A sermon preached at Snarford in Lincolnshire at the funerals of Sir George Sanct-Paule, knight and baronet, December the 9. 1613 by Iohn Chadvvich ... ; together with a briefe and true relation of his vertuous life and holy death.
A SERMON PREACHED AT SNARFORD IN LINCOLNESHIRE AT THE Funerals of Sir GEORGE Sct. PAVLE Knight and Baronet, the ninth of December 1613. THE TEXT. PSAL. 37. v. 37.
A SERMON PREACHED AT SNARFORD IN LINCOLNSHIRE AT THE Funerals of Sir GEORGE Act PAUL Knight and Baronet, the ninth of December 1613. THE TEXT. PSALM 37. v. 37.
But God who will not leaue his seruants in erronious conceipts, nor vnder the wearisome burden of fainting discontent, counselleth his kingly Prophet not to be disquieted though he see the workers of iniquitie to flourish like a greene bay-tree,
But God who will not leave his Servants in erroneous conceits, nor under the wearisome burden of fainting discontent, counselleth his kingly Prophet not to be disquieted though he see the workers of iniquity to flourish like a green Bay tree,
but being established in the truth, endeuoureth to confirme others in the same, by exhorting them to obserue the conclusion of good men, wherin they shall find such matter of desired comfort,
but being established in the truth, endeavoureth to confirm Others in the same, by exhorting them to observe the conclusion of good men, wherein they shall find such matter of desired Comfort,
and that is only true of God, who is that I am that sent Moyses to Pharo, who is that all-sufficient that spake vnto Abraham, that Alpha and Omega, as S. Iohn calleth him.
and that is only true of God, who is that I am that sent Moses to Pharo, who is that All-sufficient that spoke unto Abraham, that Alpha and Omega, as S. John calls him.
Which being true, what then should our Prophet meane to call any man perfect, of whose weakenesse and wants, besides the report that the sacred word doth make, which is both fidei & morum norma, our daily experience doth let vs see, what lamentable defects are in all the seede of Adam. To soile this doubt, I answere, that there is a perfection in euery Christian, which is that excellent forme, by which hee differeth from all the sonnes of darkenesse,
Which being true, what then should our Prophet mean to call any man perfect, of whose weakness and Wants, beside the report that the sacred word does make, which is both fidei & morum norma, our daily experience does let us see, what lamentable defects Are in all the seed of Adam. To soil this doubt, I answer, that there is a perfection in every Christian, which is that excellent Form, by which he differeth from all the Sons of darkness,
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But this perfection is not in an absolute freedome from sinne, but in our vnion with Christ, in whom doth dwell all the fullnesse of the God-head bodily,
But this perfection is not in an absolute freedom from sin, but in our Union with christ, in whom does dwell all the fullness of the Godhead bodily,
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and out of whom they receiue grace for grace, as saith S. Iohn. The greatest perfection that man can attaine vnto, is, suae imperfection is cognitio, the knowledge of his wants:
and out of whom they receive grace for grace, as Says S. John. The greatest perfection that man can attain unto, is, suae imperfection is cognitio, the knowledge of his Wants:
and therefore almightie God out of his infinite loue appointed a high Priest, euen Iesus Christ, the Mediator of the new couenant, to make that perfect which by none other could be done.
and Therefore almighty God out of his infinite love appointed a high Priest, even Iesus christ, the Mediator of the new Covenant, to make that perfect which by none other could be done.
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And therefore Epiphanius saith, that the perfection of a faithfull man is in cognitione Christi, whom truly to know is eternall life, as our blessed Sauiour witnesseth.
And Therefore Epiphanius Says, that the perfection of a faithful man is in cognition Christ, whom truly to know is Eternal life, as our blessed Saviour Witnesseth.
euen so those that haue receiued the immortall seed of Gods truth, & hunger after the sincere milke of Gods word, that they may grow thereby, are perfect in him who is the head of principalities and powers;
even so those that have received the immortal seed of God's truth, & hunger After the sincere milk of God's word, that they may grow thereby, Are perfect in him who is the head of principalities and Powers;
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and secondly, because they haue the stampe of perfection vpon them, as the creatures which God did make, of which it is said, he saw that they were good.
and secondly, Because they have the stamp of perfection upon them, as the creatures which God did make, of which it is said, he saw that they were good.
And hence appeareth the loue of God toward the weake ones in faith, that they are by him respected and accompted of as perfect in their weakest infancie:
And hence appears the love of God towards the weak ones in faith, that they Are by him respected and accounted of as perfect in their Weakest infancy:
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For which cause you shall finde it often in the Scriptures, that when a good man considereth of his owne estate, he wanteth neither matter to complaine of, nor time of repentance.
For which cause you shall find it often in the Scriptures, that when a good man Considereth of his own estate, he Wants neither matter to complain of, nor time of Repentance.
Yet when God looketh vpon Nathaniel vnder the Figge-tree, vpon Iob in the East countrey, vpon Zacharie and Elizabeth: he speaketh of them as though they were void of all defects and wants:
Yet when God looks upon Nathaniel under the Fig tree, upon Job in the East country, upon Zacharias and Elizabeth: he speaks of them as though they were void of all defects and Wants:
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for so cleere is the crystall glasse of his loue, through which he beholdeth his owne image in man, that howbeit S. Paule crieth out against his owne wretchednesse,
for so clear is the crystal glass of his love, through which he beholdeth his own image in man, that howbeit S. Paul cries out against his own wretchedness,
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The second is perfection Quoad veritatem. Whilest man doth dwell in the house of clay, he hath faith, but with some doubting; hope, but with distrust; loue, but with dislike.
The second is perfection Quoad veritatem. Whilst man does dwell in the house of clay, he hath faith, but with Some doubting; hope, but with distrust; love, but with dislike.
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And hence is that of S. Bern. Veritas liberat, saluat, lauat, It freeth a man from the intanglements of sinne, it saueth him from running with hypocrites into the pollutions of vniust and dissembling behauiours,
And hence is that of S. Bern. Veritas liberat, saluat, lauat, It freeth a man from the entanglements of sin, it Saveth him from running with Hypocrites into the pollutions of unjust and dissembling behaviours,
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That word which Vatablus translateth in my Text perfectum, others haue conuerted veritatem, and some simplicitatem, and others integrum, and all to teach vs, that simplicitie and truth, in the profession of holinesse, giueth a man the name of perfection in Gods account.
That word which Vatablus Translate in my Text perfectum, Others have converted veritatem, and Some simplicitatem, and Others integrum, and all to teach us, that simplicity and truth, in the profession of holiness, gives a man the name of perfection in God's account.
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For he onely is a tetragoule and a foure-squared Christian indeede, who doth toto pectore Deum colere, endeauor to honour and serue God with a sound heart voide of hypocrisie:
For he only is a tetragoule and a four-squared Christian indeed, who does toto pectore God colere, endeavour to honour and serve God with a found heart void of hypocrisy:
For the Lord beholding in whom there is true faith, hope, and brotherly charitie, which is vinculum perfectionis, as S. Paul speaketh, esteemeth them for perfect, who are simply plaine and plainely simple without hypocrisie.
For the Lord beholding in whom there is true faith, hope, and brotherly charity, which is vinculum perfectionis, as S. Paul speaks, esteems them for perfect, who Are simply plain and plainly simple without hypocrisy.
The third perfection which I named to you in the beginning, is perfection quoad mensuram: what? to a measure without defect or want, that is impossible to bee attained in this world.
The third perfection which I nam to you in the beginning, is perfection quoad mensuram: what? to a measure without defect or want, that is impossible to be attained in this world.
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Be you perfect, like as your heauenly father is perfect, saith Christ, that is, saith Augustine, ad perfectionem contendite, aime at perfection as the marke, whereupon you set your eies in all your Christian attempts.
Be you perfect, like as your heavenly father is perfect, Says christ, that is, Says Augustine, ad perfectionem contendite, aim At perfection as the mark, whereupon you Set your eyes in all your Christian attempts.
yet the true members of Christ haue receiued the first fruits of perfection, and are said to bee perfect both in regard of their integrall parts of sanctitie,
yet the true members of christ have received the First fruits of perfection, and Are said to be perfect both in regard of their integral parts of sanctity,
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and in respect of the truth of holinesse, and lastly for that they enioy a measure of perfection in the kingdome of grace, which shall be made compleat and absolute wanting nothing in the kingdome of glory.
and in respect of the truth of holiness, and lastly for that they enjoy a measure of perfection in the Kingdom of grace, which shall be made complete and absolute wanting nothing in the Kingdom of glory.
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The Manichees thought that renati, such as were regenerated, came to that perfection in this life, that they could not sinne any more, si maxime velint, howbeit they did much desire it.
The manichees Thought that Renati, such as were regenerated, Come to that perfection in this life, that they could not sin any more, si maxim velint, howbeit they did much desire it.
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Against all these doe but apply the distinction of perfection before handled, and set downe, and wee shall see how vaine and idle, yea how blasphemous these opinions are.
Against all these do but apply the distinction of perfection before handled, and Set down, and we shall see how vain and idle, yea how blasphemous these opinions Are.
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Againe, the holiest men that haue liued did complaine of their wants, and haue beene subiect to death, which is the wage of sinne, as S. Paul speaketh.
Again, the Holiest men that have lived did complain of their Wants, and have been Subject to death, which is the wage of sin, as S. Paul speaks.
And hath not our Sauiour taught all his Church continually to pray, forgiue vs our debts? which petition were needlesse in case we had alreadie attained perfection.
And hath not our Saviour taught all his Church continually to pray, forgive us our debts? which petition were needless in case we had already attained perfection.
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Adde to this, that perfection consisteth in a certaine excesse, from which the best is so farre in this life, that as S. Bern. saith, Nemo perfectus est qui perfectior esse non appetit.
Add to this, that perfection Consisteth in a certain excess, from which the best is so Far in this life, that as S. Bern. Says, Nemo perfectus est qui perfectior esse non appetit.
and of the blessed Image of God, which is not fully restored till we possesse heauen, but to a totall and finall falling from grace, which the childe of God shall bee free from,
and of the blessed Image of God, which is not Fully restored till we possess heaven, but to a total and final falling from grace, which the child of God shall be free from,
Not to proceed further in this point, the saying of S. Augustine is good: Si qua fidelium hic esse potest perfectio, in eo consistit, vt se imperfectos esse agnoscant:
Not to proceed further in this point, the saying of S. Augustine is good: Si qua Fidelium hic esse potest Perfection, in eo consistit, vt se imperfectos esse Agnoscant:
For as the spirit of man is not idle, so the spirit of grace in man is euer working the thing that is holy, either by suppressing euill, or acting good:
For as the Spirit of man is not idle, so the Spirit of grace in man is ever working the thing that is holy, either by suppressing evil, or acting good:
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For what likelihood is there for a man to doe iustice, and to be ignorant of the boundaries that hee must vse in the practise thereof? Whence is that saying of S. Ambrose; Male se rectum putat, qui regulam summae rectitudinis ignorat:
For what likelihood is there for a man to do Justice, and to be ignorant of the boundaries that he must use in the practice thereof? Whence is that saying of S. Ambrose; Male se rectum putat, qui regulam Summae rectitudinis Ignorant:
and that is, to bee contented onely with that is a mans owne, and to stretch out the length of his desire and endeuour to nothing that belongeth to another man, no not so much as in a wish.
and that is, to be contented only with that is a men own, and to stretch out the length of his desire and endeavour to nothing that belongeth to Another man, no not so much as in a wish.
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The fourth thing to bee considered in this iust man, is his profunditie in the practise of righteousnesse, which will not suffer him to damnifie his neighbour,
The fourth thing to be considered in this just man, is his profundity in the practice of righteousness, which will not suffer him to damnify his neighbour,
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And hence is that saying, A good and iust man wil neither damno afficere quenquam, nec aliquid dolo annectere rei suae, tricks and shifts are odious to a righteous man,
And hence is that saying, A good and just man will neither Damno afficere quenquam, nec Aliquid Dole annectere rei suae, tricks and shifts Are odious to a righteous man,
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or to make rich their lewd posteritie, who spend all amongst harlots and varlets, which themselues haue wretchedly gotten by keeping backe the labourers wages, skinning of the poore,
or to make rich their lewd posterity, who spend all among harlots and varlets, which themselves have wretchedly got by keeping back the labourers wages, skinning of the poor,
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nor with Gehesies couetous briberie, nor with Achitophels subtile policie, nor with the Lyonlike might and power he will adde one cubite vnto his stature;
nor with Gehazi covetous bribery, nor with Achitophels subtle policy, nor with the Lyonlike might and power he will add one cubit unto his stature;
but still keeping an vpright heart inward, and holding himselfe within the confines of righteousnes outwardly, he passeth on in this world vntil he come to the appointed period of his life;
but still keeping an upright heart inward, and holding himself within the confines of righteousness outwardly, he passes on in this world until he come to the appointed Period of his life;
for, for the most part the best men beare the heauiest crosses, and are troubled with most oppositions, beeing in this world like a Lilley amongst the Thornes,
for, for the most part the best men bear the Heaviest Crosses, and Are troubled with most oppositions, being in this world like a Lily among the Thorns,
as Abraham did with Lot. The first, which is peace with God, giueth a man boldnesse to come to the Throne of grace, with an assured confidence to find fauour in the needfull time of trouble.
as Abraham did with Lot. The First, which is peace with God, gives a man boldness to come to the Throne of grace, with an assured confidence to find favour in the needful time of trouble.
and therfore when we see the iust and vpright to be at odds with the workers of iniquitie, it is not in any dislike of their persons, but of their conditions.
and Therefore when we see the just and upright to be At odds with the workers of iniquity, it is not in any dislike of their Persons, but of their conditions.
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And out of all this appeareth a great difference betwixt the sonnes of God, and the children of Belial; for to the former there is a true quietnes of mind,
And out of all this appears a great difference betwixt the Sons of God, and the children of Belial; for to the former there is a true quietness of mind,
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or else they see their faults so fearefull that they flie in despaire from the presence of God (as Caine and Iudas did) and so haue nothing but vnspeakeable disquietnesse and horrors in their soules.
or Else they see their Faults so fearful that they fly in despair from the presence of God (as Cain and Iudas did) and so have nothing but unspeakable disquietness and horrors in their Souls.
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they thinke all men hate them, when, God knoweth, they are hunted and pursued by their owne hearts, which will not let them be at quietnesse with others,
they think all men hate them, when, God Knoweth, they Are hunted and pursued by their own hearts, which will not let them be At quietness with Others,
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Thus much shall be sufficient for the meaning of the wordes of my Text. Now giue me leaue in a few words to point at such instructions as naturally arise out of them.
Thus much shall be sufficient for the meaning of the words of my Text. Now give me leave in a few words to point At such instructions as naturally arise out of them.
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and therfore it's no ill conceit of him that called a holy man Mary Martha. For as S. Gregorie speaketh of Loue, that the touch-stone thereof is in the works of charitie:
and Therefore it's no ill conceit of him that called a holy man Marry Martha. For as S. Gregory speaks of Love, that the touchstone thereof is in the works of charity:
Shall I say that a Minister is a good Pastor, which nothing resembleth his Master the great Bishop and sheepheard of our soules, in feeding and helping the distressed? And can we think a Magistrate to be a good Ruler,
Shall I say that a Minister is a good Pastor, which nothing resembles his Master the great Bishop and shepherd of our Souls, in feeding and helping the distressed? And can we think a Magistrate to be a good Ruler,
And doe you hold them a good people, which make no conscience to shew the vertues of Christ whom they professe? No, no. By their fruits you shall know them, is an Euangelicall rule. And marke and behold;
And do you hold them a good people, which make no conscience to show the Virtues of christ whom they profess? No, no. By their fruits you shall know them, is an Evangelical Rule. And mark and behold;
A good man is not to be condemned, because a crue of sinfull wretches that looke through the mirrour of their mis-informed mindes, crie out crucifige: neither is any ill man good,
A good man is not to be condemned, Because a crew of sinful wretches that look through the mirror of their misinformed minds, cry out crucifige: neither is any ill man good,
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Of these Baalamites there be no few, who dedicate their liues to vanity, and yet forsooth (if wishing would preuaile) they would haue heauen for their inheritance.
Of these Balaamites there be no few, who dedicate their lives to vanity, and yet forsooth (if wishing would prevail) they would have heaven for their inheritance.
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Labour therefore my brethren, to spend the short time of your life which remaineth, in the truth of holinesse, without hypocrisie; in righteousnesse without sinfull vncleanenesse:
Labour Therefore my brothers, to spend the short time of your life which remains, in the truth of holiness, without hypocrisy; in righteousness without sinful uncleanness:
And if I shall say much, I feare the ordinary aspersion of flattery, which blacke-mouthed enuie spitteth out to disgrace vertue withall, may perhaps be cast vpon mee:
And if I shall say much, I Fear the ordinary aspersion of flattery, which black-mouthed envy spitteth out to disgrace virtue withal, may perhaps be cast upon me:
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and therefore to auoide Silla on the one hand, and Caribdis on the other, I will speake nothing but that I dare auouch for truth before the Angels in heauen,
and Therefore to avoid Silla on the one hand, and Charybdis on the other, I will speak nothing but that I Dare avouch for truth before the Angels in heaven,
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and therefore without any further Preface, thus much in the Front of my speech I may say, That he was a Gentleman of as ancient and honourable continuance as any in this Kingdome,
and Therefore without any further Preface, thus much in the Front of my speech I may say, That he was a Gentleman of as ancient and honourable Continuance as any in this Kingdom,
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and therfore not to be blamed that he was desirous (being resolued that in law and conscience it was equall (as himselfe confessed he was) to vphold the honour of his house in his name, which for nine descents hath continued at this his house at Snarford.
and Therefore not to be blamed that he was desirous (being resolved that in law and conscience it was equal (as himself confessed he was) to uphold the honour of his house in his name, which for nine descents hath continued At this his house At Snarford.
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For the practise of all these graces, let mee intreat you consider him as a husband to a wife, a Master of a family, a friend to his acquaintance, a Magistrate in his country, and a Christian in all. For the first:
For the practice of all these graces, let me entreat you Consider him as a husband to a wife, a Master of a family, a friend to his acquaintance, a Magistrate in his country, and a Christian in all. For the First:
or ryoting with the euill seruant in the Gospel; I say no more but this, They haue not so learned Christ, neither by precept, nor by their Masters practise.
or rioting with the evil servant in the Gospel; I say no more but this, They have not so learned christ, neither by precept, nor by their Masters practise.
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and to out-face and resist the wicked attempts and practises of vniust and vnlawfull disorders: his feare of God and soundnesse in Religion, was neuer questionable:
and to outface and resist the wicked attempts and practises of unjust and unlawful disorders: his Fear of God and soundness in Religion, was never questionable:
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his vpright dealing voyde of partialitie or personall respect, may be witnessed in that generall lamentation taken vp for him by the people in this Country:
his upright dealing void of partiality or personal respect, may be witnessed in that general lamentation taken up for him by the people in this Country:
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Who euer knew that he made vse of the countries mony, or was vnwilling to come to any account for collected money, committed to his charge for the countries behoofe? hee was a man very much employed with the right honourable the Lord Willoughbie, as Deputie Lieutenant vnder that most worthy Lord Threasorer,
Who ever knew that he made use of the countries money, or was unwilling to come to any account for collected money, committed to his charge for the countries behoof? he was a man very much employed with the right honourable the Lord Willoughby, as Deputy Lieutenant under that most worthy Lord Threasorer,
and most wise Counseller, the Lord Burley. And when in the dayes of our late renowned and neuer to be forgotten Queene Elizabeth (the mirrour of Christendome) there was great employment for men and money, to keepe vnder the superstitious and rebellious Irish, besides the extraordinary paines he tooke,
and most wise Counsellor, the Lord Burley. And when in the days of our late renowned and never to be forgotten Queen Elizabeth (the mirror of Christendom) there was great employment for men and money, to keep under the superstitious and rebellious Irish, beside the extraordinary pains he took,
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And this can all you his fellow-labourers witnesse, that neither feare nor fauor, affinity nor consanguinity, did euer hinder him from going on in an vpright course to doe seruice to God, and our gracious King.
And this can all you his Fellow-labourers witness, that neither Fear nor favour, affinity nor consanguinity, did ever hinder him from going on in an upright course to do service to God, and our gracious King.
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No, no, when hee dealt with Papists, or had to punish hard-hearted Atheists (which some refused to meddle withall) this was his rule, that he would Lapidare peccatum, but saluare hominem: yea such was his compassion, that I know som Recusants that could not be perswaded by arguments (for vsually reason cannot preuaile with them) were moued and won to come to the Church by his milde, mercifull,
No, no, when he dealt with Papists, or had to Punish hardhearted Atheists (which Some refused to meddle withal) this was his Rule, that he would Lapidare peccatum, but salvare hominem: yea such was his compassion, that I know Some Recusants that could not be persuaded by Arguments (for usually reason cannot prevail with them) were moved and wone to come to the Church by his mild, merciful,
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wherein his behauior was so commendable, and his speeches so good, as were it not that these my lines would swell vnto too great a quantity, I would set them down as his Swan-like song within few dayes before his death.
wherein his behaviour was so commendable, and his Speeches so good, as were it not that these my lines would swell unto too great a quantity, I would Set them down as his Swanlike song within few days before his death.
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For the first, I may truely say of him, That hee made himselfe equall to those of low degree, euer abhorring himselfe with Iob (in the seruice of God) in the ashes of true humilitie;
For the First, I may truly say of him, That he made himself equal to those of low degree, ever abhorring himself with Job (in the service of God) in the Ashes of true humility;
Who euer knew him take the forfeiture of any Lease, or when fines and rents were vnpaide at times agreed vpon, to vse any extremitie to get the same? Nay, what Tenant euer desired forbearance for a time, eyther of Rent or Fine, that had to his demaund a deniall? The desolate Widdowes and Fatherlesse-Orphanes, that liued vnder him, were both regarded and prouided for by him.
Who ever knew him take the forfeiture of any Lease, or when fines and rends were unpaid At times agreed upon, to use any extremity to get the same? Nay, what Tenant ever desired forbearance for a time, either of Rend or Fine, that had to his demand a denial? The desolate Widow's and Fatherlesse-Orphanes, that lived under him, were both regarded and provided for by him.
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Thirdly, if you list to heare more of his mercifulnes, I doubt not but many haue tasted of it, in his daily lending of money without pawnes or pledges,
Thirdly, if you list to hear more of his mercifulness, I doubt not but many have tasted of it, in his daily lending of money without pawns or pledges,
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like brodging Brokers, I say to such a one as Peter said to Simon Magus; for sure I am that hee was free in lending to all sorts of people, both in this Countrey and some other parts within this Kingdome, Carendo potius quam fruendo: His vertue in this kinde both to Clergie and Laitie will appeare after his death.
like brodging Brokers, I say to such a one as Peter said to Simon Magus; for sure I am that he was free in lending to all sorts of people, both in this Country and Some other parts within this Kingdom, Carendo potius quam fruendo: His virtue in this kind both to Clergy and Laity will appear After his death.
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Some now at this time in those places taste of his bountie, and many both in Church and Common-wealth, towards their education haue receiued exhibition from him till they were fitter for better fortunes.
some now At this time in those places taste of his bounty, and many both in Church and Commonwealth, towards their education have received exhibition from him till they were fitter for better fortune's.
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Magdalen Colledge in Cambridge, the famous Library in Oxford, and Corpus Christi Colledge in the same Vniuersity, where hee was seasoned with the grounds of learning by the now reuerend President of that house, whom he deerly loued;
Magdalen College in Cambridge, the famous Library in Oxford, and Corpus Christ College in the same university, where he was seasoned with the grounds of learning by the now reverend President of that house, whom he dearly loved;
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and that hee hath giuen an yearly maintenance for the planting of a Preacher at Welton one of his neighbour Townes, where I heare by the Parishioners there was neuer setled Preacher in the memorie of any man,
and that he hath given an yearly maintenance for the planting of a Preacher At Welton one of his neighbour Towns, where I hear by the Parishioners there was never settled Preacher in the memory of any man,
farre differing from the practise of many Patrons, that let nothing passe without What wilt thou giue me? But he was so free from this sinne, that I haue heard him often earnestly wishing, that a lawe might bee made by which the Patron should be sworne of his free gift,
Far differing from the practice of many Patrons, that let nothing pass without What wilt thou give me? But he was so free from this sin, that I have herd him often earnestly wishing, that a law might be made by which the Patron should be sworn of his free gift,
how Market Raison had foure pounds yearely towards the releefe of their poore, besides a hundreth and sixtie pound that was giuen to helpe the poorer and yonger sort of tradsemen by good summes, to passe from one to another as there was need;
how Market Raison had foure pounds yearly towards the relief of their poor, beside a Hundredth and sixtie pound that was given to help the Poorer and younger sort of Tradesmen by good sums, to pass from one to Another as there was need;
besides the relieuing of tenne poore men with a certaine pension, and gownes for euer, that shall be chosen out of the Townes neere adioyning to his house at Snarford. In briefe, of late he hath beene at extraordinary charge to build, finish,
beside the relieving of tenne poor men with a certain pension, and gowns for ever, that shall be chosen out of the Towns near adjoining to his house At Snarford. In brief, of late he hath been At extraordinary charge to built, finish,
and I haue obserued that since the laying of the first stone of that house, which is seuen yeares past, his charity hath encreased in his large summes he gaue to the poore in this Countrey,
and I have observed that since the laying of the First stone of that house, which is seuen Years past, his charity hath increased in his large sums he gave to the poor in this Country,
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Now for his priuat deuotion, besides his daily reading in the booke of God, and his paines hee tooke in other bookes, especially in the writings of Bishop Iewel, which hee greatly esteemed, hauing found singular good out of them,
Now for his private devotion, beside his daily reading in the book of God, and his pains he took in other books, especially in the writings of Bishop Jewel, which he greatly esteemed, having found singular good out of them,
in which, as he asked counsell touching som needfull questions that concerned his comfort, so he did open himselfe in this matter to me, not with a desire it should be knowne,
in which, as he asked counsel touching Some needful questions that concerned his Comfort, so he did open himself in this matter to me, not with a desire it should be known,
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so in this one, Whether it were lawfull in his priuate prayers, wherein he was to disclose and confesse the secrets of his hart to the Almighty, to kneele vpon a Cushion? by which question in what a base account of himselfe he appeared before God, it is manifest to all that shall well consider thereof.
so in this one, Whither it were lawful in his private Prayers, wherein he was to disclose and confess the secrets of his heart to the Almighty, to kneel upon a Cushion? by which question in what a base account of himself he appeared before God, it is manifest to all that shall well Consider thereof.
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And withall it doeth much condemne the proud behauiour of many, which in publique and priuate praiers dispose themselues as though they did contest with God,
And withal it doth much condemn the proud behaviour of many, which in public and private Prayers dispose themselves as though they did contest with God,
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I confesse he was diuers times and wayes assaulted by the Tempter, who vsually came and iniected temptations into him when he should haue taken his naturall rest:
I confess he was diverse times and ways assaulted by the Tempter, who usually Come and injected temptations into him when he should have taken his natural rest:
And acquainting me with the particulars that were laid to his charge, when I shewed him what spirituall armor he might vse to quench those fierie darts, hee would pause for a time,
And acquainting me with the particulars that were laid to his charge, when I showed him what spiritual armour he might use to quench those fiery darts, he would pause for a time,
yet once vpon a sudden with lifted-vp eyes and handes, hee powered out his heart in such a heauenly manner as might assure the hearers that Gods spirit spake in him.
yet once upon a sudden with lifted-vp eyes and hands, he powered out his heart in such a heavenly manner as might assure the hearers that God's Spirit spoke in him.
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Now is my comforter come, and hell gates shall not preuaile against mee, and by the power and comfort of thy spirit I know I shall finish my course with ioy,
Now is my comforter come, and hell gates shall not prevail against me, and by the power and Comfort of thy Spirit I know I shall finish my course with joy,
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Once more he made a confession of his faith, vttered his dislike of Popery, professing that he had often studied to see if he could find any comfort out of the Popish doctrine;
Once more he made a Confessi of his faith, uttered his dislike of Popery, professing that he had often studied to see if he could find any Comfort out of the Popish Doctrine;
verifying that truth, That he that is conuerted himselfe will strengthen others. The speeches that he vttered that day were many, and most comfortable:
verifying that truth, That he that is converted himself will strengthen Others. The Speeches that he uttered that day were many, and most comfortable:
As the Hart breatheth after the water brookes, so my soule thirsteth after thee, O Lord, in this barren and drie land (and clapping his hands vpon his heart, he spake further) here where no water of comfort is,
As the Heart breathes After the water brooks, so my soul Thirsteth After thee, Oh Lord, in this barren and dry land (and clapping his hands upon his heart, he spoke further) Here where no water of Comfort is,
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The vse of his tongue God gaue him till within half an houre before his last breath, with which he vttered many holy speeches, wherof these were the last:
The use of his tongue God gave him till within half an hour before his last breath, with which he uttered many holy Speeches, whereof these were the last:
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and alwayes hee concluded his prayers which himselfe vttered, or which were made by others, with these words, To whom be praise and glorie for euermore.
and always he concluded his Prayers which himself uttered, or which were made by Others, with these words, To whom be praise and glory for evermore.
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A me me en, as though his soule, before it went out of his bodie, had beene keeping a part in that heauenly Anthem with the foure and twentie Elders, which sing to him that sitteth vpon the Throne, and liueth for euermore.
A me me en, as though his soul, before it went out of his body, had been keeping a part in that heavenly Anthem with the foure and twentie Elders, which sing to him that Sitteth upon the Throne, and lives for evermore.
And thus hee continued, till with much comfort and peace his life ended, and his soule entred into the Kingdome of glorie (which now I assure my selfe he doth enioy,
And thus he continued, till with much Comfort and peace his life ended, and his soul entered into the Kingdom of glory (which now I assure my self he does enjoy,
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and wherto the God of heauen bring all his Saints in his appointed time) which was about foure of the clocke in the afternoone, vpon the eight and twentieth of October,
and whereto the God of heaven bring all his Saints in his appointed time) which was about foure of the clock in the afternoon, upon the eight and twentieth of October,
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when so worthy, so wise, so vertuous, so religious, and noble a Gentleman in the strength of his manhood is taken away? of whose life and death I haue spoken the more largely,
when so worthy, so wise, so virtuous, so religious, and noble a Gentleman in the strength of his manhood is taken away? of whose life and death I have spoken the more largely,
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and the greatest part of his estate, to imitate him in the course of his life, to whome hee is so much beholding for the loue of his name, which hath caused him to cast such extraordinarie fortunes vpon him,
and the greatest part of his estate, to imitate him in the course of his life, to whom he is so much beholding for the love of his name, which hath caused him to cast such extraordinary fortune's upon him,
for the consideration of the comfort shee is depriued of, amongst the wise that did know her happinesse in the enioying of such a husband, will in some sort make her excuse,
for the consideration of the Comfort she is deprived of, among the wise that did know her happiness in the enjoying of such a husband, will in Some sort make her excuse,
Howbeit withall I must confesse, I know none that hath more cause of comfort, in respect of that assurance she may haue of a husbands happinesse then shee. Lastly, for my selfe;
Howbeit withal I must confess, I know none that hath more cause of Comfort, in respect of that assurance she may have of a Husbands happiness then she. Lastly, for my self;
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