The true friend, or A bill of exchange expressed in a sermon preached at White-hall: vpon Sonday the XIII. of December, anno Domini, 1629. By Iohn Dovvle, Doctor of Divinitie, and his Maiesties chaplaine.
Whether he be only the Rich-mā, or only the States-mā, or only the Church-man, or rather Every man to whom any charge is committed by God, (as the Doctors have severally given their opinions) I list not here to dispute,
Whither he be only the Richman, or only the Statesman, or only the Churchman, or rather Every man to whom any charge is committed by God, (as the Doctors have severally given their opinions) I list not Here to dispute,
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yet he would carry it cleanely, handsomely; and thus hee will doe it: The debtor that oweth his Master an hundred measures of oyle, shall take his bill,
yet he would carry it cleanly, handsomely; and thus he will do it: The debtor that owes his Master an hundred measures of oil, shall take his bill,
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or had it beene, Inspicite in volatilia caeli, Mat. 6. 26. Looke upon the fowles of heaven, for they know their seasons: or, Observate lilia agri, ver.
or had it been, Inspicite in Volatile Heaven, Mathew 6. 26. Look upon the fowls of heaven, for they know their seasons: or, Observate Lilia Agri, ver.
but learne of him? Can there come any thing that good is from one so evill as he? any thing worthy a childe of God, from a sonne of Belial? any thing beseeming a religious imitation, from a man of this world? Yes,
but Learn of him? Can there come any thing that good is from one so evil as he? any thing worthy a child of God, from a son of Belial? any thing beseeming a religious imitation, from a man of this world? Yes,
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and that hath counsell full of Christian policy, Facite vobis amicos, Make you friends: the second is the Cuius, or the matter whereof, De Mammona iniquitatis, Of the unrighteous Mammon:
and that hath counsel full of Christian policy, Facite vobis amicos, Make you Friends: the second is the Cuius, or the matter whereof, De Mammon iniquitatis, Of the unrighteous Mammon:
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as true faith on earth, because we are they, on whom the end of the world is come, 2 Tim. 3. 2. in which saith Saint Paul, Men shall be lovers of their owne selves;
as true faith on earth, Because we Are they, on whom the end of the world is come, 2 Tim. 3. 2. in which Says Saint Paul, Men shall be lovers of their own selves;
For there is scarce one godlie man left, the faithfull are all minished from among the children of men, they talke of vanitie everie one with his neighbour;
For there is scarce one godly man left, the faithful Are all minished from among the children of men, they talk of vanity every one with his neighbour;
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I am sure you have Enemies enough, you should make you friends. The Divell first, hee is your grand Enemie, and you are oftentimes, quasi in faucibus, NONLATINALPHABET,
I am sure you have Enemies enough, you should make you Friends. The devil First, he is your grand Enemy, and you Are oftentimes, quasi in faucibus,,
Then your flesh which you beare about you, and so pamper everie day, as if shee were one of your best friends, is your close Enemie too, take heede of her;
Then your Flesh which you bear about you, and so pamper every day, as if she were one of your best Friends, is your close Enemy too, take heed of her;
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When a mans waies please the Lord, he maketh even his Enemies to become his friends, Prov. 16. 7. And certainlie as it is a great argument of Gods favour,
When a men ways please the Lord, he makes even his Enemies to become his Friends, Curae 16. 7. And Certainly as it is a great argument of God's favour,
Make you friends of the unrighteous Mammon, that your enemies, even they which of themselves would presse you downe into that bottomlesse pit, may be by you so well imployed now, that they may hereafter receive you into everlasting habitations.
Make you Friends of the unrighteous Mammon, that your enemies, even they which of themselves would press you down into that bottomless pit, may be by you so well employed now, that they may hereafter receive you into everlasting habitations.
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or, as the word is in the Text, Quum defecerimus, when our bodies are even now falling to the earth frō whence they came, these good and happie thoughts of ours,
or, as the word is in the Text, Whom defecerimus, when our bodies Are even now falling to the earth from whence they Come, these good and happy thoughts of ours,
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To this end, Saint Chrysostome in one of his Homilies excellentlie compares well-doing here, to Noahs Dove, in Gen. 8. 11. Shee goes forth from Noah whilest the waters are on the face of the whole earth;
To this end, Saint Chrysostom in one of his Homilies excellently compares welldoing Here, to Noahs Dove, in Gen. 8. 11. Shee Goes forth from Noah whilst the waters Are on the face of the Whole earth;
Even so, saith hee, while a man lives here, he is tumbled and tossed in the Sea of this world, veluti dolorum diluvio circundatum, even ready to be swallowed up;
Even so, Says he, while a man lives Here, he is tumbled and tossed in the Sea of this world, Veluti Dolorum Diluvio circundatum, even ready to be swallowed up;
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but yet in the end of his dayes, at his death, his well-doing, his innocency, instar columbae, like an harmlesse dove, commeth home to him with an Olive branch in her mouth, bringing the peace of God,
but yet in the end of his days, At his death, his welldoing, his innocency, instar columbae, like an harmless dove, comes home to him with an Olive branch in her Mouth, bringing the peace of God,
and the peace of a good conscience, cheering up his drooping soule, with some such friendly and comfortable thought as this, Thou hast kept thine Innocency,
and the peace of a good conscience, cheering up his drooping soul, with Some such friendly and comfortable Thought as this, Thou hast kept thine Innocency,
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for those we make our friends too, (saith he) when out of the bowells of compassion, we bestow any thing to relieve the necessitie of our poore brethren here belowe.
for those we make our Friends too, (Says he) when out of the bowels of compassion, we bestow any thing to relieve the necessity of our poor brothers Here below.
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Saint Augustine will have these friends of ours to be Sancti Dei, the Saints of God, who are made our friends likewise by works of mercie towards our brethren:
Saint Augustine will have these Friends of ours to be Sancti Dei, the Saints of God, who Are made our Friends likewise by works of mercy towards our brothers:
and the Saints above likewise, who by the good they did here, have already eased themselves of that heavie burthen, which might have pressed them downwards and velut pennati, with the silver wings of faith and devotion, are gone up to heaven, where they expect,
and the Saints above likewise, who by the good they did Here, have already eased themselves of that heavy burden, which might have pressed them downwards and velut pennati, with the silver wings of faith and devotion, Are gone up to heaven, where they expect,
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Lastlie, Amici, the friends spoken of here in the Text, are, saith Haymo, Pauperes, the poore on earth, quos Deus permisit egere, ad illorum purgationem, et nostram probationem;
Lastly, Friends, the Friends spoken of Here in the Text, Are, Says Haymo, Paupers, the poor on earth, quos Deus permisit egere, ad Illorum purgationem, et nostram probationem;
And this way indeed runnes the streame of the moderne Interpreters But me thinks, without wrong to anie, wee may be bolde to joyne all these together; (and shold we leave out any of these, wee might peradventure misse our best friends when wee have most neede of them:) and certainlie by workes of mercie, by deedes of charitie to the poore, we indeare them all unto us, wee make them all our friends;
And this Way indeed runs the stream of the modern Interpreters But me thinks, without wrong to any, we may be bold to join all these together; (and should we leave out any of these, we might Peradventure miss our best Friends when we have most need of them:) and Certainly by works of mercy, by Deeds of charity to the poor, we endear them all unto us, we make them all our Friends;
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for He that giveth unto the poore, lendeth unto the Lord, and looke what hee layeth out, it shall bee paid him againe Prov. 19 17. Lay up therefore thine almes in the bosome of the poore,
for He that gives unto the poor, dares unto the Lord, and look what he Layeth out, it shall be paid him again Curae 19 17. Lay up Therefore thine alms in the bosom of the poor,
I am sure that's no Apocrypha; that is Psal 41. verse 1. The ordinarie Exposition of Facite vobis amicos, Make you friends, is, Date eleemosynam, Give almes:
I am sure that's no Apocrypha; that is Psalm 41. verse 1. The ordinary Exposition of Facite vobis amicos, Make you Friends, is, Date Eleemosynary, Give alms:
and wilt not thou lend one, that thou maist gaine a thousand? Let my counsell, saith Daniel to the King of Babylon, be acceptable unto thee, breake off thy sinnes by righteousnesse,
and wilt not thou lend one, that thou Mayest gain a thousand? Let my counsel, Says daniel to the King of Babylon, be acceptable unto thee, break off thy Sins by righteousness,
I pray you therefore, How shall I give almes, and to whom? The Wiseman hath given thee admirable direction for this dutie in few words, Mitte panem tuum super aquas transeuntes, &c. Cast thy bread upon the waters,
I pray you Therefore, How shall I give alms, and to whom? The Wiseman hath given thee admirable direction for this duty in few words, Mitte Bread tuum super Aquas Transuents, etc. Cast thy bred upon the waters,
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My Sonne, make not an hungry soule sorrowfull, neither vexe a man in his necessitie, take heede thou trouble not the heart of him that is grieved already, Ecclesiast. 4. 2, 3. Thirdly,
My Son, make not an hungry soul sorrowful, neither vex a man in his necessity, take heed thou trouble not the heart of him that is grieved already, Ecclesiatest. 4. 2, 3. Thirdly,
and bring the poore that wanders home to thine owne house, Esay 58. 7. Thou must not undoe an hundred men, their wives and children, by briberie, usurie,
and bring the poor that wanders home to thine own house, Isaiah 58. 7. Thou must not undo an hundred men, their wives and children, by bribery, Usury,
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for in the forme of a stranger thou maist receive an Angel, and in the habit of a beggar, bestow somewhat on that God, who gave thee All. And so I have done with the first word of the Text, the Quid, What Christ would have you doe, which was, Make you friends: And now we are come to the second,
for in the Form of a stranger thou Mayest receive an Angel, and in the habit of a beggar, bestow somewhat on that God, who gave thee All. And so I have done with the First word of the Text, the Quid, What christ would have you do, which was, Make you Friends: And now we Are come to the second,
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Every one of us (if once growne rich) being apt enough to crie out with that clownish lonne of Mammon in the 12 of this Gospell, Omnia mea, (at verse 17) All's mine owne; without so much as casting an eye upon the miserie of our poore brethren,
Every one of us (if once grown rich) being apt enough to cry out with that clownish lonne of Mammon in the 12 of this Gospel, Omnia mea, (At verse 17) All's mine own; without so much as casting an eye upon the misery of our poor brothers,
Or they are the riches of unrighteousnes, saith Saint Ambrose, because they make us more unrighteous than otherwise wee would be, still tempting us to Covetousnesse,
Or they Are the riches of unrighteousness, Says Saint Ambrose, Because they make us more unrighteous than otherwise we would be, still tempting us to Covetousness,
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Or they be the riches of iniquitie, because they are so unjustlie divided amongst the sonnes of men, some having too much for their excesse and riot others nothing at all.
Or they be the riches of iniquity, Because they Are so unjustly divided among the Sons of men, Some having too much for their excess and riot Others nothing At all.
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so that to speake truly, saith he, all riches are the riches of iniquitie, unlesse they be those unestimable riches of grace here, and of glorie hereafter.
so that to speak truly, Says he, all riches Are the riches of iniquity, unless they be those unestimable riches of grace Here, and of glory hereafter.
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And doubtlesse it was (as the Disciples called it) an hard saying of our Saviours in the Gospell, that it was as easie for a Camell to goe through the eye of a needle,
And doubtless it was (as the Disciples called it) an hard saying of our Saviors in the Gospel, that it was as easy for a Camel to go through the eye of a needle,
and yet so it is, because, In eis constituunt spem, atque coptam suae beatitudinis, When men are growne rich, they thinke of no other happinesse at all,
and yet so it is, Because, In eis constituunt spem, atque coptam suae beatitudinis, When men Are grown rich, they think of no other happiness At all,
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but say in their hearts, Tush, wee shall never doe amisse Will you see how this conceit transports a good man, a Saint, a man after Gods owne heart, King David himselfe is carried away with this consideration;
but say in their hearts, Tush, we shall never do amiss Will you see how this conceit transports a good man, a Saint, a man After God's own heart, King David himself is carried away with this consideration;
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but marke when it was that he said so, In abundantiâ meâ, I said in my prosperity I shall never be mooved, Psal. 30. 7. Most excellentlie therefore doth our Leiturgie teach us to pray, In all time of our wealth, in the houre of death,
but mark when it was that he said so, In abundantiâ meâ, I said in my Prosperity I shall never be moved, Psalm 30. 7. Most excellently Therefore does our Liturgy teach us to pray, In all time of our wealth, in the hour of death,
But what is this, saith holie Job, than by setting up a god below, to denie that God who is above? Admirable therefore is the counsell of King David, Psal. 62. 10. Trust not in oppression, and if Riches increase, set not your hearts upon them.
But what is this, Says holy Job, than by setting up a god below, to deny that God who is above? Admirable Therefore is the counsel of King David, Psalm 62. 10. Trust not in oppression, and if Riches increase, Set not your hearts upon them.
Hee that provideth not for his owne, and namelie, for them of his familie, is (saith Saint Paul) worse than an Infidel, and he hath denied the faith. Then give almes to thy poore Brethren, not onelie of thy superfluitie,
He that Provideth not for his own, and namely, for them of his family, is (Says Faint Paul) Worse than an Infidel, and he hath denied the faith. Then give alms to thy poor Brothers, not only of thy superfluity,
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visite the fatherles and the widdowes in their adversitie, cloathe the naked, give meate to the hungrie, drinke to the thirstie, comfort the sicke, harbour the harbourlesse, do good to all, speciallie to those that are of the houshold of faith.
visit the fatherless and the widow's in their adversity, cloth the naked, give meat to the hungry, drink to the thirsty, Comfort the sick, harbour the harbourless, do good to all, specially to those that Are of the household of faith.
There are some, saith Haymo, who fouly mistaking the meaning of this Text, thinke they are here by our Saviour Christ advised onely to give almes of that part of their substance, which they know they have unjustlie gotten;
There Are Some, Says Haymo, who foully mistaking the meaning of this Text, think they Are Here by our Saviour christ advised only to give alms of that part of their substance, which they know they have unjustly got;
as if God would ever endure the taking away from others to give unto him, who hath so strictly commanded us to give to others nothing but what is our owne.
as if God would ever endure the taking away from Others to give unto him, who hath so strictly commanded us to give to Others nothing but what is our own.
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Otherwise your corrupt riches, your moth-eaten garments, your cankered golde and silver, nay the verie rust of them shall one day witnesse against you, Jam. 5. 2, 3. If I have done any man wrong, saith the good Convert, I will restore him fourefold: but that is not all;
Otherwise your corrupt riches, your moth-eaten garments, your cankered gold and silver, nay the very rust of them shall one day witness against you, Jam. 5. 2, 3. If I have done any man wrong, Says the good Convert, I will restore him fourfold: but that is not all;
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Wise Salomon saith, That Riches gather many friends, when the poore is separated from his neighbour, Prov. 19. 4. And againe, Riches are a strong (itty to the owners of them, Prov. 18. 11. What neede I then goe about to make mee better friends of my riches, who methinkes are my good friends alreadie?
Wise Solomon Says, That Riches gather many Friends, when the poor is separated from his neighbour, Curae 19. 4. And again, Riches Are a strong (itty to the owners of them, Curae 18. 11. What need I then go about to make me better Friends of my riches, who methinks Are my good Friends already?
May not a man safelie (thinke you) say unto this wise worldling, as once Joab did unto David, Thou lovest thine enemies, and hatest thy friends? 2 Sam 19. 6. Thy riches, thinke as thou wilt, they are thine enemies.
May not a man safely (think you) say unto this wise worldling, as once Joab did unto David, Thou Lovest thine enemies, and Hatest thy Friends? 2 Same 19. 6. Thy riches, think as thou wilt, they Are thine enemies.
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and with part of his riches have purchased for him and his, the prayers of the poore, which would have followed him, to everlasting habitations? For one word of instruction:
and with part of his riches have purchased for him and his, the Prayers of the poor, which would have followed him, to everlasting habitations? For one word of instruction:
If the Mammon of this world be so unrighteous, if Riches be so full of iniquitie, I beseech you (Brethren) doe you your selves judge, whither these men are transported, who adventure their honours, their reputations, their honesties, their lives,
If the Mammon of this world be so unrighteous, if Riches be so full of iniquity, I beseech you (Brothers) do you your selves judge, whither these men Are transported, who adventure their honours, their reputations, their Honesties, their lives,
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if not, they will doe, or suffer anie thing, swallow a bribe, cozen a widdow, defraud orphanes, drinke the verie blood of the labourers for their wine,
if not, they will do, or suffer any thing, swallow a bribe, cozen a widow, defraud orphans, drink the very blood of the labourers for their wine,
But above all, thinke what shal become of those men, who insteede of releeving the poore, robbe the Spittle, taking from them what others have alreadie given them.
But above all, think what shall become of those men, who instead of relieving the poor, rob the Spittle, taking from them what Others have already given them.
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Doe not these, and such as they, purchase to themselves the fearefull curses of the afflicted poore, insteede of making them friends of the Mammon of iniquity?
Do not these, and such as they, purchase to themselves the fearful curses of the afflicted poor, instead of making them Friends of the Mammon of iniquity?
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What is he in whom you trust? Is he anie other, than (as Paracelsus saith of the Divell) a beggarly spirit? What can hee doe for you? Can he make you honest, wise, healthie? Can he make you live more merrilie, feede more heartilie, sleepe more quietlie? Can he prevent care, sicknesse, sorrow, death,
What is he in whom you trust? Is he any other, than (as Paracelsus Says of the devil) a beggarly Spirit? What can he do for you? Can he make you honest, wise, healthy? Can he make you live more merrily, feed more heartily, sleep more quietly? Can he prevent care, sickness, sorrow, death,
and th• paines of hell after death? Or rather doth he not bring, and cause all these? If hee could be friend you so, I should not blame you much to fall downe and worship him;
and th• pains of hell After death? Or rather does he not bring, and cause all these? If he could be friend you so, I should not blame you much to fallen down and worship him;
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but if (as the truth is) hee rather bring all then otherwise, then mee thinkes admirable is our Saviours counsell in my Text here, Facite vobis amicos, Make ye other friends, make ye friends of your riches of iniquitie;
but if (as the truth is) he rather bring all then otherwise, then me thinks admirable is our Saviors counsel in my Text Here, Facite vobis amicos, Make you other Friends, make you Friends of your riches of iniquity;
That good Martyr Saint Laurenie, being asked by Decius Caesar, saith Lyra, what hee had done with the great treasure of the Church, which was left by Sixtus his Predecessour, made him this answere, That it was safe enough,
That good Martyr Saint Laurenie, being asked by Decius Caesar, Says Lyram, what he had done with the great treasure of the Church, which was left by Sixtus his Predecessor, made him this answer, That it was safe enough,
And our owne Warrham, once Arch-bishop of Canterbury, being on his death-bed, sent his steward to see what store of coyne was remaining in his coffers;
And our own Warham, once Archbishop of Canterbury, being on his deathbed, sent his steward to see what store of coin was remaining in his coffers;
(for indeede the good man, being a most charitable Prelate, had given all away before) the Bishop tolde his servant, Nimirum sic oportuit; When could I die better,
(for indeed the good man, being a most charitable Prelate, had given all away before) the Bishop told his servant, Nimirum sic Opportune; When could I die better,
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and there thou shalt be sure one day to finde them againe. Had that foolish rich man, in the 12: of this Gospell, found out this way, hee would have had roome enough to bestow his corne, had his croppe beene farre greater than it was;
and there thou shalt be sure one day to find them again. Had that foolish rich man, in the 12: of this Gospel, found out this Way, he would have had room enough to bestow his corn, had his crop been Far greater than it was;
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not which they talke of, not which they intend to doe, not which they leave to be done by others but which they doe themselves, they be their owne Executors.
not which they talk of, not which they intend to do, not which they leave to be done by Others but which they do themselves, they be their own Executors.
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Hee that gives nothing in his life time, because hee meanes to leave all to good uses at his death, is much like to him in the Poet, that threw his apples to the hogges because he could not eate them himselfe.
He that gives nothing in his life time, Because he means to leave all to good uses At his death, is much like to him in the Poet, that threw his Apples to the hogs Because he could not eat them himself.
I would not be mistaken, I doe not, I dare not (speciallie in such an age as this) speake against charitable deedes, be they done in what kinde soever;
I would not be mistaken, I do not, I Dare not (specially in such an age as this) speak against charitable Deeds, be they done in what kind soever;
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whilest we live, and faile not to relieve them when they aske, we carrie so much of our wealth with us hence, as we gave away here. Largiendo servamus, quae servando amittimus:
whilst we live, and fail not to relieve them when they ask, we carry so much of our wealth with us hence, as we gave away Here. Largiendo servamus, Quae servando amittimus:
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And another of the Ancients tells us, (but I tremble to repeate it) that the purple glutton in this Gospell is in hell, Non quia abstulerat aliena, sed quia non donarat sua, Not for taking anie thing from the poore,
And Another of the Ancients tells us, (but I tremble to repeat it) that the purple glutton in this Gospel is in hell, Non quia abstulerat Aliena, sed quia non donarat sua, Not for taking any thing from the poor,
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He would not heare the crie of the poore beggar on earth, & how should he look to be heard himself being below? How could he that was mercilesse to others, expect to receive mercie? or thinke that Abraham, or the Saints could be his friends in another world, who had never taken anie, the least care,
He would not hear the cry of the poor beggar on earth, & how should he look to be herd himself being below? How could he that was merciless to Others, expect to receive mercy? or think that Abraham, or the Saints could be his Friends in Another world, who had never taken any, the least care,
Oh let not those that drinke wine in bowles, and stretch themselves on beds of yvorie, forget the afflictions of poore Joseph, Amos 6. 6. It is yours that are rich, (and for my part I come not hither to denie it you) to eate the fat, and drinke the sweete, but then you must remember also to send part to them, for whom nothing is prepared, Nehem. 8. 10. And this is the verie next way, I know for you, in the midst of your mirth to make you friends of your unrighteous Mammon.
O let not those that drink wine in bowls, and stretch themselves on Beds of ivory, forget the afflictions of poor Joseph, Amos 6. 6. It is yours that Are rich, (and for my part I come not hither to deny it you) to eat the fat, and drink the sweet, but then you must Remember also to send part to them, for whom nothing is prepared, Nehemiah 8. 10. And this is the very next Way, I know for you, in the midst of your mirth to make you Friends of your unrighteous Mammon.
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But the sonnes of men, although they be manie times most unreasonable themselves, yet they will alwayes expect to have a reason for what God requireth at their hands;
But the Sons of men, although they be many times most unreasonable themselves, yet they will always expect to have a reason for what God requires At their hands;
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As if our Saviour, by this verie forme of speech would teach us, That our studie and overmuch care for the increase of those earthlie treasures here, is an evill disease under the Sun, indeede a verie consumption of our selves,
As if our Saviour, by this very Form of speech would teach us, That our study and overmuch care for the increase of those earthly treasures Here, is an evil disease under the Sun, indeed a very consumption of our selves,
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Brieflie, when the Sunne, the Moone, and the Starres shall be darkened, when the keepers of the house shall tremble, the strong men bow themselves, the grinders cease,
Briefly, when the Sun, the Moon, and the Stars shall be darkened, when the keepers of the house shall tremble, the strong men bow themselves, the grinders cease,
than the possession (if thou hadst it) of both the Indies. Then, and in that houre, it shall more glad thy soule, that thou canst say with meeke Moses, Whose Asse haue I taken? Num 16. 15: or with righteous Samuel, Whose Oxe have I taken? 1 Sam. 12. 3; than if thou couldest say, All the sheepe and oxen upon a thousand mountaines were thine owne, by oppression and wrong.
than the possession (if thou Hadst it) of both the Indies. Then, and in that hour, it shall more glad thy soul, that thou Canst say with meek Moses, Whose Ass have I taken? Num 16. 15: or with righteous Samuel, Whose Ox have I taken? 1 Sam. 12. 3; than if thou Couldst say, All the sheep and oxen upon a thousand Mountains were thine own, by oppression and wrong.
when thine owne children are presentlie to be fatherlesse, and the wife of thy bosome a widdow, oh what an unspeakable comfort shall it be to thee, that thine owne conscience shall then cheare up thy drooping soule, with the sweete remembrance of what thou hast beene unto others!
when thine own children Are presently to be fatherless, and the wife of thy bosom a widow, o what an unspeakable Comfort shall it be to thee, that thine own conscience shall then cheer up thy drooping soul, with the sweet remembrance of what thou hast been unto Others!
when his bodie failed, yet hee could rejoyce on his death bed, for that he had never given any of the men of Athens, (for there he lived) any cause to goe from him sorrowfull.
when his body failed, yet he could rejoice on his death Bed, for that he had never given any of the men of Athens, (for there he lived) any cause to go from him sorrowful.
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Could such a consideration as this, comfort a dying Heathen? and shall it not much more rejoyce a Christian, that he can in his dying bed say truelie to his soule, I have done no man wrong, I have taken away no mans oxe, I have oppressed no man? I have laboured with my hands, I have eaten mine owne bread, I have now finished my course, I am readie to be offered,
Could such a consideration as this, Comfort a dying Heathen? and shall it not much more rejoice a Christian, that he can in his dying Bed say truly to his soul, I have done no man wrong, I have taken away no men ox, I have oppressed no man? I have laboured with my hands, I have eaten mine own bred, I have now finished my course, I am ready to be offered,
and not to me onely, but unto them also who love his appearing, 2 Tim. 4 5, 6. Cupio dissolve, I desire therefore to be dissolved, and to be with Christ. Come Lord Jesus, come quickly.
and not to me only, but unto them also who love his appearing, 2 Tim. 4 5, 6. Cupio dissolve, I desire Therefore to be dissolved, and to be with christ. Come Lord jesus, come quickly.
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as Iob did of his friends Miserable Comforters are ye all, Iob 16 2. Then shall the consideration of one houre spent in devotion be more worth than all the golde of Ophir So let me die the death of the righteous,
as Job did of his Friends Miserable Comforters Are you all, Job 16 2. Then shall the consideration of one hour spent in devotion be more worth than all the gold of Ophir So let me die the death of the righteous,
for although your legges faile under you, your tongues faile in your mouthes, your eyesight faile, your strength faile, your friends faile, your selves faile, all faile you at once;
for although your legs fail under you, your tongues fail in your mouths, your eyesight fail, your strength fail, your Friends fail, your selves fail, all fail you At once;
yet all this is no faile, but a retreate, that by such going backward, you may gather strength to gaine eternitie in heaven, where there shall be no more decaying, no more failing, no more disease, no more death.
yet all this is no fail, but a retreat, that by such going backward, you may gather strength to gain eternity in heaven, where there shall be no more decaying, no more failing, no more disease, no more death.
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Or, as our Text is, they are like so manie Harbingers, they goe before to receive us into everlasting habitations; and that is the last word of the last part of my Text. And of that together,
Or, as our Text is, they Are like so many Harbingers, they go before to receive us into everlasting habitations; and that is the last word of the last part of my Text. And of that together,
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They? Which they? Your friends which you had before gotten, by your charitie, you heard before who they were, the blessed Saints, the holie Angels, they shall receive you, carrie you into Abrahams bosome:
They? Which they? Your Friends which you had before got, by your charity, you herd before who they were, the blessed Saints, the holy Angels, they shall receive you, carry you into Abrahams bosom:
The Poore, they shall receive you; poore friends God wot, yet such as shall another day doe you rich favours; for they shall receive you. They: The Poore:
The Poor, they shall receive you; poor Friends God wot, yet such as shall Another day do you rich favours; for they shall receive you. They: The Poor:
Either Pauperes spiritu, saith Bona venture, The poore in spirit, for theirs is the Kingdome of God, Mat. 5. 3. Or, Pauperes in sacculo, The poore who live in want here, their praiers shall receive thee.
Either Paupers spiritu, Says Bona venture, The poor in Spirit, for theirs is the Kingdom of God, Mathew 5. 3. Or, Paupers in sacculo, The poor who live in want Here, their Prayers shall receive thee.
how shall he, who whilest hee lived here could not helpe himselfe, and which is worse, it may be, went to hell himselfe after his death, be able to receive mee into everlasting habitations? Why? he shall send up his praiers to heaven for thee;
how shall he, who whilst he lived Here could not help himself, and which is Worse, it may be, went to hell himself After his death, be able to receive me into everlasting habitations? Why? he shall send up his Prayers to heaven for thee;
Thine almes are ever had in remembrance in the sight of God, Acts 10. 31. It is the sweete meditation of the blessed Psalmist on this point; Psal. 16. 2: Tobathi bal gnaléka: Likedoshim asher baaretz.
Thine alms Are ever had in remembrance in the sighed of God, Acts 10. 31. It is the sweet meditation of the blessed Psalmist on this point; Psalm 16. 2: Tobathi bal gnaléka: Likedoshim asher baaretz.
But in one word to wipe away this doubt, and to cleare the doctrine of our Mother the Church of England, in which we live, which in the Homilie of almes deedes teacheth us expreslie thus.
But in one word to wipe away this doubt, and to clear the Doctrine of our Mother the Church of England, in which we live, which in the Homily of alms Deeds Teaches us expressly thus.
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For although wee like not the Rhemists doctrine, who teach, That the kingdome of heaven is to bee had for monie, (the very words of their note upon my Text) nor their Mother the Church of Rome, who putteth the same in practise,
For although we like not the Rhemists Doctrine, who teach, That the Kingdom of heaven is to be had for money, (the very words of their note upon my Text) nor their Mother the Church of Rome, who putteth the same in practice,
as it appeareth by that Catalogue not long since printed at Bolonia in Italian, wherein everie Ecclesiasticall preferment and office, is valued at so much to be purchased; (Oh new way to heaven!) yet we teach, that after our first justification, which is by faith, (Ʋivit iustus ex fide) that good workes are prepared for us to walke in;
as it appears by that Catalogue not long since printed At Bologna in Italian, wherein every Ecclesiastical preferment and office, is valued At so much to be purchased; (O new Way to heaven!) yet we teach, that After our First justification, which is by faith, (Ʋivit Justus ex fide) that good works Are prepared for us to walk in;
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they are, as the Ancients taught, Via regni, not causa regnan•i: we shew the fruits of that in our sanctificatiō, growing from strength to strength, from one degree of grace unto another,
they Are, as the Ancients taught, Via Regni, not causa regnan•i: we show the fruits of that in our sanctification, growing from strength to strength, from one degree of grace unto Another,
untill we appeare perfect before our God in Zion, Psal. 84. 7. And so at last God looking upon these fruites of our righteousnesse, being Tincta sanguine Christi, dyed in Christs blood, as Bellarmines phrase is, at last is pleased to grant them a recompence,
until we appear perfect before our God in Zion, Psalm 84. 7. And so At last God looking upon these fruits of our righteousness, being Tincta sanguine Christ, died in Christ blood, as Bellarmines phrase is, At last is pleased to grant them a recompense,
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For in my Fathers Kingdome, saith our Saviour, are many dwelling places, Ioh. 14. 2. There shall bee paritas gaudii, disparitas gloriae, parity of ioy, disparity of glory, yet everie vessell shall bee full according to the measure of its owne capacitie.
For in my Father's Kingdom, Says our Saviour, Are many Dwelling places, John 14. 2. There shall be paritas Gaudii, disparitas Glory, parity of joy, disparity of glory, yet every vessel shall be full according to the measure of its own capacity.
an house not made with hands, but NONLATINALPHABET, everlasting in the heavens. Vnwise men that we be, let us give over labouring for those things which perish,
an house not made with hands, but, everlasting in the heavens. Unwise men that we be, let us give over labouring for those things which perish,
In one word, let us make us friends of our unrighteous Māmon, that when we our selves shall faile, they may receive us into everlasting habitations, in which we shall dwell forever,
In one word, let us make us Friends of our unrighteous Māmon, that when we our selves shall fail, they may receive us into everlasting habitations, in which we shall dwell forever,
