A godlie sermon preached the xxj. day of Iune, 1586. at Pensehurst in Kent, at the buriall of the late right honourable Sir Henrie Sidney Knight of the noble order of the Garter, Lord President of Wales, and of her Maiesties most honourable priuie councell, By Thomas White professor in diuinitie.
day of Iune 1586. at Pensehurst in Kent, at the buriall of the late right Honorable S. Henry Sidney knight, of the noble order of the Garter, Lord President of Wales,
day of Iune 1586. At Pensehurst in Kent, At the burial of the late right Honourable S. Henry Sidney knight, of the noble order of the Garter, Lord President of Wales,
3. And euery man that hath this hope purgeth himselfe, euen as hee is pure. THis scripture (right Honorable) doth naturally diuide it selfe into three principall partes.
3. And every man that hath this hope Purgeth himself, even as he is pure. THis scripture (right Honourable) does naturally divide it self into three principal parts.
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but an infinite number of men, euen the sonnes of Adam, as many as are elected, Gal. 3. And for a certaine péece or spice of the glory and maiesty of God, shyning in the gouernment of the world, the kinges and magistrates of the earth are called gods, as sonnes of God:
but an infinite number of men, even the Sons of Adam, as many as Are elected, Gal. 3. And for a certain piece or spice of the glory and majesty of God, shining in the government of the world, the Kings and Magistrates of the earth Are called God's, as Sons of God:
as it is expressed else where, Gal. 3. 26. For there is neither Jewe nor Gretian, bonde nor free, male nor female, there is no respect of persons in Christ:
as it is expressed Else where, Gal. 3. 26. For there is neither Jew nor Gretian, bond nor free, male nor female, there is no respect of Persons in christ:
nay albeit for our faith sake hée sometimes doe sweare that by two immutable things wherin it is impossible that God should lie, wée might receaue strong consolation, Heb. 6. 18. Yet notwithstanding it is,
nay albeit for our faith sake he sometime do swear that by two immutable things wherein it is impossible that God should lie, we might receive strong consolation, Hebrew 6. 18. Yet notwithstanding it is,
and hath bene alwaies a Paradox vnto vs, vntill the spirit doe bring his testimony to it, in our hearts crying Abba father, as it is Rom. 8. It is no maruaile therefore if one, a most learned Rabby of the Jewes, a ruler, Nichodemus, so long as he remained naturall in him selfe, did not onely wonder and doubt of this principle of religion,
and hath be always a Paradox unto us, until the Spirit do bring his testimony to it, in our hearts crying Abba father, as it is Rom. 8. It is no marvel Therefore if one, a most learned Rabbi of the Jews, a ruler, Nicodemus, so long as he remained natural in him self, did not only wonder and doubt of this principle of Religion,
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Sprange wée not all of Adam? came not hée out of the earth? went hée not into the earth againe? and is not this the way of all flesh? how say you then, wée are the sonnes of God? I answere that this Generation is not after fleshe and bloude,
Sprang we not all of Adam? Come not he out of the earth? went he not into the earth again? and is not this the Way of all Flesh? how say you then, we Are the Sons of God? I answer that this Generation is not After Flesh and blood,
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For as many as receaued him, that is, that belieued on his name, he gaue them power to bee the sonnes of God, Iohn. 12. Wherefore call no man father vppon the earth, saith Christ,
For as many as received him, that is, that believed on his name, he gave them power to be the Sons of God, John. 12. Wherefore call no man father upon the earth, Says christ,
but wée are heires and ioynt heires with Christ of his kingdome, Rom. 8. In déede with the wicked God dealeth as Abraham did with ye sonnes of his Contubins, hée geueth them certaine giftes, and sendeth them away.
but we Are Heirs and joint Heirs with christ of his Kingdom, Rom. 8. In deed with the wicked God deals as Abraham did with you Sons of his Contubins, he Giveth them certain Gifts, and sends them away.
and the excellency of this thing passeth ye poore measure of mans capacitie, whether you respect the cause, (Gods merries:) or the effect thereof, (mans saluation) especially if you fall into the consideration of the greatnes of ye price, which can no more bee valued than God him selfe,
and the excellency of this thing passes you poor measure of men capacity, whither you respect the cause, (God's merries:) or the Effect thereof, (men salvation) especially if you fallen into the consideration of the greatness of the price, which can no more be valued than God him self,
& albeit Iudas plaid the traitor kindly to sell him for 30. siluerlinges, yet Peter maketh him inestimable & therefore doth reiect both siluer & golde as base and corrupt Mettal.
& albeit Iudas played the traitor kindly to fell him for 30. silverlings, yet Peter makes him inestimable & Therefore does reject both silver & gold as base and corrupt Metal.
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or the grieuous paine a woman suffreth in thē Throes and pangues of her Trauaile doe procure a perpetuall minde and memory of her Issue and will not possibly admit forgetfulnes of the same for euer, Isay. 49. Then there is no cause at all of any doubt in Christ whose loue cannot goe backe, him selfe being risen from the dead and ascended into heauen who stucke fast vnto vs in all the agonies and anguish of his death,
or the grievous pain a woman suffers in them Throes and pangs of her Travail do procure a perpetual mind and memory of her Issue and will not possibly admit forgetfulness of the same for ever, Saiah 49. Then there is no cause At all of any doubt in christ whose love cannot go back, him self being risen from the dead and ascended into heaven who stuck fast unto us in all the agonies and anguish of his death,
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Justly therefore might Iohn ye apostle terme the christians here (deerely beloued) at which loue him selfe séemeth to stande astonied in the first verse of this chapter,
Justly Therefore might John you apostle term the Christians hear (dearly Beloved) At which love him self Seemeth to stand astonished in the First verse of this chapter,
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and therefore by way of admiration hée laboureth to expresse it. (Beholde what loue the father hath shewed on vs, that wée shoulde bée called the sonnes of God.) Wherefore séeing God him selfe hath sayd it,
and Therefore by Way of admiration he Laboureth to express it. (Behold what love the father hath showed on us, that we should been called the Sons of God.) Wherefore seeing God him self hath said it,
so rising and raigning shoulde haue bene but happy for him selfe, and not at all for vs) except God had so ordained him to bee a mediator for vs and set him out to bee a propitiation for our sinnes, Rom. 3. Nay, séeing the Lorde hath sworne it as you haue heard, let vs geue glory vnto God and belieue and liue, let vs belieue not hystorically, which is prophane, but after the spirit.
so rising and reigning should have be but happy for him self, and not At all for us) except God had so ordained him to be a Mediator for us and Set him out to be a propitiation for our Sins, Rom. 3. Nay, seeing the Lord hath sworn it as you have herd, let us give glory unto God and believe and live, let us believe not historically, which is profane, but After the Spirit.
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You were darknes, but you are now light in the Lorde, Ephe. 5. 8. Prooue your selues therefore whether you bee in the faith, sayth the apostle, 2. Cor. 13. 5. You shall easely finde whether you haue faith or noe,
You were darkness, but you Are now Light in the Lord, Ephes 5. 8. Prove your selves Therefore whither you be in the faith, say the apostle, 2. Cor. 13. 5. You shall Easily find whither you have faith or no,
but true faith, except it be the naked name, or shrine of faith, the greater it is, the neerer it findeth and beholdeth the Lord, not aboue in the cloudes,
but true faith, except it be the naked name, or shrine of faith, the greater it is, the nearer it finds and beholdeth the Lord, not above in the Clouds,
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Here followeth the answering of an obiection, in these wordes, But yet it doth not appeare what wee shalbe, &c. It is most sure that God doth know who be his, albeit men may easely deceaue them selues with an opinion of faith.
Here follows the answering of an objection, in these words, But yet it does not appear what we shall, etc. It is most sure that God does know who be his, albeit men may Easily deceive them selves with an opinion of faith.
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This doctrine is true, and were exceeding good for our cunning counterfaites in Religion which roabe themselues with the out side thereof for the time,
This Doctrine is true, and were exceeding good for our cunning counterfeits in Religion which robe themselves with the out side thereof for the time,
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but robbe God of his honour, which professe the gospell, but in peace doe plague and persecute the sainctes, which are afrayd of nothinge more than of an extraordinary measure of the light, they are nowe Gods sonnes: for so they wilbe called:
but rob God of his honour, which profess the gospel, but in peace do plague and persecute the Saints, which Are afraid of nothing more than of an extraordinary measure of the Light, they Are now God's Sons: for so they will called:
who called as déepe dessemblers as them selues, Hypocrites and painted Sepulchers, let the pollicies of men yéeld them what alowance they list they get none of God nor of his Christ with whom whosoeuer is not wholly with, hee is directly against,
who called as deep dessemblers as them selves, Hypocrites and painted Sepulchers, let the policies of men yield them what allowance they list they get none of God nor of his christ with whom whosoever is not wholly with, he is directly against,
There is no oddes betwene a man and a beast, if you respect the body, Eccle. 3. For man being in honour may well be compared to the beaste that perisheth, wherefore you may not iudge by sight,
There is no odds between a man and a beast, if you respect the body, Eccle. 3. For man being in honour may well be compared to the beast that Perishes, Wherefore you may not judge by sighed,
For as sense onely apprehendeth the thinges present, and memory the thinges that are past, so faith beholdeth thinges that are to come, and spirituall wisedome considereth all thinges:
For as sense only apprehendeth the things present, and memory the things that Are past, so faith beholdeth things that Are to come, and spiritual Wisdom Considereth all things:
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All fleshe is grasse, ] Esay 40. And least hée should seeme to doe iniury vnto great men, hee doth geue it with a difference, And all the glorie of it is as the flowre of the field, To whom Solomon the kinge consenteth who termeth the totall summe of all things vanity of vanities.
All Flesh is grass, ] Isaiah 40. And lest he should seem to do injury unto great men, he does give it with a difference, And all the glory of it is as the flower of the field, To whom Solomon the King consenteth who termeth the total sum of all things vanity of vanities.
I will not now speake of the infinite necessities of the poore, with the which hee being daily pinched and pressed, cannot choose but he weary of his life: (for it is most euident) neither can I conueniently discourse of the godly, whose condition is not better,
I will not now speak of the infinite necessities of the poor, with the which he being daily pinched and pressed, cannot choose but he weary of his life: (for it is most evident) neither can I conveniently discourse of the godly, whose condition is not better,
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If any spéede well in this life, by all likelyhoode it is the Rich, for they are the men of this worlde, the day and time is theirs, they rule and strike the stroke, they liue and take their pleasure as they list,
If any speed well in this life, by all likelihood it is the Rich, for they Are the men of this world, the day and time is theirs, they Rule and strike the stroke, they live and take their pleasure as they list,
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But yet notwithstanding, if a man shall duely waigh the continuall vexations of spirit, the sodaine reciprocations and chaungings as often as of the Moone, the ircksomnes of pleasures themselues, together with the vncertainty and shortnes of their breath, which is as it were a hooke of God set in the nostrells of all the sonnes of men to restraine them with all, he will soone gene his consent, that the states and starres of this worlde are miserable for all their riches,
But yet notwithstanding, if a man shall duly weigh the continual vexations of Spirit, the sudden reciprocations and changings as often as of the Moon, the ircksomnes of pleasures themselves, together with the uncertainty and shortness of their breath, which is as it were a hook of God Set in the nostrils of all the Sons of men to restrain them with all, he will soon gene his consent, that the states and Stars of this world Are miserable for all their riches,
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And as soone, as soddayne, as often, and as miserably dieth the Riche and honourable person as the poore and naked soule, which thing this presēt spectacle can demonstrate.
And as soon, as soddayne, as often, and as miserably Dieth the Rich and honourable person as the poor and naked soul, which thing this present spectacle can demonstrate.
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The reason is, because all the grace and glory of the fleshe, it is but as the grasse or flower of the field, I haue said you are Gods but you shall die like men, Psalm.
The reason is, Because all the grace and glory of the Flesh, it is but as the grass or flower of the field, I have said you Are God's but you shall die like men, Psalm.
so that for his excellency and beauty he might well bee compared to that glittering Image in the Prophet Dan. 2, 31. whose head was of golde, his breast and armes of siluer, his belly and thyghes of brasse, and legges of Iron:
so that for his excellency and beauty he might well be compared to that glittering Image in the Prophet Dan. 2, 31. whose head was of gold, his breast and arms of silver, his belly and thighs of brass, and legs of Iron:
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For as we all increase wée doe decrease, and in vaine doth a man expect his death to come, a great part whereof is past to him that hath liued many or any yeares.
For as we all increase we do decrease, and in vain does a man expect his death to come, a great part whereof is passed to him that hath lived many or any Years.
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Singular therefore is the Metaphor of the flower to florish out the nature of the great ones of the earth, who in scripture are vnder these termes otherwise commended to them selues,
Singular Therefore is the Metaphor of the flower to flourish out the nature of the great ones of the earth, who in scripture Are under these terms otherwise commended to them selves,
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if all ye daies of his yeares were euery one as longe as the day of Iosuah when the sunne stoode still in the middest of Heauen, yet it must bee night at last.
if all you days of his Years were every one as long as the day of Joshua when the sun stood still in the midst of Heaven, yet it must be night At last.
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many of them continued nine hundred and odde yeres, but none, no not Methusaleth reached out the thousande yeare. Gen. 5. The poore man laboureth for his liuinge, and the riche man for his life, and whose cōdition is better iudge you:
many of them continued nine hundred and odd Years, but none, no not Methuselah reached out the thousande year. Gen. 5. The poor man Laboureth for his living, and the rich man for his life, and whose condition is better judge you:
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Nowe, if the greatest parte of our life past may iustly séeme vnto man to bee but yesterday (so soone it is spent and gone) why shall not the least parte remaining appeare but as too morowe, especially séeing it may be consumed this very day or houre.
Now, if the greatest part of our life past may justly seem unto man to be but yesterday (so soon it is spent and gone) why shall not the least part remaining appear but as too morrow, especially seeing it may be consumed this very day or hour.
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And if a beaste made for the slaughter doth yet abhorre to dye, howe much more shall man doe it vpon whom this euill cōdition came after he was made to liue:
And if a beast made for the slaughter does yet abhor to die, how much more shall man do it upon whom this evil condition Come After he was made to live:
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As I trust I may both freely and faithfully speake vnto you of this late right Honorable person, to the laying vp of whose bodie in the treasury of the earth, you are this day assembled, who doe yet liue and florish in the worlde in great wisedome, honour, and dignity.
As I trust I may both freely and faithfully speak unto you of this late right Honourable person, to the laying up of whose body in the treasury of the earth, you Are this day assembled, who do yet live and flourish in the world in great Wisdom, honour, and dignity.
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but especially with faithfull seruice alwaies to his king, vnto whom both younge, and olde, hee was euer in great trust, either in warre a valiant Captaine,
but especially with faithful service always to his King, unto whom both young, and old, he was ever in great trust, either in war a valiant Captain,
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and died in his armes) hee was sent into Fraunce & since her Maiesties most excellent raigne, both into Fraunce and Scotland diuers times, being of the most noble order of the Garter,
and died in his arms) he was sent into France & since her Majesties most excellent Reign, both into France and Scotland diverse times, being of the most noble order of the Garter,
& being visited of God in a good age of 57. yeres he deceased in Worcester. What should I stand to play the Orator or the painter in this place, I know it is not looked for at my handes,
& being visited of God in a good age of 57. Years he deceased in Worcester. What should I stand to play the Orator or the painter in this place, I know it is not looked for At my hands,
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how much more doeth it excell, when it shall in deede appeare in persons of value & renoune? Wherfore if any man wil builde his house high, let him lay his foundation very lowe, forenuie shootes at high marks and pride goeth before a fal.
how much more doth it excel, when it shall in deed appear in Persons of valve & renown? Wherefore if any man will build his house high, let him lay his Foundation very low, forenuie shoots At high marks and pride Goes before a fall.
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And here I intended to haue spoken in fewe wordes to his noble issue, but it shal nowe suffice that I pray for him, that hee which must succeed him in his family, may if it be possible excéede him in his vertues,
And Here I intended to have spoken in few words to his noble issue, but it shall now suffice that I pray for him, that he which must succeed him in his family, may if it be possible exceed him in his Virtues,
and a father to many inhabitants of Iuda, which ye Lord promised to Eliachim his seruant whom he made steward vnto king Ezekias, because he loued well the faithfull, Isay 22.
and a father to many inhabitants of Iuda, which you Lord promised to Eliakim his servant whom he made steward unto King Ezekias, Because he loved well the faithful, Saiah 22.
And as this day especially requireth let vs beséech the Lorde to maintaine our peace at home and his warres abroade, together with the excellent and honorable persons imployed that wayes, that all the enemy Papists may knowe that there is a God of Israel which is able to giue the victorie to his own name,
And as this day especially requires let us beseech the Lord to maintain our peace At home and his wars abroad, together with the excellent and honourable Persons employed that ways, that all the enemy Papists may know that there is a God of Israel which is able to give the victory to his own name,
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For we might as well except against Christe with the Jewes, waying his birth in a maunger, his life loaden with miseries of all sortes, his death most accursed, that he was not ye sonne of God:
For we might as well except against Christ with the Jews, weighing his birth in a manger, his life loaded with misery's of all sorts, his death most accursed, that he was not the son of God:
but in his resurrection hée begun to appeare, and more clearely hee shewed himselfe in his ascension but in his second comming, it shalbe most manifest vnto all the world.
but in his resurrection he begun to appear, and more clearly he showed himself in his Ascension but in his second coming, it shall most manifest unto all the world.
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and therefore after certaine similitudes of a crown and kingdome, wherby the Scriptures do speake vnto our capacitie, they conclude the glorie to be such,
and Therefore After certain Similitudes of a crown and Kingdom, whereby the Scriptures do speak unto our capacity, they conclude the glory to be such,
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but the kings and princes of the earth shal feele in themselues an admirable brightnesse when they shall taste of this glorie in such sort that they shal confesse that they were nothing before.
but the Kings and Princes of the earth shall feel in themselves an admirable brightness when they shall taste of this glory in such sort that they shall confess that they were nothing before.
For if Salomon the most glorious king that euer was, yet in all his Royaltie was not like a lillie of the fielde, what shal we iudge of them that shall be like vnto the Sonne of God.
For if Solomon the most glorious King that ever was, yet in all his Royalty was not like a Lily of the field, what shall we judge of them that shall be like unto the Son of God.
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And when he saith ( like: ) he maketh vs not equall and fellowelike, for in all things Christ the head of Angelles must haue the preheminence, because he is the Sonne:
And when he Says (like:) he makes us not equal and fellowelike, for in all things christ the head of Angels must have the pre-eminence, Because he is the Son:
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and if the Saintes shal differ from themselues in glorie, which séemeth by the similitude of the starres vsed in the same cause, 1. Cor. 15. howe much more shall the naturall sonne of God excell in glorie,
and if the Saints shall differ from themselves in glory, which Seemeth by the similitude of the Stars used in the same cause, 1. Cor. 15. how much more shall the natural son of God excel in glory,
as if the Moone should shine as the Sunne, and the Sunne should excéede himself seuen times, Isay 30. 26. how much more shall it be in the Church Triumphant in the heauenly Jerusalem, where Christ himselfe is the light and glorie of all the saints? The forme of which citie,
as if the Moon should shine as the Sun, and the Sun should exceed himself seuen times, Saiah 30. 26. how much more shall it be in the Church Triumphant in the heavenly Jerusalem, where christ himself is the Light and glory of all the Saints? The Form of which City,
If any doubt hereof, because it is to come, as a foole he is reproued by the naturall euidence of a séede dying and quickening againe, whereby the resurrection is more than shadowed out vnto our faith, 1. Cor. 15. It shalbe with the same bodie,
If any doubt hereof, Because it is to come, as a fool he is reproved by the natural evidence of a seed dying and quickening again, whereby the resurrection is more than shadowed out unto our faith, 1. Cor. 15. It shall with the same body,
and the same skin, and with the same eyes and no other shall I sée my Redéemer faith the moste patient Iob. 19. 27. that is, the substance of the body remaining the same, the qualitie shalbe cleane altered, which is no monstrous paradox, as that of Poperie:
and the same skin, and with the same eyes and no other shall I see my Redeemer faith the most patient Job 19. 27. that is, the substance of the body remaining the same, the quality shall clean altered, which is no monstrous paradox, as that of Popery:
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The glorious chaunge is noted, 1. Cor. 15. for mortalitie immortalitie, for corruption incorruptiō and glorie &c. There is nothing that can more comfort vs in or against death,
The glorious change is noted, 1. Cor. 15. for mortality immortality, for corruption incorruption and glory etc. There is nothing that can more Comfort us in or against death,
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and our flesh doth rest because he shal not leaue our soules in hell nor suffer his holy ones to see corruption, Psal. 16. In the olde time this matter was plainly signified by the translation of Henoch and Elias, but nowe it is more fully sealed and assured by the resurrection of Jesus Christ, whose resurrection and ascension is ours in as much as he is ours appointed to be our head, and we his body.
and our Flesh does rest Because he shall not leave our Souls in hell nor suffer his holy ones to see corruption, Psalm 16. In the old time this matter was plainly signified by the Translation of Henoch and Elias, but now it is more Fully sealed and assured by the resurrection of jesus christ, whose resurrection and Ascension is ours in as much as he is ours appointed to be our head, and we his body.
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when the voyce of God shall rayse them out of the pitte, neither shall it be necessarie for the soules that are separated from the bodies to spend time in returning from heauen,
when the voice of God shall raise them out of the pit, neither shall it be necessary for the Souls that Are separated from the bodies to spend time in returning from heaven,
or hell againe, when as the Scriptures do teach vs, that in the twinckling of an eie and in the least and last moment, not without wonderfull and fearefull miracle, both the resurrection and the iudgement by the power of God shal be begun and finished.
or hell again, when as the Scriptures do teach us, that in the twinkling of an eye and in the least and last moment, not without wonderful and fearful miracle, both the resurrection and the judgement by the power of God shall be begun and finished.
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The third thing is, the certaintie of our saluation, and as it were the anker holde in this that he saith, We know we shalbe like vnto him, which maketh mightely against the Papistes, who do holde that for a chiefe point of their faith, which we knowe to be a great infirmitie of our fleshe, that is, to doubt or to distrust,
The third thing is, the certainty of our salvation, and as it were the anchor hold in this that he Says, We know we shall like unto him, which makes mightily against the Papists, who do hold that for a chief point of their faith, which we know to be a great infirmity of our Flesh, that is, to doubt or to distrust,
The certaintie of faith is greater than of any sense, because of the promise, from the which faith may no more be parted than the house may be separated from his foundation and stand.
The certainty of faith is greater than of any sense, Because of the promise, from the which faith may no more be parted than the house may be separated from his Foundation and stand.
And the reason that causeth all the faithful to be so bold? is because that that which might alter the case, cannot fall in the nature of God, with whome is no chaunge, nor shadow of chaunge,
And the reason that Causes all the faithful to be so bold? is Because that that which might altar the case, cannot fallen in the nature of God, with whom is no change, nor shadow of change,
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We know we shall liue if we beléeue, because he hath said it, and we know that they that do not beléeue are so sure of death as that they are iudged already, Iohn. 3. 18. Wherfore in the meane season, hope serueth to nourishe our faith and patience to possesse our soules which were but séely and simple meanes to relieue the heart,
We know we shall live if we believe, Because he hath said it, and we know that they that do not believe Are so sure of death as that they Are judged already, John. 3. 18. Wherefore in the mean season, hope serveth to nourish our faith and patience to possess our Souls which were but seely and simple means to relieve the heart,
Last of all is the reason to confirme vs in the expectation of our glorie, For we shal see him as he is, which words do send vs vnto Christ as he now sitteth at the right hande of God his father,
Last of all is the reason to confirm us in the expectation of our glory, For we shall see him as he is, which words do send us unto christ as he now Sitteth At the right hand of God his father,
but with thornes, mocked, and scorned in all the anxietie of his soule, and in the anguish of his death he was forced to yéelde forth strong cries in the dayes of his flesh, My God, my God, why hast thou forsaken mee.
but with thorns, mocked, and scorned in all the anxiety of his soul, and in the anguish of his death he was forced to yield forth strong cries in the days of his Flesh, My God, my God, why hast thou forsaken me.
and we shall be chaunged into his glorie after an image, when we shall behold him as he is, 2. Cor. 3. 18. These things ought to kéepe our faith and hope aliue in the promise,
and we shall be changed into his glory After an image, when we shall behold him as he is, 2. Cor. 3. 18. These things ought to keep our faith and hope alive in the promise,
but by suffring after Christ, & by Hope we must correct and cut off all preposterous humors and affections of the fleshe, which doe but wound our faith,
but by suffering After christ, & by Hope we must correct and Cut off all preposterous humours and affections of the Flesh, which do but wound our faith,
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and celeritie in desire séemeth alwaies to be delaie, but the qualitie of faith through hope, is to be contented with the opportunitie of God, called the Lordes leasure, knowing for a suretie that she shall once sée him as he is.
and celerity in desire Seemeth always to be Delay, but the quality of faith through hope, is to be contented with the opportunity of God, called the lords leisure, knowing for a surety that she shall once see him as he is.
These words concerne ye exhortation, that we should labor to be holy as he is holy Leu. 19. 2. for albeit the promises of God do passe most fréely frō himself,
These words concern you exhortation, that we should labour to be holy as he is holy Leu. 19. 2. for albeit the promises of God do pass most freely from himself,
So Abraham our Father with whome the contract was first made, and as it were left in his hand for vs, is commaunded to walke vprightly before the Lorde, Gen. 17. 1.
So Abraham our Father with whom the contract was First made, and as it were left in his hand for us, is commanded to walk uprightly before the Lord, Gen. 17. 1.
for albeit they be no cause, yet they are the way to heauen, for by these meanes an entring into the euerlasting kingdome shall be ministred aboundantly vnto vs, 2. Pet. 1. 11. Saint Iames reasoneth thus, No workes and no faith, and Saint Iohn in this place thus, No purging of our selues,
for albeit they be no cause, yet they Are the Way to heaven, for by these means an entering into the everlasting Kingdom shall be ministered abundantly unto us, 2. Pet. 1. 11. Saint James reasoneth thus, No works and no faith, and Saint John in this place thus, No purging of our selves,
or our state the worse, for these conditions, (as he delt with Adam our father about the trée forbidden:) for our saluation standeth most sure in Christe,
or our state the Worse, for these conditions, (as he dealt with Adam our father about the tree forbidden:) for our salvation Stands most sure in Christ,
And albeit such perfection is required, as séemeth & is impossible vnto mā, To be pure as he is pure, in whose sight the Angels are not without spot:
And albeit such perfection is required, as Seemeth & is impossible unto man, To be pure as he is pure, in whose sighed the Angels Are not without spot:
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yet we must cōsider, that he dealeth not with vs as by the rigor of the law, (though he might iustly iudge vs for all our transgressions and wants therin) but he setteth vp himselfe as a marke of perfection to aime & contend vnto,
yet we must Consider, that he deals not with us as by the rigor of the law, (though he might justly judge us for all our transgressions and Wants therein) but he sets up himself as a mark of perfection to aim & contend unto,
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as to purge sinne with their desert: (for if we trust to merit then we must dispaire) so it answereth thē as Calumnious enimies, which so shamefully béelye the doctrine of faith, to be against good works, where as nothing is more oft,
as to purge sin with their desert: (for if we trust to merit then we must despair) so it Answers them as Calumnious enemies, which so shamefully béelye the Doctrine of faith, to be against good works, where as nothing is more oft,
The fountains do not more naturally break forth and issue into streames, than the holy Scriptures doe plentifully powre out themselues into this kinde of exhortation.
The fountains do not more naturally break forth and issue into streams, than the holy Scriptures do plentifully pour out themselves into this kind of exhortation.
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and will not séeme to saue our soules otherwise than he hath appointed in his worde, (which is by faith onely.) But I haue béene ouer long and tedious,
and will not seem to save our Souls otherwise than he hath appointed in his word, (which is by faith only.) But I have been over long and tedious,
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and séeing we may not as stockes and stones suffer the spirite of Christ which is in vs, to passe thorough vs insensibly without all effect of holinesse,
and seeing we may not as stocks and stones suffer the Spirit of christ which is in us, to pass through us insensibly without all Effect of holiness,
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let vs craue the continuance & increase of Gods grace, & spirit, in our hearts, yt therby séeing the infirmity of our liues, we may be able to purge our selues, our bodies,
let us crave the Continuance & increase of God's grace, & Spirit, in our hearts, that thereby seeing the infirmity of our lives, we may be able to purge our selves, our bodies,
and bring to God our bleared eyes, & palsey handes, which was forbidden to be offred in the Law, Mala. 1. (except we shall thinke it a sacrifice good enough for the Gospell,) but that taking,
and bring to God our bleared eyes, & palsy hands, which was forbidden to be offered in the Law, Mala. 1. (except we shall think it a sacrifice good enough for the Gospel,) but that taking,
nay redéeming the time, because the dayes are euill, we may shake off presumption, and preuent desperation our deadly enimies, and so disapoint the Deuil.
nay redeeming the time, Because the days Are evil, we may shake off presumption, and prevent desperation our deadly enemies, and so disappoint the devil.
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And albeit we cannot winne heauen by our merits, who are the sonnes of him that lost paradize by his works, the entrance whereof an Angell of anger did alwayes kéepe against him with a brandeshing sword:
And albeit we cannot win heaven by our merits, who Are the Sons of him that lost paradise by his works, the Entrance whereof an Angel of anger did always keep against him with a brandeshing sword:
yet séeing we are all the sonnes of God by faith, & heires annexed with Christ of eternal life through the spirit, let vs contend thither by continual righteousnes,
yet seeing we Are all the Sons of God by faith, & Heirs annexed with christ of Eternal life through the Spirit, let us contend thither by continual righteousness,
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