A Preparative to Contention, Book · Chapter 25
CHAP. XXV.
Euerie man is to take the benefite of time: to keepe within the bounds of his vocation, and to depend on the diuine prouidence: the vnlike endes of pietie and impietie.
AS in the word of God there is dulie cōmēded to eueryevery perſon a lawful vocation or calling in this world, wherin he is to ſerue God, benefit his country, & diſcharge himſelf, in the feare of God: ſo is he aduiſed in the ſame, to do the workes of his vocation,The time of working. then whiles health and opportune time ſerueth there vntounto. For our life and health is giuen vsus of God, of whoſe mercifull hand wee muſt acknowledge the ſame to come by our timely acceptation and right vſing thereof. As he onelyonly foſtereth and ſuſtaineth our life, and our health in this world, ſo hath he appointed it to be but ſhort, and tranſitorie, without any return of it, when it paſſeth away. And when our bodies are diſeaſed and enfeebled, then neither the cogitation is apt to learne anie thing, or to pray, or to ſuſtaine the great cares and painfull labours,foreign. Ariſtotle. which the vocation requireth: for (as the Philoſopher ſayth) Good health and ſtrength is the verie foundation and ſtay of the life. Therefore wee muſt pray to the Lord, that we may both be taught and learne the true doctrine, and propagate the ſame, and follow the works of our vocation in time conuenient.
2 For, as we be perſwaded, that there is a time for euerie labour, and euerie worke vnderunder the Sun (as ſaith Salomon) ſo do we enioy the benefit of our time,The vſe of the benefit of time. when wee embrace and vſe the bleſſings of God, in his feare with thankfulneſſe and contentation. God in this time ſheweth himſelfe in merciemercy towards vsus, hee doth inuite vsus to his heauenly banquet, he ſendeth foorth his ſeruants to that ende, and they daily crie vntounto vsus: Oh come nowe, and make no longer tarrying, for all things are prepared and made readie for you. Beholde (ſayth hee himſelfe) I ſtand at the doore and knocke, if any man open vntounto mee, I will come in vntounto him. Nowe whiles hee calleth,Apoc. 3.20. Of this Argument I hauehave written a dialogue, intituled the Teares of Time. lette vsus giuegive care: whiles hee inuiteth, lette vsus come: whiles the things be readie, lette vsus vſe them, and not contemne the Lordes great bountie and merciemercy, leaſt peraduenture hee ſay: Yee ſhall not enter inter into my reſt: yee ſhall not taſte of my meate: ye are come too late, the gate is ſhut vppe: I know you not: depart hence: the tide tarrieth for no man: the time is paſt.
There is nothing more precious then Time, Time is precious, yet time is waſted and neglected.and yet (alas) nothing is founde to bee ſo vile in theſe dayes. The day of health paſſeth away, and no man recounteth it: no man conſidereth how his dayes be conſumed, without retire or returne: but as there ſhall not one haire of the head periſh, ſo neither any one moment of time ſhall eſcape. O therfore, before that the houre paſſeth away, which the merciemercy of thy maker hath giuen thee to repent, to obtaine pardon, to apprehende grace, to atchieue glorie, before the time time bee gone wherein thou mayſt reſemble the diuine pietie, and haſten to the Angelles ſocietie, ſtirre vppe thy negligent duplicate page duplicate page will, and bewaile thy committed ſinne.
The Apoſtle admoniſheth (Gal. 6.) VVhiles wee hauehave time, let vsus doo good vntounto all men. As if he ſaid: we may be glad, yt we hauehave this benefit of time, wherein we may through the goodneſſe of God (if wee will) doo thoſe good workes which belongeth to Chriſtians in our ſeuerall vocations: wherefore let vsus not looſe this good opportunitie, but diſcharge our duties in the feare of God: and not to lette that paſſe from vsus, which being once gon, can neuer bee recouered againe. And that is the meaning of the Prophet alſo where he ſaith:Iſay. 55. Seeke the Lord whiles he may be found: Cal vponupon him, whiles he is neare. It may be, God will not ſo eaſily be foūd at an other time: peraduenture, he will not be ſo readie at an other ſeaſon to offer himſelfe vntounto you, as now: therefore account this time as pretious, & neglect it not, wherein the Lord is willing to bee found, if ye ſeeke him: and to be at hand to helpe you, if ye call vponupon him. Therfore the wiſe man (which had ſo deepely conſidered of the times and condition of this worlde, counſaileth moſt wiſely:Eccles. 12. Remember thy maker in the time of thy youth, before the euill daies come. Againe he ſaith:Cap. 7.14. and 9.11. Vſe well the time of proſperitie, and remember the time of aduerſitte: for a man knoweth not his time: But like as the fiſhes bee taken with the Angle, and as the birds are caught with the ſnare, euen ſo are men taken in the perilous time, when it commeth ſo dainely vponupon them. Wherefore hee ſaith againe: VVhat ſoeuer thou takeſt in hand to doo, that doo, with all thy power: for in the graue (whereunto thou tendeſt) there is neither work, counſaile, knowledge nor wiſedome.
Thus let him which hath that opportune time ſo working and doing his dutie, not contemne nor neglect it. He hath time now, to morrow he may not hauehave it: if hee be vnwilling this day,Qui non est hodie cras minus aptus erit. the next day hee may be further off, as hee ſayth. To morrow more vnfitte, who is unfitte to day. Nowe this is our time, God grant wee neglect it not, but rightly vſe it.
3 Next, wee are to take heede,To continue within the limits of our vocations. that wee follow not thoſe diſcontented and curious perſons, to breake foorth or tranſgreſſe the right bounds of our vocations. Let vsus remember what our Lorde ſaide to his Apoſtle Peter, who had forgotten his owne vocation and place, and curiouſly noted his fellow Iohn: If I will, that hee tarrie till I come, Mat. 21.22.what is that to thee? follow thou me. And that of Paul, where hee ſaith: Lette euerie man abide within the compaſſe of that vocation wherein hee is placed. Men ought to be content with their owne places▪Thus ought men to be contented with their places and condition of life, (the ſame beeing lawfull) albeit they bee called to labour in the vineyard, but for their ſingle penny a day, or to gleane the eares of Corne after the reapers with poore Ruth: and not to emulate others, or to grutch at them that are in in better ſtate then themſelues are. When Socrates had conſidered the courſe of mans life,Socrates his ſaying touching the choiſe of let… in this life. and had compared the condition of one man with the condition of another, hee ſayde: that if the vniuerſall calamities of all men ſhould bee gathered together into one heape, and then to euerie man it ſhould bee ſeuerally diſtributed like portions out of the ſame heape, it would bee that each man would rather chooſe to beare his owne calamities (meaning ſuch as befall him within his lawfull vocation and condition) then to take part and part like with others,Note this. out of that commō heape. And ſurely we may well thinke, that euerie man is beſt fitte for that vocation, wherein God placeth him, and that none other can ſo eaſily beare the burdens and greefes of that vocation, as hee that is thereunto ſo appointed by the Lorde, who giueth him abilitie to ſuſtaine the ſame. 1. Cor: 10.13. Luth. in Eccle.and that the afflictions do ſpring of mans ambition, enuie, ignorance, errours, and infirmities, as things by him deſerued.
4 Neither let vsus waxe angrie with our ſelues, or with other mē, if things anſwere not to our trauels and deſires, but conſider that all lieth in the power and pleaſure of God, to whō our eſtates, conditions, and the end of our liues is wel knowne, that he protecteth & guideth vsus. Therfore with the poore widow Ruth, let vsus rruſt vnderunder ye ſhadow of his wings, and thus reſolue:Pro. 20.24.19. VVell, our lots are in the hand of God, hee watcheth ouer vsus, hee beginneth, he continueth, he endeth ouer worke. VVe are contented with our ſtate and condition, & endeuour to pleaſe God in the ſame. He beſt knoweth what is to be done with vsus and with our labours. He is doubtfull of nothing: he worketh all for the beſt to them that feare him, God preſerueth men in dangers.and that do reuerence before him. Beholde! when men in a verie little bottome, ſayle ouer the mightie Ocean, God declareth himſelfe a mightie preſeruer and a moſt ſure guide of life vntounto thē, wherein (as ſaith Dauid) they cannot but behold the great workes of God. Now it maketh no great matter though the common mariners know not the way nor the ende of the voyage, if the ſame bee ſufficiently known to the owne or maſter of the ſhip. In like maner when wee labour and toyle in great extremities and daungers of this life, we euer finde God moſt merciful vntounto vsus, and a louing Sauiour of our liues: and though we know not what ſhall bee the end of our courſe, being vncertaine of the euent of things, let this yet pleaſe vsus, that The Lord our king, our gouernour, our maiſter, our captaine, and right owner, knoweth it well, and directeth vsus in the best courſe, whom we ought to hearken vntounto, and to follow after the example of Iohn.
5 But ye ſay: Things are confuſed in this world. It is verie certaine,Though all things ſeeme confuſed to vsus yet God doth order all. that as in a great aſſembly of many perſons diuerſly diſpoſed (where euerie one of them hath his ſeuerall talke, or ſong, or noyſe) nothing can be perceyued, beſides a moſt confuſed ſound or rumbling: ſo (indeed) is the ſtate of men in this world with themſelues, whom euen their own affaires do aſtoniſh and confound. Neither do they conſider how things proceed, ſucceed, and bee carried in the worlde, no more then the idiot or foole doth conſider of the order and courſe of the Sunne, the Moone, and other celeſtiall motions with the ordinarie diſpoſition of the Elements, and things inferiour with the ſame. Nor ſeeme thoſe men in their buſie ſtruglings and dealings one with another, much vnlike the Ants or Emmets, that wander hither & thither without all order. Howbeit it is moſt true, that the Lord God doth not onelyonly ſee all,Ier. 23.23, 24. and heare all, moſt perfectly: but alſo trieth, diſpoſeth, ruleth, and ordereth all after his wiſdome, will, and power moſt effectually, howſoeuer the groſſneſſe of mans wit cannot conceiue it. There is nothing hidden from the greatneſſe of his power, Iſay. 40.26.28, 29.ſtrength and might (ſayeth the Prophet) hee is neither wearie, nor faint, his wiſedome cannot bee comprehended, hee worketh, he ruleth, he moderateth, hee taketh vp, hee casteth downe, he giueth health, he ſendeth ſickneſſe: through him we liue, and mooue. Of this ſpeaketh Sibylla the auntient Propheteſſe.
Pre. li 7. ca. 27.foreign.
Heare me (ye men) and marke well what I ſay:
The King eternall reignes and rules for aye.
But chiefly the ſweete Pſalmiſt of Iſrael, qualifying thoſe rayling taunts, and godleſſe ieſtures of the prophane heathen, hath moſt finely and diuinely modulated thereof, in theſe ſhort verſes.
Pſal. 115.2.Lammah iomeru haggoiim?
Aiiehna Elohehem?
Velohenu baſſchamaiim,
Kol aſcher chaphitz Y aſchah.
Thus engliſhed:
VVhy ſay the Heathen with geſtures vnſightie?
VVhere now forſooth, is their God almightie?
Our God is in heauen, in his holy hill:
There working all things what ſoeuer he will.
And further to declare vntounto vsus, that all things are done, by the will, power, wiſedome, and prouidence of God, that the Church might hauehave comfort and patience in all her troubles, and heauie afflictions, vnderunder the vnhappie raigne of Antichrist, Apoc. 4.2.the Lorde declareth himſelfe to Saint Iohn, like a moſt mightie and puiſſant King, ſitting on his throane, determining the things that ſhoulde be brought to paſſe.
6 And with this, we are iuſtly moued to conſider, that though the multitude of fooles, and their proſperitie in this world, on the one ſide, and the ſmall number of the godly,God ſeteth the difference betweene the good and euil. Gen. 1.4. Pſal. 58.10. and their aduerſitie on the other ſide (with ſo many ſhewes of confuſion and diſorder in this life) do verie much beguile the opinions of men: yet, that the Lord hath ſet a difference betweene the godly and the vngodly, as hee hath diuided the light from the darkeneſſe. And therefore notwithſtanding, that in this worlde the tares are mixt with the corne, and Nimrod, and Pharao be aduanced in the pride of their hearts: yet the time commeth, when the tares ſhall be weeded out from among the corne, and burnt in the fire, and the corne gathered into the Garner, and barn of ſafetie. This thing the wiſe mā ſetteth forth in theſe words:Sap. 3.1.10. and 5.6.2. The ſoule of the righteous are in the hande of God, and no torments ſhall touch them. But as for the vngodlie, they are puniſhed according to their imaginations. Againe, the righteous do ſtande in great boldneſſe: but the vngodly are vexed with horrible feare. And this the Lord confirmeth in his Sermon of the laſt iudgement. The ſonne of man (ſaith he) ſhall ſeparate them one from another, Mat. 25.as a ſhepheard diuideth the ſheepe from the goates: and he ſhall place the ſheepe on his right hand, and the goates on the left hand. VntoUnto this time Salomon looked (no doubt) when hee ſayde:Eccles. 3.16.17. God ſhall ſeparate the righteous from the wicked, and then ſhall bee the time and iudgement of all counſailes and workes. And this remembred Dauid. Pſal. 58.9, 10.
Obiection. 7 But vntil then, it is ſo that in this world, Diagoras the Atheiſt, and Dionyſe the Tyrant, and the Cyclopicall Epicures, do take their pleaſure to ieaſt at the prouidence of God, contemne the Goſpel, deſpiſe the Lords annointed, diſdaine the Godly, raile on the Miniſters of the word, and nothing feare the threatnings of the holy Prophets, and Apoſtles, and that the rather, becauſe their iudgements are deferred, and their ſelues permitted to wallow in their ſinnes without puniſhment!Reſ. What then? Is there not a God therefore that ſeeth and iudgeth all? And will not he be reuenged on them that ſinne againſt him of malicious wickedneſſe? Yes doubtleſſe. And the time commeth,God hath his particluar iudgements. Pſal. 58.11. Iob. 19.29. when thoſe Atheiſtical and godleſſe miſcreants ſhal know, euen in the world, there is a God that iudgeth in the earth, as Dauid ſaith: and that the ſame God hath not onelyonly a iudgement (as Iob ſaid to Bildad) but alſo particular iudgements, ſometimes ſecrete: ſometimes open, that not at the day of euerie man▪ death onelyonly, wherein there is made a ſeparation betweene the good and the euill: but at ſundrie times within the compaſſe of his life, as the Lord ſeeth it good:Ior. 25 31. for (as Ieremie ſaide) The Lord hath his iudgements to giuegive vponupon all people, and will holde his Court of iuſtice with all fleſh, and will deliuer the vngodly to the ſword. Deut. 32.In the which, as the worke of the Lord is perfite, as Moſes ſayde, and all his wayes are iudgement: ſo alſo hee being Iudge of all the worlde,Gen. 18.28. dealeth according to right, as Abraham diſputeth. For whether his iudgements bee ſecrete or open, generall or particular, he euer executeth them iuſtly,Pſal. 111.8. and performeth them in truth and equitie. And certain it is, that into this iudgemēt is brought euerie perſon, whether man or woman, young or old, and euerie worke, be it good, or be it euill. In this iudgement the godly ſaints ſtand,Pſal. 1.5.6. and be cleared: they hauehave great boldneſſe and comfort, they hauehave quier conſciences, contented hearts, and great gladneſſe. But the vngodly are not able to ſtande: they tremble and fall downe: for why, vntounto them the Lord ſpeaketh in his wrath,Though plagues be deferred, yet they are not remoued from the vngodly in the day time. Pſa. 50.21.23 and vexeth them in his heauie diſpleaſure. And though their plagues for a time were not inflicted, but were deferred, when they iuſtly deſerued plagues, by their ſinning a thouſand times againſt God and his ſaints: yet now, their time being come, they be taken ſuddenly in the ſnare as birds, they bee accuſed, condemned, caſt downe headlong, rent in peeces without reſcue, and conſtrained in anguiſh to weepe, waile, howle, wring their handes, and gnaſh with their teeth in torments intollerable. The children of God in the ſenſe of the ſame (for their ſinnes) hauehave approued theſe iudgements, as it well became them, for iuſt and righteous, and hauehave condemned themſelues of folly, as iuſtly deſeruing to be iudged:VVhat the godly do in the ſenſe of thoſe iudgements. Dauid. 1. Chro. 21.17. but ſo, as they hauehave in faith relied on the promiſes of God touching the remiſsion of ſinnes for the ſake of Chriſt vponupon their repentance. When Dauid ſawe that the Lordes Angell executed the iudgement of God vponupon his people for ſinne, hee confeſſed his owne faults, and acknowledged the vprightneſſe of Gods iudgements: therefore he ſayd, It is I, that hauehave ſinned and done euill in deede. Let thine hand (O Lorde my God) be on me, and on my fathers houſe: Manaſſes.but not on the people. And Manaſſes King of Iuda made this confeſſion, when he was captiued in Babylon: O Lord, I hauehave ſinned, Ioſephs brethren.I hauehave ſinned, and do know mine iniquitie. Thus the brethren of Ioſeph calling to mind their owne vnnaturall crueltie towards him, ſaid one to another, being in Egypt: Gen. 42.21.22.VVe hauehave verily ſinned againſt our brother, in that we ſaw the anguiſh of his Soule, when he beſought vsus, and we would not heare him. And therefore is this trouble or iudgement come vppon vsus. And Ruben ſaide: See, The Tirants hauehave beene forced to confeſſe the equitie of Gods iudgements. Adonibezek. Iudg. 1.now is his bloud required. The verie cruell tyrants alſo, which neither feared God, nor cared for man, are at length forced to confeſſe the vprightneſſe of Gods iudgements vponupon themſelues: their owne conſciences condemning them. When Adonibezek was taken by the Iſraelites and had his thumbes and great toes cut off, hee ſaide, confeſſing the iuſt iudgement of God: Seuentie Kings hauing the thumbes of their hands and feete cut off, did eate vnderunder my table; as I hauehave done, ſo God hath rewarded mee. So Pharao the Egyptian tyrant,Pharao. when hee heard the mighty thunders as the voice of God in his land, he was afraide, confeſſed his ſinne, and granted the iuſtice of God: The Lord is righteous (ſaith he) but I and my people are wicked. Mauritius.And thus Mauritius the Emperour after his great Pride, diſdaine, crueltie againſt the Chriſtians, and other hainous ſinnes, being taken by wicked Phocas, and ſeeing his wife, his two ſonnes, and his three Daughters now murthered before his face, and himſelfe awayting the like lot, hee confeſſed his ſinnes vntounto the Lord, and acknowledgeth the iuſtice of God, in theſe words (of the Pſalmiſt) Iuſtus es, Pſal. 119.137.Domine, & rectum Iuditiumtuum. O Lord, thou art righteous, and iuſt is thy iudgement.
8 Therefore, although the men of this world in their groſſe blindneſſe beyonde the darkeneſſe of Egypt, perceiue not iudgement:Prou. 28.5. and the ignorant and fooliſh conſider not whether there bee any contribution of pietie and impietie in this life, (wherein the Lord God ſuffereth his owne Children to bee euill entreated by tyrants,In this life there is a contribution of pietie and impietie. and to wander out of the way in the wilderneſſe) vntill they feele the verie iudgements of God vpō themſelues: yet (truely) all they that feare the Lord and ſeeke him, do vnderſtand all things:Prou. 28.5. they do wel perceiue and ſee how that Impietie is plagued either generally or particularly, ſecretly or openly, and ſometimes both waies, euē here in this life. And that pietie and godlines is wel rewarded in this life either generally or particularly, openly or ſecretly, as ſaith the wiſe man.Eccles. 8.13.14. I knowe that it ſhall be well with them that feare the Lord and do reuerence before him: but it ſhall not be well vntounto the wicked: neither ſhall hee prolong his dayes: but he ſhall be like a ſhadow becauſe he feareth not the Lorde. Note this.And they do ſee and vnderſtand that the Lord will not ſo deferre to puniſh the vngodly when they doo ſinne againſt him, nor ſo referre things to the cenſure of his laſt generall iudgement, as that his particular and ſecret iudgements ſhall hauehave no force in this worlde: but that according to that ſaying of the wiſe:Pro. 11.31. The Righteous ſhall be recompenced on the Earth, how much more ſhall the wicked and the ſinner! Therefore, lette vsus not ſay with thoſe mockers that walke after their owne luſts, and put farre the day of the Lord,2. Pet. 3.4.9. VVhere is the promiſe of his comming? For the Lord is not ſlacke concerning his promiſe, as ſome men count ſlackneſſe, but is patient toward vsus, and would hauehave no man to periſh, but would hauehave all men (of what nation or ſexe ſo euer they be) to come to repentance, to be ſaued. Neither let vsus be bold vponupon this,Not to preſume on Gods long ſufferāce therefore becauſe God ſuffereth a ſinner to do euill a thouſand times, hee liketh well of his dealing, and will alſo permit vsus to ſinne without controlment: but let vsus knowe, by the examples and teſtimonies of the holie Scriptures, and the daylie experiment of the power and wiſdome of God among men (which we may well obſerue) that God is able and will indeed) ſmite the vngodly in this world, and afterward hee will caſt them downe into hel.El. Schaddai. For he is that El. Schaddai, the moſt rich and ſufficient God: which contenteth his Saints with all good things, and giueth vntounto the vngodly the iuſt rewarde of their ſinnes. Hee is that Pantocrator, the Omnipotent and Almightie God, whoſe power is according to his will, for the aduauncement of his children, and the abaſing of them that contemne him. Hee is Iehouah Elohim, El Kanna, as himſelfe ſayth: The Lord God, a iealous God, that viſiteth the ſinnes of the parents vponupon their children, which walke in their vngodly wayes, vntounto the third and fourth generation, and ſheweth merciemercy vntounto thouſands in them that feare him, euen here in this life. Therefore hee hath iuſtly condemned and confounded from among the children of men, firſt ſecretly and particularly: then openly and generally, that enuious Cain, that ſhamleſſe Cham, that proude Nimrod, that bloudy Herod, that traiterous Iudas, that tyrannous Nero, that diuelliſh Iuliā, that hypocritical Annanias, that witch Simon, & in a word, that deſtroying Apolion, with all his peſtlent Polypragmones, to whom he giueth this heartie comfort: Now weepe and howle for the miſerie which is come vponupon you. Iam. 5.And on the other ſide, the ſame God through his great merciemercy in Chriſt the promiſed ſeed, doth pardon, preſerue, and glorifie his faithfull and righteous ſeruants, Abraham, Enoch, Iſaac, Iacob, Moſes, Ioſuah, and all other which hauehave apprehended the promiſe and beleeued in his ſonne. Theſe hath he made as his Garden, well locked and cloſe ſealed from all the annoyes of wilde beaſts, whoſe fruits are as a Paradice of Pomgranates, with all ſweete fruits and commodities. Theſe hath hee louingly inuited to his heauenly banquet, theſe he entertaineth at his bleſſed table, and there he doth moſt friendly and comfortably cheare them with theſe ſweete words: O yee friends, eate, drinke, and be merie, O ye beloued.Cant. 4.12.13.
9. Now let it not ſeeme loathſome to the reader, that the tragicall Poet be heared, touching the contribution of pietie & impiety, vertue and vice, both in this life and afterward. And of the firſt thus writeth Seneca:
Nunquam Scygias fertur ad vmbras,Seneca. in traged. Hero cul. Act. 5.
Inclyta virtus, viuite fortes,
Nec Lethaeos ſaeua per amnes
Vos fata trahent: ſed cum ſummas
Exigit horas, conſumpta dies,
Iter ad Superos gloria pandet.
That is,
Reioyce all ye, that vertuous be,
for vertues neuer die:
Nor cruell death, that ſtops mens breath
ſhall blot you out: for why?
VVhen that laſt day ſhall take away
your life from mortall paine:
Then ſhall yee flie to loftie ſkie,
with glorious Saints to raigne.
Seneca. traiged. Octau. Act. 3. de. Nerone.In another place hee ſetteth forth the reward of Impietie, where hee bringeth in Agrippina, ſpeaking to Octauia the Empreſſe, touching the Emperour Nero, who had now compaſſed to depoſe and murther the ſaide Octauia his wife (quamuis nullo crimine) albeit hee found her guiltleſſe (as ſhe alſo ſaid) in theſe words.
The infernall furie in reuenge,
doth haſten to prouide:
For wicked Tyrant, worthy death,
ſharpe ſtripes, and flights: beſide,
Paines paſsing thirſt of aTantalus as the Poets feigne, that for offending the gods, he ſtandeth in water to the verie mouth, and yet cannot drinke.Tantalus,
and bSiſyphus turneth a ſtone towards the top of the hill, which euer ſlideth backe againe.Siſyphus hard toyle:
The Darts that pearec'd lewd cTitius is ſhot and pearced with an arrow for his filthie luſt.Tityus,
and dIxion, is tormented on a wheele in hel, for vnreuerent boaſting. Tibul. li. 10.Ixions wheele, to nouile.
Though hee his Pallace garniſht gay,
with Marble faire, and gold:
And armed ſouldiers guard his gate,
his glorious ſeate to hold, &c.
A time ſhall come, when he muſt yeeld
his life to ſhamefull fall:
His necke to foes, forſaken quite,
and wretched wanting all.