A FVNERALL SERMON, PREACHED at Walton in Hertfordshire, at the buriall of the ancient and worthy Knight, Sir Philip Boteler, Decemb. 9. 1606. REVEL. 14. 13. And I heard a voice from heauen, saying vnto me, write, Blessed are the dead which die in the Lord, from thenceforth:
A FUNERAL SERMON, PREACHED At Walton in Hertfordshire, At the burial of the ancient and worthy Knight, Sir Philip Butler, December 9. 1606. REVEL. 14. 13. And I herd a voice from heaven, saying unto me, write, Blessed Are the dead which die in the Lord, from thenceforth:
THE holie Ghost hauing in the former chapter from the II. verse to the end, described Antichrist, (as all doe agree) and hauing in the 8. verse of this chapter foretold the •uine of the Antichristian seare signified •y the fall of Babylon, which was to follow vpon the preaching of the eternall Gospell foreshewed vers. 7:
THE holy Ghost having in the former chapter from the II verse to the end, described Antichrist, (as all do agree) and having in the 8. verse of this chapter foretold the •uine of the Antichristian sear signified •y the fallen of Babylon, which was to follow upon the preaching of the Eternal Gospel foreshowed vers. 7:
the one, importing those fearefull punishments, which shall befall them, who after the reuelation of Antichrist by the preaching of the Gospell, shall ioyne themselues vnto him:
the one, importing those fearful punishments, which shall befall them, who After the Revelation of Antichrist by the preaching of the Gospel, shall join themselves unto him:
and receiue his marke on his forehead, 〈 ◊ 〉 vpon his hand, that is, (as I haue euidenty proued in my treatise of Antichrist, vhereunto for breuitie sake I doe now referre you) whosoeuer liueth and dieth a re•lute and absolute Papist, acknowledging the Popes supremacie, professing the Antichristian faith,
and receive his mark on his forehead, 〈 ◊ 〉 upon his hand, that is, (as I have euidenty proved in my treatise of Antichrist, vhereunto for brevity sake I do now refer you) whosoever lives and Dieth a re•lute and absolute Papist, acknowledging the Popes supremacy, professing the Antichristian faith,
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He shall drinke of t• wine of Gods wrath, yea, of the pure wine powred (that is prepared to be drunke) in the cup of his wrath, whereby is meant euerlasting damnation, prepared for the wicked, wherein iudgement not to bee allaied with mercie, shall bee executed vpon them.
He shall drink of t• wine of God's wrath, yea, of the pure wine poured (that is prepared to be drunk) in the cup of his wrath, whereby is meant everlasting damnation, prepared for the wicked, wherein judgement not to be allayed with mercy, shall be executed upon them.
or if they be Papists alreadie, to come out of Babylon, as they are exhorted Reue. 18 4. For as Chrysostome rightly obserueth on 2. Thess. 2. 10. Antichrist preuaileth in them that perish; or as Ierome speaketh, in them who are prepared vnto destruction.
or if they be Papists already, to come out of Babylon, as they Are exhorted Reue. 18 4. For as Chrysostom rightly observeth on 2. Thess 2. 10. Antichrist prevaileth in them that perish; or as Jerome speaks, in them who Are prepared unto destruction.
Vpon whom (saith the Apostle) because they haue not receiued the loue of the truth that they might be saued, the Lord sendeth the efficacie of error, that they may beleeue lies;
Upon whom (Says the Apostle) Because they have not received the love of the truth that they might be saved, the Lord sends the efficacy of error, that they may believe lies;
The other argument expressing the blessed estate of those that die, not in the religion of Antichrist (which the Papists doe) but in the true saith of Christ, opposed to the religion of Antichrist,
The other argument expressing the blessed estate of those that die, not in the Religion of Antichrist (which the Papists do) but in the true Says of christ, opposed to the Religion of Antichrist,
so this argument must perswade vs, if wee would be saued, to bee sincere and constant professors of the true faith of Christ, which by the vnspeakable mercie of God towards vs, is professed among vs. For if we shall liue and die in this faith as true and sound professors thereof, (as our hope is this worthie Knight did) then shal our estate,
so this argument must persuade us, if we would be saved, to be sincere and constant professors of the true faith of christ, which by the unspeakable mercy of God towards us, is professed among us For if we shall live and die in this faith as true and found professors thereof, (as our hope is this worthy Knight did) then shall our estate,
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Wherein (that I may now come to the words themselues) the present felicitie of all those that die in the Lord, is not onely affirmed, viz. in these words, Bles• are the dead, which die in the Lord from thenceforth, but also confirmed and prooued, both by authoritie and reason.
Wherein (that I may now come to the words themselves) the present felicity of all those that die in the Lord, is not only affirmed, viz. in these words, Bles• Are the dead, which die in the Lord from thenceforth, but also confirmed and proved, both by Authority and reason.
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and their works (meaning the blessed reward of their workes) follow with, or accompanie them. As if hee should haue said, They which die in the Lord are foorthwith happie,
and their works (meaning the blessed reward of their works) follow with, or accompany them. As if he should have said, They which die in the Lord Are forthwith happy,
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Now whereas the holy Ghost doth not onely deliuer this assertion, that the dead which die in the Lord are blessed, but is so carefull to countenance and prooue the same vnto vs,
Now whereas the holy Ghost does not only deliver this assertion, that the dead which die in the Lord Are blessed, but is so careful to countenance and prove the same unto us,
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this is therefore an euident token, that men commonly in the world be of another opinion, which is the cause why the holy Ghost saw it needfull not onely to deliuer this truth,
this is Therefore an evident token, that men commonly in the world be of Another opinion, which is the cause why the holy Ghost saw it needful not only to deliver this truth,
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That therefore wee may die willingly when God shall call vs, and may be readie to lay downe our liues for the testimonie of the truth, rather than to yeeld to Antichrist,
That Therefore we may die willingly when God shall call us, and may be ready to lay down our lives for the testimony of the truth, rather than to yield to Antichrist,
And yet behold, this truth is not onely auouched by a voice from heauen, but also that (as Peter speaketh in the like case) we might haue NONLATINALPHABET, a more firme word, which is the written word, it is by the commandement of God from heauen committed to writing,
And yet behold, this truth is not only avouched by a voice from heaven, but also that (as Peter speaks in the like case) we might have, a more firm word, which is the written word, it is by the Commandment of God from heaven committed to writing,
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Such is the credit of the written word, that if an Angell from heauen should gainsay it, he were to be held accursed, Gal. 1. 8. And he that will not giue credit to the written word, which is the most sure foundation of our faith;
Such is the credit of the written word, that if an Angel from heaven should gainsay it, he were to be held accursed, Gal. 1. 8. And he that will not give credit to the written word, which is the most sure Foundation of our faith;
when this blessednes belongeth to them: NONLATINALPHABET, saith hee, from thenceforth, that is, forthwith and immediatly after their death, and so forward. As touching the first:
when this blessedness belongeth to them:, Says he, from thenceforth, that is, forthwith and immediately After their death, and so forward. As touching the First:
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Blessed (saith he) are the dead. What? the dead blessed? A strange paradoxe no doubt to hypocrites and worldly men, who haue placed their felicitie in the fruition of temporall things,
Blessed (Says he) Are the dead. What? the dead blessed? A strange paradox no doubt to Hypocrites and worldly men, who have placed their felicity in the fruition of temporal things,
Neither let vs be so mad, as for the momentanie fruition of temporall vanities in this vale of miserie, to lose an euerlasting inheritance in the kingdome of heauen.
Neither let us be so mad, as for the momentary fruition of temporal vanities in this vale of misery, to loose an everlasting inheritance in the Kingdom of heaven.
as also that fauour, as to make our death and afflictions, which otherwise all of vs must looke to suffer as chastisements for our sinnes, to be sufferings for righteousnes.
as also that favour, as to make our death and afflictions, which otherwise all of us must look to suffer as chastisements for our Sins, to be sufferings for righteousness.
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For if any man dying for the maintenance of heresie shall think he dieth for the Lord, (as all in that case are readie to pretend) notwithstanding hee is not blessed,
For if any man dying for the maintenance of heresy shall think he Dieth for the Lord, (as all in that case Are ready to pretend) notwithstanding he is not blessed,
The truth whereof none can denie, if this once bee prooued vnto them, which by our writings is sufficiently prooued, that Rome is Babylon, the Pope Antichrist,
The truth whereof none can deny, if this once be proved unto them, which by our writings is sufficiently proved, that Room is Babylon, the Pope Antichrist,
but as I said, all they, and only they which die in the Lord, as the words NONLATINALPHABET doe plainely signifie, are here by the voice of God from heauen,
but as I said, all they, and only they which die in the Lord, as the words do plainly signify, Are Here by the voice of God from heaven,
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For there euery faithfull man and woman is a true member of the body of Christ, bone of his bone, and flesh of his flesh, and consequently they are in him,
For there every faithful man and woman is a true member of the body of christ, bone of his bone, and Flesh of his Flesh, and consequently they Are in him,
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and the members thereof, which be most remote from it, by reason of the vnity of the same soule, which being chiefely seated in the head, quickneth also the feet;
and the members thereof, which be most remote from it, by reason of the unity of the same soul, which being chiefly seated in the head, Quickeneth also the feet;
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and drinke his blood which whosoeuer doth, he is in Christ and Christ in him, Ioh. 6. 56. both whic• are plainely testified by the Apostle i• the place euen now cited.
and drink his blood which whosoever does, he is in christ and christ in him, John 6. 56. both whic• Are plainly testified by the Apostle i• the place even now cited.
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But what need I other proofes, seeing the holy Ghost in the Scripture plainely affirmeth that the faithfull be in Christ? as 1. Cor. 1. 30. You (saith the Apostle to the faithfull) are of God in Christ.
But what need I other proofs, seeing the holy Ghost in the Scripture plainly Affirmeth that the faithful be in christ? as 1. Cor. 1. 30. You (Says the Apostle to the faithful) Are of God in christ.
And it is an vsuall thing in the Scriptures to terme the faithfull, such as be in Christ, as Ephes. 1. 1. Philip. 1. 1. Colos. 1. 2. to the faithfull which be in Christ, to all the Saints in Christ, &c. In the 8. to the Romans,
And it is an usual thing in the Scriptures to term the faithful, such as be in christ, as Ephesians 1. 1. Philip. 1. 1. Colos 1. 2. to the faithful which be in christ, to all the Saints in christ, etc. In the 8. to the Roman,
For seeing the faithfull are in Christ, it behoueth all them who would seeme to bee true Christians, to behaue themselues as becommeth those which are in Christ, gouerned and guided by his spirit according to his Word.
For seeing the faithful Are in christ, it behooves all them who would seem to be true Christians, to behave themselves as becomes those which Are in christ, governed and guided by his Spirit according to his Word.
When as therefore we are incited or allured to the practise of sinne, let this consideration restraine vs. For seeing wee professe our selues, our soules and bodies to bee members of Christ, let vs say with the Apostle, Shal I take the member of Christ;
When as Therefore we Are incited or allured to the practice of sin, let this consideration restrain us For seeing we profess our selves, our Souls and bodies to be members of christ, let us say with the Apostle, Shall I take the member of christ;
and make it a member of Antichrist? or shall I pollute the member of Christ, with drunkennesse, with theft, with blood, with witchcraft, &c. and make it (as much as in me lieth) a limbe of the diuell? God forbid.
and make it a member of Antichrist? or shall I pollute the member of christ, with Drunkenness, with theft, with blood, with witchcraft, etc. and make it (as much as in me lies) a limb of the Devil? God forbid.
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I say againe, that all they, who embrace the mercies of God in Christ, and doe lay hold vpon him by a true and a liuely faith, are to bee assured that they are in Christ:
I say again, that all they, who embrace the Mercies of God in christ, and do lay hold upon him by a true and a lively faith, Are to be assured that they Are in christ:
Of others, as namely they, who halting betweene vs and the Papists, do affirme, that whiles we consider the mercies of God and merits of Christ, wee haue cause of assurance, as the Protestants teach;
Of Others, as namely they, who halting between us and the Papists, do affirm, that while we Consider the Mercies of God and merits of christ, we have cause of assurance, as the Protestants teach;
but our being in Christ whilest we liue, maketh vs happy, beatitudine viae, that is, with such a happinesse as in this time of our pilgrimage is incident vnto vs whilest we are in the way:
but our being in christ whilst we live, makes us happy, Beatitude Viae, that is, with such a happiness as in this time of our pilgrimage is incident unto us whilst we Are in the Way:
For as in the vnion of the bodie with the soule, the bodily life consisteth: so in the vnion of the whole man with Christ, consisteth our spirituall life.
For as in the Union of the body with the soul, the bodily life Consisteth: so in the Union of the Whole man with christ, Consisteth our spiritual life.
and laffly, in our selues are bondflaues of fin and Satan, but being in Christ, he is made vnto vs of God, wisedome, righteousnes, sanctification and redemption.
and laffly, in our selves Are bondflaues of fin and Satan, but being in christ, he is made unto us of God, Wisdom, righteousness, sanctification and redemption.
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in him, are wee not onely risen againe, but also are ascended into heauen, and set in the heauenly places in Christ, Ephes. 2. 6. And our life is hid with Christ in God Col. 3. 3. Al which doe argue the assurance, which the faithfull ought to haue, of their iustification, of resurrection vnto glorie, and of eternall life.
in him, Are we not only risen again, but also Are ascended into heaven, and Set in the heavenly places in christ, Ephesians 2. 6. And our life is hid with christ in God Col. 3. 3. All which do argue the assurance, which the faithful ought to have, of their justification, of resurrection unto glory, and of Eternal life.
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but Ministers by whom you doe beleeue? 1. Cor. 3. 5. who, because they are by preaching the Gospel, the instruments of God for the begetting of faith in the elect, by which they are iustified, and adopted sons of God;
but Ministers by whom you do believe? 1. Cor. 3. 5. who, Because they Are by preaching the Gospel, the Instruments of God for the begetting of faith in the elect, by which they Are justified, and adopted Sons of God;
this therefore must teach vs, as wee desire to be saued, so to be carefull and conscionable hearers of the word of God, which is his power to our saluation.
this Therefore must teach us, as we desire to be saved, so to be careful and conscionable hearers of the word of God, which is his power to our salvation.
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notwithstanding it is the ordinance and good pleasure of God, by the foolishnes of preaching (for so men esteeme it) to saue those that doe beleeue, 1. Cor. 1. 21.
notwithstanding it is the Ordinance and good pleasure of God, by the foolishness of preaching (for so men esteem it) to save those that do believe, 1. Cor. 1. 21.
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In so much that Peter calleth the faith of all the faithfull, though vnequall in it selfe, NONLATINALPHABET, that is of equall value or price, because it doth alike iustifie;
In so much that Peter calls the faith of all the faithful, though unequal in it self,, that is of equal valve or price, Because it does alike justify;
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as that which is receiued by a strong hand, and it is not the hand but the almes properly which doth relieue and as the brazen Serpent which was a figure of Christ, did heale those among the Israelites which listed vp their weake eyes towards it,
as that which is received by a strong hand, and it is not the hand but the alms properly which does relieve and as the brazen Serpent which was a figure of christ, did heal those among the Israelites which listed up their weak eyes towards it,
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and secondly wee are to giue diligence to make our being in Christ more sure vnto vs. As touching the former, it is the aduice of the Apostle, that wee should trie our selues whether wee bee in the faith.
and secondly we Are to give diligence to make our being in christ more sure unto us As touching the former, it is the Advice of the Apostle, that we should try our selves whither we be in the faith.
are so f• from hauing the iustifying faith, th• they haue not so much as the general or historicall faith, which the diue• themselues are said to haue;
Are so f• from having the justifying faith, th• they have not so much as the general or historical faith, which the diue• themselves Are said to have;
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Secondly, they haue not the true euangelicall faith who haue not also the legall faith, perswading them of their miserable and accursed estate in themselues, both in regard of their sinnes, as also of the punishments;
Secondly, they have not the true Evangelical faith who have not also the Legal faith, persuading them of their miserable and accursed estate in themselves, both in regard of their Sins, as also of the punishments;
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In a word, vntill wee finde our selues to be miserable in our selues, we will not seriously seeke and sue for the mercies of God or merits of Christ our Sauiour;
In a word, until we find our selves to be miserable in our selves, we will not seriously seek and sue for the Mercies of God or merits of christ our Saviour;
or what need hast thou of mercie, if thou art not in miserie? The whole neede not the Physition, saith our Sauiour Christ, but the sicke. Well, thou euer hast had a good conceit of thy selfe, thou euer hast loued God aboue all things,
or what need hast thou of mercy, if thou art not in misery? The Whole need not the physician, Says our Saviour christ, but the sick. Well, thou ever hast had a good conceit of thy self, thou ever hast loved God above all things,
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and thy neighbour as thy selfe, thou neuer didst doubt of thy saluation in al thy life, &c. an euident argument that thou diddest neuer care for Christ,
and thy neighbour as thy self, thou never didst doubt of thy salvation in all thy life, etc. an evident argument that thou didst never care for christ,
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But remember who saith, I came not to call the righteous, (that is, such as bee righteous in their owne conceits) but sinners (that is, humbled sinners) to repentance. And againe, that he came to seeke and to saue that which was lost, to preach the Gospell to the poore, namely in spirit, to heale the broken hearted, to preach deliuerance or redemption to the captiues.
But Remember who Says, I Come not to call the righteous, (that is, such as be righteous in their own conceits) but Sinners (that is, humbled Sinners) to Repentance. And again, that he Come to seek and to save that which was lost, to preach the Gospel to the poor, namely in Spirit, to heal the broken hearted, to preach deliverance or redemption to the captives.
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The same faith therefore, which doth assure thee of thy reconciliation, redemption and saluation in Christ, doth first informe thee, that thou art an enemie of God, a bondslaue of sinne,
The same faith Therefore, which does assure thee of thy reconciliation, redemption and salvation in christ, does First inform thee, that thou art an enemy of God, a bondslave of sin,
As for example, if thou doest beleeue onely by a general and historicall faith, that God is omnipresent, that is, in euery place present filling heauen and earth,
As for Exampl, if thou dost believe only by a general and historical faith, that God is omnipresent, that is, in every place present filling heaven and earth,
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If this be true (as I vnsainedly acknowledge it to bee the vndoubted word of God) that euery one is in himselfe accursed and subiect to eternall death and damnation, who hath not continued in all the things which are written in the booke of the law to doe them:
If this be true (as I unfeignedly acknowledge it to be the undoubted word of God) that every one is in himself accursed and Subject to Eternal death and damnation, who hath not continued in all the things which Are written in the book of the law to do them:
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how can it possibly be auoided, but that I am in my selfe a most accursed wight and damned wretch, who haue not continued in all the things which are written in the booke of the law to doe them? nay, in steed of doing the things commanded, I haue done the things forbidden;
how can it possibly be avoided, but that I am in my self a most accursed wight and damned wretch, who have not continued in all the things which Are written in the book of the law to do them? nay, in steed of doing the things commanded, I have done the things forbidden;
For many there be (and they as it is to be feared are the greatest number) who are content to make profession of the Gospel, either because it is inioyned (being as ready to embrace the religion of Antichrist,
For many there be (and they as it is to be feared Are the greatest number) who Are content to make profession of the Gospel, either Because it is enjoined (being as ready to embrace the Religion of Antichrist,
For it cannot bee, that a man seeing by a legall faith, his owne damnable estate in himselfe, he should be said truly and effectually to beleeue the promise of the Gospell, which assureth saluation to all (though most wretched in themselues) that beleeue in Christ;
For it cannot be, that a man seeing by a Legal faith, his own damnable estate in himself, he should be said truly and effectually to believe the promise of the Gospel, which assureth salvation to all (though most wretched in themselves) that believe in christ;
For whatsoeuer either Papists, or they that are Popishly minded, doe speake of this applying of the promises of the Gospell, and particular apprehending of Christ;
For whatsoever either Papists, or they that Are Popishly minded, do speak of this applying of the promises of the Gospel, and particular apprehending of christ;
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but also intitled to the kingdome of heauen?) And doth the Lord in the ministery of the Gospell, which he hath vouchsafed vnto me, not only reueale the riches of his abundant mercy in Christ,
but also entitled to the Kingdom of heaven?) And does the Lord in the Ministry of the Gospel, which he hath vouchsafed unto me, not only reveal the riches of his abundant mercy in christ,
but also stirre vs vp to embrace his mercy offered vnto vs in Christ, and by his Embassadors earnestly desire vs to be reconciled vnto him? I do therfore vnfainedly receiue the Lord Iesus, to be my sweete Sauiour,
but also stir us up to embrace his mercy offered unto us in christ, and by his ambassadors earnestly desire us to be reconciled unto him? I do Therefore unfeignedly receive the Lord Iesus, to be my sweet Saviour,
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first, earnestly desiring in my heart to be made partaker of his merits, (to which end I wil daily pray vnto God, that as he hath desired mee to accept of his mercy,
First, earnestly desiring in my heart to be made partaker of his merits, (to which end I will daily pray unto God, that as he hath desired me to accept of his mercy,
But as our faith must be effectuall, in apprehending Christ the obiect thereof, vnto iustification, so must it bee in some measure effectuall in the subiect, that is, the beleeuer, vnto sanctification.
But as our faith must be effectual, in apprehending christ the Object thereof, unto justification, so must it be in Some measure effectual in the Subject, that is, the believer, unto sanctification.
Fo• when a man is truly perswaded of the euerlasting loue of God towards him in Christ, this perswasion (which is faith) if it bee true and effectuall, cannot but stirre vp his heart to loue the Lord,
Fo• when a man is truly persuaded of the everlasting love of God towards him in christ, this persuasion (which is faith) if it be true and effectual, cannot but stir up his heart to love the Lord,
And euen as from the fis• Adam, there is communicated vnto vs not only the guilt of his first sin by in• putation (because as we were in him a the root,
And even as from the fis• Adam, there is communicated unto us not only the guilt of his First since by in• putation (Because as we were in him a the root,
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So fro• Christ the second Adam, there is co• municated vnto vs, not only the me• of his obedience by imputation, to a quite vs from the guilt of sinne; (beca• in him,
So fro• christ the second Adam, there is co• municated unto us, not only the me• of his Obedience by imputation, to a quite us from the guilt of sin; (beca• in him,
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whether we be in him, but also wee will giue all diligence to make our being in Christ more & more sure vnto vs. And to this purpose we must earnestly pray vnto the Lord, that hee would giue vnto vs his spirit (which he hath promised to giue to those that aske him) his spirit, I say, of adoption, crying in our hearts Abba Father, testifying to our spirits that we are the children of God,
whither we be in him, but also we will give all diligence to make our being in christ more & more sure unto us And to this purpose we must earnestly pray unto the Lord, that he would give unto us his Spirit (which he hath promised to give to those that ask him) his Spirit, I say, of adoption, crying in our hearts Abba Father, testifying to our spirits that we Are the children of God,
For th• baptisme which wee receiued in our 〈 ◊ 〉 fancie, remaineth as a sure pledge vn• vs to assure vs, that wee beleeuing in Christ, are ingrafted into him;
For th• Baptism which we received in our 〈 ◊ 〉 fancy, remains as a sure pledge vn• us to assure us, that we believing in christ, Are ingrafted into him;
which I speak not, as though a man that truly beleeueth in Christ, and is once ingrafted into him by a true faith, could totally or finally fall away from faith,
which I speak not, as though a man that truly Believeth in christ, and is once ingrafted into him by a true faith, could totally or finally fallen away from faith,
for how can that stand with the maine promise of the Gospell, assuring saluation, and consequently perseuerance to saluation, to euery one that doth truly beleeue? but to this end, that he which supposeth that hee standeth, may take heed lest he fall.
for how can that stand with the main promise of the Gospel, assuring salvation, and consequently perseverance to salvation, to every one that does truly believe? but to this end, that he which Supposeth that he Stands, may take heed lest he fallen.
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And that hee which thinketh he is in Christ, because hee is in the visible Church, which in respect of the faithfull who are therein, is a part on the bodie of Christ, may labour not only by a true faith to be ingrafted into the inuisible Church, which is the mystica• bodie of Christ:
And that he which Thinketh he is in christ, Because he is in the visible Church, which in respect of the faithful who Are therein, is a part on the body of christ, may labour not only by a true faith to be ingrafted into the invisible Church, which is the mystica• body of christ:
and the Lo• fuffereth them to fall away, that it may appeare they are not of vs, 1. Iohn 2. 19. There be many branches which seeme to be in the vine, which is Christ, Ioh. 15. but being rotten branches haue no vniō with him by faith,
and the Lo• fuffereth them to fallen away, that it may appear they Are not of us, 1. John 2. 19. There be many branches which seem to be in the vine, which is christ, John 15. but being rotten branches have no Union with him by faith,
and as the Philosopher saith, mathematice by continuitie or vnion of termes, are not one indeed and naturally by the vnitie of the forme, which is the vegetatiue soule as it were of the plant:
and as the Philosopher Says, mathematice by continuity or Union of terms, Are not one indeed and naturally by the unity of the Form, which is the vegetative soul as it were of the plant:
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If a righteous man (saith the Prophet, speaking of him according to the outward appearance, that hee might teach vs in like sort to speake of men according to the iudgement of charitie) shall turne away from his righteousnes and commit iniquitie, doing according to all the abominations of the wicked, his former righteousnes shall not bee remembred,
If a righteous man (Says the Prophet, speaking of him according to the outward appearance, that he might teach us in like sort to speak of men according to the judgement of charity) shall turn away from his righteousness and commit iniquity, doing according to all the abominations of the wicked, his former righteousness shall not be remembered,
And that wee may abide in Christ to the end, let vs labour to bee vpright and sound Christians, beleeuing in Christ by faith vnfained, walking vprightly before God and men.
And that we may abide in christ to the end, let us labour to be upright and found Christians, believing in christ by faith unfeigned, walking uprightly before God and men.
For vprightnes hat• euermore the priuilege of perseuerance For though hypocrites which build vpon the sand, being hearers onely an• not doers of the word, doe fall away i• the time of triall:
For uprightness hat• evermore the privilege of perseverance For though Hypocrites which built upon the sand, being hearers only an• not doers of the word, do fallen away i• the time of trial:
yet the sound Christian, who liueth according to his profession, and hath built vpon the rocke, with no surges or assaults of temptation can bee vtterly ouerthrowne.
yet the found Christian, who lives according to his profession, and hath built upon the rock, with no surges or assaults of temptation can be utterly overthrown.
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or on the rockie ground (whereby is meant the secure, hard, and impenitent heart of the hypocrite and temporarie professor, couered as it were with the shallow mould of an outward profession) is withered away in time of heate;
or on the rocky ground (whereby is meant the secure, hard, and impenitent heart of the hypocrite and temporary professor, covered as it were with the shallow mould of an outward profession) is withered away in time of heat;
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and as the day of death doth leaue vs, the day of iudgement shall finde vs. This therefore must teach vs not to deferre from day to day our repentance towards God and faith in Iesus Christ,
and as the day of death does leave us, the day of judgement shall find us This Therefore must teach us not to defer from day to day our Repentance towards God and faith in Iesus christ,
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And so much may suffice to haue spoken of the first and chiefe point, namely who they are, which heere bee pronounced blessed, to wit, they which die in the Lord.
And so much may suffice to have spoken of the First and chief point, namely who they Are, which Here be pronounced blessed, to wit, they which die in the Lord.
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So that their happines is two-fold, first priuatiue, in that they rest from their labors and molestations, (for there is a sabba•sme or rest, reserued to the people of God, Hebr. 4. 9. whereof the Sabbath was a type.) For then the Lord shall wipe away all teares from their eyes,
So that their happiness is twofold, First privative, in that they rest from their labors and molestations, (for there is a sabba•sme or rest, reserved to the people of God, Hebrew 4. 9. whereof the Sabbath was a type.) For then the Lord shall wipe away all tears from their eyes,
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But their happines is not meerely priuatiue, like that of beasts, which after death haue no more sense of paine, (where, by the way we are to note, that the state of the beast when it dieth, is better then of the wick•d, who die in their sinnes) but it is also positiue.
But their happiness is not merely privative, like that of beasts, which After death have no more sense of pain, (where, by the Way we Are to note, that the state of the beast when it Dieth, is better then of the wick•d, who die in their Sins) but it is also positive.
This doth teach vs, that 〈 ◊ 〉 〈 ◊ 〉 good 〈 ◊ 〉 cannot merit •ny thing 〈 ◊ 〉 t•e 〈 ◊ 〉 〈 ◊ 〉 God (as Christ himselfe hath t•ld 〈 ◊ 〉 Luke 17.) and •ch 〈 ◊ 〉 eternall 〈 ◊ 〉 and therefore 〈 ◊ 〉 are not said to go before our acceptation to eternall 〈 ◊ 〉 as 〈 ◊ 〉 cause, but follow as fruits:
This does teach us, that 〈 ◊ 〉 〈 ◊ 〉 good 〈 ◊ 〉 cannot merit •ny thing 〈 ◊ 〉 t•e 〈 ◊ 〉 〈 ◊ 〉 God (as christ himself hath t•ld 〈 ◊ 〉 Luke 17.) and •ch 〈 ◊ 〉 Eternal 〈 ◊ 〉 and Therefore 〈 ◊ 〉 Are not said to go before our acceptation to Eternal 〈 ◊ 〉 as 〈 ◊ 〉 cause, but follow as fruits:
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The consideration wherof, as it must encourage vs all to be fruitfull in good works knowing that our labour shall not been vaine in the Lord, so especially those, whō the Lord hath enriched with his blessings, whether temporall or spirituall;
The consideration whereof, as it must encourage us all to be fruitful in good works knowing that our labour shall not been vain in the Lord, so especially those, whom the Lord hath enriched with his blessings, whither temporal or spiritual;
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Againe, whereas it is said, that the workes of the faithfull, do accompanie them after death, this sheweth, that although death strippe vs of all temporall things yet it doth not bereaue vs of our workes,
Again, whereas it is said, that the works of the faithful, do accompany them After death, this shows, that although death strip us of all temporal things yet it does not bereave us of our works,
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though neither the eye hath seene, nor the eare heard, nor the heart of man conceiued, yet thus much we may gather out of the Scriptures, that it shall consist in eternall and most perfect glory, and gladnes.
though neither the eye hath seen, nor the ear herd, nor the heart of man conceived, yet thus much we may gather out of the Scriptures, that it shall consist in Eternal and most perfect glory, and gladness.
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like vnto the Angels, and renewed perfectly according to the glorious image of God, yea, made conformable to Christ our head, in such a proportion of glory,
like unto the Angels, and renewed perfectly according to the glorious image of God, yea, made conformable to christ our head, in such a proportion of glory,
and partly in the fruition of heauenly blessings, as the possession of heauen, and all heauenly good things, the fellowship of the blessed Saints and Angels,
and partly in the fruition of heavenly blessings, as the possession of heaven, and all heavenly good things, the fellowship of the blessed Saints and Angels,
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The third thing remaineth, that is, the time when this blessednes doth belong to them, NONLATINALPHABET, saith he, thenceforth, that is, from the time of their death,
The third thing remains, that is, the time when this blessedness does belong to them,, Says he, thenceforth, that is, from the time of their death,
he doth not say NONLATINALPHABET after them, but NONLATINALPHABET with them. This therefore is a most euident place, not only against wandering of soules,
he does not say After them, but with them. This Therefore is a most evident place, not only against wandering of Souls,
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For whereas they obiect, that the place is vnderstood of Martyrs only, I haue before plainely proued, that it is generally vnderstood of al those that die in Christ,
For whereas they Object, that the place is understood of Martyrs only, I have before plainly proved, that it is generally understood of all those that die in christ,
so fully bo• purged their soules, that they shall no• need the fire of Purgatory (which wa• deuised to purge mens purses, rathe• then their soules,) and also satisfied the iustice of God for their sinnes, that as other purgations,
so Fully bo• purged their Souls, that they shall no• need the fire of Purgatory (which wa• devised to purge men's purses, rathe• then their Souls,) and also satisfied the Justice of God for their Sins, that as other purgations,
so other satisfaction• are blasphemies against Christ, our alone, all sufficient and most perfect Sauiour. But in this text there be three euidences against the Papists.
so other satisfaction• Are Blasphemies against christ, our alone, all sufficient and most perfect Saviour. But in this text there be three evidences against the Papists.
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or to b• eased (as the word signifieth) from th• labours, and therefore are not at all to•mented in Purgatory, which as the•selues reach, burnes as hotte as the fi• of hel.
or to b• eased (as the word signifies) from th• labours, and Therefore Are not At all to•mented in Purgatory, which as the•selues reach, burns as hot as the fi• of hell.
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Thirdly it is said, that their wor• that is, the reward of their faith and obedience doth accompany them, which reward, I hope they will not say, is the fi• of Purgatory.
Thirdly it is said, that their wor• that is, the reward of their faith and Obedience does accompany them, which reward, I hope they will not say, is the fi• of Purgatory.
and prayer for the dead is but preying vpon the liuing, being a meere deuice seruing for the maintenance of the Popish, that is to say, Antichristian clergie.
and prayer for the dead is but preying upon the living, being a mere device serving for the maintenance of the Popish, that is to say, Antichristian Clergy.
Thus haue you heard the explication of this text, and the vses which the seuerall branches thereof affoord, there remaineth in a word the application and vse which is to bee made of the whole text, both in generall concerning all those that die in the Lord,
Thus have you herd the explication of this text, and the uses which the several branches thereof afford, there remains in a word the application and use which is to be made of the Whole text, both in general Concerning all those that die in the Lord,
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For seeing the dead which die in the Lord, are presently blessed, because they rest from their labours, &c. this therfore doth reach vs, that death, of a Christian man who is in Christ, is not to be feare• as an euill thing,
For seeing the dead which die in the Lord, Are presently blessed, Because they rest from their labours, etc. this Therefore does reach us, that death, of a Christian man who is in christ, is not to be feare• as an evil thing,
chaungeth the companie of sinfull men, for the companie of God, his Saints and Angels ▪ changeth a sinfull and miserable condition in this valey of teares, with a mo• blessed and glorious estate in heauen wherein there is no possibilitie of falling either into sin or miserie.
changeth the company of sinful men, for the company of God, his Saints and Angels ▪ changes a sinful and miserable condition in this valley of tears, with a mo• blessed and glorious estate in heaven wherein there is no possibility of falling either into since or misery.
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And this mu• also moue vs to labour for assured testimonies, that wee bee in Christ, that w• may desire euen to be dissolued, and 〈 ◊ 〉 bee with Christ.
And this mu• also move us to labour for assured testimonies, that we be in christ, that w• may desire even to be dissolved, and 〈 ◊ 〉 be with christ.
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And as touching their soule, that, so soone as it departeth from the bodie, is by the holy Angels conueied into the bosome of Abraham, the place of heauenly blisse, where they haue the fruition of God,
And as touching their soul, that, so soon as it departeth from the body, is by the holy Angels conveyed into the bosom of Abraham, the place of heavenly bliss, where they have the fruition of God,
why should not wee conceiue assured hope, that his estate is happie and blessed? Now that charitie bindeth vs th• to con•iue of him, I wil make it manifest.
why should not we conceive assured hope, that his estate is happy and blessed? Now that charity binds us th• to con•iue of him, I will make it manifest.
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so the iudgemen• of charitie, vnto vs. Let vs therefore take a briefe view of such fruits (according to which alone being charitablie interpreted, true charitie doth iudge) I say, o• such fruits and signes as haue appeare• both in the time of his health,
so the iudgemen• of charity, unto us Let us Therefore take a brief view of such fruits (according to which alone being charitably interpreted, true charity does judge) I say, o• such fruits and Signs as have appeare• both in the time of his health,
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namely, that hee li• soberly in respect of himself, religiou• towards God, and iustly among me• the first (I hope) will be confessed of 〈 ◊ 〉 that knew him, that hee was a sober, graue, discreet, frugall, temperate, and chast man.
namely, that he li• soberly in respect of himself, religiou• towards God, and justly among me• the First (I hope) will be confessed of 〈 ◊ 〉 that knew him, that he was a Sobrium, graven, discreet, frugal, temperate, and chaste man.
so Reuel. 20. 6 they are pronounced blessed and holy, who haue their part in the first resurrection, whereby as they rise from other sinnes and corruptions:
so Revel. 20. 6 they Are pronounced blessed and holy, who have their part in the First resurrection, whereby as they rise from other Sins and corruptions:
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so he that loueth and reuerenceth a Minister, for his calling sake, (as this worthy Knight did,) he doth shew, that he hath found the Ministery of the Word, to bee the power of God to his saluation.
so he that loves and reverenceth a Minister, for his calling sake, (as this worthy Knight did,) he does show, that he hath found the Ministry of the Word, to be the power of God to his salvation.
wherein he may seeme to haue followed the graue aduise of the Greek Orator, in that he hath made me to inherit that loue & friendship, which from a child, he did euer beare to my father.
wherein he may seem to have followed the graven advise of the Greek Orator, in that he hath made me to inherit that love & friendship, which from a child, he did ever bear to my father.
and first, in his dealings, as a priuate mā, wherein he was (I speake of his generall course) a strict obseruer of truth in hi• words, of iustice in his deeds, of fidelity in his promises.
and First, in his dealings, as a private man, wherein he was (I speak of his general course) a strict observer of truth in hi• words, of Justice in his Deeds, of Fidis in his promises.
But chiefely conside• him, in the discharge of his calling For a mans calling is that stāding, wherin God hath placed him, to exercise his faith and obedience, that therein hee may glorifie God, and doe good to men.
But chiefly conside• him, in the discharge of his calling For a men calling is that standing, wherein God hath placed him, to exercise his faith and Obedience, that therein he may Glorify God, and do good to men.
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his great wisedome and care in gouerning his seruants, and preseruing them from those horrible vices (which as they be vsuall now adaies, in great families,
his great Wisdom and care in governing his Servants, and preserving them from those horrible vices (which as they be usual now adais, in great families,
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And thus you haue heard of his sobrietie, and gouernment of himselfe, of his faith, and religion towards God, and of his iustice & charity towards men.
And thus you have herd of his sobriety, and government of himself, of his faith, and Religion towards God, and of his Justice & charity towards men.
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I wil begin with his Christian charitie, in forgiuing those that had offended him, in giuing satisfaction to such as thought themselues wronged, in seeking to bee reconciled, with such as he might thinke did beare any grudge towards him, which being considered, together with the greatnes, both of his mind and state, will seeme no small argument of great Christianity.
I will begin with his Christian charity, in forgiving those that had offended him, in giving satisfaction to such as Thought themselves wronged, in seeking to be reconciled, with such as he might think did bear any grudge towards him, which being considered, together with the greatness, both of his mind and state, will seem no small argument of great Christianity.
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and able to answere for himselfe, to cleare himselfe, (as to my vnderstanding hee did) of diuers imputations, which otherwise might perhaps haue proued scandalous after his death.
and able to answer for himself, to clear himself, (as to my understanding he did) of diverse imputations, which otherwise might perhaps have proved scandalous After his death.
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as often hearing of the word preached, receiuing the Sacrament more than once to assure him of his vnion and communion with Christ, daily inuocation of the name of God:
as often hearing of the word preached, receiving the Sacrament more than once to assure him of his Union and communion with christ, daily invocation of the name of God:
and (as hee could) writeth the names of diuers Ministers, and some other his faithfull friends, whom he would haue sent for, that they might bee both assistants vnto him by the• prayer and godly counsaile in the agonie of death,
and (as he could) Writeth the names of diverse Ministers, and Some other his faithful Friends, whom he would have sent for, that they might be both assistants unto him by the• prayer and godly counsel in the agony of death,
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Againe, not long before his speech began to faile him the second and last time, hee deliuered (as many times hee had done before) diuers good and godly speeches.
Again, not long before his speech began to fail him the second and last time, he Delivered (as many times he had done before) diverse good and godly Speeches.
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Among the former, I remember one argument which he vsed to comfort himselfe, Christ Iesus (saith he) who was my Sauiour, he and no other shall be my Iudge.
Among the former, I Remember one argument which he used to Comfort himself, christ Iesus (Says he) who was my Saviour, he and not other shall be my Judge.
All which premisses being weighed in the ballance of charitie, wee may bee bold to conclude according to the iudgement of charitie, that hee is in the number of those, whom the holy Ghost in this place pronounceth blessed.
All which premises being weighed in the balance of charity, we may be bold to conclude according to the judgement of charity, that he is in the number of those, whom the holy Ghost in this place pronounceth blessed.
Wherefore, though wee haue iust cause to mourne in respect of our selues, as namely his graue and vertuous Ladie, that the Lord hath taken from her so louing and kinde an husband;
Wherefore, though we have just cause to mourn in respect of our selves, as namely his graven and virtuous Lady, that the Lord hath taken from her so loving and kind an husband;
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but yet so, as that with meekenes and humilitie wee submit our selues to the gracious prouidence of God our heauenly father, giuing him leaue to call whom and when it pleaseth him:
but yet so, as that with meekness and humility we submit our selves to the gracious providence of God our heavenly father, giving him leave to call whom and when it Pleases him:
The Lord for h• mercies sake grant, that wee after th• example of all the faithfull departed, may be carefull to liue in the Lord Iesus by a true and a liuely faith;
The Lord for h• Mercies sake grant, that we After th• Exampl of all the faithful departed, may be careful to live in the Lord Iesus by a true and a lively faith;
To which most gracious and most glorious God, the Father, the Sonne, and the holy Ghost, be all praise, honour and glorie, both now and for euer, Amen.
To which most gracious and most glorious God, the Father, the Son, and the holy Ghost, be all praise, honour and glory, both now and for ever, Amen.
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