vnto the Lord. (q) 1. Sam. 15.21 And Ionas sent to Niniuie fled from the commaundement of the Lord and being punished for it yet he would excuse his sinne (r) Ionas 4.2 And thus do Vsurers at this day common swearers blasphemers prophaners of the holy Saboath day and infinit other sinners which not onely do such things but with as bad an excuse fauour themselues in their owne wickednesse And here may be reprooued non residents dumbe dogs and Idle Pastors theeues c. But when Christ shall come with his Redde rationeÌ„ giue account of thy Stewardship (Å¿) Mat. 25.31.32 It is not Lord Lord haue wee not prophesied in thy name and in thy name cast out diuels and done great workes that shall helpe much lesse then any of your excuses The will of God must be done or else it shall be said I neuer knew you depart from me ye that work iniquitie into euerlasting fire c. (t) Math. 7.21.22.23 It was not inough for Israel neither could they escape Gods wrath by their Templum aâ—trint Templum domini nor the Iewes with Domine domine nor for the Romanists The Church the Church nor for vs The Gospell the Gospell the Word the Word but wee must do workes worthy of the Word worthy of the Gospell as saith a learned Bishoppe How many Kingdomes Nations hath God cut off for their sinne and shall we escape that do not only commit sinne euen with greedinesse but also will not stick to defend the doing of it As the Minister doth such a thing others doo such and such things and why may not I Thus wee our selues cause others to blaspheme the worthy calling wherewith wee be called (v) Rom. 2.24 And thus men heape one sinne vpon an other (w) Eccl. 3.29 to make vp the measure of their sinnes (x) Mat. 23.32 and so hasten the wrath of God But alas deare bretheren it is written Thou shalt not follow a multitude to doo euill (y) Exod. 32.2 That is thou must not take example to sinne which is to feede thy selfe with winde in excusing thine own wickednesse (z) Hos 12.1 Nec enim exempla nobes simpliciter imiâ—anda deus proposuit sed verbum suum dediâ— adcuius regulam consilia nostra aliorum exempla examinemus (a) Gual in Hos cap. 12 Ser. 39. For God hath not simply set vs examples to follow but he hath giueÌ„ vs his word according to the true rule and direct line wherof we may examine both our owne deuices and the examples of other If they swarue from the commandements go not after them neither excuse thine owne sinne Binde not two sinnes together for in one thou shalt not be vnpunished (b) Ecc. 7.8 And as for them that giue wicked example it is written Woe bee to that man by whom the offence commeth (c) Mat. 18.6 But if it were not for Pride all this would soone be laid aside Secondly saith Augustine He is proud Qui in confessione peccatorum non agit penitentiam which in the confession of his sinnes doth not repent like Kain Saul Ahab and Iudas Kain murthered his brother he consessed his sin but could not repent (d) Gen. 4.13 After Saul had sinned was reprooued hee said I haue sinned I haue transgressed the commaundements of the Lord and thy words because I feared the people and obeyed their voyce Now therfore I pray thee take away my sinne c. (e) 1. Sam. 15. Was not this much yet all this was but like a sacrifice of swines flesh because this confession was not washed with teares wroong out of the heart with grieuous grones of the spirite which cannot bee expressed Ahab hearing Gods iudgements denounced against him for his sinnes Hee rent his cloathes and put Sackcloath vpon him and fasted and lay in Sackcloath and went barefooted (f) 1. King 21.27 yet hee could not repent for the eye of his soule was closed vp that he could not behold the bright beames of the sonne of righteousnesse appearing with the spirit of regeneration and so he sunke backe to his sin again as appeareth in the chapter As for Iudas he said I haue sinned betraying the innocent bloud (g) Math. 27.4 and he brought againe the siluer peeces and cast them downe in the Temple and departed but he could not wash his soule in the lauer of the innocent blood and take hold of the hornes of the altar of Gods mercie Therefore he went and hanged himselfe and hath purchased a field with the reward of iniquitie (h) Act. 1.18 euen hell fire by his euill gotten goods Beware you bribe-mongers Now at this day how many Kains Sauls Ahabs and fewe so good as Iudas haue we many to confesse fewe to restore none to repent then all to bee damned Except ye repent ye shall all likewise perish (i) Luk. 13.3 And if any desire to know repentance entending to liue in it I will borrow so much time of my Text as to describe it vnto you but the true and right vse thereof euery one must shewe forth in his owne life and conuersation like Vrim and Thummim on the breast of the Priest Repentance is an vnfeyned griefe and groaning of the heart through sorrow for sinne committed confessing and forsaking the same (k) 2. Cor. 7 10.11 with turning vnto God by newnesse of life (l) Act. 2.18 apprehending the mercie of God by faith in Christ Iesus (m) Rom. 3.21.22 c. Who of God is made vnto vs Wisedome and righteousnesse and sanctification and redemption (n) 1. Co. 1.30 Where this is that mans heart is filled with ioy Iohn 15.11 as the temple was with the glory of the Lord. (o) 2. Chro. 5.14 This felt Dauid and Peter and therefore though theyr sinnes were great yet the guiltinesse thereof was done 〈◊〉 way and so with confession seeke wee repentance and cast away Pride the deadly enemie thereof Thirdly hee is proud saith Augustine Qui illa ipsa pauca quae videtur habere bona sibi vult arrogare derogat misericordiae dei Such Paul saith are proud boasters (p) 2. Timo. 3.2 which do arrogate or attribute vnto themselues those fewe good things which they doo but seeme to haue for indeed they haue none (q) Ro. 7.18 and so do diminish the mercie of God Which is to rob God of his honour as do the Pelagians and Papists who putting their trust in their workes as some put their confidence in horses and chariots neuer remembring the name of the Lord and grace of God in Christ may haue a name to liue but they are dead with the Angell of the Church of Sardi because they remember not how they haue receiued and heard and hold fast and repent (r) Re. 3.1 namely that saluation is of the Lord (Å¿) Gal. 5.4 and that there is no good thing in man but that which
or as this Publican c. Hee said true but not so well for himselfe as he thought he did For surely beloued hee was not like the Publican for the Publican was better then he as S. Augustine well noteth saying Ille superbus erat in bonis factis ille humilis in malis factis videte fratres magis placuit deo humilitas in malis factis quà m superbia in bonis factis (i) Aug. in Ps 93. The meaning is The Pharisie was proud in doing good deeds the Publican meeke and lowly because of his euill deeds Marke my brethren God was better pleased with the Publicans humilitie though he had liued wickedly then with the good deeds of the Pharisie because hee was proud and disdainfull Which Christ confirmeth saying I tell you and he knew the truth this man euen the humble Publican departed home to his house iustified more then the other Or as some note and not the other Againe you know the insolent boasting of the proud youth in the Gospell (k) Mat. 19.16 to 23. He said he had kept the commaundements but hee lyed with those that say so and so thought to haue eternall life But when Christ came to search him by his deeds hee found no such matter in him but that whē he thought best of himselfe and euen preferred himselfe before other then was hee worst in the sight of God And Pharao king of Egipt disdained that there shuld be any God to commaund him therefore when Moyses Aaron came with commission from the Lord for Israels deliuerance out of Egipt the King answered Quis est dominus vt audiam vocem eius Who is the Lord that I should heare his voyce (l) Exod. 5.2 and let Israel goe I know not the Lord neither will I let Israel goe Euen so in these dayes men make as little account of Gods word and his Embassadors and through Pride by which they are ouerwhelmed they disdaine that God should teach and commaund them to let their sinne go and this is the cause they regard him no better but euē say like Pharao who is the Lord that I should heare his voyce and let my Pride vsury extortion oppression or any my pleasure goe I know not the Lord neither will I let them goe Iesus Christ saith Learne of me take my yoake vpon you my yoake is easie and my burthen is light (m) Math. 11.30 But S. Augustine speaking of Pride sheweth the cause why men will not saying Propter hoc vitium dedignantur subdere colla iugo Christi obligati arctius iugo peccati (n) Aug. in Ps 18. Because of Pride men disdaine to yeeld their neckes to the yoake of Christ and will rather gall them in the yoake of sinne But know you this that whosoeuer by this disdainfull Pride will endeuour to mount himself the higher he riseth the greater shall bee his fall And if you meane to ascend indeed the humble your selues vnder the mightie hand of God that he may exalt you in due time (o) 1. Pet. 5.6 And let euery man esteeme others better then himselfe (p) Phil. 2.3 For he that humbleth himselfe shal be exalted (r) Luk. 18.14 As the examples of Iob Daniel Sidrach Misach and Abednego Christ Stephen the thiefe vpon the Crosse and the Centurion with many other do plainly testifie The Centurion in the meekenesse of his humble mind said to Christ who promised wh◠he did come to his house to heale hi◠seruant Lord saith he I am not worth◠that thou shouldest come vnder my roofe◠but speake the word onely my seruan◠shall be healed (ſ) Math. 8.78 If hee were not worthy that Christ should come vnder his roofe because of his maiestie holines it is a shame for you to foster Pride in yours as the bawd doth the hatlot because of her filthinesse His humilitie Christ honored with a great commendation shall not your Pride be shamed in due condemnation but I returne The want of this humilitie such height of haughtie minde swelling with disdaine like bodies poisoned caused Kain that he could not abide to see Abels sacrifice accepted before his therefore Kaine slew Abell his brother (t) Gen. 4.8 It made Iosephs bretheren that they could not abide to thinke that their brother should come to greater honour then they therefore they made awaye with him and sold him into Egypt (v) Gen. 37 The Rebells Corath Dathan and Abiram hauing found this they disdained superiorie like our pretended Presbitery so they rebelled against Moyses their godly gouernour (w) Numb 16.12 It made Herod that blood-sucker to seeke to murther Christ (x) Math. 2 16. and the Nobles of Babilon greatly to thirst after Daniels death (y) Dan. 6.4 Where disdaine lookes out at Prides window as Iezabe◠did to see Iehu (z) 2. Reg. 9.30 there euery one despise other (a) Luk. 18.9 and iustifie themselues (b) Luk. 16.15 onely because as Diotrephes loued the preheminence among men (c) Ioh. Epist 3.9 so they would haue the highest roomes (d) Luk. 14.7 and disdaine that any should get before the Thus much for disdaine a feather of Prides wing I will plucke at it no longer for it will not come out But now to your selues and yet I will spare you in hope you will amend The second feather of Prides wing may be presumption two waies to bee seen to moūt her vp aboue the clouds First when men dwell in wickednesse and therin delight as the Owle in darknesse and say Thou God carest not for it tush I shall neuer be cast downe there shall no harme happen vnto me (e) Ps 10.6.12.14 And therefore of Pride presumptuously they determine with Synacharib the subuersion of Kingdomes (f) 2 Reg. 18.19 and commit murther with Kaine (g) Gen. 4.8.19 whordome with Lamech the first founders thereof extortion and oppression with Rehoboam (h) 1. Reg. 12.14 against the law of God which saith Thou shalt not oppresse thy brother (i) Leu. 19.13 Nay Pride in mans hart maketh him entend to do euen what him list and thinks to go forward without any controlment neuer so much as once making the blessed God of their counsell which the Apostle S. Iames sharply reproueth (k) Iam. 4.13 These and such like I take to bee those of whom the Prophet of God speaketh where he saith The vngodly is so proud that hee careth not for God neither is God in all his thoughts (l) Ps 10.4 And therefore in distresse thinke not that God will care for them (m) Pro. 1.28 Will they yet runne on The other kinde of presumption is when men will dwell and continue in sinne and thinke to salue the matter with this plaister God is mercifull (n) 2. Cor. 1.3 forgetting that he is iust and true (o) Ps 7.9 10.14 11.7 and so repentance is deferred sinne is encreased God
What it is viz. the graue Secondly the vtter destruction and finall ouerthrowe of Pride and proud men impenitent in hell whereof note 1. the true being and certaintie of that place for the damned Secondly the torments thereof wherein is 1. Most horrible paine 2. Confused woe 3. An euerlasting continuance of the same CHAP. II. A view of Pride SOme follow euill counsell to their own destruction like Ahab and Ahaziah (o) 1. King 22.23 Some mens wicked deuice turn to their owne confusion like the builders of the Tower of Babell (p) Gen. 11.8 Ede cace boule to bouleusanti caciste Euil counsel worst wringeth the councellor himselfe Mee thinkes it is no wisedome to triumph before the conquest Benhadad King of Aram or Syria sent greatly threatned Ahab king of Israel the effect of the Text is to tread him his people vnder his feete Ahab sent answer againe saying Tell him that girdeth his harnesse on let him not boast himselfe as he that putteth it off 1. King 20.11 Now a litle you heare what Pride saith but she maketh no reckning of her ende but that will quaile her Pride what is that why shouldest thou aske But indeed the Sunne in his brightnesse is not seene of him that dooth winke neither doth any truth preuaile with them that will not heare and beleeue Pride is as common as corne is like to be plentifull For this praise the Lord ô my soule and all that is within mee praise his holy name and pray that corne may be kept in the Land for the coÌ„fort of the poore For I feare the diuell wil Pride though he neuer want store And because she strutteth in euery streete I need not seeke farre as desirous to finde her but am â—â—â—â—ing to speake to her wishing to reforme her Loe shee starts out of my Text in shape of a monster as the diuell did out of the earth in Samuels likenesse (r) 1. Sam. 28.13.15 and hath as long a reach as the diuells kingdome is large (Å¿) Math. 4 8. Shee will ascend aboue the cloudes and she will be like God it may bee shee meanes as the diuell was like Samuel therefore she here saith I will I will This is all her reason for it she thinks this may serue Stet pro ratione voluntas But her reason is as strong as his foundation was firme that laid it vpon the sand (t) Mat. 7.26 both the buildings must downe From this her double desire which to obtain she is as greedie as the Lion of his pray I will make her knowne vnto you by this description Pride is an vntamed lust of the heart rebelling against God in exalting that which he would haue cast downe euen the Flesh and in casting downe that which hee would haue exalted that is the Spirit Against which God made a law specially for Princes because they should be good examples to their people (v) 2. Sam. 3 35.36 and generally for all other because the subiect should not bee proud (w) Num. 15.28 saying The King must haue the law read the lawe and keepe all the words of this law c. that his heart bee not lifted vp aboue his brethren That is the more higher of calling the more humble in condition they should be (x) Deut. 17 20. If Princes ought not to bee proud subiects ought not to aduenture it Therefore the holy Ghost saith to all Bee not high minded but feare (y) Ro. 11.20 Learne of mee saith Christ that am meeke and lowly in heart and yee shall finde rest vnto your soules (z) Mat. 11 29. As if he should say if you be proud you shall finde no rest for your soules For cursed are all they that doo erre from thy commaundements (a) Ps 119 21. If you would see further what Pride is S. Augustine saieth Amor excellentiae superbia vocatur (b) Aug. de verb. domini Ser. 54. The loue or desire of renowne or to be exalted is called Pride Who then is not proud who so toucheth pitch is defiled therewith (c) Eccl. 13.1 Pride is like pitch Therefore Augustine saith it is The head and cause of all other sinnes (d) Aug in Psal 18. Againe he saith it is of all other sins the Beginning end and cause Beâ—â—â—â—â— it is not onely a sinne it selfe but that there neuer hath beene is or shall be any sinne Sine superbia without Pride (e) Aug. ad Iulia. epist 3 Nay further it straineth euen our good deeds (f) Act. 12.23 and therefore saith Augustine Caetera vitia in malefactis valent sola superbia etiam in recte factis est cauenda (g) Aug. in Ps 50. lib. de natura gra all other sin in wicked deeds doth appeare onely Pride in our good deeds we ought to beware for it is like the hearb Coloquintida where that is in the pot the broath is neuer good and where Pride is all our workes are abhominable And as for our wicked deeds (h) Aug. Ser. 54. de verb. domini Prior est in vitijs superbia in them Pride first setteth foote aboorde for Pride is the originall of sinne (i) Ecclesi 10 14. If you aske how it can be sinne the Apostle saith that of many Couetousnesse is the roote of all euill (k) 1. Timo. I will answere you froÌ„ the auncient holy Father S. Aug. (l) Aug. ad Iulia Epist 3. Superbia cupiditas in tantum est vnum malum vt nec superbia sine cupiditate nec sine superbia possit cupidus inueniri Pride and couetousnesse are thus one euill or do consent in one that neither a proud man can bee found without couetousnesse nor a couetous man without Pride They are like two â—â—rlots which make but one body (m) 1. Cor. 6 If you desire to heare of her any more I wil omit that Pride which is most common for it is sufficiently knowne and I will speake of that which is least suspected CHAP. III. Foure kindes of proud men appealed SAint Augustine speaketh of three sorts of proud men (n) Aug. in Ps 93. vnto which froÌ„ the Apostle I wil adde a fourth First they are proud Quibus parum est qùod mala faciunt sed sua peccata defendere volunt which make small account of sinning and will also haue an excuse for their sinne like Adam Aron Saul and Ionas Adam sinned and cast the fault vpon the woman and shee sought to excuse her selfe by the Serpent (o) Gen. 3.12 but all would not serue Aron made a golden calfe to be worshipped and when he did see Moyses his zeale and anger against it he cast the fault vpon the people (p) Exod. 32 33.34 Saul sinned against God in lauing that which he was commaunded to destroy And when he was reproued for it by the Prophet hee straight had his excuse ready Forsooth the people did it to offer