A LEARNED AND GODLY SERMON, preached at Worcester, at an Assise: By THE REVEREND and learned, MILES SMITH, Doctor of Diuinitie.

AT OXFORD, Printed by Ioseph Barnes, and are to be sold in Fleet-street at the signe of the Turkes head by Iohn Barnes. 1602.

TO THE RIGHT RE­verend father in Christ, Ger­vase L. Bishop of Worce­ster, my very good Lord, grace and peace bee mult [...]plied.

MAny good Captains (Right Reverende and my very good Lord) thinke it, not their duety, to fight thēselues, but only to giue cōmand to others: and Physici­ans without blame prescribe to others that which they apply not to themselues: but of the preacher of the worde of God it is justly required, no lesse in life & practise, thē in speech or wri­ting, to expresse the soundnes of doctrine, or, to speake it in Homers words, [...].’ as by his doctrine hee must preach to our cares, so by his example hee must preach to our eies: that so by both he might lay hole of our hartes, as by the light of the one hee must direct vs that we stray not, so by the footsteps of the other he must lead vs that [Page] we stumble not, & by the harmony of both affect vs that we slacke not. Thus if he doe, not only teaching, as Christ taught, but also [...] Mat. [...]. 19. living as he teacheth others to liue, hee shall be called great in the kingdome of heavē: he shal be [...]eckoned amōg the her [...]s of the Christ [...]ā common wealth. By hid doctrine hee shall win assent and obedience: by his example, imitation and loue: and by both admirati­on and reverence. That the author of this learned and godly sermon is one of these, there is no need to prooue: nor how his life and practise, as if it had beene the other twin of the same mother, or the other hand of the same body, hath alway been answe­rable to the doctrine of humility, which in this sermon is handled at large, although I envy not that there are very many argu­ments to make this point plaine: yet I could wish there were not so many by one: and that, seeing his humble and modest minde may & doth otherwise so easily appear, he would spare to shew it, by his vnwillingnes to publish his learned labours: by which at this time others are forced to publish some parte of them for him without making him acquainted therwith. As for the rest seeing it must be so, we are content [...] ▪ even vntill God shall put it into [Page] his minde, to stay for that for which hee is in debt to vs ( [...],Rom. 1. 14. every man that hath received of God is a debter to Christ in GOD and to the1, Cor. 3. 22. 23. church in Christ) but for this little streame of the great river of his godly learning we hope at length wee shall not only obtaine pardon, for publishing it vvithout giving him notice (for so heretofore it hath hap­pened to many learned men, and as Possi­d [...]s reporteth, even to Augustine in manie of his workes) but also deserue thankes of the whole Church of God, whē the auctor by this experience in the lesser, gessing howe his greater paines will bee accepted, shall beginne to dare to bring foorth the ampler & more laborious fruits of his lear­ned and religious study.

As surely meete it is that he which is so well armed and provided should not feare to venter: and that the lesse the certainety and the shorter the continuance of the life of man is, the sooner the common wealth & Church should enioy the life & vertue of him that is excellent. If vvee will vse none but Pompey (saith Catulus in a deliberation of heaping imployments vpon none but Pompey) what if wee loose Pompey, whom thē shall we vse? it is not good (saide the Lacede­monian [Page] captaine that overthrew the Em­pire of the Athenians) that Grece shoulde haue but one [...]ie: and as the proverbe tells vs it is good to haue more ankers thē oue for our ship to rest vpō. For though it be good if there be any (though but one) to say with than Amazon in Virg [...]l.

Audeo, et Aenead [...] promitto occurrere tur­mae,
Solus: et intest as ac [...]es contra obvius [...]re.

yet it is better, if there bee another to re­plie out of the same place in the Poet.

Mecum partire laborem

Better I meane, not only because if one die the other may succeed & fi [...]sh that which he leaues vuperfect: as Homer notes it as a comforte to Protefilou [...] his souldiers, after the death af their captaine,

[...]:

But also that, if the one fall, the other, as it is in the 4. of Ecclesiastes might help him vp: that as Euryalus. & Nisus, they might be mutual aide and comfort each to other:

His amor vnus era [...], par [...]r (que) in bella ruebāt:

That as the tvvo brethren in the same Poe [...], Panda [...]us and B [...]as so they might stand forth the one on the one side of the gate, the other on the other, iointly stop­ping the entrance & irruption of the com­mon [Page] enemie.

Daxtrâ et laevâ pro turribus astent:
Arma [...]s ferro, et cr [...]stis capi [...] alta corusci.

for, to say the truth neither can the quick­sighted eie of the sunne ( [...]) be throughly circum­spect in all things: nay he is not able to see round about any thing: whence it is saide, ‘Etiam capillus v [...]us [...]abet vmbram suam.’ neither was Hectors speech of Achilles emu­lation or envy, rather then truth, whene he tould his souldiers,

[...]
[...].

He must be greater then any Achilles (for it is proper to God alone) which would be a­ble to bee alone. Even Adam in Paradise had neede, and everie creature hath neede of a helper. I confesse (the thankes be vnto God) there are many helpers in our church, ioyning hand with him vpon whō out eies are chiefely fixte: even more then those 9. Peers, of whom, when Achilles ceased from warre in his disconte, A [...]ax makes boast to Hector: that without the hardy Achilles there was choise enough of one to encounter him [...].

Yea, if our Latona had but two to maintain [Page] her quarrell [...]yet Latonaes two would easily bee sufficient against Niobes never so ma­ny:

[...].

But if the best among vs continue thus dif­fident of their owne ability (how confidēt of the cause soëver they be) it i [...] to bee fea­red, least hee which as yet hath, or may haue many helpers, bee at length either left alone, or without a fitte helper. Such a one as this autor (to speake without the dis­pr [...]ise of any) sure would be. As he that is not partiall even in this his godly Sermon may discerne him: as he can know a I yon by his claw, and Hercules by his singer. [...].’ as he that is not in turba may by feeling bee found out by him that is blinde.

[...],
[...].
[...].

I speake even of the [...] which in this ser­mon appeareth: whether we cōsider the di­rectnes of his method, & distinct ordering and handling of so many chiefe pointes of di [...]ine meditation and singular vse, or his zeale in affection, or his discreet moderati­on [...]n applying, or delightfull copiousnes in [...]. I speake the more sparingly of [Page] him because I speak as it were to his face: & because I speake to you (Right Reverend) which haue knowne him so long▪ and ever since you knewe him, haue loved him so deatly. But I would his modesty woulde not forget her selfe in one thing, nor make him in iudging of himselfe to attribute (al­most against modesty) more to his owne iudgment, in which he is too severe to him­selfe, then to your [...]ps. farre more indiffe­rent estimation. whose intirenes of affectiō towards him, seeing it first arose frō iudge­ment, cannot bee any better argument a­gainst the soundnesse of the iudgemente, then the sweetenesse of the fruite is against the soundnesse of the roote. For why shoulde hee suffer his learned papyrs to bee like the hidden riches of a covetous man, good for none vntill the ovvners death? as if it vvere not with the workes of learned men, that are published after the auctors death, as with children which are borne after their fathers death ( [...]) or as if since falshood now hath gotten so strong a heade, the shamefast modesty of the learned vvere not to bee contente to s [...]cken her bridle, and to suffer zeale to vse the spurre. It is not shamefastnesse [Page] nor her daughter silence, of which they nowe have neede. Both of which, as they are excuses for me diocrity, so they are pre­iudices against excellency: as they are al­way the wisedome of fools, so in such times as these are, they are the folly of the wise. Neither is it much more excusable, in such times of ne [...]de, for the learned to hide themselues with Achilles, then for the vn­learned to th [...]st themselues forward with Thersites. As much as the one kinde over­shoo [...]es by boldnes, so much the other fals short by fearfulnes, both of them are much amisse. And therfore Xenophō in his third booke of Memorables, makes Socrater to [...]ke no lesse care to disswade Charmides, the vncle of Plato the Philosopher, from refraining himselfe, then to disswade Glau­co, the brother to the same Plato, frō thru­sting himselfe forwardes, to medle in the buisines of the publike state. The former of these was a man of very much worth, but of too little boldnes: the later was a man of very much boldnes, but of too little wor [...]h. The fault of the later was more odious but the fault of the former was more hurtfull, more reason to blame the later: but more neede to blame the former. The later by too much contemning others, and magni­fying [Page] himselfe, made himselfe cōtemtible: but the former by too much regarding o­thers and contemning himselfe made him­selfe vnprofitable. The later by his boldnes gained the dispraise which he might haue avoided▪ but the former by his shamefast­nes avoided the commendation which he might haue ga [...]ed▪ asmuch as the one nee ded the bridle, so much the other needed the spurre: the one for his owne sake, that he might leaue drawing on harme vppon himselfe: the other for the cōmon wealths sake: that he might leaue of with holding the publique good. For so is every vertue and especially the godly learning of the chieffest among vs: the honestum is proper, but the profit is cōmō: it is [...] it is Thesaurꝰ ecclesiae: I meane not for any In dulgences after they are dead, but for presēt vse while they live. By how much the ra­ther I hope, that every one which loues the truth (seeing himselfe also hath a part in e­very common good) wil both by his grate­full acceptance encorage, and by his praier to God aide & further the reverend auctor of this godly sermon: that neither sickenes, nor any other barre may hinder him from performing, for the advancing of the truth, farre greater thinges, then as yet appeare▪ [Page] for my selfe, as I could willingly, thinke of my self that I am [...]: So I will alway pay him, & alway owe him al the duties of loue▪ for which vnto him ever since my child­hood: and to you (right reverend) for these many yeares, I am very deeply engaged. Of your Lp [...]. hee could say, in his preface to a [...]n Gene [...] most profitable work of yours▪ that he wold be your remēbrācer [...]. The argumentes which there hee vses, with the whole cōparisō, in which he prefers writing before publik preachig by word of mouth may be returned vpon himselfe: with that which Pomponius in Plutarch, dehorting his sonne Numa from private obscurity, tells him▪ that it is God which calles him, & suf [...]rs not his giftes to sleepe in him: that the meanager of publique buisines is as it were the hande of God: that hee must not [...], play the fugitiue, or deny God such service as in off [...]ng occasions and g [...]uing abilities he requires: nor aban­don the [...], the fielde & matter of good actions▪ But my purpose is not to tell him what he should do, as indeede it beseemes me not, but onely to signifie our desire cō ­ [...]ing w [...]th your Lps. of whose desire, & [...] desire I am not altogeather ig­norant: [Page] and by whose careful remembring him I hope at the length he will shew him­selfe [...]. that so we might bee beholding to your Lp [...]. not onely for your own excellēt labours; but in some sort also for his: as we are not a little to S. Hila­ry, and to Ctesiphon, to the one for stirring vp S. Austine in the western countries, and to the other for stirring vp S. Hieronym in the Eastern coūtries; against the spreading infection of Pelagius. this I hope hereafter to see. Meane while I haue beene bolde to present this parcell of his learned paines to your Lordship: to whom I know it shall be right welcome, even for the auctors sake, as to all that know him.

[...].

Thus commending your Lordship to the gracious goodnes of the almighty, that you may long continue a principall instrument of his glory, and of the good of his church: I humbly take my leaue.

Your Lordships in all loue and duetie most readie to be commaunded ROBERT BVRHIL.

The chiefe points of matter severally & [...] order handled and illustrated in the ser­mon following.

  • 1. The words of the text▪ though spoken vpon spe­ciall occasion to the Iewes, haue their vse at all times, and among all nations.
  • 2 Boasting is a very common fault.
  • 3. The basenes of man, and liberality of God is a chiefe reason against all pride and boasting.
  • 4. Pride hinders our knowledge & practise in Chri­stian religion
  • 5. Pride is a confluence of many sinnes.
  • 6. As pride, so boasting as her daughter, is to bee a­voided.
  • 7 Mans wisdome is not his own nor of himselfe, and therefore not to be gloried in.
  • 8. In matters of learning it is very vnperfect (God only being truely wise) and therefore also not to be boasted of.
  • 9. In matters of state it is very vncertaine.
  • 10. Policie falsly so called, is not to be gloried in, but to be hated: as the cause of the corrupt execution of the busines of the common wealth & of neu­trality in religion.
  • 11. Strength and might by making vs prosumptuous oppressors vse to set God against vs▪
  • 12. Riches draw on enemies to spoile vs.
  • 13. There is no certainty in riches.
  • 14. Riches commonly make not men better, but worse▪
  • 15. True ioy and happines is to know God a [...]ight.

A LEARNED SERMON preached at VVorcester.

IER [...]MIAH CHAP. 9.23.‘Let not the wise man glory in his wisedome, nor the strong man glory in his strength, neither the rich mā glorie in his riches.’24.‘But let him that glorieth, glorie in this, that hee vnderstandeth, and knoweth me, &c.’

THE Prophet ZA­CHARIH in his first Chap: hath thus. Your fa­thers. Zach. 1. 5. 6. VVhere are they? and doe the Prophets liue for ever? But did not my words, and my statutes, which I com­manded by my servāts the Prophets, take hold of your fathers? Meaning that they did take hold of their fathers, & would take hold of them also: except they re­pented. [Page 2] So 1. Cor. 10. the Apostle saith,1. Cor. 10. 11 These thinges came to them for ensam­ples, but are written to admonish vs, vp­on whom the ends of the world are come: Signifying that the iudgments of God recorded in the worde, and the vvhole word it selfe, was not ordained for the instructiō only of them, in whose daies it was written, but to bee for the vse of the Church in al succeeding ages. In a citty of Aegypt called Diospolis, in a tē ­pleCle. Alex. [...]. 5. stromat there called Pylon, there was pictu­red a little boy, to signifie generation, and an old man to signifie corruption: also an hawk, a symbole of God (for the quicknes of his sight) and a fish, a sym­bole of hatred (fish were an abhomina­tion to the priests of Aegypt, as witnes­seth Herodotus lo. 2o.) & lastly a croco­dileHerod. li. 2. to signifie impudencie. The whole devise being laide togither importing thus much, and preaching thus much: [...]: that is, O yee that are young & cō ­ [...]ing on, O yee that are old and going out [Page 3] of the world (O all togither.) to you all be it knowne, that God doth hate impuden­cie. This hath Clemens Alexandrinus in the 5. of his stromats. The like may bee saide of the present text, which I haue in hand, that, albeit it be a part of a sermon, that the Prophet Ieremie made vnto the children of Israel a lit­tle before their captivity into Babylon (wherein he assureth them, that pietie only, & no carnal sleights, or abilities, should be able to do them good in that feareful day) and so might seeme to be proper to that nation, & to that occasi­on: yet for al that, if we wil not mistake it, wee are to take it for an everlasting sermon (there is mention in the Reve­lation of an everlasting gospell) & evenRev. 14. 6. for a general proclamation against all haughtines & vaine confidence of mē, whether they bee Iewes or Gentiles, young or old: evē against all those, that doe not set God before their eies: ma­king him their stay▪ but do boast them­selues of the sharpnes of their wit, or of [Page 4] the strength of their arme, or of the greatnesse of their wealth, which the Lord doth not accompt of. And that this generall vse is to bee made of this parcell of Scripture▪ the holie Ghost himselfe, the best interpretour of his own meaning. doth plainly declare. 1.1. Cor. 1. 31. Cor. 1. 31. & 2 Cor. 10. 17. to the which2. Cor. 10. 17 places for brevity sake I do referre you. And here that observation of Tertul­lian Tertullian de specta­culis. in his booke de spectaculis hath fit place: Specialiter quaedam pronuntiata generaliter sapiunt. cum Deus Israeli­tas admonet disciplinae, vel obiurgat, v­ti (que) adomnes habet. Certaine things vt­tered (in the scriptures) for one speciall purpose, or vpō one specialloccasiō, haue yet a generall drift or importment. whē God admonisheth the Israelites of their duety, or findeth fault with thē for neg­lect thereof, it concerneth all. So then as3. [...]un. 2. the Apostle saide to Timothie that hee suffered trouble for the Gospell sake vnto [...]ōds, but the word of God was not boūd: Heb. 11. And as it is said of Abell Heb. 11. That [Page 5] he being dead yet speaketh: so it may bee said in some sort of the prophet Ieremy, that though he were boūd as touching bodily presence to his countrymen the Iewes, and though his bones are rottē long since: yet for all that his words re­maine liuely in operation even to this day: and by the same he speaketh, and preacheth to vs now here assembled.

And what doth he speake vnto vs in the words of my text? In summe, and in grosse thus much: to purge out the old leaven of arrogancie; and insolenci [...], that we may be a sweete lumpe of mo­destie and thankfulnes vnto the Lord. In particular these two pointes. First that wee would weane ourselues from all carnall boasting, whether of our wit and cunning, or of our power and au­thority, or of our wealth and other abi­lities: this in the former verse. Secondly that we would entertaine, & embrace a spirituall kinde of reioicing for Gods great mercies, and favor toward vs, & [...]amely for this, that he hath vouchsa­fed [Page 6] to reveale himselfe and his trueth vnto vs: this in the later verse.

Touching the former: many are de­ceiued (beloved) concerning this mat­ter of boasting. for neither is it proper to a few fooles only, as some haue ima­gined, (for these fooles are found every where) nether is it a fault of vanity on­ly or indiscretion, but even of iniquity, and sinnefulnes. If any doubt of the ge­neral spreading of the infectiō, & whe­ther it bee Epidemicall, let him thinke but of two sayings: the one of Salomon, Pro [...]. 20. 6. the other of Seneca. In the 20. of the S [...]n [...]p 47. Proverbs Salomon saith, Many men will boast, every one of his owne goodnes; but who can finde a faithful man? where he sheweth the fault to be generall, or as good as generall. So Seneca epist. 47. speaketh indefinitely, Regum nobis in­duimus animos: every one of vs heareth the minde of an Emperour: then we wil not be farre behinde for boasting: this for sentences. As for examples: let me produce vnto you but two out of hun­dreds, [Page 7] namely of Cato the elder, and of Tullie. What a notable man was Cat [...] the elder? He had that commendation given vnto him by cōsent, which none in his time was thought to deserue, to be optimus orator, optimus senator, & optimus imperator (as Plinie reporteth) Plinius. to wit, a most singular orator, a most sin­guler senator, or states-man, and a most singuler generall: and yet this so incō ­parable a man was so much given to boast himselfe, that his veriest friendes were ashamed of him. As for Tullie he was so excellently qualisied, that none but a Tullie, that is, one admirably elo­quent, is sufficient to speake of his wor­thines. And yet this is not left vnremē ­bred by them, that were willing to cō ­ceale a small blemish in him, that his speech which flowed frō him as sweete as honie, hee made to tast as bitter as wormewoode many times, by interla­cing of his owne praises. Thus as deade Eccle. 10. [...]ies corrupt the sweet ointment, as Sa­omon saith: & as desperat steruelings, [Page 8] that haue nothing els to feed on, wil fal to their owne flesh, as Plutarch saith &Plutarch de ratione vel modo, quo quis se▪ ipsum lau­det [...]. 1. ci­ [...]a invidiā. eate the brawnes of their own armes: so for want of other boasters, many wil fal to boast themselues, & though they offend God, and bee offensiue to men, yet they will doe it.

That such doe offend God (not on­ly are displeasing to men) may appeare heereby. First for that God doth ex­pressely forbidde it, as in my texte, and in diverse other places of the scripture. Secondly for that hee hath sharpely pu­nished this sin, not only in his enemies, as in olde-Babel, for boasting, and say­ing: I am, and none else, I shall be a Lady Esaie 47. for ever: & in new Babel, for her proud names of blasphemie, whereof this was one, as Hierō saith, Roma aterna, Rome Hieromim. Algosiae. quaest. 11. 2. Sam. 24. shall florish for ever: but also in his dea­rest children, as in David, for numbring the people of a vaine glorious minde:Esa. 37. and in Ezechias, for shewing his trea­sures to to the embassadors of the king of Babel, of the like bragging pride. [Page 9] Thirdly for that the saints of God haue greatly abhorred this vice, & refrained it, as much as might bee: as S. Paule to the Galath. God forbidde, that I shoulde Galat▪ 6. glory, but in the crosse of our Lord Iesus Christ: God for bidde. And to the Corin­thians. 2. Cor. 11. If I must needes glory, I will glo­ry of mine infirmities: that is, I wil bee farre from carnail boasting. Lastlie for that God hath wrought this instinct, or law of nature in the very heathen to cō demne it. As namely Tullie, vvhome I toulde you of even now, howsoever he fell in practise, yet when he spake from his booke, he colde say: Deforme est de Offici. 1o. s [...] ipso praedicare, falsa praesertim. It is an evill favoured thing to, make vaunte of ones own doings▪ specially if he lie ne­ver so little. And the Greeke OratorDemosth. de co [...]ona. saith: to speake of my selfe, (that which may sound to mine owne praise) I take it to be [...], so odious nay so burdenous, & so yrke some, that e­very necessity shall not enforce mee to do it. These points might be enlarged by [Page 10] amplifications, and sette forth with va­riety [...] colours, & strengthened with many reasons and proofes, you may ea­sily gather. But as they that have a large iourney to make, and but a shorte time allowed them, must make but shorte baites by the way, and cannot stand to take every acquaintāce that they meet by the hande: and as they that are to paint or to print a pitched fielde within the compasse of a sheete or two of pa­pyr, can make but few souldiers whole, or complete, but are faine to sett down for the most their heades only or their helmettes: So having many thinges to handle, & within the cōpasse of a short houre, I must bee contented to touch onely the heads of the greatest part of them, and as for long discourses, I must let them alone.

We haue seene deare Christians by many signes and tokens that the vaine­glorious man is no way gracious with God: but contrariwise very odious to him: but why he should be so odious to [Page 11] him, and so farre out of his bookes, we have not seene. You shal vnderstande therfore, that God hateth pride and all that pertaieneth to it, not of any emu­lation, for who can come neere vnto God, within any degree of comparisō, that he should be afraid of him? (emu­lation is a kinde of feare of the worth or rising of another, least he should toppe vs) but of pure justice, and for the due demerite of the sinne. For shall the ax [...], or savve boast it selfe against him that vseth the same? Esaie Chap. 10▪ shall the Esaie 10▪ pitcher exalt it selfe against the potter, or the thistle say I am not a thistle? VVho Act. 17. made vs of one bloode to dvvell vpon the face of the earth? VVho tooke vs vp, whē Ezech. 16. we laie polluted in our blood, even vvhen we lay polluted in our blood, who tooke vs vp, and saide vnto vs, live? who delive­red vs from the povver of darkenes, and translated vs into the kingdome of his Coloss. 1. deere sonne, in whom we ha [...] redempti­on in his bloode, even the forgivenes of our sinnes? who paide our ransome for [Page 12] vs, when we were not worth a groate, cast his garment over vs to cover vs, when we lay starcke naked? and which is as great a mercy or benefite, as anie of the former, who passeth by our ini­quities, & wincketh at our faults, wher­by we trespasse against him daiely, and howrely? I say who hath forgiven vs, & given vs so many things, and so manie moe, who but the Lord? Now this be­ing our condition, and none other, and we being thus obnoxious to God, and defectiue in our selues, is it for any of vs to talke of his sufficiency, beeing over heade and eares in debte? or to please himselfe in his beauty beeing blacker [...]ccles. 10. then a blacke moore? Why thē art thou proud earth and ashes? why doest thou boast as though thou hadst not receiued 1. Cor. 4. that vvhich thou hast? nay why doest thou not cover thy face for shame, be­cause of the manifold pollutions wher­with thou art distained? Yet foolish mā wil be wise; naked man wil be gaie, fil­thie man wil be pure, though man new [Page 13] borne is like a vvilde asses colte, as IobIob. 11. saith. Now when the Lorde seeth this, namely, that for al the cost & charges that hee is at vpon vs, yet wee remaine vile and beggerly, & for al our vilenes and beggerlines, yet that we wil not be acknowen of it, but contrariwise stout it with him, & beard him, & take vpon our selues stiffe neckes, & proud looks: is it any mervaile, if the Lord hate pride which vvorketh this strangenes, and breach betwixt him, & his creatures?

For but for pride which like the same albugo, or white spotte in the eie, dim­meth our vnderstanding, nay doubteth it many times (the similitude is not mine, but Gregori [...] in his Pastorall [...] andGreg. d [...] cur. past. part [...]. 1. but for selfe loue the mother of pride, vvhich maketh vs poreblinde at the least (Isidorus Pelusiota saith of the af­fectionIsidorus Pelusiota in epist. that we beare to another that it is p [...]re blinde, [...], how much more then is it true of selfe affe­ction) wee should knowe God, and the height of his favour, & the breadth of [Page 14] his loue, & the worth of his pardon, & so be provoked to greater thankefulnes towards him. Also we should know our selues & the summe of our debte, and the depth of our misery, & so be stoup­ed, & humbled, & vrged to make sup­plication to our God. [...]o these two du­ties of humility, and thankefulnes, the whole law & the Prophets, & Evange­listes, and Apostles, and whatsoever is writen in the booke of God, and what­soever thence is to bee collected may in some sort be referred: And therfore, for somuch as pride is such a special hin derance to the performāce of these spe­cial duties, no mervaile if the LORD haue the same in special detestation.

Adde herevnto, that, as Tertullian calleth the commandement that God gaue Adam in Paradise, matricem om­nium Tertullian coutra [...]u­daeos. praeceptorū Dei: the very matrixe, or wombe of all the commandements of God, and as Theodorit calleth MosesTheodo. 2. the rape [...]t. [...], a very ocean of all divi [...]ty: & as some haue called Rome [Page 15] epitomē vniuersi, an epitome or abbridge ment of the whole worlde: so it may bee saide of pride, that it is the summe of al naughtines, & a very sea of it, & there is no sinne almost but pride doth par­ticipate with it. It is a kinde of idolatry, it maketh a man to bowe to himselfe, & to burne incense to his owne yarne, as the Prophet Habakuk speaketh. It is aHabak. 1. 1 [...] kinde of sacrilege, it robbeth God of his honor, even of this honor of sauing vsEsay. 46. 9. & 26. 1 [...]. freely, & working al our works in vs, as Esaie avoucheth. It is a kinde of dron­kenes, it maketh a man to erre from a sound iudgment, and to speake, and to do things absurdely: The proude man is Habak. [...]. [...] as hee that transgresseth by vvine: saith the Prophet. Fourthly it is a kinde of murther, it slayeth the soule, while it maketh it to doate vpon it selfe, evē as the ape killeth her young one by clip­ping it to harde. Fiftly it is a very adul­tery, it coupleth vs to another frō the Lord, even to selfe conceite. If wee saie Aug. in Iohā. tract. 13. (saith S. Augustine) that vvee are anie [Page 16] thing, & so not giue the glory vnto God: adulteri sumus, nos amari volumus, non spon sum, we are plaine adulterers, vvee would haue our selues to be loued, & not the bridegrome. Sixtly a false witnes, & a lying glasse it is, making vs beleeue that we are that, that we are not: faire­when we are foule. [...]. Loue Theocrit in Bucoli­ast. [...]. (& selfe loue much more) maketh those things, that are not faire to seeme faire: it so blndeth the eie. Lastly it is most co­vetous, & most envious, hunting after ter praise, as after a praie, and not dein­ing that others shoulde come neare thē within many Leagues. Stād a part, Esa. 65. 5. come not neere mee, for I am holier then thou, saide those proude Hypocrites in Esaie. Thus as Aristotle saith out ofAristotel. Ethi [...] Theognis, that in iustice all vertues are couched togeather ( [...]) summa­rily: so it may be saide of pride, that in it all vices are lapte vp togither as it were in a bundell. And therefore God hating every sinne particularely, & by it selfe, [Page 17] and by it selfe, he must needes abhorre pride, which is a confluence, and a col­lection of them al. Nowe as hee hateth pride, vvhich is the daughter of selfe loue, as I tolde you: so hee hateth al the daughters of pride, wherof boasting, & glotying seemeth to be one of the yōg­est & worst. Sorie crowe sorie egge, saideGell▪ they that iudged the controversie be­tweene Corax, & Tisias. Like mother, Ezech▪ like daughter saith Ezechiel: & so hate­ful mother hateful daughter may wee say. VVhen the Romane souldiers hadAurelius victor. slaine Maximinus the tyran they made search for his sonne and slewe him also: saying Epessimo genere ne catulum quidē Gen. [...]. relinquēdū ▪ of a vile litter not one whelpe vvas to bee saved aliue. When Noah a­woke from his wine and knew what his yonger sonne Ham had done vnto him hee cursed even Hams sonne for Hams offence: saying, Cursed be Canaan, a ser­vant of servants shall he bee &c. Stasi­nus his verdite is remembred by Cle­mens Clem A [...] Strom. 6 Alexandrinus, [...]. [Page 18] [...]. Hee that killeth the wicked parent, & spareth his vngra­cious brattes is a very foole. This iustice appeareth to be in God toward pride & her daughters▪ he hateth both the one, & the other: yea he hateth al them, that be in loue with either. I shal not neede to proue that vaine glory is prides own daughter, for that were to proue a crab to come of a crab tree, or a blacke berie of a brier, or drosse of the corruption of metal, or skumme of the vncleanes of the meat. What is choler else, say they, thē the froath of blood, spuma sangui­nis? & so what is glorying else, but a ve­ry froath of pride? they froath out their owne shame, while they boile vp with their owne praises: & if vaunting bee in the branch, vanity is in the roote, that is certaine. Al boasting therfore is to be avoided, and abhorred as bad, fruit of a bad tree: & if al boasting, then boasting of wisedome, or strength, or riches, as it followeth in my text. Let not the vvise glory in his wisedome &c.

[Page 19]Of boasting in general we haue spo­kē inough already, now let vs see more particularely, what bee the things that he forbiddeth vs to boast of▪ The pro­phet setteth downe. 3. the first wisdome: the second strength, the third riches. Of these I am to speake in order. Quod gene ri attributum est etiam in species redū ­dat, saith Tertullian. That which is true in the generall, will bee found true in the speciall, or particular vvith advantage. For as much therfore as I haue proved already that boasting in general is vn­lawful, I shal not need to proue serious­ly or amply, that it is vnlawful to boast of these particulars, wisdome, strength, or riches: only a fleight skimming over the points may serue the turne.

Of wisedome first this I haue to say: that of al the gifts, wherewith the Lord doth beautifie the soule of man, none seemeth to be cōparable to it: sure I am none ought to bee preferred before it. For it is the very sterne of our vessel, the very sunne of our firmament, the verie [Page 20] eie of our head, the very hart of our bo dy. Where wisedome sittteth at the sterne there matters are ordered in a probable course to a laudable end. But where wisedome is wanting, there the sunne goeth downe at noone day (to vse the Prophets wordes) there the light, that is in vs is turned into darkenes, as Christ speaketh, & then how great is the darkenes? So thought Lactantius. Vt sol Lact. l. 2. c. 8 oculorum, sic sapienti [...] lumē est cordis hu­mani. As the sunne is the light of our eies, so the light of our hart is wisedome: So thought the Poet. [...].Phocylid Fieldes, townes, ships are all managed & governed by vvisedome. Wisedome therfore is a most precious thing: that is certaine: & the merchādise Pro. 3. therof is better then silver, & the gaine therof is better then golde, as Salomon saith: but not to bee boasted of for all that.

And why? First because it is not our owne, or of our selues: as Cyprian saith:Cypriam. De nullo gloriandum, quia nostrum nihil [Page 21] est. VVee are to boast of nothing because nothing is our owne, or of our selues. And Augustine vpon Iohn saith: Christ saide not, without me yee can do little, but with out me yee can doe nothing. Where then is glorying? is it not excluded? For if it were lawful to boast of that, which is not our owne, then the crowe might haue beene iustified for brauing it with her borowed or stollen feathers (furti­vis coloribus) & the asse for ietting with the Lions skinne about him, & the ape for skipping vp & downe in his masters iacket. But now these were ridiculous in so doing, therfore we cānot reasona­blie boast of that which is not our own: except we wil be like to these vnreaso­nable beastes. Let this be the first reason against glorying in wisedome.

The second this: Our wisedome is many waies vnperfect, therfore, if wee be wise, we will not bragge of it. For wil any bragge of his lame legge, or his one cie? Indeede now I remember Agesilaus Plutarch. in Ages. et Sert. bragged of his club-foote, & had never [Page 22] done bragging of it. Also Sertorius brag ged of his one eie, and had never done bragging of it but by their leaue I think this their bragging was but from the teeth outward, and rather to prevent, and forestall others from gibing, then of any delighte they tooke there in themselues (bragging lightly brea­keth not fourth, but some inward ioy, or tickling helpeth it forwarde) and therefore it was like to the same Sardo­nius risus. And notwithstanding that exception, the proposition remaineth firme, that wee boast not naturally or vsually of our infirmities, or imperfe­ctions. But now our wisdome is vnper­fect, & very vnperfect, why thē should any boast of it? That it is vnperfect S. Paule sheweth. 1. Cor 13 VVe know in 1. Cor 13. part, and we prophesie in part. Againe, Now we see in a glasse darkely. Yea and that which an Aegyptiā priest said to a Greciā by the report of Plato, ye Greciās Plato in Timaeo. are alwaies children: the same wil bee foūd true not only of the Grecians, but [Page 23] of the Aegyptians themselues, & of the English and al; for vnderstanding wee are but children. I grant that in al ages, and in al nations some haue gone away with the name of wisdome, as that Ro­mane that was called Corculum (Nosica was so called) that Greciā that was cal­led [...] (not [...] but [...]) Democritus Abderita was so called: that Iew that was surnamed Hechachā, Aben Ezra was so surnamed: the Britane that was called the sage, Gildas was so called, Gildas sapiens, &c. Yet for al that to talke of wisedome indeede, The depth Iob. 28. 14. saith it is not in me, the sea also saith it is not with me, as Iob saith. Who ever satisfied others or himselfe, in delive­ring the cause of the overflowing of Nilus in the summer time? who ever could giue any sounde reason, why the load-stone should drawe the yron to it as it doth, or direct or turne to the pole starre so as it doeth? who ever went a­bout to giue a probable reason why or howe the little fish called [...] should [Page 24] be able to stay or to stop, so great a ves­sel as it is reported to stay, and that be­ing vnder saile too? And to omi [...] these secrets of nature, who ever attained to that perfection in any art, but hee lefte much for them that should come after both to invent better, and to devise a newe? And as for pointes of divinity, (wherein I confesse we haue the grea­test helpe through the benefite of the word of God, which is a light vnto our Psal 119. feete, and a lanterne to our steps) tou­ching the same also it is a most certaine truth, that the most acute & iudicious divines haue both acknowledged their ignorance (in some matters not so ne­cessary to be vnderstood) and deplored their oversight. What a good speech is that of Irenaeus? Some thinges in the Irenzus. scripture by Gods providence are harde to be comprehended in this life (vt sem­per quidē Deus doceat, homo autē se [...]per discat quae sunt à Deo) that God might haue alwaies somewhat to teach vs, and that man might haue to learne alwaies [Page 25] those things that are of God. What a modest speech is that of Augustin? Quò Aug. cōtra Origenist. & Prisciliā. me contemn as, quem magnum put as esse doct [...]rem, &c. That thou maiest (no lon­ger haue me in admiration, but) contēne me whom thou takest to be so great a Do­ctor: I cānot tel what these same thrōes, & dominions & principalitie [...], & pow­ers doe meane, nor wherein they differ. I wil not trouble you with more quota­tions to this purpose. So then as MosesExod. 39. 30. caused it to be superscribed or gravē v­pō the plate for the holy crowne, Holi­nes to the Lorde, meaning to the Lorde only: and as S. Paul to Timothie asscri­beth1. Tim. 6. 1 [...] immortalitie to the Lorde, to the Lord only (who only hath immortalitie) & as a king of this land contended, that the name of king was due only to theCanu [...]us. king crucified Iesus Christ: so surely the name of wisdome is due, and to be asscribed to God only, as beeing only wise. Why? it is so ascribed by S. Paule in expresse words in the forenamed e­pistle, vnto the king immortal, invisible 1. Tim. 1. 17 [Page 26] vnto God only wise, &c. Yea what say you if heathen men themselues, as ar­rogant as they were, haue acknowledg­ed no lesse. Laërtius writeth that cer­taineLaertius in Thal [...]c. young men of Ionia standing vp­on the sea shoare and beholding fish­ermē making of a draught▪ agreed with thē a great for their draught, that what they should hale vp to land in their net should bee theirs. Nowe it was so by Gods providence, that togither with certaine fish, they encloased a certaine peece of plate (which no mā knew whē it was suncke there) and dragged tho same to land in their net. The same be­ing claimed & seased vpon by the yoūg men, by vertue of their bargaine, they cast betweene them how to dispose of it. But whē they could not agree about the sharing of it, they sent to the Ora­cle for resolution from thence. They were returned answere frō the Oracle to sende it to the wisest. They sende it therefore to Thales their cuntryman: a mā of great note in those daies for wis­dome. [Page 27] But whē it was brought to him, he disabled himselfe, and disclamed the name of wise: and sent it to an other as being more wise then he was. The se­cond also he would none of it, but sent it to a third, & the third to a fourth, &c and so they posted it of from one to an other, vntil sevē had it. The seventh & last Solon, hee made no more a doe but sent it to the tēple at Delphi for a pre­sent to God, as acknowledging him only to be wise. A mervailous confessi­on for heathen men to make touching the alone wisdome of God. And thus God, that ordaineth his praise out of the Psal. 8. mouthes of babes and sucklings as it is in the Psalme, & made the domb beast spea­king 2. Pet 2. with mās voice to rebuke the mad­nes of the prophet, as it is in the Apostle, made these mē, which were but babes in Christ, nay evē as beasts before him, being without God in this world, to set forth his honor and praise, and even to rebuke the madde arrogancy of many Christians in our daies, Mans wisdome [Page 28] therfore touching matters of learning is vnperfect, you heare by the cōfessiō of the wisest, and therefore not to bee boasted of.

So is it vncertaine concerning mat­ters of policie, & therefore this a third reason why it ought not to bee gloried in. Prudens futuri tempo [...] exitum cali­gino Horatius. sa nocte premit Deus, saith one. [...] Pindaius. saieth an other. Thus it is, future things they are to be, they are not yet: therefore wee cannot see them: they may fal out another way as wel, as that way which we imagine: they be futura contingentia, therefore we may be deceived in them. The chi­rurgian that dealeth with an outwarde wound seeth what he doth, and can tell whether hee can heale it or no, and in what time: but he that is to make an in­cision within the Body, bee it for the stone, or the like disease, hee doth but grope in the darke as it were, & may as wel take hoult of that which he should not, as of that, which he would. So the [Page 29] arti [...]an, that worketh in his shoppe, & hath his tooles about him, can promise to make vp his daies worke to his best advantage: but the merchant venturer, that is to cutte the seas, & had need of one winde to bring him out of the ha­vē, an other to bring him about to the lāds end, another peradvēture to bring him to the place of trafficke, where he would be, he can promise nothing nei­ther touching his returne, neither tou­ching his making of his cōmodity, but as the winde, & the weather, & the mē of warre by the way, & as the honesty, & skil of them, whom he tradeth with, shal giue him leaue. Iust so fareth it in these matters of prudence, and policy, they are cōiectural, they are not demō stratiue, therfore there is no science of thē: they haue need of the cōcurrence of many causes that are casual, of many mēs mindes that are mutable, therfore we cannot build vpon them. Yea they are built many times vpon the errours and negligence of our enemies, [Page 30] and they peradventure bee avvake as vvel as our selues. Antigonus that wise Prince (he is reckoned among thē, that having but one eie, were exceeding politicke, and crafty) thought, & made certaine account of it, to come vpō his enemie Eumenes at vnawa [...]es, and to take him napping, but he foūd [...]umenes as vigilant as himselfe, and so was faine to retire with a slea in his eare as wise as he came. This for matters of war So for matters of peace. Salomon the vvi­sest of al thought that, if he might ioin in affinity with his neighbour princes, and take many of their daughters to be his wiues and womē, he should not on­ly strengthen the kingdome in his own hande: but also stablish it in his house long, and long: also he thought perad­venture, that by occasion of his maria­ges, and affinities being great, many of the vplandish people would bee trai­ned, & wonne to the knowledging, and worshipping of the true God of Israel: but how was hee deceived? His wiues, [Page 31] and women turned his heart from the Lord: he could do little or no good vp­on them, or theirs; and as for the secret vnderminers of Salomons state, & suc­cession, where found they entertaine­ment, but among Salomons allies? Let1. King. 11. mee instance this pointe in one or tvvo examples more. Constantine the great, that worthy christian, and great politician, thought, that, if hee might build a cittie in the confines of Europe and Asia, that might be aemula Romae, a match to Rome, & place one of his sōs there to keepe his court, he should not only eternize his name, but also fortifie the Empire no lesse then if he had invi­r [...]ned it with a wal of brasse. Also Pho­cas, and Pipinus thought, the one if he might dignifie the Bishoppe of Rome with an extravagant title to bee called vniversal bishop: the other, if he might lade the church of Rome with princi­palities, even with principality vpon principality, they should deserue im­mortally wel, not only of that sea, but [Page 32] also of the whole house of God. But the way of man is not in him selfe as Ieremie Ier. 10 23. saith: neither is it in man to foresee, what wil fal out luckely, or crosse. The building of nevv Rome vvas the decay of old Rome, so it proved, and the divi­ding of the Empire was the destructiō of the Empire, & no lesse, as wise men know. Also the lifting vp of the man of Rome, was the hoysting vp of the man of sinne, and the locking of him in the chaire, even in the chaire of pestilence. Thus there is no policie so provident, no providence so circumspect, but the same is subiect to errours, and crosses: and therefore no cause why it shoulde bee trusted to: and therefore no cause why it should be glorified in. Let not the wise man glory in his wisdome, &c,

If any wisedome might bee boasted of, surely one of those kinds of wisdom that [...] earst reckoned vp vnto you, to wit, wisedome or skil in the artes, wise­dome or knowledge in divinity, wise­dome or policie touching matters of [Page 33] state but these, you haue heard, are not to be relied vpon, because they are vn­certaine, because they are vnperfecte &c. therfore much lesse are we to relie vpon any such as is worse, or inferiour to these▪ But yet the world is the world, it hath done so & doth so, yea and bles­seth it selfe for so doing; therefore this wound had need to be searched & ran­sacked a little deeper. Homer I remem­berHome [...]. crieth out against Eris or Discorde [...]. O I would it were perished and throwne out of the company of the goddes & men. So Cyprian against covetousnes, ô dete Cyprian. stabilis caecit as mentium▪ &c ô this same Hieronym. detestable blindnes of mēs mindes. Hie­ronym against luxurie, or lechery, ô ignis inf ernalis luxuria, ô Lecherie a very hel­lish fire. Augustine against errour orAugustine. mistaking, ô errare, ó delirare: ô vvhat a vile thing it is to be blinded with errour &c. thus every one cried out against the sinnes wherewith their times were most pestered and po [...]soned. Surely if I [Page 34] were appointed to touch the soare of the daughter of our people (wee haue many soares▪ from the crown of our head to the soale of our foote▪ we are little else but soares▪ & botches & biles) but yet if I were to touch that which doth most of al apostemate, and ranckle, then I ought to crie out ô policie, policie. Po­licie I meane falsely so called, but in­deede cunning, & cudgeling. This let­teth that the prince, & the [...]ealme ma­ny times cannot bee so served, as they should bee: nor iustice administred in many places, as it ought to be▪ nor the Gospel of the sonne of God so propa­gated, as were to be wished many cold wish that in musters & presses, the like­liest men to doe service, & not the wea­kest of friēds, should be appointed: also that they were holpē to their right, that suffer wrong: also that the incorrigible were cut of by the sword of iustice: also that these same deceitful workers crafti ly crept in, in pretēce to advāce the Ro­mish faith, but indeed to supplāt Eng­lish [Page 35] loialty, and faithfulnes, that I sai [...]e their goings out, and their cōmings in, & their haunts were better marked: & so the dāger, that is threatned by them, prevēted▪ but yet, to put our hād to the worke, every one to do some service in his place: as for example, conestables to precept the hablest & fittest persōs for the warres: shirif▪ to make returnes of indifferente [...]uries for the triall of rights: iurors to have God, & a good cō ­sciēce before their eies, & not to turne aside to by respectes. &c. This we will not be induced to doe: what letteh vs? Policy▪ For we say if wee shal be precise in our office this yeare, or in this action at this time, others wil bee as precise a­gainst vs or ours another time, & then what shal we gain by it? & if we should not leane somewhat to such a person, & to such a cause, we should offēd such a great one, & he wil sitt on our skirtes. Thus policy overthroweth polity, that is the cōmon weale: & thus the feare of mā casteth out the feare of God, as the [Page 36] wise mā cōplaineth. Another vanity, nay wickednes, I haue noted vnder the sū, that is this: there be that haue the dore of faith opened to thē, & haue oppor­tunity to hear words wherby they and their houshold might bee saued: & the same also do cōsent in the inward mā to the doctrin taught, & published by au­thority among vs, that the same is the truth, & the contrary falshoode: & yet to giue their names to the gospel soūd­ly, or to protest against popery & super stitiō zealously they wil not be drawn. what withholdeth thē? policy, for they think cōtinuing doubtful, nay though they shoulde bee enemies, if but secret ones, they shal loose nothing, the state holding as it doth. These be the times of mercy (though certaine vngratefull mē cry out against thē as though they were bloody, for no other cause, but for that they are restrained frō sheding in­nocent blood, as they were wont in the daies of their tirāny) & if there should be a chāge, thē their very doubfulnes & [Page 37] staggering would be remēbred, & they advāced therby. Thus as Demades saidPlutarch. to his cuntrymē of Athens, when they paused to decree divine honors to king Demetrius, Take heede my masters least while you be so scrupulous for heavē, & heauenly matters, you loose the earth in the meane time, &c. So some seeme to make no reckoning at al of their heavē ­ly inheritāce, so that they may vphold or better their state on earth. Call you this wisdō, policy, providēce or the lik? Thē Achitophel was a wise mā to prefer the expectancy of honor at the traitor Absalons hands, before the present en­ioying of favor frō king David, his an­nointed soveraigne. Thē Esau was po­litikeHeb. 11. to esteem more of a messe of pot­tage, then of the blessing, which after­ward he could not recover, though hee sought it with teares. Yea briefly then that Emperor was provident (were it Nero, or whosoever els) that fished for menise & gudgeons with nets of silk & hooks of gold. VVhat is the chaffe to the [Page 38] wheat? saith the Lord what is the shad­dow to the body, the body to the soul,Ierem. 23. frailty to eternity? VVhat shal it advan­tage Matth. 19. a mā to win▪ &c. or cā any mā saue his soule that hath God his enemy? or can any mā haue God to be his friend, that doth stout with him? Be not decei ved: as God is called Amē or true, in the revelation, & calleth himselfe truth inRevel. 3. the 14 of Iohn: so he loueth truth, & sin­cerity in the inward parts Ps. 51. & withPsal. 51. out truth hee loveth nothing that heeIacob. 1. doth loue A doubling mā, or a mā with a double hart ( [...]) saith S. Iams is vnstable in all his waies, & can such a one looke for any thing at Gods hands? Let thē looke to it whosoever amōg vs play fast & loose, & blow hote and cold with the Lorde, making bridges in the aier, as the comicall Poet saith, & ma­king Ier. 17. 5. flesh their arme, but in their heart depar [...] frō the Lord, which the Prophet doth so much cry out against. Surelie such wisedome is not from aboue, but is earthly sensual, and divelish. And asIacob. 3. [Page 39] truly, as the reproach delivered by theEsai. [...]4. 20. Prophet Esay 44. in respecte of their corrupt iudgment is verified in them: He feedeth of ashes: a seduced hart hath deceiued him, that he cannot deliver his soule? & say, may not I erre? so the iudg­ment denounced by the same prophet in an other place in respecte of their worldly policy shal take hoult of them. Behould saith he you all kindle a fire, and Esa. 50. 11. are all cōpassed about with sparkes: walke in the light of your fire, & in the sparkes that ye haue kindled. This shallye haue of mine hand, ye shall lie downe in sorrowe. As if he saide, your turning of devises, shal it not be as the potters clay? shal it not breake, & crumble betweene your fingers? Take coūsel as long as you wil, it shal not stand, make a decree, it shallEvill cour­ses will not prosper. [...]om Odys. not prosper saith the Lorde almightie. [...] saith the heathē man. He that soweth the winde shall reape the whirle winde▪ let him be sure of it. And let so much be spoken against glorying in wisdome, either rightly so called, or [Page 40] falsely so tearmed. Let vs consider now of the second thing that vve are forbid­den to boast of, to witte strength. Nor the strong man in his strength.

There haue been many strong menC [...]l. Rodig. l. [...] cap. 57. in al ages: strōg of arme, as that Polyda­mas, that caught a wilde bull by one of his hinder legges, & held him by force of his arme for al that the bul could do: and that Pulio (mentioned by Dio) thatDio in Au­gusto. threw a stone at a town wall, beseidged by Germanicus, with such might, that the batlement which he hitte, and hee which was on it came tombling down, which made them▪ that held the towne through wonderment at his strength to yeelde it vp. Strong of hand, as thatTrebell. [...] Pollio. Marius (one of the 30. Tyrans) that would turne a side a waine with one of his singers: and that Polonian of late in the daies of Stephan Buther, that would knappe an horseshee a sunder, were it never so hard between his hāds. Strong of arme and head & body, and hart & al, as that Aristomenes mentio­ned [Page 41] by Plinie, who slewe 300. Lacede­moniansPlinie. in fight in one daie: and that Aurelian then or shortly after Empe­rour:Vopiscus of whō they made that song: mille mille mille viuat: qui mille mille occidit. Let him liue thousandes (of yeares or monethes) who stewae thousands of ene­mies. These were famous men in their generations, for strength & no doubt they were mervailously admired at by thē, that liued in their times: Yet for al that nether wereothers to haue gloried in thē, nor they in thēselues. Not others to glory in thē: because Paule saith Let 1. Cor. 3. no mā reioice or glory in mē ( [...]) And againe Let him that glorieth glory in the Lord. 1 Cor. 10. Not thēselus to glo­ry in thēselus, because strēgth is not to be cōpared to wisdōe, & therfore wise­dome being debarred frō boasting (as you heard already) strēgth ought much more. That strēgth cōmeth short of wis dome Salomon sheweth both by plaine wordes and by an example. By plaineEccles. 9. 14. 16. words as when hee saith Eccles. 9. 16. [Page 42] Thē said I, better is wisdom thē strēgth. By an example: as in the same chapter, ver. 14. A little cittie, and few men in it, and a great king came against it, and compassed it about, and builded fortes a­gainst it. And there was found therein a poore & wise man, and hee delivered the cittie by his wisedome. Thus Salomon. Nature also hath taught as much, both in plaine words: and by examples. In plaine wordes, as Musaeus: [...].Mus [...]. VVisdom or sleight is alwaies better then strength. By an example as Sertorius for example. Hee caused a couple of horses to be brought before him, the one fat and fleshy, the other a leane carion iade: also a couple of souldiers the one strong, & lustie the other a silly sickely fellow: to the leane horse he put the strong man, & he go­ing roughly to worke, and thinking to do the deed with dead strength, haled, and pulled, and tired himselfe, and was a laughing stocke to the beholders: but the weake fellow vsing some cunning, [Page 43] for al his weaknes did the feat, & went his way with the applause. Wisedome therefore is better then strength: and therefore this is one strong reason why strength should not be boasted of since wisdom is denied. An other reasō may be this: strength or force, be it equal to the strength of a Lion or Elephant, yet it is but the strength of flesh, never the lesse: and al flesh is fraile, and subiect to foile. When one cānot overcome, ma­ny may. Whom sword cannot pearce, shot wil: whom shot doth not hit, sick­nes may arrest, time surely, and death wi be sure to make an ende of. Nowe should a man bee prowde of grasse, of vapor, of smoake, of a shadow, of a tale that is told, &c. whereto the whole life of man, and his glory, and consequent­ly his strength & vigor, are compared? An horse is but a race, they say, and so the strongest man vpō earth is but the push of a pike, or the clappe of a pistol. Were not Abimelech and Pyrrhus, twoIudg. 9. most valiant princes, either of them kil­led [Page 44] by the hand of a woman? was not Totilas that noble conquerour, that had vanquished Rome, which had van­quished the whole world, vvas not hee I say overcome, and slaine by Narses an eununch, a semivir? vvhat should I stand any longer vpon this? God hath1▪ Cor▪ 1. chosē, as the foolish things of the world to cōfound the wise, so the weak things of the world many times to confounde the strong. And this may be a third rea son against glorying in strength, be­cause God himself doth many times set himselfe against the mighty.

Xenophon saw so much & faith thus.Xenoph. [...] 1. 6. God as it would seeme taketh a pleasure [...]. That is, to exalt the base, and to pull downe the mighty. And why so? Truelie not of envy to their greatnesse (as it is writtē of Tiberius or Caligula) that hee caused a goodly tall mā called Colossus for his stature, & strength, of meere en vy to fight, after he had done his law, til he was tired, & slaine: And as it is like­wise [Page 45] recorded of Soliman in our fathers memorie, that having a great Germane brought prisoner to him, of very envie to the German nation, hee caused his dwarfe a very Pygmey to take this Ger­man in hand (being a gyant to look to) & to hack him & hew him being boūd to his hand, & to haue many courses at him (as if a childe were set to thwite a tree a sunder) & at length with much a do to get him down, & so to potch him in & kil him. Oh no, God is of no suchEsaie. nature: as he saith himselfe in Esay An­ger is not in me. So it may be saide most truly of him, envy is not in him. No hee envieth no good quality in mā, which is his own gift, nether hateth he any that he hath made, & redeemed: but loveth al, & wold haue vs to loue one another. Nether are the great, & mighty ones cōfounded, & brought downe by reasō of their folly, or for want of iudgment, whereby they giue advauntage often­times to their enemies: albeit I am notSynesius epist 103. ignoraunt, that Synesius, that ancient, [Page 46] and learned Bishop saith, that strength and prudence seldome vvhiles con­curre: but he vnderstandeth, I thinke, enormous strength in an huge vast bo­dy: otherwise his speech is not iustifia­ble. for many strong haue been excee­ding crafty with all, as Aristor [...]nes of old, of whō I spake erewhile, & George Castriot of late (in comparison) of whō it is written, that they had the strength of a Lion, and wilines of a fox. But here is the quarrel, and this maketh God an enemy very oft to the strong & migh­ty, because by their strength & power they thinke to beare out, & maintaine whatsoever bad person, & whatsoeuer bad cause: and to breake downe, and to crush, and tread vnder foote the most righteous of the land, that stād in their way. This doth nettle God, & provoke him to displeasure. Id in summa fortu­na Tacit. l. 15. aequius, quod validius. Let mee haue might, & I haue right enough. Sua re­tinere priuatae domus (saith Tiridates in the same place of Tacitus) de alienis [Page 47] certare regialaus. You would haue me be contented with mine own: why? it is for base spirited men, for peasantes, for boores, to seeke but their own, gentle­men and mighty men they wil law, and fight for that which is an other mans.Iuven. sa [...] ▪ 6 O de mens, it a servus homoest? saith one in [...]uvenal. You would haue me vse my servant wel: ah foole, is my man a man? is my tenant my neighbor? is my neigh bor my brother? Doth Naboth refuse to1. Kings. sel his vineyard to Achab, to king A­chab? I will helpe thee to it for nothing, saith Iezabel. Doth the senate deny my Master the consulship? Hic ensis dabit. This sword shall helpe him to it said Ce­sars souldier. These be the same [...],He [...]iod. (as the Poët calleth thē) which wil haue the law in their own hands: They leane vpon their swords, & their right hand must right them, whether it beeOvid. 5. [...] right, or no. Nec leges metuunt, sed ce­dit vi [...]ibus aquum. Maesta (que) victrici iu­ [...]a su [...] ense iacēt. Thus they covet fields, and take them by violence, and houses & [Page 48] take them away, so they oppresse a man▪ & his house, even man, and his heritage Mich 2. And thus as the wilde asse is the Lions pray in the wildernes Sirach. 13. & as Basil saith vpon Hexaemeron [...]asil. Hom. 7 in Hexaem. [...]: most fishes doe eate one another, and the lesser is the food of the greater. So it is too tru, that in too manie places the weaker, & the simpler sort of men are a pray vnto the great & mightie ones, & these eate vp Gods people, as a man would eat bread, as it is in the Psalm. But what saith Ba­silPsalme 14. in the same place? Take héede saith he thou oppressor, thou cruell harted man, lest the same ende betide thee, that doth befal those great devouring fishes: name­ly to bee caught thy selfe by the hooke, or in the nette. Indeede as for the comfort of the needie, & the deepe sighing of the Psalm. 12. poore: the [...]ord saith that he wil vp him­selfe & set at libertie him, whō the wic­ked hath snared: So for the confusion of the vnmerciful cormorant, he threat­neth [Page 49] thus by Iob: He hath devoured sub­stance, Iob. 20. 5. & hee shall vomit it: for God shall draw it out of his belly. And by the Pro­phet Esay. VVo vnto thee that spoilest, & wast not spoiled, &c. VVhen thou cea­sest Esay 33. to spoile, thou shalt bee spoiled. There is no prince that can bee saved by the multitude of an host, nether any migh­tie mā delivered by much strength. Be you neuer so strong ô yee mightie, yet he that dwelleth in the heauens is strō ­ger then you, be you never so wel lined or backed, or guarded, yet he, that sit­teth betweene the Cherubim is better appointed. Therefore trust not in your owne strength, much lesse in wrong, & robberie, make not your selues hornes by your own power. There is no pow­er, no force, no puissance that can deli­ver from wrath in the daie of vvrath, the children of wrath, that is to saie them, that hale down Gods vengance vpon them by their vnmercifulnesse. This mighte bee easilie vouched by sundrie examples, but that the time [Page 50] being so farre spent, it is time to come to the third special thing, that wee are forbidden, to glory in, to witte riches. Nor the rich man glory in his riches.

As I gaue this for one reason, whie strength shoulde not be gloried in, be­cause it is not to be compared to wise­dōe, which I had proved before might not bee allowed to boaste: so I may assigne this for one cause why riches should not be boasted of, because they are not comparable to strength, which even now I excluded from glorying. For if the more excellent cannot be al­lowed his liberty, the inferiour cannot require it by any reason: & the prophet seemeth to vse the method of [...] & to exclude the better at the first, that that which is worse, might with lesse a doe bee remoued, or rather with none at all. If you doubt whether riches bee worse, or lesse to bee esteemed then strength, you may be perswaded here­by, for that riches doe toll-in enemies: but strength doth repell them from [Page 51] entring, and also expel them, if happi­ly they bee entred: also riches make the theife more ven [...]nrous, but verie seldome doe they make the true man more hardy. That riches do tol, & draw in enemies, it is evidēt by al stories. For what brought the first conquerour in­to this Hand of Britain, but the pearlesSuetoniue. of Britain as Suetonius reporteth? what brought the Galles into Italie at the first, but the wines of Italie, as Plutarch Plutarch in Camill. witnesseth? So what brought the Car­thaginians into Spaine, the Grecians & Romans, one after another into Asia the lesser, but the riches of Asia, the golde and silver of Spaine? So what brought the Turkes over into Thracia, and after into Hungarie, but the fertili­ty of Thracia, the golden, and silver mines of Hungarie? On the contrarie side what maketh the Tartars ever to invade, & never to be invaded, but be­cause they haue no wealth, that others should cover after, & their neighbours haue wealth, which their teeth do [...] [Page 52] watering for. This for publike invasi­ons, and robberies, as for private spoi­linges, and pillage the learned knowe what Q. [...]urelius gatte in the daies of Syllae by his grāge, that laie cōmodious to some great one, for loue of the same hee was attainted▪ and billed among them, that were to bee put to death, wherevpon he cried out when he sawe his name in the papyr, Fundus Alba­nus me perdidit: out alas it is my lande that I haue at Alba, & not any offence; that I haue done, that is the cause of my death. So Plinie writeth of one N [...] ­nius Plin. l. 37. cap. 6. a senatour, that hee was likewise proscribed, and condemned to die by Antonie the Triumuir, for no other crime, but because hee had a precious stone of a very great valew, which An­tonie, or some of his followers had a great minde to. So Isocrates speaking of the times, when the Athenians were oppressed by Tyrans (the officers that the Lacedemonians had set over them) as I remēber in his oration against Eu­thunus [Page 53] saith, that in those daies [...]: It was more dan­gerous to haue any wealth, thē to commit any offence. I haue toulde you alreadie what Naboth gott by his vineyard, and could tel you what one Taurus mentio­ned by Tacitus gott by his garden, evē Tacit. l. 12. an vntime lie & a bloodie death. Perni­cious therfore you see riches are manie times to the owners, & therefore smal cause whie they should be boasted of: let this be one reason.

Another this: they be not lasting nor permanēt, but soone fleete away, & are gone. They may be campared to Maie­flowers, which yeeld a pleasant savour for a few weekes, & then before we areIonah. 4. ware their beauty is gone. Nay like to Io nah his gourd, which yeelded him cō ­tēt, & delight as it were this morning, & by the next day it was worme-bitt [...] and withered. Nay like the same small creatures called [...], which in one and the same day are engendred, grow operfection, decaie and die. Indeede [Page 54] Furipides saith [...]. Riches be not lasting, but epheme­ [...]all, they last but for a day. And Salomō before him, Riches take thēselus to their Prov. 23. winges as an [...]gle, and [...]lie into the aier. Who ever could haue thought that Iob from such wealth could haue fallen v­pon the sodaine into such misery? who ever would haue thought that the king Dionysius must bee faine to plaie the schoole-master, & to teach petties be­fore he die, to get his liuing? Who ever would haue thought that king Perses sonne, and heire must be glad to learne an occupation, and to plaie the blacke smith to releive his necessity? Who e­ver would haue thought that the Em­perour Charles the grosse could wāt ne­cessaries before he died? That the Em­perour Henrie the fourth (that victori­ous Emperour, that had fought 52. pitched [...]tailes) could fal into that ex [...]emity as to bee a petitioner for a [...]. [...] in the church of Spira to main­taine him in his olde age? Briefely that [Page 55] king Geliner (before him) that potent king of the Vandales could be so lowe brought, as to be forced to intreate his friend to send him an harpe, a sponge, and a loafe of bread (as Procopius wri­teth)Procopius. an harpe to solace himselfe some­what in his misery, a sponge to helpe to drie vp his teares, and a loafe of bread to satisfie his hungrie soule? What cer­tainty then is there in worldly wealth, when kings, and potentates be so easily stripped of it, and lefte as naked as my naile? Yet for al that earthly minded men, as we are, we wil stil be miring of our selues in the mucke & pelfe of this world, though we be no better thē bat­tles in so doing, as Basil saith: & we wil trust in vncertaine riches, & not in the living God, though S. Paule chargeth1. Tim. 6. vs not to do so: and if riches encrease, we will set our harts vpon them though the Psalmist forbiddeth vs to do so: andPsal. 62. 11. lastly we wil bee bragge of that which wee haue and make our boast thereof, though the Prophet in my text doth [Page 56] expressely disalowe it, and though my selfe haue proved, that vvee haue no more hould of our wealth, then if vvee had an eele by the taile.

VVell, as these bee strong reasons vvhy the rich should not glorie in his riches, because they tempt thieves, and enemies: and because they are of no certainety: so there is a third reason, as vveighty as anie of those, and that is, because they do not make vs any whitte the better. For can any man boast vvith any probability of that, which hee cannot sa [...]e, that hee is the better for? Now thus it is, Talibus bonis non siunt homines boni, sed a liunde boni facti be­nè vtendo saciunt, vt ist a sint bona, as Augustine saith. You call them goodes, Augustin. ad prob [...]m. but I tell you saith hee by such goods men bee not made good, but being made good otherwise, by vsing them well they usake them to bee good, so Augustine. And as for bettering of men, it is too true,Livius that Asdrubal Haedus saith in Livie: R [...]rò simul hominibus bona fortuna, [Page 57] bona (que) mens datur: Goods and goodnesse doe seldome times meete togeather. For who is there, except it be one among a thousand cui praesens faelicitas siarrisit non irrisit, (as Bernard speaketh) but if Bernard 2. de consi­derat. the world come vpon him, hee vvill bee besotted by the world. Therefore Thucy­dides recordeth as a strange thing in the men of Chius, that they wereThucyd. l. [...] sober for al their prosperity: [...]. And Evagrius ascribeth this as an especial praise to Mauritius the Emperour, that in hisEvagrius. prosperity hee retained his auncient pietie. In our natural bodies it is thus: the more fatte the lesser bloode in the vaines, and consequentlie the fevver spirites: and so in our fieldes abundance of vvette breedeth abun­dance of tares, and consequently great scarcitie of corne. And is it not so with our soules? The more of GODS blessinge, and wealth, the more vveedes of vanitie, and carnalitie: and the more rich to the vvo [...]lde the [Page 58] lesse righteous to GOD commonly. What meant Apuleius to saie that vbi Apuleius. uber, i [...]i tuber? but to signifie that pride & arrogancie are cōpanions to plenty. And what made Salomō to pray againstPro. 30. fulnes? but to shewe, that as they must haue good brains, that wil carry much drinke, so they must haue extraordina­rie soules, that wil not be overcome of the world. Did not David in his pros­perityPsal. 30. say that he should never be remo­ved? did he not saie or speak vnadvised­ly? nay did he not doe lewdly and wic­kedly, defiling himselfe with his neigh­bours wife: and embrewing his hands in his servitors blood, thus adding mur ther to adultrie? Did he attempt anie such thing in the daies of wāt, & adver­sity? No no, in his necessitie he sought the Lord, & got himselfe vnto his God right earely: & offred to him the sacri­fice of righteousnes. And yet we grudge and repine, when we doe not swim in wealth, when wealth through the cor­ruption of our nature doth dul vs, and [Page 59] tainte vs, and make vs vnapt to every good work. Again we shun poverty, as we would do a serpent, nay as the gates of hel, when yet povertie through the blessing of God doth kindle devotion, and kil sin in vs, even as wormewood, or the like bitter thinges kill moathes, or wormes. This the time wil not per­mit me to stād any lōger vpon: & ther­fore I come at once to the secōd verse, and wil end the same in a word or two.

Let him that glorieth glory in this, that he vnderstandeth, & knoweth me. Mans wisdome, strength, & riches are vaine, and not to be boasted of, thus much Ieremie hath told vs already, and I haue proved to you by many reasons: but now if you wold know; what is the thing, wherein we may take true com­fort, & wherof we may safely glory, the same is no other thing but pietie, and godlines, the true knowledge of God,1. Tim. 4. the true service of God: this hath the promise of this life & of the lif to come. this we ought to labor for, day, & night [Page 60] that vve maie attaine it, and having at­tained it, we maie reioice vvith ioy vn­speakable, & glorious. This our Savior Christ doth warrāt vs to do by his ownLuk. 10. 21. example, Luk. 10. Who there is said to haue reioiced in the spirite on our be­halfe, because we had our mindes illu­minate to vnderstād those things, that belong to the kingdome of God, & our salvatiō. Even as elsewhere he defineth the happines of man to consist herein, namelie to knowe God the only true God, Ioh. 17. and whom he hath sent Iesus Christ. A­greeableAug. [...]. con­fess cap. 3. wherevnto Augustine saith. In foelix homo, qui scit illa omnia, te au­tem nescit: beat us autē quite scit, etiāsi illa nesciat, &c. Vnhappy is the mā, that knoweth all those things (al secular lear­ning) if he knowe not thee, but happy is he that knoweth thee, although he be ig­norant of the rest. But hee that knoweth thee, and the rest to, is never a whit the more blessed for the other thinges sake, but for thee only, if knowing thee he glo­rifie thee as God: so Augustine. The [Page 61] knowledge of God therefore, that is the one thing, that is necessarie, that maketh a man a Christian, that lifteth vs vp vnto God, that coupleth vs vnto him, that iustifieth, that saveth, that worketh al in all. Now by knowledge I vnderstand, & the prophet in my texte vnderstandeth, not a bare apprehensiō or sense of the minde, that there is a di­vine power greater, and mightier then al, for so much the most barbarous hea then were not with out. they coulde saie Deus videt omnia. Deo commendo, Tertull de test▪ animae▪ Iacob. 2. &c. as Tertullian sheweth, yea as Saint Iames saith the verie Divels beleene, & tremble (they haue a kinde of beleefe, therefore they haue knowledge:) but also a consent ( [...], as Clemens 5. [...]. Alexandrinus calleth it) and perswa­sion of the hart touching both the pro­vidence of God, that he worketh all in al, and al for the best to them, that loue him: also and especiallie touching his mercie, that hee vvill graunte par­don to the penitent, euen to them, [Page 62] that craue it for his Sons sake, & lastlie touching his bountie, that he wil ever­lastinglie rewarde as manie, as are his, even as manie, as beleeue in his name. This is that saving knowledge, which the world knoweth not, neither is it re­vealed by flesh, and bloode, but by the spirit of the father, which is in heauen. This is that knowledge vvhereof the Prophet Esaie speaketh: By his knowe­ledge shall my righteous servant iustifie Esay 53. many, for he shall beare their iniquities. This is that knowledge, that preciousMat. 13. treasure which so soone as a wise man findeth, for ioy thereof he departeth, & selleth all, that hee hath, and buyeth the field. Brieflie this is that knowledge, inPhil. 3. comparison wherof S. Paul counted all things lost, even dunge, that hee might know Christ, and the vertue of his re­surrection, and the vertue of his afflictions, and bee made conformable to his death. To conclude this is that knowledge, which whosoever seeketh is wise, whosoever getteth is rich, who­soever [Page 63] keepeth is strong, nay vertuous, nay happy, nay twise happie: happy he is in this world by faith, and happie in the world to come he shalbe by fruiti­on. This knowledge the Lorde vouch­safe to engraffe in them, that want it, & increase it in thē, that haue it, & make it fruitful in al: to the purging of our cō sciences in this life, & the saving of our soules in the daie of our Lord Iesus: to whom with the Father, and the blessed Spirit be al honor, and glory. Amen.

FINIS.

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