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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	great_a	life_n	live_v	12,000	5	5.3253	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08964	The tranquillitie of the minde A verye excellent and most comfortable oration, plainely directing euerye man, & woman, to the true tranquillitie and quyetnesse of their minde. Compyled in Latine by Iohn Barnarde, student in the Vniuersity of Cambridge, now lately translated into Englishe by Anthony Marten.; Oratio pia, religiosa, et solatii plena, de vera animi tranquillitate. English	Bernard, John, d. 1567?; Marten, Anthony, d. 1597.	1570 (1570)	STC 1925; ESTC S101618	90,089	234

of himselfe which is called of the Gréekes Phylautia doth woonder and hath confidence in hys owne proper vertues wisedome and hablenesse and yet is ignoraunt of his owne infirmitie and weakenesse Hereof procedeth oftentimes disdaine and either plaine or craftie oppressing of others From hence comes enuy slaunder hatred reuengemēt flatterie spite enmitie brawling euill speaking chyding an infinite number of other sins And very séeldome do the ambicious sorte who are drowned in the studie and desire of worship and renowne which is chiefly apertinent to the matter vanquish and appease their vnruly lust of gréedie ambition Seldome finde they a staying place to temper their vnbridled and swelling pride but forgetting their former vocation striue still to reach to higher and higher degrées of honor and neuer staye clymbing till they haue reacht to the chiefe estate of power dignitie thervpon made Lucan this sentence concerning Caesar So many walled Townes subdude and enimies put to flight So many Castles ouercome when first he came in sight And Rome it selfe the hedde of all Of warres the chiefest pray But easie to be wonne to others might haue beene a stay But Caesar swift to each intent no acte beleude was donne So long as ought remainde vngot that might with power be wonne In so outragious heate of gréedie desire what place thinke we is left I will not say to quietnesse and tranquillitie of mind but so much as to breath vpon at frée libertie Truely it were easier for such a one if he were falling downe hedlong from a stéepe and high mountaine into the Sea to stay himselfe by the way then to appease and mittigate his vntemperate heat of the minde being captiuated with the vnsatiable apetite of bearing rule of honor and aduauncement Glorye also with muche paines and watchings is gotten and with infinit labor in a long space of time is empire purchased but in the least moment of an houre may it be lost againe Wherfore the Poet Seneca cryeth out alowde and warneth Kings and Princes sharpely rebuking them in this sorte O ye to whome the guide of lande and sea Hath giuen the great lawe of life and death Your high and puffed lookes cast ye away For he whome breake of day prowde espieth Him shall euening tide in graue finde lye None hath founde the Gods so to please his minde As he might make accompt of morrow day The God doth chaunge our reckning made With swift and boystrus winde But ambicious Princes chiefly fall abous all others and so much the more grieuous is their fall as they haue attained to greatnesse of dignitie which thing the foresayds tragicall Seneca in his booke of Hippolito eligantly expresseth What miseries happen within mans life But fortune rageth least in matters small To small faultes doth God decree but little griefe To rest vnknowne the humble sort doe fall And soundly sleepe within a cottage hall But houses built so nere the skies The Southerne blast must bide The raging of the Northeast winde And showers of Westerne side The same sense hath another but none expressely couched in these verses folowing and by bringing in of similituds doth trimly set forth the thing it selfe in our sight More oft is shaket and rockt with wind the huge Pine Apple tree And hier towers made to fall with greater force we see And loftie hilles are made to shake with lightning from the skie For Whosoeuer O Princes least standes in feare A more Lorde than he doth threate him againe Eche king that rule ouer other doth beare A greater than he ouer him doth raigne Euen as Of other dreadfull kinges that Empire bere There owne to rule doth Ioue subiect againe Who Gyant like in triumphant manere Doth guide and gouerne all with becke of eine It doth me good to recite the Poets who hauing no knowledge of Christ yet they submitted all thinges vnto God whome of Iuuando that is helping they named Ioue of bountifulnesse they called him the best and vnto whome they attributed the care and charge of all mans causes Yea and make mention also that he would at length take accounte of his seruauntes euen of such as be kinges and gouernours of common weales But to come nigher the purpose who is he that hath not heard if hée haue read but a fewe of the auncient wryters howe many Emperours haue béene deposed and pulled from their seates and also how the royall power of kinges hath béene taken from them and wrested away by violence The Histories are full of mutations in Monarchies of the seruitude of kingdomes frée borne and of the destruction of noble Cities Therefore whether carefull coueting hath not obtaynde this pretensed degrée of honor or if it haue obteined the same the carefull feare of chaunge or if it haue lost it the sorowfull calling to mind of that which was forgotten will be a let to an ambicious person that he can not be quiet and voyde of care But the true tranquillitie of the minde which wée séeke for hangeth not vpō chaunce and on all aduentures it hath no doubtfull trade of liuing in outwarde shewe it settleth not it selfe vpon hope vncertaine and blinde expectation of all only one maner of lyfe whereof one being depriued hyeth it selfe awaye with such spéede and celeritie but is all one aswell in trouble and aduersitie as in prosperitie and happie dayes aswell when it is dispoyled of honors and shamefully intreated as when it is honorably attired and nobly rewarded It always sheweth the same cheare in pouertie that it did in abundance It beareth it selfe not higher throughe prayse of the people nor through their disprayse becomes the sadder When fortune chaungeth hir copie it lowres not nor whē she smyleth agayne sheweth anye inordinate reioyceing It feareth not greatly the tormentes of the bodie in an honest cause nor corrupted with the intisements of voluptuousnesse alloweth an euill cause and thus with such temperance and honest moderation beares it selfe during life as vnto the verie last breath like a faithfull gest and companion vnseperable it neuer forsaketh those with whom it is conuersant Lastly such as gaue their mindes continually to Phylosophie adding somewhat euery day to their learning wexed ripe in that studie wherein we sée how manye wise men spent their whole liues Vnto whome the very heauens haue so declared the glorie of God and the firmament shewed his handie workes as by reason onelye of the order beautie and workmanship of things created they acknowleged the very creator of the world and his eternal power and thereby learned with what meanes they might picke out and laye holde vpon his wisedome and diuine nature These men haue gone more néerer than the rest to a quietnesse from their troubles For in Socrates there remayned alwayes one maner of countenaunce and one grauitie Of verie right saith Cycero must hée be calme and quiet alwayes of one chéere séeing there was no variabilitie in his

minde whereof the other is framed and whereto it is semblant And what doth Philosophie promise to bring to passe being adorned with so many high prayses as it is called the guide of our life the schoolemaister of manners the mother of vertues the expeller of vices the tilling of the witte the medicine of the minde doth it not promise a rest from cares delectation of the mindes of such as be trauellers therein And doth she not as in hir owne right challenge the shaking of of vaine carefulnesse quenching of lusts driuing away of feare and the curing or to speake least the moderating of turmoyles of the minde Neyther doth Phylosophie set forth onely in vtter shewe so greate a profession but the héerers also thereof being taught goodly preceptes and instructed with iolly perswasions doe declare both by their life communication the vertue and force therof resting in them Which of the olde Phylosophers was eyther moued with the occasions of sorrowe or was appalled at death when it aproched Socrates fast bounde in prison seased not to dispute of Phylosophie and the very daye of his death reasoned at large concerning the immortalitie of the soule And when in his hande he helde that deadly cuppe he departed this miserable body with so pleasant and iocande a minde as he séemed not to be preased to his death but vsing pleasaunt wordes as if he had gone to a solemne banket of his friendes whome he had not séene a good whyle before Wherefore to such as know not Christ beyng not yet reuealed to all the worlde I woulde iudge no kinde of life comperable to the Phylosophers eyther if they séeke to driue away cares eyther else for the naturall recreation of their mindes For what is there that eyther in welth and riches eyther in pleasure and pastime either in honor and aduancement doth so excéedingly pacifie the minde and poures gladnesse therin as doth the science of Phylosophie and knowledge thereof which hath beene author of those goulden precepts of lyuing and being collected into bookes hath published the same for a memoriall to all the posterities But after that Christ the brightnesse of glorie who being the same light that giueth light to euerie man comming into this worlde shewed himselfe to the earth and opened the secret will of his father and the true knowledge of tranquillitie of the minde both to kingdomes and nations we are commaunded to here his voyce him to obey and serue him to follow as our onely shepherde and maister in whome all treasures of wisedome and knowledge lye hid The Phylosophers were but men and as Saint Paule calleth them but naturall men who coulde attaine no higher from earthly things than the naturall reason of man woulde permitte them But Christ both is and was the sonne of God who of his infinite mercy left the throne of his maiestie in heauen and from the bosome of his father descended downe vpon the earth to open the misteries hid from euery generation since the beginning of the worlde that wherevnto man being but a creature could not attaine by reason of his blindenesse therevnto his minde might ascende being lightned chaunged and regenerated by the spirite of Christ And the Phylosophers doe chiefly exhorte euerye one to that worthye and triumphant victorie which is ment of our lustes and appetites than which they accompt none more greater nor yet more honorable For he that hath ouercome an enimie was of more force than his enimie but he that by restrayning himselfe bridleth his owne lustes such a one hath ouercome himselfe He that hath ouerthrowne his enimie hath vanquished an externe aduersarie but he that subdueth his owne desires conquereth a Rebell and domesticall Traytour There is no euill that is not easier to be resisted than worldly pleasure For of what sorte so euer it be the same is a terror to vs euen at the first sight and for the asperitie thereof striketh vs with a quaking feare For she with hir smiling lookes allureth men vnto hir and with hir sweete motions falling into the senses spéedily winneth fauor no lesse than doth the song of the Marmayde call backe and drawe to hir companie such as passe by Through wanton pleasures was Hanniball vndone at Capua yet could no ouerthrow in battel discomfite him Wherfore he that ouercommeth his lustes doth not only with the olde Troians put away Helene frō him but plainly triumpheth ouer sin doth a greater act than to ouercome the strongest holde in the world Very well therefore sayd Plato A man to ouercome himself is the chiefe and most excellent victory of all others but to be ouercome of himselfe of all others is a most shameful horrible fall With such like exhortation the Phylosophers doe annimate and incorage vs to this difficult hard conflict and teach instruct vs with all the preceptes they can and yet doe they neyther kéepe néere the right course nor rightly set forth the same and are neyther present with their hearers as they shoulde be neyther indue them with diuine powre from aboue neyther yet are able to gyue grace for bearing away of victorie But Christ leadeth vs from all wandring and troublesome crossewayes of error and blindnesse and setteth vs with his doctrine a true and readie way and doth not only sit as Iudge of our doings but furnisheth vs also with the whole armour of God wherewith we being armed and fortified on euerie side maye resist all our aduersaries at once both ouercome the motions of the fleshe and kéepe our soules vndefiled from the worlde And the same Christ being truly present with his spirit in euery place both exhorteth vs to fight indueth vs from aboue with strength to the battell by hys grace helpeth vs to ouercome when wée faint lifteth vs vp and when we get the victorie crowneth vs Moreouer although we willingly imbrace the wholsome admonitions of Philosophers whereby we are called to remember our frailtie and weaknesse and to kéepe downe the pride of man and although we set some store by those excellent disputations which deliuered the minde from perishing and so earnestly endeuored to set the same at libertie yet verie greatly and I knowe not how farre of Philosophie hath béene from the féele and taste of eternall life Euen so much as neyther eie hath séene neyther eare hath heard neyther heart hath imagined Yet some maner of féeling thereof hath God reueled to his elect by his holy spirite But of the exceding greatnesse of that vnspeakable glorie none of the olde Philosophers coulde so much as dreame vpon or make coniecture of Which thing God in his sonne Iesus hath appoynted as a right of inheritaunce to be inioyed of the true worshipers of him euen since the first beginning of the world and creation of all things For others lacked the holy spirit of promise and adoption which God imparteth to the faythfull that desire and call vpon him for the same and

when he heard Anaxarchus reason that there were an infinite number of worldes It is sayde he brust out into teares and bewayled his fortune Who when his friendes had demaūded of him whither any thing had chaunced worthie lamenting aunswered haue wée no cause sayth he to lament our estate if there be as they say innumerable worldes and we as yet are not become Lord of one O wretched Prince that desiring to be satistied with glorie and séeking a rest from his cares and a quietnesse of minde by conquering of Nations and yet could not appoynt an ende of his ambition nor limit the same within any bounds neyther by so many victories gotten neither by such infinite power atchieued Againe a great part of mortall men as craftes men Marchauntes Vsurers and they that in barganings bystow their time intending to themselues great and ample gaines gape after getting of money and heaping of riches on euery side and reckoning with themselues that the fruites of their labour and swage of their gréedie desire consisteth in getting of money and augmenting of substaunce Such kinde of men lay sure holde of the precept commonlye knowne of the Poet Horace O Cytis first money seeke to gaine After money labor vertues to attaine But the other sentence of the same Poet they reiect and dispise in their minde not willing once to heare it namde For more is golde than siluer solde But vertues are more high than golde In our age but especially within late yeares couetousnesse hath preuayled aboue measure and taken déepe roote by entering and possessing the heartes of euery one of all ages states and degrées that vnlesse God with al expedition put to his helping hande we may dispaire of any remedie for this disease and iustlye complaine with Ouid. A golden worlde is now in deede when loue for golde is wonne And honours great are purchased and bought for golde alone Come thou thy selfe Homer companied with thy Muses nine If thou come emptie handed like so shalt thou depart againe But of all couetous persons none commit more damnable offence nor more haynous crime than they which to the hurt hinderance of others coople house to house land to lande and such as ioyne large and wonderfull possessions togither as rich booties gotten by violence robbery murther and deceyte Of whome Esay demaundes whither they think that they themselues alone and no other shall dwell in the lande Last of all verie manye not alonely of the riche and substantiall persons which for their great wealth may beare it but of the poorer sort also being prodigal and ryotous consumers of patrimonie suche as liue in great dette to other men and with their owne cannot maintaine so great expences doe leade their life in deliciousnesse make much of their throte belly and other voluptuousnesse go clothed in gorgeous apparel haue pleasure in banquettings and fellowships and being delighted with réere and after suppers garnish their tables with exquisite and fine dainties burne swéete perfumes make filthie songs and according to their déedes wordes and iestures they will make consonant the tune of their pypes and instrumentes delighting themselues in daunsing and vawting Moreouer they prouoke men to laughter with their fonde talke with their vnséemely iestes with their wanton and toying wordes they spende their whole tyme in playing at Dice and other like kindes of feminine delightes and they séeke for a happie and quiet life in such vile pleasures as are not meete once to bée named To much hath ydlenesse wine women huntings bathinges and games preuayled among such as would be counted Gentlemen and are not without qualities of Gentlemen But if they so runne at randon in ydlenesse casting ouerthrowing themselues thereby and shewing to be fitte schollers of Epicurus haue regarde to no ende but to pleasure as Sardanapalus the king of Assiria did they differ not much in iudgement from brute beastes and béeing blinded doe cast in a maner of no greater thinges than doe brute beastes but wholy cleaue to the desire of their owne senses and bodyes as beastes and cattle do Some of the welthier sort of them say with the riche man whom our sauiour discribes in the Gospell of Luke My soule thou hast plentie of good layde vp in store for manye yeares take thine ease eate drinke and be mery Others also rehearse the wordes of the wicked which Salomon declareth in the second Chapter of the booke of wisdom Short is our lyfe sorowfull lothsome and full of heauinesse of minde are our dayes There can be no such remedie imagined agaynst the cruell and ineuitable stroke of death that any one liuing creature by stryuing can shoonne and auoyde the same we haue knowne none of the dead that hath reuiued and scaped from them beneath but at al aduentures are we borne and in short space shall we become as if we neuer had béene After such long maner of talke at length they adde Come therefore and let vs inioy our goodes while we be here let vs fill our selues with wine let vs annoynt our bodies and passe ouer the flower of our age in myrth and pleasantnesse let none of vs be destitute of pleasures let vs in euery place where we come leaue tokens monuments of the ioyes we haue had For here is our commodity here is our porcion of inheritaunce Many other customes enimies to lyfe I coulde recite both to shewe the desire of al men in getting and the strife of many in séeking a rest from their cares and whereby I might discouer the errour almost of all men in declining from the true tranquillitie of the minde which they striue to attaine But with these foure kinde of trades which hitherto I haue touched I will satisfie my selfe Nowe what am I or what knowledge remaynes in me that the thing wherein so great a multitude of mortall men in séeking haue missed I to take vpon me as a creedible iudge to giue sentence for auoyding of controuersie and as some notable diuine of créedite aboue others to dispute of the right way vnto the true tranquillitie of the minde But my purpose is not to publish a newe or straunge thing such as no man to fore hath set forth but onely by my industrie to driue into the memorie those things which we haue béene admonished of before and to restore to mind the principles of our Religion which ought to be knowne continually exercised and layde abroade in the state of euery mans life But such neuerthelesse is the heauie sluggishnesse of men that vnlesse a man the oftner crye out and that with a loud voice they wil not awake nor any more be styrred vp from their olde disease of euill custome receyued than if they were dead a sléepe Although I know the Lorde which hath the key of Dauid who shutteth and none is able to open openeth but none is able to shut is able to reneale the misteries of his secrete will

of God the righteousnesse sanctification and redemption for vs He it is that bare our sinnes vpon his backe on the crosse that we being dead to sinne might liue to righteousnesse This most sacred ground of our religion and reuerent misterie of our redemption is to be exercised in the hearts of euery true christian with a continuall remembraunce And least the same should be forgotten of vs Christ left his bodie in the holy sacrament and misticall banket of his supper which he commaunded to be distributed directly with that perspiquitie of wordes which he himselfe ordeyned and appoynted that it might effectually be a remembraunce of the olde offered sacrifice and playnly as it were with liuely Image to represent the death of our redemer shewing perfectly and after a sort laying it before the eyes of the communicantes that all the people with meditation of so great fearefull a misterie being godly amazed and as it were rauished beyond thēselues shoulde for that time occupie themselues with nothing nor haue any other consideration in their mindes but of Christ onely crucified on the Crosse The sacrament being in this sort ministred according to Christes institution might by meanes of the worthinesse of the wordes and vertue of the holye spirite mightilye worke in the minde and earnestly stirre vp the same and also might plainly before the eyes of all the people discribe Christ paint him out and as Paule hath to the Galathians in a maner crucifie him a newe And hereof growes that excesse of saint Chrisostomes wordes Imagine sayth he the bloud of saluation flowing as it were out of the deuine and vnpolluted side and that spirituall and wonderfull bloud running into the Cup to purifie vs and there the tongue tasting to be made red and blouddie and so drawe nighe and receyue it with pure lips But although I haue as occasion did serue recyted to what ende chiefly that misticall feast doth tende which cōprehendeth chiefly respecteth the declaration of the lords death yet that no man lay to my charge how I haue indirectly past ouer with silence those high benifites besides the cōmon confession of our fayth whereby we wayte for saluation of our soules through one and the same Sauiour and besides the effectuall remēbrance of the mistery of our redemption which to make perfit Christ gaue his bodie to be slain his bloud to be shed I acknowledge also in the instituting of the sacramēt of the Lords supper the singuler loue of God towardes mankinde For he not content onely to redéeme vs and after that redemption to put vs in dayly remembrance therof but he verily also and in déede féedeth and nourisheth the faythfull with his owne liuely fleshe so long as they shall liue here like straungers aliants and till they haue made an ende of this habitation He increaseth thereby our fayth strengthneth vs to abide tribulation confirmes our hope of hauing eternal life kindleth our loue towards him mainteynes our brotherly charitie prolonges our lyfe and frames the same to good order quieteth our consciences and as thoughe he forgatte our sinnes reconciles himselfe againe vnto vs He bréedeth in our mindes thereby spirituall pleasure and delight draweth awaye our ymaginations from the frailtie of our bodies and procureth vs to thinke of immortalitie and that which is most of all he cooples and ioynes vs to himselfe mixeth vs and as I maye say vnites and incorporates vs with him in a most sure bonde Which contriuing and linking one within an other the sensible nature of man can not comprehende Neyther howe he is our heade and we his members and fleshe of his fleshe bone of his bones nor howe he dwelleth and liueth in vs and we in him For if it be a thing to be maruelled at howe we be members one of another and man and wife maye be all one fleshe howe much more wonderfull is this most nighe coopling togither of Christ and vs which doth most truly and certenly not faynedly colourably or phantastically happen vnto such as doe faythfully eate this sacrament Whereat the diuine Prophete being helde with admiration prophecied saying The mercifull and gracious Lorde hath so done his maruellous workes that they ought to be had in euerlasting remembraunce he hath giuen meate to them that feare him Wherefore to this poynt doth the similitude of Cyrillus aptly concurre Euen as sayth he if one take molten ware and poure it to other ware and worketh the whole togither so must it néedes be that who so receyues the fleshe and bloud of the Lorde he be in such sort ioyned to him that Christ be found in him and he in Christ But now that we haue béene occupied in calling to minde the benifites which are annexed to the Lordes supper being dulye ministred as it ought to be and worthylye receyued of the faithfull let vs returne to the matter which we haue in hande that is to say to the great misterie of our saluation and redemption through rememberaunce whereof there groweth peace of conscience and tranquillitie of mynde Whereby though the Deuill putte vs in feare the worlde disquiet vs and the fleshe prouoke vs yet the same remayneth still in perpetuall quietnesse securitie Thence commeth it that the multitude of sinnes and greatnesse of them doe not debarre vs the way to Gods mercie nor the abyding in sinne for a season vtterly take away all hope of forgiuenesse From thence springeth our loue that we haue towardes God which spared not his owne Sonne but for all our sakes gaue him to death and with him gaue vs all good things Thence riseth that déepe mindefulnesse of Gods benifites in that he adopted vs to be his owne children and for this benifite continuall thankes is to be celebrated of all the faythfull There is nothing in all the worlde that at such time as we are meditating vppon Christ can once pierse our conscience much lesse driue it to desperation were it for committing the greatest sinne of all other For if transgressing of the law brings terror vnto vs It helpeth againe to remember that Christ hath redemed vs from the curse of the law If sinne trouble vs we are recomforted in that Christ not only remitted to the debtor ten thousand tallents which ought a great deale forgaue Peter that had grieuously offended him pardoned the Théefe who had long continued in sinne but also by his owne bloud washed vs cleane from all sinne If death gréeue vs Christ is become both our lyfe and resurrection If the wrath of God make vs pensiue by Christ are we reconciled vnto god If hell fire feare vs Christ by conquering of Hell hath opened the gates of heauen If the fire of Purgatorie disquiet our mindes Christ for the sinnes of mankinde hath satisfied God and the punishment which by Gods iustice was done vnto vs he himselfe hath abydden it and hath not onely deliuered vs from the offence it selfe but also from the

holy Scriptures the most sure strengthning of the hart out of which if apt sentences be taken and prudently with great aduisement collected and haue the same persectly and as it were at our fingers ende they will not onely kéepe downe the serpent appearing vp with his heade and minister present remedie to all the diseases of the soule but also will arme and make vs readie to indure with a pacient mind all other troubles and afflitions which shall come vpon vs Let vs thinke and suppose them to be but base borne and not right children whome the Lorde doth not chasten And a shrewde figne may be gathered that God hath reiected those which be continually out of trouble Let it be euident in our mindes that all things further to saluation and fall out for the best to such as loue God and that affliction with such doth not argue the hatred of God but declares rather his loue who chastiseth them for a season as children ouer whome he taketh more than fatherly care exercising them with troubles that they being put of from the filthinesse of sinne according to the Image of the first begotten of God he might determine to endue them with blessed immortall life Let vs call to remembraunce that God sendeth trouble and disquietnesse to the intent the olde man béeing subdued within vs wée should with an humble and contrite spirite and with certaine reuerence tremble at his worde Let vs beare away that true similitude that as the séede of the Haruest whiche is couered wyth Frost increaseth more fruitefully and as the flambe with blowing is kept vnder to the intent it maye increase and be made greater so doth God through aduersitie more vehemently rauishe our mindes stirres them vp and increases them with a longing for him Let examples layde before our eyes be a comfort vnto vs whereby the minde may be made more stedfast to suffer losse and displeasure and to indure paine and vexation After the example of Christ let vs paciently abide affliction and whyle we be oppressed with euilles let vs haue an eye to Iesus the finisher of our fayth Who is so arrogant as will refuse to imitate the sonne of God why doth the Disciple complayne himselfe since his Maister leade the waye and willed that he shoulde indeuour to followe him why doth the seruaunt require to be in better state than his maister And hath not Christ the sonne of God ascended by the crosse to tryumph by slaunder to glorie by death to immortalitie And let vs sayth saint Paule in following his steps clime vp by the same degrées to glorie For if we haue both dyed togither liued togither and also suffered togither we shall also reigne eternally togither The Lorde loued Iacob but Esau he hated yet abode Iacob more troubles in this lyfe than Esau did Yea did he not abandon Saule and preferre Dauid a poore Shepherd and yet notwithstanding how did he exercise him both with trouble and affliction How often did he leade him to extreme daunger of his life that vnlesse the Lorde of his excellent grace had deliuered him he could haue found no way to escape What needes me to speake of Danyell who being twise throwne into the Lyons Den twise escaped by the will of almightie God Or what néede I to remember Iob a singuler patterne of pacience from whome the Lorde tooke all that he had as well the honor and ornamentes of his life as the reliefe and comfort of his prosperous helth clothing his bodie also with lothsome sores and yet restored more than dubble folde to him againe Let the children of God remember hereby that the Saintes in time of affliction doe depende vpon God onely and of him doe wayte so greatly for succour and safetie as they may boldly saye with Dauid The Lorde is my light and my saluation whom then shal I be afearde of The Lorde is the sure strength of my life who shall then make me afeard If an host of men were set against mée yet shall not my heart be astonied If the strength and crueltie of warre shoulde inuade me yet shall my minde be at rest and quyet For such as these be doe beare with so pacient a mynde whatsoeuer betyde as although the worlde shoulde turne vpside downe the verie ruine thereof shoulde confirme their mindes According to that saying of the Prophete Let them learne that blessed are the Nations whose GOD is the Lorde Iehouah and the people that haue chosen him to be their inheritaunce about whome the Aungels of the Lorde pitche their tents that they maye preserue them and deliuer them by wonderfull meanes Let them learne that a king cannot be saued by the multitude of his hoste neyther a mightie man by his great strength That a horse is but a vaine thing to saue a man nor that a man is deliuered by the puissance of his horse Let them not forget that excellent verse and not onely to vse the same often in their communication but to verifie it also in their liuing Some put their trust in horses and some in Charriots but vve vvill call vpon the name of the Lord our God. For being in thys sort disposed in their mindes although they were in as narrowe a straite as were the children of Israell and had on their backe halfe cruell Pharao with his mightie host the déepe Sea before them and excéeding high mountaines on eyther side yet would they not be dismayde with seare nor dispayre but with a pertite pacient minde not once muttering would wayte for helpe of Moses the Captaine of God almightie according to that saying Be yee stable and ye shall see the saluation of God which he vvill bring vpon you The Lorde shall fight for you and yée shall be still They which doe not refuse nor séeke to escape the same state of suffering trouble and affliction that Christ himselfe the Prophets Apostles and holy Martirs did nor require a better condition of lyfe than Iesus the verie head corner stone nor then the pillers of of the Church being the chosen Prophets of God and Apostles did but doe so leane vnto God and quietly suffer whatsoeuer his prouidence shall allote vnto them as without complaining and lamenting without moning of their present fortune and without any vnlawfull indeuour eyther of trusting to themselues or making prouision for substaunce they then expect and wayte onely for the help of almightie God From such the Lord cannot be absent but will maruellously delyuer them and that often contrary to the expectation of al men as it is euident not onely by examples but also as it plainely appeareth by the booke of Psalmes My soule sayth he wayte thou still paciently vppon God for of him commeth my saluation He verily is my strength my defence my health and my strong holde so that I shall not fall The minde that is thus affected can neuer take a repulse of