Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	evil_a	speak_v	treasure_n	3,744	5	10.2424	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12466	A map of Virginia VVith a description of the countrey, the commodities, people, government and religion. VVritten by Captaine Smith, sometimes governour of the countrey. Whereunto is annexed the proceedings of those colonies, since their first departure from England, with the discourses, orations, and relations of the salvages, and the accidents that befell them in all their iournies and discoveries. Taken faithfully as they were written out of the writings of Doctor Russell. Tho. Studley. Anas Todkill. Ieffra Abot. Richard Wiefin. Will. Phettiplace. Nathaniel Povvell. Richard Pots. And the relations of divers other diligent observers there present then, and now many of them in England. By VV.S.	Smith, John, 1580-1631.; Symonds, William, 1556-1616?; Abbay, Thomas.; Hole, William, d. 1624, engraver.	1612 (1612)	STC 22791; ESTC S121887	314,791	163

man of God But how shall wee know that said they If he be milde and humble in heart said he And how shall we know so much Why said he vse the meanes that he and his may come to the Synode and be there before you and if he rise vp vnto you when you come neere know that he is the seruant of Christ and therefore hearken to him obediently But if he despise you si spreuerit and will not vouchsafe to rise vp vnto you you being the greater number then doe you also despise him and care as little for him Thus they were aduised and accordingly they make tryall and Augustine keeping his place and not daining to rise vp vnto them they condemne him for a proud fellow and became his opposites to the vttermost Beloued that wise man was to blame whatsoeuer opinion of wisedome he had to make a mans manners to be the tryall of his faith and one ceremonious complement to be the tryall of ones life You know Naaman the Syrian when he tooke it in dudgeon that Elisha the Prophet did not come out vnto him in person but onely sent a message to him was reproued for the same of his seruants and required to doe as the Prophet bade him neuer standing vpon circumstances And the Ciuill Law saith well Veritas rerum erroribus gestorum non vitiatur The truth of the case is n●t corrupted by the errors falling out in the handling of it yet for all that Augustine is no way to be iustified in his Pontificall stately deportment specially towards strangers and of the same ranke that he was for all his Pall. For as holinesse becommeth Gods house for euer so surely humility graceth mans seate exceedingly be a man neuer so high lifted vp aboue his brethren The Kingdome of God is neither sitting nor standing nor perking nor stouping no more is vertue yet because these are tokens and bewrayers of that which is in man many times therefore doe men obserue them maruellously A good man out of the good treasure of his heart bringeth forth good things and an euill man out of the euill treasure of his heart bringeth forth euill things for of the aboundance of the heart the mouth speaketh yea and so doe all the rest of the parts of the body and all the faculties of the minde shew themselues outwardly A man may dissemble naughtinesse I grant as not be couetous when yet he is an extortioner not to be wanton when yet he is a wedlocke-breaker not to be riotous when yet his heart is euermore in the Tauerne c. But how few doe dissemble vertue how few doe appeare worse then they are indeed The common fault is that men will be counted more vertuous then they are that men loue that which they will not be knowne of and are ashamed to make profession Therefore they that carry t●eir noses high into the wind like the wilde Asse in the Wildernesse mentioned by Ieremy and stroute in their gate as though they went vpon stilts or carryed Pomparum fercula they that braue it in silks and veluets nay in siluer and gold aboue their ability and meanes aboue their degree beyond all good order well they may please themselues and such as gaine by them but hardly will they get the reputation of humble men nay they will hardly wash away the imputation of pride and insolency Poterat fortasse minoris piscator quàm piscis emi The Fisher himselfe was not so much worth as he rated the Fi●h said the Poet so we may say Many a man is in the middest of his wealth nay of another mans too when he hath his suite on his backe For thus is the Tenant racked the poore repelled the Broker enriched and the Vsurer almost Lorded He that begunne with an hundred nay with tenne increaseth to thousands and hee that began with thousands decreaseth to nothing But as in Tacitus his time there were euery yeere Edicts and Proclamations set forth against the Mathematicians or Astrologers and yet they could neuer get Rome to be rid of them so let the Preachers speake neuer so much against the vanity of apparell now-a-dayes the speech shall be as the sound of one that hath a pleasant voyce as the Prophet saith or rather as of one that speaketh vnpleasantly and most harshly and he shall labour in vaine and for nothing Well if we humble our selues let vs humble our selues euen in our apparell In like manner let vs humble our selues in speech and in demeanor Rehoboam through an vncourteous and rough speech lost tenne Tribes at a clap Demetrius lost a whole Kingdome and the same a rich one euen the Kingdome of Macedony by his arrogant behauiour C. Cesar lost no lesse then an Empire and his life and all by keeping his seat and not vouchsafing to rise vp vnto his Peeres Why should it be thus among Christians I stout and thou stout I dare not venture a cap or a salutation lest I should be a loser Why doe we not rather behold in our brother our owne image yea the image of God and for his sake make our selues equall to them of the lower sort Why did wee not goe one before another in giuing honour and beare one anothers burden and in humblenesse of mind looke not euery one of his owne things but vpon that which is in another and esteeme of that better then of our owne This is true humility and this is thanke-worthy with God when a man not in apparell onely or in word or in gesture humbleth himselfe but when the hidden man which is within is decked with this vertue as with a garment For when humility is once rooted in the heart there will be a correspondency and conformity in the outward behauiour that no exception shall be taken against it for a tree will be knowne by his fruite It is not a good tree that bringeth forth bad fruit neither is it a bad tree that bringeth forth good fruit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said euen Nature in an Heathen man Humble your selues therefore We haue seene what we must doe what duty we must yeeld euen the duty of humility Now let vs see a little to whom we must doe it in these words vnder the mighty hand of God If we were bid to humble our selues to stockes and stones the worke of mens hands which haue eyes and see not eares and heare not then we might refuse to obey for wee must bow to the Lord our God and him onely must we serue If to a shrewd Master or Mistris as Hagar was bid to submit her selfe to Sarah to our aemulus as Haman was faine to doe honor to Mordecai to our fellow-seruant and the same a stranger as the Egyptians submitted themselues to Ioseph to an enemy of our Countrey or a Tyrant as the Israelites were commanded to stoupe to Nabuchadnezzar then it were another matter then we might complaine as some doe in the Scriptures Why hath the Lord

I know these things are contradicted by some but the current of antiquity goeth as I haue reported For the point Ingratitude certainely is a very malignant beast or rather monster and therefore we had need to pray against the increase of it as the Prophet Hosea doth against Ephraim O Lord giue them What wilt thou giue them barren wombes or aborting wombs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dry breasts And with the words of the Poet against an odious man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is O I would thou hadst neuer beene borne at the least I would thou hadst neuer beene married that we might haue no more of thy brood Now the causes of Ingratitude doe proceed partly from the giuer partly from the receiuer From the giuer if it be apparant that he doth it with an vnwilling mind as for example It is written of Clement the seuenth that whatsoeuer he gaue it was as it were extorted from him Secondly If he gaue it with an ill-liberall hand as it is written of Galba that he gaue pinchingly and minchingly as though he had not beene Emperour but a bare Steward Thirdly if he bragge much of that which he hath done for a man and doe twyte and reproach the receiuer then they make themselues after a sort amends and deserue but small recompence from the benefited Haec seges ingratos tulit feret omnibus annis It is written of a noble Roman that he neuer requested any thing but with shamefastnesse neither granted any thing but with cheerefulnesse It is dictated by a wise Grecian Hee that bestoweth any thing should presently forget it but he that receiueth it should alway remember it If these things were duely considered there would be lesse ingratitude in the world Now as these causes of ingratitude proceed from the giuer so the receiuer hath in him many times the causes thereof but amongst those causes none more generall or of more force than pride and ouer-weening Remember the example of Parry the Traitor Our late Queene of famous memory gaue him his pardon after he was condemned to dye for a foule offence Did he take it to the heart No he made but a pegh at it saying She gaue me that that without cruelty she could not take from me I had serued her long So the Gun-powder Traytors the memoriall of whose confusion as also Gods gracious preseruing of our Gracious King and the whole State we celebrate this Day with all thankefulnesse had receiued great fauours from his Maiesty liberty of body to goe whither they would liberty of conscience to belieue as they lusted liberty of accesse to the Court without any touch of disgrace or exception against their person for their Religion but yet all this was nothing they thought they were worthy of a great deale more euen to be made Princes at the least Priuy Counsellers at the least to haue vp the Masse againe at the least to haue a generall toleration Thus as Caesar Borgia a wicked sonne of a most Atheisticall father said and bragged that either he would be Caesar that is a Soueraigne Commander or no body and so became no body And as Saint Augustine saith of Adam that by abusing his free-will he lost his free-will and vndid himselfe So these Giant-like Conspirators by not knowing themselues and by proceeding from Pride to vngratefulnesse from vngratefulnesse to male-contentednesse from male-contentednes to disloyalty nay hellish designes vndid both themselues and theirs for the present and haue left none other memory behind them but of infamy But to returne to Saul he surely was very vnthankefull towards Dauid but not vnthankefull onely but also enuious After the women came forth with Tabrets and such other kinds of instruments of melody and sang this song Saul hath slaine his thousand and Dauid his ten thousand the Text saith that Saul had an eye vnto him from that day without doubt it is not amisse that the Prince should haue an eye vnto his subiect and the Master or Lord vnto his seruant though otherwise they trust them farre For the eye of the Owner feedeth the horse and the feete of the Owner fatteth the ground Pliny reporteth these speeches to haue beene vsed with the Romanes for Prouerbs Therefore the eye of inspection or circumspection is necessary But now to looke vpon one with an euill eye as it is written of Laban that his countenance was not towards Iacob as in former time to enuy one brother or one neighbours well-doing to make his vertues lesse than they be and his faults greater to make his commings-in greater than they be and his charges lesse to haue the same eye that Saint Marke speaketh of Out of the heart proceed euill thoughts adulteries fornications and amongst other vices an euill eye a strange Hieroglyph for an eye to come out of the heart but the Hebrewes did and doe expresse thereby enuy this is such a thing as God euer abhorred and reasonable men not onely good men should detest For why should any mans eye be euill because Gods is good why should any grudge at the master of the house for vsing his liberty in his owne in dealing to some more to some lesse when he that receiueth least receiueth more than he deserueth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is If any man haue much and doe vs no wrong therewith why should we enuy him It was the voyce of Nature in Demosthenes yet for all that the world is the world like it selfe euer full of enuy and monstrous enuy Ioseph was enuyed by his owne brethren and not by one or two of them but by them all for his gay childish coate his father had made him So we read that in Italy a brother the same a Cardinall pluckt out his brothers eyes because they were more amiable than his So I remember the time and know the place when one Tradesman dasht out the braines of his neighbour for none other offence as he confessed at the time of his execution but that God blessed the other more than himselfe Lastly he knoweth nothing in Story that doth not know that many battels haue beene wretchedly lost by the malignity of Captaines which chose rather to vndoe their Country themselues too than that such a Commander whom they enuyed should get the glory of a field wonne This kind of enuying many Schoole-men haue esteemed to be the sin against the holy Ghost whereof it is said that it shall neuer be forgiuen I dare not say so exceptit be ioined with despightfull blasphemy and finall impenitency yet this I make no doubt of that if it be not the sin against the holy Ghost yet it is a sin against the holy Ghost and against the Father and Sonne too therefore hainous and dangerous Iacob was not content to curse the wrath and rage of Simeon and Leui Cursed be their wrath for it was fierce and their rage

Lord not onely they had fauour with their owne people but also they haue beene awed of their very enemies Some haue beene so blessed some few pauci quos aequus amauit Iupiter atque ardens euexit ad aether a virtus sayes the Poet. Some few that haue beene extraordinarily tendered by God and which haue beene mirrors of all vertue and goodnesse Howbeit that you may not thinke the worse of our Hezekiah nor derogate from the perfection of his vertues hereby for that he was inuaded by Sennacherib and not suffered to liue in peace You are to vnderstand that as in naturall and artificiall workings it is not enough that the Agent haue vertue and vigor in it but the patient also or that which it should worke vpon must be rightly disposed and capable of the working as for example How long would it be before you could mould Iron or make mortar of sand or make a piece of dadocke-wood to flame c So likewise for the price and estimation of vertue it is not enough that there be excellency in the doer but there must be some inclination and affection to it in the beholder or witnesse In the great battell that was fought betweene the Romans and the Parthians wherein there were so many thousands of the Romanes so miserably slaine there were twenty Romane Souldiers as Plutarch writeth that fought so valiantly and laid about them so manfully that their enemies that had beene able to hacke them in pieces suffered them to escape thorow the middest of them How so The Parthians were valiant men themselues and therefore no maruell if they honoured valour in other men On the contrary side Proculus a goodly tall man that had gotten the victory of as many as encountred him striking them downe one after another Caligula did not suffer to escape aliue but commanded him to be slaine Why so Caligula was a cowardly wretch himselfe and therefore enuyed the opinion and marke of man-hood in whomsoeuer it was eminent So Xenocrates as the same Plutarch writeth in the life of Phocion was of that reuerend estimation and credit for his wonderfull grauity that they who knew him thought that it was impossible for any to be so carryed away of his passions but euen by the sight of him he should find an alteration in his mind yea and shew some blushing too in his countenance This impression he wrought in others but yet when he came to Antipater with other Ambassadours to waigh him to equity and clemency he could not get as much as a good morrow from him or that he should take him by the hand Why so Antipater was a wicked man the Story sayes and being not vertuous himselfe he had not learned to know vertue in others Hereupon it is found true that was said of the ancient Philosopher that honor is a matter of courtesie and rather in honorante then in honorato And which a learned man of late dayes hath written Quidam laudem merentur quidam habent as though it were not alwayes giuen to whom it is due but others that doe not deserue it will goe away with it sometimes You see therefore that it is not a certaine rule to iudge of mens worth by their renown For although Wisedome and so Vertue and Piety be iustified of her children that is of them that be wise vertuous and godly yet for all that with them that are wicked it is not of that price but contrariwise despised scorned abhorred No maruell then if Hezechiah were not esteemed of Sennacherib according to his vertuous acts all the while Sennacherib was so bad a man as he was first an Idolater then proud then couetous then crafty then puffed vp with successe of his warres else-where c. For the contrary were rather to be maruelled at if darknesse could abide light sowre sweet or euill good The same is to be said to those that are tempted thus to thinke in their hearts Why if our Prince were so peerelesse a Lady as we make her so godly so wise so iust so clement also if the reformation which she hath wrought were according to the Word of God as it is pretended then surely the Lord would haue caused the feare of her to be vpon all the Nations round about vs and no man should be so hardy or so malicious as to assaile vs all the time of her gouernment Answer as the truth is as hath beene partly shewed already that God sometimes for the comfort of his weake ones and that his bounty may be the more sensibly felt euen with carnall hands doth grant peace and quietnesse to his Church and restraine the hearts of Tyrants so that they haue neither power nor heart to doe any euill to his Sanctuary Howbeit this commeth by priuiledge and is not ordinary Againe for some certaine time it is granted but not for ones life Salomon indeed had peace round about for the greatest part of his raigne but had Dauid likewise No he had both his hands full all the dayes of his life and yet who comparable to Dauid So Hezechiah a great part of his raigne was free from any inuasion by the enemy and though his neighbours Lands were on a fire yet in his owne he felt no losse but did he remaine in that securitie No about the middest of his raigne he was brought in ieopardy of his Estate by the Assyrians who could not keepe in any longer the malice that boyled in their brests But some man will say Yet by your leaue Hezechiah was to blame so to prouoke Sennacherib as he did a Prince of farre greater puissance and strength then himselfe for did he not deny him his tribute and so bring vpon himselfe and his people an vnnecessary warre Indeed if it were so Hezechiah was much to blame and Sennacherib was before him not onely for strength of Forces but also for goodnesse of cause and therefore a very euill match made But wel-beloued iudge nothing before the time but iudge with righteous iudgement and as Dauid saith Psalme 40. so say I Blessed is he that iudgeth wisely of the poore or afflicted whom God hath visited In the 53. of Esay the godly confesse their fault for iudging Christ to haue beene plagued and smitten of God for his owne sinnes And in the 9. of Iohn the Apostles are told their fault for that they could no sooner see a blind man one that was borne blind but they must presently aske Master who did sinne this man or his parents that he was borne blind The like reproch doth belong vnto vs if we take the like course of mis-iudging either of Hezechiah or of them that be in like case with Hezechiah Hezechiah did not pay him tribute Why Because he did owe him none for if he had owed any then he had sinned in not rendring it according to that of the Apostle Rom. 13. Giue to all men their duty Tribute to whom Tribute Custome to whom

his men to rise very betimes to conuey away Saint Paul from the lying in wai●e of the Iewes These and such other were good risings good stirrings to saue life to saue soules On the other side there haue beene as many bad and a thousand times more As the people you know in Exodus sate downe to eate and drinke and rose vp to play And in Esay they rise vp early to follow drunkennesse and to smite with the fist of wickednesse and to catch their brother with a net c. and I would to God there were not infinite such among vs. Well the Lords rising is not of this fashion he riseth to helpe to deliuer to saue and whom Not all without difference tag and rag good and bad but the meeke of the earth And how many of these Not a few but all all the meeke So then you haue in these words First the benefit Sauing and no lesse Then the disti●ction Me●k and none other Then the content or full number All. Touching Sauing flesh and blood would gladly part stakes with God ascribing to the Lord some part ●f the worke and yet assuming to her owne will or strength that he quit himselfe so well from his enemy or that he got the vpper hand of him But now the wisedome that is of Gods Spirit otherwise God hath wrought all our workes in vs sayes Esay And n●ither is he that planteth any thing neither he that watereth but G●d is all in all 1. Cor. 3. And Augustine Tutiores viuimus si totum Deo damus non autem nos illi ●x parte nobis ex parte committimus It is more for our safety sayes he if we ascribe all vnto God and doe not commit our selues partly to God partly to our selues And Lactantius most agreeably to my purpose No man saith he doth pray in that manner that God would helpe him but that he would saue him that he would giue him health or saluation c. He addeth Non intelligit beneficia diuina qui se tantummodo à Deo iuuari putat He doth not vnderstand Gods benefits but doth vnder-value them that thinketh that God doth onely helpe him Thus Lactantius So then it is too little to confesse God to be our helper onely euen touching our temporall life and shall we make our selues helpers with God for our euerlasting life God forbid Let it be Gods property and let him haue the honour to be the Sauiour and the onely Sauiour as he saith in Esay I am the Lord and there is no Sauiour besides me Why then is it said We as helpers exhort you Our helpe is in the Name of the Lord. And To helpe the Lord against the mighty I answere that these phrases are vsed because of transgression that we should not be slothfull in the businesse that we haue in hand but should stirre vp the gift that is in vs. For God hath not giuen vs wit memory and tongue and hands and legges in vaine but that we should vse them As causes to concurre with God No but as instruments that we should vse them at the most that we should vse them so farre as he appointeth yea and as he enableth It is strange that Plutarch an Heathen man should obserue a speech in Homer and comment vpon it as he doth in his Tract How a man may praise himselfe and not be enuyed for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You thinke that I haue slaine the enemy of our Countrey said one and therefore you looke vpon me No but God hath done it he gaue me strength in the Combat he subdued him vnder me And in the same place he recordeth and highly commendeth the speech and behauiour of one Pitho who hauing slaine one Cotys and the Officers of the people striuing who might doe him most honor for the same he made this answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some God did this we did but lend our hands This was modestly and this was humbly We haue heard what God doth when he riseth to Iudgement he saueth he doth not onely helpe Now let vs see whom and how many he saueth or rescueth The Meeke and all the Meeke of the earth If the Psalmist had said that God will saue the mighty of the earth the gallant the high-minded then this had beene wel-come to the great Ones they would not say This is an hard saying who may abide it but This is sweet giue vs euer-more of this food Againe if the Prophet had said God will helpe all that bee in low estate that be in pouerty or necessity whether they be righteous or vnrighteous faithfull or vnfaithfull he shall be sure to haue support and protection from God euen for this cause because he is poore This againe were a delightsome doctrine to such euen to scatter-thrifts to slow-backs c. But now there is no such respect of persons with God The rich and poore meete together The Lord is the maker of them both Pro. 22.2 And there is one God Father of all who is rich vnto all that call vpon him therefore the Prophet did weigh well his word when he said that God would saue Gnanavim he doth not say Gnaniijm that is poore but Gnanavim that is meeke It is true that the Iewes haue a Prouerbe Bathar gnanijah azelah Gnaninthah that is Meekenesse abideth vpon pouerty As on the other side Bernard hath this speech In alto posito non altum sapere difficile est omnino inusitatum sed quantò inusitatius tantò gloriosius To be in high place and not to be high-minded it is a hard matter and altogether strange vnusuall but by how much the more vnusuall by so much the more glorious For all that as Saint Paul saith The Kingdome of God is not meat and drinke So we may say The Kingdome of God is neither wealth nor pouerty neither silkes nor ragges A good rich man out of the good treasure of his heart bringeth forth good things and a bad poore man out of the bad treasure of his heart bringeth forth bad things for these things are as the person is to whom God sendeth them they be not Gnaniijm as I told you that is poore or afflicted but Gnanavim that is meeke to whom God promiseth this blessing and saluation for euer But some man will say Why doth God promise so much to the meeke as in this place God ariseth to saue the meeke And in Saint Math. Blessed are the meeke for they shall inherit the earth Math. 5. And The meeke shall possesse the earth and shall haue their delight in the multitude of peace Psalme 37. What is thy Beloued more then other beloueds Cant. 5. And so what is in meekenesse more then in other vertues that so much should be attributed to it Shall we say that in this speech there is ●ynecdoche speciei the particular taken for the generall one vertue for all vertues that the meeke

vp and talke of it at home and abroad but aboue all things let vs offer to God the Sacrifice of righteousnesse of repentance of ●●●nkefulnesse of new life that we neuer prouoke him to brin●●●on vs that which he doth so often threaten in his Word and wee haue so long deserued And so I proceed to that which followeth Surely the rage of man shall praise thee Which is not so meant as that the wicked in their rage should praise God No for then they allow their tongues and teach their tongues to speake all words that may offend Men boyled in great heat and blasphemed the Name of God Reuel 16. But that their rage should yeeld great store of matter for God to raise his praise and glory thereby I meane to make his Power his Prouidence his Wisedome and his noble Acts to be knowne to men Behold sath God by Esay I haue created the Smith that bloweth the coales in the fire and him that bri●geth forth an instrument for his worke and I haue created the destroyer to destroy but all the weapons that are made against thee shall not prosper and euery tongue that shall rise against thee in Iudgement thou shall condemne c. For this cause haue I stirred thee vp to get me honour vpon thee and vpon thy horsemen and vpon thy Chariots saith God to Pharaoh and God hath made all things for his glory euen the wicked against the day of wrath God at the first caused light to shine out of darkenesse and euer since there is no euill in a City but God doth it How by inspiring the euill into the heart of man God forbid No but by directing and ordering the same to the executing of his Iudgement vpon the children of disobedience yea and for the benefit of his children in the end howsoeuer they be in heauinesse for a time as need requireth Inimici ●mnes Ecclesiae saith Augustin quolibet errore ●aecentur vel malitia deprauentur c. All the enemies of the Church by whatsoeuer either error they are blinded or malice depraued if they receiue power to afflict her corporally they ex●rcise her patience if they crosse her by bad opinion heresies they exercise her wisedome her charity also whilest she is faine to loue them and her bounty also whilest she is faine to teach them and disciplinate them Thus Augustine And thus we see That as cut of the eater Samson gate meate and out of the strong sw●etnesse Iudges 14. And as of the Vipers flesh the A pothecaries m●ke their Treacle so out of the violentest and hardest courses that are taken against the godly God gathereth especiall occasions to illustrate his glory both for Wisedome Mercy and Iustice. What did Sennacherib get for aduancing his Banner against Gods City Saul by practising so as he did against Dauid Gods chosen Ieroboam for lifting vp his hand against the man of God that came from Iudah Nabuchadnezzar for casting Sedrach Mesach and Abednego into the fiery Furnace Herod for casting Peter into the prison and glorying to heare from the mouthes of his flatterers The voyce of God and not of man was he not smitten by an Angell and eaten vp of wormes Acts 12 Yea as Iosephus writeth he made a confession of his weakenesse before his end and ascribed to God the glory due to his Name So did Sennacherib preach by his Statue Hee that looketh vpon me let him learne to feare God So did Nebuchadnezzar confesse that the God of Sedrach Mesach and Abednego was the true God and to be worshipped Saul that Dauid was righteous and himselfe faulty Ieroboam could not haue his hand restored before he confessed he had offended 1. Kings 13. Thus the rage of man praised that is as Kimhi expoundeth it turned to Gods praise tashub hodeah lera in these men But did it in these men onely Truly as the Apostle to the Hebrewes saith The time will be too short for me to tell of Gedeon Barac c. So if I should goe about to relate vnto you what mine owne poore reading could afford out of the continued Story of the Church I should hold you too long The Prince of our Saluation was consecrated by affliction and in his weake manhood triumphed ouer the Prince of darkenesse and so did his poore seruants ouer worldly Gouernours What did Herod and Pontius Pilate and the high Priests and Rulers of the people and Saul also while hee was Saul get by banding themselues against our Sauiour did they not finde and feele that they kicked against the pricke and that they preuailed nothing for all their stirring So Iulian was faine to confesse in the end Vicisti Galilaee And before him Claudius H●●minianus being strangely visited by God and eaten vp of Li●e said N●mo sciat Christianus O let no Christian know of it In like manner about two hundred yeeres agon when Sigismund the Emper●ur and the Prelats of Germany had led so many Armies euen Army vpon Army against the poore Bohemians and thei● Captaine Zisca which had but one eye and were all defeated almost miraculously it is certaine that though they came forth one way they fled away tenne wayes and though they came sorth by thousands they went home by hundreds and th●s in sundry inuasions lest it should be thought to haue hapned by chance did they not cry out that God was become an Hussite To be short when in the yeere 1588. the great Armado was either sun●ke in the Seas or dashed vpon rockes or shattered in pieces by our Artillery or surprized by our Forces albeit let there be no mention made of our Forces in that fight but let God haue the whole glory did not the Spaniards sweare and curse and teare God and cry out that he was become a Lutheran Thus the rage of man turned to Gods praise and the more and the mightier and the fiercer they were the more was God honored in taking part with vs his weake ones This for defeating of Forces So for defeating of Policies we need not to goe farther for an example then to the Gun-powder Treason Was there euer any thing carried with greater secrecy They digged deepe euen to hell almost to hide their Counsell from God and said No eye shall see vs we will giue them a blow before they be aware that whosoeuer shall heare of it his eares shall tingle but whosoeuer shall heare it and feele it he shall be torne in pieces Thus as King Peter of Aragon when he resolued vpon the surprize of Sicily kept his plot so secret to himselfe that hee swore hee would teare his shirt from his backe if he thought it were priuy to it And as N●rses said that he was spinning such a pi●ce of cloth that it should be impossible for the Empresse with all her Councell to vndoe So our Traytors perswaded themselues that they had made all things so sure that their designe should take place maugre all

of Sentence against the faulty but this is their comfort and exceeding great content if they can say with Pericles that they neuer caused any to weare a mourning gowne or rather if they can say with Saint Paul This is our reioycing euen the testimony of our consciences that in godly purenesse wee haue had our conuersation in the world And with Saint Paul againe That they are pure from the blood of all men I meane that they shed no innocent blood And lastly with Samuel whose Oxe haue I taken c Whom haue I hurt or of whose hand haue I receiued any bribe to blind mine eyes withall c This is a Robe that will better grace and adorne them then any Scarlet and be more cordiall to their inwards then any B●zar-stone and more comfortable and warme to their stomackes then any stomacher of Swans skinne or whatsoeuer is most warme and comfortable But I haue beene too tedious The Lord make that which hath beene spoken profitable vnto vs for his Sonne Christs sake To whom with the Father and the holy Ghost be all honor and glory for euer and euer Amen A SERMON VPON THE SIXTH OF IEREMY THE EIGHTH SERMON IEREMY 6. verse 16. Thus saith the Lord Stand yee in the wayes and see and aske for the old pathes where is the good way and walke therein and yee shall find rest for your soules WERE they confounded saith Ieremy in the Verse immediatly going before when they committed abomination No they were not abashed at all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither knew they shame or to be ashamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hiphil taken passiuely as many times it is therefore shall they fall among them that fall in the time that I visit them they shall be made to fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cast downe saith the Lord. In which words the Prophet sheweth both the hidiousnesse and transcendent greatnesse of the sinnes of the Iewes as also the fountaine and well-spring thereof It is a bitter thing and wicked to depart from the Lord by any kind of transgression either against the first Table or against the second But now when a man hath done euill to blesse himselfe as it were and to say in his heart that no euill shall happen vnto him for the same to harden his face like the Adamant and to be touched with no remorse or shame no remorse inwardly no shame outwardly not to blush for the matter nor to seeke as much as Figge-leaues to couer his nakednesse This argueth both the height of presumption and the depth of iniquity and villany and this is that which maketh sinne to be aboue measure sinfull and hatefull Well this was their desperate malady and the fearefull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Paroxysm thereof What was the cause for me thinks the Prophet proceedeth after the manner of Physicians from the disease to the Symptomes from the Syptomes to the causes from the causes to the remedies They knew not shame The light of Nature that was in them they had for the greatest part extinguished by their custome of sinning And as for others that should reforme and reclaime them by setting before them the things that they had done and by thundring forth Gods Iudgements and plagues against them for holding the truth in vnrighteousnesse such I say as should doe this great worke of the Lord seriously and sincerely they wanted Thus the people perished for want of knowledge for want of knowledge of their sinne and shame and in this forlorne estate the Iewes are described to be in the verse before my Text. In my Text is set downe the last thing that Physicians doe and is most acceptable to the Patients namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manner and medicine for cure that should remoue the disease and bring health to the Patient in the words which I haue read vnto you Stand vpon or neere the wayes and aske for the old pathes or euerlasting pathes where is the goodway and goe therein and find rest for your soules As if he said One of the greatest causes of your shamefull and shamelesse carriage both towards God and towards man at the leastwise one of the greatest matters that you can pretend for your excuse is ignorance or want of knowledge of the will of God that you doe not know the Royall Lawe that your Leuites teach you not Gods Iudgements and Lawes that the Priests rebuke not in the gate that the Prophets sooth you in your sinnes healing the wound of the daughter of Gods people with soft words c. But how The Lord hath spoken nothing in secret neither is his Word darkenesse neither are you so blind that you need alwayes to be led by the hand Why then doe you not take Gods Booke into your hand and there search for the right way for the good will of God and acceptable and perfect Why doe you not learne at the length to be your owne caruers or if that place be so difficult that you cannot vnderstand it why doe you not consult the more learned them that haue their wits exercised and acquainted with the Word of God that so you may finde satisfaction and rest for your soules This know for a surety that the old way that which was at the first chalked out by God himselfe in Mount Sinai and after laid open by Moses the man of God and the Prophets sithence which spake and wrote as they were moued by the holy Ghost that is the Good way and the straight way neither is there straightnesse or goodnesse in any other This I take to be the true coherence of the words of my Text with the former verse and also the naturall meaning of them wherein note with me three things 1. A perswasion consisting of diuers branches Stand vpon the wayes this is one See this is another Aske for the old way this is the third 2. A correction or limitation Aske not simply for the old way for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that may be called old in comparison which in comparison of old truth is but new but for the good old way and be bold to walke therein 3. And lastly a motiue or reason drawne ab vtili You shall find rest for your soules that is you shall be sure to find it Touching the first When the Prophet saith Stand neere the wayes or vpon the wayes he meeteth with and striketh at two vices too frequent and vsuall in all ages Epicurisme and Superstition Many there be that make no reckoning of Religion which end goeth forward nay whether they know any thing of it or no. Who is the Lord say they that we should serue him and what profit in learning his wayes doe wee not see that all things fall out alike to the ignorant and to the learned to him that sacrificeth and to him that sacrificeth n t c wherefore then should we weary our selues in vaine to search and sift what is

comfortable starre and will helpe such to right that suffer wrong What if they haue in one hand a cup of trembling the dregs wherof they cause the wicked of the Land to drinke off and sup vp yet in the other they haue Manna and a white stone and of the fruit of the Tree of life that is in the middest of the garden as it is in the Reue. and the same they reach forth vnto the innocent and will not suffer a haire of their head to perish And can such men be terrible vnto any they are not but onely to those whom their owne conscience doth first terrifie Prima est haec vltio quod se Iudice nemo nocens absoluitur that is This is the first torment that euill members doe suffer that their owne conscience doth first scarre them and set before them the things that they haue done and then you know what Saint Iohn saith If our heart or conscience condemne vs God is greater than our heart and knoweth all things and Saint Paul God bringeth to light the hidden things of darkenesse and maketh manifest the Counsels of the heart and then euery man hath praise of God 1 Cor. 4. It is meant euery man that doth well hath praise of God It is written of Alcibiades that hearing that a shrewd inditement was framed against him when he was abroad in the seruice of his Country he betooke himselfe to his heeles and being encountred and demanded by a friend of his What hee meant to shame himselfe and wrong his Country Will ye not said he commend your cause to your Country and trust it Indeed said Alcibiades I le trust it farre but when my life lies vpon the stake I will trust neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither neither my natiue Country nor my naturall mother lest in stead of a white Counter she should cast a black-one into the bag and so helpe to cast me away Alcibiades though he had beene much honester than he was yet might misdoubt the sequell of a tryall in Athens where the state was popular and where matters were carried many times rather according vnto passion than according vnto merit Manus sustulerunt Psephisma natum est and then away with him away with him So the worthy Romane Orator that had made his Country as much bound vnto him for sauing it from destruction as himselfe was bound to his Country for his breeding and bringing vp might well be allowed to flee out of it when his capitall enemy ruled the rost and was Tribune the Tribunes of Rome being of that Soueraigne authority that agreeing together they might command the death of the greatest and most Peerelesse Peere as appeareth by Plinie lib. 7. cap. 45. where he speaketh of Metellus Macedonicus This was a pittifull Estate where they that were appointed for the safegard and protection of the vertuous proued many of them authors of their bane and ruine But yet it was not so bad as vnder Marius when he returned from banishment for being attended and accompanied by a company of Cut-throats he gaue them this watch-word that whomsoeuer he spake not vnto or nodded at least when he met him they should repute him for an enemy and kill him without mercy or iudgement Who would care to liue vnder such a gouernment where liuing neuer so well his life might so easily and so wrongfully be taken from him This may moue vs beloued to blesse God for our times for our godly Gouernours for our wise Gouernours vnder whom if they may haue their will nothing but a mans owne offence can condemne him If they may haue their will I say for sometimes there arise vp false witnesses which depose things they know not and which were nothing so and so bring a true man to his end Was not Naboth the Iezrelite ouerthrowne by such a practice 1 Reg. 21 Was not Stephen by the like Acts 6.7 I forbeare to recite Athanasius and Narcissus with many other out of the Ecclesiastike Story which were some of them brought vnto their death other-some endangered by false witnesses There is scarcely any that heares me this day so void of experience or so young but he hath heard of some that suffered for a supposed offence which not they but others had committed and confessed so much at their end else-where This is much to be lamented but cannot by any meanes be remedyed for that which is past nor preuented for the time to come except there were a Law made that whosoeuer either by forswearing himselfe or procuring others to doe the like shall be the cause of death to an innocent man shall suffer the punishmēt that he brought vpon the other This is that which is expressely commanded Deut. 19. Life shall goe for life eye for eye c. where he speaketh of the punishment due vnto false witnesses I read that in Tenedos a small Iland but there was sharpe Iustice it appeareth there was a Law or Custome as strong as Law that he that accused another of a capitall crime should haue a naked Axe holden ouer his head wherewith he was to be beheaded if he did not proue his accusation Now this was very hard that it should be death to accuse one wrongfully for it is necessary that there be accusers in a State that they which be perfect may be knowne and they that are faulty may be found out as it is very behoouefull that there be dogs about a house to giue warning of theeues or suspected persons yet as these if they catch a true man by the bosome deserue not onely to be rebuked but also to be banged yea and to haue their legs broken so it is not vniust that the very accusing of a righteous man if it be prosecuted with eagernesse and vpon no probable ground should be chastized and fined deepely but now when a man shall aduisedly and maliciously forsweare himselfe and procure periury from others to compasse and procure the death of the innocent whereby the said innocent perisheth then methinkes it were pity that he that was the author of death vnto another should himselfe suffer lesse than death for he commeth within the compasse of the eternall Law of God mentioned in Genesis Hee that sheadeth mans blood by man shall his blood be shed By man By what man A priuate man No but gnal meimar daijanaija that is By the word or commandment of the Iudges as the Chaldy Paraphrast doth rightly vnderstand it and it is the voyce of nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If a man suffer according to that which he hath done much good may it doe him Thus much Adoni-bezeck a man out of the Church confessed Iudges 1. that is As I did to others so God hath requited me I cut from others their thumbes and great toes and therefore I am iustly serued to haue mine cut off And therefore no maruell if Samuel told Agag As thy