to the dayly exercises of piety in her house,
Shee did both her self diligently and reverendly attend to the daily exercises of piety in her house,
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(5) part (DIV2)
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and also caused her children and seruants to do the like.
and also caused her children and Servants to do the like.
cc av vvd po31 n2 cc n2 pc-acp vdi dt av-j.
(5) part (DIV2)
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She had also her set houres euery day, which secretly betwixt God and her selfe shee spent in holy Deuotions.
She had also her Set hours every day, which secretly betwixt God and her self she spent in holy Devotions.
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(5) part (DIV2)
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With her owne hand shee penned sundry deuout Prayers, whereof some being for helps to humble her soule the more before God, were very large.
With her own hand she penned sundry devout Prayers, whereof Some being for helps to humble her soul the more before God, were very large.
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(5) part (DIV2)
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She hath also left written by her selfe many diuine directions for Deuotions.
She hath also left written by her self many divine directions for Devotions.
pns31 vhz av vvn vvn p-acp po31 n1 d j-jn n2 p-acp n2.
(5) part (DIV2)
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She further tyed her selfe by a set dayly taske to reade the holy Scriptures, whereby she was able readily to answer any question propounded about the History and Doctrin of the Scriptures.
She further tied her self by a Set daily task to read the holy Scriptures, whereby she was able readily to answer any question propounded about the History and Doctrine of the Scriptures.
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(5) part (DIV2)
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Shee did also spend much time in reading English books of diuinity, whereof shee had a pretty Library.
Shee did also spend much time in reading English books of divinity, whereof she had a pretty Library.
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(5) part (DIV2)
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She carefully put in practise this precept of the Apostle to wiues, Let them aske their Husbands at home.
She carefully put in practice this precept of the Apostle to wives, Let them ask their Husbands At home.
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(5) part (DIV2)
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Her piety left her not till her breath left her. Her piety left her not till her breath left her.
po31 n1 vvd pno31 xx c-acp po31 n1 vvd pno31.
(5) part (DIV2)
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For (to come to the time of her sicknesse and departure) being long weake before her departure,
For (to come to the time of her sickness and departure) being long weak before her departure,
p-acp (p-acp vvn p-acp dt n1 pp-f po31 n1 cc n1) vbg j j p-acp po31 n1,
(5) part (DIV2)
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and great with Childe, shee was disabled from doing so much worke as in her health she vsed to do,
and great with Child, she was disabled from doing so much work as in her health she used to do,
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(5) part (DIV2)
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yet was shee not idle, but spent the more time in reading & conferring with her Husband,
yet was she not idle, but spent the more time in reading & conferring with her Husband,
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(5) part (DIV2)
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and that especially, about euidences of true grace, and assurances of saluation.
and that especially, about evidences of true grace, and assurances of salvation.
cc cst av-j, p-acp n2 pp-f j n1, cc n2 pp-f n1.
(5) part (DIV2)
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It pleased the Diuine prouidence about a yeere and a quarter before, when shee was great with Childe, to visit her with a Dropsie,
It pleased the Divine providence about a year and a quarter before, when she was great with Child, to visit her with a Dropsy,
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(5) part (DIV2)
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though shee was very temperate in her diet, no Wine bibber.
though she was very temperate in her diet, no Wine bibber.
cs pns31 vbds av j p-acp po31 n1, dx n1 n1.
(5) part (DIV2)
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Of her Liuer she complained from her youth, so as questionlesse her ill-disposed Liuer was the cause of her disease.
Of her Liver she complained from her youth, so as questionless her ill-disposed Liver was the cause of her disease.
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(5) part (DIV2)
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After her deliuery of that Childe, thorow Gods blessing on the meanes, which her good Neighbour, Master Doctor Argent, an ancient, experienced,
After her delivery of that Child, thorough God's blessing on the means, which her good Neighbour, Master Doctor Argent, an ancient, experienced,
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(5) part (DIV2)
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and skilfull Physician prescribed, she was recouered:
and skilful physician prescribed, she was recovered:
cc j n1 vvn, pns31 vbds vvn:
(5) part (DIV2)
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and continued very well from September, 1624 till Febr following, when conceiuing againe with Child, the Dropsie returned againe.
and continued very well from September, 1624 till February following, when conceiving again with Child, the Dropsy returned again.
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(5) part (DIV2)
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Notwithstanding the returne of that Disease, she was on the sixt of October 1625 deliuered of her thirteenth and last Childe, which was a sonne,
Notwithstanding the return of that Disease, she was on the sixt of October 1625 Delivered of her thirteenth and last Child, which was a son,
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(5) part (DIV2)
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and retained such strength as ordinarily shee was wont to doe in the time of her Childbed,
and retained such strength as ordinarily she was wont to do in the time of her Childbed,
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(5) part (DIV2)
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so as on the baptizing day she sate vp, as women in that time vse to doe.
so as on the baptizing day she sat up, as women in that time use to do.
av c-acp p-acp dt vvg n1 pns31 vvd a-acp, c-acp n2 p-acp d n1 vvi pc-acp vdi.
(5) part (DIV2)
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But before shee gathered such strength as might enable her to take Physicke for her Disease, death began to seaze vpon her.
But before she gathered such strength as might enable her to take Physic for her Disease, death began to seize upon her.
cc-acp c-acp pns31 vvd d n1 c-acp vmd vvi pno31 pc-acp vvi n1 p-acp po31 n1, n1 vvd pc-acp vvi p-acp pno31.
(5) part (DIV2)
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For on the very day wherein the foresaid Doctor Argent had prescribed such Physicke as was fit for one in her case, which was the fourteenth day after her deliuery, the violence of her Disease was such,
For on the very day wherein the foresaid Doctor Argent had prescribed such Physic as was fit for one in her case, which was the fourteenth day After her delivery, the violence of her Disease was such,
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(5) part (DIV2)
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as accustomed rest, and vse of vnderstanding was taken from her. This made her talke much:
as accustomed rest, and use of understanding was taken from her. This made her talk much:
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(5) part (DIV2)
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but in all her talke not an impious word came from her. (Her tongue was neuer accustomed thereto) But that it might appeare how fast fixed,
but in all her talk not an impious word Come from her. (Her tongue was never accustomed thereto) But that it might appear how fast fixed,
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(5) part (DIV2)
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and deeply rooted piety was in her, in her greatest weaknesse and extremity, if any Broth, Drinke,
and deeply rooted piety was in her, in her greatest weakness and extremity, if any Broth, Drink,
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(5) part (DIV2)
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or other sustenance were offered her, she would lift vp her eyes to Heauen, and craue a blessing of him whom she knew to be aboue.
or other sustenance were offered her, she would lift up her eyes to Heaven, and crave a blessing of him whom she knew to be above.
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(5) part (DIV2)
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In that her restlesse time, she was much perswaded by her Husband to doe what he aduised.
In that her restless time, she was much persuaded by her Husband to do what he advised.
p-acp cst po31 j n1, pns31 vbds av-d vvn p-acp po31 n1 pc-acp vdi r-crq pns31 vvd.
(5) part (DIV2)
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To short questions, especially about her Christian faith & hope, she would giue short, but very pithy and comfortable answers.
To short questions, especially about her Christian faith & hope, she would give short, but very pithy and comfortable answers.
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(5) part (DIV2)
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After she had thus remained two whole dayes, it pleased the Lord to giue some rest, whereby for two dayes she recouered good vse of her vnderstanding,
After she had thus remained two Whole days, it pleased the Lord to give Some rest, whereby for two days she recovered good use of her understanding,
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(5) part (DIV2)
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and made good vse thereof, by giuing many good euidences of her sted faith in Iesus Christ.
and made good use thereof, by giving many good evidences of her stead faith in Iesus christ.
cc vvd j n1 av, p-acp vvg d j n2 pp-f po31 n1 n1 p-acp np1 np1.
(5) part (DIV2)
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Which after she had done, the former violence of her Disease returned vpon her, and soone depriued her of her sweet breath.
Which After she had done, the former violence of her Disease returned upon her, and soon deprived her of her sweet breath.
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(5) part (DIV2)
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Thus would God take her away euen in her calling, in the time of her Child-bed, wherein for a woman to dye, is as for a Souldier to dye in battell;
Thus would God take her away even in her calling, in the time of her Childbed, wherein for a woman to die, is as for a Soldier to die in battle;
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(5) part (DIV2)
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yea, as for a Preacher to dye in the Pulpet ▪ They that in Scripture are recorded to dye in that time, are recorded to dye as Saints,
yea, as for a Preacher to die in the Pulpit ▪ They that in Scripture Are recorded to die in that time, Are recorded to die as Saints,
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(5) part (DIV2)
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as the Wiues of Iaakob and Phinehas : and so vndoubtedly did this pious Matron;
as the Wives of Jacob and Phinehas: and so undoubtedly did this pious Matron;
c-acp dt n2 pp-f np1 cc np1: cc av av-j vdd d j n1;
(5) part (DIV2)
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whose soule, euer in that moment wherein by Prayer it was commended to God, ascended to God, with whom she now,
whose soul, ever in that moment wherein by Prayer it was commended to God, ascended to God, with whom she now,
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(5) part (DIV2)
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as we haue great and iust cause to hope, raigneth in euerlasting glory:
as we have great and just cause to hope, Reigneth in everlasting glory:
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(5) part (DIV2)
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whether God bring vs also in our time, thorow Iesus Christ our Lord, to whom with the Father and the holy Ghost bee all honour and glory, now and for euer.
whither God bring us also in our time, thorough Iesus christ our Lord, to whom with the Father and the holy Ghost be all honour and glory, now and for ever.
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(5) part (DIV2)
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Amen. The memory of the iust is blessed. FINIS.Amen. The memory of the just is blessed. FINIS.
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(5) part (DIV2)
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