of a beast was entered in the roome But this is a friuolous conceit indeed God had bereft him of coÌ„mon reason yet he had still the soule of a man Doe not many among vs that haue the soules of men liue like debauched beasts The lustfull like a goate the couetous like a vvolfe the drunkard like a hogge the Politician like a foxe the rayler like a barking curre Others think that the soule neither dieth nor sleepeth nor passeth out of one body into another but wandreth vp and downe here on earth among men and often appeareth to this man ofteÌ„ to that whence came that fabulous opinion that dead men walke For this purpose they alleage the Witch of Endor who made Samuel appeare to Saul and answere him But the truth is that was not Samuel indeed but an apparition the meere counterset of him For not all the Witches in the world nor all the Diuels in hell can disquiet the soules of the faithfull for they are in Gods keeping Dying their soules are immediatly translated to blessednesse there are the spirits of iust men made perfect and there to abide vntill the generall Resurrection shall restore them to their owne bodies For the soules of the Reprobates departing in their sinnes they goe directly to hell and are kept there as in a sure prison Let this instruct all such as haue a Christian hope to let their soules depart with comfort Emittuntur non amittuntur death doth not lose them but loosen them set them free from the bondage of corruption Howle and lament if thou thinke thy soule perisheth There are some that feare not so much to die as to be dead they know the pang is bitter but it is short it is the comfortlesse estate of the dead that is their dread They could well resolue for the act of their passage if they were sure to liue afterwards Animula vagula blandula Whither goest thou said that Heathen Emperour on his death-bed lamenting the doubtful condition of his soule after the parture Very not beeing is abhorred of nature if death had nothing else to make it feareful It is vvofull to lie rotting in the silent graue neither seeing nor seene Heere the Christian lifts vp his head of comfort Lord into thy hands I commend my spirit I lose it not because thou hast it thou wilt keepe it in peace and gâ—…ue it mee backe againe in eternall ioy Of iust men Iustice is ascribed to a Christian tvvo waies There is 1. Passiua iustitia a passiue iustice Christs righteousnesse imputed to him and heereby hee stands perfectly iust before God This the Apostle calls The righteousnesse of GOD which is by faith of Iesus Christ vnto all Christ is made vnto vs righteousnesse This iustice is attained by faith Noah became heire of the righteousnesse which is by faith Abraham belieued GOD and it was counted vnto him for righteousnesse Without this no spirit shall appeare iust before God in heauen Our owne righteousnesse is a couering too short to hide our nakednesse Christs garment is a long robe that couers all 2. Actiua iustitia actiue righteousnesse an effect of the former which is indeed a testimonie that wee are iustified by Christ. Let no man deceiue you hee that doth righteousnesse is righteous Therefore saith Iames A man is iustified by his works if his meaning had beene that our owne works simply acquit vs before GOD it could neuer be reconciled to that of his master when vvee haue done all we can we must call our selues vnprofitable seruants Nor to that of his fellow I see a law in my members warring against the law of my minde nor to that of himselfe In many things wee sinne all Now this iustice effectiue from God actiue in vs is taken two waies Latè and Strictè In a larger sense it is taken for all Pietie and so iustice and holinesse are all one Properly taken Iustification is imputed Sanctification inherent but vnderstanding our iustnesse an effect of Christs iustice imputed to vs so Iustus and Sanctus are conuertible termes They are Iust spirits that is they are Saints Now if we desire to come ad Sanctos to the Saints wee must liue sanctè a holy life God by telling vs who are in heauen teacheth vs who shall come to heauen none but Saints They are set before vs as examples Vt eorum sequamur gratiam et consequamur gloriam that steering their course wee might come to their Hauen The Scripture teacheth vs Quid agendum what is to be done the Saints Quo modo how it is to be done Uita sanctorum interpretatio scripturarum The liues of holy men is a kind of Commentary or interpretation of the holy writ Let vs as we doe by good copies not onely lay them before vs and looke on them but write after them For it is not sufficient Legere sed degere vitam sanctorum not to read but to lead the liues of Saints Papists in this goe too farre as euil men come too short Good men imitate the Saints but doe not worship them Papists worship the Saints but doe not imitate them lewd men doe neither Perhaps they will imitate their infirmities as if onely for that they liked them for which onely God misliked them The Saints are to bee held as Patternes not as Patrones of our life But the Papists praise not God in his Saints nor the Saints for God but as God Onely let vs reuerently walke in their grace that we may ioyfully come to their place In a stricter sense it is taken for that morall vertue which giues to euery man his owne This vertue hath beene highly commended in the heathen but one saith truly Iustitia ethnic orum miranda potius quà m laudanda their Iustice deserued more admiration then commendation they wanted him that should make them iust They so affected this iustice that they tooke Sirnames from it Aristides was called Iustus Scipio Iustus Fabius Iustus Their iustice was no vertue but a shadow of vertue They neyther knew the Lord Deum virtutis nec Christum virtutem Dei the God of vertue nor Christ the vertue of God Onely Iesus is Iustus Christ suffered for sinnes the iust for the vniust Ye denyed the Holy one and the Iust. There was another Iesus called Iustus a helper of the Apostles but Christ is Dominus Iustitia nostra The Lord our Righteousnesse By him we are onely made iust In the Lord shall all the seed of Israel be iustified and glory Being thus iustified let vs be iust not doing that to others which we would not haue others do to vs and doing that to others which wee desire to bee done to our selues Some are iust in small matters so the Pharises pay tithe of mint annise and cummine but omit waightier things This is Pharisaica Iustitia a Puritane righteousnesse not to endure an houres recreation on the Sunday yet to robbe
THE HAPPINES of the Church OR A Description of those Spirituall Prerogatiues vvherewith Christ hath endowed her Considered in some contemplations vpon part of the 12. Chapter to the Hebrewes Together with certain other Meditations and Discourses vpon other portions of holy Scriptures the titles wherof immediatly precede the Booke Being the Summe of diuerse Sermons preached in S. Gregories London By Thomas Adams Preacher there 2. Corin. 12. 15. I will very gladly spend and be spent for your soules LONDON Printed by G. P. for Iohn Grismand and are to be sold at his shop neere vnto the little North dore of Saint Pauls at the signe of the Gun 1619. TO THE RIGHT HONORABLE SIR HENRIE MOVNTAGVE the Lord Chiefe Iustice of ENGLAND my very good Lord. RIght Honourable my allegiance to the Almighty King necessitates my endeuours to glorify his Great Name My Profession hath imposed on me all ministeriall seruices My filiall dutie to our blessed Mother the Church hath taught me to help forward her cause both with tongue and penne My thankfulnes to your Lo. tyes me to seeke your honourable authorising of all these labours They run to you first as if they waited your manumission of them to the world If bookes be our children and the masculine issue of our braines then it is fit that your Lo. who haue the patronage of the father should also vouchsafe a blessing to the childrē Nor is this all there is yet a weightier reason why they should refuge themselues vnder your Lo s. protection The world is quickly offended if it be told of the offences men study courses practise them and if the Clergie find fault yea if we doe not iustify and make good what they magnifie make common they will be angry It is the most thanklesse seruice to tell men of their misdeeds Now a busines so distastfull requires a worthy Patron whose Patronage should I desire but your Lo s. whose I am and to whom I owe all duty seruice whose but your Lo s. who are in place to reforme vice and to encourage goodnes to make that practicall and exemplary which is here onely theoricall and preceptory God hath intrusted to your hands his Sword of Iustice draw it in his defence against the enemies of his Grace Gospel You sit at the common sterne and therfore are not so much your owne as your Countreys Helpe vs with your hands we will helpe you with our prayers The God of maiestie mercy sanctifie your heart rectifie your hand iustifie your soule and lastly crowne your head with eternall glory Your Lordships obseruant Chaplain Tho. Adams To the worthy Citizens of Saint Gregories Parish syncere louers of the Gospell present happinesse and euerlasting Peace I Owe you a treble debt of loue of seruice of thankfulnesse The former the more I pay the more still I owe. The second I will be ready to pay to the vttermost of my power though short both of your deserts and my owne desires Of the last I will striue to giue full payment and in that if it be possible to come out of your debts Of all I haue in this volume giuen you the earnest as therfore you vse to doe with bad debters take this till more comes You see I haue venturously trafficked with my poore talent in publike whilest I behold richer graces kept close at home and buried in silence liking it better to husband a little to the common good then to hoord vp much wealth in a sullen niggardice I censure none if all were writers who should bee readers if none idle Pamphlets would take vp the generall eye be read and applauded onely through want of better obiects If the graine be good it doth better in the market then in the Garner All I can say for my selfe is I desire to doe good whereof if I should faile yet euen that I did desire it and endeuor it shall content my conscience I am not affrighted with that common obiection of a dead letter I know that God can effectuate his owne ends and neuer required man to appoint him the meanes If it were profitable being spoken sure it cannot be vnnecessary being written It is not vnknowne to you that an infirmity did put me to silence many weekes whilest my tongue was so suspended from preaching my hand tooke opportunity of writing To vindicate my life from the least suspition of idlenesse or any such aspersions of vncharitable tongues I haue set forth this reall witnesse which shall giue iust confutation to such slanders If it be now condemned I am sure it is onely for doing well I very well know the burden of preaching in this Citie wee may say of it in another sense what Christ said of Ierusalem O thou that killest the Prophets Many a Minister comes to a Parish with his veines full of bloud his bones of marrow but how soone doth he exhaust his spirits waste his vigor And albeit there are many good soules for whose sake hee is content to make himselfe a sacrifice yet there are some so vnmercifull that after all his labor would send him a begger to his graue I tell you but the fault of some quitting your particular selues I speake not to diminish the credit of your bounty which I haue found and heere with a thankefull profession acknowledge it In testimony whereof I haue set to my hand and sent it you a token of the gratitude of my heart Receiue it from him that is vnfainedly desirous of your saluation and if he knew by what other means soeuer he might bring you to euerlasting peace would studie it practise it continue it whilst his Organ of speech hath breath enough to mooue it Your vnworthy Preacher Thomas Adams The Contents The Happinesse of the Church Hebr. 12. 22. But ye are come vnto Mount Sion The rage of Oppression Psal. 66. 12. Thou hast caused men to ride ouer our heads The victory of Patience Psal. 66. 12. We went through fire and through water Gods house Psal. 66. 13. I will goe into thy House Mans Seed-time and Haruest Gala. 6. 7. Whatsoeuer a man sowes he shall reape Heauen-Gate Reue. 22. 14. And may enter in through the gates The Spirituall Eye-salue Ephe. 1. 18. That the eyes of your vnderstanding The Cosmopolite Luke 12. 20. But God said vnto him Thou foole The bad Leauen Gala. 5. 9. A little leauen leaueneth the whole lumpe Faiths Encouragement Luke 17. 19. And he said vnto him Arise The Saints meeting Ephe. 4. 13. Till we all meet in the vnity of the faith Presumption running into despaire Reue. 6. 16. They said to the Mountaines Maiestie in misery Math. 27. 51. And behold the vaile of the Temple The Foole and his sport Prou. 14. 9. Fooles make a mocke at sin The fire of contention Luke 12. 49. I come to send fire on the earth The Christians walke Ephe. 5. 2. Walke in loue Loues Copy Ephe. 5. 2. As Christ loued vs.
and Luxurie let him take heed lest he meet with a wind that shall take off his Charriot-wheeles as Pharaoh was punished drowne horses and chariots Riders not in the Red-Sea but in that infernall Lake vvhence there is no redemption Let all these Riders beware lest hee that rides on the wings of vengeance with a sword drawne in his hand that will eate flesh and drinke bloud that will make such haste in the pursute of his enemies that he will not bait or refresh himselfe by the way lest this God before they haue repented ouertake them Gird thy sword vpon thy thigh O most mighty and in thy maiestie ride prosperously c. and thy right hand shall teach thee terrible things Then shall the Lord remember the children of Edom in the day of Ierusalem and reward them as they serued vs. Loe now the end of these Riders There are the workers of iniquitie fallen they are cast downe and shall not be able to rise Zach. 10. The riders on horses shall be confounded 2. For vs though passion possesse our bodies let patience possesse our soules The law of our Profession bindes vs to a warfare patiendo vincimus our troubles shall end our victory is eternall Heare Dauids triumph Psalm 18. I haue wounded them that they were not able to rise they are fallen vnder my feete Thou hast subdued vnder mee those that rose vp against mee Thou hast also giuen me the neck of mine enemies c. They haue wounds for their woundes and the treaders downe of the poore are troden down by the poore The Lord will subdue those to vs that would haue subdued vs to themselues and though for a short time they rode ouer our heads yet now at last wee shall euerlastingly tread vpon their necks Loe then the reward of humble patience and confident hope Speramus et Superamus Our God is not as their God euen our enemies beeing iudges Psal. 20. Some put their trust in Chariots and some in horses But no Chariot hath strength to oppose nor horse swiftnesse to escape when God pursues They are brought downe and fallen we are risen stand vpright Their trust hath deceiued them downe they fall and neuer to rise Our God hath helped vs wee are risen not for a breathing space but to stand vpright for euer Tentations persecutions oppressions crosses infamies bondage death are but the way wherein our blessed Sauiour went before vs and many Saints followed him Behold them with the eyes of faith now mounted aboue the clowds trampling all the vanities of this world vnder their glorified feet standing on the battlements of heauen and wafting vs to them with the hands of encouragement They bid vs fight and wee shall conquer suffer and we shall raigne And as the Lord Iesus that once suffered a reprochfull death at the hands of his enemies now sits at the right hand of the Maiestie in the highest places farre aboue all Principalities and Powers Thrones and Dominations till his enemies bee made his footestoole So one day they that in their haughty pride mercilesse oppressions rode ouer our heads shall then lie vnder our feete Through thee will wee push downe our enemies through thy Name will wee tread them vnder that rise vp against vs. At what time yonder glorious skie Coelum stellatum which is now our seeling ouer our heads shall be but a pauement vnder our feet To which glory he that made vs by his Word and bought vs by the bloud of his Sonne seale vs vp by his blessed Spirit Amen THE VICTORIE OF PATIENCE With the expiration of Malice PSALME 66. 12. VVe went through fire and through water but thou broughtest vs out into a wealthy place I DID not in the former Sermon draw out the oppressing cruelty of these Persecutours to the vtmost scope and period of their malice nor extend their impium imperium to the furthest limit and determination therof There is yet one glimpse of their stinking candle before the snuffe goes out one groane ere their malice expire We went through fire and water The Papists when they heare these words went through fire and water startle and cry out Purgatory direct proofes for Purgatory With as good reason as Sedulius on that dreame of Pharaohs Officer Gen. 40. 10. A vine was before me and in the vine were three branches sayes that the Vine signifies St. Francis and the three branches the three Orders deriued from him And as a Pope on that of Samuel Behold to obey is better thâ—…n sacrifice and stubbornnesse is as Idolatry inferres that not to obey the Apostolike See of Rome was Idolatry by the witnesse of Samuel Or as one writes of St. Fraâ—…cis that because it is said Vnlesse you become as little children you cannot enter into the kingdom of heauen he commanded one Massaeus to tumble round like a little childe that he might enter Or as when the contention was betwixt the Seruices of Amâ—…se and Gregorie which should take place by the common consent both the Masse-bookes were layd on the Altar of S. Peter expecting some decision of that doubt by reuelation The Church dores being opened in the morning Gregories Missal-booke was rent and torne into many pieces but Ambroses lay whole and open vpon the Altar Which euent in a sober exposition would haue signified the Masse of Gregory cancelled and abolished and that of Ambrose authenticall and allowed But the wise Pope Adrian expounds it thus that the renting and scattering of Gregories Missall intended that it should be dispersed ouer all the Christian world and onely receiued as Canonical Or as that simple Fryer that finding Maria in the Scripture vsed plurally for Seas cryed out in the ostentation of his lucky witte that he had found in the olde Testament the name of Maria for the Virgin Mary But I purpose not to waste time in this place and among such hearers in the confutation of this ridiculous folly Resting my selfe on the iudgement of a vvorthie learned man in our Church that Purgatory is nothing else but a Mythologie a morall vse of strange fables As when Pius the second had fent abroad his Indulgencies to all that would take Armes against the Turke the Turke wrote to him to call in his Epigrams againe Or as Bellarmine excused Prudentiuâ—… when hee appoints certaine holy-dayes in hell that hee did but poetize So all their fabulous discourse of Purgatory is but Epigrams poetry a more serious kinde of iest Wherein they laugh among themselues how they couzen the world and fill the Popes coffers Who for his aduantage Ens non esse facit non ens fore So that if Roffensis gather out of this place that in Purgatory there is great store of water Wee went through fire and water We may oppose against him Sir Thomas More who proues from Zachary 9. that there is no water at all I haue sent forth
shall be done to thee thy reward shall returne vpon thine owne head So the Lord to Mount Seir Ezek. 35. As thou didst reioyce at the inheritance of the house of Israel when it was desolate So will I doe vnto thee thou shalt be desolate O Mount Seir. Yea verse 14. When the whole earth reioyceth I will make thee desolate Prou. 1. Wisedome cryeth fooles laugh therefore saith she I will also laugh at your calamiâ—…y I will mocke when your feare commeth This is verse 31. to bee filled with their owne deuices to eate the fruite of their owne way to reape of their owne sowing Thus was Gods Law Eye for eye tooth for tooth Lex talionis Bloud for bloud So â—…bels bloud spilt on the earth cryes for the bloud of Cain that runs in his murtherous veines Nature is offended and must be pacified and no pacification can wash the Lambe from bloud but their bloud that shed it Iustice must cause them that haue sowed bloud to reape bloud The example of Adoni-bezek is most obseruable Iudges 1. Iudah and Simeon warring against the Cananites surprised Adoni-bezek and cut off his thumbes and his great toes And Adoni-bezek said Three score and ten Kings hauing their thumbes and their great toes cut off gathered their meate vnder my Table as I haue done so God hath requited me Thus is wickednesse recompensed suo genere in it owne kind So often the transgressor is against the transgressor the theefe robs the theefe Proditor is proditor As in Rome many vnchristened Emperours and many christned Popes by bloud and treason got the Soueraignty and by bloud and treason lost it Euill men drinke of their owne brewing are scourged with their owne rod drowned in the pit which they digged for others As Haman was hanged on his owne Gallowes Perillus tormented in his owne Engine Nec enim lex iustior vllâ—… est Quà m necis artifices arte perire sua Thus they reape in kind Now In Proportion The Punishment is apted to the qualitie of the Sinne. Adam at first did eate in wantonnesse Adam shall therefore eate in paine He excuseth his offence with a bold forehead therefore in the sweat of his forehead he shall eate his bread The womans eye lusted therefore in her eye teares She longed then against Grace she shall long now against Nature She ouer-ruled her husband before he shall ouer-rule her now Man hath the preeminence and her desire shall bee subiect to him Should be though in all it is not but lightly when Eue ouer-rules Adam the Deuill is in the businesse To trace along the passages of holy Scriptures in this point about Proportion The ambition of Babel-builders was punished with ridiculousnesse Chaâ—… offending against naturall reuerence was damned to seruitude As it was but an easie iudgement vpon Hâ—…ricus 5. Emperour of Germanie that had deposed his naturall Father to haue no naturall Sonne Sodome was burned with fire vnnaturall that had burned with lusts vnnaturall Lots wife abusing her sense lost her sense became a senselesse Pillar She would looke backe therefore she shall not looke forward she turned before therefore now shall not stirre 〈◊〉 ibi reâ—…sit Thus Absolons folly was the recompence of Dauids adultery He had slaine Vriah with the sword and the sword shall not depart from his house Salomon deuides Gods Kingdome his owne Kingdome shall be deuided Because Pharaoh drowned the male children of the Hebrewes in â—…iuer himselfe and his Aegyptian Host shall be drowned in a Red Sea Diues would not giue Lazarus a crumme Lazarus shall not bring Diues a droppe Desider 〈◊〉 〈◊〉 qui non dedit micam There is fit Proportion betwixt a crumme of bread and a droppe of water The tongue of that Rich man that had consumed so much belly-cheere and turned downe so many tunnes of wine shall not now procure one pot of water not a handfull not a droppe In his tongue he sinned in his tongue hee is tormâ—…d Iudas was the instrument of his Masters death Iudas shall bee the instrument of his owne death Insolent 〈◊〉 vowed to enprison conquered Tamberlaine in a cage of yron and to carry him vp and downe the world in triumph But Tamberlaine conquering that Turke triumphed ouer him iust in the same fashion Those two monsters of the age Pope Alexander 6. and his darling Borgias that had bathed their hands in so much bloud were at last by the errour of a cup-bearer poysoned themselues out of those very bottles wherewith they would haue poisoned the Cardinalls Behold the Proportion punishments respondent to the sinnes Here is sufficient cause to make the wicked tremble God hath proportioned out a iudgement for their sins Man by his wickednesse cuts out a garment of confusion for his owne backe I know that this kind of punishing is not alwayes executed in this world Gods temporall Iudgements are like our Quarter Sessions kept here and there Some much yea most is reserued for another world If all sinne were punished here we should looke no further But Tophet is ordained of old the pile thereof is fire and much wood the breath of the Lord like a streame of brimstone doth kindle it If no sinne were punished here man would not beleeue Gods power But some is So that a man shall say Verily there is a reward for the righteous Uerily there is a God that iudgeth in the earth Thinke of that lower future place ye wicked and the heauy Proportion that must there be measured you Here you haue sowne in your Seed-time there you must reape your haruest Let the Idolater thinke of this hee hath thrust God out of his throne God will thrust him out of his Kingdome The drunkard that abuseth so â—…uch wine must there want a little water The Vsurer shall be there bound faster with the bonds of torment then hee hath formerly bound poore men with his obligations The Couetous that had no pitie shall not be pitied Hee shall haue iudgement without mercy that hath shewed no mercy The Lustfull shall burne with a new fire The Malicious shall finde no further cause of enuie Uaeridentibus they that laughed shall now weepe and that as Rachel for their ioyes neuer to bee comforted Hee that soweth iniquity shall reape vanity I list not to enter discourse of those infernall horrors I may say with the Poet if I had a hundred tongues and a voyce of yron Non Omnia pâ—…narum percurrere nomina posâ—… I could not run through the names of those endlesse torments It is a fearefull place God send vs al neuer to know more of it then by heresay Where Spirits are the tormentors Damnation the fire the breath of an offended God the bellowes shrieking and gnashing of teeth the musike the effect of impatient furie And all these terrours perfected by their eternity we commonly say in misery If it were not for hope the heart would burst here is no hope and
like a plague that comes in at the windowes and then propagates it selfe beyond all measure Erroris non est finis there is no termination of errour Therefore the onely way to refute heresies is to fetch them backe to their originall Hâ—…reses ad sua principia referre est refellâ—…re If you can reduce them to their first you see their last As if a man would dry vp a streame he cannot do it in the maine but goes first to the Spring-head stops vp that the riuer will faile of it selfe As in the bodily Gangrene the part affected grows tumid and cadauerous the colour fades and becomes blackish So in the spirituall the mind growes tumid swelling Vainely puft vp with a fleshly mind the faire colour of profession gone vvalking as enemies to the crosse of Christ. We know how the heresie of Arrius did spread when totus orbis ingemuit factum se videns Arrianum the whole world groned feeling it selfe made not Christian but Arrian There was a long disputation about tvvo words little differing in sound much in sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Arrians holding Christ like God in substance the orthodoxe Christians holding him one with God in substance O the world of inke and bloud that was spent about this The Pope rose by degrees first aboue Bishops then aboue Patriarches then aboue Councells then aboue Kings then aboue Scriptures now last of all aboue GOD himselfe So the Apostle speakes of Antichrist He exalteth himselfe aboue all that is called God From so poore a beginning he hath risen prettily for his time Thus Popery crept vp in the darke like a thiefe putting out the lights that it might more securely rob the house Whiles it broched opinions that like to sweet wines pleased the palate it led many liquorish affections to hell not vnlike the Butcher who clawes the Oxe till he cuts his throate Thus the leuen of heresie spreads But the Church must take care lest it spread too far Let them alone in quiet yet what quiet can they haue that disturbe themselues and then Euill men and seducers will waxe worse and worse deceiuing and being deceiued Augustine saies of Arius his schisme in Alexandria Una scintilla fuit That it was at first but a little sparke but because not Statim suppressa totum orbem eius flamma populata est the flame of it sindged the whole world not being extinguished in time The kindling fire is easily quenched when it possesseth the Towne it rageth and rangeth like a tyrannie scorning the offers of suppression Now therefore I beseech you brethren marke them which cause diuisions and offences contrary to the doctrine that yee haue learned and auoide them The malice of an heretike Uel dolenda tanquam hominis vel cauenda tanquam hostis vel irridenda tanquam imprudentis is either to be lamented as a mans or auoided as a foes or derided as a fooles When proud Marcion said to Polycarpus Non me agnoscis Dost thou not know me Yes replyed that good Saint Agnosco te Primogenitam Satanae I acknowledge thee the deuils eldest sonne If it proue an vncurable Gangrene Ense recidendum ne pars syncera â—…rahatur cut it off to saue the rest Pereat vnus potius quà m vnitas Better lose one of the whole then the whole for one It is Hippocrates maxime Quae ferro non curantur ignis curet where the knife can do no good fire must How-euer heretikes escape fire temporall let them beware fire eternall For our-selues blesse we God that hath cleared the way of truth among vs and thrust this leauen out of our coasts Whiles the plague rode circuit in our streetes wee prayed when it ceased wee praised God No plague so dangerous as Heresie whiles that ranged in our Church as Syluius said of ruinated Constantinople O miseram vrbis faciem So wee of our Church O miseram Ecclesiae faciem This leprosie gone shee is now faire in the eyes of her Beloued Christ now kisseth her lips and for this let vs kisse the feete of Iesus Christ. A little leuen leueneth the whole Lumpe Now let vs resolue this Allegorie another way and conceiue By Leuen Sinne. Lump Man Leuening Infection In effect a little sinne makes the whole man in bodie and soule vnsauory to the Lord. For methode in proceeding first we will view the Metaphor the Similitude of sin to leuen then examine how a little of this can sowre the whole lumpe The similitude holds in many respects albeit one be here principally intended the sowring quality yet may the rest be iustly considered 1. Leuen is not bread but the corruption of that which maketh bread Sinne is not a created quality but the corruption of a created quality God made not sinne Who then the deuill begot it on mans lust This I haue found that God made man vpright but they haue sought out many inuentions Trickes enow to make themselues miserable That which rottennesse is in the Apple sowrenesse in the Wine corruption in the flesh such is sinne in the Soule Fetida quâ—…dam qualitas a thing neuer good since it tooke being onely vsurpes the place of good and occupies the seat where a happy and perfect quality stood It is like a Iehoiakim that sits in the Throne of a Iosiah as that bad son of so good a father gaue the siluer and the gold of the Temple to Pharaoh Necho so this giues the endowments of nature of reason of affection to the blacke Prince of darkenesse Or as the Pope pretends that hee sits in the chaire of Peter yet what that blessed Saint attributed to Christ Why maruell yee at this or why looke yee so earnestly on vs as if we by our owne power or holinesse had made this man to walk Be it knowne to you that by the name of Iesus of Nazareth whom yee crucified this man now stands whole before you This the Pope attributes to reliques and blockes there is no disease but he hath appointed some puppet to cure it Prohpudor quis cui Such is the practice of sin the bounty of God giues corne and wine and oile multiplies siluer and gold and euen these sin giues to Baal It is depranatio boni and depriuatio boni one is actiue the other passiue the latter a necessary consequent of the former It depraues our power of obedience to God actually it depriues vs of Gods good grace and blessing passiuely The one is inseparable to the other For hee that forfeits Bonum vnde shall lose Bonum inde They that spoyle that grace whence they might do good shall lose that glory whence they expect good The first breach of one Law tooke away all power to keepe any and by it we are disabled to all 2. The very same substance of meale that would make bread by addition of salt becomes leuen The very same worke that might bee good
immundus The world is mad that his dominion and damnation should be spoken against 2. Secretly he hinders the free preaching of the Gospell by corrupting their hearts that are deputed to that office And this he effecteth by infusion of these foure hellish ingredients Heresie against truth Schisme against peace Popularitie against simplicitie and couetice against Charitie 1. He poysons some hearts with hereticall poynts of doctrine which being lightly most pleasing to the flesh are drunke with thirstie attention Heresie is thus defined humanosensu electa Scripturae sacrae contraria palam docta pertinaciter defensa begot of mans braine contrary to the holy Scriptures openly taught and peremptorily defended By this so farre as the flesh in man preuailes against the Spirit Sathan preuailes against the truth So that if they must needs haue any of the pure gold of Gods word it shall be so sophisticated adulterate and mingled with the drosse of humane Traditions that they shall not be able to perceiue or receiue it 2. Those whom he cannot corrupt against truth he incenseth against peace Diuision shall accomplish that mischiefe which errour failed in Whom he cannot transport to Rome he ferries ouer to Amsterdam He will either keepe men on this side the truth or send them beyond it Errour on the right hand shall cast away soules if errour on the left cannot Some runne so farre from Babylon that they will not keepe neere Ierusalem as men that runne so eagerly from a Lyon that they refuge themselues in the hole of a Serpent The Schismaticke meets with the Romanist in superstition another way Thus Quibus nequit tollere veritatem negat permittere vnitatem It he cannot depriue vs of truth he will not permit vs peace 3. By perswading men to be temporisers and to catch at the fauours of great men Thus when a Preacher must measure his Sermon by his Lords humour the truth of the Lord of Hoasts is smoothered Against oppression he dares not speake because it is his Lords fault not against pride because it is his Ladies not against ryot because it is his young Masters nor against drunkennesse because they fauour it whom his Great-one fauours He must not meddle with those vlcers which he sees to sticke on his Patrons conscience That were the way to loose both present benefite and future benefice he dares not doe it Whiles he is their seruile chaplaine he must learne Turkie-worke to make thrum'd cushions of flatterie for their elbowes It seemes it was not Gods businesse that such a one made himselfe Minister for but his owne or worse He hath three Masters he serues his Lord hee serues himselfe hee serues the Deuill which of these will pay him the best wages Thus if Sathan can neither take away the truth nor peace yet he labours against simplicitie that for feare of men and hope of mens they forbeare to speake against wickednes What his kingdome looseth one way it recouers another 4. By infecting their hearts with couetousnesse and extending their desires to an insatiable wealth With this pill he poison'd Demas and Iudas before him and thousands after him The Chaire of Rome is filled with this pestilence England hath found it though many Princes will not find it When the reuenues of the Crowne amounted not to halfe the Popes yearly taxes But we are well eased of that vnsupportable burden Edward the 3. begun it for he first made the Premunire against the Pope and our succeeding Christian Princes haue quite throwne him out of the saddle God did not make his law so long but man might easily remember it comprising it all in ten Commandements But the Pope hath curtalled it made it far shorter abridging the ten commandements into two words Da pecuniam Giue money And for this the whole law shall be dispensed with Experience hath still proued that money was the Apostolicall arguments of Rome An Emperour paid for his absolution 120000. ounces of gold a deare reckoning for those wares that cost the Pope nothing In the raigne of Hen. 3. The Pope required the tenths of all the moueables in England Ireland Wales and because he feared that such moneys could not be speedily enough collected he sent ouer many vsurers into the land which were then called Caursini who would lend money to those of the Clergy that wanted but on so vnreasonable extortion that the debters were still beggar'd So that what by his violent exaction subtle circumuention by his owne vsurers for all they had was the Popes money he desired onely the tenth part but he got away also the other 9. And indeed the Pope had reason to maintain vsury for vsury maintained the Pope Neither is this infection bounded vp with that Bishop but dissipated among all his Clergie Not so much as the very Mendicant Fryers that professe wilfull pouertie but haue a wilfull desire to be rich They haue more holines in their hands then in their hearts their hands touch no money their hearts couet it But the great Belphegor somtimes giues them a purge Wherupon said W. Swinderby If the Pope may take from the Fryers to make them keepe Saint Frances rule why may not the Emperour take from the Pope to make him keepe Christs rule But whosoeuer gets the poore Laitie looseth all There was a booke called Poenitentiarius Asini The Asses Confessor wherein is mentioned this Fable The wolfe the foxe and the asse come to shrift together to doe penance The wolfe confesseth himselfe to the foxe who easily absolueth him The foxe doth the like to the wolfe and receiueth the like fauour After this the asse comes to confession and his fault was that being hungry he had taken out one straw from the sheafe of a Pilgrim to Rome whereof he was heartily repentant But this would not serue the law was executed seuerely vpon him he was slaine and deuoured By the wolfe is meant the Pope by the foxe his Cardinals Iesuites Priestes these quickly absolue one another how haynous euer their offences were But when the poore Asse that 's the Laitie comes to shrift though his offence be not the waight and worth of a straw yet on his backe must the law be seuerely executed and the holy Father the wolfe makes a great matter of it Immensum scelus est iniuria quam peregrinâ—… Fecesti stramen surripiendo sibi O the insatiable gulfe of that Sea God grant that none of that infection euer come ouer amongst the ministers of the Gospell There is nothing more absurd then that those which teach others to seeke the kingdome of heauen and to despise the world should be found to embrace the world with the neglect of heauen These are the generall fires this malicious Incendiary kindles There are also too particular and speciall which he enflameth in priuate mens hearts whereby he prepossesseth them with a preiudiciall disesâ—…mation of the Gospell for causes either direct or oblique Directly for it selfe or obliquely and by
them casting vp white and red earth in abundance Wherewith his amazed eyes growing soone enamoured he desires a participation of their riches They refuse to ioyne him in their gaines vnlesse he wil ioyne himselfe in their paines Hereupon he fals to toyling digging deluing til some of the earth fals so hea uie vpon him that it lames him and he is able to goe no further There he dies in the sight of that Citie to which he could not goe for want of feet looseth a certaine substantial gift for an vncertain shadow of vaine hope You can easily apply it God of his gracious fauour not for our deserts giues man his creature a glorious Citie euen that whose foundations are of Iasper Saphyre and Emerald c. He doth more directes him the way to it Goe on this way Walke in loue He begins to trauell and comes within the sight of heauen but by the way he spies worldlings toyling in the earth and scraping together white and red clay siluer and gold the riches of this world Hereof desirous he is not suffered to partake except hee also partake of their couetousnes and corrupt fashions Now Mammon sets him on worke to digge out his owne damnation where after a while this gay earth comes tumbling fo fast vpon him that his feet be maimed his affections to heauen lost and he dyes short of that glorious Citie which the king of heauen purchased with his owne bloud and gaue him Thinke of this ye worldlings and seeing you know what it is to be charitable put your feet in this way Walke in Loue. There be yet others whose whole course is euery step out of the way to God who is Loue and they must walke in Loue that come vnto him 1. There is a path of Lust they erre damnably that call this the way of Loue. They turne a spirituall grace into a carnall vice and whereas Charitie and Chastity are of nearer allyance then sound these debauched tongues call vncleanesse Loue. Adulterie is a cursed way though a much coursed way for a whore is the high-way to the Deuill 2. There is a path of malice and they that trauell it are bound for the Enemie Their euill eye is vexed at Gods goodnes and their hands of desolation would vndoe his mercies Other mens health is their sicknes others weale their woe The Iesuites and their bloudy Proselyts are pilgrims in this way We know by experience the scope of their walkes Their malice was strong as Sauire in saxa but they would turne Ierusalem in aceruum Lapidum into a heape of stones Yea such was their rage that Nil reliqui fecerunt Vt non ipsis elementis fieret iniuria they spared not to let the elements know the madnesse of their violence They could not draw fire from heauen their betters could not do it in the dayes of Christ on earth therefore they seeke it they digge it from hell Flectere cùm nequeunt Superos Acheronta movebunt Here was a malicious walking 3. There is a counterfeit path the Travellers make as if they walked in loue but their loue is dissimulation It is not dilectio vera true love which S. Ioh. speakes of nor dilectio mera as Luther not a plaine-hearted loue They will cosen you vnseene and then like the whore in the Proverbes wipe their mouthes and it was not they Their art is Alios pellere aut tollere to giue others a wipe or a wound Iudas-like they salute those with a kisse against whome they intend most treason 4. There is a way directly crosse to loue which neither obeyes God for loue keepes the commandements nor comforts man for loue hath compassion on the distressed These haue feete swift enough but swift to shed bloud Destruction and miserie are in their wayes They are in Zedechiahs case both their eyes are put out and their feete lamed with the captiue chaines of Satan so easily carried downe to his infernall Babilon These are they that devoure a man and his heritage Therefore Christ calles their riches not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things without them as if they had swallowed them down into their bowels The phrase is vsed by Iob He hath swallowed downe riches he shall vomit them vp againe God shall cast them out of his belly When this vomit is given them you shall see strange stuffe come from them Here the raw and vndigested gobbets of vsurie there the mangled morsels of bloudy oppressions here fiue or sixe impropriate Churches there thousand acres of decayed tillage here a whole casket of bribes there whole houses and patrimonies of vndone orphans here an Inclosure of commons there a vastation of proper and sanctified things Rip vp their conscie nces and this is the stuffing of their hearts These walke crosse to the Crosse of Christ as Paul sayth they are Enemies cursed walkers Whereupon we may conclude with Bernard Periculosa tempora iam non instant sed extant the dangerous times are not comming but come vpon vs. The cold frost of indevotion is so generall that many haue benūmed ioynts they cannot walke in loue Others so stiffe and obdurate that they will meete all that walke in this way and with their turbulent malice striue to iustle them out of it Therefore David prayes Preserue me from the violent men that haue purposed to ouerthrowe my goings Let vs then vpon this great cause vse that deprecation in our Let any From pride vain-glory hypocrisie from envy hatred malice all vncharitablenes Good Lord deliver vs. I am loth to giue you a bitter farewell or to conconclude with a menace I see I cannot by the times leaue drinke to you any deeper in this cup of Charity I will touch it once againe and let every present soule that loues heauen pledge me Walke in loue The way to life everlasting is loue and hee that keepes the way is sure to come to the end We knowe that we haue passed from death to life because we loue the brethren For this are the workes of mercie charity piety and pitty so much commended in the Scriptures by the Fathers with so high titles because they are the appoynted way wherein we must walke and whereby we must worke vp our owne salvation Therefore the Apostle claps in the necke of good workes laying vp in store for themselues a good foundation against the time to come that they may lay hold on eternall life Thereby wee lay the ground of saluation in our consciences and take assured hold of eternall life He that goes on in loue shall come home to life This comforts vs not in a presumption of merite but in confident knowledge that this is the way to glory wherein when we find our selues Walking wee are sure we are going to heauen and sing in the wayes of the Lord Great is the glory of the Lord.
that this mourning for Gods absence is an euident demonstration of his presence 2. Of Reprehension to others that say they are sure of the purchase before they euer gaue earnest of the bargaine Presumption is to be auoided so well as despaire For as none more complaine that they want this assurance then they that haue it so none more boast of it then they that haue it not The fond hypocrite takes his owne presumption for this assurance he liues after the flesh yet brags of the Spirit This false opinion ariseth partly from his owne conceite partly from Satans deceite 1. From his owne Conceit he dreames of the Spirit and takes it granted that it euer rests within him but when his soule awakes he finds there no such manner of guest the holy Spirit neuer lodged there There is a generation that are pure in their owne eyes yet are not washed from their filthinesse These pure people so vaunt theâ—… assurance of saluation that they will scarce change places in heauen with St. Peter or St. Paul without boote The infallible marke of distinction which the Apostle sets on the Sonnes of God is this they are led by the Spirit Rom. 8. So many as are led by the Spirit of God 〈◊〉 sonnes of God The holy Ghost is their God and their guideâ—… and this Spirit 〈◊〉 them into all truth and guides them into the land of righteousnes But these men will Spiritum dâ—…ere lead the Spirit They are not ductible they will not be led by the Spirit into truth and pence but they will lead the Spirit as it were ouer-rule the holy Ghost to patronize their humours Let them be adulterers vsurers bribe-corrupted sacrilegious c. yet they are still men of the Spirit But of what Spirit Nesâ—…tis we may say to them as Christ to hit two hote disciples ye know not of what Spirit you are It is enough they thinke to haue oculos in coelo though they haue manus in fundo animos in profundâ—… It is held sufficient to haue eyes fixed on heauen though couetous hands busie on earth and crafty minds deepe as hell This ouer-venturous conceite that heauen is theirs how base and debauched liues so euer they liue is not assurance but presumption 2. This ariseth from Satans Deceite who cryes like Corah Ye take too much vpon you seeing all the congregation is â—…ily euery one of them You are holy enough you are sure of heauen what would you more You may sit downe and play your worke is done Hereupon they sing peace and Requiems to their soules and begin to wrappe vp their affections in worldly ioyes But Tranquilitas ista tempestas est this calme is the most grieuous storme This is carnall securitie not heauenly assurance As the Iewes went into captiuitie with Templum Domini the Temple of the Lord c. in their lips so many go to hell with the water of Baptisme on their faces and the assurance of saluation in their mouthes 3. Of Instruction teaching vs to keepe the euen-way of comfort eschewing both the rocke of presumption on the right hand and the gulfe of desperation on the left Let vs neither be Tumidi nor Timidi neyther ouer bold nor ouer-fainting But endeuour by faith to assure our selues of Iesus Christ and by repentance to assure our selues of faith and by an amended life to assure our selues of repentance For they must here liue to Gods glory that would hereafter liue in Gods glory 3. In the next place obserue the meanes how we may come by this assurance This is discouered in the text Dic animae Say vnto my Soule Who must speake God To whom must he speake to the Soule So that in this assurance God and the Soule must meet This St. Paul demonstrates The Spirit it selfe beareth witnesse with our spirit that we are the children of God The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contestari to beare witnesse together Neither our spirit alone nor Gods spirit alone makes this Certificate but both concurring Not our spirit alone can giue this assurance for mans heart is alwayes euill often deceitfull At all times euill Euery imagination of the thoughts of his heart is onely euill continually At some times deceitfull The heart is deceitfull aboue all things and desperately wicked Who can know it Non noui animam meam sayth Iob. I know not my owne soule though I were perfect And Paul concerning his Apostleship I know nothing by my selfe yet am I not hereby iustified And if Dauids soule could haue made a sufficient testimony alone what needed he pray Dic animae say Thou to my soule Some haue a true zeale of a false Religion and some a false zeale of a true Religion Paul before his conuersion had a true zeale of a false Religion I was exceedingly zealous of the traditions of my Fathers The Laodiceans had a false or rather no zeale of a true Religion I know thy works that thou art neither hote nor cold So that when about this certificate a man deales with his heart singly his heart will deale with him doubly No nor doth Gods spirit alone giue this Testimony least a vaine illusion should be taken for this holy perswasion But both Gods spirit and our spirit meeting together are Concordes and Contestes ioynt witnesses Indeed the principall worke comes from Gods spirit he is the primary cause of this assurance Now he certifies vs by word by deed and by seale By word terming vs in the Scripture Gods children and putting into our mouthes that filiall voyce whereby wee cry Abba Father By deed the fruit of the spirit is loue ioy peace long-suffering c. By these is our Election made sure sayth Saint Peter By Seale Grieue not the holy spirit of God by whom you are sealed to the day of redemption Now our spirit witnesseth with him from the sanctitie of our life faith and reformation He that beleeueth on the sonne of God hath the witnesse in himselfe 4. Lastly this is the sweetest comfort that can come to a man in this life euen an heauen vpon earth to be ascertained of his saluation There are many mysteries in the world which curious wits with perplexfull studies striue to apprehend But without this he that encreaseth knowledge encreaseth sorrow Vnum necessarium this one thing is onely necessary whatsoeuer I leaue vnknowne let me know this that I am the Lords Qui Christum discit satis est si caetera nescit He may without danger be ignorant of other things that truely knows Iesus Christ. There is no potion of miserie so embittered with gall but this can sweeten it with a cofortable rellish When enemies assault vs get vs vnder triumph ouer vs imagining that saluation it selfe cannot saue vs what is our comfort Noui in quem credidi I know whom I haue beleeued I am sure the Lord will not forsake me Deficit
sayth Christ my workes beare witnesse of me We may thus vnderstand God ex operibus his actions preach his will 3. God speakes by his Sonne Hebr. 1. God who at sundry times and in diuers manners spake in tâ—…me past vnto the Fathers by the Prophets hath in these last daves spoken vnto vs by his Sonne Hee is therefore called the Word Ioh. 1 The sacred Scriptures and sayings of the Prophets giuen by the inspiration of God for no prophecie is of private interpretation it came not by the will of man but holy men spake as they were moved by the Holy Ghost are called Verbum Domini the word of the Lord. But to distinguish God the Sonne from those words he is after an eminent sort called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word or That excellent word As also hee is called not a light but That light not a lambe but â—…hat lambe Not a vocall word formed by the tongue beating the aire for hee was before eyther sound or aire But the mentall and substantiall word of his Father but Ipse Paterâ—… 〈◊〉 effigies lumenque a lumine vero According to that of Paul The brightnesse of his glory and expresse image of his person 4. GOD speakes by his Scriptures Whatsoever things were writen aforetime are written for our learning that wee through patience and comfort of the Scriptures might haue hope Scripta sunt they are written Things that go onely by take or tradition meete with such variations augmentations abbreuiations corruptions false glosses that as in a Lawyers pleading Truth is lost in the Quaere for her Related thinges wee are long in getting quicke in forgetting Therefore God commanded his law should be written Litera scripta manet Thus God doth effectually speake to vs. Many good wholesome instructions haue drop'd from humane pennes to lesson and direct man in goodnesse But there is no promise giuen to any word to conuert the soule but to Gods word Without this Antiquitie is noueltie Noueltie subtletie Subtletie death Theologia Scholastica multis modis sophistica Schoole Diuinitie is little better then meere Sophistrie Plus argutiarum quam doctrine plus doctrina quà m vsus It hath more quicknesse then soundnesse more fauce then meate more difficultie then doctrine more doctrine then vse This Scripture is the Perfect and Absolute rule Bellarmine acknowledgeth two thinges requireable in a Perfect Rule Certaintie and Evidence If it bee not certaine it is no Rule if it bee not euident it is no rule to vs. Onely the Scripture is both in truth and euidence a perfect rule Other writings may haue canonicall veritie the Scripture onely hath canonicall authoritie Others like oile may make cheerefull mans countenance but this like Bread strengthens his heart This is the absolute Rule And as many as walke according to this Rule peace be on them and mercie and vppon the Israel of God O that wee had hearts to blesse GOD for this mercie that the Scriptures are among vs and that not sealed vp vnder an vnknowne tongue The time was when a deuout Father was glad of a piece of the new Testament in English when he tooke his little Sonne into a corner and with ioy of soule heard him reade a chapter so that euen Children became Fathers to their Fathers and begate them to CHRIST Now as if the commonnesse had abated the worth our Bibles lie dusty in the windowes it is all if a Sunday-handling quite them from perpetuall obliuion Few can read fewer do reade fewest of all read as they should God of his infinite mercie lay not to our charge this neglect 5. GOD speakes by his Ministers expounding and opening to vs those Scriptures These are Legati a latere dispencers of the mysteries of heauen Ambassadors for CHRIST as if God did beseech you through vs so wee pray you in Christs stead that you would be reconciled to God This voice is continually sounding in our Churches beating vpon our eares I would it could pierce our consciences and that our liues would eccho to it in an answerable obedience How great should be our thankfullnesse God hath delt with vs as hee did with Eliah The Lord passed by and a great strong wind rent the mountaines and brake in pieces the rockes before the Lord but the Lord was not in the wind After the wind came an earthquake but the Lord was not in the earthquake After the earthquake a fire but the Lord was not in the fire And after the fire a still voyce and the Lord came with that voyce After the same manner hath God done to this Land In the time of K. Henry 8. there came a great and mightie Wind that rent downe Churches ouerthrew Altarages impropriated from Ministers their liuings that made Lay-men substantiall Parsons and Clergie men their vicar-shadowes It blew away the rights of Leui into the lappe of Issachar a violent wind but God was not in that wind In the dayes of King Edward the sixt there came a terrible Earthquake hideous vapours of Treasons and conspiracies rumbling from Rome to shake the foundations of that Church which had now left off louing the Whore and turned Antichrist quite out of his saddle Excommunications of Prince and people execrations and curses in their tetricall formes with Bell Booke and Candle Indulgences Bulls Pardons promises of heauen to all traytors that would extâ—…rpate such a King and kingdome a Monstrous earthquake but GOD was not in the Earthquake In the dayes of Queene Mary came the Fire an vnmercifull fire such a one as was neuer before kindled in England and wee trust in Iesus Christ neuer shall be againe It raged against all that professed the Gospell of Christ made bonefires of silly women for not vnderstanding that their ineffable mysterie of Transubstantiation burnt the mother with the child Boner and Gardiner those hellish bellowes that set it on flaming A raging and insatiable fire but God was not in that fire In the dayes of Queene Elizabeth of blessed memorie came the still voyce saluting vs with the songs of Sion and speaking the comfortable things of Iesus Christ and GOD came with his voyce This sweete and blessed voyce is still continued by our Gracious Soueraigne GOD long preserued him with it and it with him and vs all with them both Let vs not say of this blessing as Lot of Zoar Is it not a litle one nor bee weary of Manna with Israel lest GODS voyce grow dumbe vnto vs and to our woe wee heare it speake no more No rather let our hearts answere with Samuel Speake Lord for thy seruants heare If wee will not heare him say to our soules I am your saluation wee shall heare him say Depart from mee I know you not So sayth wisedome Because I haue called and yee refused I will therefore laugh at your calamitie and mocke when your feare commeth The gallant promiseth himselfe many yeares and in them all to reioyce