The state of the godly both in this life, and in the life to come deliuered in a sermon at Chudleigh in Devon: at the funeralls of the right worshipfull, the Ladie Elizabeth Courtney, the 11. of Nouember, 1605. And published for the instruction, and consolation of the faithfull. By R.W. minister. Whereunto is annexed the christian life and godly death of the sayd worshipfull Lady Elizabeth Courtney.
So the Israelits had warning of the killing of al the first born amōg the Egiptians: & by the blood of the paschal lamb wer preserued frō the vēgeance of ye destroier.
So the Israelites had warning of the killing of all the First born among the egyptians: & by the blood of the paschal lamb were preserved from the vengeance of you destroyed.
So againe the Israelites passed through the red sea, as through dry groūd but the waters closed on their enimies the Egiptiās. So before ye captiuity, the Iews yt mourned & sighed for the abominations which were committed in Hierusalem, had a marke set on theyr foreheades,
So again the Israelites passed through the read sea, as through dry ground but the waters closed on their enemies the Egiptiās. So before you captivity, the Iews that mourned & sighed for the abominations which were committed in Jerusalem, had a mark Set on their foreheads,
And as the lord in the seuen trumpets had prouided diuerse miseries to be inflicted vppon men of all sorts, so in this chapter there is a caution and prouiso for the godly:
And as the lord in the seuen trumpets had provided diverse misery's to be inflicted upon men of all sorts, so in this chapter there is a caution and proviso for the godly:
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or the fallen starre turneth the liuing waters into mortall wormewood, or the sonne and moone bee smitten till the seruants of God were sealed in their foreheads:
or the fallen star turns the living waters into Mortal wormwood, or the son and moon be smitten till the Servants of God were sealed in their foreheads:
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who stoode before the throne of god, to worshippe him and prayse him, and were clothed in long white robes, that is, were couered with the vnspotted righteousnes of Christ,
who stood before the throne of god, to worship him and praise him, and were clothed in long white robes, that is, were covered with the unspotted righteousness of christ,
In which exposition, three things are to be noted. 1 The question of the Elder, to stir vp Iohn to deeper consideration, in the 13 verse. 2 Iohns answer to the Elder, in the first part of the 14. verse. 3 The reply of the Elder, in the rest of the 14 verse and vnto the end of the 17 verse.
In which exposition, three things Are to be noted. 1 The question of the Elder, to stir up John to Deeper consideration, in the 13 verse. 2 Iohns answer to the Elder, in the First part of the 14. verse. 3 The reply of the Elder, in the rest of the 14 verse and unto the end of the 17 verse.
partly in their ful deliuerance from all calamities and annoyances, in the 16. verse, and partly in participation and fruition of all good things, which the remembraunce of woonted myseries shall neuer abolish or diminishe:
partly in their full deliverance from all calamities and annoyances, in the 16. verse, and partly in participation and fruition of all good things, which the remembrance of wonted miseries shall never Abolah or diminish:
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he behaueth himselfe like a diligent teacher, who being desirous to enstruct his scholler in that hee knows not, he preuenteth him, by enquiring, whither he know it, or not.
he behaveth himself like a diligent teacher, who being desirous to enstruct his scholar in that he knows not, he preventeth him, by inquiring, whither he know it, or not.
and are endued with knowledge and vnderstanding, should bee to informe the ignorant. And in that John yeelds a modest aunswer to the Elder, acknowledging his ignorance;
and Are endued with knowledge and understanding, should be to inform the ignorant. And in that John yields a modest answer to the Elder, acknowledging his ignorance;
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and not to bee puffed vp with an ouerweening opinion of our learning, but to recken it no shame and disparagement, to be taught the certaynty of those good thinges which we neuer learned, Whereas the Saints are sayed to come out of great tribulation,
and not to be puffed up with an overweening opinion of our learning, but to reckon it no shame and disparagement, to be taught the certainty of those good things which we never learned, Whereas the Saints Are said to come out of great tribulation,
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although the Elder spake this, chiefelye touching the former persecutions by the heathen Empires, and may also bee vnderstoode of the persecution which Antichrist shoulde raise against the Church:
although the Elder spoke this, chiefly touching the former persecutions by the heathen Empires, and may also be understood of the persecution which Antichrist should raise against the Church:
yet generally it may be vnderstood, of the vniuersall troubles and afflictions of this life, in that all the children of God, come from greate affliction vnto greate reste, from mysery vnto glory, from prison vnto a kingdom: from thraldom vnto freedom: from death vnto life.
yet generally it may be understood, of the universal Troubles and afflictions of this life, in that all the children of God, come from great affliction unto great rest, from misery unto glory, from prison unto a Kingdom: from thraldom unto freedom: from death unto life.
The long robes of the saints which were washed, is the holinesse, righteousnesse, and innocency of Christ, wherewith the godly being cloathed they do walke boldly,
The long robes of the Saints which were washed, is the holiness, righteousness, and innocency of christ, wherewith the godly being clothed they do walk boldly,
But howe can blood make white? The faithfull are washed white with the Lambes bloude, in that they are purged in conscience from deade workes to serue the liuing GOD, by the blood of CHRISTE, who thorough the eternall spirite offered himselfe vnto god, an vnspotted sacrifice.
But how can blood make white? The faithful Are washed white with the Lambs blood, in that they Are purged in conscience from dead works to serve the living GOD, by the blood of CHRIST, who through the Eternal Spirit offered himself unto god, an unspotted sacrifice.
for if the faithfull are sufficiently purged and clensed by the blood of the lamb, where is the treasure of supererogation of Saintes? Where it is sayd, that the godly are in the presence of the throne of god this may be taken, not only for that blessed and quiet worship, which the godly departed out of the body, yeeld to the lorde in heauen, without externall and laborsome seruice:
for if the faithful Are sufficiently purged and cleansed by the blood of the lamb, where is the treasure of supererogation of Saints? Where it is said, that the godly Are in the presence of the throne of god this may be taken, not only for that blessed and quiet worship, which the godly departed out of the body, yield to the lord in heaven, without external and laboursome service:
for meate and drinke are the chiefeste among the desires and cares of this life: and to eate and drinke, is in scripture, to lead an happy and pleasant life.
for meat and drink Are the chiefest among the Desires and Cares of this life: and to eat and drink, is in scripture, to led an happy and pleasant life.
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By the sunne and heate, that after this life shall fall no more vpon the godly, must bee conceiued the end and ceasing of the afflictions, wherewith the faithfull are exercised in this life.
By the sun and heat, that After this life shall fallen no more upon the godly, must be conceived the end and ceasing of the afflictions, wherewith the faithful Are exercised in this life.
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And here euen the least droppe of consolation, that flowes from this one place of scripture, is enough to quenche the whole fire & flame of Purgatory. For how may purgatory stand,
And Here even the least drop of consolation, that flows from this one place of scripture, is enough to quench the Whole fire & flame of Purgatory. For how may purgatory stand,
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but Iesus Christ, The Lamb of god that taketh away the sinn of the world? and who is the great shepheard and Bishop of soules, that doth feede and gouern the godly like sheepe,
but Iesus christ, The Lamb of god that Takes away the sin of the world? and who is the great shepherd and Bishop of Souls, that does feed and govern the godly like sheep,
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but that they after this life shall liue ioyfully, and blessedly, being freed from all calamities? and what is it to wipe away all teares from the godlye;
but that they After this life shall live joyfully, and blessedly, being freed from all calamities? and what is it to wipe away all tears from the godly;
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but that the fulnes of ioyes shall swalow vp all sorow and cause of sadnes? For as the ioy of the wicked is turned into sorow so the sorrowe of the godly is turned into comfort.
but that the fullness of Joys shall swallow up all sorrow and cause of sadness? For as the joy of the wicked is turned into sorrow so the sorrow of the godly is turned into Comfort.
another laments because he hath not done good: one lamentes, because he beares the hard rod of affliction, another lamentes because he is assaulted by vices: one laments because he is absent and a stranger from the kingdom of heauen:
Another laments Because he hath not done good: one laments, Because he bears the hard rod of affliction, Another laments Because he is assaulted by vices: one laments Because he is absent and a stranger from the Kingdom of heaven:
For the first, to wit the state and condition of the godly in this life, in that it is heere sayde, that they came out of greate tribulation, that they shall after this life hunger no more,
For the First, to wit the state and condition of the godly in this life, in that it is Here said, that they Come out of great tribulation, that they shall After this life hunger no more,
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& be his disciple, he must deny himself & take vp his cros dayly & follow him If we will be ye true scollars of Christ, it is not enough, to cōfes or profes him to subdue & curbe the vitious affectiōs of our natural inclination,
& be his disciple, he must deny himself & take up his cros daily & follow him If we will be you true Scholars of christ, it is not enough, to confess or profess him to subdue & curb the vicious affections of our natural inclination,
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If wee purpose to build the tower of true Christianity we must first cast on these costs, & if we wil fight battails of vnfained professiō we must make redy to encounter diuers & daūgerus aduersaries.
If we purpose to built the tower of true Christianity we must First cast on these costs, & if we will fight battles of unfeigned profession we must make ready to encounter diverse & daungerus Adversaries.
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And therfore Paul and Barnabas knowing, that affliction is ā vnseparable cōpanion of godlines, did not only publish the truth at Listra, Iconium, & Antiochia but confirmed the disciples harts,
And Therefore Paul and Barnabas knowing, that affliction is and unseparable Companion of godliness, did not only publish the truth At Lystra, Iconium, & Antiochia but confirmed the Disciples hearts,
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& exhorted thē to cōtinue in the faith and not to fall away and bee daunted through tribulations, affirming, yt we must through many afflictions enter into the kingdome of God.
& exhorted them to continue in the faith and not to fallen away and be daunted through tribulations, affirming, that we must through many afflictions enter into the Kingdom of God.
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This generall lot of the godly Paule moste expressely declares inferring vpon his own president, That all that will liue godly in Christ Iesus, shal suffer persecution. d For whome he loueth, he chasteneth,
This general lot of the godly Paul most expressly declares inferring upon his own president, That all that will live godly in christ Iesus, shall suffer persecution. worser For whom he loves, he Chasteneth,
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were not all these the beloued sonnes of God? and yet were not al these pressed with tribulations? The time will bee to shorte to speake of Iob, of Dauid; of the Prophets, of the Apostles who where the true and deare seruants of God:
were not all these the Beloved Sons of God? and yet were not all these pressed with tribulations? The time will be to short to speak of Job, of David; of the prophets, of the Apostles who where the true and deer Servants of God:
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so that the onely example of CHRIST himselfe, whose whole life was nothing but a passion and tribulation, may suffice to teache vs, That the disciple is not aboue his Master,
so that the only Exampl of CHRIST himself, whose Whole life was nothing but a passion and tribulation, may suffice to teach us, That the disciple is not above his Master,
that we shall feele no tribulations, we must not imagin, that we can be true Christians Assoon as we begin to liue godly in christ (sayth saint Augustine, ) we enter into the winepresse,
that we shall feel no tribulations, we must not imagine, that we can be true Christians As soon as we begin to live godly in Christ (say saint Augustine,) we enter into the winepress,
and we ought to prepare our selues for wringing and pressing, and we must take heede that we bee not found so drye grapes, that we yeeld out noe good licour when we are pressed.
and we ought to prepare our selves for wringing and pressing, and we must take heed that we be not found so dry grapes, that we yield out no good liquour when we Are pressed.
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He tried by the fier Mutius, by pouerty Fabritius, by banishment Rutilius, by torments Regulus, by poyson Socrates, by death Cato, Thus sayd an Ethnick of those that sought but glory among men & had but vain glory for their reward,
He tried by the fire Mutius, by poverty Fabritius, by banishment Rutilius, by torments Regulus, by poison Socrates, by death Cato, Thus said an Ethnic of those that sought but glory among men & had but vain glory for their reward,
but how much more truly may it be sayd, yt god tryed Iob by botches, & Tobit by blindnes and Stephen by stones, & the Baptist by bands and prisonment,
but how much more truly may it be said, that god tried Job by botches, & Tobit by blindness and Stephen by stones, & the Baptist by bans and prisonment,
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or whether it be Paule the Lords chosen vessell or whether it be Iohn, to whome heauenly misteries were reuealed They must needs all say, that without tribulation and affliction, we cannot come to God,
or whither it be Paul the lords chosen vessel or whither it be John, to whom heavenly Mysteres were revealed They must needs all say, that without tribulation and affliction, we cannot come to God,
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Neyther doe the faithfull alone suffer tribulation in this life, but misery & affliction is commonly incident to all man kind as holy Iob sayth, man that is born of a woman, is of shorte continuance: and full of trouble.
Neither do the faithful alone suffer tribulation in this life, but misery & affliction is commonly incident to all man kind as holy Job say, man that is born of a woman, is of short Continuance: and full of trouble.
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and an heauy yoke vpon the sonnes of Adam from the day that they goe out of their mothers wombe, till the day that they retourn to the mother of all thinges.
and an heavy yoke upon the Sons of Adam from the day that they go out of their mother's womb, till the day that they return to the mother of all things.
Thoughts and feare of the hearte, and imaginatiō of things waited for, wrath & enuy troble and vnquietnes, rigor & strife, fear of death, and ye day and death:
Thoughts and Fear of the heart, and imagination of things waited for, wrath & envy trouble and unquietness, rigor & strife, Fear of death, and you day and death:
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these are vsuall, from him that sitteth vppon the glorious throne, vnto him that is beneath in the earth & ashes, frō him yt is clothed in blew silke and weareth a crowne euen vnto him that is cloathed in simple linnē.
these Are usual, from him that Sitteth upon the glorious throne, unto him that is beneath in the earth & Ashes, from him that is clothed in blue silk and weareth a crown even unto him that is clothed in simple linen.
and like a butt or marke vnto which sorrow shootes, and danger shootes, and misaduenture shootes and at last death, that most sure archer shootes, and strikes it dead.
and like a butt or mark unto which sorrow shoots, and danger shoots, and misadventure shoots and At last death, that most sure archer shoots, and strikes it dead.
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and combersome, is euident, by that speach of god to Adam after his fall in the sweate of thy face (saith god ] shalt thou eat bread, til thou retourn to the earth:
and cumbersome, is evident, by that speech of god to Adam After his fallen in the sweat of thy face (Says god ] shalt thou eat bred, till thou return to the earth:
like as all our fathers were, A straunger and traueller hath litle or no contentation, til he come to the end of his iourney, either he complaines of the raine,
like as all our Father's were, A stranger and traveller hath little or no contentation, till he come to the end of his journey, either he complains of the rain,
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he presently giues himselfe this answere beholde, thou hast made my dayes as an handbredth and my age is as nothing in respect of thee surely euery man in his best state is altogether vanity:
he presently gives himself this answer behold, thou hast made my days as an handbreadth and my age is as nothing in respect of thee surely every man in his best state is altogether vanity:
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And what confidence should we repose in this fickle life, sins the oracle and voice of God commaunded Isayah to crye that all flesh is grasse, & all the grace therof is as as the flower of the field:
And what confidence should we repose in this fickle life, Sins the oracle and voice of God commanded Isaiah to cry that all Flesh is grass, & all the grace thereof is as as the flower of the field:
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One herbe may be sweter then another, one herb may be of more virtue then another, one flower maye bee of more endurance then another yet at last all hearbes wither,
One herb may be sweter then Another, one herb may be of more virtue then Another, one flower may be of more endurance then Another yet At last all herbs wither,
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Gregorie Nazianzene tompares our life to a toppe which childrē whirl, & driue to & froe with ye scourge, Sursum deorsum, voluitur, reuoluitur, Et cum videtur stare, consistit minus:
Gregory Nazianzene tompares our life to a top which children whirl, & driven to & fro with you scourge, Sursum deorsum, voluitur, reuoluitur, Et cum videtur stare, consistit minus:
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If any shold be so vainglorius & ambitious, as to build the tower of Babel with Nimrod or a magnificēt pallace with Nebuchadnezzar, or a piller to preserue a memorable fame with Absalom: yet the hungry teeth of time and continuance wold deuour the most specious workes,
If any should be so vainglorius & ambitious, as to built the tower of Babel with Nimrod or a magnificent palace with Nebuchadnezzar, or a pillar to preserve a memorable fame with Absalom: yet the hungry teeth of time and Continuance would devour the most specious works,
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And therfore Horace tells his frend Torquatus, yt whē his glas is run down, & his race finished, Non Torquate genus, non te facundia, non te Restituet pietas:
And Therefore Horace tells his friend Torquatus, that when his glass is run down, & his raze finished, Non Torquate genus, non te facundia, non te Restituet pietas:
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& they seldom or neuer ar seen abroad but in rare & extraordinary processions, & wher they goe, they carry ye pourtraiture of death made after a gastly & greesly shape,
& they seldom or never Are seen abroad but in rare & extraordinary procession, & where they go, they carry you portraiture of death made After a ghastly & greesly shape,
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it were meruelous, if they did not begyn to be ashamed of their pride, theire compassing of the sea & land, to make Romish Proselytes, yt may be twofold more ye children of hell (if it were possible) then them selues are.
it were marvelous, if they did not begin to be ashamed of their pride, their compassing of the sea & land, to make Romish Proselytes, that may be twofold more you children of hell (if it were possible) then them selves Are.
but for that god loues them more then other and draws them neerer and neerer to himselfe by chastisement and correction, Consider the profitable working, that tribulation and affliction hath in the godly;
but for that god loves them more then other and draws them nearer and nearer to himself by chastisement and correction, Consider the profitable working, that tribulation and affliction hath in the godly;
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and who will not ascribe it to gods singuler loue, that they are afflicted sometimes more then other, to receiue thereby alwayes more prof•it then other? First tribulation stirs vs vp to repentance for sin,
and who will not ascribe it to God's singular love, that they Are afflicted sometime more then other, to receive thereby always more prof•it then other? First tribulation stirs us up to Repentance for since,
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but for that this is not alwayes doon in this life, therefore it shall be perfourmed when the Lord Iesus shall shew himself from heauen with his mighty Angells.
but for that this is not always done in this life, Therefore it shall be performed when the Lord Iesus shall show himself from heaven with his mighty Angels.
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For if the time be come, that iudgement must begin at the house of god what shall the end bee of them that obeye not the Gospell of God? and if the righteous scarcely be saued, where shall the vngodly and the sinner appeer? and if this be done in the green tre, what shalbe done in ye dry tree? for if christ, the green & flori•hing tree of righteousnesse,
For if the time be come, that judgement must begin At the house of god what shall the end be of them that obey not the Gospel of God? and if the righteous scarcely be saved, where shall the ungodly and the sinner appear? and if this be done in the green Tree, what shall done in you dry tree? for if Christ, the green & flori•hing tree of righteousness,
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he will lodge with them, and make continuall abode with them, he encreaseth their fayth, that they may neuer doubt of his loue, but still depend vppon him.
he will lodge with them, and make continual Abided with them, he increases their faith, that they may never doubt of his love, but still depend upon him.
Can a woman forget her childe, and not haue compassion on the sonne of her wombe? though she should forget her sons, yet the Lorde will not forgette his children.
Can a woman forget her child, and not have compassion on the son of her womb? though she should forget her Sons, yet the Lord will not forget his children.
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For all thinges worke together for the best vnto them that loue God, in tribulation and anguishe, in famyne and nakednesse, in perill and sworde, they are more then conquerours through him that loued them.
For all things work together for the best unto them that love God, in tribulation and anguish, in famine and nakedness, in peril and sword, they Are more then conquerors through him that loved them.
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If the earthlye Fathers of our bodyes, correct vs, yet we reuerence them: for though Fathers put their sonnes out of their sighte, and binde them to husbandry,
If the earthly Father's of our bodies, correct us, yet we Reverence them: for though Father's put their Sons out of their sight, and bind them to Husbandry,
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yet the sonnes are well content, because it makes for their prefermente and aduantage, should not we much rather be in subiection vnto the father of spirites, that wee might lyue? A Generall enioyns perilous seruice to none but most valiant souldiers,
yet the Sons Are well content, Because it makes for their preferment and advantage, should not we much rather be in subjection unto the father of spirits, that we might live? A General enjoins perilous service to none but most valiant Soldiers,
The titles and honorable names that are giuen to the place, where the faythful are after death, doe throughly manifest the excellencie of their estate.
The titles and honourable names that Are given to the place, where the faithful Are After death, do thoroughly manifest the excellency of their estate.
And as infants doe rest quietly in their mothers bosome, so heauen is a receptacle and bosome for the faithfull, in which they take their quiet rest and ease, after the sturres of this tumultuary life ar ended.
And as Infants do rest quietly in their mother's bosom, so heaven is a receptacle and bosom for the faithful, in which they take their quiet rest and ease, After the stirs of this tumultuary life Are ended.
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and there•ore is calld the father of al ye beleeuers, so whosoeuer desire to be gathered into that •osome after this life they must in this life •mitate & follow ye faith & godlines of faithful Abraham. It is called Paradise, where •ur Sauiour sayth to the penitent theefe •pon the crosse to day thou shalt be with me in Paradice:
and there•ore is called the father of all you believers, so whosoever desire to be gathered into that •osome After this life they must in this life •mitate & follow you faith & godliness of faithful Abraham. It is called Paradise, where •ur Saviour say to the penitent thief •pon the cross to day thou shalt be with me in Paradise:
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the Greeks vse yt word Paradise for a place yt is hedged round, wherin •or pleasure, either plāts and trees are set, •rels beasts ar pastured and commonly it •s vsed for a garden replenished with va•iety of delights such as was the garden of Eden in which Adam was placed.
the Greeks use that word Paradise for a place that is hedged round, wherein •or pleasure, either plants and trees Are Set, •rels beasts Are pastured and commonly it •s used for a garden replenished with va•iety of delights such as was the garden of Eden in which Adam was placed.
Where (without insisting on the Empyreall heauen, of which Philosophers trifle and make much disputation, ) wee must marke that the scripture makes mention of three heauens, one in which the byrdes flye, called also the aie• another in which the stars and sphears of the heauen are setled, and the third, called of Christ & Paul Paradise, in which christ lyued,
Where (without insisting on the Empyreal heaven, of which Philosophers trifle and make much disputation,) we must mark that the scripture makes mention of three heavens, one in which the Birds fly, called also the aie• Another in which the Stars and spheres of the heaven Are settled, and the third, called of christ & Paul Paradise, in which Christ lived,
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•hels and clay, and when they haue framed therwith their imaginary cells, they glory in them after their manner asmuch •s they which haue erected lofty galle•yes and stately dining chambers.
•hels and clay, and when they have framed therewith their imaginary cells, they glory in them After their manner as •s they which have erected lofty galle•yes and stately dining chambers.
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But as these conceiued workes perish •nd quickly fall, and men laugh when •hey behold children weeping for their fal •o our buildings and complots in this life •re ruinous and trāsitory,
But as these conceived works perish •nd quickly fallen, and men laugh when •hey behold children weeping for their fall •o our buildings and complots in this life •re ruinous and transitory,
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in which old Symeon thristingly desired to departe• when he had embraced Christ Iesus in• his armes and had seene the saluation of God yt he had so long wayted for.
in which old Symeon thristingly desired to departe• when he had embraced christ Iesus in• his arms and had seen the salvation of God that he had so long waited for.
What is there in the world, but a perpetuall fight against sathan and sinne and a dayly conflict against darts & weapons? We haue a dayly & continuall and troublesome contending with couetousnes, with incontinency, with anger, with ambition with worldly and fleshly cares & snares.
What is there in the world, but a perpetual fight against sathan and sin and a daily conflict against darts & weapons? We have a daily & continual and troublesome contending with covetousness, with incontinency, with anger, with ambition with worldly and fleshly Cares & snares.
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Our minds are so straightlie be fiedged with an army of vices; as that it is hard to resiste and withstand all iniquity. Whē couetousnes is ouerthrown: lust riseth vp:
Our minds Are so straightly be fiedged with an army of vices; as that it is hard to resist and withstand all iniquity. When covetousness is overthrown: lust Riseth up:
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when lust is subdued, ambition comes in place, when ambition is chased, anger gaules the minde pride pufs vppe, drunkennesse tempts, enuy breaks concord suspition disioynes friendship.
when lust is subdued, ambition comes in place, when ambition is chased, anger gauls the mind pride puffs up, Drunkenness tempts, envy breaks concord suspicion disjoins friendship.
For although the old Hierusalem was a most beautiful place, euen the glory of the whole earth, being invironed with strong walls, defended by the inuincible mount Sion, enriched with infinite treasure, decked with all externall brauery; yet it lost her glory;
For although the old Jerusalem was a most beautiful place, even the glory of the Whole earth, being environed with strong walls, defended by the invincible mount Sion, enriched with infinite treasure, decked with all external bravery; yet it lost her glory;
and those foundations of the wall garnished with pretious stones, those gates which are pearles, & that pretious shining as ye Iaspar and Christall, & those streets of pure golde, as shining glasse:
and those foundations of the wall garnished with precious stones, those gates which Are Pearls, & that precious shining as you Jasper and Crystal, & those streets of pure gold, as shining glass:
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do vtterly obscure, and eclipse, and extinguishe the glorious dignity of the old Ierusalem Last of all it is called that city which the faithful seeke after,
do utterly Obscure, and eclipse, and extinguish the glorious dignity of the old Ierusalem Last of all it is called that City which the faithful seek After,
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and are not the true beleeuers then moste blessed, since they are with Christe after this life, where hee is? vnles wee will •oubt of this, that god the father heard ye prayer of his beloued sonne, thus praying for his chosen;
and Are not the true believers then most blessed, since they Are with Christ After this life, where he is? unless we will •oubt of this, that god the father herd you prayer of his Beloved son, thus praying for his chosen;
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Father, I will that they which thou hast giuen mee, bee with mee euen where I am, that they maye beholde that my glory, which thou hast giuen mee? Heere the brightnes of G•dlinesse and true virtue it selfe is many times dazeled and darkened;
Father, I will that they which thou hast given me, be with me even where I am, that they may behold that my glory, which thou hast given me? Here the brightness of G•dlinesse and true virtue it self is many times dazzled and darkened;
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partly by enuy, partly by pouerty, partly by slanders and the like crosses, but in heauen godlinesse shall glitter and shine in her perfecte brightnes:
partly by envy, partly by poverty, partly by slanders and the like Crosses, but in heaven godliness shall glitter and shine in her perfect brightness:
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Heer it is delectable to beholde faier palaces, more delectable to enter into them, and to bee entertained in them, most delectable to dwell in them alwayes,
Heer it is delectable to behold fair palaces, more delectable to enter into them, and to be entertained in them, most delectable to dwell in them always,
and to be an inhabiter in it, and neuer to goe out of it, and continually to beholde the gratious and omnipotent Maiesty of God therein? for though we are now the sonnes of God,
and to be an inhabiter in it, and never to go out of it, and continually to behold the gracious and omnipotent Majesty of God therein? for though we Are now the Sons of God,
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we shall see face to face, & know euen as we are known, we shall meet together (in the vnity of faith, and that acknowledging of the sonne of God) vnto a perfect man,
we shall see face to face, & know even as we Are known, we shall meet together (in the unity of faith, and that acknowledging of the son of God) unto a perfect man,
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for otherwise none can see the kingdome of God, nor enter into it, but as long as wee lyue heere, we are regenerate but in part and wee are restored but in parte to the image of God after which Adam was at first created;
for otherwise none can see the Kingdom of God, nor enter into it, but as long as we live Here, we Are regenerate but in part and we Are restored but in part to the image of God After which Adam was At First created;
& he yt heareth the word of christ, and beleeueth in him that sent him, hath euerlasting lyfe) and in that the lyfe which wee doe lyue being engraffed into christe by the spirite, is the life of god, and a participation of the diuine nature:
& he that hears the word of Christ, and Believeth in him that sent him, hath everlasting life) and in that the life which we do live being engrafted into Christ by the Spirit, is the life of god, and a participation of the divine nature:
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for wee knowe whome wee haue beleeued, & wee are perswaded that hee is able to keepe that which we haue committed vnto hym but the perfecting of these beginnings is reserued for the kingdom of heauen, wher god shall dwell in his elect eternally, where that comforter shall neuer forsake vs;
for we know whom we have believed, & we Are persuaded that he is able to keep that which we have committed unto him but the perfecting of these beginnings is reserved for the Kingdom of heaven, where god shall dwell in his elect eternally, where that comforter shall never forsake us;
where shal be perfect wysedom & knowledge of God where shall be angelike righteousnesse, where shall be vnspeakeable ioyes in god, where shall be aboundāce of all good things for God, shalbe all in al things where that which is now but begunne, shal be finished and absolute,
where shall be perfect Wisdom & knowledge of God where shall be angellike righteousness, where shall be unspeakable Joys in god, where shall be abundance of all good things for God, shall all in all things where that which is now but begun, shall be finished and absolute,
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and where there shal be noe interruption, and end of ioy and gladnesse for of that kingdome there shall be none end and an euerlasting dominion shall be to ye holy people of the most high.
and where there shall be no interruption, and end of joy and gladness for of that Kingdom there shall be none end and an everlasting dominion shall be to you holy people of the most high.
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There shall b•e so many and such ioys, as al ye Arithmeticians of this world are not able to number them 〈 ◊ 〉 the Geometritians are not able to weigh them:
There shall b•e so many and such Joys, as all you Arithmeticians of this world Are not able to number them 〈 ◊ 〉 the Geometritians Are not able to weigh them:
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There shall be ioy aboue vs, for the vision which wee shall see, there, likewise shall bee ioye vnder vs for the beawtie of the heauens and other corporall creatures, there shall be ioy within and about vs,
There shall be joy above us, for the vision which we shall see, there, likewise shall be joy under us for the beauty of the heavens and other corporal creatures, there shall be joy within and about us,
Absoloms beautie but deformity Azaels swiftnesse but slownesse: Sampsōs might but weaknesse; Mathuselaes lōg life but frailty, the kingdome of Augustus Caesar but beggery.
Absoloms beauty but deformity Azaels swiftness but slowness: Sampsons might but weakness; Mathuselaes long life but frailty, the Kingdom of Augustus Caesar but beggary.
Dauid being hindred by his persecuters that he could not bee present amonge gods people in the temple of Ierusalem, he shewes his feruent desire towardes that place, in which hee mighte serue the Lorde, saying:
David being hindered by his persecuters that he could not be present among God's people in the temple of Ierusalem, he shows his fervent desire towards that place, in which he might serve the Lord, saying:
whē shal I com & appear befor ye presēce of god? And whē he was exiled & driuē out of his coūtry, and could not come to the tabernacle of the Lorde and the assembly of the saints to prayse god,
when shall I come & appear before you presence of god? And when he was exiled & driven out of his country, and could not come to the tabernacle of the Lord and the assembly of the Saints to praise god,
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For a day in thy courts is better thē a thousād otherwher I had rather bee a doorekeeper in the house of my god, then to dwell in the tabernacles of wickednesse.
For a day in thy Courts is better them a thousād otherwher I had rather be a doorkeeper in the house of my god, then to dwell in the Tabernacles of wickedness.
how was hee enflamed with a desire to come to the spirituall and eternall temple of the Lord in heauen? When our Sauiour was transfigured on the mountaine,
how was he inflamed with a desire to come to the spiritual and Eternal temple of the Lord in heaven? When our Saviour was transfigured on the mountain,
and there appeared Moses and Elias talking with him, Peter rauished with this celestiall apparition, sayd to Iesus, Master it is good for vs to be heere:
and there appeared Moses and Elias talking with him, Peter ravished with this celestial apparition, said to Iesus, Master it is good for us to be Here:
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what would he haue donne, if he had beene fully entered into his masters ioy? Hierom notes vpon these words of Peter, that Christ is yt alone way to go to the glory and ioyes of heauen;
what would he have done, if he had been Fully entered into his Masters joy? Hieronymus notes upon these words of Peter, that christ is that alone Way to go to the glory and Joys of heaven;
and therefore he is bold to say to Peter, erras Petre, sicut & alias euangelista testatur, nescis quid dicas: thou art deceiued Peter; & as another Euangelist witnesseth, thou knowest not what thou sayst;
and Therefore he is bold to say to Peter, Errors Petre, sicut & alias Evangelist testatur, Nescis quid dicas: thou art deceived Peter; & as Another Evangelist Witnesseth, thou Knowest not what thou Sayest;
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seeke not three Tabernacles, when there is but one tabernacle of the Gospell, in which Moses and Elias, the law and the prophets are comprised and briefely repeated.
seek not three Tabernacles, when there is but one tabernacle of the Gospel, in which Moses and Elias, the law and the Prophets Are comprised and briefly repeated.
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This ioyfull inheritāce of heauen made Paul to say, I counte that the afflictions of this presente time are not worthy of the glory, which shalbe shewed vnto vs: and againe.
This joyful inheritance of heaven made Paul to say, I count that the afflictions of this present time Are not worthy of the glory, which shall showed unto us: and again.
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and wartes, and labours euery where to apprehend all opportunities to imbrace him and doth neuer suffer him to depart from her, till the day breake, and the shadowes flee away that is, till the darkesome and yrksom life bee ended;
and warts, and labours every where to apprehend all opportunities to embrace him and does never suffer him to depart from her, till the day break, and the shadows flee away that is, till the darksome and yrksom life be ended;
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it is rather as oyle vnto it, for this desire is a burning flame, sayeth Bernard, And what caused the saints and Martirs, whome the world was not woorthy of, to suffer mockings and scourgings, bōds and prisonment;
it is rather as oil unto it, for this desire is a burning flame, Saith Bernard, And what caused the Saints and Martyrs, whom the world was not worthy of, to suffer mockings and scourgings, bonds and prisonment;
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and yet in the mids of tortures to say with the Christian poet, Tormenta, carcer, vngulae, Stridens { que } flammis lamina, At { que } ipsa poenarum vltima Mors, Christianis ludus est Tormentes,
and yet in the mids of tortures to say with the Christian poet, Tormenta, carcer, vngulae, Stridens { que } flammis lamina, At { que } ipsa Poenarum Ultima Mors, Christianis ludus est Torments,
What caused them so patientlye to endure these tribulations and fyrie tryalls, but the full assurance of the inualuable treasure of heauen? For then shall the righteous stand in greate boldnesse,
What caused them so patiently to endure these tribulations and firy trials, but the full assurance of the invaluable treasure of heaven? For then shall the righteous stand in great boldness,
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and shall not come into condemnation, but hath passed from death to life? And that we might the sooner beleeue, that there is no interim and space between ye death of the body & the eternal life and ioy of the soule, hee confirmes his speach with a double affirmation,
and shall not come into condemnation, but hath passed from death to life? And that we might the sooner believe, that there is no interim and Molle between you death of the body & the Eternal life and joy of the soul, he confirms his speech with a double affirmation,
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and •est from their labours, and receiue the •eward of their workes, and when? Heere•fter, presently & immediatly after they are called out of this mortall life.
and •est from their labours, and receive the •eward of their works, and when? Heere•fter, presently & immediately After they Are called out of this Mortal life.
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and sayes, Quod si immortalis nostra foret mens, Non tam se moriens dissolui conquereretur, Sed magis ire foras, nestē { que } relinquere vt āgnis Gauder et:
and Says, Quod si Immortal nostra foret Mens, Non tam se moriens dissolui conquereretur, Said magis ire foras, nesten { que } Relinquere vt āgnis Gauder et:
that we see many in death not to complaine of their dissolutiō, (as Lucretius saieth ] but to testifie, that they do goe and departe & walke out of the body,
that we see many in death not to complain of their dissolution, (as Lucretius Saith ] but to testify, that they do go and depart & walk out of the body,
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Cleere is that speeche of Moses for the eternitye of the soule, when hee sayes, that the Lorde god made the man of the dust of the grounde, & breathed in his face breath of life.
Clear is that speech of Moses for the eternity of the soul, when he Says, that the Lord god made the man of the dust of the ground, & breathed in his face breath of life.
Euident is the eternity of the Soule out of that of patient Iob; who in his extream affliction, expressed notwithstanding his cōfidēce of immortality, thogh god slay me (sayth he) with death of body, yet will I trust in him, yt I shall inherit the light of euerlasting glorie.
Evident is the eternity of the Soul out of that of patient Job; who in his extreme affliction, expressed notwithstanding his confidence of immortality, though god slay me (say he) with death of body, yet will I trust in him, that I shall inherit the Light of everlasting glory.
& leauing ye rest of their substāce for their children, yet he is vndoubtedly perswaded, that after hee was deliuered out of the greate and infinite troubles of this worlde, hee shoulde beholde in heauen the comfortable face & countenance of god according to his promise;
& leaving the rest of their substance for their children, yet he is undoubtedly persuaded, that After he was Delivered out of the great and infinite Troubles of this world, he should behold in heaven the comfortable face & countenance of god according to his promise;
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becaus ye spirit of God is euerlasting The truth wherof is so powerful, it caused the foresayde Epicurean Lucretius, euen in despight of his hellish Prophanenesse, to confesse it.
Because you Spirit of God is everlasting The truth whereof is so powerful, it caused the foresaid Epicurean Lucretius, even in despite of his hellish Profaneness, to confess it.
What plainer to confirme the eternall life of the soule, then where Isaiah bringes in other potentates that were dead before deriding the insolency of the King of Babylon, that though hee sayed in harte, that hee woulde ascend into heauen and exhalt his throne aboue the starres of God,
What plainer to confirm the Eternal life of the soul, then where Isaiah brings in other potentates that were dead before deriding the insolency of the King of Babylon, that though he said in heart, that he would ascend into heaven and exalt his throne above the Stars of God,
Fear you not thē (saith be) which kill the body: but ar not able to kil the soul but rather feare him, which is able to destroy both soule & body in Hell If ye soul cānot be slain, and if it may bee punished in hell after this life, it is euerlasting, & can neuer dy.
fear you not them (Says be) which kill the body: but Are not able to kill the soul but rather Fear him, which is able to destroy both soul & body in Hell If you soul cannot be slave, and if it may be punished in hell After this life, it is everlasting, & can never die.
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And therfore excellently spake ye Martyr, that sayed thus to ye tormenter, thou blody tyrant thou art deceiued if thou suppose to destroy me, by renting my body which is subiect to deth:
And Therefore excellently spoke the Martyr, that said thus to you tormenter, thou bloody tyrant thou art deceived if thou suppose to destroy me, by renting my body which is Subject to death:
which is free, quiet intire, and not to be payned with torturs this body which thou endeuourest to destroy with such force and furie, is but a brittle,
which is free, quiet entire, and not to be pained with tortures this body which thou endeuourest to destroy with such force and fury, is but a brittle,
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and search him, thou shalte find him inuincible; vncōquerable, an vnderling to no calamities; and subiected to God alone? Could Enoch walk wt god after this life:
and search him, thou shalt find him invincible; unconquerable, an underling to no calamities; and subjected to God alone? Could Enoch walk with god After this life:
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if soul & body dye• together Could Saul desire the Pithones to raise vp the prophet Samuel vnto him, if the soule and body dyed together? Coulde Dauid mourn so bitterly for his rebellious soun Absolom, when hee cryed out;
if soul & body dye• together Could Saul desire the Pithones to raise up the Prophet Samuel unto him, if the soul and body died together? Could David mourn so bitterly for his rebellious soun Absalom, when he cried out;
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Dauid was not so much greeued for the death & losse of a sonne when hee bewailed his sonne Absolom, but it was for that hee knew how greuously that soule was punished after death, which in this life was giuen to such impiety, adultery, & hainous murther.
David was not so much grieved for the death & loss of a son when he bewailed his son Absalom, but it was for that he knew how grievously that soul was punished After death, which in this life was given to such impiety, adultery, & heinous murder.
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if the soule and bodie died together? Could Stephē say at his stoning to death Lord Iesus receiue my spirite, If the foule & body died together? Coulde Paule rauished with a desire to come to the kingdōe of felicity and therefore abhorring this wretched and calamitous life, crie out earnestly and saie:
if the soul and body died together? Could Stephē say At his stoning to death Lord Iesus receive my Spirit, If the foul & body died together? Could Paul ravished with a desire to come to the kingdone of felicity and Therefore abhorring this wretched and calamitous life, cry out earnestly and say:
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if the soule & body died together? But why labour I so much amōg Christians to prooue the eternity of the soule? who doe firmely assent to the Symbole of ye Creed yt shews vs life eternal:
if the soul & body died together? But why labour I so much among Christians to prove the eternity of the soul? who do firmly assent to the Symbol of you Creed that shows us life Eternal:
and one minde subscribed thereunto? Of which let one Seneca speake for them all, nothing decayes but our bodye, which because of the weake frailty thereof, it is obnoxious to death, subiect to chaunces, exposed to proscriptions.
and one mind subscribed thereunto? Of which let one Senecca speak for them all, nothing decays but our body, which Because of the weak frailty thereof, it is obnoxious to death, Subject to chances, exposed to proscriptions.
But the soule whose beginning is diuine, is harmed neyther by old age, nor death and when shee is loosed from her burthensome bands shee speedily repaires to her proper place,
But the soul whose beginning is divine, is harmed neither by old age, nor death and when she is loosed from her burdensome bans she speedily repairs to her proper place,
& not to cleaue thereunto as to a sure anchor, since heathē men haue so euidētly taught the eternity of the soule, by groping after it in the darkenesse of errour, onelye by the direction of the naturall lighte and infallible principles remaining in mans minde after Adams fall;
& not to cleave thereunto as to a sure anchor, since heathen men have so evidently taught the eternity of the soul, by groping After it in the darkness of error, only by the direction of the natural Light and infallible principles remaining in men mind After Adams fallen;
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and chiefly, since the godly and faithfull are at no rest in this mortall life, if in this life onelie they had hope in christ, they were of all men the moste miserable.
and chiefly, since the godly and faithful Are At no rest in this Mortal life, if in this life only they had hope in Christ, they were of all men the most miserable.
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and to enioye in this worlde the pleasures of iniquitie for a time? the sacred scripture dooth plentifully teache vs, that our soules liue for euer; the godlie in heauen; the vngodly in torment:
and to enjoy in this world the pleasures of iniquity for a time? the sacred scripture doth plentifully teach us, that our Souls live for ever; the godly in heaven; the ungodly in torment:
and therfore how readie ought wee to bee, to denie vngodlinesse, and worldlie lustes; and to liue soberlie, and righteously, and godlie in this present world:
and Therefore how ready ought we to be, to deny ungodliness, and worldly lusts; and to live soberly, and righteously, and godly in this present world:
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Doth the carelesse Christian perswade vs, to runne with him in the same excesse of ryot, of drūkennes, of carnall security, of swearing, of incontinency, of hypocrisie, of malice, of couetousnesse, of forgetting of God, of contempte of his worde,
Does the careless Christian persuade us, to run with him in the same excess of riot, of Drunkenness, of carnal security, of swearing, of incontinency, of hypocrisy, of malice, of covetousness, of forgetting of God, of contempt of his word,
and despising his kindnes & long suffering, not perceiuing, yt his bountifulnes leads vs to repētance? Let vs answere yt we seek eternall life & not eternal death,
and despising his kindness & long suffering, not perceiving, that his bountifulness leads us to Repentance? Let us answer that we seek Eternal life & not Eternal death,
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because the end of the vngodly is to be destroyed and rooted out at the last but godlinesse hath the promise of the life present, and of that is to come.
Because the end of the ungodly is to be destroyed and rooted out At the last but godliness hath the promise of the life present, and of that is to come.
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and a royall priesthoode, and an holy nation, and a peculiar people, shewe forth the vertues of him that hath called vs out of darkenesse into his meruelous lighte,
and a royal priesthood, and an holy Nation, and a peculiar people, show forth the Virtues of him that hath called us out of darkness into his marvelous Light,
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so as being therewith surcharged, we are likely to sinke, and be dismayed? Let vs encourage our selues with the contemplation and meditation of heauenly ioies;
so as being therewith surcharged, we Are likely to sink, and be dismayed? Let us encourage our selves with the contemplation and meditation of heavenly Joys;
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and let vs be stedfast, vnmoueable, aboundante alwaies in the worke of the Lorde, forasmuch as wee know, that our laboure is not in vaine in the Lorde.
and let us be steadfast, Unmovable, aboundante always in the work of the Lord, forasmuch as we know, that our labour is not in vain in the Lord.
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let vs remember that death is swallowed vp into victory through the death of Christ and therefore we may confidently say, ô death where is thy sting, ô graue where is thy victorye? and that death is made vnto vs a doore into eternall glory,
let us Remember that death is swallowed up into victory through the death of christ and Therefore we may confidently say, o death where is thy sting, o graven where is thy victory? and that death is made unto us a door into Eternal glory,
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What runner when hee hath begonne his race, doth not houlde on cheerefullie till hee attayn to the goale? What Marriner in the darke night and tempestuous seas, refuseth to rest in the quiet harborough? What pilgrime wandering in a straunge countrie, longs not to come to his owne dwelling, wife, friendes,
What runner when he hath begun his raze, does not hold on cheerfully till he attain to the goal? What Mariner in the dark night and tempestuous Seas, Refuseth to rest in the quiet harbour? What pilgrim wandering in a strange country, longs not to come to his own Dwelling, wife, Friends,
but hee that fulfilleth the will of God, abideth for euer: and let vs solace our selues, with the stable, permanent, and vnchaungeable ioyes of heauen:
but he that fulfilleth the will of God, Abideth for ever: and let us solace our selves, with the stable, permanent, and unchangeable Joys of heaven:
and (if wee cannot remember all that hath beene now deliuered,) let vs alway carrie the summe and quintessence of this one place of Scripture imprinted and ingrauen firmelie in our heartes, in which the Angell declares vnto blessed John, that all faithfull soules, that in this life haue washed their long robes,
and (if we cannot Remember all that hath been now Delivered,) let us always carry the sum and quintessence of this one place of Scripture imprinted and engraved firmly in our hearts, in which the Angel declares unto blessed John, that all faithful Souls, that in this life have washed their long robes,
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yet I must a little longer pray your attention, while I breeflye speake some thinge of the life and death of this right worshipful and deuoute gentlewoman, which is now to be buried;
yet I must a little longer pray your attention, while I briefly speak Some thing of the life and death of this right worshipful and devout gentlewoman, which is now to be buried;
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For as Alexander the greate forbade anye to painte him but Apelles, and to carue him but Lysippus, leaste his excellencie shoulde bee abased by vnnoble Artificers:
For as Alexander the great forbade any to paint him but Apelles, and to carve him but Lysippus, jest his excellency should be abased by unnoble Artificers:
so the woorthinesse of this religious Ladie deseruedlie craues, to bee described of some one endued with singular guifte of speaking, who mighte counteruaile her worthie workes with aunswerable wordes.
so the worthiness of this religious Lady deservedly craves, to be described of Some one endued with singular guifte of speaking, who might countervail her worthy works with answerable words.
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Howsoeuer it bee, this comfortes mee, that I speake not before straungers vnacquainted with her godlie qualities, that therefore woulde aske a more copious declaration of the thinges they knowe not but before those, who hauing had very long experience and triall of her godlinesse, eyther wil supplie the defecte of the Speaker through theyr own manifould knowledge;
Howsoever it be, this comforts me, that I speak not before Strangers unacquainted with her godly qualities, that Therefore would ask a more copious declaration of the things they know not but before those, who having had very long experience and trial of her godliness, either will supply the defect of the Speaker through their own manifold knowledge;
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or els Chameleon - like turne with the time and iump with opportunity, but shee embraced the ancient and apostolike fayth, cleauinge to the sound doctrine deliuered in the word of God and abhorring the superstitious ceremonies of mens deuises.
or Else Chameleon - like turn with the time and jump with opportunity, but she embraced the ancient and apostolic faith, cleaving to the found Doctrine Delivered in the word of God and abhorring the superstitious ceremonies of men's devises.
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as long as strength of bodie permitted, but euen since age & weakenes debarred her of ye custome, she hath ordinarily & dayly caused prayers to be vsed,
as long as strength of body permitted, but even since age & weakness debarred her of the custom, she hath ordinarily & daily caused Prayers to be used,
and of her especiall care, that those which were about her might bee taughte the lawes of the Lorde, to walke as it becommeth the professors of the gospell? What shoulde I speake of her patience, that beeing in sundry wise tossed and tryed with the crosses of this life,
and of her especial care, that those which were about her might be taught the laws of the Lord, to walk as it becomes the professors of the gospel? What should I speak of her patience, that being in sundry wise tossed and tried with the Crosses of this life,
and taking euery affliction in good parte, as proceeding from the loue of GOD towardes her? This patience was shaken by the captiuitie of her husband, an honourable and woorthie gentleman;
and taking every affliction in good part, as proceeding from the love of GOD towards her? This patience was shaken by the captivity of her husband, an honourable and worthy gentleman;
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who beeing Sheriffe of this county was taken prisoner, and in extreame perill to bee cruellie handled by the rebells in the Western Cōmotion, in the raigne of king Edward the 6.: again, by the death of her foresaid husband, within few yeers after;
who being Sheriff of this county was taken prisoner, and in extreme peril to be cruelly handled by the rebels in the Western Commotion, in the Reign of King Edward the 6.: again, by the death of her foresaid husband, within few Years After;
which bewrayed it selfe in all her outwarde actions, and in her verie apparrell; in that a Gentlewoman of her degree and ranke, woulde so plainelie attire her selfe;
which bewrayed it self in all her outward actions, and in her very apparel; in that a Gentlewoman of her degree and rank, would so plainly attire her self;
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towards God, in that abounding with good workes which proceeded from a sauing fayth, yet shee loathed to bee commended for the same, confessing that it was nothing shee did:
towards God, in that abounding with good works which proceeded from a Saving faith, yet she loathed to be commended for the same, confessing that it was nothing she did:
as that shee renounced them, and placed them among her euil deeds in that respecte; and wholly relyed, wholie depended, whollie rested vpon Christ Iesus, her onelye redeemer, mediatour, aduocate, and Sauioure.
as that she renounced them, and placed them among her evil Deeds in that respect; and wholly relied, wholly depended, wholly rested upon christ Iesus, her only redeemer, Mediator, advocate, and Saviour.
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But what shoulde I speak of her promptnesse to assiste both riche and poor with her counsell and aduise? for shee was endued with greate wisedom, rare memory, graue iudgemente, and sharpe foresighte.
But what should I speak of her promptness to assist both rich and poor with her counsel and advise? for she was endued with great Wisdom, rare memory, graven judgement, and sharp foresight.
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What shoulde I speake of her temperance & sobriety of her loue and liberality to schollars? kindnesse to ministers of the worde of God? and entertainement of all good people, of her constancy in her widdowheade? For of fower score and seauen yeeres, (or very neere thereaboutes) of her age, shee spente fiftye & fiue in the time of widdowehead of her vnchaungeable and stedfast zeale in the truth of Christe Iesus.
What should I speak of her temperance & sobriety of her love and liberality to Scholars? kindness to Ministers of the word of God? and entertainment of all good people, of her constancy in her widdowheade? For of fower score and seauen Years, (or very near thereabouts) of her age, she spent fiftye & fiue in the time of widdowehead of her unchangeable and steadfast zeal in the truth of Christ Iesus.
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So that if Iohn the elder had liued in this age, he might haue saluted her by ye name of Elect Lady, & might haue reioyced, yt he foūd her & her childrē,
So that if John the elder had lived in this age, he might have saluted her by the name of Elect Lady, & might have rejoiced, that he found her & her children,
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The Orphanes & fatherlesse children, that she hath nourished, the desolate widowes that shee hath sustayned, the afflicted straungers that shee hath releeued;
The Orphans & fatherless children, that she hath nourished, the desolate Widows that she hath sustained, the afflicted Strangers that she hath relieved;
the diseased persons with sore eies, and manifolde hurtes, and diuers infirmities, that shee hath eased, applying the salu• waters and medicines with her owne hands, gyue plentifull testimony with full mouth of her exceeding charitye.
the diseased Persons with soar eyes, and manifold hurts, and diverse infirmities, that she hath eased, applying the salu• waters and medicines with her own hands, gyve plentiful testimony with full Mouth of her exceeding charity.
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What weeke, nay what daye, nay almoste what howre passed ouer, where in some poore, or other did not taste of her bountifulnesse? Shee excelled Zacheus; who stood foorth,
What Week, nay what day, nay almost what hour passed over, where in Some poor, or other did not taste of her bountifulness? She excelled Zacchaeus; who stood forth,
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And as the Iewes when that they desired Christe to helpe the Centurions seruaunte, they saide, that hee was worthye for whome our Sauiour Sauioure shoulde doe it.
And as the Iewes when that they desired Christ to help the Centurions servant, they said, that he was worthy for whom our Saviour Saviour should do it.
soe if odious Ingratitude possesse not the harts of the poore, whome in manifolde sorte this compassionate and charitable Lady hath releeued, they will with one voyce crie out and saye, that shee was moste worthye of longer life and of doubled dayes,
so if odious Ingratitude possess not the hearts of the poor, whom in manifold sort this compassionate and charitable Lady hath relieved, they will with one voice cry out and say, that she was most worthy of longer life and of doubled days,
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because shee was a nurse to the needy an eie to the blinde, a foote to the lame, a mother to the Orphanes, a staffe to the afflicted, a comforter and supporter to the distressed and miserable.
Because she was a nurse to the needy an eye to the blind, a foot to the lame, a mother to the Orphans, a staff to the afflicted, a comforter and supporter to the distressed and miserable.
I perceiue I am entred into the broade Ocean with displaied sayles, and therefore least I be caried further then I maye quickly returne, I will hasten to draw towards the shore.
I perceive I am entered into the broad Ocean with displayed sails, and Therefore lest I be carried further then I may quickly return, I will hasten to draw towards the shore.
but that her death and dissolution was correspondent to her former race? At sundrie times when she was visited with sicknesse, shee was not desirous of longer life,
but that her death and dissolution was correspondent to her former raze? At sundry times when she was visited with sickness, she was not desirous of longer life,
firste making a pithie and Christian cōfession of her fayth, in God the Father, the sonne and the holy Ghost, she still desired with Symeon to departe in peace, with Paul to be dissolued & to be with Christ, accounting christ to be her aduātage both in life and death, and her selfe to bee the Lordes whither shee liued or died,
First making a pithy and Christian Confessi of her faith, in God the Father, the son and the holy Ghost, she still desired with Symeon to depart in peace, with Paul to be dissolved & to be with christ, accounting Christ to be her advantage both in life and death, and her self to be the lords whither she lived or died,
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when infirmity & last sicknes attainted her alway setling & fixing her confidence in christ, praying deuoutly to God, who hath promised to heare the petitions of them that faithfully call vpon him;
when infirmity & last sickness attainted her always settling & fixing her confidence in Christ, praying devoutly to God, who hath promised to hear the petitions of them that faithfully call upon him;
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alwaye committing her spirit, into the hands of her creator, redeemer and comforter, at last her sanctified and refined soul leauing the corruptible bodie departed out of tribulation and this valley of miserie into the bosome of faithefull Abraham.
alway committing her Spirit, into the hands of her creator, redeemer and comforter, At last her sanctified and refined soul leaving the corruptible body departed out of tribulation and this valley of misery into the bosom of faithful Abraham.
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they eate of the fruite of the tree of life, and drinke of the water of life, they hunger and thirst no more they haue all teares and remembrance of euils wiped from them:
they eat of the fruit of the tree of life, and drink of the water of life, they hunger and thirst no more they have all tears and remembrance of evils wiped from them:
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why shold I doubt, For if the pallace of heauen be shutte against so worthy a man, to whome doeth it stande open? May not I without flattery chaunge the gender,
why should I doubt, For if the palace of heaven be shut against so worthy a man, to whom doth it stand open? May not I without flattery change the gender,
because my discourse is so infinitely exceeded by her memorable deeds, and that they will compare me to a rude and vnskilfull painter that hath pourtraied those things coursly and grosely, which shoulde haue beene painted with fair and fresh colours.
Because my discourse is so infinitely exceeded by her memorable Deeds, and that they will compare me to a rude and unskilful painter that hath portrayed those things coursly and grossly, which should have been painted with fair and fresh colours.
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and that this common oyle, which I haue powred out of my vnpolished Alablaster box, to honor her buriall with all, shall be accepted in steed of pretious spikenard. This onely remaineth;
and that this Common oil, which I have poured out of my unpolished Alabaster box, to honour her burial with all, shall be accepted in steed of precious spikenard. This only remains;
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and that the wealthier sort labour after her exāple, to deserue so well of the needy, that their departure may bee lamented, and their memory blessed;
and that the wealthier sort labour After her Exampl, to deserve so well of the needy, that their departure may be lamented, and their memory blessed;
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The glory of God is described vnder the figures of blessed things: b•cause we can not else conceiue it: as the punishments of the wicked are described by fire. Therfore Christ cals the state of eternall life Paradise. Caluin in Har.
The glory of God is described under the figures of blessed things: b•cause we can not Else conceive it: as the punishments of the wicked Are described by fire. Therefore christ calls the state of Eternal life Paradise. Calvin in Harry
Cum quibus in praesentia coniunctisumus vinculo charitatis ibi consortio aeterno coniungendi. Aug Enchirid, cap, 56. Intelligit animas a corporibus separatas et in coelum receptas, Pis•at, in schol. caluin in ep, ad, Heb. c. 12 Iun i• paral.
Cum quibus in Presence coniunctisumus Vinculo charitatis There consortio aeterno coniungendi. Aug Enchiridion, cap, 56. Intelligit animas a corporibus separatas et in coelum receptas, Pis•at, in schol. Calvin in Epistle, ad, Hebrew c. 12 June i• Parallel.
Nec cum in• tus fuerit, ce• bitur a quar• do: non ped• passibus, sed •sideriis quaeri•tur Deus. Ec vti { que } non ext dit desideriu• fanctum foel• inuentio, sed tendit. Nūq• consummati• gaudu, d•fid• consumptio 〈 ◊ 〉 Oleum magi• illi: nam ips• flamma. B• in Can ser. 8 Heb. 11: 36.
Nec cum in• tus fuerit, ce• bitur a quar• do: non ped• passibus, sed •sideriis quaeri•tur Deus. Ec vti { que } non Ext dit desideriu• fanctum foel• inuentio, sed tendit. Nūq• consummati• gaudu, d•fid• consumptio 〈 ◊ 〉 Oleum magi• illi: nam ips• Flamma. B• in Can ser. 8 Hebrew 11: 36.
Lucretius obitus quid assere •et, e• quod dog •ma defendere• •os versus posu•it: Cedit item •etro de terra quod fuit ante •n terras & quod missū est •ex atheris •ris Id rursum •oeli rellatum •templa, receptant. Lact, diu, inst, lib, 7, cap, 12.
Lucretius Obitus quid assere •et, e• quod dog •ma defendere• •os versus posu•it: Cedit item •etro de terra quod fuit ante •n terras & quod missū est •ex atheris •ris Id Once again •oeli rellatum •templa, receptant. Lactantius, Diu, inst, lib, 7, cap, 12.
Erras cruente, meam, Te rer• poenam sume re, quum membra morti obnoxia Dilancinata interficis? Est alter hic intri• secu• violare quem nullus p•test, Liber, qui etus integer, Expers doloru• tristium. Prudent perist• phan de vincētio. Gen; 5, 24,
Errors cruente, meam, Te rer• poenam fume re, Whom membra morti obnoxia Dilancinata interficis? Est alter hic intri• secu• Violare Whom nullus p•test, Liber, qui etus integer, Expers doloru• tristium. Prudent perist• phan de vincētio. Gen; 5, 24,
