Secondly,1 observe we hence how cross and averse the corrupt heart of man is naturally to all goodness and godliness; that, though a Crown, a Kingdom, an incorruptible Crown, an everlasting Kingdom be propounded to this Righteousness, and annexed unto it, yet will rather lose this Crown, rather leave and forgo this Kingdom, than condescend to accept of it upon such a condition; pwill not be constrained to live happily, and to reign everlastingly, unless he may do so upon some other terms▪ will choose rather not to reign, than to be righteous. If this Crown indeed might be compassed by fraud and deceit, or by oppression and extortion; not a few would be sure to have a share in it, that are now never like to have any interest therein. Or if it might be held with looseness and lewdness of life, we should not need much Rhetoric to persuade many to accept of it. It is qone main end, for which many men desire ⟨p. 32⟩authority and greatness, that they may thereby gain liberty to live and do as they list; rand without which they esteem power and authority nought worth. When sJohn the Baptist preached the Gospel of this Kingdom, tHerod would willingly have had it, if he might have held his Herodias, his Harlot with it. When uour Saviour Christ published it, xthe Pharisees would fain have had it, if with their ypride, zcovetousness, and ahypocrisy, it might have been had and held; or if such ba specious show of Righteousness would have served the turn for it, as they dazzled the eyes of the simpler sort with. But when this cRighteousness of God, this strictness of life, cometh to be propounded together with it, and to be exacted of all those that will have any share in it; now dHerod flieth off, and will none of it, ethe Pharisees keep aloof off, and reject it; & every natural mans perverse heart thinketh it held at too high a rate, if fwithout change of his corrupt course of life it cannot be compassed.
Secondly,1 observe we hence how crosse and averse the corrupt heart of man is naturally to all goodnesse and godlinesse; that, though a Crowne, a Kingdome, an incorruptible Crowne, an everlasting Kingdome bee propounded to this Righteousnesse, and annexed unto it, yet will rather lose this Crowne, rather leave and forgoe this Kingdome, than condescend to accept of it upon such a condition; pwill not be constrai•ed to live happily, and to reigne everlastingly, unlesse he may doe so upon some other termes▪ will choose rather not to reigne, than to be righteous. If this Crowne indeed might be compassed by fraud and deceit, or by oppression and extortion; not a few would be sure to have a share in it, that are now never like to have any interest therein. Or if it might be held with loosenesse and lewdnesse of life, we should not need much Rhetoricke to perswade many to accept of it. It is qone maine end, for which many men desire ⟨p. 32⟩authoritie and greatnesse, that they may thereby gaine libertie to live and doe as they list; rand without which they esteeme power and authoritie nought worth. When sIohn the Baptist preached the Gospell of this Kingdome, tHerode would willingly have had it, if hee might have held his Herodias, his Harlot with it. When uour Saviour Christ published it, xthe Pharisies would faine have had it, if with their ypride, zcovetousnesse, and ahypocrisie, it might have beene had and held; or if such
- 1Use 2. Eviction.Vse 2. Eviction.
- pAt •aris ut vivat regnetque ben•us, Cog• posse •egat▪ Horat. epist. •.At •aris ut vivat regnetque ben•ꝰ, Cog• posse •egat▪ Horat. epist. •.
- q[Greek or Hebrew], Plut. ad […] ▪ indoct. […] potentiae suae magnitudinem metiuntur, Vell. hist. l. 2. Idque esse regni maximū pignus putant. Si quicquid alijs […], Sen. •gam. 2.2. […] qu•••ibet […], ill esse Regem esse, […] Hoc principat•s […] putant, […]. hist. 1.〈non-Latin alphabet〉, Plut. ad 〈…〉 ▪ indoct. 〈…〉 potentiae suae magnitudinem metiuntur, Vell. hist. l. 2. Idque esse regni maximū pignus putant. Si quicquid alijs 〈…〉, Sen. •gam. 2.2. 〈…〉 qu•••ibet 〈…〉, ill esse Regem esse, 〈…〉 Hoc principat•s 〈…〉 putant, 〈…〉. hist. 1.
- rSceptorū vis tota perit, si pendere justa Incipit.—Lucā. l. 8. Ubicunque tantum honesta dominanti licent, Precario regnatur.— Atreus, Sen. Thiest. 1.2.
