The end of the perfect man A sermon preached at the buriall of the right Honourable Sir Robert Spencer Knight Baron Spencer of Wormeleighton, Novemb. 6. 1627. in Braynton Church in Northamptonshire, by Richard Parre Bachelour in Divinity, and late fellow of Brasen-nose Colledge in Oxford, now rector of Ladbrook in Warwickshire.
& wee shall finde little difference betwixt Ethiopians and true Israelites, betwixt true Christians, and counterfeit formalists, betwixt him that offers sweete incense in the Church of God,
& we shall find little difference betwixt Ethiopians and true Israelites, betwixt true Christians, and counterfeit formalists, betwixt him that offers sweet incense in the Church of God,
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There's a perfection of precept and merit, and a perfection of Counsell, and supererogation; the perfection of precept and merit, they determine to bee in omnibus iustificatis, & saluatis;
There's a perfection of precept and merit, and a perfection of Counsel, and supererogation; the perfection of precept and merit, they determine to be in omnibus iustificatis, & saluatis;
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but the perfection of counsell and supererogation agrees onely to some which aspire higher, not onely to saue themselues, but others, as monasticall votaries.
but the perfection of counsel and supererogation agrees only to Some which aspire higher, not only to save themselves, but Others, as monastical votaries.
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Surely this is the generation of men, of whom Saint August. complaines, Sunt quidam inflati, &c. there are some like vessells blowne vp with wind, fill'd with a haughty spirit, not solidely great,
Surely this is the generation of men, of whom Saint August. complains, Sunt quidam inflati, etc. there Are Some like vessels blown up with wind, filled with a haughty Spirit, not solidly great,
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so doth Saint Bernard bequeath vnto them a miserable woe, Vae generationi huic miserae, woe to this miserable generation, to whom their owne insufficiencie seemes most sufficient.
so does Saint Bernard Bequeath unto them a miserable woe, Vae generationi huic miserae, woe to this miserable generation, to whom their own insufficiency seems most sufficient.
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Would but the indulgent Rhemists learne from these auncient Fathers, they would not interpret our Sauiours (vade, & vende) of a perfection both of merit & supererogation:
Would but the indulgent Rhemists Learn from these ancient Father's, they would not interpret our Saviour's (vade, & vende) of a perfection both of merit & supererogation:
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but sincerity or simplicity of heart, oppos'd to hypocrisie, or double dealing with God; in which sense Iob is said ( Chap. 1.1.) to be NONLATINALPHABET, a perfect man:
but sincerity or simplicity of heart, opposed to hypocrisy, or double dealing with God; in which sense Job is said (Chap. 1.1.) to be, a perfect man:
& so Noah is said to bee perfect: ( Gen. 6.9.) but with this addition (in generationibus suis) that is, he was very righteous and perfect in respect of others, that liued in those lewd, & godlesse times;
& so Noah is said to be perfect: (Gen. 6.9.) but with this addition (in generationibus suis) that is, he was very righteous and perfect in respect of Others, that lived in those lewd, & godless times;
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so Saint Paul elegantly expresseth himselfe. Wee speake wisedome amongst those that are perfect. 1. Cor. 2.7. i. amongst them which haue a greater measure of grace, & knowledge then most of you haue:
so Saint Paul elegantly Expresses himself. we speak Wisdom among those that Are perfect. 1. Cor. 2.7. i. among them which have a greater measure of grace, & knowledge then most of you have:
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for otherwise, if wee speake of absolute perfection, hee is absolutely against it, and confesseth of himselfe, that he had not attained vnto it, ( Phil. 3.12.) And Quis sibi arrogare id audeat, quod Paulus ipse fatetur se non comprehendisse? S. Bern. super Cant. serm. 50. And as for that seeming contradiction rais'd out of the 15. verse.
for otherwise, if we speak of absolute perfection, he is absolutely against it, and Confesses of himself, that he had not attained unto it, (Philip 3.12.) And Quis sibi arrogare id audeat, quod Paulus ipse fatetur se non conprehendisse? S. Bern. super Cant sermon. 50. And as for that seeming contradiction raised out of the 15. verse.
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1 First, hee answereth, that some of these places are exhortations, and admonitions, whereby wee are stirred vppe so to runne the race which is set before vs, that wee faint not,
1 First, he Answers, that Some of these places Are exhortations, and admonitions, whereby we Are stirred up so to run the raze which is Set before us, that we faint not,
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but in them is shewed vnto vs Quousque conari oportet: how carnestly wee ought to striue and follow hard toward the marke for the price of the high calling of God in Christ Iesus.
but in them is showed unto us How long conari oportet: how carnestly we ought to strive and follow hard towards the mark for the price of the high calling of God in christ Iesus.
but what we shall be at the end of our pilgrimage, for then, wee shall bee perfect when we arriue at that hauen whither wee bend our Christian course, or race.
but what we shall be At the end of our pilgrimage, for then, we shall be perfect when we arrive At that Haven whither we bend our Christian course, or raze.
3 Thirdly, when the Scripture mentions men that are perfect, and immaculate, we are to vnderstand by them such men, who haue not defil'd their garments,
3 Thirdly, when the Scripture mentions men that Are perfect, and immaculate, we Are to understand by them such men, who have not defiled their garments,
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in this sense, many of the Saintes of God are said to be perfect, not that they are without sinne, (which is impossible) but because, it raignes not in their mortall bodies,
in this sense, many of the Saints of God Are said to be perfect, not that they Are without sin, (which is impossible) but Because, it reigns not in their Mortal bodies,
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for, what the Lord forgiues, who can require? what he imputeth not, who shall bring it out, against vs, to iudgement? Who shall lay any thing to the charge of Gods chosen? 'tis God that iustifieth:
for, what the Lord forgives, who can require? what he imputeth not, who shall bring it out, against us, to judgement? Who shall lay any thing to the charge of God's chosen? it's God that Justifieth:
& how? not only by taking our vnrighteousnesse from vs, but by giuing vs his own righteousnes, for Christ Iesus is made vnto vs wisedome and righteousnesse.
& how? not only by taking our unrighteousness from us, but by giving us his own righteousness, for christ Iesus is made unto us Wisdom and righteousness.
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1. Cor. 1 30. This righteousnesse being ours by the free gift & imputation of God, is not now, alienased nostra iustitia. But not to loose the point on foot, i. how farre a man in this life is capable of perfection:
1. Cor. 1 30. This righteousness being ours by the free gift & imputation of God, is not now, alienased nostra iustitia. But not to lose the point on foot, i. how Far a man in this life is capable of perfection:
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neither that, as touching exact performance continually, but as touching constant resolution habitually. Neither is this al we vnderstand by perfection, or haue to say for the perfect man, by whom, in a second place, wee may safely vnderstand the innocent man, so the Septuagint reades it.
neither that, as touching exact performance continually, but as touching constant resolution habitually. Neither is this all we understand by perfection, or have to say for the perfect man, by whom, in a second place, we may safely understand the innocent man, so the septuagint reads it.
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and the heart of a voluptuous man, is, where his pleasure is, — Haec tria pro trino numine mundus habet, this is the trynitie which these worldlings worship:
and the heart of a voluptuous man, is, where his pleasure is, — Haec tria Pro Trino numine World habet, this is the Trinity which these worldlings worship:
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Esau can weepe bitterly, like Hezechia: Achab can put on sack-cloth, like Mordecay; and Saul can confesse in word I haue sinned as well as Dauid: yet neither Esau, nor Achab, nor Saul was NONLATINALPHABET a perfect man:
Esau can weep bitterly, like Hezekiah: Ahab can put on Sackcloth, like Mordecai; and Saul can confess in word I have sinned as well as David: yet neither Esau, nor Ahab, nor Saul was a perfect man:
Soe Celsus and Antiphon writing against the truth, entitle their treatise, the booke of truth. Soe Romes Proselites vnder the name of the Church, ouerthrow the Church:
So Celsus and Antiphon writing against the truth, entitle their treatise, the book of truth. So Romes Proselytes under the name of the Church, overthrow the Church:
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But God is the God of truth, and loues trueth in the inward affections, therefore such hypocrisie must needes bee an abomination vnto him, it offends him, it grieues his spirit,
But God is the God of truth, and loves truth in the inward affections, Therefore such hypocrisy must needs be an abomination unto him, it offends him, it grieves his Spirit,
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& come to our selues, whilest condemnation falls on their pates, would we haue the saluation of God shewed on vs? then must we with our perfect man in the text, order our conuersation aright, and endeauour to serue God in the grace of integrity, with cleane hands & pure hearts, for who shall ascend into the hill of the Lord? euen he that hath cleane hands and a pure heart, hee shall receiue the blessing from the Lord,
& come to our selves, whilst condemnation falls on their pates, would we have the salvation of God showed on us? then must we with our perfect man in the text, order our Conversation aright, and endeavour to serve God in the grace of integrity, with clean hands & pure hearts, for who shall ascend into the hill of the Lord? even he that hath clean hands and a pure heart, he shall receive the blessing from the Lord,
& cōfirm'd in the assurance of saluatiō, For howsoeuer good work sare no meriting causes, yet they are witnessing, effects or assurances of saluatiō;
& confirmed in the assurance of salvation, For howsoever good work sare not meriting Causes, yet they Are witnessing, effects or assurances of salvation;
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) but how? NONLATINALPHABET, by good workes, ( Beza confesseth he saw two greeke Manuscripts with those expresse words of the text:) good works haue no place in the act of iustificatiō:
) but how?, by good works, (Beza Confesses he saw two greek Manuscripts with those express words of the text:) good works have no place in the act of justification:
Oh that our fruitlesse professours would lay this close to their hearts tell me what haue they to witnesse for them, that they are Christians? Their tongues and lippes say they are soe:
O that our fruitless professors would lay this close to their hearts tell me what have they to witness for them, that they Are Christians? Their tongues and lips say they Are so:
do not these abominations proclaime them to be Pagans, rather then Christians? they feede not the hungry, they cloth not the naked, they visit not the fatherlesse and widdowes, they keepe not themselues vnspotted of the world,
do not these abominations proclaim them to be Pagans, rather then Christians? they feed not the hungry, they cloth not the naked, they visit not the fatherless and widow's, they keep not themselves unspotted of the world,
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Oh then let vs euen striue with a holy emulation, to go one before another in good workes, and to abound in them; ye know the Apostles exhortation. hortation.
O then let us even strive with a holy emulation, to go one before Another in good works, and to abound in them; you know the Apostles exhortation. hortation.
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As long as wee haue time let vs do good, and why? because when all other things in this world, our pleasures, our honours, our lands, our liuings, our parents, our friends,
As long as we have time let us do good, and why? Because when all other things in this world, our pleasures, our honours, our Lands, our livings, our Parents, our Friends,
and whatsoeuer else is vnder the cope of heauen, shall leaue and forsake vs, yet our good deedes (euen so saith the spirit) our good deedes shall follow vs,
and whatsoever Else is under the cope of heaven, shall leave and forsake us, yet our good Deeds (even so Says the Spirit) our good Deeds shall follow us,
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A man may be said just 4. waies. 1 NONLATINALPHABET. 2 NONLATINALPHABET. 3 NONLATINALPHABET. 4 NONLATINALPHABET. The first way of being vpright, or iust, is NONLATINALPHABET, according to nature:
A man may be said just 4. ways. 1. 2. 3. 4. The First Way of being upright, or just, is, according to nature:
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and soe no man liuing was euer iust since the fall of Adam. This the Preacher proclaimes (as it were) on the house top, with an asseueration, Certè surely there is no man iust in the earth that doth good, & sinneth not Eccles. 7.22. The second way of being just:
and so no man living was ever just since the fallen of Adam. This the Preacher proclaims (as it were) on the house top, with an asseveration, Certè surely there is no man just in the earth that does good, & Sinneth not Eccles. 7.22. The second Way of being just:
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And as S. Paul was thus just in practise, soe was hee in precept, charging euery man to giue tribute to whom tribute is due, custome to whom custome &c. just so the Moralists bring in their verdict, prescribing the just man to giue suum cuique, that vnto euery man which of right belongs vnto him:
And as S. Paul was thus just in practice, so was he in precept, charging every man to give tribute to whom tribute is due, custom to whom custom etc. just so the Moralists bring in their verdict, prescribing the just man to give suum cuique, that unto every man which of right belongs unto him:
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Thus Iacobs religious conuersation drew Laban, and put him vpon that earnest suite, I pray thee if I haue found fauour in thine eies, tarry: Gen. 30.27.
Thus Iacobs religious Conversation drew Laban, and put him upon that earnest suit, I pray thee if I have found favour in thine eyes, tarry: Gen. 30.27.
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as wee see in Themistocles, whom the trophees of Miltiades would not suffer to sleepe, vntill, by his like worthy acts, he had purchased to himself a like glorious name;
as we see in Themistocles, whom the trophies of Miltiades would not suffer to sleep, until, by his like worthy acts, he had purchased to himself a like glorious name;
Saint Paul takes this to be a most winning course, and therefore hee cries, Bee yee followers of mee as I am of Christ: 1. Cor. 11.1. Besides these motiues, there are two weighty causes more, why the liues and deaths of perfect and vpright men should bee exemplarie vnto vs:
Saint Paul Takes this to be a most winning course, and Therefore he cries, be ye followers of me as I am of christ: 1. Cor. 11.1. Beside these motives, there Are two weighty Causes more, why the lives and death's of perfect and upright men should be exemplary unto us:
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For which very cause Epicurus denieth Gods prouidence, not dreaming of that great day of reckoning, wherein the Lord shall come with 10000 Saintes to execute iudgement vpon all such men, or,
For which very cause Epicurus Denieth God's providence, not dreaming of that great day of reckoning, wherein the Lord shall come with 10000 Saints to execute judgement upon all such men, or,
when the Lord Iesus shall bee reueal'd from heauen in flaming fire, to execute vengeance on all men, that would not know God, nor obey the Gospel of our Lord Iesus Christ:
when the Lord Iesus shall be revealed from heaven in flaming fire, to execute vengeance on all men, that would not know God, nor obey the Gospel of our Lord Iesus christ:
but let all the Saintes and seruants of God runne in the wayes of vpright men, and in patience waite vntill the day shall come, wherein in they shall say, verily there is a reward for the righteous, doubtlesse there is a God that iudgeth the earth:
but let all the Saints and Servants of God run in the ways of upright men, and in patience wait until the day shall come, wherein in they shall say, verily there is a reward for the righteous, doubtless there is a God that Judgeth the earth:
let them (I say) in patience waite the Lords leasure, and in patience runne the race that is set before them, runne the race of the Perfect and vpright man, least their liues and deaths runne to rise vppe in iudgement against them:
let them (I say) in patience wait the lords leisure, and in patience run the raze that is Set before them, run the raze of the Perfect and upright man, lest their lives and death's run to rise up in judgement against them:
All these Crownes, a Crowne of glorie, a Crowne of life, a Crowne of righteousnesse, shall God (for his trueth and promise sake) as rewardes giue vnto them,
All these Crowns, a Crown of glory, a Crown of life, a Crown of righteousness, shall God (for his truth and promise sake) as rewards give unto them,
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Yea, but such mens liues are full of difficulties, anxieties, and dangers: true! but what's the issue? a gracious deliuerance, the blessing of Peace at the last:
Yea, but such men's lives Are full of difficulties, anxieties, and dangers: true! but what's the issue? a gracious deliverance, the blessing of Peace At the last:
when Iob was scraping his sores on the dung-hill, hauing lost all his children, al his cattel, all his houses & goods, he should haue bin richer then euer he was? Surely, this is the Lords doing,
when Job was scraping his sores on the dunghill, having lost all his children, all his cattle, all his houses & goods, he should have been Richer then ever he was? Surely, this is the lords doing,
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vnto Aquinas 22. quast. 29. art. 2.3.4. where also hee thus distinguisheth of Peace; There is a peace which is perfect, and a peace which is imperfect:
unto Aquinas 22. Quast. 29. art. 2.3.4. where also he thus Distinguisheth of Peace; There is a peace which is perfect, and a peace which is imperfect:
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The perfect peace consists in the fruition of the chiefest good, and is the vltimate end of the reasonable creature, according to that of the Psalmist, Qui posuit tuos sines pacem, and this kind of peace is not to bee had but in the world to come.
The perfect peace consists in the fruition of the chiefest good, and is the ultimate end of the reasonable creature, according to that of the Psalmist, Qui He placed tuos sines pacem, and this kind of peace is not to be had but in the world to come.
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Secondly, there is Pax pectoris, which is nothing else, but a rest, or peace of the minde, according to that of our Sauiour, These thinges haue I spoken vnto you, that in me yee might haue peace:
Secondly, there is Pax Heart, which is nothing Else, but a rest, or peace of the mind, according to that of our Saviour, These things have I spoken unto you, that in me ye might have peace:
All these ioyes howsoeuer multiplied in thēselues, yet they aime at an end in pace: For, finis ciuitatis huius (saith Saint August: ) the end of the Saintes of God in the citty of God, is, either Peace in eternall life, or eternall life in Peace.
All these Joys howsoever multiplied in themselves, yet they aim At an end in pace: For, finis ciuitatis Huius (Says Faint August:) the end of the Saints of God in the City of God, is, either Peace in Eternal life, or Eternal life in Peace.
neither canne wee well conclude that, before wee haue taken speciall notice of two materiall circumstances. 1 First, of the necessity of dying. 2 Secondly, of the vniuersality of dying.
neither can we well conclude that, before we have taken special notice of two material Circumstances. 1 First, of the necessity of dying. 2 Secondly, of the universality of dying.
yet these many dayes, months, yeares, and hundreds of yeares, could not out-date death, could not free them from the curse of a morte morieris, thou shalt die the death.
yet these many days, months, Years, and hundreds of Years, could not out-date death, could not free them from the curse of a morte Morieris, thou shalt die the death.
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Hoc singulis additur, (The note which some interpreters, giue on this place is worth the taking vp:) Vt videas efficacem fuisse sententiam mortis á Deo latam in Adamum peccatum, & posteros eius: (died) is added to euery one, that wee may see, the power and efficacie of that doome & sentence, which God gaue on Adam sinning,
Hoc Singulis additur, (The note which Some Interpreters, give on this place is worth the taking up:) Vt Videos efficacem Fuisse sententiam mortis á God latam in Adamum peccatum, & posteros eius: (died) is added to every one, that we may see, the power and efficacy of that doom & sentence, which God gave on Adam sinning,
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and so much the Hebrew phrase imports, NONLATINALPHABET moriendo morieris: i. thou shalt surely die: I need not to trauell farre for any more examples:
and so much the Hebrew phrase imports, moriendo Morieris: i. thou shalt surely die: I need not to travel Far for any more Examples:
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if wisedome could haue sau'd him, if wealth of man could haue ransom'd him; deaths arrest had neuer attach't him, deaths serjeant had neuer imprison'd him;
if Wisdom could have saved him, if wealth of man could have ransomed him; death's arrest had never attached him, death's Sergeant had never imprisoned him;
if wishes of men, if prayers of the Church could haue preuail'd for him, if any thing could haue giuen any advantage against death, darkenesse and blackenesse had not at this time couer'd him.
if wishes of men, if Prayers of the Church could have prevailed for him, if any thing could have given any advantage against death, darkness and blackness had not At this time covered him.
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of all thinges death will not bee out-dared, NONLATINALPHABET, impudent death, saith the Poet, because hee feares no colours, spares none, great nor good.
of all things death will not be outdared,, impudent death, Says the Poet, Because he fears no colours, spares none, great nor good.
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Are not Death, darknesse, and the Graue their lot, the portion of them all? why then in this vniversall necessitie of death should wee sue for a dispensation for our selues or friends? Oh then, lift vp your heads yee drooping soules, who hang them downe like bulrushes,
are not Death, darkness, and the Grave their lot, the portion of them all? why then in this universal necessity of death should we sue for a Dispensation for our selves or Friends? O then, lift up your Heads ye drooping Souls, who hang them down like Bulrushes,
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but in possession, & looke how farre Heauen excels earth, goods eternall momentary vanities, the joyes of the Saints of God, the delights of the sons of men,
but in possession, & look how Far Heaven excels earth, goods Eternal momentary vanities, the Joys of the Saints of God, the delights of the Sons of men,
nor cause you to lift vp your heads, then thinke vpon the great Comfort which you saw with your owne eyes, his death, his end, which was crown'd with the blessings of Peace, and now at length after much tediousnesse, giue me leaue to determine what it is to end or dye in Peace.
nor cause you to lift up your Heads, then think upon the great Comfort which you saw with your own eyes, his death, his end, which was crowned with the blessings of Peace, and now At length After much tediousness, give me leave to determine what it is to end or die in Peace.
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And lastly, to end in peace, is to end in pace sui, in peace with our selues, (i.) when no distractions or perturbations of minde molest vs. Let happier wits find out,
And lastly, to end in peace, is to end in pace sui, in peace with our selves, (i.) when no distractions or perturbations of mind molest us Let Happier wits find out,
and therefore in the next place be pleas'd to take speciall notice, what a necessary and infallible dependance there is betwixt an vpright life, and a happie and Peacefull death.
and Therefore in the next place be pleased to take special notice, what a necessary and infallible dependence there is betwixt an upright life, and a happy and Peaceful death.
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then I shall haue peace at the last, and so S. Paul argues, I haue fought a good fight, I haue finished my course, I haue kept the faith, what then? why, henceforth there is laide vp for me a crowne of righteousnesse:
then I shall have peace At the last, and so S. Paul argues, I have fought a good fight, I have finished my course, I have kept the faith, what then? why, henceforth there is laid up for me a crown of righteousness:
if wee sell our selues to worke wickednesse euen with greedinesse, then we must expect to dye or end comfortlesse, voide of that great blessing in the Text, Peace: I conclude then with S. Bernards exhortation, Si vis in pace mori, sis servus Dei, hee that will end in peace, must serue the God of peace.
if we fell our selves to work wickedness even with greediness, then we must expect to die or end comfortless, void of that great blessing in the Text, Peace: I conclude then with S. Bernards exhortation, Si vis in pace Mori, sis servus Dei, he that will end in peace, must serve the God of peace.
And thus Right Honourable, right worshipfull, and the rest heloued in our best beloued Christ Iesus, I haue indeavourd to fulfill the will of the dead,
And thus Right Honourable, right worshipful, and the rest heloued in our best Beloved christ Iesus, I have indeavourd to fulfil the will of the dead,
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& then in stirring them vp, (after my plaine manner) by proposing vnto their higher considerations, the patternes of perfect and vpright men, the fittest Champions for their imitation.
& then in stirring them up, (After my plain manner) by proposing unto their higher considerations, the patterns of perfect and upright men, the Fittest Champions for their imitation.
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For what man liues better then the vpright man, and what man dyes better then the man that dyes in Peace? which was the accomplishment of Abrahams blessing, Thou shalt goe to thy Fathers in Peace:
For what man lives better then the upright man, and what man dies better then the man that dies in Peace? which was the accomplishment of Abrahams blessing, Thou shalt go to thy Father's in Peace:
in peace of minde free from doubting, in Peace of security free from finall falling, in Peace of conscience free from despairing, in peace of death free from labouring,
in peace of mind free from doubting, in Peace of security free from final falling, in Peace of conscience free from despairing, in peace of death free from labouring,
IT hath beene an Auncient custome in the Church of God for the Fathers to honour the deaths of Gods Saints, by giuing vnto them their iust and due praises, that the Liuing hearing of their good liues and deathes, may learne to glorifie their Father which is in Heauen for them:
IT hath been an Ancient custom in the Church of God for the Father's to honour the death's of God's Saints, by giving unto them their just and due praises, that the Living hearing of their good lives and deaths, may Learn to Glorify their Father which is in Heaven for them:
Thus was Theodosius honour'd by S. Ambrose; thus was Athanasius honor'd by Nazianzene; thus Marcella honour'd by S. Hierom, and Malachy & Gerrard by S. Bernard. And yet such hath beene the shameful abuse of this Auncient custome in the Church 06 by the glozing tongues of some Parasites rather then Preachers, that for vs it will be a matter of great difficultie without the scandall and aspersion of flattery, to speake of him, the history of whose Life and death cals for a Liuie rather then a Florus, and for a Demosthenes rather then for a Phocion: and yet I shall remember on what holy ground I stand,
Thus was Theodosius honoured by S. Ambrose; thus was Athanasius honoured by Nazianzene; thus Marcella honoured by S. Hieronymus, and Malachy & Gerard by S. Bernard. And yet such hath been the shameful abuse of this Ancient custom in the Church 06 by the glozing tongues of Some Parasites rather then Preachers, that for us it will be a matter of great difficulty without the scandal and aspersion of flattery, to speak of him, the history of whose Life and death calls for a Alive rather then a Florus, and for a Demosthenes rather then for a Phocion: and yet I shall Remember on what holy ground I stand,
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But If in such a presence I speake the truth, I lye not, my conscience bearing me witnesse in the Holy Ghost, then let such a presence witnesse with mee, that our Honourable and right Christian Lord was NONLATINALPHABET and NONLATINALPHABET, The perfect and vpright man in euery sense and interpretation we haue made of him.
But If in such a presence I speak the truth, I lie not, my conscience bearing me witness in the Holy Ghost, then let such a presence witness with me, that our Honourable and right Christian Lord was and, The perfect and upright man in every sense and Interpretation we have made of him.
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The perfect man in our first sense or interpretation, is the man who hath respect to all the Commaundements of God, not allowing himselfe in the breach of any one of them:
The perfect man in our First sense or Interpretation, is the man who hath respect to all the commandments of God, not allowing himself in the breach of any one of them:
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Secondly, in the great incouragement & countenance he gaue to the Ministers of God, by hearing them with a great deale of attention, diligence & piety, by conferring with them with a great deale of devotion & humanity,
Secondly, in the great encouragement & countenance he gave to the Ministers of God, by hearing them with a great deal of attention, diligence & piety, by conferring with them with a great deal of devotion & humanity,
and his exemplar liberalitie towards the Houses of Learning, being one of the first that gaue his free will offering towards the building of the New Schooles in his Mother Vniversitie.
and his exemplar liberality towards the Houses of Learning, being one of the First that gave his free will offering towards the building of the New Schools in his Mother university.
He made his House an Hospitall, giuing euery Monday morning, bread, drinke, and money to 15 poore folkes of the neighbouring Townes, besides his charitable Almes at good Times,
He made his House an Hospital, giving every Monday morning, bred, drink, and money to 15 poor folks of the neighbouring Towns, beside his charitable Alms At good Times,
& his continuall reliefe of them at his gate, he was a good Land-Lord to his Tennants, insomuch that when one told him hee knew not how to lett his Land, setting it at so low a rate, his answer was, that hee had rather a hundred should gaine by him,
& his continual relief of them At his gate, he was a good Land-Lord to his Tenants, insomuch that when one told him he knew not how to let his Land, setting it At so low a rate, his answer was, that he had rather a hundred should gain by him,
Lastly, take our perfect man in our last sense or interpretation, for that man who is Integer vitae sceleris { que } purus, a man of integrity of heart, vprightnesse of life and conversation,
Lastly, take our perfect man in our last sense or Interpretation, for that man who is Integer vitae sceleris { que } purus, a man of integrity of heart, uprightness of life and Conversation,
then to be taken onely, or thought to bee good before men? who iudged zeale by truth in's inward affections, desiring to approue himselfe to God in the witnesse of a good conscience.
then to be taken only, or Thought to be good before men? who judged zeal by truth in's inward affections, desiring to approve himself to God in the witness of a good conscience.
& these good fruits are good workes, and then I dare, be bold to proclaime to the world that our perfect man was a good man because he was fruitfull and rich in good workes.
& these good fruits Are good works, and then I Dare, be bold to proclaim to the world that our perfect man was a good man Because he was fruitful and rich in good works.
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And as hee was thus and all these waies a perfect man, perfect in regard of innocencie, perfect in regard of harmelesse simplicity, perfect in regard of integrty,
And as he was thus and all these ways a perfect man, perfect in regard of innocence, perfect in regard of harmless simplicity, perfect in regard of integrty,
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And for his perfection in Politicall and state affaires, that appeared to the world, as often as hee was called to the great Councell of the Kingdome, wherein hee laboured for the publique, imploying his best indeauours to aduance the good of the King and Kingdome, which he euer thought to haue so strict a relation, that the good of the one could not subsist without the good of the other:
And for his perfection in Political and state affairs, that appeared to the world, as often as he was called to the great Council of the Kingdom, wherein he laboured for the public, employing his best endeavours to advance the good of the King and Kingdom, which he ever Thought to have so strict a Relation, that the good of the one could not subsist without the good of the other:
Our late Soueraigne King Iames of happy memory thought soe well of him that he imployed him in an honourable Embassage to a forraine Prince, wherein hee serued his M• with a great deale of loyall affection,
Our late Sovereign King James of happy memory Thought so well of him that he employed him in an honourable Embassy to a foreign Prince, wherein he served his M• with a great deal of loyal affection,
And as he had a full measure of knowledge in these things, so did hee abound in understanding and perfection of Oeconomicall businesse, which first appeares vnto the world in the educations of his sonnes, which was like themselues very honourable in the Vniuersities, schooles of true learning,
And as he had a full measure of knowledge in these things, so did he abound in understanding and perfection of Economical business, which First appears unto the world in the educations of his Sons, which was like themselves very honourable in the Universities, Schools of true learning,
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for the son of his right hand which succeeds him in his chaire of honour. (and long may hee enioy it to Gods glory, the honour of his house and country it was his wisdome to plant and ingraffe him into a familie which is second to none in true honour and nobility;
for the son of his right hand which succeeds him in his chair of honour. (and long may he enjoy it to God's glory, the honour of his house and country it was his Wisdom to plant and ingraff him into a family which is second to none in true honour and Nobilt;
and for the rest of his honourable children, hee matched them with families that are euery way very honourable in birth, in blood, in education, in religion:
and for the rest of his honourable children, he matched them with families that Are every Way very honourable in birth, in blood, in education, in Religion:
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and therefore my prayer for them all is, that they may continue long in honour, that they may liue in the seruice and feare of god, and dye in his fauour.
and Therefore my prayer for them all is, that they may continue long in honour, that they may live in the service and Fear of god, and die in his favour.
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But to returne to their honourable Father and our right noble Lord, who as he wisely dispos'd of all things concerning their esse & bene esse in this life:
But to return to their honourable Father and our right noble Lord, who as he wisely disposed of all things Concerning their esse & bene esse in this life:
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so likewise in the same measure of wisdome hath he order'd all matters concerning them at his death, bequeathing vnto them his Sauiours Legacie Peace: my peace I giue vnto you, my peace I leaue with you, that yee may keepe the vnity of spirit in the bond of peace.
so likewise in the same measure of Wisdom hath he ordered all matters Concerning them At his death, bequeathing unto them his Saviour's Legacy Peace: my peace I give unto you, my peace I leave with you, that ye may keep the unity of Spirit in the bound of peace.
Thirdly, his vnderstanding & perfections in Oeconomicall virtues appeares in the well managing of his great estate and menes, wherein God blessed him aboue his fellowes:
Thirdly, his understanding & perfections in Economical Virtues appears in the well managing of his great estate and menes, wherein God blessed him above his Fellows:
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It was his great wisdome to make a carefull frugality the fuell of his continuall hospitality, which hath honoured Spensers familie and race in many generations successiuely:
It was his great Wisdom to make a careful frugality the fuel of his continual hospitality, which hath honoured Spensers family and raze in many generations successively:
so they likewise might indeauour to attaine that perfection, recommended vnto vs by our Sauiour, Mat. 5, 48. Bee you pefect as your Father which is in heauen is perfect.
so they likewise might endeavour to attain that perfection, recommended unto us by our Saviour, Mathew 5, 48. Bee you perfect as your Father which is in heaven is perfect.
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And soe I leaue the consideration of him as a perfect man, and intreat you to cast your thoughts awhile vpon him in the consideration of an vpright man. Behold the vpright.
And so I leave the consideration of him as a perfect man, and entreat you to cast your thoughts awhile upon him in the consideration of an upright man. Behold the upright.
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for soe no man was euer just since the fall of Adam: but hee was an vpright and iust man NONLATINALPHABET, according to the judgement and opinion of men,
for so no man was ever just since the fallen of Adam: but he was an upright and just man, according to the judgement and opinion of men,
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Lastly, he was an vpright, or iust man NONLATINALPHABET by the imputatiō of Christs righteousnes, which gaue him an interest to that royall blood which is in the person of Christ,
Lastly, he was an upright, or just man by the imputation of Christ righteousness, which gave him an Interest to that royal blood which is in the person of christ,
Thus ye see wee haue found him to bee the vpright man many waies, and discouer'd him to bee the perfect man in seuerall constructions, according to which perfectnesse and vpright dealing, God for his trueth sake blessed him with a goodly inheritance and pleasant paradize, wherein in grew in abundance the Apples of Peace, which now we are to gather in the last place.
Thus you see we have found him to be the upright man many ways, and discovered him to be the perfect man in several constructions, according to which perfectness and upright dealing, God for his truth sake blessed him with a goodly inheritance and pleasant paradise, wherein in grew in abundance the Apples of Peace, which now we Are to gather in the last place.
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Againe, his end was in peace, in pace proximi, in peace with his neighbour, no outcries, no accursed acclamations of crueltie and oppression follow his vrne and ashes.
Again, his end was in peace, in pace proximi, in peace with his neighbour, no Outcries, no accursed acclamations of cruelty and oppression follow his urn and Ashes.
The pangs of death to him were so easie, that he seemed to find death rather then to feele it, a blessing which Augustus often wisht for Sibi & suis, that a glorious life might bee crown'd with a faire and easie death.
The pangs of death to him were so easy, that he seemed to find death rather then to feel it, a blessing which Augustus often wished for Sibi & suis, that a glorious life might be crowned with a fair and easy death.
This blessing hee obtained in full measure, because hee passed away in a premeditated kind of sleeping, rather then dying, which is to dye the death of the righteous,
This blessing he obtained in full measure, Because he passed away in a premeditated kind of sleeping, rather then dying, which is to die the death of the righteous,
for so the Hebrewes say of wicked men that they dye, but of the righteous or Saints of God that they fall a sleepe as Lorinus obserues well on Leniticus. And yet the honour and comfort of his death stood not only in this, that hee went away in a sleepe gentlie,
for so the Hebrews say of wicked men that they die, but of the righteous or Saints of God that they fallen a sleep as Lorinus observes well on Leniticus. And yet the honour and Comfort of his death stood not only in this, that he went away in a sleep gently,
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Insomuch that his gratious visitation towards the end seemed farre more comfortable, then in the beginning, vvhich vvas clouded vvith some more sadnesse and deiection of spirit, not many daies before his end in peace, God put a resolution into his heart to visit the place vvhich gaue him the honourable title of a Baron, that his soule might blesse the poore there also before it's loosing out of the body Ergastulum animae, the prison of the soule,
Insomuch that his gracious Visitation towards the end seemed Far more comfortable, then in the beginning, which was clouded with Some more sadness and dejection of Spirit, not many days before his end in peace, God put a resolution into his heart to visit the place which gave him the honourable title of a Baron, that his soul might bless the poor there also before it's losing out of the body Ergastulum Spirits, the prison of the soul,
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and his soule translated from earth to heauen, vvhere our pennes and tongues shall let him rest, onely they craue leaue to make a short historie of his doings & sayings, in that short respite of life,
and his soul translated from earth to heaven, where our pens and tongues shall let him rest, only they crave leave to make a short history of his doings & sayings, in that short respite of life,
His very first act (his priuate acknowledgment of Gods great mercy for his safe arriuall there being made) was to send for a neighbouring minister, (hauing left his houshold Chaplain at his mansion-house to waite on's office with the most of his family) whom hee earnestly desires to continue with him during his abode ther, morning & euening to pray with him,
His very First act (his private acknowledgment of God's great mercy for his safe arrival there being made) was to send for a neighbouring minister, (having left his household Chaplain At his mansion-house to wait on's office with the most of his family) whom he earnestly Desires to continue with him during his Abided there, morning & evening to pray with him,
he powres forth his complaints and supplications for his Gods assistance against such passions as took most aduantage on him in his greatest weakenesse, disiring withall, his friends and seruants, to construe it not as an argument of displeasure against them,
he Powers forth his complaints and supplications for his God's assistance against such passion as took most advantage on him in his greatest weakness, disiring withal, his Friends and Servants, to construe it not as an argument of displeasure against them,
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his life was a candle which burn'd to the snuffe, a snuffe which needed not a socket to conceale the stench, no, at the very last, it was as a precious oyntment leauing a sweet persume behind it.
his life was a candle which burned to the snuff, a snuff which needed not a socket to conceal the stench, no, At the very last, it was as a precious ointment leaving a sweet presume behind it.
And whilest that our right Christian Lord was thus dying vnto the world, but liuing vnto God, it was my great honour (being sent for before his Christian conclusion,) to be an eye-witnesse to the vpshot of his happines.
And whilst that our right Christian Lord was thus dying unto the world, but living unto God, it was my great honour (being sent for before his Christian conclusion,) to be an eyewitness to the upshot of his happiness.
It was no sooner made knowne vnto him by his very learned and religious Physitian, that I was come (according to my bounden dutie) to doe the office of a minister vnto him,
It was no sooner made known unto him by his very learned and religious physician, that I was come (according to my bounden duty) to do the office of a minister unto him,
(and surely God was in his heart, when his minister was thus the last man in his mouth;) and at my admittance into his presence, my first posture was on the bended knees of my body, which with the bended knees of my soule did sollicite the God of mercy to bow the heauens & to looke downe vpon him with the eyes of mercy;
(and surely God was in his heart, when his minister was thus the last man in his Mouth;) and At my admittance into his presence, my First posture was on the bent knees of my body, which with the bent knees of my soul did solicit the God of mercy to bow the heavens & to look down upon him with the eyes of mercy;
and the heauen of heauens were opened, and the Saintes and Angels ready prepared to receiue his immortall soule with all ioyfulnesse into their mansions of blisse and happinesse.
and the heaven of heavens were opened, and the Saints and Angels ready prepared to receive his immortal soul with all joyfulness into their mansions of bliss and happiness.
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Thus shall the man bee blest at's death that feareth God in's life, hee shall bee gathered to his fathers in the words of Piety, in the words of Prayer, and in the words of Peace, Peace of minde, free from doubting;
Thus shall the man be blessed at's death that fears God in's life, he shall be gathered to his Father's in the words of Piety, in the words of Prayer, and in the words of Peace, Peace of mind, free from doubting;
And what now remaines, but that wee deuote our prayers, that as hee rests in Peace, so yee may remaine in Peace, euen in Peace amongst your selues, in Peace amongst your neighbours, in Peace amongst earthly Saintes and heauenly Angels:
And what now remains, but that we devote our Prayers, that as he rests in Peace, so ye may remain in Peace, even in Peace among your selves, in Peace among your neighbours, in Peace among earthly Saints and heavenly Angels:
How the Law is possible or impossible to bee perfectly fulfilled. See the Protesarts Appeale by Thom. Morton, D. of Diuinity, and new Lor Bishop of Couentry & Lichfield. lib. 5. ca: 12. sect 2.
How the Law is possible or impossible to be perfectly fulfilled. See the Protesarts Appeal by Tom Mortonum, D. of Divinity, and new Lord Bishop of Coventry & Lichfield. lib. 5. circa: 12. sect 2.
S. Aug: lib: de iustitia Christi contra Coelest tom: 7: S. •ugustins foure wayes of answering such Scriptures which seeme to plead for an absolute ob•dience to Gods will & Commandemen•s
S. Aug: lib: de iustitia Christ contra Coelest tom: 7: S. •ugustins foure ways of answering such Scriptures which seem to plead for an absolute ob•dience to God's will & Commandemen•s
