Hee which forbiddeth vs to trust in our riches and in our friendes in our strength forbiddeth vs to trust in our wisedome Trust not in thine owne wisedome Wee count the simple fooles but God countes the craftie fooles He which thinkes himselfe wise is a foole ipso factâ— And to shew that they are most fooles of all the Apostle saith that God chooseth the foolish to confound them It is said Be merrie and wise but it may be saide Be wise and wise for euerie wisedome is not wise As the wise men went no further than they were guided by the starre so a wise maÌ„ shoulde runne no further than hee is led by the worde When God hath brought thee vnto goodnes hee saith acquiese set downe thy rest goe no further than goodnesse So when thou art come to wisedome rest where thou are well as the Doue did in the Arke The first blessing which Christ pronounced to anie is to the poore in spirite As Paule woulde haue you rich in knowledge so Christ woulde haue you poore in spirite that is humble in your knowledge for the proude knowledge is the diuelles knowledge and wisedome to the wicked is like the Arke vnto the Philistines which did them more hurt than good Therefore as God appointed the people their boundes which they might not passe when he talked with Moses in the Mount so he hath appointed certaine precinctes of wisedome which when wee transgresse we may bee said to exceede our commission like Shemei when he went beyond the riuer which Salomon forbad him The Rayle or Pale of wisedom is Sobrietie As wisedome is made ouerseer of all other vertues so Sobrietie is made ouerseer of wisdome to measure it foorth in euen portions and due reasons that none of Gods gifts be lost as water is vnto the wine to delaie the heate of it and salt is to meate to make it sauourie So Sobrietie is to wisedom to make it wholesome and profitable to him which hath it and them which seeke it of him If thou hast found honie saith Salomon take not too much lest thou surfet Nay if thou haue found wisedom take not too much lest thou surfet There is a surfet of wisedome which is the daungerousest surfet of all other When a man beginnes like Paul to bee puffed vp which was Aaron and Miriams disâ—ase when they murmured against Moses because they thought themselues fitter to gouerne than hee No vertue is better than wisedome and humilitie but if a man bee proude of his wisedome and humilitie then the vertue is turned into a vice If the light bee darknes saieth Christ howe great is that darkenes So if our humilitie be pride howe great is that pride If our knowledge be ignorance how great is that ignorance Therefore as we remember Bewise as Serpents so let vs remember Be simple as Doues or else we drowne in our wisedome like a light that quencheth in his owne tallowe Nowe that yee may knowe howe to bee wise according to Sobrietie there be certaine properties of his sober wisedome which I will shewe you The first is not to arrogate to our selues more than GOD hath giuen vs. As the man saide I beleeue Lorde helpe my vnbeleefe So the wise man may saie I vnderstande Lorde helpe mine ignorance For one thing which wee knowe wee are ignorant of a thousande thinges which we shoulde knowe yet the foolish virgins woulde be thought as wise as their sisters No man can abide to be disgraced of his wit wee had rather seeme wicked than simple As euerie birde thinkes her owne birdes fairest so euerie man thinkes his owne wit ripest There is a generation saith Salomon which are pure in their owne conceipt but they are not cleansed from their filthines So there is a generation which are wise in their owne conceipt but they are not cleansed from their foolishnes There is a generation of such wise men but he which is wise in deed saith I am more foolish than any man He which is called wisedome saith Learne of me to be humble And hee which was counted the wisest man before Salomon is called the midest man vpon the earth Therefore Iames describing the wisedome which is from aboue saith that it is a gentle wisdome the gentle are not arrogant but the scornefull The second propertie is not to glorie of any thing in our selues as Iames saith Let him which is merrie sing Psalmes So Paule saieth Let him which glorieth glorie in the Lorde For as wee saie Thine is the kingdome so wee say Thine is the glorie and therefore Dauid saith Not vnto mee Lord not vnto mee c. Oh saith Sathan this is a thing to glorie of knowledge and learning and wisedome or els what should a man bee proude of But when Christ heard his disciples glorie that they had the gift of miracles which is a greater matter than knowledge yet hee said Glorie not in this that yee can worke myracles therefore glory not in this that ye know him which can worke miracles If thy wisedome be giuen thee then thou hast receiued it if thou hast receiued it then I say with Paule Why doest thou glorie as if thou hadst not receiued it Wisedome is not so base a thing that thine owne glorie should be the ende of it but as Hester thought that her honour was giuen her for the glorie of God so the learned shoulde thinke that their learning is giuen them for the glorie of God the rich shoulde thinke that their riches are giuen them for the glorie of God the wise should thinke that their wisdome is giuen them for the glorie of God the value and praise and honour of wisedome is to doe good if we be wise to doe euill wee are not as wise as serpents but wise serpents The third propertie is not to despise other therefore Iames calleth the true wisedome a peaceable wisedome because it makes no strife as hee which had fiue talents did not disdaine him which had but one so they which haue moe giftes should not contemne them which haue fewe For as the Vnicorne dooth more good with one horne than other beasts do with two so some man doth more good with one gift than other do with fiue because they choake them with pride When the Pharisie said I am not like this Publican hee said true for then hee was not like the Publican in deede because the Publican was better than he The fourth propertie is to keepe within our calling he which medleth with that hee hath not to doe is compared to one that catcheth a dogge by the eares and dare neither hold him still nor let him go so he can neyther go forward for waÌ„t of skil nor backward for shame Paul saith hee was set a part to preach the Gospell so to euerie worke God hath set some men apart and fitted them to that work as he did Bezalred to the building of the
THE SERMONS OF MAISTER HENRIE SMITH GATHERED INTO ONE VOLVME Printed according to his corrected Copies in his life time ANCHORA SPEI AT LONDON Printed by Richard Field for Thomas Man dwelling in Pater Noster row at the signe of the Talbot 1593. NOBILISSIMO VIRO GVILIELMO CECILIO EQVITI AVRATO BARONI BVRGHLEIENSI SVMMO ANGLIAE THESAVRARIO ET CANTABRIGIENSIS ACADEMIAE CANCELLARIO HENRICVS SMITHVS HAEC PIGNORA IN GRATI ANIMI TESTIMONIVM CONSECRAVIT THE SEVERAL TEXTS and titles of the Sermons contained in this Booke A Preparatiue to Mariage A treatise of the Lords supper in two Sermons I. Corinthians 11. 23. 24. c. The Lord Iesus in the night that he c. The Examination of Vsurie in two Sermons Psalme 15. 1. 5. Lord who shall dwell in thy Tabernacle c. The benefite of Contentation 1. Timothie 6. 6. Godlinesse is great gaine if a man be c. The affinitie of the Faithfull Luke 1. 19. 20. 21. Then came to him his mother and his c. The Christians Sacrifice Prouerb 23. 26. My Sonne giue me thy heart The true triall of the Spirits 1. Thessalonians 19. 20. 21. 22. Quench not the Spirit c. The Wedding garment Romans 13. 14. Put ye on the Lord Iesus Christ c. The way to walke in Romans 13 13 Let vs walke honestly as in the day c. The pride of Nabuchadnezzar Daniel 4. 26 27. At the end of twelue moneths he c. The fall of Nabuchadnezzar Daniel 4. 28. 29. 30. While the word was in his mouth c. The Restitution of Nabuchadnezzar Daniel 4. 31. 32. 33. 34. And at the end of these daies c. The honour of Humilitie 1. Peter 5. 5. God resâ—steth the proud and giueth c The Young-mans Taske Ecclesiastes 12. 1. Remember thy Creator in the daies of c. The triall of the righteous Psalme 34. 19. Many are the troubles of the righteous c. The Christians practise Romans 12. 2. Be ye changed by the renuing of your c. The Pilgrims Wish Philippians 1. 23. I desire to be dissolued and to be with c. The Godly mans request Psalme 90. 12. Teach vs O Lord to number our daies c. A Glasse for Drunkards in two Sermons Genesis 9. 20. 22. 23. 24. 25. 26. 27. And Noah began to be an husband c. The Art of Hearing in two Sermons Luke 8. 18. Take heed how you heare The Heauenly Thrift Luke 8. 18. Whosoeuer hath to him shall be giuen c. The Magistrates Scripture Psalme 82. 76. I haue sayd Ye are Gods but ye shall die c. The Triall of Vanities Eccle. 1. 2. Vanitie of vanities sayth the Preacher The Ladder of Peace 1. Thess 15. 16. 17. 18. Reioice euermore c. The betraying of Christ Math. 27. 1. 2. 3. 4. When the morning was come and the c. The petition of Moses Deut. 3. 23. 24. And I besought the Lord the same c. The Dialogue betweene Paul and Agrippa Act. 26. 27. 28. 29. O King Agrippa beleeuest thou the c. The Humilitie of Paul Rom. 12. 1. 2. I beseech you therefore brethren c. A looking Glasse for Christians Rom. 12. 3. I say through the grace that is giuen c. Foode for new borne babes 1. Pet. 2. 2. As new borne babes desire the sincere c. The banquet of Iobs Children Iob. 1. 4. 5. And his Sonnes went and banqueted c. Satans compassing the Earth Iob. 1. 7. 8. Then the Lord sayd vnto Satan c. A Caueat for Christians 1. Cor. 10. 12. Let him that thinketh he standeth take c. To the Reader BEcause sicknesse hath restrained mee from preaching I am content to doe any good by writing Happie is that author which is instead of other that after his booke is read men need read no moe of that matter I go vpon a Theame which many haue trauersed before me prolixly or cursorily or barrenly If I haue performed by studie any more then the rest let my Reader iudge and giue glorie to him which teacheth by whome he wil What I haue endeuoured my selfe do feele and others know We are ignorant of many things for a few that we vnderstand but I haue bin alway ashamed that my writings shuld weigh lighter for want of paines which is the bane of printing and surfetteth the Reader Now I send thee like a Bee to gather hony out of flowers weeds Euery gardeÌ„ is furnished with others so is ours Read pray and meditate thy profit shall be little in any booke vnlesse thou read alone and vnles thou read all and record after as the Bereans did the sermons of Paul It is one of the births of my fainting therfore take it with a right hand and if thou find any thing that doth make thee better I repent not that others importunitie hath obtained it for thee Farewell As Iacob blessed his sonnes when he left them so now I must leaue my fruit to others I pray God to blesse it that it may bring forth fruit in other and be the sauour of life to all that reade it Thine in Christ H. S. THE EPISTLE TO THE TREATISE OF THE LORDS SVPPER IN the first sermon the aduersary is confuted In the second sermon the Communicants are prepared In both are manie obseruations and the wordes of the Text expounded Now labour for thy selfe as I haue laboured for thee I would haue thee profit somewhat more by this book because it hath weakened mee more then all the rest Farewell The principall contents of this Treatise THe cause of contracts before mariage 1 Three honors giuen of God to mariage 2 Three causes of mariage 9 Whether Ministers may marrie 12 Whether an olde man may marrie a young woman contra 13 Whether Protestants may marrie Papists 31 Whether children may marrie without Parents consent 31 Whether husbands may strike their wiues 44 Whether the vse of mariage be sinne 18 Whether mothers should nurse their Children 63 How children should be brought vp 64 Fiue markes in the choice of a husband or wife 26 The husbands duties 40 The wiues duties 47 Their duties to their seruants 56 Their duties to their children 62 Three examples of good parents 66 Of Stepmothers 67 Of Diuorcement 69 Other obseruations that fall in handling the parts MAriage the first ordinance of God and calling of men fol. 3 Christs first miracle at a mariage 4 Three mariages of Christ 4 By mariage the womans curse turned to two blessings 5 A note of Adams sleepe 6 Another application of the rib whereof was made the woman 7 The day of mariage counted the ioyfullest day in mans life 7 Fornicators like the diuell 12 No bastard prospered but Iephtah 12 A married Fornicator like a Gentleman theefe 13 A wife is the poore mans treasure wherein onely he matcheth the rich 16 Two spies for a wife discretion fancie 17 The wife must not onely be godly but fit 18
gaine against all them in the verse before which hold that Gaine is Godlinesse These two opinions are verie contrarie and here are many against one A man would thinke that Paul should be verie eloquent and sharpe witted and that he had neede to vse some Logicke for hee hath chosen a hard Text. What Paul will you prooue that Godlinesse is gaine You shal haue moe opponents against you then Micaiah had when he forbad Achab to fight If you had taken the former verse which sayth that Gaine is Godlines then you should haue had matters and examples inough the Merchant and Mercer and Lawyer and Landlord and Patron and all would come in and speake for gaine as the Ephesians cried for Diana but if you will be crosse to al and preach Godlinesse is gaine to them which account Gaine godlinesse men will thinke of you as Festus did that you speake you know not what These lessons are for Paul himselfe As Christ sayth All doe not receiue this Word so all do not count this gaine but losse We count him rich which hath his barns full like the Churle his coffers full like the Glutton his table full like Belshazzar his stable full like Salomon his groūds full like Iob his purse full like Craesus You speake against your master for Christ sent word vnto Iohn that the poore receiue the gospell as though the godly were of the poorer sort and Dauid calleth the wicked rich They prosper and flourish sayth he their seede blasteth not their Cow casteth not as if he should say It is not as you take it Paul that Godlines doth make men rich for this I haue obserued in my time that the wicked be the wealthiest and good Lazarus is the poore man and wicked Diues is the rich man Againe we reade that the Officers were asked which of the Pharisies or of the Rulers did follow Christ yet these were counted rich men though they had no godlinesse and if we should examine your owne selfe it seemes you were no great rich man for all your Godlinesse when you did worke with your hands for your liuing therefore if Godlinesse be such gaine how happeneth it that your share is no better So they which are like Nicodemus when Christ sayth that they must be borne againe thinke that hee can haue no other meaning but that they must returne againe into their Mothers wombe and when he calles himselfe Bread that he must needs meane such bread as they dine with As the Iewes hearing the Prophet speake so often of Christes kingdome and call him a King looked for a temporall King that should bring them peace and ioy and glorie and make them like Kings themselues so the carnall eares when they heare of a kingdome treasures and riches straight their mindes run vpon earthly and worldly and transitorie things such as they loue to whome Paul answereth as Christ answered his Disciples I haue another meate which you know not of so there are other riches which you knowe not of I sayd no◠that Godlinesse is earthly or worldlie or transitorie gaine but great gaine He will not onely prooue Godlinesse to bee gaine but great gaine as if hee should saie more gainfull then your wares and rents and fines and interest as though he would make the Lawyer and Merchant and Mercer and Draper and Patron and Landlord and all the men of riches beleeue that Godlinesse will make them rich farre sooner then Couetousnesse I feare this saying may be renewed If a man tel you ye wil not beleeue it nay if God tell you yet you will not beleeue it As the Lorde looked downe vpon earth to see if any did regard him and sayth There is not one so this sentence may go from Court to Cittie from cittie to countrie and say there is sacrce one in a town that wil subscribe vnto it Manie saith Dauid aske who will shewe vs any good meaning riches and honor pleasure which are not good But when he came to goodnes it selfe he leaues out Many prayeth in his owne person Lord lift vp the light of thy countenaunce vpon vs as though none would ioyne with him Yet wisdome is iustified of her owne children and the godly count godlinesse gaine To make vs loue godlinesse he calleth it by the name of that wee loue most that is Gaine as the father calleth his sonne which he would loue more then the rest by his own name to put him in mind of such a loue as he beareth to himselfe Here we may see that God doth not commaund men to bee godlye onely because it makes for his glorie but because godlines is profitable to vs. For godlines is not called gaine in respect of God but in respect of vs it is gaine to vs but it is dutie to him So it is not called a health in respect of vs because it is the health of our soules so it is not called a kingdome in respect of God but in respect of vs because wee are intituled to the kingdome by this difference from the reprobates Put all the good things in the world together the goodnes of all is found in godlines and therefore godlines is called by the names of those things that men count best to shew that the godly are as well as merrie as content with their loue toward God and Gods loue toward them as other are with health and wealth and pleasures Therefore it is sayd of the godlie The feare of the Lord is his treasure Therefore saith Ieremie The Lord is my portion as though he desired nothing else And therefore it is said of Moses That he esteemed the rebuke of Christ greater riches then all the treasures of Egypt If crosses be riches as Moses thought what riches are in godlines But is this all the haruest shall godlinesse be all the godlie mans riches Nay saith Paul Godlines hath the promises of this life and of the life to come that is the godlie shall doe well in heauen and here too And therefore Christ saith First seeke the kingdome of God all the rest shall be cast vpon you euen as the sheaues fell before Ruth so riches shal fall in your way as they did to Abraham and Lot and Iacob and Iob and Ioseph riches were cast to them they knew not how but as if God had sayd bee rich and they were rich straight For al good things were created for the good and therefore they are called good because the good God created them for good men to good purposes and therfore as Iacob got the blessing so he got the inheritance also to shew that as the faithfull haue the inward blessing so they haue the outward blessing too when they are good for them For saith Dauid They which seeke the Lord shall want nothing that is good Now God knowes better then wee what is
him in the streetes as they doe at his apes and say there goeth a deepe fellowe he hath more wit in his little finger then the rest in their whole bodie You talke of Sectaries how fast they growe and how fast they breed I warrant you where any Sectary hath one sonne Machauil hath a score and those not the brats but the fatlings of the Land which if they had but a dram of religion for an ounce of their policie they might goe like Saints among men But wee speake to the belly that hath no eares Now let vs see the parts of this kings confession that we may see how his thankfulnes did answere to his sinne before he had robbed God of his honor now as though hee came to make restitution he brings praise thankes and glorie in his mouth First he aduanceth Gods power and saith that his kingdome is an euerlasting kingdome in which wordes he confesseth that God was aboue him because that his kingdome was not an euerlasting Kingdome but a momentanie Kingdome like a sparke which riseth from the fire and falleth to the fire againe Therefore he sheweth what a foole he was to vaunt of his Kingdome as though it were like Gods Kingdome which lasteth for euer Secondly hee magnifieth the power of God and sayth that God doth what he listeth both in heauen and in earth and nothing can hinder him or say vnto him what doest thou Vnder which words he confesieth againe that God was aboue him because hee could not raigne as he listed for when hee thought to liue at his pleasure hee was thrust out at doores and God said not to him what doest thou but Thy kingdome shall depart from thee therefore he sheweth what a foole he was to vaunt of his power as though it had beene like Gods power which cannot bee checked Thirdly hee commendeth the iustice of God and saith that his workes were all truth and his waies were all iudgement Vnder which words he confesseth againe that God was aboue him for his waies were all errors and his workes were all sinnes as the ende prooued Therefore he shewes what a foole he was to vaunt of his workes as though they had been like Gods workes which cannot be blamed therefore hee concludes I Nabuchadnezzar praise and extoll and magnifie the King of heauen When hee lighted vpon the right string marke how he harpes vpon it and doubles it and trebles it like a bonde which is ratified with many wordes of like sense so he ratifieth his bonde to God with many words of like meaning I will praise and extoll and magnifie the King of Heauen as if hee would praise him and more than prayse him They which loue with the heart and repent from the bottome praise praise praie and pray giue and giue serue and serue that is when they haue serued him they are ready to serue him againe Here is a glasse for al the children of pride First looke vpon Nabuchadnezzar you that are great men like Nabuchadnezzar For thus will GOD make his example of great men because they should bee examples to others Many wicked men died in Iurie and scarse a man was by to see their ende but Herode was striken before the people that all might see because hee was a wicked King There were many in Babel as proud as Nabuchadnezzar but none but Nabuchadnezzar was made like a beast because hee was a proud King so God doth stomacke sinne in those that beare his owne person As Princes vse to picke those that are principall and chiefe in rebellion to make them examples of terrour to others which were ringleaders in the treason so God doth bend his shot against the captaines of his enemies like the King of Aram which charged his souldiers that they shoulde fight with none but against Achab the King as it is written in the second Booke of Chronicles the eighteenth chapter and thirtieth verse For as Salomon saith in the nineteenth Chapter of his Prouerbes and fiue and twentieth verse Strike the strong and the rest will beware so Iustice shewed vpon a Ruler or great personage dooth terrifie manie If we could see but one of our Nabuchadnezzars so degraded it would make all the rest better in their office thinke when they sit in their maiesties as Queene Hester did that their power is giuen them for the Church and not against the Church Paul being before Festus and Agrippa wisheth not vnto the King Agrippa more wealth or more honor or more riches but more religion which is the greatest want of Princes and Magistrates They sitte in Gods chayre and are called Gods but are not like God but like Mammon except their names and their crownes peraduenture a Dauid or a Salomon or a Iosua that is a few that remember whose person they beare the rest are like Saul and Herod and Nabuchadnezzar which know not frō whome their kingdomes come Nabuchadnezzar built for his honour and they built for their honour Nabuchadnezzar gathered for his wealth and they gather for their welth Nabuchadnezzar sought after his pleasure and they seeke after their pleasure Nabuchadnezzar vaunted of his power and they vaunt of their power what did Nabuchadnezzar which they do not but repent which they doe not I cannot wish them beastes to doe them good like Nabuchadnezzar because it is a question whether they are worse than beasts already but if we could driue them out of their pallaces to liue like beasts in the wildernesse it were a good riddance for there they shoulde doe lesse harme where now their proude hornes doe gore others their hoof is vp to strike euery one that is better than themselues which maketh many flie into the wildernesse from their house and church and calling lest they should fall into their clutches The Lorde which restored Nabuchadnezzar from the likenesse of a beast restore them to the likenes of men or els fright them like Nabuchadnezzar to runne from their roomes that better may haue their places Thus you see Nabuchadnezzar was made like a beast that he might die like a man for he could neuer learne from whence his kingdome came vntill he had beene apprentice seuen yeares vnto the crosse and when hee perceiued who took his kingdome from him then he perceiued also who gaue his Kingdome to him and learned his thankefulnesse in the wildernesse when al the blessings were gone which he should haue been thankfull for he thought that God was no body vntill he became like no body himselfe and then who but God no power but of him no honor but from him his first honor came from God as well as his last but when he was like a beast which knew not his owner like a babe which knewe not his Father like an Image which knowes not his maker but nowe hee knoweth from whom Kings raigne and hath learned to say thy Kingdome as well as my Kingdome and is like the elders in the Reuelation which cast
will prouoke him he will resist them if they will clime higher then their compasse he will pull them lower then their will Peter speaks of the proud as if they did chalenge God like champions prouoke him like rebels that vnles he did resist them they would goe about to depriue him of his rule as Corah Dathan and Abiram vndermined Moses For so the proud man sayth I will be like the highest and if he could aboue the highest too This is the creature which was taken out of the dust and so soone as he was made he opposeth himselfe against that maiestie which the Angels adore the throanes worship the diuels feare and the heauens obey How many sins are in this sinfull world and yet as Salomon sayth of the good wife Prou. 31. 29. Many daughters haue done vertuously but thou surmountest them all So I may say of pryde many sinnes haue done wickedly but thou surmountest them all for the wrathfull man the prodigall man the laciuious man the surfeting man the slothfull man is rather an enemy to himselfe then to God The enuious man the couetous man the deceiptful man the vngrateful man is rather an enemy to men then to God but the proud man sets himself against God because he doth against his lawes he maketh himselfe equall with God because he doth all without God and craues no helpe of him he exalteth himselfe aboue God because he will haue his owne wil though it be contrary to Gods wil. As the humble man saith Not vnto vs Lord not vnto vs but thy name giue the glorie Psal 115. 1. so the proud man saith not vnto him not vnto him but vnto vs giue the glorie like vnto Herod which tooke the name of God and was honored of all but the wormes and they shewed that he was not a God but a man Actes 12. 21. Therefore the proud men may be called Gods enemies because as the couetous pull riches from men so the proud pull honor from God Beside the proud man hath no cause to be proud as other sinners haue the couetous for riches the ambitious for honor the voluptuous for plesure the enuious for wrong the slothful for ease but the proud man hath no cause to be proud but pride it selfe which saith like Pharaoh I will not obey Exod. 5. 2. Therefore God is specially said to resist the proud because the proud resist him Heere is heauen against earth the creator against the creature the father against the sonne the Lord against the seruant the Prince against the subiect who is like to winne the fielde If the Lord iustifie saith Paul who shall condemne so if the Lord resist who shall defend If his lawe come with thunder and lightning and tempest with what terrour will hee come himselfe It was but a brag when the king of Iuda proclaimed warre against the king of Aram said No man shall deliuer thē out of my hands but it is true when God saith no man shall deliuer them out of my hands therefore the author to the Hebrews saith It is a fearefull thing to fall into the hands of God for hee euer ouercommeth Therefore when the Egyptians perceiued that God fought against them they cryed Wee will fle wee will flie for God sighteth against vs Exod. 14. 25. So the proud may cry I will flie I will flie for God fighteth against vs. When the king of Iuda proclaimed warre against the king of Israel the king of Israel returned answere that the thistle rebelled against the cedar 2. King 14. 9. yet there was but king against king a man against a man how much rather may the king of heauen answer this proud earth the thistle rebelleth against the Cedar The giant durst chalenge but one of the host of Israel but the Lord chalengeth all the host of pride euen as hee giueth grace to all that are hūble so he resisteth all that are proud It had been too heauie for them if he had sayde the Lord doth not care for them for Gods care preserueth vs and our owne care doth but trouble vs but to say that the Lord doth resist them is as if Michael should denounce warre with the dragon till he hath cast him into the pit This is a marshall word and comes with armes and weapons vpon them if a man should see a Lion come vpon him would hee not start if he should see a Giant come agaynst him would he not feare But now the Lorde of hosts the Lion of Iuda which destroyed the Giants is vp in armes to resist the proud and the proud feare not so much as the humble God resisteth the proud and giueth grace to the humble but the world resisteth the humble and giueth grace to the proud as Dauid notes Men will praise thee not when thou reformest thy selfe to God but whē thou doest forme thy selfe to thy lusts that is they which will be strowters shal not want flatterers which will praise euery thing that they do and euery thing that they speake euery thing that they weare and say it becomes thē well to weare long haire that it becomes thē well to weare bellied dublets that it becomes them well to iet in their going that it becoms thē wel to sweare in their talking Now when they heare men sooth them in their follies then think they we haue nothing els to commend vs if men will praise vs for our vanities we will haue friends enough so the humour swelleth and thinkes with it selfe if they will looke vpon mee when I doe set but a stout face vpon it how would they behold mee if I were in apparell if they doe so admire me in silkes how would they cap me and cursie me and worship me if I were in veluets if I be so braue in plaine veluet what if my veluet were pinct or cut or printed So they studie for fashions as Lawyers do for delayes count that part naked which is not as gaudie as the rest till all their bodie be couered ouer with pride as their mind is with folly Therefore Dauid saith that pride is as a chaine vnto them that is it goeth round about them like a chaine and makes them thinke that all men loue them and praise them and admire them and worship them for their brauerie Therefore as Saul sayd to Samuel Honour me before this people so the proude man saith to his chaine and his ruffes and his pinckes and his cuts honour me before this people all that he speaketh or doth or weareth is like Nabuchadnezzars pallace which he built for his honor This is their work so soone as they rise to put a Pedlars shop vpon theyr backes and colour their faces and pricke their ruffes and frisle theyr hayre and then their daies worke is done as though their office were to paint a fayre Image euery morning and at night to blot it out agayn from
Mount hee sawe all the land of Gilead vnto Dan and all Nepthalie the land of Ephraim Manasses and all the lande of Iuda vnto the vttermost Sea c. The like to this did neuer any see beeing of the age of Moses who was 120. yeares olde Manie things might Moses haue obiected which might haue hindered him from going vp the Mount For surely it must needes be a griefe to him when he considered that great paine which he had taken in bringing them through the wildernesse and conducting them 40. yeares together and nowe when he had no further to goe but euen ouer Iordaine to be taken a waie then and another which neuer tooke any paines possesse all his labours This I say must bee a great and intollerable thing to fleshe and bloode for when one hath laid a foundation and anothere come and build vpon it surely hee will think himselfe hardly dealt withal Or if one haue drawne a picture head and face and all sauing the legges if one come and drawe the legges and so take his labours hee woulde hardlie take it well You knowe how they which were hired and wrought all the daie long because the had not more than those which began the last houre murmured against the maister of the house Such is our nature and yet notwithstanding all this Moses is content Hee knoweth that God doth him no wrong but is iust and mercifull also He blesseth all alike as Iacobs children were blessed Moses so long as he was vpon the plaine ground could not see the types of heauen but when he was vpon the Mount he saw it before he came to heauen it selfe So let vs euen now seale the Mount as Moses did that we may see and consider these ioyes Which thing shall be to reclaime our heartes from earthly matters As Peter went vp the mount to see Christs glory and Moses went vp the mount to see the lande of promise so let vs ascend from these earthly things to the contemplation of heauenly This should be our iourney till wee come vp to heauen it selfe to clime the hill for we are lowe men of stature like Zacheus who cannot see Christ before we be lifted from the earth so that if we will euer possesse heauen we must pluck our heartes from the earth and then shall we see God nearer than we can possibly if wee keepe our mindes vppon earthlie matters God sheweth himselfe to some nearer to some farther off and to some in parables As the Prophetes sawe God nearer than the Patriarches and the Apostles nearer than the Prophetes As to Abraham hee saide In thy seede Esaiah came nearer and said vnto vs a childe is borne c. Iohn yet came more neare and said Behold the Lamb of God Get thee vp into the top of Pisgah and lift thine eies Westward and Northward Southward and Eastward and beholde it with thine eies for thou shalt not goe ouer this Iordaine Now Moses is in his prospect as Dauid was in his Tower Here he must prepare him selfe to die while hee is looking vpon the land which so long he hath beene in comming to Who woulde not but haue grieued at this That after so long as fourtie yeares trauaile in hope to possesse it should now in the ende bee content with a sight of it and so vanish awaie Yet Moses for all this murmureth not but like Iob taketh it patiently And as hee was vpon the Mount where GOD vanished So heere hee is vpon the Mount and vanisheth away himselfe as it appeareth in Deuteronomie the thirtie foure Chapter and the sixth verse no man knoweth his tombe nor which way hee is gone lest the Iewes shoulde haue worshipped his Reliques as the Papistes doe theirs So good Rulers are taken awaie in a time when death is least suspected As Lot was taken away before the people of Sodom knew as is shewed in the nineteenth Chapter of Genesis and the tenth verse So wee see that when our time is come and our glasse run out that neither our riches nor our wits nor our friends nor any thing that wee haue in this world can cary vs no further No no more than Moses coulde goe ouer this Iordaine But Charge Iosua and incourage him and embolden him for he shall goe before this people and hee shall deuide for inheritance vnto them the land which thou shalt see c. Now Moses fainteth here commeth Iosua a figure of Christ who leadeth the people into Canaan as Christ doth lead them into heauen Moses is no sooner dead but God chooseth another to goe in out before his people And now God chooseth a gouernour See what a man he chooseth O would that God might haue the choosing still for then all gouernours should be such as Iosua for such is our corruption that if we choose our selues that we still choose such as God would not haue chosen and therefore wee had neede to pray to the Lord God as Moses did that hee would appoint a man which may go in out before vs that we be not as sheepe without a shepheard More was spoken touching this point which I haue not noted because I coulde not set it downe in such perfection as it was deliuered But Charge Iosua incourage him and imbolden him c. God would not haue Moses to incourage Iosua words onely but in deeds too and therefore Moses giueth him all the glory he can as Iohn gaue it vnto Christ Charge Iosua incourage him bolden him Heere God woulde haue Iosua incouraged with all the incouragement that may bee as though he coulde neuer bee incouraged enough God had incouraged him himselfe before as in the 21. vers before And I charged Iosua the same time c. And in 27. Deut. Moses setteth him before Eliazar the Priest and he put his hand vpon him and gaue him a charge c. And in 31. Deut. 23. GOD bids him Be strong of a good courage And in 1. Iosua 50. God tels him That there shall not be a man able to withst and him all the dayes of his life For he will be with him and neuer leaue him nor forsake him And againe in the 9. verse hee saith Haue not I commaunded thee not to feare for I will bee with thee whither so euer thou goest And in the 31. of Deut. verse 7. When Moses prepared himselfe to die hee called Iosua bid him Be strong and of a good courage And in 8. Iosua ver 10. the Lorde biddeth him Not to feare when his enemies come vpon him Thus is Iosua incouraged of all and thus should Iosua bee encouraged still But who encourageth Iosua so Nay where is that hee that doth not discourage Iosua Now Iosua is contemned scorned of the vilest And is this to encourage him No Iosua had neede of better incouragemēt than this else Iosua and all the Iosuas in this land will faint
the way for other that they may fall too Therefore Let him that thinketh he standeth take heede lest he fall So earnestly must we call vpon our soules that we be not wearie of well doing for happier are the children that neuer began then Iudas whose ende was worse then his beginning Wisedome and Righteousnesse are angrie with him that leaueth his goodnesse to become worse if thy spouse had committed fornication thou mightest haue diuorsed her but he which leaueth his righteousnes to liue in wickednes forsakes his spouse to commit fornication and is diuorsed from Christ himselfe If thou wert like the Vine or the Oliue or the Figge tree they would not leaue their grapes or their fatnesse or their sweetnesse to get a kingdome but the Bramble did If thou be like the Bramble what wilt thou doe when the fire comes As this is a memorandum to all so especially let him that ruleth and him that teacheth take heede lest he fal for if the Pillers shrinke the Temple shakes as when a great Tree is hewen downe which is a shadowe to the beasts and a nest to the birdes many leaues and bowes and twiggs fall with it so many stande and fall with them whose lampes giue light to others Euen as Ieroboams sinne made Israel to sinne therefore Paul hath giuen you a watchword which euery one should write vpon his table vpon his bed vpon his nayles lest he forget in one houre for he which standes now may fall before night Sinne is not long in comming nor quickly gone vnles God stop vs as he mette Balaam in his way stay vs as he staied the womans sonne when he was a bearing to his graue we runne ouer Reason and tread vpon Conscience and fling by Counsel and goe by the Word and poast to Death as though we ran for a kingdome like a Larke that falles to the ground sooner then she mounted vp at first she retires as it were by steps but when she commeth neerer the ground she falles downe with a iumpe so wee decline at first and wauer lower and lower till we be almost at the worst and then we runne headlong as though wee were sent poast to hell from hot to luke-warme from luke-warme to key cold from key cold to starke dead so the languishing soule bleedes to death and seeth not his life goe till he be at the very last gaspe Woe bee vnto him that is guilty of this murther if the bloud of Abel cried for vengeance against his brother Caine which slew his bodie shall not GOD bee reuenged for the death of the Soule where is thy brother saith God Nay where is thy soule hast thou slaine it which was my spouse my temple mine owne Image If the seruāt which hid his Talent was cast into darknesse what shall be done vnto thee which hast lost thy Talent For he which falles from his righteousnesse dooth not hide his Talent but more he doth lose it Thus if you neuer knewe what good to make of euill this you may learne in the sinners Schoole let them which thinke they stand take heed lest they fall and let them which are downe care to rise and the Lord so direct our steppes that wee may rise againe FINIS THREE PRAYERS ONE FOR THE MORNING ANother for the Euening the third for a sicke man Whereunto is annexed a godly Letter to a sicke friend and a comfortable speech of a Preacher vpon his death bed Anno. 1591. A Morning Prayer O Lord prepare our hearts to praye ETernall God giuer to them which want Comforter to them wich suffer and forgiuer to them which repent we haue nothing to render thee but thine owne If we could giue thee our bodies and soules they should be saued by it but thou wert neuer the richer for them Al is our duetie al of vs cannot performe it therefore thy son died thy spirite descended and thy Angels guide and thy Ministers teach to helpe the weakenes of men All things cal vpon vs to cal vpon thee and we are prostrate before thee before wee know how to worship thee euē since we rose we haue tasted many of thy blessings thou hast begun to serue vs before wee begin to serue thee Why shouldst thou bestow thy health and wealth and rest and libertie vpon vs more then other we can giue no reason for it but that thou art mercifull And if thou shouldst drawe all backe againe we haue nothing to say but that thou art iust Our sinnes are so grieuous and infinite that we are faine to say with Iudas I haue sinned and there stop because we cannot reckon them All things serue thee as they did at first onely men are the sinners in this world Our heart is a roote of corruption our eies are the eyes of vanitie our eares are the eares of follie our mouthes are the mouthes of deceipt our hands are the hands of iniquitie and euery part doth dishonour thee which would be glorified of thee The vnderstanding which was giuen vs to learne vertue is apt now to apprehend nothing but sinne the will which was giuen vs to affect righteousnes is apt now to loue nothing but wickednes The memorie which was giuen vs to remember good things is apt now to keep nothing but euill things There is no difference betweene vs and the wicked we haue doone more against thee this weeke then we haue doone for thee since we were borne and yet we haue not resolued to amende but this is the course of our whole life first we sinne and then we pray thee to forgiue it and then to our sinnes againe as though we came to thee for leaue to offend thee And that which should get pardon at thy hands for all the rest that is our prayer is so full of toyes and fancies for want of faith and reuerence that when we haue praied we had need to praie againe that thou wouldest forgiue our prayers because wee thinke least of thee when wee pray vnto thee what Father but thou could suffer this contempt and bee contemned still Yet when we thinke vpon thy sonne all our feare is turned into ioye because his righteousnesse for vs is more then our wickednesse against our selues Settle our faith in thy beloued and it sufficeth for all our iniquities necessities and infirmities Now Lord we goe foorth to fight against the world the flesh and the diuell and the weakest of our enemies is stronger than wee therefore wee come vnto thee for thy holy spirite to take our part that is to change our mindes and wils and affections which wee haue corrupted to remooue all the hindrances which lets vs to serue thee and to direct all our thaughts speeches and actions to thy glorie as thou hast directed thy glorie vnto our saluation Although we be sinners O Lord yet we are thine and therefore we beseech thee to separate our sins from vs which would separate vs from thee that we may be ready