and writings and examinations that Gallus went about to poyson him but hee spake so hainous a matter with so calme a countenance so fainte voice and so remisse gesture that Cicero the Aduocate of the person accused gathered by his gesture and action that hée spake fainedly and therefore saide Tu nisi fingeres Callidî sic ageres ô Callidius Wouldest thou so pleade the cause vnlesse thou didst dissemble So when these keye-colde Christians say that they hate sinne embrace vertue belieue in Christ loue his Gospell and their brethren they do it so remissely and faintly that it may be excepted said against them would you so slenderlie and negligently speake of these things if you were so well resolued On the contrary there are some so forward in citing scripture in reprehending of sinne in glorious protestation of their faith hope and charitie in listning to the Word read preached as it may be thoght that they are mounted high in the steps of mortification and that they are crucified to the world and the desires thereof but if we approch to the fig-trée that flourisheth with such faire gréene leaues we shall finde no fruite thereon Matt. 21.19 but shall thinke that those Iewes are reuiued that were woont to talke of the Prophet by the walles and in the doores of houses Ezek. 33.30.31.32 and to speake one to another euery one to his brother saying Come I pray you heare what is the Word that coÌ„meth from the Lorde yet when they sat before the Prophet and heard his wordes they would not doe them but with their mouthes they made ieasts and their hearts went after couetousnes the Prophet was vnto them as a ieasting song of one that hath a pleasant voyce and can sing well For they heard his wordes but they did them not It were to be wished that it were not true that one saith that if the closet of mens hearts were vnlockt the cloudes of the countenaÌ„ce chased away there would be séene strange moÌ„sters lodging in the heart as straÌ„ge as Nilus and Ganges Lybia Câ—ucasus haue brought foorth There would be found the bloody Tyger the cruell Lyon the sauage Wolfe the venemous Basiliske the Aspe that brings into a deadly drowzinesse the stinging Scorpion the counterfeiting Crocodile the false Foxe and the dissembling Hiena And it would appeare that oftentimes fained godlines couers crueltie En vetereÌ„ PharisaismuÌ„ recenteÌ„ papismum and a godly shewe shrowdes wickednes whereas on the otherside naked vertue is oftentimes coursely attired and lodgeth in a homely cottage and boasteth not of lofty titles and scornes popular applauses and followes not great Patrones but séekes by all means to liue retiredly in a secret habitation If then Hypocrisie be so odious in the eyes of God and shall bee so sharpely punished in the worlde to come and bée so daily and vsually found in the liues of men For these dayes are no freer then Paules time wherein there were some that did professe that they knewe God but by workes denyed him and were abhominable and disobedient Tit. 1.16 and vnto euery good worke reprobate Let vs stedfastly cleaue to the Lorde with full purpose of heart and let vs abandon hypocrisie that wee may please the Lorde and let vs reiect dissimulation that wee may be blessed and let vs auoyde counterfeiting that wee may not bee fashioned according to this present Worlde and let vs not presume to carrie the Name of CHRIST without sinceritie of Faith and christian life and godlines of conuersation and continuance in well-doing For it is not enough to begin well except we perseuere Greg. in Homil. Quum desiâ—eria bona concipimus semen in terram mittimus When we conceiue goods desires we cast séede on the ground and when wée begin to doe well then springs vp the blade and when we profite in well doing then appeare the eare and when wee are rooted and stablished in well doing then there is full Corne in the eare Let vs not fall away from well dooing Gal. 6.9 Chris in Mat. â—4 Hom. 53. till the Haruest come that our workes may be plenteously rewarded for in due time we shall reape if we faint not The money of this world if it be enclosed in a bag it remaines alone but if it be curraÌ„t and goe from hand to hand it is multiplied by the vse thereof So the Faith of a Christian if it be kept close prisoner in the heart it not onely abides alone but it is lessened by idlenes and waxeth sloathfull and at last falles to nothing but if it be daily exercised in the scriptures and stirred vp by good spéeches and confirmed by good workes it will not onely multiplie but also neuer cease to growe and encrease till it bring vs to the marriage of the Lambe of God CHRIST IESVS in heauen where wee shall haue the end of our Faith Euen the saluation of our soules The God of peace that brought againe from the dead our Lord Iesus Christ the great Shepheard of the sheepe Hebr. 13.20.21 through the blood of the euerlasting Couenant make vs perfect in all good workes to doe his will working in vs which is pleasing in his sight through Iesus Christ to whom be praise foreuer and euer Amen Hovv to vanquish Sathan 1. Pet. 5.8.9 Be sober and watch for your aduersarie the Diuell as a roaring Lyon walketh about seeking whom he may deuoure whom resist stedfast in the faith MAn naturally is desirous of peace quietnes abhorreth vexation trouble yet when he hath obtained his desire being too secure and yeelding himselfe a captiue and slaue to the suggestions of the flesh and Sathan he abuseth ease tranquillitie to his owne hurt and destruction And therefore that we may auoide securitie and be héedfull the scriptures do often shew vnto vs how full of dangers our life is in that they compare it sometimes to a Pilgrimage sometimes to a Warfare Note what the Patriarke Iacob said when Pharaoh asked of him how olde he was Gen. 4â— 9 The whole time saith he of my pilgrimage is an hundred and thirtie yeeres fewe and euill and full of trouble haue the daies of my life bene Note what penitent Iob said of his life Is there not an appointed Time for man vpon earth and are not his daies Iob. 7.1.2.3.6 as the daies of an hireling As a seruaÌ„t longeth for the shadowe and an hireling longeth for the end of his worke So I haue had as an inheritance the monethes of vanitie pinefull nights haue bene appointed vnto me my daies are swifter then a Weauers shittle Note what Moses the man of God saith Psal 90.3.5.6.10 Thou ô Ood turnest man to destruction Againe thou sayest Returne yee sonnes of Adam thou hast ouerflowed them they are as a sleepe In the morning he groweth like the grasse in the morning it flourisheth groweth in the euening
him Iam. 4.4 for the amitie of the world is the enimitie of God and whosoeuer will be a friend of the world maketh himselfe the enemie of God Let vs remember that wee are in the latter end of the world And therefore they that haue wiues 1 Cor. 7.29.30.31 must be aâ— though they had none and they that weepe as though they wept not and they that reioyce as though they reioyced not and they that buy as though they possessed not and they that vse this world as though they vsed it not for the fashion of this world goeth away that is let vs not fixe and tie our affections on earthly things Heb. 13. â—4 For we haue hâ—ere no continuing Citie but wee seeke one to come but let vs hunger and thâ—rst after â—ighteousnessâ— that we may be filled with eternall blessednesse through our Lord and Sauiour Christ Iesus Amen KNOW THIS THAT GOD WILL bring thee to iudgement Luk. 21.36 Watch therfore and pray continually that ye may be counted worthie to escape all these things that shall come to passe and that ye may stand before the Sonne of man WHen our Sauiour had shewed the terriblenesse of that last and great day wherein hee will come to iudge all flesh and to giue to euery one after his doings hee exhorts all men to haue these things in continuall remembrance that they may attaine to eternall blessednes escape euerlasting wretchednes For they that are drawne from sinne neither by the loue of God nor the desire of heauenly blessings nor by the embracing and following of vertue yet if they giue héede to that they heare they must néedes be terrified and consequently something refrained from euill by the expectation and looking for of this dreadfull iudgemâ—nt And therefore our Sauiour propounds this as a meaneâ— to reclaime obdurate and obstinate offenders and concludes the fearefull description of the day of doome with this admonition Watch therfore and pray continually that ye may be counted worthy to escape all these things that shall come to passe and that wee may stand before the Sonne of man And that which in this Euangelist is spoken briefely in Saint Matthew is expounded and amplified more largely where Christ saith Watch therefore Matt. 24.42 c. for ye knowe not what houre your Maister will come Of this be sure that if the good man of the house knewe at what watch the theefe would come hee would surely watch and not suffer his house to be digged through therefore be yee also readie for in the houre that yee thinke not will the sonne of man come Who then is a faithfull seruant and wise whom his Maister hath made ruler ouer his household to giue them meate in season Blessed is that seruant whom his Maister when he commeth shall finde so doing Verily I say vnto you he shall make him ruler ouer all his goods But if that euill seruant shall say in his heart my Maister doth deferre his comming begin to smite his fellowes and to eate and to drinke with the drunken that seruants Maister will come in a day when he looketh not for him and in an houre that he is not ware of and will cut him off and giue him his portion with hypocrites there shall be weeping and gnashing of teeth Likewise our Sauiour saith in S. Marke Take heede watch and pray Mar. 13.33.34 c. for ye know not when the time is For the Sonne of man is as a man going into a strange countrey and leaueth his house and giueth authoritie to his seruants and to â—uery man his worke and commandeth the porter to watch Watch yee therefore for yee know not when the Maister of the house will come at euen or at midnight at the cocke crowing or in the dawning least if he come suddenly he should finde you sleeping And those things that I say vnto you I say vnto all men Watch. Now to the end we may be the more prepared and the more watchfull and the more earnest in praier let vs weigh with our selues first the dreadfulnes of the last iudgement secondly why the day thereof is not knowne thirdly whereunto the expectation and remembrance thereof is profitable 1. The dreadfulnes of the last iudgement The fearefulnes of the last iudgement the Lord describes in the foregoing words when he saith Then there shall be signes in the Sunne and in the Moone and in the Starres and vpon the earth trouble among the nations with perplexitie the sea and the waters shall roare and mens hearts shall faile them for feare and for looking after those things which shall come on the world Luk. 21.25.26.27 for the powers of heauen shall be shaken and then shall they see the Sonne of man come in a cloud with power and great glorie Thus also it is expressed in Saint Matthew Matt. 24. â—9 30.31 And immediately after the tribulation of those daies shall the Sunne be darkened and the Moone shall not giue her light and the Starres shall fall from heauen and the powers of heauen shall be shaken And then shall appeare the signe of the Sonne of man in heauen and then shall all the kinreds of the earth mourne and they shall see the Sonne of man come in the clouds of heauen with power and great glorie And he shall send his Angels with a great sound of a trumpet and they shall gather together his elect from the fower windes and from the one end of the heauens vnto the other The substance of Christs words is this that then all Elements and heauenly bodies shall both suffer strangely in themselues to affright the wicked and shall also work strangely on the wicked by casting vpon them diuerse torments as well of soule as of body and that all Creatures aboue and beneath shall be cryers and trumpetters to summon men before that horrible Tribunall seate which because they haue contemned therefore they haue persisted still in all vngodlines How the Sun shall be darkened the Moone shall not giue her light and the starres shall fall from heauen and the powers of heauen shall be shaken and the sea and floods shall roare in such ghastly sort that men shall be readie to yeeld vp the ghost through feare and anguish At this time we cannoâ— coniecture but the euent it selfe will declare and though the manner thereof be not knowne to vs yet to God it is well knowne But howsoeuer it shall be because the vse of the scripture is by the darkening of the Sunne Moone and Starres and by the like things as Christ héere foretels to discipher and signifie the extreame stormes and tempests of Gods wrath vengeance therefore those threatning predictions in the old Prophets may be applied to the last day of Iudgement in which they prophesie that the world shal be in such anguish perplexitie as that men shal thinke the Sun to be darkened the Moone to be bloodie the Sars
must looke on them not when they are coÌ„ming towards vs but when they are departing from vs for they come with a smiling countenance and doues face but they leaue behind them sorrow and repentance as the scorpions taile So it may as well be said of afflictions that wee must not looke on them when they are comming but when they are departing For they come with a grim and sadde countenaÌ„ce but when they depart they cast ioye and gladnes on as manie as haue employed them as they ought to doe For what is Tribulation to the godly but a plough that rips and opens the soyle of their hearts that the seede of vertue godlines may take roote anâ— find nourishment that nociue wéedes of vices may be extirpated and abandoned Euen as the plough breakes the ground that wéedes may wither good séede be receiued into the bosome of the earth for the better tructifying thereof Chrysost Hom. 4. de Poâ—nit And an ancient and holie father calleth tribulation A spirituall marchaÌ„dize For as they that desire to gaine money and to traffique in worldly marchandize cannot augment their wealth except they endure many perils of Land and Sea For they must néedes willingly beare the counterwaites of Robbers and the assaults of Pirates and all other incumbraÌ„ces for the expectation of profite and they doe not make moane at the féeling of any inconueniences Euen so wee must reioyce and Triumph when wee consider the Inualuable riches of this Spirituall marchaundize and those vnconceiueable and Inuisible good things which shall succéede the transitorie troubles of this wretched world Ioh. 16.21 22. A Woman when shee trauaileth hath sorrow because her houre is come but assoone as shee is deliuered of the childe shée remembreth the anguish no more for ioye that a man is borne into the world And the godly in this life are in sorrow and heauines but by Faith Repentance and Prayer in which the Spirite of God helpeth their infirmities their sorrow shal be turned into ioy and their harts shall reioyce and no man shall take their ioye from them 2. Cor 4.17.18 And how can wee but reioyce in tribulation For our light Affliction which is but for a moment causeth vs a farre more excellent an eternall weight of glorie while we looke not on the things that are séene but on the things that are not seene for the things which are seene are temporall but the things which are not seene are eternall Indeed this ioy in Tribulation ariseth not in vs of our own nature which is corrupt still repineth against the correction of our heauenly Father Neither doth it arise from the nature of Tribulation it selfe which hath enforced euen the holy Patriarks and Saints that shined as glittering Lamps Starres in their ages Iob. 3.2.7.8.9.11.12 to groane vnder the burden of miserie Iob was the liuely picture of patience yet how bitterly did hee inueigh against the verie day of his Natiuitie and how earnestly desired he that the Holie one would destroy him and cut him off Dauid was inspired by the holie Ghost Psalm 6.3 32.4 102. 88. 58. 6â— 77.7.8 c. yet how doeth hee make his moane that his foes oppressed him and that hee seemed euen forsaken therefore exclaimeth on this sort Will the Lord absent himselfe for euer will he be no more entreated Is his mercie cleane gone for euer and is his promise come vtterly to an end for euer Hath God forgotten to be gratious and will hee shutte vp his louing kindnes in displeasure Eliah was a Prophet of such holines that he obtained the priuiledge of Enoch which was to be rapt vp into Heauen aliue not to be takeÌ„ hence after the ordinarie sort of other men yet when he fled from persecuting Iezabel 1. King 19.4 he sat downe vnder a Iuniper-tree desired that hee might die said It is now enough ô Lord take my soule for I am no better then my Fathers Ierem. 11.5 15.10 20.14.15 Ieremiah was a man saÌ„ctified froÌ„ his mothers wombe yet he crieth out wo is me that my mother bare me Cursed be the day wherin I was borne Cursed be the maÌ„ that shewed my father saying Aman childe is borne vnto thee How did Ionah frette Ionah 3.3 for that the ruine of Niniuie did not accompanie his commination O Lord saith he take I beseech thee my life from me for it is better for me to die Iâ—n 4.9 then to liue And when he was inflamed with anger for that the vehement East wind had smitten his gourd and God had asked him whether he did well to be angrie for the gourd he answered I â—oe well to be angrie 2. Cor. 1.8 vnto the death And blessed Paul the chosen vessell of Christ complaineth that by his affliction in Asia he was pressed downe out of measure passing strength so that he altogether doubted euen of life Matt. 26.38 and 27.46 Yea how did Christ himselfe the head and generall Captaine of all beleeuers faint feare in the garden when he said that his soule was heauie euen to the death and how lamentable was his crye on the crosse My God my God why hast thou forsaken me If this were donne in the gréene trée what shall be donne in the drie If the hard séeme to shrinke what shall the members doe If the sonne himselfe be shaken how shall the seruant quake If those patternes of righteousnes were somewhat impatient discouraged euen almost drouped that they might sée their owne infirmitie and not trust in themselues but in the liuing God that doth raise the dead it must not dismay vs that are but Nouices young souldiours in Christs warres if now and then the weaknes of the flesh the vnperfectnes of our Regeneration doe seeme to eclipse this spirituall reioycing in Tribulation For as long as wee carrie about vs this fraile Tabernacle we know but in parte and see through a Glasse darkely and we thinke 1. Cor. 13.9 speake and vnderstand as children in heauenlie misteries and there is a continuall and vnappeaceable battell betwéene the spirit and the flesh Rom. 7.19 So that the good which wee would doe that wee doe not but the euill which we would not doe that we doe So that this spirituall ioy procéeds not from Musicke or from pleasant company or from respite and space of Timâ— which some affirme to cure asswage griefe or from our selues any way but it procâ—edes from the holy Spirit of the Lord. And that we may conceiue the matter more plainely we must ponder and remember 2. Cor. 4.16 that in the faithfull there is a double man to wit the outward man and the inward man And as there is a double maÌ„ so there is also a double iudgement a double will one of the spirite and another of the flesh Christ our Sauiour was not
inspiration and doeth seale it vp in our hearts Isa 3 1. Matth. 13.11 Luk. 8.10 1. Ioh. â— â—0 27 For the Arme of the Lord in working maÌ„s Redemption hath not bene reuealed to all and euery one vnderstandeth not the secrets of the kingdome of Heauen but whosoeuer are led by Gods spirit they easily acknowledge the force of the spirit speaking in the scripture they haue an anointing from that Holy one and knowe all things and they neede not that any man teach them but the same true annointing and not lying teacheth them of all things and therefore the Apostle saith 1. Cor 1.15 That he that is spirituall discerneth all things This testimonie of the spirit doeth chiefely confirme vs and doth onely satisfie vs for the certaintie of the Scripture Ioh. 14.17 and is onely knowne to the Elect without which the testimonie of the Church auailes nothing For as God is onely a méete witnes of himselfe in his word so his word can finde no credite in our hearts before it be sealed by the inward witnes of his holy spirit And this is the Authenticke irrefragable and vndoubted Authoritie of that scripture of which Paul speakes when he saith Let the words of Christ dwell in you plenteously in all wisedome that is Exercise your selues in the word of God and put it in practise The Word of Christ is the Doctrine of Christ and the word of the Gospell and generally the whole Canonicall Scripture * The whole scripture is the word of Christ because it aimes at him as a booke doth aime at the Title which is able to instruct in true Religion that is in Faith and loue and therewithall to saue our soules And the word of the Apostle hath a great Emphasis and force in that he saieth not Let the word of Christ be in you but Let the word of Christ dwell in you And how not sparingly and niggishly and a little but plenteously richly and aboundantly His meaning is that the doctrine of the Gospell should be very familiar and well knowne to the Faithfull and that it should be so farre off from them to be ashamed of the Gospell of Christ Rom. 1.1 which is the power of God vnto saluation to euery one that beleeueth as that on the contrarie 1. Pet. 3.15 they should be readie alwaies to giue an answere to euery man that asketh them a reason of the hope that is in them with meeknes and reuerence And here we may gather with what spirite they are led at this day who doe strictly forbid the multitude common sort from reading and perusing the Scripture crying out that there is no greater pestilence to be taken héede of then the reading of the word of God by the common people For questionles Paul speakes héere to men and women of all states and conditions and he would haue them not only to take a slender sleight taste of Christs word but he chargeth that it should dwell in them that is that it should be rooted and stablished in them and in all plenteousnes whereby they may daily profite and procéed in the attainment of euerlasting saluation But for that some haue a preposterous desire of learning abusing the word of God either to ambitiousnes or vaine curiositie or deprauing the sinceritie thereof one way or other therefore he ioynes immediately in all wisdome As if he had said it is not enough to haue the word of Christ among vs to handle it daily vnles we doe it wisely and reason and dispute of it religiously and reuerently For there are some prophane and vnreuerent men who handling the Scriptures with vnwashen hands and talking of them with rash tongues doe speake grossely of God and things pertaining to God and doe carnally expound that which coÌ„taines some secret mysterie Therfore prudence and discretion and sobrietie is necessarie for him that will handle the word of God profitably and to edifying For the Scripture doth compreheÌ„d mere Oracles and sets downe the holy and eternal will of God and therefore it requires readers and hearers studious of holines addiected to godlines who with ferueÌ„t sighes and groanings and zealous Prayers conceiued in the feare of the Lord Psal 111.10 Prou. 1.7 must desire to be instructed from aboue For the feare of the Lord is the beginning of Wisedome saith Dauid and of Knowledge saith Salomon And that this precept of the holy Apostle may be the better performed of vs let vs consider first how profitable and necessarie the word of God is for vs and secondly after what sort and with what heart we must heare it 1. The profitablenes of the Word First let vs see the profitablenes and commoditie of the word of God If we obserue duely the titles that God hath enstamped on his Word in holy Scripture we may easily perceiue the inestimable commoditie that redounds to vs by the searching reading and hearing thereof Deut. 8.3 It is the spirituall Manna that procéedeth out of the mouth of God and giues life to men represented by that foode of Angels and Bread sent from Heauen readie without labour Wisd 20.21 which had abundance of all pleasures in it and was meete for all tastes and serued to the appetite of him that tooke it and was meete to that that euery man would It is the light and the Trueth that leades vs in this world that giues direction to the people that walke in darkenes Psal 43.3 Isa 9 2. Ex. 28.18 and shines vpon them that dwell in the Land of the shadow of death expressed by the bright Carbuncle that was set in Aarons brest plate It is the pure Wheate in comparison whereof the traditions and deuises of men are but chaffe Ier. 32.28 It is the nourishment and Bread of life for want and scarcitie of which Am. 8. there comes the pining staruing and death of soule in comparison whereof the fantasies of men are but huskes fit to nourish swine withall Psal 23.2 Ier. 36.25 Ier. 2.13 Ier. 32.24 Psal 119.30 Isa 22. Psal 12.6 Matt. 13.43.44 It is the pure water of saluation in comparison whereof mens inuentions are broken cesternes that can hold no water It is the powerfull fire and the hammer that breakes the rocks and the word of truth and the siluer purified and refined from the earth in comparison whereof the doctrines of men are dreames and drosse and impuritie It is the inualuable pearle and treasure which no earthly riches can counteruaile and therefore to be sought and bought of all them that will be prouident Merchants for their soules health Io. 6.68 Isa 59.5 2. Tim. 2.17 Matt. 2.16.17 Luk. 2.62 10.42 13.34 It is the word breeding eternall life whereas humane ordinances are but Cockatrices egges and Spiders webbes and fretting cankers It is the new garment that must not be matched nor patched with old rags and the new wine that abhorres old bottels It is
of God the onely comforter doth swéeten the bitternes of affliction and doth strengthen our féeble knées and stablish our fainting hearts we may iustly say O Lord wee are not worthy that such consolation should come vnder the roofe of our soules Besides this as the Centurion said Maister I am not worthy that thou shouldest come vnder my roofe so we may inuert and turne about and stretch his spéech farther and say O Lord we are not worthy that we should come vnder thy roofe And why The world in which we inhabite is Gods house and we are all Tenants at will to be put out at our liue lords pleasure In this house of the world Man is a great commander hauing dominion ouer the workes of Gods hands and hauing all things put vnder his féete The Sunne and the Moone giue him light the shéepe and oxen and beasts of the field the foules of the aire and fishes of the Sea yéeld him sustenance the birds delight him with singing the flowers solace him with smelling all the workes of Gods fingers serue either for this profite or pleasure or both In that then Man a worme and the sonne of rottennes and corruption is brought into such a spacious and specious a great and gay house of God as the world is and made little lower then God and crowned with glorie and worship we may iustly say Psal 8.4 O Lord our Lord what is man that thou art mindfull of him and the Sonne of man that thou visitest him We are not worthy that we should come vnder the roofe of thy house Nay when we consider our houses that protect and shroud vs from the furie and violence of the weather our beds whereon we case our selues when we are wearie and sicke our liuings and goods by which we sustaine our selues our children which are an heritage and gift that commeth from the Lord and which possesse the fruit of our labours and which preserue our memoriall on earth when we consider these and many other blessings which God bestowes on vs that daily and hourely offend him and transgresse his commaundements and which many others doe want who notwithstanding are redéemed with the pretious blood of Christ aswell as we may we not procéed farther and say O Lord we are not worthy that we should come vnder the roofe of our owne house Furthermore the materiall temple and Church is called the house of God For why In the Church we are taught the statutes and lawes of God and God speakes vnto vs in his sacred word In the Church we speake vnto God by praier and we worship God by singing foorth the swéet praises of his mercie and goodnes In the Church we are by Baptisme clensed from our sinnes and receiued into Christs Church and congregation which is the spirituall house of God and we are incorporated into Christs bodie made members thereof In the Church we spiritually feede on the body and blood of our Sauiour Christ and we are thereby partakers of Christs merites righteousnes to the fruition of eternall life In that then the materiall Church is the house of God and the soueraigne Apothecary shop where euery sinner may finde a spirituall medicine and salue to cure the maladies infirmities of his soule we may truely say when we are going into the temple and Church where we participate of so many diuine things O Lord we are not worthy that we should come vnder the roofe of thine house Lastly let vs contemplate on the ioyes and felicitie of Heauen where is ioy without sorrowe plentie without scarsitie glorie without enuie life without death where is the trée of life and the riuer of the water of life where the Seraphins sing continually Holy holy holy and all the Angels and Saints praise God vncessantly with most sugred and harmonious melodie where the elect receiue the pennie of immortalitie for working in the vineyard and sit downe with Abraham Isaak and Iaakob and where are those vnspeakable good things which eye hath not séene nor eare heard nor heart of man can conceiue In that then God hath ordained vs to this eternall rest and from the dust hath exalted vs to his heauenly kingdome we may truely say O Lord we are not worthy that we should come vnder the roofe of Heauen Thales Milesius being old and hauing deuised some admirable inuention of the motion of the Heauens he did communicate it with Mandrita another Philosopher who gaue him thankes for the instruction and asked what recompence he should giue him for the document to whom Thales said O Mandrita it shall be sufficient to me if when thou wilt vtter this which thou hast learned of me thou doe not ascribe it to thy selfe but confesse that it was mine inuention This a man craues of a Man how much more iustly doth God require of vs that if we haue any vertue or any knowledge or any wisedome or any strength or any good thing when we make vse of it we attribute it not to our selues but acknowledge that it is receiued from him Wherefore let vs humble and prostrate our selues with this Noble and godly Centurion let vs praise the Lord for all his blessings with vnfained thankefulnes let vs confesse our vnworthines either that God should come vnder our roofe or that we should come vnder Gods roofe let vs amend our liues repent for our iniquities and expresse true gratitude by our good workes that God may augment and heape his mercies vpon vs continually and that Christ may heare vs as he heard the Centurion and that as by the mercy of God we entered into the house of God the world and dwell therein and as by the same mercy we enter from time to time into the materiall Church which is the house of God so at last by the fauour and grace of Christ we may ascend and mount into the glorious and magnificent house of Heauen there to remaine with him for euermore Amen CONSTANCIES CROWNE Gal. 6.9 Let vs not therefore be wearie of well doing for in due season we shall reape if we faint not THe holy Apostle Paul in these words doth admonish the Galathians and in the Galathians all other Christians to be plenteous in good works and to bring foorth the fruits of the Spirit neither this onely but to persist and perseuere in well doing that they may obtaine the reward of eternall life The spéech containes first an exhortation to continue in well doing secondly a reason and motiue why we should not faint in well doing The exhortation is this Let vs not therefore be wearie of well doing If we refer this well doing to beneficence and liberalitie towards the néedie which is spoken of in the verse following where the Apostle saith While we haue time Calon poioûntes 1. eupoioûntes euergetoûntes let vs doe good to all men as if well doing were doing well and bestowing well on the poore then where Paul saith Let vs not be
sweate of our browes And to cast off this oldnesse and corruption we must fight many skirmishes we must ouercome many temptations we must beare many tribulations Secondly we séeke eternall glorie not a Consulship of one yeare And the afflictions of this life are not worthy to be compared with the glorie that shal be reuealed vnto vs. Rom. 8.18 Who would not liue a poore and a priuate life ten yeares that he might be sure to abound in glorie and riches fiftie yeares 1. Cor. 9.25 Shall wee murmure then to brooke the short afflictions of this fading life that we may liue nay raigne for euer in glorie euerlasting All those that striue for a Maistery abstaine from all things they doe withdrawe from their bodie meate drinke and cloathes and annoynt themselues with oyle that they may striue and struggle naked nimble and giue their aduersarie no occasion to hold them for the flesh annointed with oyle is very hardly holden So wée must cast away the immoderate care for meate and cloathes and we must be annoynted with the oyle of Faith Loue and Mercie that earthly things hinder vs not and that Sathan get no opportunitie to lay hold on vs for he layes holde on vs by meanes of our sinnes And they that annoynt their bodies doe this to receiue a crowne that perisheth and to winne praise short fraile momentanie and vaine but we to receiue glorie endles incorruptible sound and stable At Rome the way to the Consulship was to be popular to deserue well of the Common-wealth and to bestowe manie priuate benefites But our way to heauenly glorie is holines vprightnes innocencie of life continuall worshipping of God and sincere loue of our neighbour For the grace of God that bringeth saluation vnto all men hath appeared and teacheth vs that we should denie vngodlines worldly lusts Tit. 2.11 12. and that we should liue soberly righteously and godly in this present world Soberly and temperately in respect of our selues righteously and iustly in respect of our neighbors and godly holily in respect of the seruice and worship of GOD. This is the way to Gods kingdome which Christ expressed in one word when he saide that Wee must seeke the kingdome of God and his Righteousnes For it is not enough to séeke Gods kingdome or to wish for it but we must séeke and labour to performe that Righteousnes that is pleasing to God The pennie of immortalitie is not giuen to Loyterers in the market-place but to those that labour in the Lords vineyard Lastly it is Heauen to which we goe Matt. 11.12 and in which we séeke to raigne with GOD. But the Kingdome of God suffereth violence and they that take it must take it violently and perforce Wilt thou knowe the waye to Heauen Hebr. 11.36.37 Aske of them that haue walked in that way They will tell thée that they haue bene tried by mockings and scourgings by bondes and prisonments that they were stoned they were hewen asunder they were tempted they were slaine with the sworde they wandred vp and downe in Wildernesses and mountaines and dennes and caues of the earth clothed in sheepes-skinnes and goates skinnes being destitute afflicted and tormented He that will goe to the Indies to trafficke doth not refuse the labour of sayling He that will be cured of a grieuous disease reiecteth not a bitter medicine Hee that will buy a Farme first thinkes of the price So he that séekes for the kingdome of GOD must séeke and first thinke of his Righteousnes which is the way vnto it and of the Merites of CHRIST which are the price thereof and of a liuely and effectuall Faith whereby wée are made partakers of the glorie to come As for worldly cares what doe they auaile vs Nay how much doe they hinder vs Saint Basil sayes Epist 64. as a polluted glasse can receiue no impression of Images and visages so the soule possessed of worldly cares is not capable of the Illumination of the holie Ghost And Saint Austin sayes excellently Amor rerum terrenarum est viscus spiritualium pennarum that the loue of earthly things is the Birdlime of our spirituall feathers Let euery worldling knowe that spirituall things are onely néedefull and that Christ saith to euery one as to Martha Martha Martha thou carest Luk. 10.41.42 and art troubled about many things but one thing is needefull Mary hath chosen the good part which shall not be taken away from her Can the globe of the earth be mingled with the globe of the heauen how then can the soule containe the carefull loue of celestiall and earthly things Diuine thoughts flie from a soule that is forestalled with worldly desires Bâ—r. 〈◊〉 77 â—â—cat Nec misceri poterunt vana veris aeterna caducis spiritualia carnâ—â—buâ— summa imis neither can vanitie be ioyned and confounded with truth things eternall spirituall and high with things transitorie carnall and base so as at one time we may conceiue and perceiue things aboue and things beneath We sée how the Iuy doth claspe about the trée spreads it selfe and mounts vpward by the helpe thereof but at last it sucks and drawes away the iuyce and moysture of the trée and causes it to wither so excessiue care and pensiue care for worldly things doth loade the minde and choake the soule and make them vnable to aspire to heauenly felicitie Therfore we must imitate the custom of hawkers and hunters for hawkers are woont to couer their hawkes heads with hoods and suffer not their eyes to wander hither and thither least striuing to flie after the things which they desire naturally they be not so héedfull to their preie when time and occasion shall serue and hunters doe tie and couple their dogges that their sent may be sound and perfect for the game which they shall hunt So must we doe We must containe our mindes in the loue of God and in the care of heauenly things and not permit our affections to straie aside to the anxieties and distrustfull cares of this world Heauen is the preie which mans soule must follow this it must desire this it must take by violence this it must be carefull of and on this it must bestowe her chiefe desire and studie If it flie or runne out to other things it will not care for eternall things Therefore let vs remember the exhortation of the blessed Apostle Paul Col. 3.1.2 Seeke those things which are aboue where Christ sitteth at the right hand of God set your affections on things which are aboue and not on things which are on the earth If we must séeke first the kingdome of God and his righteousnesse then those are to be reprehended who chiefly séeke search and hunt after the good things of this world and the delights and ioyes thereof pampering the fraile and sinfull body and neglecting the soule which is the mistresse and gouernesse of the body and neuer dieth It is
it is cut downe and withereth the time of our life is threescore yeeres ten and if they be of strength fourscore yeeres yet their streÌ„gth is but labour sorrow for it is cut off quickly we flee away Note what the great Apostle doctor of the GeÌ„â—iles Paul saith Ephes 6.12.13 We wrestle not against flesh and blood but against Principalities against powers and against the worldly gouernours the Princes of the darknes of this world against spirituall wickednesses which are the high places And therefore he addes presently For this cause take vnto you the whole armor of God that yee may be able to resist in the euill day and hauing finished all things stand fast Euen so doth Peter in this present place declaring vnto vs the couÌ„terwaites of Sathan and exhorting vs diligently to beware take héed of them And therefore he saith Besober and watch for yuur aduersarie c. In which words the holy Apostle doth thrée things first he exhortes vs vnto a continuall care for our saluation which care consisteth in Sobrietie vigilancie or watchfulnes in these words Be sober watch secoÌ„dly he addes a reason of his exhortation and therein is contained a description of our grand-enemie Sathan in these words For your aduersarie the Diuell as a roaring Lyon walketh about seeking whoÌ„ he may deuoure Thirdly he shewes what we must doe in this case in these wordes Whom resist stedfast in the faith 1. We must continually care for our saluation First then the Apostle commends vnto vs a perpetual care and studie for the sauing and health of our soules And because he hath an eye and respect to warfare he vseth a double metaphore borrowed spéech from the things that are requisite and necessarie in Earth Warfare and Militarie discipline The first borrowed phrase is this Be sober that is vse temperaÌ„cie in all your actioÌ„s For as surfeting druÌ„kennes makes the body vnapt for worldly busines So they that drowne their soules in the sinke of earthly delights pleasures they caÌ„not desire follow the kingdome of heauen And as the worldly souldior that stuffes crains himselfe too full with meate and drinke cannot readily nimbly resist his bodily enemie So CHRISTS souldior that liues intemperately cannot withstand the enemies of his soule as he ought to doe And therefore the Apostle sayes Be sober When Peter saith Be sober hee saith no other then that which Christ saith Take heede to your selues Luk. 21.34.35.39 least at any time your hearts be oppressed with surfetting drunkennes and cares of this life least that day come on you at vnawares For as a Snare shall it come on all them that dwel on the face of the whole earth watch therefore pray continually that yee may bee counted worthie to escape all these things that shal come to passe that yee may stand before the Sonne of man When Pâ—ter saith be sober he saith no other theÌ„ that which Paul saith It is now time that wee should arise froÌ„ sleepe for now is our saluation neerer theÌ„ when wee belieued it the night is past Rom 13 11.12.1â— the day is at hand let vs therefore cast away the works of darknes let vs put on the armor of light so that we walke honestly as in the day not in gluttony druÌ„kennes neither in chaÌ„bering wantonnes nor in strife and enuie WheÌ„ Peter saith 1. Thess 5.5.9.7.8 Be sober it is no other then that which Paul saith againe Yee are all the childreÌ„ of light the childreÌ„ of the day we are not of the night neither of darknes therefore let vs not sleepe as doe other but let vs watch and be sober for they that sleepe sleepe in the night they that be druÌ„ken are druÌ„ken in the night but let vs which are of the dai be sober WheÌ„ Peter saith Ephes 4.22.23.24 be sober it is no other theÌ„ that which Paul saith againe cast off concerning the coÌ„uersation in time past that old maÌ„ which is corrupt through the deceiuable lusts be renued in the spirite of your minde put on the new man which after God is created vnto righteousnes true holines And what is teÌ„peraÌ„cie or sobrietie It is a vertue that moderates the desires of meat drink that we may neither by excesse hinder meditation prayer the labors of our calling nor yet on the other side hurte our bodily health by too much abstineÌ„ce Therefore else-where our Apostle saith Be sober watching in praier For what atteÌ„tion â— Pet. 4.7 or intention caÌ„ druÌ„kards vse in praier how caÌ„ they muse thinke deuoutly of God godly things S Basil saith truely DrunkeÌ„nes chaseth away the gifts of the no yâ— Spirit smoke driueth away Bees druÌ„kennes driuet away the gifts of the holy Ghost And the Hathenish Poet saith well Corpus onustum Hesternis vitijs animum quoque praegnauat vnà Horat. ser l. 2. sat 2. Atque affigit humi diuinae particulam aurae When the body is surcharged with excessiue diet it burdens the minde also and fasteneth to the earth that portion of the diuine breath Drunkennesse saith Austin is a flattering Diuell a sweet poyson a pleasant sinne In sermons quod which whosoeuer hath hath nor himselfe which whosoeuer commits not so much commits sinne as is altogheter made sinne Drunkennesse is the bewitching Circe that metamorphoseth turneth men into Swine Dogs and Lyons Apes discouering and setting on fire the vices that were before secret and drawing foorth into the light of the Sunne those qualities of the minde which were lurking in close caues and cabbines Then the vnchast professeth and publisheth his disease then the wanton refraines Sen. ep 8 nor tongue nor hand then appeares the pride of the insolent the crueltie of the vnmercifull the enuie of the malignant Omne vitium grassatur prodit Euery vâ—ce then rageth and rusheth foorth And who becomes not a Beast in his Drunkennesse when he knowes not himselfe nor others hée cannot speake plainely intelligiblie he speakes to no purpose hee rowles his eyes he staggars and réeles hee vtters and vomits his owne secrets and shame hée féeles the swimming of the head he imagineth one candle to be two and that the very house whirleth round about him he findes that of the Poet verified in himself â—agnuÌ„ hec vitium est vinc Plautus in Pseudolo Pedes captat primuâ— luctator dolosus est That the great faulte of immoderatie drinking of wine is this that like a craftie wrestler it first seekes to trippe vp the héeles Drunkennesse makes men worse then beasts For beasts will not by compulsion take more meate or drinke then their neede craueth And therefore Drunkards those that enforce others to drinke excessiuely are in this respect to be iudged worse then Asses and worse then Dogs saith S. Chrysostome Hom. 58.
out he tempted Christ himselfe nay he often tempted him for it is said that the Diuell departed from him for a little season If this be done in the gréene trée what shall be come in the drie He that tempted Christ our Maister will also tempt his seruants either not to doe good or if they doe good to be proud of well doing and so through pride to poyson their vertuous actions that as the moth is bred in the garment and eates the garment and as the worme ariseth on the hearbe consumes the hearbe so the haughtie conceit and reputation which they haue imagined of their owne workes may cause them to loose the things which they haue wrought 2. Chron. 6.30 and not to receiue the reward It is he that though he cannot see the thoughts of the heart for that is proper to God alone yet because he searches out the affectioÌ„s of the minde by our spéeches and gestures and outward behauiour and constitution and complexion of body he labours busily to steale the hearts of men from God 2. Sam. 15. as Absolom did the hearts of the Subiects from his father Dauid As the Cole takes fire when it is put to it for that it was apt fit to take fire so sathaÌ„ notes the inclination and tempts accordingly some to Anger some to wantonnes some to gluttony some to pride some to contention some to couetousnes if resistance be not made the flame followes that bellowes the motioÌ„ breaks out into performance Aug. super Gen. li. 10. And yet oftentimes Sathan is deceiued by the outward lineaments of the bodie and the coniectures that hee gathers therevpon for if he could sée the inward Faith Constancie and other qualities of the minde there are manie whom he would not tempt and if he could haue seene the admirable patience of Iob he would neuer haue bene so often foyled and discomfited But when hee hath ensnared and bound anie in the Fetters of sinne as the Poet sayes of Mezentius the Tyrant Mortuae quinetiam iungebat corpora vinis Viâ—gil Aeneid 8. Componens manibusque manus atque oribus orae That hée ioyned dead bodies with liuely bodies laying hand to hand and mouth to mouth to the ende the dead should defile and corrupt the liuing So this cruell Tyrant and torturer of soules linkes the liuing soule to the loue of the world and the pleasures of sinne as to a rotten carkasse that at the last also the soule may be holden of eternall death It is he that knowes that we are born anew of the immortall seede of Gods worde and therefore he endeuors either to steale the worde out of our hearts Luk. 8.12 that it may not be rooted or hée withdrawes vs from the Loue hearing reading of it or else hee procures hatred slaunder against the minister that his person may make vs to loth the word It is he that traÌ„sfigureth himselfe into an angell of light not in regard of his substaÌ„ce 2. Cor. 11.14 for he is stil an angell of darknes but in regard of his colouring counterfeiting For by his glozes shifts superstitions hée will faine himselfe to be an angell of glorie sent from God out of heauen and will perswade men to obey his counsels It is he that alledgeth Scripture to seduce soules the rather and pretendeth pietie vnder the bare shew of Gods word but he bewraies hiÌ„selfe to be a subtle sophister For as Procrastes the Tyrant of the citie Corydallus dealt with his guests making them alwayes fit for his bed for if they were too long he cutte them shorter if they were too shorte he lengthened them with pieces of their owne bodies So Sathan in whose steppes also the Heretikes of all Ages haue walked applies scripture to his wicked purpose either omitting parte thereof if it serue not his Argument or else adding somewhat theretâ— and interpreting and wresting it to a wrong sense So hee cited Scripture in the tentation of GHRIST when hee set him on a pinacle of the Temple and saide vnto him Matt. 4.6 If thou bee the Sonne of God cast thy selfe downe For it is written that he will giue his Angels charge ouer thee and with their handes they shall lifte thee vp least at any time thou shouldest dash thy foote against a stone He produceth indéed a place of the Psalme Psal 91.11 as though God promised that his Angells should safegard and defend his children euen when they do despise the meanes that he hath ordained and when they prooue whether God will or can saue them without those meanes whereas God promiseth succour only to them that walke in their wayes which God hath set downe vnto them and therefore do obediently vse the meanes which God hath ordained For this cause he abridgeth or rather mangleth the Word and leaues out these words in all thy waves whereas hee should thus haue produced the intier Scripture Hee shall giue his Angells charge ouer thee to keepe thee in all thy waves And therefore when the diuell abuseth Scriptures in tempting of vs the safest way is to oppose Scriptures againe vnto him as CHRIST did Because it is certaine that God doth not contradict himselfe in scripture and therefore the Diuell citeth scripture in a false sence when hee alledgeth it to perswade vs to that which is repugnant to the manifest word of God It is he that is the spirituall Pharaoh that studieth how to stay all the male chidren of the Israelites Exo. 1.16 in the very byrth That is he goeth about to choake smoother eueÌ„ a good thought as soone as it ariseth in the minde that it may not growe to full age and ripenes It is hee that is the mightie Nimrod and Hunter of soules Luc. Flor. de gest Roman li. 1. cap. 7. and that famous Robber that séekes for the worthiest booties preyes and strikes off the heads of the Poppies with Tarquinius Superbus Robbers and Thieues goe not thither where there is hay and strawe but where there is Golde and siluer saith S. Chrysostome Chrysost hom 4 in Isai so Sathan bends all his might and maine to the sacking destroying of the best of all And as it is séene among Saylers that they which haue an emptie shippe feare not the assaulte of Pyrates who come not to sinke or take a shippe that carries no wealth but they feare Pyrates that haue a shippe fraught with Marchandize and riches because Pirates couet to come where there is golde siluer and precious stones so Sathan doth not so much pursue a sinner that is deuoide of vertue and godlines as the holy Chrysos homil 9. de Ozia godly and righteous that possesse the true Treasure And as Pyrates doe not set vpon the ship that is sailing foorth of the Harborough when they know it is vnfurnished of substaÌ„ce but then they endeuor by all assayes to apprehend it when it returnes home to
name of God and that they may be kept from euill and that they may be sanctified by the word of truth and that they may liue in vnitie and concord and that at last they may be with him in heauen to be hold his vnspeakable glorie This is he Matt. 13.2 vnto whom the multitudes resorted and that taught with authoritie and at whose doctrine they were astonied and at whose gratious words they maruailed And Christ is he whom the Apostles preached Act. 4.11.12 namely that he is the stone cast aside of the builders which is become the head of the corner neither is there saluation in any other for among men there is giuen none other name vnder heauen 1. Tim. 2.5.6 whereby we must be saued And that there is one God and one Mediator betwéene God and man which is the man Christ Iesus which gaue himselfe a ransome for all men to be that testimonie in due time 1. Ioh. 2.1.2 And that if any man sinne we haue an aduocate with the father Iesus Christ the iust and he is the reconciliation for our sinnes and not for ours onely but also for the sinnes of the whole world Ioh. 14.6 So true is it which our Sauiour saies to Thomas I am the way and the truth and the life Aug. super Ioan. Which words Saint Austin thus interprets Ambulare vis ego sum via falli non vis ego sum veritas mori non vi◠ego sum vita Wilt thou walke I am the waie wilt thou not be deceiued I am the truth wilt thou not die I am the life Man is héere a pilgrim and a soiourner and a traueller and hath no abiding Citie and the place we séeke for and aspire vnto is Heauen Euery Christian aimes at this marke and sailes to this Harborow and runnes to this goale yet there is but one right way path course Namely CHRIST IESVS And therefore Christ sayes to Thomas that hée is the way to the heauenly Father and to euerlasting ioyes If any be trauelling towards Rome Cōstantinople Ierusalē or any other famous place that he may trauell the beter he enquires the certaine way So they that will trauell to Heauen must learne the true way which is to walke in Christ and by Christ through Christ Man is sinfull and heauen is purer man is mortall the ioyes of Heauen eternal man is carnall and cannot discerne spirituall things And therefore since flesh and blood as it is méerely naturall vnregenerate cannot inherite the Kingdom of God man must néedes walke in the right and straight path CHRIST IESVS And Christ is mot onely the way to Heauen but also the doore of Heauen as he sayes Ioh. 10.9 I am the doore by mee if a man enter in hee shall be safe and hee shall goe in and out and finde pasture Christ is not onely the doore of heauen but he hath the Keye of heauen Reu. 3.7 for hée is the holie one the true one who hath the key of Dauid who opēs none shuts shuts none opēs CHRIST hath not only the key of heauen but hée is the Light of heauen For that Citie néedes nor Sunne nor Moone to lighten it Reu. 21.23 but the glorie of God doth enlighten it the light thereof is the Lambe Christ Iesus CHRIST is not only the light burning lampe of Heauen but the leader féeder of the heauenly Saints for they shall hunger no more nor thirst no more neither shall Sunne or any heate scorch them because the Lambe which is in the mids of the Throne Reu. 7.16 17. shall féede them leade them to the fresh and liuely Fountaines of waters and God shall wipe away all teares from their eyes CHRIST is not onely the gouernour and leader of the heauenly soules but heauen is his kingdome And therefore the théefe saide to Christ hanging on the Crosse Lord remēber me when thou cōmest into thy kingdom And Christ presently answered him Today thou shalt be with me in Paradise Luk. 23. to teach vs that as the first Adam for sin was shut out of earthly Paradise the Cherubims or Angels kept the gate thereof with a flaming sword Gen. 3. So Christ the secōd Adam hath satisfied for sin hath sheathed the sword of Anger in the scabberd mercie hath opened the heauenly Paradise to all belieuers CHRIST is the true Iordane that doeth wash away the spots of our sinnes like Naamans leprosie and the true Arke that saues our soules frō sinking in iniquitie and the true ladder of Iaacob whereby we mount to heauen and the true Ioseph that féeds our soules in the naturall famine and scarcitie of grace and godlines and the true Moses that conducteth vs through the wildernes manifold Assaults of this wicked world the true Ioshuah that leades vs into the land of Promise and the heauenly Canaan flowing with milke and honie the tender-harted compassionate Samaritane that powreth into our wounds of minde both corrasiue wine to fret clense them restauratiue oyle to heale cōfort them Therefore since man is by nature odious in the sight of God since man cannot saue himself since sacrifices oblatiōs are vnauaileable since Christ is that alone recōciler of God man promised before the law expressed represented in the ceremonies of the law preached vnto all Belieuers by God himselfe frō heauē by the blessed Apostles in their sermons writings Let vs all relie on this sure foundation say with Paul God forbid that wee should reioice but in the Crosse of Christ Iesus Gal. 6.14 For this is a true saying that we sinners are saued not by our own works of righteousnes but by the bountifulnes mercie of the Lord in Christ Iesus our Sauiour 2. Tim. 3.16 And without controuersie great is the mysterie of godlines which is GOD is manifested in the flesh iustified in the spirite séene of Angels preached vnto the Gentiles belieued on in the World and receiued vp in glorie Secondly the holy Apostle stops the securitie libertie of the flesh when he saith These thinges I will thou shouldest affirme That they which haue beleeued God might bee carefull to shew foorth good works It is naturally engraft in all men to pamper the flesh and the concupiscences thereof and they are loth to haue their pleasing Appetites and Affections brideled But it is the dutie part of the minister to rebuke sinne and to perswade to holines of life Trusse vp thy loynes saith the Lord to Ieremiah Ier. 1.17.18 And arise and speake vnto them all that I commaund thee Bee not afraide of their Faces least I destroy thee before I destroy them For I behold I this day haue made thee a defenced Citie an yron Pillar and walles of brasse against the whole land against the Kings of Iudah against the Princes thereof against the
is this vengeance of God Indeed Dauid himselfe did fret at the prosperitie of the vngodly when he sawe them not in trouble as other men neither plagued with other men Psal 73.7.8.9 c. when he sawe pride as a chaine vnto him and crueltie to couer them as a garment when he sawe their eyes to stand out with fatnes and to haue more then their heart could wish when he sawe them licentious speake wickedly of their oppression talke presumptuously set their mouth against heauen walke with their tongue through the earth saying How doth God knowe it or is there knowledge in the most high And he was almost forrie that he had clensed his heart and washed his hands in innocencie and that he was punished and chastised euery morning for his offences But when he went into the sanctuarie of God then he vnderstood the end of the wicked how that God hath set them in slipperie places and casteth them downe into desolation how they are suddenly destroyed perished and horribly consumed as a dreame when one awaketh and how God maketh the Image despised The oppressors and defrauders flourish indéed outwardly but we see not their inward anguish and worme of conscience They flourish for a time in this world but how vnspeakable are the tortures prepared in the world to come for such as continue still in sinne and wallowe in wickednes They flourish themselues but what saith the holy Prophet Ier. 17.11 As the Partrich gathereth the young which she hath not brought forth so he that getteth riches and not by right shall leaue them in the midst of his daies and at his end shall be a foole that is as the Partrich by calling gathereth others which forsake her when they see that she is not their damme so the couetous man is forsaken of his riches because he commeth by them falsely So true is it that ill gotten goods are ill spent and that the third heire reioyceth not of things ill gotten Ambrose saies Luk. 4.5 that it is fitly spoken that the diuell did shew Christ all the kingdomes of the world in a moment Or in the twinckling of an eye Lib. 4 in Luc. â— 4. for thereby is not the quicknes of light so much shewed as the frailtie of fading power expressed for all those things passe away in a moment and oftentimes the honour of this world goeth away before it come What can abide long in the world since the world it selfe abideth not long The world before God Wisd 11.19 is but a small thing that the balance weigheth The voyce of God commaunded the Prophet to crye All flesh is as grasse Isai 40.6.7.8 and all the grace thereof is as the flower of the field the grasse withereth the flower fadeth because the spirit of the Lord bloweth vpon it surely the people is grasse the grasse withereth the flower fadeth but the word of our God shall stand for euer 1. Ioh. 2.16.17 All that is in this world As the lust of the flesh the lust of the eyes and the pride of life is not of the father but is of this world and this world passeth away and the lust thereof but he that fulfilleth the will of God abideth euer What is our life Iam. 4.14 It is euen a vapour that appeareth for a little time and afterward vanisheth away Well said Seneca Why doest thou maruell Epist 111 why art thou amazed at the riches of this world It is but a pompe or glorious spectacle these things are rather shewed then possessed and they passe away while they delight vs. Doest thou not see how that order of the Pompe though proceeding slowly and contriued in due maner yet it passeth away within few houres such is the glorie of this world Heraclitus describing the fléeting away of earthly glorie Apud Senecam Eâ—â—â— said that we goe not downe twife into the same Riuer for albeit the name of the Riuer remaine yet the water slideth away This is most manifest in the water and somewhat cléere also in the goods of this world For consider within the memorie of man how many owners there are sometimes of one house or Tenement or Mannor and who cannot perceiue the sliding away of Heraclitus Riuer They haue seene and acknowledged this fading glorie of the world who haue chiefely enioyed it Sueton. in Aug. Augustus Caesar being néere to his death when he had bene Ruler ouer the whole world aboue 5. yéeres said thus to his friends Doe I not seeme to haue played my part fitly enough in this Enterlude of the world Valete ergo plauaite farewell then and giue me an applause Saladine the Sultan of Asia Syria Bapt. Fulgos l. 7. c. 2. and Aegypt commaunded at his death that his inner linnen garment should be hanged on a long speare and carried through the Campe and that he that carried it should cry out thus with a lowde voyce Saladine the subduer of Asia doth carrie away with him but this linnen garment of all the riches of Asia Syria and Aegypt Gelimer king of the Vandales being taken captiue in Affrick by Belisarius Paulus Diacon l. 6. hist and brought to Iustinian the Emperour when he came into the horse race and sawe both the Emperour sitting aloft in a chaire of state and the common people standing on either side he ceased not to laugh and to cry out vanitie of vanities Eccles. 1.2 all is vanitie for affliction and aduersitie opened his eyes which ease and prosperitie had before blinded Therefore let vs not account such to be happie as flourish for a short space in this world like the gréene baye trée for though in their momentany iolitie they spread their iniquitie with transitorie glorie Psal 37.36.37.38 Yet they passe away and are gone if they be sought they cannot be found but marke the vpright man and behold the iust for the end of that man is peace but the transgressors shall be destroyed together and the end of the wicked shall be cut off Pro. 6.8 Matt. 16.26 For better is a little with righteousnes then great reuenues without equitie And what shall it profit a man though he should win the whole world if he lose his own soule or what shall a man giue for recompence of his soule Lacr lib. cap. 4. Stob. ser 2 And therefore Chilon well resolued That damage and losse is better then vniust gaines because losse greeues but once but vniust gaine stings the minde continually Yea but may some say if we be perswaded to iust dealing we be perswaded to follie for how can wisedome and iust dealing stand together He that hath a fugitiue seruant and an vnwholesome and pestilent house and knowes these faults himselfe alone when he is minded to put them away if he conceale it to haue the greater price he is vniust if he confesse it and haue the lesser price or else sell them not at all he is
on Christ our Mediatour and Aduocate and to declare our faith by vertue and godlines of liuing that we may be absolued and preuaile against the daungerous enemies and accusees of our soules in the last and great day of iudgement For where our Sauiour saith That the houre shall come in the which all that are in the graues shall heare his voyce Ioh. 5.28 we must attentiuely consider that it is said that the houre of the last day shall come For because we doe often so much pursue the vanitie of this world therein passeth away the tediousnes of houres and times in that we are taught that the houre of iudgement shall come and we knowe not how soone this must make vs carefull and watchfull in the loue and embracing of godlines For they that affirme that all shall at the last be said how can they aunswere to that spéech of him that cannot lie when he speaketh of the resurrection and last iudgement saying They shall come foorth that haue done good Ioh. 5.29 vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation In which words Christ sheweth that the twofold state of men shall appeare in the end of the world also and not without iust cause For as men haue béene diuerse in this life some elect some reprobate so euery one shall haue his reward and Christ shall gather all nations before him and separate them as the Shepheard separates the shéepe and goates setting the shéepe on the right hand and the goates on the left hand All shall liue indéed after the generall iudgement but there shall be a distinction of this life by the iudgement of Christ the iust Iudge For Christ béeing God that taketh no pleasure in iniquitie when he hath gathered the wheate into his gainer that is when he hath called and receiued the faithfull and godly to the perpetuall possession of his kingdome Matt. 3.11 then he will burnethe chaffe that is vnfruitful persons workers of iniquitie with fire that cannot be extinguished and the Angels shall goe forth and separate the euill from the iust Matt. 13.41 Mar. 9.41 and throwe them into the fornace of flaming fire where shall be wéeping and gnashing of téeth and the worme will neuer die This the Diuine expresseth in these words He that ouercometh shall inherite all things and I will be his God â—eu 21.7.8.27 and he shall be my son but the fearefull and vnbeleeuing and the abominable and murtherers and whoremongers and sorcerers and Idolaters and all lyars shall haue their part in the lake which burneth with fire and brimstone which is the second death for none vncleane thing shall enter into Heauen neither whatsoeuer worketh abomination or lyes but they which are written in the lambes booke of life The Apostle preaching to the Athenians Act. 17.31 said that God hath appointed a day in the which he will iudge the world in righteousnes As if Saint Paul had said that the circumstance and consideration of the time must stir vs vp to repentance and amendment of life for this is the time of grace in which men may be partakers of Gods mercie if they repent But if men stubbornely reiect the mercie of the Lord offered vnto them they must knowe that all men shall in the prefixed day be arraigned before Gods Tribunall seate which can neither be auoyded nor refused For albeit God suffer the vngodly for a time yet he doth it not for that he alloweth their wickednes but that by his forbearance he may allure them to repentance and if they contemne his kindnes and long suffering when he inuiteth them to his feare at length will they nill they they shall finde him a sharpe and seuere Iudge As he patiently for a long time expected the conuersion of the old world in the daies of Noah but at last said Gen. 6.3 That his spirit should not alway striue with man because he is but flesh and that his daies should be an hundreth and twentie yeares that is because men could not be wonne by Gods lenitie and long sufferance whereby as it were he stroue to ouercome them he would no longer stay his vengeance but definitely prescribe the terme of an hundreth and twentie yeares in which the inhabitants of the earth might repâ—nt before the Earth were destroyed Gen. 19.19.24.25 and as God patiently for a long time expected the conuersion of the Sodomites in the daies of Lot but at last for their hardnes of heart consumed them with fire and brimstone from heauen and their cities and that that grew vpon the Earth and as God patiently expected for a long time the conuersion of the Israelites sending his seruants the Prophets daily vnto them that they might be spared 2. King 17.13.14 but at last for reiecting and contemning of his admonitions and threatnings he destroyed Samaria Ierusalem so whosoeuer shall doe wickedly and yet shall thinke to escape Gods iudgement Rom. 2. â— 4 5.6.7.8 â— 10 despising the riches of Gods bountifulnes and patience and long sufferance not knowing that the bountifulnes of God should lead him to repentance he after his hardnes and heart that cannot repent heapeth vp as a treasure vnto himselfe wrath against the day of wrath and of the declaration of the iust iudgement of God who will reward euery man according to his works that is to them which through patience in well doing séeke glorie and honor and immortalitie eternall life but vnto them that are contentions and disobey the truth and obey vnrighteousnes shall be indignation and wrath tribulation and anguish shall be vpon the soule of euery man that doth euill of the Iew first and also of the Grecian but to euery man that doth good shall be glorie and honour and peace to the Iewe first and also to the Grecian And why is the separation of the good and bad expressed by the comparison of the shéepe and goates but partly for the consolation of the godly who in this mixture of good and bad are manifoldly molested by the reprobate as the shéepe are by the goates partly for the instruction and admonition of the godly that we should be most studious in this life to cast aside the manners and malice of goates and to expresse the simplicitie and innocencie of shéepe When the world goes about to draw vs to the pleasures of youth and by addicting our selues to vanitie to forget God and his worship let vs call to minde what Salomon saith of this matter reioyce saith he Eccles. 11.9 ô young man in thy youth and let thine heart cheere thee in the daies of thy youth and walke in the waies of thine heart and in the sight of thine eyes but knowe that for all these things God will bring thee to iudgement When the loue of the world and the desire of riches and honour shall moue vs to be vnconscionable vnmercifull readie
your ioy shall not be Fléeting and transitorie like the worldly ioye but true solide and permanent The world must needes be quickly depriued of their ioyes because they seeke them and repose them in fickle and fading things But I am the ioye and comfort of beléeuers and therefore their ioy is perpetuall because I am perpetuall Rom. 6.9 For though I shall bee Crucified yet I will rise the third day and die no more Death hath no more dominion ouer me Therefore it is not sorrow indeede which is turned into eternall ioy Nor it is not ioy indéede which is turned into eternall sorrow Therefore the wicked are not blessed which reioyce in this world in the world to come shall for euer be sorrie wéepe and howle Neither are the godly miserable that in this life are sorrie wéepe and lament but in the world to come shall reioyce for euer therefore faint not in tribulation knowing this that though your outward man perish yet your inward man is renewed daily 2. Cor. 2.10 Iam. 1.2.12 and account it excéeding ioy when ye fall into diuerse tentations for blessed is the man that endureth tentation for when he is tried he shall receiue the crowne of life which the Lord hath promised to them that loue him And this is the summe and substance of Christs words to his disciples Neither did Christ speake this onely for his Apostles that they should sorrowe and lament in this life and that their sorrowe should be turned into gladnes but it is to be applied to all Christians who shall weepe and lament and be diuersely troubled as long as they carrie about this body oâ— death Who hath not heard of the tribulation of Iacoâ— of Ioseph of Dauid of â—oâ— of the rest of the Saints recorded and mentioned in holy scriptures And why were they afflicted it was that their faith and godlines might be tried and exercised as being the elect people of God and those that should be crowned in the world to come But we read not of the affliction of Esau and other that were reiected and not beloued of God G n. 15.16 for they were suffered to fill out the measure of their iniquitie The time is come saith Saint Peter that iudgement must begin at the house of God 1. Pet. 4.17.18 If it first begin at vs what shall the end be of them which obey not the Gospell of God And if the righteous scarcely be saued where shall the vngodly and sinner appeare It is the lote of euery creature Rom. 8.22 not onely of those that haue the first fruites of the Spirit vnto the day of the last redemption what to doe not to reioyce but * Sustenázein caì sunodinein to groane and trauell in paine and not to be pinched with sleight paine but with such smart as frets and consumes the heart with carefulnes and anxietie If all creatures why then the godly must be héere pressed also vntill being fréed from the continuall miseries of this present life they openly behold the fruit of their faith For the faithfull that are regenerate in Christ when they are entered into the kingdome of heauen and that blessed life they are like to women that haue brought foorth children but they are like to women great with child and trauelling with child while they are held captines in the prison of the flesh and doe aspire vnto that blessed state that now lieth hidden vnder hope Fiftly saies Gregorie Lib. 21. â— 4. Moral in Iob. the righteous are refrained from the swéetnes of transitorie delight as the stire which shall liue vnder labour is kept vnder the yoke but that which shall be for the shambles is fed in frée pastures As fruitfull trées are shaken and broken and despoiled when their fruits are gathered yet those trees are suffered to growe longest contrarily vnfruitfull trées are not so vexed and broken but they are sooner cut downe and cast into the fire as the physitian will not permit the sicke person in whom there is some hope of recouerie to take whatsoeuer he desires but he forbids nothing and restraines nothing from those that are desperately sicke as paâ—ents doe chastice the children of whom they haue expectation of good proofe and whom they correct for them they prouide inheritance but the incorrigible and forlorne they leaue to themselues and depriue them of their possessions so for the most part they which shall perish eternally are pampered héere with the good things of this world and doe enioy their pleasurable desires but those whom the Lord hath ordained to life immortall they are heere shaken and bruised and afflicted and exercised and bereaued of many good things which the world desireth It is written of Demonax the Philosopher that when one of his acquaintance did lament immoderately for his dead sonne and would not be comforted he surely promised to rise vp his sonne to life againe if among all men he could name thrée vnto him that either had neuer lamented the death of any friend or neuer had felt any aduersitie But when the fellowe had carried his thoughts on all which he knew and could finde no one such man Demonax replied Why doest thou then so vexe and disq â—et thy selfe as though thou hadst suffered some rare and vnaccustomed thing In our afflictioÌ„ let vs also make enquirie whether euer any thrée were discharged and acquited of all sorrowe and trouble and if we finde it as we shall finde it to be the portion allotted to all the godly and to all Christs disciples to wéepe and lament and be sorrie in this world what reason haue we to looke for a priuiledge and immunitie And héerein we must behold the example of our Maister Christ and walke in his steps 1. Pet. 2.20 c. for heereunto were we called that as Christ suffered for vs and when he did no sinne neither was there guile found in his mouth yet when he was reuiled reuiled not againe when he suffered he threatned not but committed it to him that iudgeth righteously so forasmuch as Christ bare our sinnes in his body on the trée that we being dead to sinne should liue in righteousnes and since by his stripes we were healed for we were as shéepe going astray but are now returned vnto the shepheard and Bishop of our soules when we doe well yet we must suffer wrong and take it patiently for this is acceptable to God Although this be the portion of the godly to wéepe and lament in this world Psal 112.4 yet there springs vp to the righteous ioy in their trouble and light in their darkenes For God is the father of mercies 2. Cor. 1.3.4 and the God of all comfort faith Saint Paul which comforteth vs in all our tribulation He saith not in one or two tribulations but in all our tribulations Rom. 15.5 Therfore the scripture calleth God the God of patience and consolation because he engrafts patience in
be vanquished by the true Israelites and faithfull Christians as the fiue Kings were troden downe by the olde Israelites Wilt thou say that affliction grinds thée It is for thy amendment and reformation that thy Faith and Hope and patience and other good qualities that are in thée may be brought to light and that thy example may edifie profite others Euen as the strength of spites when they are ground beaten small is â—â—ace more euideÌ„t effectuall Wilt thou say that affâ—iction blowes beats vpon thée as a blusterous wind It is that thou maist remeÌ„ber the thou art like a ship at Sea still in danger of rocks quick-saÌ„ds waues storms pirates lack of victuals other incumbraÌ„ces that can neuer be at rest till shee arriue in the Harborough Who will praise the skill and courage of a ship maister that feeles no tempests and that directeth his course without tossing of stormes but men praise him that scriueth against the winds and workes earnestly against the slouds and that feares not either when he is mounted vp to the heauen or when he descendeth to the depth so that gouernor and guider of his owne soule is to be praysed that vanquisheth aduersitie with patience and ouercomes it with courage and is not puft vp with prosperitie nor broken with aduersitie Be not dismayed therefore when the minde is troubled and thy soule staggereth but guide thy ship by the rudder of long suffering and at last thou shalt arriue where there is no pirate no robber no oppressor no enemie no night no death Wilt thou say that thou art iniuriously depriued of thy goods substance and liuings It is for thy triall Heb. 10.34 and for thy reward that if thou endure a great fight of afflictions and suffer with ioy the spoyling of thy goods thou maiest receiue in heauen a better and an enduring substance Hom. 35. super euaÌ„gel cum audieritis praelia For as Gregorie well notes our patience is prooued thrée waies some things we suffer from God some things from that ancient enemie of mankind some things from our neighbours We suffer persecutions and losses and reproaches from our neighbour we suffer tentations from that old Enemie we suffer chasticements from God But in all these waies of triall the soule must heedfully haue an eye to her selfe least by the iniuries of a neighbour it be drawne to the requital of euill least by the tentations of the spirituall foe it be seduced to delight in sinne to giue consent thereunto and least by the correction of our Creator it breake foorth into repining and murmuring When a schollar of Zeno returning home to his father was asked by him how he had profited in the studie of Philosophie I will shew thee saith he And because he said no more his father boyling with wrath and supposing that his charge was lost began to beate his Sonne The schollar bare most contentedly this seueritie of his father and when his father craued againe some shew and token of his profiting and expected some notable and wittie conclusion This fruit said his sonne haue I reapt by Philosophie that I can quietly endute my fathers angâ—â— In like sort we shall declare how well we haue profited and proceeded in the schoole of Christianitie and the feare of the Lord by dearing patiently the chasticements of our heauenly father layed vpon vs either immediatly by himselfe or mediately by our neighbours and brethren Wilt thou say that thou art wronged slandered without cause 2. Pet. 2.20 It is thy greater praise when thou doest well and takest thy wronging patiently for what praise is it if when we doe ill and are punished for our faults we take it patiently In such case Plut. in Lacon may not the spéech of Agesilaus be renued who when he heard that a malefactor had constantly endured punishment and torture What a notorious wretch said he was that fellowe to bestowe such patience on so wicked and vild things What if thou be railed on vndeseruedly shew no token that thou art moued troubled and thine enemies will soone surcease from rayling Laert. l. 6. as Diogenes gaue counsell to a young man once that told him he was troubled by many Aduersaries And if thou desire to repaie thy backbiter or reproacher heare what S. Iohn Chrysostome will tell thée Si vindicare vis sile funestam ei dedisti plagam If thou wilt auenge thy self on a contumelious person refraine thy tongue and thou hast giuen him a deadly blowe For long sithens a man wise but in worldly wisedome obserued this Philemon Ho loidorôn gar èà n ho loidoroúmenos Mè prospoiêtai loidereîtai ho loidorôn That the slaunder recoiles on the slanderer if he that is slandered doe not make shew that he is mooued Say not that it gréeues and gaules thée that thou canst not giue requitall Sen de ira c. 15. for he hath a great and noble minde that like a great palfry cares not for the barking of little dogs and it is the part of a base and wretched man to runne to euery one that bites him like mise and pismires that turne their mouth to the hand that toucheth them neuer so slightly If thou be adorned with true magnanimitie Sen. l. 4. de virtut thou wilt neuer thinke thy selfe to be reproched and thou wilt say of thine enemie he hath not hurted me but he had onely a minde to hurt me and when thou shalt see him in thy power thou wilt suppose it reuenge sufficient to be able to reuenge For to pardon is a great and commendable kinde of reuengement And that we may accomplish this the better we must estéeme and weigh afflictions by the first cause from which they procéed that is from the prouidence and dispensation of God If we respect outward causes and occasions we shall be impatient but if we looke on the ordinance and appointment of the Lord we shall beare tribulation patiently Mat. 10.29.30.31 For we are taught by him that cannot lye that two sparrowes are sold for a farthing and yet not one of them falleth to the ground without our heauenly father yea that all the haires of our head are numbred and therefore that we must not feare because we are of more value then many sparrowes Gen. 45.5 50.20 This consideration made Ioseph to forgiue the crueltie and malice of his brethren in that he turned his eyes from their hard handling of him vnto the diuine ordinance saying that God sent him before into Egypt for their preseruation and that when they thought euill against him God disposed it to good This consideration made Iob not to make mention of the Shabaeans and Caldaeans that robbed him of his oxen asses and camels but to ascribe the whole calamitie to the Lord Iob. 1.21 saying The Lord hath giuen it and the Lord hath taken it This consideration made Moses to withdraw his conceit from Korah
Offices should bréed vertues that the Phylosopher could say that If there were a common-wealth of such good men as should be indeed Plato Pâ—lit 1. there would be as great strife to auoyd rule as now there is strife to obtaine rule Lathe bâ—esaâ— Albeit they are to be reprooued that embrace that lurking of Epicure and refusall of all function of teaching and ruling For as God will not haue superior places to be inordinately desired so also he commaunds that they that are conscious of méete gifts in themselues should willingly bestowe their labours on the Church Common-wealth This mooued the Apostle to say that if any man desire the office of a Bishoppe 1 Tim. 3.1 hee desireth a worthy worke And therefore Ammonius the Schollar of Origene when being called to the Bishopricke of Alexandria hee had cutte off his right eare and therefore was reprehended by Euagrius Niceph. Callist l. 9. c. 37. that also had refused a Bishops function aunswered rightly but 〈◊〉 said hee hast sinned more greeuously because thou hast cut off thy tongue and darest not to vse it to set forth Gods glorie by preaching the Gospell and vsest not the graces of GOD least thou shouldest sâ—eme to arrogate them to thy selfe And whosoeuer they be that abuse their gifts either to oftentation that they may get praise or to couetousnesse that may get riches they seeke to destroy themselues by not taking héede to feede the flocke of Iesus Christ whereunto they are called But they that are thirstie of worldly honour and exalt themselues therin must cal to mind what our Sauiour saieth Math. 23.12 Whosoeuer will exalt himselfe shall be brought lowe and whosoeuer will humble himselfe shall be exalted As a learned Father reports of a godly woman that she was the greatest of all by making her selfe the least of all Hier. in Ep. ad Eusta that the more she abased her selfe the more Christ aduanced her that she was hidden and not hidden that in flâ—eing glory she deserued glory quae virtutem quasi vmbra sequitur et appetitores sui deserens appetit contemptores for glory followes vertue as a shaddowe and passing by those that desire her desireth those that contemne her They that boast of their good workes as though they did by them merit the crowne of eternitie must remember that there is no good thing in vs which we haue not receiued 1 Cor. 4.7 Phil. 2.13 2 Cor. 3.5 if we haue receiued it why reioyce we as though we had not receiued it It is God which worketh in vs both the will and the deede euen of his good pleasure And we are not sufficient of our selues to thinke any thing as of our selues but our sufficiencie is of God Of what then may wee boast Who will beleeue the wall Ber. Ser. 13. in Can. if it would say that it brings foorth the Sunne-beame which it receiues at the windowe Who would not laugh if the cloudes would say that they breed the raine And who sées not that man is not the cause but the instrument of well-doing and therefore for a man to praise himselfe for it is to fight against GOD Beggars when they would obtayne an Almes doe not adorne themselues with golden chaines and pretious cloathes but they shew their miseries the rather to moue to compassion and the Gibeonites obtained mercy of Israel Iosh 9.4.5 by taking old sacks and old bottels rent and bound vp and old shoes and clouted vpon their feete and old raiment and dried and mouled bread so if we entend to finde fauour with God we must humbly prostrate our selues and confesse our vnworthines The Paganes were perswaded that God resisteth the proud Stob. and giueth grace to the humble for Aesoâ—e béeing asked of Chron what God did he said That he did beate downe loftie things and extoll low things and Artahanus disswading Xerxes from his voyage against the Gréekes Herod lib. 1. Doest thou not see said he how God doth strike great beasts with lightning and le ts passe the little and doest thou not see how oftentimes the flashes of lightning doe strike great houses and great trees for God throwes downe all eminent things and therefore an hugie hoast may be discomfited by fewe Where is Pharaoh that said Exod. 5.2 Who is the Lord that I should heare his voyce and let Israel goe I know not the Lord neither will I let Israel goe Where is Benhadad the king of Aram 1. King 20.10.11 who swore that he would so ransacke Samaria that the dust thereof should not be enough to all the people that followed him for euery man an handfull forgetting that he that girdeth his harnâ—s must not boast as he that putteth it off Where is Sancherib king of Ashur that said 2. King 18.32.35 Who are they among all the Gods of the nations that haue deliuered their land out of mine hand that the Lord should deliuer Ierusalem out of mine hand Obey not Hezekiah for he deceiueth you saying The Lord will deliuer vs. Where is Haman Est 5.11 that told his friends and his wife of the glorie of his riches and the multitude of his children and all the things wherein the king had promoted him and how that he had set him aboue the Princes and seruants of the king Where is the proud Assirian Monarke that said Isai 10.13.14 By the power of mine hand I haue done it and by my wisedome because I am wise therefore I haue remoued the borders of the people and haue spoiled their treasures and haue pulled downe the inhabitants like a valiant man and mine hand hath found as a nest the riches of the people and as one that gathereth egges that are left so haue I gathered all the earth and there was none to moue the wing or to open the mouth or to whisper Where is the king of Babylon Isai 14 12.1â— which did cast lots vpon the nations and said in his heart I will ascend into heauen and exalt my throne aboue beside the stars of God I will ascend aboue the height of the clouds and I will be like the most high how art thou fallen from Heauen O Lucifer sonne of the morning and cut downe to the ground Ezek. 27.3.27 Where is Tyrus which was the mart for the people of many iles and which said I am of perfite beautie What is become of her riches and faires and merchandise and Mariners and Pylots and calkers and occupiers of merchandise and all the men of war that were in her and of all the multitude which was in the midst of her They are fallen in the midst of the sea in the day of her ruine Ezek 28.2.7.8 And did not the Prince of Tyrus that said once I am a God I sit in the seat of God in the midst of the sea at length see that he was a man and not God and that his brightnes