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Early English books online. (EEBO-TCP ; phase 1, no. A12480) Transcribed from: (Early English Books Online ; image set 24691) Images scanned from microfilm: (Early English books, 1475-1640 ; 1716:3) A learned and godly sermon preached at Worcester, at an assise / by the reverend and learned, Miles Smith ... Smith, Miles, d. 1624. Burhill, Robert, 1572-1641. [16], 63 p. Printed by Ioseph Barnes, and are to be sold in Fleet-street at the signe of the Turkes head by Iohn Barnes, At Oxford : 1602. Dedication signed: Robert Burhil. Marginal notes. Signatures: *⁸ A-D⁸. Reproduction of original in the Harvard University. Library. eng Bible. -- O.T. -- Jeremiah IX, 23-24 -- Sermons. Sermons, English -- 17th century. eebo A learned and godly sermon preached at Worcester, at an assise / by the reverend and learned, Miles Smith ... Smith, Miles, 1602 80 16567 411 0 0 0 0 0 248.08 F The rate of 248.08 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2003-07 Assigned for keying and markup 2003-08 Keyed and coded from ProQuest page images 2003-09 Sampled and proofread 2003-09 Text and markup reviewed and edited 2003-10 Batch review (QC) and XML conversion

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

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

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

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

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

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

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

Mecum partire laborem

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

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 :

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

His amor vnus era●… , par●…rque in bella ruebant :

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

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

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

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

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

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

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

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

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

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

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

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

from Corpus Christy Colledge in Oxford Nov. 12. 1602. Your Lordships in all loue and duetie most readie to be commaunded ROBERT BVRHIL .
The chiefe points of matter severally & 〈◊〉 order handled and illustrated in the sermon following . 1. The words of the text ▪ though spoken vpon speciall occasion to the Iewes , haue their vse at all times , and among all nations . 2 Boasting is a very common fault . 3. The basenes of man , and liberality of God is a chiefe reason against all pride and boasting . 4. Pride hinders our knowledge & practise in Christian religion 5. Pride is a confluence of many sinnes . 6. As pride , so boasting as her daughter , is to bee avoided . 7 Mans wisdome is not his own nor of himselfe , and therefore not to be gloried in . 8. In matters of learning it is very vnperfect ( God only being truely wise ) and therefore also not to be boasted of . 9. In matters of state it is very vncertaine . 10. Policie falsly so called , is not to be gloried in , but to be hated : as the cause of the corrupt execution of the busines of the common wealth & of neutrality in religion . 11. Strength and might by making vs prosumptuous oppressors vse to set God against vs ▪ 12. Riches draw on enemies to spoile vs . 13. There is no certainty in riches . 14. Riches commonly make not men better , but worse ▪ 15. True ioy and happines is to know God a●…ight .
A LEARNED SERMON preached at Worcester . IER●…MIAH CHAP. 9. 23. Let not the wise man glory in his wisedome , nor the strong man glory in his strength , neither the rich man glorie in his riches . 24. But let him that glorieth , glorie in this , that hee vnderstandeth , and knoweth me , &c.

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

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

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

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

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

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

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

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

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

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

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

So is it vncertaine concerning matters of policie , & therefore this a third reason why it ought not to bee gloried in . Prudens futuri tempo●… exitum caligino Horatius . sa nocte premit Deus , saith one . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pindaius . saieth an other . Thus it is , future things they are to be , they are not yet : therefore wee cannot see them : they may fal out another way as wel , as that way which we imagine : they be futura contingentia , therefore we may be deceived in them . The chirurgian that dealeth with an outwarde wound seeth what he doth , and can tell whether hee can heale it or no , and in what time : but he that is to make an incision within the Body , bee it for the stone , or the like disease , hee doth but grope in the darke as it were , & may as wel take hoult of that which he should not , as of that , which he would . So the arti●…an , that worketh in his shoppe , & hath his tooles about him , can promise to make vp his daies worke to his best advantage : but the merchant venturer , that is to cutte the seas , & had need of one winde to bring him out of the haven , an other to bring him about to the lands end , another peradventure to bring him to the place of trafficke , where he would be , he can promise nothing neither touching his returne , neither touching his making of his commodity , but as the winde , & the weather , & the men of warre by the way , & as the honesty , & skil of them , whom he tradeth with , shal giue him leaue . Iust so fareth it in these matters of prudence , and policy , they are coniectural , they are not demon stratiue , therfore there is no science of them : they haue need of the concurrence of many causes that are casual , of many mens mindes that are mutable , therfore we cannot build vpon them . Yea they are built many times vpon the errours and negligence of our enemies , and they peradventure bee awake as wel as our selues . Antigonus that wise Prince ( he is reckoned among them , that having but one eie , were exceeding politicke , and crafty ) thought , & made certaine account of it , to come vpon his enemie Eumenes at vnawa●…es , and to take him napping , but he found ●…umenes as vigilant as himselfe , and so was faine to retire with a slea in his eare as wise as he came . This for matters of war So for matters of peace . Salomon the wisest of al thought that , if he might ioin in affinity with his neighbour princes , and take many of their daughters to be his wiues and women , he should not only strengthen the kingdome in his own hande : but also stablish it in his house long , and long : also he thought peradventure , that by occasion of his mariages , and affinities being great , many of the vplandish people would bee trained , & wonne to the knowledging , and worshipping of the true God of Israel : but how was hee deceived ? His wiues , and women turned his heart from the Lord : he could do little or no good vpon them , or theirs ; and as for the secret vnderminers of Salomons state , & succession , where found they entertainement , but among Salomons allies ? Let 1. King . 11. mee instance this pointe in one or two examples more . Constantine the great , that worthy christian , and great politician , thought , that , if hee might build a cittie in the confines of Europe and Asia , that might be aemula Romae , a match to Rome , & place one of his sons there to keepe his court , he should not only eternize his name , but also fortifie the Empire no lesse then if he had invir●…ned it with a wal of brasse . Also Phocas , and Pipinus thought , the one if he might dignifie the Bishoppe of Rome with an extravagant title to bee called vniversal bishop : the other , if he might lade the church of Rome with principalities , even with principality vpon principality , they should deserue immortally wel , not only of that sea , but also of the whole house of God . But the way of man is not in him selfe as Ieremie Ier. 10 23. saith : neither is it in man to foresee , what wil fal out luckely , or crosse . The building of new Rome was the decay of old Rome , so it proved , and the dividing of the Empire was the destruction of the Empire , & no lesse , as wise men know . Also the lifting vp of the man of Rome , was the hoysting vp of the man of sinne , and the locking of him in the chaire , even in the chaire of pestilence . Thus there is no policie so provident , no providence so circumspect , but the same is subiect to errours , and crosses : and therefore no cause why it shoulde bee trusted to : and therefore no cause why it should be glorified in . Let not the wise man glory in his wisdome , &c ,

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

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

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

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

Another this : they be not lasting nor permanent , but soone fleete away , & are gone . They may be campared to Maieflowers , which yeeld a pleasant savour for a few weekes , & then before we are Ionah . 4. ware their beauty is gone . Nay like to Io nah his gourd , which yeelded him content , & delight as it were this morning , & by the next day it was worme-bitt●… and withered . Nay like the same small creatures called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which in one and the same day are engendred , grow operfection , decaie and die . Indeede Furipides saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Riches be not lasting , but epheme●…all , they last but for a day . And Salomon before him , Riches take themselus to their Prov. 23. winges as an ●…gle , and ●…lie into the aier . Who ever could haue thought that Iob from such wealth could haue fallen vpon the sodaine into such misery ? who ever would haue thought that the king Dionysius must bee faine to plaie the schoole-master , & to teach petties before he die , to get his liuing ? Who ever would haue thought that king Perses sonne , and heire must be glad to learne an occupation , and to plaie the blacke smith to releive his necessity ? Who ever would haue thought that the Emperour Charles the grosse could want necessaries before he died ? That the Emperour Henrie the fourth ( that victorious Emperour , that had fought 52. pitched ●…tailes ) could fal into that ex●…emity as to bee a petitioner for a 〈◊〉 . 〈◊〉 in the church of Spira to maintaine him in his olde age ? Briefely that king Geliner ( before him ) that potent king of the Vandales could be so lowe brought , as to be forced to intreate his friend to send him an harpe , a sponge , and a loafe of bread ( as Procopius writeth ) Procopius . an harpe to solace himselfe somewhat in his misery , a sponge to helpe to drie vp his teares , and a loafe of bread to satisfie his hungrie soule ? What certainty then is there in worldly wealth , when kings , and potentates be so easily stripped of it , and lefte as naked as my naile ? Yet for al that earthly minded men , as we are , we wil stil be miring of our selues in the mucke & pelfe of this world , though we be no better than battles in so doing , as Basil saith : & we wil trust in vncertaine riches , & not in the living God , though S. Paule chargeth 1. Tim. 6. vs not to do so : and if riches encrease , we will set our harts vpon them though the Psalmist forbiddeth vs to do so : and Psal. 62. 11. lastly we wil bee bragge of that which wee haue and make our boast thereof , though the Prophet in my text doth expressely disalowe it , and though my selfe haue proved , that wee haue no more hould of our wealth , then if wee had an eele by the taile .

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

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

FINIS .
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