Corona charitatis, = The crovvne of charitie a sermon preacht in Mercers Chappell, May 10. 1625. at the solemne funerals of his euer-renowmed friend, of precious memory, the mirroir of charitie, Mr. Richard Fishburne, merchant, and now consecrated as an anniuersary to his fame; by Nat: Shute, rector of the parish of Saint Mildred in the Poultry, London.
But after second thoughts, which like good Merchandize euer rise better and better, finding out the workes of this Princely speaker, I ceased to wonder at his wordes,
But After second thoughts, which like good Merchandise ever rise better and better, finding out the works of this Princely speaker, I ceased to wonder At his words,
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where yet hee grew high and flourisht in the estimation of the King of those Lands, and became his Cupbearer: vpon which preferment, his purpose was not,
where yet he grew high and flourished in the estimation of the King of those Lands, and became his Cupbearer: upon which preferment, his purpose was not,
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But like an obedient Child to his owne Mother Country, bestowed all his thoughts how he might now refresh and repaire decayed Ierusalem. To this purpose, hee first acquaints Heauen with his intention, and prayes to God; Next hee spreads his request humbly before the King: no string left hee vntouched to fetch about this resolution;
But like an obedient Child to his own Mother Country, bestowed all his thoughts how he might now refresh and repair decayed Ierusalem. To this purpose, he First acquaints Heaven with his intention, and prays to God; Next he spreads his request humbly before the King: no string left he untouched to fetch about this resolution;
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Hee vndertakes his iourney to Ierusalem, viewes, no doubt, with a watery eye, and lookes through his teares vpon the miserable breaches thereof, and as hee found a place, where his beast vnder him could not passe;
He undertakes his journey to Ierusalem, views, no doubt, with a watery eye, and looks through his tears upon the miserable Breaches thereof, and as he found a place, where his beast under him could not pass;
Men thought that to build Ierusalem was to make burnt stones whole againe; Will they reuiue the stones out of the heapes of the rubbish which are burnt; yet Charitie thinks nothing impossible:
Men Thought that to built Ierusalem was to make burned stones Whole again; Will they revive the stones out of the heaps of the rubbish which Are burned; yet Charity thinks nothing impossible:
it belieues all things; hee teacheth his hand to worke, and begins it, yea not withstanding the derisions, conspiracies and calumniations of his enemie;
it believes all things; he Teaches his hand to work, and begins it, yea not withstanding the derisions, conspiracies and calumniations of his enemy;
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nay, the hiring of the tongue of a false Prophet, to forbid men as it were from Heauen; he goes on acri animo, as the Orators Phrase is with a keene spirit to finish the worke;
nay, the hiring of the tongue of a false Prophet, to forbid men as it were from Heaven; he Goes on acri animo, as the Orators Phrase is with a keen Spirit to finish the work;
Euen with such a tide and current of valour as that neither he, nor his brethren, nor his seruants, nor the men of the guard put off there clothes saue only for washing, and that for two and fifty dayes together;
Even with such a tide and current of valour as that neither he, nor his brothers, nor his Servants, nor the men of the guard put off there clothes save only for washing, and that for two and fifty days together;
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I omit and flye ouer the publicke administration of his office, as he was Gouernour of the Land, his care for the Ministers and the seruice of God: in all which respects I might crowne him with the speech of the Father;
I omit and fly over the public administration of his office, as he was Governor of the Land, his care for the Ministers and the service of God: in all which respects I might crown him with the speech of the Father;
and so neere a line of familiaritie with God; Nulli ita Deo familiares, sicut boni Reges; None so familiar with God, as good Kings; The cleerest bloud makes the best spirits,
and so near a line of familiarity with God; None ita God familiares, sicut boni Reges; None so familiar with God, as good Kings; The Clearest blood makes the best spirits,
the matter or the things desired, Remember mee, concerning this, and wipe not out my good deeds that I haue done for the house of God and for the offices thereof, Secondly, the manner, familiarly in these tearmes, O my God, twise expressed:
the matter or the things desired, remember me, Concerning this, and wipe not out my good Deeds that I have done for the house of God and for the Offices thereof, Secondly, the manner, familiarly in these terms, Oh my God, twice expressed:
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the matter of his request for a reward, deliuered in two sorts, first, affirmatiuely, Remember me, Secondly, by way of negation, wipe not out my deeds; concerning these deeds;
the matter of his request for a reward, Delivered in two sorts, First, affirmatively, remember me, Secondly, by Way of negation, wipe not out my Deeds; Concerning these Deeds;
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Remember me concerning this, Secondly, hee mentions them indefinitely, Deeds in the plurall number; these deeds are described; first, by their adiunct:
remember me Concerning this, Secondly, he mentions them indefinitely, deeds in the plural number; these Deeds Are described; First, by their adjunct:
first, For the house of my God, Secondly, for the offices thereof. These bee the seuerall beames of this diuine light shining in this Text, Let vs now through God, looke vpon the first.
First, For the house of my God, Secondly, for the Offices thereof. These be the several beams of this divine Light shining in this Text, Let us now through God, look upon the First.
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and it selfe vanished out of the fancy, is reduced againe into the phantasie, either by the representation of the same indiuiduall obiect, which was before or of some like vnto it;
and it self vanished out of the fancy, is reduced again into the fantasy, either by the representation of the same Individu Object, which was before or of Some like unto it;
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or the like obiect, we reduce a thing into memory, but by discourse, Ab hoc in hoc, as the Schooles say, from one thing to another, which the beasts cannot doe,
or the like Object, we reduce a thing into memory, but by discourse, Ab hoc in hoc, as the Schools say, from one thing to Another, which the beasts cannot do,
therefore it is called in the beasts, memory, but in man, Reminiscentia, that is, remembrance. Now neither of these memories are properly in God: First, God hath no sensitiue memory,
Therefore it is called in the beasts, memory, but in man, Remembrance, that is, remembrance. Now neither of these memories Are properly in God: First, God hath no sensitive memory,
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But he is said to remember improperly, and according to mans capacitie, when hee shewes mercy to his creature, either without promise, God remembred Noah and euery liuing thing, or with promise, He hath remembred his couenant for euer, Tunc dicitur Deus meminisse quando facit; tunc obliuisci, quando non facit;
But he is said to Remember improperly, and according to men capacity, when he shows mercy to his creature, either without promise, God remembered Noah and every living thing, or with promise, He hath remembered his Covenant for ever, Tunc dicitur Deus Meminisse quando facit; tunc obliuisci, quando non facit;
when God speaks, he does, He spake and it was done, when he heares, he grants, If we know that he heare vs, whatsoeuer we aske, we know, that wee haue the petitions, that wee desired of him; when he knowes, he helps;
when God speaks, he does, He spoke and it was done, when he hears, he grants, If we know that he hear us, whatsoever we ask, we know, that we have the petitions, that we desired of him; when he knows, he helps;
if Gods knowledge were not a helpe withall? yea, when hee remembers, he doth: To performe the mercy promised to our forefathers, & to remember his holy couenant;
if God's knowledge were not a help withal? yea, when he remembers, he does: To perform the mercy promised to our Forefathers, & to Remember his holy Covenant;
The word signifies to looke vp in admiration curiously, which wee call in Latine Suspicere. Secondly, It is not onely lawfull to thinke on it, but to ioy in it.
The word signifies to look up in admiration curiously, which we call in Latin Suspicere. Secondly, It is not only lawful to think on it, but to joy in it.
Thirdly, It is lawfull to aske it, yea to aske it daily, Thy Kingdome come, for whatsoeuer some braine-perisht Anabaptisticall spirits think to the contrarie;
Thirdly, It is lawful to ask it, yea to ask it daily, Thy Kingdom come, for whatsoever Some braine-perisht Anabaptistical spirits think to the contrary;
thus Ezekiah when he stood in extrema tegula, as Seneca's phrase is, vpon the last tile, ready to leape downe into his graue, had his Remember mee, Remember now O Lord I beseech thee how I haue walked before thee in truth,
thus Hezekiah when he stood in extrema tegula, as Seneca's phrase is, upon the last tile, ready to leap down into his graven, had his remember me, remember now Oh Lord I beseech thee how I have walked before thee in truth,
and with a perfect heart, and haue done that which is good in thy sight, If any mans fancie worke him another way to thinke that Ezekiah desired not a reward confidently,
and with a perfect heart, and have done that which is good in thy sighed, If any men fancy work him Another Way to think that Hezekiah desired not a reward confidently,
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Ieremie had his Remember mee, and that with such a pitch of confidence, that for my part, I thinke few or none dare pray his words after him O Lord thou knowest, remember mee, know, that for thy sake I haue suffered rebuke, wilt thou be altogether vnto me as a liar.
Ieremie had his remember me, and that with such a pitch of confidence, that for my part, I think few or none Dare pray his words After him Oh Lord thou Knowest, Remember me, know, that for thy sake I have suffered rebuke, wilt thou be altogether unto me as a liar.
I haue glorified thee on the earth, and now, O Father, glorifie thou mee with thine owne selfe, whose example I haue reserued like the best wine, to the last, that no man, that hath his braines in his owne keeping,
I have glorified thee on the earth, and now, Oh Father, Glorify thou me with thine own self, whose Exampl I have reserved like the best wine, to the last, that no man, that hath his brains in his own keeping,
or hath his head about him, can now doubt that it is lawfull to aske a reward with Nehemiah, Prouided alwaies that in some measure or other hee bee a Nehemiah, that asks it,
or hath his head about him, can now doubt that it is lawful to ask a reward with Nehemiah, Provided always that in Some measure or other he be a Nehemiah, that asks it,
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there are that dare not say, remember me for a Kingdome, but Remember mee when thou commest into thy Kingdome, As amongst Abimelechs souldiers, some cut downe greater branches, some lesse, according to the proportion of their strength,
there Are that Dare not say, Remember me for a Kingdom, but remember me when thou Comest into thy Kingdom, As among Abimelechs Soldiers, Some Cut down greater branches, Some less, according to the proportion of their strength,
so among Christs souldiers, some carrie a greater, some a lesser confidence. Saint Pauls mariners some saued on boards, some on broken pieces of the Ship:
so among Christ Soldiers, Some carry a greater, Some a lesser confidence. Saint Paul's Mariners Some saved on boards, Some on broken Pieces of the Ship:
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nay, after hee saith, Remember mee O my God, and spare mee according to the greatnesse of thy mercy See how modestie and confidence at one time kisse each other.
nay, After he Says, remember me Oh my God, and spare me according to the greatness of thy mercy See how modesty and confidence At one time kiss each other.
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but yet withall, with Nehemiahs remember mee, Dauids remember me accords well; According to thy mercie remember thou mee for thy goodnesse sake O Lord.
but yet withal, with Nehemiah's Remember me, David Remember me accords well; According to thy mercy Remember thou me for thy Goodness sake Oh Lord.
This word wipe not, hath a direct eye, or reference to that which the Sacred finger of the Scripture points at elsewhere, that a mans good deeds are written by God;
This word wipe not, hath a Direct eye, or Referente to that which the Sacred finger of the Scripture points At elsewhere, that a men good Deeds Are written by God;
Concerning whom, lend mee but your eyes a little further, and see what God saith in the next verse, And they shall bee mine, saith the Lord of Hosts, in that day when I make vp my Iewels, These bee Gods prime seruants, his Iewels, the signets of his right hand, whom hee did not write in a booke, with the rest of his Saints,
Concerning whom, lend me but your eyes a little further, and see what God Says in the next verse, And they shall be mine, Says the Lord of Hosts, in that day when I make up my Jewels, These be God's prime Servants, his Jewels, the signets of his right hand, whom he did not write in a book, with the rest of his Saints,
Thirdly, hee writes downe our good deeds, as in this place, nay the word in the Greeke signifies as much as if they were not onely written but painted,
Thirdly, he writes down our good Deeds, as in this place, nay the word in the Greek signifies as much as if they were not only written but painted,
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yea, and that in oyle, for perpetuitie, O the infinite mercie of God, what tongue so rich, that is able to embellish it? Hee doth not onely write our names in the booke of life, nay, write and engraue our remembrance in manibus suis, in the palmes of his hands, with great Characters,
yea, and that in oil, for perpetuity, Oh the infinite mercy of God, what tongue so rich, that is able to embellish it? He does not only write our names in the book of life, nay, write and engrave our remembrance in manibus suis, in the palms of his hands, with great Characters,
yea, our very members are written by him, but writes our workes and that so tenderly and fauourably, that though our deserts might sway his hand to write bitter things against vs, yet he writes for vs. Mens Chronicles, the truer they are, the freer they are in taxing errors:
yea, our very members Are written by him, but writes our works and that so tenderly and favourably, that though our deserts might sway his hand to write bitter things against us, yet he writes for us Men's Chronicles, the truer they Are, the freer they Are in taxing errors:
as an ingenuous Painter takes out the moles, as well as the fairer lineaments, The rest of the acts of Manasseh, and his sinne that hee sinned, are they not written in the Booke of the Chronicles of the Kings of Iudah, but the vaines of Gods mercy are so large and full, that as he suffers his mercy to triumph ouer his iustice in rewarding, so he suffers the same mercy to triumph ouer his truth in writing;
as an ingenuous Painter Takes out the Moles, as well as the Fairer lineaments, The rest of the acts of Manasses, and his sin that he sinned, Are they not written in the Book of the Chronicles of the Kings of Iudah, but the Veins of God's mercy Are so large and full, that as he suffers his mercy to triumph over his Justice in rewarding, so he suffers the same mercy to triumph over his truth in writing;
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for God in his mercy, wips out that wee owe him, and writes that only which he owes vs, by promise, much like the cloudes that receiue ill vapours from vs,
for God in his mercy, wips out that we owe him, and writes that only which he owes us, by promise, much like the Clouds that receive ill vapours from us,
for if men lose not small deeds sometime, and Sauls teaching but of the vse of a bow, deserued a roome in a Chronicle; certainly better deeds shall neuer be blasted,
for if men loose not small Deeds sometime, and Saul's teaching but of the use of a bow, deserved a room in a Chronicle; Certainly better Deeds shall never be blasted,
so againe it tels vs, that though they be written, yet they they may be wipt out againe, else had it beene in vaine for Nehemiah, and a dead request, to haue commended such a petition to the eares of God, that his workes might not bee wiped out actually, had hee not first presumed a possibility of wiping them out;
so again it tells us, that though they be written, yet they they may be wiped out again, Else had it been in vain for Nehemiah, and a dead request, to have commended such a petition to the ears of God, that his works might not be wiped out actually, had he not First presumed a possibility of wiping them out;
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A man may fall away from some part of sanctification, by a sinne of prophanenesse, for he that so sinnes, cannot be holy and vnholy in the same respect.
A man may fallen away from Some part of sanctification, by a sin of profaneness, for he that so Sins, cannot be holy and unholy in the same respect.
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as in another case, the foundation may stand, when the roofe or a piller of the house is falne) but many seuerall acts of foule and wilfull sinning, without repentance, not onely efficienter. by acts directly contrary to the habit of faith,
as in Another case, the Foundation may stand, when the roof or a pillar of the house is fallen) but many several acts of foul and wilful sinning, without Repentance, not only Efficienter. by acts directly contrary to the habit of faith,
how farre, I say, these sinnes may make, or not make na•fragium fidei, the shipwracke of faith, I will leane vpon the bosome of the Church, till it be determined;
how Far, I say, these Sins may make, or not make na•fragium fidei, the shipwreck of faith, I will lean upon the bosom of the Church, till it be determined;
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only I desire leaue to adde my poore iudgement, which is, that if this question and some others were not so rigidly stated, the diuision had not grown like Ahabs cloud from the bignesse of a mans hand to a storme.
only I desire leave to add my poor judgement, which is, that if this question and Some Others were not so rigidly stated, the division had not grown like Ahabs cloud from the bigness of a men hand to a storm.
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why doest thou by couetousnesse defraude thy selfe of a double blessing? saith Saint Augustine, But because this particular is drowned in the generall clause of his mercy, To the offices of the house of God.
why dost thou by covetousness defraud thy self of a double blessing? Says Saint Augustine, But Because this particular is drowned in the general clause of his mercy, To the Offices of the house of God.
The first, is in subiecto, or him that worketh, when hee doth it freely without respect of glorie or carnall profit to himselfe, or others; and this is properly Grace.
The First, is in subiecto, or him that works, when he does it freely without respect of glory or carnal profit to himself, or Others; and this is properly Grace.
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Nothing from God, but it is good, because it is from God, saith Tertullian. Secondly, they are good in regard of the obiect and matter, Thou beleeuest that there is one God, thou doest well;
Nothing from God, but it is good, Because it is from God, Says Tertullian. Secondly, they Are good in regard of the Object and matter, Thou Believest that there is one God, thou dost well;
Thirdly, in regard of the forme, whence they proceed, from a good heart purified by true faith, A good tree cannot bring forth euill fruit, as Dauid said of Ahimaaz; He is a good man and commeth with good tidings;
Thirdly, in regard of the Form, whence they proceed, from a good heart purified by true faith, A good tree cannot bring forth evil fruit, as David said of Ahimaaz; He is a good man and comes with good tidings;
Euen as a good eye is the glory of the face, so a good intention is the glory of the action, Our righteousnesse, saith Saint Augustine, is a true righteousnesse,
Even as a good eye is the glory of the face, so a good intention is the glory of the actium, Our righteousness, Says Saint Augustine, is a true righteousness,
Our Aduersaries then of the Chruch of Rome, shew but the Canker in their mouthes and pens, to say and write, that wee hold good workes to bee sinnes, nay, mortall sinnes.
Our Adversaries then of the Church of Room, show but the Canker in their mouths and pens, to say and write, that we hold good works to be Sins, nay, Mortal Sins.
and of themselues, good, yet by accident, they are, though not sinnes, yet mingled with sinne in that they passe through this channell of our corruption, these graues of our concupiscence,
and of themselves, good, yet by accident, they Are, though not Sins, yet mingled with sin in that they pass through this channel of our corruption, these graves of our concupiscence,
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except it bee in one sense, that wee call workes meritorious, as boyes or harlots are called meritorious, which deserue rather shame or death, than a reward.
except it be in one sense, that we call works meritorious, as boys or harlots Are called meritorious, which deserve rather shame or death, than a reward.
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Thirdly, yet doth not this accidentall mingling of our workes with sinne, nor want of this absolute perfection take away the kind or essence of our good workes. For the first:
Thirdly, yet does not this accidental mingling of our works with sin, nor want of this absolute perfection take away the kind or essence of our good works. For the First:
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yet vnder Christ, a mortall sinne (for Christ destroyed no part of the morall law, quoad obligationem obedientiae & reatus, in regard of the obligation of obedience and guilt) yet quoad obligationem poenae in regard of the obligation of punishment;
yet under christ, a Mortal sin (for christ destroyed no part of the moral law, quoad obligationem obedientiae & Rheatus, in regard of the obligation of Obedience and guilt) yet quoad obligationem Poenae in regard of the obligation of punishment;
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For though it is true that wee are bound still to a generall perfection of obedience, whatsoeuer our Aduersaries blab to the contrarie, who still gather where it is not strawne;
For though it is true that we Are bound still to a general perfection of Obedience, whatsoever our Adversaries blab to the contrary, who still gather where it is not straw;
Secondly, Neither doth the want of the degrees of absolute perfection take away the kinde or substance of good workes, no more than the want of a finger the being of a man;
Secondly, Neither does the want of the Degrees of absolute perfection take away the kind or substance of good works, no more than the want of a finger the being of a man;
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But to turne mine hand from our aduersaries to our selues, If our good deeds be good indeed, I cannot but deepely censure them, that vnder pretence of aduancing faith, doe deuance good workes;
But to turn mine hand from our Adversaries to our selves, If our good Deeds be good indeed, I cannot but deeply censure them, that under pretence of advancing faith, do devance good works;
made him a Crowne of that grasse, and those flowers, where the Citie was besieged, so will God giue vs a reward of those workes, which wee haue done well,
made him a Crown of that grass, and those flowers, where the city was besieged, so will God give us a reward of those works, which we have done well,
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and that was double, First, in respect of God, who dwelt in this house, and had possession of it, that is, testified his presence more cleerely there,
and that was double, First, in respect of God, who dwelled in this house, and had possession of it, that is, testified his presence more clearly there,
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where his Name should be, I might here bury a great part of my time, about the distinction and dignitie of the house of God aboue other places, not cōsecrated or made ouer, to Gods seruice;
where his Name should be, I might Here bury a great part of my time, about the distinction and dignity of the house of God above other places, not consecrated or made over, to God's service;
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Vpon this house, besides his flaming zeale in repayring it, and the wall about it, he gaue with a full hand to the enriching of it a thousand drammes of gold, fiftie Basons. fiue hundred and thirtie Priests garments;
Upon this house, beside his flaming zeal in repairing it, and the wall about it, he gave with a full hand to the enriching of it a thousand drammes of gold, fiftie Basons. fiue hundred and thirtie Priests garments;
Blessed be the Lord God of our Fathers, which hath put such a thing, as this in the Kings heart, to beautifie the house of the Lord which is in Hierusalem.
Blessed be the Lord God of our Father's, which hath put such a thing, as this in the Kings heart, to beautify the house of the Lord which is in Jerusalem.
They that built only the walls of Hierusalem, yet are curiously registred in the Scripture, by the places which they repaired, by their names, yea, by their conditions;
They that built only the walls of Jerusalem, yet Are curiously registered in the Scripture, by the places which they repaired, by their names, yea, by their conditions;
Darius had three Hebrew young men, the Squires of his body, one among the rest, by his wisdome drew both the Kings affection and admiration vpon himselfe;
Darius had three Hebrew young men, the Squires of his body, one among the rest, by his Wisdom drew both the Kings affection and admiration upon himself;
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O God, the Heathen are come into thine inheritance, thy holy Temple haue they defiled, they haue laid Hierusalem on heapes, nay, the Heathen would neuer doe that to the Temples of the false Gods, that wee Christians doe to the houses of the true God,
Oh God, the Heathen Are come into thine inheritance, thy holy Temple have they defiled, they have laid Jerusalem on heaps, nay, the Heathen would never do that to the Temples of the false God's, that we Christians do to the houses of the true God,
Well let Ianus in his anger looke vpon me with either of his faces; (to borrow Tertullians words) yet I will euer proclaime, that, Next to the iniurie done against the temple of mans body, there can be no greater iniury then that which is done against the bodie of the Temple:
Well let Ianus in his anger look upon me with either of his faces; (to borrow Tertullia's words) yet I will ever proclaim, that, Next to the injury done against the temple of men body, there can be no greater injury then that which is done against the body of the Temple:
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And I wish that all sacrilegious persons, might feele the whip vpon their conscience, which sometime Celsus felt, who after the robbing of many Churches, hearing one day that place of Esay read, Woe vnto them that ioyne house to house, that lay field to field, till there be no place that they may be placed alone in the midst of the earth;
And I wish that all sacrilegious Persons, might feel the whip upon their conscience, which sometime Celsus felt, who After the robbing of many Churches, hearing one day that place of Isaiah read, Woe unto them that join house to house, that lay field to field, till there be no place that they may be placed alone in the midst of the earth;
Hee appointed the Porters, the Singers, and the Leuites, yea a maintenance for them, without which the Priest-hood can no more stand then a plant without iuyce.
He appointed the Porters, the Singers, and the Levites, yea a maintenance for them, without which the Priesthood can no more stand then a plant without juice.
yet if wee will lend credence to Aquinas; That of those workes which are ordained to one end as the glorie of God, those are best which draw neerest to the end,
yet if we will lend credence to Aquinas; That of those works which Are ordained to one end as the glory of God, those Are best which draw nearest to the end,
but as it happens sometime, that euen the fairest coats of Armes may haue some barre or defect so may charitie to the poore (if it bee with a contempt of the maintenance of Gods seruice) loose,
but as it happens sometime, that even the Fairest coats of Arms may have Some bar or defect so may charity to the poor (if it be with a contempt of the maintenance of God's service) lose,
In Gods cause, I dare throw a stone of reproofe against the face of such as care not for the demolishing of Gods publick worship, so euery Micah may haue a wandring Leuite in his owne house.
In God's cause, I Dare throw a stone of reproof against the face of such as care not for the demolishing of God's public worship, so every micah may have a wandering Levite in his own house.
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And to this purpose it is, that they seeke out staines in our coates, and in the publike Officers of the Church (as it is an easie thing to finde a spot in blacke) and being found, they wash them so oft in Nitre and Fullers Sope, that in the end these garments are almost worne to rags.
And to this purpose it is, that they seek out stains in our coats, and in the public Officers of the Church (as it is an easy thing to find a spot in black) and being found, they wash them so oft in Nitre and Fullers Soap, that in the end these garments Are almost worn to rags.
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Let such men conuent themselues before their owne vnderstanding; and they shall plainly see a direct tract of just feare in these sacrilegious actions,
Let such men convent themselves before their own understanding; and they shall plainly see a Direct tract of just Fear in these sacrilegious actions,
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namely, that he that alters Gods Decree concerning his seruice, many times rowles himselfe into the same iudgement, which Hee incurred, that altered Cyrus his word, concerning his bountie to Hierusalem, which was;
namely, that he that alters God's decree Concerning his service, many times rolls himself into the same judgement, which He incurred, that altered Cyrus his word, Concerning his bounty to Jerusalem, which was;
and exhort you with all the bloud I haue Ʋincaemus, Let vs ouercome, Let vs ouercome, I say, our Hardnesse with Liberalitie to Gods seruice, that God may remember vs concerning this,
and exhort you with all the blood I have Ʋincaemus, Let us overcome, Let us overcome, I say, our Hardness with Liberality to God's service, that God may Remember us Concerning this,
And the rather not in this point, because the matter of the Prayer, was the principall Land-marke or Beacon at which I aymed at this time, the manner, at least wise, this manner of familiar Prayer, is no ingredient into the essence of Prayer,
And the rather not in this point, Because the matter of the Prayer, was the principal Landmark or Beacon At which I aimed At this time, the manner, At least wise, this manner of familiar Prayer, is no ingredient into the essence of Prayer,
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Your eares haue receiued this day the steely confidence of Nehemiah, how like a true Eagle, he durst looke vpon the Sunne of righteousnesse, and aske a reward, I haue led you likewise to the golden anchor of his confidence, His good deeds: which with her two teeth, layeth fast hold vpon his Charity to the house of God, and to the •ffices thereof.
Your ears have received this day the steely confidence of Nehemiah, how like a true Eagl, he durst look upon the Sun of righteousness, and ask a reward, I have led you likewise to the golden anchor of his confidence, His good Deeds: which with her two teeth, Layeth fast hold upon his Charity to the house of God, and to the •ffices thereof.
No sweeter friend, no better companion, then a good conscience; nor no better deedes in the World to warme the conscience with a comfortable hope, then these two.
No Sweeten friend, no better Companion, then a good conscience; nor no better Deeds in the World to warm the conscience with a comfortable hope, then these two.
but that wee transforme our selues into this example? Let not our Aduersaries grind the face of our Religion, to say Religion and Charitie were at one time thrust out of this Kingdome:
but that we transform our selves into this Exampl? Let not our Adversaries grind the face of our Religion, to say Religion and Charity were At one time thrust out of this Kingdom:
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Againe, how quickly may death snatch vs away, as in a whirlewind, as hee snatcht away the rich man in a night, from his barne doores, who sung a requiem to his owne soule,
Again, how quickly may death snatch us away, as in a whirlwind, as he snatched away the rich man in a night, from his bairn doors, who sung a requiem to his own soul,
in the end, after some short noise, as the brooke leaues nothing, but mire; so leaue they nothing at their death to themselues, but confusion before God and men.
in the end, After Some short noise, as the brook leaves nothing, but mire; so leave they nothing At their death to themselves, but confusion before God and men.
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In all that whole row of solemnities, which men obserue on earth, there is none more powerfull to let down the heart of man, then the solemnitie of funeralls; our Churches mourne;
In all that Whole row of solemnities, which men observe on earth, there is none more powerful to let down the heart of man, then the solemnity of funerals; our Churches mourn;
and bee lockt vp well-nigh for euer, in the breathlesse earth? That he that had Gods candle shining vpon his head euen now, should presently lay his head vpon the sable pillow of the bed of darknesse? That hee that kept the best companie with men, should by and by haue no other companie but with wormes? If the Iewes in the feast of reconciliation thinke the swealing of a candle ominous;
and be locked up well-nigh for ever, in the breathless earth? That he that had God's candle shining upon his head even now, should presently lay his head upon the sable pillow of the Bed of darkness? That he that kept the best company with men, should by and by have no other company but with worms? If the Iewes in the feast of reconciliation think the swealing of a candle ominous;
Hee did diuers times, both in the beginning of his sicknesse and towards the end, grate vpon the abuse of this custome of ouer-spicing the dead in large commendation;
He did diverse times, both in the beginning of his sickness and towards the end, grate upon the abuse of this custom of ouer-spicing the dead in large commendation;
This brother of ours deceased, was by birth a Gentleman of the Towne of Huntington, cut out of no meane quarrie, borne of a good house, what the strength of his education was,
This brother of ours deceased, was by birth a Gentleman of the Town of Huntington, Cut out of no mean quarry, born of a good house, what the strength of his education was,
After that hee was well inlayed by his education, God hauing endowed him with excellent parts of Nature, hee was transplanted into the seruice of a Noble Countesse in this Kingdome, where (as the fairest flowres haue oftentimes the faintest smels) he did not long like the candied happinesse of the Court.
After that he was well inlayed by his education, God having endowed him with excellent parts of Nature, he was transplanted into the service of a Noble Countess in this Kingdom, where (as the Fairest flowers have oftentimes the faintest smells) he did not long like the candied happiness of the Court.
From thence therefore hee tooke his way into the Ciite, and became seruant to a Gentleman of full esteeme and credit Sir Baptist Hickes, now Knight and Baronet, from whose owne mouth I heard it with what diligence and faithfulnesse,
From thence Therefore he took his Way into the Ciite, and became servant to a Gentleman of full esteem and credit Sir Baptist Hicks, now Knight and Baronet, from whose own Mouth I herd it with what diligence and faithfulness,
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euen for many yeeres together, hee disindented and discharged himselfe of that seruice. For his vnderstanding, so much as might lye within the compasse of an ordinary braine:
even for many Years together, he disindented and discharged himself of that service. For his understanding, so much as might lie within the compass of an ordinary brain:
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which knowledge of his he often watred with assiduous reading professing in his sicknesse, the large comforts he had culled to himselfe out of those houres laid by for his priuate studies.
which knowledge of his he often watered with assiduous reading professing in his sickness, the large comforts he had culled to himself out of those hours laid by for his private studies.
And this was ascertain'd afterwards, by a Booke in folio, which bare the collections which he had fisht out of diuers Bookes of Diuinitie, Historie, and the like.
And this was ascertained afterwards, by a Book in folio, which bore the collections which he had fished out of diverse Books of Divinity, History, and the like.
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His gestures so without all specks of offence, & iniurie, as that he deserued the name which Nicholas the third had for his modestie, to bee called Compositus, A man well composed, This was that which made him Lord of so many hearts.
His gestures so without all specks of offence, & injury, as that he deserved the name which Nicholas the third had for his modesty, to be called Compositus, A man well composed, This was that which made him Lord of so many hearts.
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Scarce was there a man within the compasse of our memory, that euer wonne himselfe more loue in his health, more Prayers in his sicknesse, more lamentation after his death.
Scarce was there a man within the compass of our memory, that ever won himself more love in his health, more Prayers in his sickness, more lamentation After his death.
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euen on his deathbed where euery man speakes, with an vnmasked conscience, that to his knowledge, he had not gotten any part of his goods iniustly. O blessed example! O rare president!
even on his deathbed where every man speaks, with an unmasked conscience, that to his knowledge, he had not got any part of his goods injustly. O blessed Exampl! O rare president!
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and these three words written about her, Cognosce, Elige, Matura, Know, Choose, Make haste, Know that Iustice is incorrupted, Choose that which is iust, Make haste,
and these three words written about her, Cognosce, Elige, Matura, Know, Choose, Make haste, Know that justice is incorrupted, Choose that which is just, Make haste,
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He was a religious man in priuate, His manner was, Before he would dip his hand in any publicke worldly action, his Prayers should first lead him out of doores.
He was a religious man in private, His manner was, Before he would dip his hand in any public worldly actium, his Prayers should First led him out of doors.
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For his vnderstanding fauoured him so farre, as to know that it was Prayer, that like Rahabs Scarlet Threed in her window, gaue defence to our houses, our persons, and all.
For his understanding favoured him so Far, as to know that it was Prayer, that like Rahabs Scarlet Thread in her window, gave defence to our houses, our Persons, and all.
much like the silly-hearted Doues, that for no reason leaue the common Doue-house, and build perchance in the next place they see, Barne or Steeple. O the strangenes of these times!
much like the silly-hearted Dove, that for no reason leave the Common Dovehouse, and built perchance in the next place they see, Bairn or Steeple. Oh the strangeness of these times!
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Nay, there are some Ministers, that haue so much stout bloud in their veines, that they start not, to giue the people this sowre milke, some indirectly, some directly, that this Sin to leaue their own Pastors, is a part of Religion. Indirectly at mens tables, where euery Chaire is a Pulpit, they play vnder board and teach by it, by casting a foame vpon their Brethrens names;
Nay, there Are Some Ministers, that have so much stout blood in their Veins, that they start not, to give the people this sour milk, Some indirectly, Some directly, that this since to leave their own Pastors, is a part of Religion. Indirectly At men's tables, where every Chair is a Pulpit, they play under board and teach by it, by casting a foam upon their Brothers' names;
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when a man for an ell of Lawne, more or lesse, or a siluer Cup at a Christning, or hope of some Legacie at a mans death, shall vnwind his tongue, this way and that way,
when a man for an ell of Lawn, more or less, or a silver Cup At a Christening, or hope of Some Legacy At a men death, shall unwind his tongue, this Way and that Way,
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Shall the Disciples in a priuate house eate any temporall food set before them, and shall not the people in Gods House eate the spirituall foode that is offered them?
Shall the Disciples in a private house eat any temporal food Set before them, and shall not the people in God's House eat the spiritual food that is offered them?
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Shall euery man haue his owne set house, to eate and drinke in, and shall Religion haue no certaine house to dwell in? I aske a man (if he haue the temple of his soule in his conscience, not in his phantasie) will hee say with a broad forehead that a Minister is bound to preach,
Shall every man have his own Set house, to eat and drink in, and shall Religion have no certain house to dwell in? I ask a man (if he have the temple of his soul in his conscience, not in his fantasy) will he say with a broad forehead that a Minister is bound to preach,
euen in the court of their owne iudgements, that a Minister should preach, and doth not the same impregnable Ordinance lay hold on the people to yeeld their eares? Let them weaue this web a little closer;
even in the court of their own Judgments, that a Minister should preach, and does not the same impregnable Ordinance lay hold on the people to yield their ears? Let them weave this web a little closer;
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Yea but they gruntle and say they cannot edifie, and what then? Shall wee doe euill that good may come? Againe, to cut a little nearer the hoofe, it wants scarce a haires breadth of blasphemie to say this, that they cannot edifie;
Yea but they gruntle and say they cannot edify, and what then? Shall we do evil that good may come? Again, to Cut a little nearer the hoof, it Wants scarce a hairs breadth of blasphemy to say this, that they cannot edify;
but to the Ministerie in generall, The Gospell in generall, in whatsoeuer Minister it is, it is the power of God to saluation, as the light in the Sunne is the same, in a cottage, as in a Palace.
but to the Ministry in general, The Gospel in general, in whatsoever Minister it is, it is the power of God to salvation, as the Light in the Sun is the same, in a cottage, as in a Palace.
either thou hast not prepared thy selfe by prayer and repentance, or else thou art laden with a preiudice against the Preacher or else thou resignest thyselfe ouer to wandring thoughts and then no maruell,
either thou hast not prepared thy self by prayer and Repentance, or Else thou art laden with a prejudice against the Preacher or Else thou resignest thyself over to wandering thoughts and then no marvel,
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Lastly, though God hath opened the people a doore of libertie, to iudge of the doctrine of the Prophets, by the Scriptures, in things fundamentall and plaine,
Lastly, though God hath opened the people a door of liberty, to judge of the Doctrine of the prophets, by the Scriptures, in things fundamental and plain,
He washed the feet of many poore and was ready as occasions were put vp vnto him by others, to reare vp all the children of Necessitie with his mercie;
He washed the feet of many poor and was ready as occasions were put up unto him by Others, to rear up all the children of Necessity with his mercy;
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I might here enterlace the Legacies of Nature, which hee powred into his kindreds laps; as sometimes Boaz powred into Ruths vaile sixe measures of corne:
I might Here interlace the Legacies of Nature, which he poured into his kindreds laps; as sometime Boaz poured into Ruths veil sixe measures of corn:
and (to behead all vnnecessarie circumstances) it was thus, A friend of his one day infused into him this particular, that in such a place, there was a Gentlewoman attending vpon a Lady of good qualitie, who by meere chance hearing the name of Fishburne in discourse at that time, presently conceiued, that he was her kinsman,
and (to behead all unnecessary Circumstances) it was thus, A friend of his one day infused into him this particular, that in such a place, there was a Gentlewoman attending upon a Lady of good quality, who by mere chance hearing the name of Fishburne in discourse At that time, presently conceived, that he was her kinsman,
Giuing to some tenne pounds, to some fiftie pounds, to some an hunhundred pounds, to some two hundred pounds apiece, a worke that hath the face of Charitie vpon it, as well as the other;
Giving to Some tenne pounds, to Some fiftie pounds, to Some an hunhundred pounds, to Some two hundred pounds apiece, a work that hath the face of Charity upon it, as well as the other;
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To the Hospitall of Bridewell, two hundred pounds. To Saint Bartholomewes Hospitall, a hundred pounds. To Saint Thomas his Hospitall, a hundred pounds.
To the Hospital of Bridewell, two hundred pounds. To Saint Bartholomew's Hospital, a hundred pounds. To Saint Thomas his Hospital, a hundred pounds.
Item, To the Mercers a thousand pound for fiue young men of that Cōpany, two hundred pounds apiece for fiue yeeres together gratis, & so from one to another for euer.
Item, To the Mercers a thousand pound for fiue young men of that Company, two hundred pounds apiece for fiue Years together gratis, & so from one to Another for ever.
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Item, To Saint Botolphs Bishopsgate, To Saint Giles Cripplegate, To Saint Leonards Shoreditch, To Saint Mary White-chappell, To Saint Sepulchres Parish, twentie pounds for sixtie poore men.
Item, To Saint Botolphs Bishopsgate, To Saint Giles Cripplegate, To Saint Leonards Shoreditch, To Saint Marry Whitechapel, To Saint Sepulchres Parish, twentie pounds for sixtie poor men.
As for Sermons at Mercers Chappell, from the first Sunday in Michaelmas Tearme, euery Sunday, to the first Sunday in Lent (except those that fall out in the twelue dayes of Christmasse ) fiue hundred pounds to purchase fiue and twenty pounds per annum, for euer.
As for Sermons At Mercers Chapel, from the First Sunday in Michaelmas Term, every Sunday, to the First Sunday in Lent (except those that fallen out in the twelue days of Christmas) fiue hundred pounds to purchase fiue and twenty pounds per annum, for ever.
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But to turne in againe one short turne to these Mercies, what cost of words is able sufficiently to expresse them? I confesse, I want one part of an Oratour which is words,
But to turn in again one short turn to these mercies, what cost of words is able sufficiently to express them? I confess, I want one part of an Orator which is words,
Nay, I will blow this coale a little more, and adde, If God made houses vpon earth for the Midwiues of Egypt, for their mercie, surely God hath made him a house in Heauen for his mercy;
Nay, I will blow this coal a little more, and add, If God made houses upon earth for the Midwives of Egypt, for their mercy, surely God hath made him a house in Heaven for his mercy;
And as Rahabs house was saued by the Scarlet Threed, so shall your workes be the meanes of the sauing of you, they shall bee as the Angels were to Lazarus, to receiue you into euerlasting habitations.
And as Rahabs house was saved by the Scarlet Thread, so shall your works be the means of the Saving of you, they shall be as the Angels were to Lazarus, to receive you into everlasting habitations.
Get you within the shadow of this example, as sometimes they did within the shadow of Peter, and there cure that ouer-salt desire, You haue in getting;
Get you within the shadow of this Exampl, as sometime they did within the shadow of Peter, and there cure that oversalt desire, You have in getting;
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A Prisoner hath few friends, scarce his owne Parents are his friends. Therefore, as curious Grauers looke sometimes vpon greene Flyes, to recollect their scattered sight againe:
A Prisoner hath few Friends, scarce his own Parents Are his Friends. Therefore, as curious Gravers look sometime upon green Flies, to recollect their scattered sighed again:
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So let the sighes of the poore Prisoners come before you and place your eyes vpon them, that you may worke out that curious worke of your saluation with more comfort.
So let the sighs of the poor Prisoners come before you and place your eyes upon them, that you may work out that curious work of your salvation with more Comfort.
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A certaine Minister in this City, making sute to the worthy Societie of the Mercers, for the renewing of a Lease of a house, in which the said Minister dwelt;
A certain Minister in this city, making suit to the worthy Society of the Mercers, for the renewing of a Lease of a house, in which the said Minister dwelled;
The graue Minister professing his inabilitie to this sūme, the heart of this deceased Gentleman did so runne ouer with compassion that presently hee suggested into the eare of a faithfull friend of that Ministers, that he out of his owne purse would pay that fine for him:
The graven Minister professing his inability to this sum, the heart of this deceased Gentleman did so run over with compassion that presently he suggested into the ear of a faithful friend of that Ministers, that he out of his own purse would pay that fine for him:
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But I haste to that Princely worke of his Charitie, in recalling Impropriations to the Church, where because words are many times like smels, which doe not nourish, but onely refresh;
But I haste to that Princely work of his Charity, in recalling Impropriations to the Church, where Because words Are many times like smells, which do not nourish, but only refresh;
Shall we prouide for mens bodies and not for their soules? Shall wee looke to the roofe and not to the Principall? Will we not commit the cure of a finger to an vnskilfull Surgeon,
Shall we provide for men's bodies and not for their Souls? Shall we look to the roof and not to the Principal? Will we not commit the cure of a finger to an unskilful Surgeon,
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and shal we commit mens soules to vnlearned Ministers? hath Christ redeemed the soules of men with his heart bloud (one drop of which carries more worth then a thousand worlds) and haue wee such broad and wide consciences as to suffer a man that hath but foure pounds a yeere, to sell a thousand soules to the Deuill,
and shall we commit men's Souls to unlearned Ministers? hath christ redeemed the Souls of men with his heart blood (one drop of which carries more worth then a thousand world's) and have we such broad and wide Consciences as to suffer a man that hath but foure pounds a year, to fell a thousand Souls to the devil,
As God breathed counsell on Dauid when he should heare the sound of a going in the tops of the Mulberrie trees, then to bestir himselfe against the Philistines, so I vpon you, that you by the sound of the feet of this Gentleman and others (the remembrance of their charitie in this kind) would rank your thoughts in that file, to root out this Ark-robbing Philistine, Sacriledge.
As God breathed counsel on David when he should hear the found of a going in the tops of the Mulberry trees, then to Bestir himself against the philistines, so I upon you, that you by the found of the feet of this Gentleman and Others (the remembrance of their charity in this kind) would rank your thoughts in that file, to root out this Ark-robbing Philistine, Sacrilege.
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what may the robberie of Gods house, and the piracie of the Ship, where Christ is, doe? But now to steere my discourse to you of this worthy and famous Companie of the Mercers, whose care this Gentleman hath borrowed,
what may the robbery of God's house, and the piracy of the Ship, where christ is, do? But now to steer my discourse to you of this worthy and famous Company of the Mercers, whose care this Gentleman hath borrowed,
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And I heartily entreat the said Wardens, and Commonaltie for Gods sake that they will be carefull from time to time, to make choice of such as be well knowne to be honest, discreet,
And I heartily entreat the said Wardens, and Commonalty for God's sake that they will be careful from time to time, to make choice of such as be well known to be honest, discreet,
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Mine owne experience chatters thus much to mee, that when the presentations of these new-borne Benefices shall bee deuolued vpon you, that many wandring Doues will flie to your Arke;
Mine own experience chatters thus much to me, that when the presentations of these newborn Benefices shall be devolved upon you, that many wandering Dove will fly to your Ark;
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and that the Fountaines aboue and below will bee moued, Power from great ones, and friends among your selues, moulded on purpose, for some priuate ends.
and that the Fountains above and below will be moved, Power from great ones, and Friends among your selves, moulded on purpose, for Some private ends.
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Therefore then looke vpon the Picture of this Gentleman, I meane his Will, Let neither Might nor Partialitie blow away that care he entrusted you withall.
Therefore then look upon the Picture of this Gentleman, I mean his Will, Let neither Might nor Partiality blow away that care he Entrusted you withal.
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I shall still send out my Prayers vnto Heauen, that this Mother of Israel, this Honourable Citie may bring forth many such Children. But enough for his life.
I shall still send out my Prayers unto Heaven, that this Mother of Israel, this Honourable city may bring forth many such Children. But enough for his life.
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Shall I colour out vnto you his deuout and comfortable receiuing of the Sacrament in his sicknesse? the vse of which howsoeuer now some Opiniasters after so long a dissent of practice, arraigne at their owne barres, (for this is an age to question any thing,
Shall I colour out unto you his devout and comfortable receiving of the Sacrament in his sickness? the use of which howsoever now Some Opiniasters After so long a dissent of practice, arraign At their own bars, (for this is an age to question any thing,
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Shall I set before you that iudicious confession of his Faith, which hee made at that time? I cannot vnrip euery peece, thred by thred, the time forbids me.
Shall I Set before you that judicious Confessi of his Faith, which he made At that time? I cannot unrip every piece, thread by thread, the time forbids me.
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Shall I conduct you to the desire hee had to the absolution of the Church, which was accordingly performed I know there are some, who would haue Religion to bee like a coate without shape or decencie;
Shall I conduct you to the desire he had to the absolution of the Church, which was accordingly performed I know there Are Some, who would have Religion to be like a coat without shape or decency;
First, I doe not beleeue that there is the same power in the Minister, as in God, authoritatiuè by originall and prime power to expiate and purge sinne, nor yet the same in substance,
First, I do not believe that there is the same power in the Minister, as in God, authoritatiuè by original and prime power to expiate and purge sin, nor yet the same in substance,
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Yet this actuall absolution is not a proper act of forgiuing neither, namely such a one as hath a direct necessarie and physicall influence into the effect of absolution;
Yet this actual absolution is not a proper act of forgiving neither, namely such a one as hath a Direct necessary and physical influence into the Effect of absolution;
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nor yet too much tread it vnderfoot with others, whom the false fire of their owne Imagination leades to thinke, that the Absolution appointed by the Church and confirmed with other things by Act of Parliament, is a superfluous and Popish obseruation;
nor yet too much tread it underfoot with Others, whom the false fire of their own Imagination leads to think, that the Absolution appointed by the Church and confirmed with other things by Act of Parliament, is a superfluous and Popish observation;
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Shall I bring forth all his religious sayings which passed from him, during all the time of his sicknesse? Amongst many others, Hee did blesse God, that hee was to die in such a Religion, where the Ministers gaped not after dying mens goods,
Shall I bring forth all his religious sayings which passed from him, during all the time of his sickness? among many Others, He did bless God, that he was to die in such a Religion, where the Ministers gaped not After dying men's goods,
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As his stomacke euer kicked against Poperie, so was hee a true wouen Protestant, and a naturall sonne of the Church of England; insomuch that though he wanted not the Chariots of Israel, (the prayers zealous,
As his stomach ever Kicked against Popery, so was he a true woven Protestant, and a natural son of the Church of England; insomuch that though he wanted not the Chariots of Israel, (the Prayers zealous,
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euen as the fire from Heauen followed the water powred vpon Elias his Sacrifice. Lastly, for his faith and hope, which did assist him, till his last houre;
even as the fire from Heaven followed the water poured upon Elias his Sacrifice. Lastly, for his faith and hope, which did assist him, till his last hour;
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To that purpose, doubting he might be too forward, I set him backward to consider the many snares and temptations of this life, which lie as thicke as the rine in Autumne before our feet;
To that purpose, doubting he might be too forward, I Set him backward to Consider the many snares and temptations of this life, which lie as thick as the rind in Autumn before our feet;
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and the many sinnes which oftentimes men of the best fame are gored with. He answered me, I confesse I haue beene a great and grieuous sinner; but yet I thanke God;
and the many Sins which oftentimes men of the best fame Are gored with. He answered me, I confess I have been a great and grievous sinner; but yet I thank God;
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when, it should seeme, reuoluing with himselfe, the Passion of Christ (a cordiall meditation for all dying men) hee crowned his death with these Golden words, I am now hasting to Mount Caluary to my Sauiour:
when, it should seem, revolving with himself, the Passion of christ (a cordial meditation for all dying men) he crowned his death with these Golden words, I am now hasting to Mount Calvary to my Saviour:
and so after a little more sand runne out (his glasse neuer to be turned againe) in peace and in a good old age, rendred himselfe into his hands, with whom hee now rests in that bosome of glory,
and so After a little more sand run out (his glass never to be turned again) in peace and in a good old age, rendered himself into his hands, with whom he now rests in that bosom of glory,
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Time will tell them that loued him without a false bottome, that in this I haue now said, my tongue strooke not on both sides, I confesse, I distrust not Gods power,
Time will tell them that loved him without a false bottom, that in this I have now said, my tongue struck not on both sides, I confess, I distrust not God's power,
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Farewell, the noblest, louingest, and faithfullest friend that euer poore man had; Farewell, once againe thou second Nehemiah; Farewell Text; Farewell Time. Finally, brethren fare you well.
Farewell, the Noblest, Lovingest, and Faithfullest friend that ever poor man had; Farewell, once again thou second Nehemiah; Farewell Text; Farewell Time. Finally, brothers fare you well.
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Ipsa iustitia nostra vera est propter veri boni finē ad quem refertur, Aug. de Ciu. Dei, l. 19 cap. 27. Bell. de iustific. l. 4. cap. 10. Stapl. de iustif. l. 6. c. 7. & alii.
Ipsa iustitia nostra vera est propter very boni finē ad Whom refertur, Aug. de Ciu Dei, l. 19 cap. 27. Bell. the Justific. l. 4. cap. 10. Staple de Justif. l. 6. c. 7. & alii.
Gal. 3.10. D. Iohn White Way to the true Church. Digress. 37. Docet hoc tantùm ad quam perfectionem contendendum sit, sed non obligat. Staplet. de Iustif. l. 6. c. 1. Soto de iustit. l. 2. q. 5. a. 4. co. 2
Gal. 3.10. D. John White Way to the true Church. Digress. 37. Docet hoc tantùm ad quam perfectionem contendendum sit, sed non obligate. Staple. de Justif l. 6. c. 1. Soto de iustit. l. 2. q. 5. a. 4. counterfeit. 2
NONLATINALPHABET. Chrys in. 1 Cor. 14. hom. 36. Exurge veritas & quasi de patientia crumpe, Ipsa Scripturas tuas interpretare, quas non nouit consuetudo. Tertull. develand. virginibus cap. 3. Psal. 102.14. And the offices thereof. Neh. 7.1. & 13.10.
. Chrys in. 1 Cor. 14. hom. 36. Exurge veritas & quasi de patientia crumpe, Ipsa Scripturas tuas interpretare, quas non Novit consuetudo. Tertul develand. virginibus cap. 3. Psalm 102.14. And the Offices thereof. Neh 7.1. & 13.10.
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Ʋerè tanquam dei ministriab solvunt id quod deus ipse efficit Catechis. Rom. pa. 2. c. 5. uum. 15 Haec soluendi & ligandi potestas non minor est in Ecclesia, quam in Christo Cusan. epist. 2. ad Bohemos.
Ʋerè tanquam dei ministriab solvunt id quod deus ipse efficit Catechis. Rom. Paul. 2. c. 5. uum. 15 Haec soluendi & ligandi potestas non minor est in Ecclesia, quam in Christ Cusan. Epistle. 2. and Bohemos.
