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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12160	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.	Shute, Nathaniel, d. 1638.	1626 (1626)	STC 22466; ESTC S117282	35,817	55

whether good or euill Now there are three things of a good man written by God first his feare of God A book of remembrance was written before him for them that feare the Lord. Mal. 3.16 Concerning whom lend mee but your eyes a little further and see what God saith in the next verse And they shall bee mine Verse 17. 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 but made a booke as it were a part for them and such a booke wherein they should bee diligently remembred as the word imports Secondly hee writes our teares Put thou my teares into thy bottle Sepher Siccaron are they not in thy booke God hath both a bottle and a booke for our teares A bottle to put our teares themselues in Ps 56.8 and a booke to write downe the Number and the bitternesse of these teares Thirdly hee writes downe our good deeds as in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. nay the word in the Greeke signifies as much as if they were not onely written but painted 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 Luke 10.20 nay write and engraue our remembrance in manibus suis Esay 49.16 in the palmes of his hands with great Characters euen the nayles of his Crosse his bloud being his inke his paper his owne flesh yea our very members are written by him Psal 139.16 but writes our workes and that so tenderly and fauourably Iob 13.26 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 2. Reg. 21.17 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 Iac. 2.13 so he suffers the same mercy to triumph ouer his truth in writing and writes not our sinnes but only our good deeds Gods Booke is not like a Merchants Booke of Creditor and Debitor wherein a man writes both what is owing him and what hee owes himselfe 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 yet returne them to vs againe in sweet raines that mans braine is yet darke that doth not duly consider this for a great mercy Againe if God write vp our good deeds this is as a full winde in our sailes to put vs on euen to load Gods Chronicle with them writing vpon our selues by a reall profession of his seruice as Aaron did Exod. 28.36 Esay 49.4 Holinesse to the Lord. For Surely our Iudgement is with the Lord and our worke with our God What mans heart so dry that is not moued when he heares that our prayers and our almes goes vp for a memoriall before God Acts 10.4 not to be remembred as it were with one sole act of his memory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as the word carries it to bee a standing monument and remembrance of vs for euer in his presence Shall our good workes bee like Esai's trees Esay 10.19 so few that a child may write them when we haue such a God for whom we worke will not only thinke vpon our workes but write them vp in such royall paper as his owne Booke Let no feare inuade vs as if that paper could sinke and so wee should lose our workes for if men lose not small deeds sometime 2. Sam. 1.18 and Sauls teaching but of the vse of a bow deserued a roome in a Chronicle certainly better deeds shall neuer be blasted but God will write them and seale them vp for all eternitie Secondly as this word wipe not out implyes that our good deeds are written by God 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 For not to touch the skirts of the fierie hill I meane the question of falling or not falling away from iustifying faith or imputed righteousnesse 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 As it is granted by all Enormibus peccatis pij reatum mortis incurrūt Synod Dordracena c. 5. artic 5. that good men may fall into grieuous and ennormous sinnes so this instance following shewes that a contrarie act of prophanenesse must needs wipe out some part of sanctification Dauid chast before falls into adultery wee must needs say hee lost that part of his holinesse except we say his adulterie was holy which no man of the leanest vnderstanding will affirme Now how farre not one mortall sinne perchance originally proceeding from infirmitie or precipitancie may quite eate out sanctification and so faith as some say considering probably that an habit of faith is not easily lost but may seeme to stand with some true acts of inward Sanctification some being lost 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 Iude verse 20. not onely efficienter by acts directly contrary to the habit of faith but demeritoriè by acts cōtrary to the habits of other vertues when a man doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sends away or casts farre from him a good conscience as the word imports how farre I say these sinnes may make or not make na●fragium fidei the shipwracke of faith 1. Tim. 1.19 I will leane vpon the bosome of the Church till it be determined 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 But no more of this because my text is properly of wiping out deeds of sanctification Secondly because I can no more contract the whole discourse of this argument within an houre than all the beames of the Sunne within a ring Thirdly because in gathering herbes I am loath to touch the wild Vine or

and it was done Psal 33.9 1. Iohn 5.15 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 Take no thought Matth. 6.31.32 saying what shall we eat or what shall we drinke for your heauenly Father knoweth that yee haue need of all things now what comfort could once draw neere vnto the soule of man out of this that God knew our wants if Gods knowledge were not a helpe withall yea when hee remembers he doth Luke 1.72 To performe the mercy promised to our forefathers to remember his holy couenant Gods performance and his remembrance goe together as the light and the Sunne which notes the propension that is in God to mercy to whom in giuing helpe to man it is enough to remember him whose memory and mercy are but as it were one act and againe to vs it is an example that our memories may guide our hands to mercy and that we should in a manner as suddenly relieue our brethrens wants as we doe remember them The second Conclusion Is on Nehemiah's part expressed in this particle me by which he desires a reward from God for his good deeds A request I confesse full of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or liberty wherein as the word imports Remember mee Heb. 11.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phauorin v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Budaeus v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 4.8 a man may say any thing to God in a holy manner yet for all this lawfull enough It is lawfull to thinke on a reward yea to thinke vpon it as a recompence He had respect vnto the recompence of the reward 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 Henceforth there is laid vp for mee a crowne of righteousnesse Thirdly It is lawfull to aske it yea to aske it daily Matth. 6.10 Thy Kingdome come for whatsoeuer some braine-perisht Anabaptisticall spirits think to the contrarie the Lords prayer is to bee said euery day it is Quotidiana oratio Enchirid. c. 71. as Saint Augustine calls it a daily prayer thus Ezekiah when he stood in extrema tegula Sen. epist 12. as Seneca's phrase is vpon the last tile ready to leape downe into his graue Es 38.3 had his Remember mee Remember now O Lord I beseech thee how I haue 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 because hee seemed by his teares to feare death I recommend this answer to him hee wept not for feare of death absolutely but because hee had no child to succeed him in the throne of his Kingdome Hieron in Es 38. For Manasses his sonne vpon whose shoulders the staffe of gouernment lay next was borne out of the new lease of fifteene yeeres which God added euen three yeares after not hauing climbed aboue the age of twelue yeares 2. Reg. 21.1 when he began to reigne 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 Ier. 15.15.18 remember mee know that for thy sake I haue suffered rebuke wilt thou be altogether vnto me as a liar If hee durst thus far draw out his zeale in asking a temporall blessing which is not to bee asked but as it were lamely and with condition what a rise and aduantage will faith take for a spirituall reward Shee will beg of God as freely as euer Bathshebah did of Salomon 1 Reg. 2.20 I desire a petition of thee I pray thee say mee not nay Euen Christ himselfe as a man desired a reward of Glorie Ioh. 17.4 5. 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 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 for this strong meate is not for euery nouice neither can a small streame carrie so great a wheele there are that dare not say remember me for a Kingdome Luke 23.42 but Remember mee when thou commest into thy Kingdome Iud. 9.49 As amongst Abimelechs souldiers some cut downe greater branches some lesse according to the proportion of their strength so among Christs souldiers some carrie a greater some a lesser confidence Act. 27.44 Saint Pauls mariners some saued on boards some on broken pieces of the Ship so among Christians some arriue heauen with one measure of trust some with another All the members of the body are knit vnto the head but some nearer some farther off so in Christs body all draw grace from him yet in difference of grace there is difference of hope Secondly That the iust themselues that haue this transcendent confidence in asking a reward doe not assume this out of arrogance of merit for this strong Harnesse of merit is onely fit for the Sonne of God hee that said here Remember me said no more but Remember me he said not reward me according to my deseruing nay after hee saith Neh. 13.12 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 The Saints that are ascended high in obedience are like men gone vp high vpon a ladder the higher they are gone vp the faster they hold and they are not without some passages of feare to slip againe Grace and merit fight like fire and water the one puts out the other T is a truth I confesse beyond the line of all exception that as the Rainebowe in the cloud so peace in the conscience vpon a good ground is a faire signe of reconciliation but yet withall with Nehemiahs remember mee Ps 25.7 Dauids remember me accords well According to thy mercie remember thou mee for thy goodnesse sake O Lord. And thus much for the depth of Nehemiahs confidence in asking a reward Wipe not out my deeds The second terme which conueighs his request for a reward is in these words and wipe not out my deeds this being in a negatiue forme as the other in an affirmatiue 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 Apoc. 20.12 The dead were iudged out of those things which were written in the bookes according to their workes

in his actions for his actions did second his words He professed vpon his last bed euen on his death-bed 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 In the large list of many Ages but one man euen Aristides reacht the name of a Iust man I could wish that the Embleme which sometimes Ferdinand Count Palatine of Rhine Iac. Typot symb Princ. tom 2. made might be set vpon our shop-wals and Counting-houses which was The Picture of Iustice taking her leaue of the World and sitting vpon a Dolphin with a Ballance in her hand 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 lest by a momentany sinne thou bind thy selfe in euerlasting punishment 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 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 He was religious in publike Hee was a frequent reuerent attentiue and impartiall Auditor of the Word He was none of the Peripatetick Professors who haue a walking Religion from one Church to another and from their owne ordinary Pastor to a worse 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 Religion which was wont to haue but one face is now a monster and hath many 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 and so draw all the water to their owne Mils Nay directly euen in the sacred ground of Pulpits some dash through all manner of waters and by brinish declamations against others wind all the best Threed vpon their owne Clues Insomuch that the Prophet's words whip our times Ier. 5.31 as well as his owne The Prophets prophesie falsely and the Priests beare rule by their meanes and my people loue to haue it so and what will yee doe in the end thereof I sweate not now in hatred of any mans person nor to besmoake the weakest labours of any man with the least preiudice specially when they fall from a sincere heart But yet I hate Hypocrisie as Hell it selfe 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 and euen rocke any cradle as we say though of a bastard to fill his owne Cisterne with some water Shall the Disciples in a priuate house eate any temporall food set before them Luc. 10.7 and shall not the people in Gods House eate the spirituall foode that is offered them Shall euery man haue his owne set house 1. Cor. 21.22 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 and can hee say with narrow lips that the people are not bound to heare Is it the ordinance of God 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 It is a booke-case in the Scripture They that resist the ordinance of God Rom. 13.2 sta●● receiue to themselues damnation Yea but they gruntle and say they cannot edifie and what then Shall wee doe euill that good may come Rom. 3.8 Againe to cut a little nearer the hoofe it wants scarce a haires breadth of blasphemie to say this that they cannot edifie For edification being a worke of the spirit is clasped to no certaine persons or gifts how powerfull soeuer in working vpon the affections but to the Ministerie in generall The Gospell in generall in whatsoeuer Minister it is it is the power of God to saluation Rom. 1.16 as the light in the Sunne is the same in a cottage as in a Palace And Saint Paul saith Notwithstanding euery way Phil. 1.18 whether in pretence or in truth Christ is preached I therein reioyce and will reioyce Thirdly thou brayest yet and sayest thou canst not edifie perchance the fault lyes in thine owne bones 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 if hee that is stopt at the heart cannot breathe freely and hee that hath an vnprepared a preiudiciall and an vnstable soule cannot edifie 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 yet from what coast came their power or art to iudge of the gifts of the Prophets whether by them they are able to edifie or no. Specially in one thing I am sure that their iudgement breakes not euen who set a price on euery Preacher not by his knowledge but by his zeale If edification be no more then building surely hee that hath least skill is the worst builder but I craue pardon that I haue throwne away so much time to cut this weed so neere the ground Let euery man looke to his owne hearth that the Sunne put not out his fire nor his zeale his knowledge To mee it sounds all one for a man to leaue his Pastour and for a child to leaue his Father So to re-salute the occasion againe Hee was a charitable man charitable in his life time while his health followed him charitable when sicknesse arrested him charitable in priuate 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 Nay he was not drie-handed to some Hospitals in priuate before his death but blessed those dead bones with his charitie and obtained the name of a mercifull man Act. 22.28 as the chiefe Captaine obtained his freedome with round summes of money O beautifull charitie The closest day the greatest heate and the water that runnes vnder the earth is euer the purest secret charitie open vertue Thy Father which seeth

in secret Mat. 6.6 shall reward thee openly Hee was charitable in publicke and that not in handfulls but in sheaues I shall remonstrate to you not a table onely but a field of mercy not a paper but a book of good workes euen so large that without the helpe of a Catalogue my memorie would stagger in the rehearsing of them It is ordinarie that no man almost doth all the good which another man remembers but it is rare that a man should not remember all the good which another man doth I might here enterlace the Legacies of Nature which hee powred into his kindreds laps Ruth 3.15 as sometimes Boaz powred into Ruths vaile sixe measures of corne for euen for this one principall beame of charitie I may translate that saying of the Canticles from thence to this place Wee haue a little sister and shee hath no breasts Cant. 8.8 9 what shall wee doe for our sister in the day when shee shall be spoken for If shee bee a wall we will build vpon her a Palace of siluer and if shee be a doore wee will enclose her with boards of Cedar One thing there is the remembrance of which I cannot leaue hehind mee 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 with a winged desire instantly addressed her selfe to know the place where hee dwelt and so for that time put vp her desires againe This Narration arriuing with Master Fishburne he with a strong gale of affection Vne vogue de saueur Prouerb Gallic beares now toward the place of this Gentlewomans abode and there descrying this truth by liuely circumstances that shee was a stemme of the same tree of alliance with himselfe for that time most courteously entreated her after presented her with no meane present shortly gathered her home to his owne and while breath was with him nourisht her with respect and bountie and when hee was with the good Samaritane to leaue the Inne of this body placed that care of her vpon his deare and worthy Partner and Executor and with a blessed hand cast a thousand pound vpon her But I must sup vp many things with a short breath I might here likewise dish out his Legacies of thankfulnesse to his Master and all his Masters chiefe Allies and to many other friends and that not with a narrow hand which very thing is not barren of his praise neither For hee that is vnthankfull is not a Christian is not a man no not so good as a beast but a very dunghill on which if you cast neuer so sweet odours yet it will send you euill for good I might here adde more links to this discourse and speake of his Legacies of loue which he deriued vpon his seruants his memorie not ouer-leaping one that had beene with him euen from seuen yeares before his death Giuing to some tenne pounds to some fiftie pounds to some an hun-hundred pounds to some two hundred pounds apiece a worke that hath the face of Charitie vpon it as well as the other But I must driue on a little faster to his weightier workes of mercie To the Poore and to the Church First he laid his hands vpon the poore and gaue To the poore of Christs Hospitall a thousand Markes To the Hospitall of Bridewell two hundred pounds To Saint Bartholomewes Hospitall a hundred pounds To Saint Thomas his Hospitall 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 Poore of Saint Bartholomewes where hee liued fiue hundred pounds to purchase fiue and twentie pounds a yeere for euer 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 the Mercers a thousand pounds more to purchase fiftie pounds per annum for thirtie poore brethren or Widdowes of that Company to be bestowed in Gownes Shirts Hose and Shooes euery Michaelmasse for euer Item He gaue to the poore of Huntington where hee was borne two thousand pounds for Almes-houses Lecture or Schoole which they most needed one hundred pounds per annum for euer Item He gaue to the poore of Coxall in Essex fiftie pounds He gaue to Prisoners To Ludgate the two Compters Bedlam and the Fleet a hundred and fiftie pounds thirtie pounds apiece To the Kings Bench and Marshallsea forty pounds twenty pounds apiece He next turned the right eye of his Charitie vpon the Church and Gods Seruice 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 Item He hath giuen fiue hundred pounds to purchase fiue and twentie pounds a yeere for euer for a Lecture to be read at Saint Bartholomewe's where hee liued on the Weeke day Hee hath giuen two thousand eight hundred pounds to buy in certaine Impropriations in some Northerne Counties where there is least preaching Next his Charitie came vpon the Ministers first hee gaue to sixe by name the summe in all three hundred and thirtie pounds Item He gaue twentie Preachers beneficed in London whose Liuings were of small value foure hundred pounds twentie pounds apiece Item Hee gaue to twentie vnbeneficed Preachers in London foure hundred pounds twentie pounds apiece Here is a faire banke of Charitie In all it amounts to the summe of 10726. pounds thirteene shillings and foure pence Besides that which hee conferred vpon his Company Kindred Friends and Seruants which runs out to wel-nigh fiue thousand pounds more O the large armes of Charitie And withall one notable thing which stayes my consideration vpon it That in all this Magazine of bountie he hath not made Vsury his Executor as some doe Hee would not that his Workes of Charitie should grow out of the blacke roote of Vsury but that Land should bee purchased for the perpetuating of them But to turne in againe one short turne to these Mercies Orator est vir bonus dicendi peritus Isidor Etymol li. 2. c. 3. Acts 9.39 what cost of words is able sufficiently to expresse them I confesse I want one part of an Oratour which is words yet I want not altogether the other which is goodnesse therefore I must needs with Dorcas her Widdowes at the least shew the Coats Garments of mercy which he gaue Nay I will blow this coale a little more and adde If God made houses vpon earth for the Midwiues of Egypt for