The View and Downfall of Pride, Part 2

The View and Downfall of Pride · Part 2

p. 70The ſecond part of the text, opened likewiſe in the Chapter following.

Thou ſhalt bee brought downe to the graue,The text. verſ. 15. to the ſides of the pit. And as Saint Ierom tranſlateth it, into the depth of the pit, In profundum: Loci. 1. The bottome of hell.

Here I note two things. Firſt, the fall of Pride. Secondly, the place whither ſhee ſhall fall.

In her fall I obſerue firſt who threatneth her fall. Secondly, of what power or ſtrength the threatning is. Thirdly, how God effecteth his threatnings or purpoſe p. 71vponupon the proud.

The place heere appointed for the proud, is firſt the graue, and then the ſides of the pitte.

CHAP. I. Who dareth to tame thoſe proud before ſpoken off?

HEe that heere threatneth to bring downe the proud that riſe vp againſt Gods Church,Dent. 28.58. 2. Eſd. 8.21 &c. is the Lord God, whoſe throne is glorious & fearefull. Whoſe name is ineſtimable, and his glory is incōprehenſible; before whom the hoaſt of Angels ſtand with trembling. And ſhall not his excellencie make you afraid? Iob. 13.11. Who after in this Chapter, as often in the ſcripture, is called the Lord of Hoaſts:Iſay 1.9.24. & 10.26. Ier. 11.28. & 29.8.Isa 1:9Isa 1:24Isa 10:26Jer 11:28Jer 29:8 becauſe he hath all things in heauen and in earth, and eueryevery where elſe, at his commaundement, as ſouldiers vnderunder him. And he ſaith to one, goe, and he goeth: to an other, come, and he commeth: and to his ſeruant, doo this, and he doth it: as the Centurion told Chriſt hee did.Mat. 8.9.Matt 8:9 p. 72Now conſider, if the commaundement of man were of ſuch force, the commaundement of God is greater. If the Centurion were to be beleeued, why ſhould not God? This God, the Lord of Hoaſtes that planted thee (ô man) hath pronounced a plague againſt thee, Thou ſhalt bee brought downe. Paul the Apoſtle ſaith: It is God that iuſtifieth, who ſhall condemne? And now it is God that ſpeaketh, who dares to withſtand? In the bat… betwixt Iſrael and Ame-Iech, when Moyſes held vp this ha…d, Iſrael had the better. And when God taketh the matter into his hands, he will preuaile. For it is written, Who ſhall bee able to ſtand before him when he is angry? Euen none at all. For at thy …ebuke (ô God of Iacob) both the chariot and horſe are falue. This the proud Egyptians knew, in ſpightfull en…ie purſuing Iſrael. Therfore eueryevery one ſaid, I wil flie from the face of Iſrael, for the Lord fighteth for them. And will not Priae and all ſinne flie, now God is bent againſt them? When proud Haman had made ready his gallowes, and was come to the Kings Court, minding to get p. 73and take Mardoche the Lords ſeruant, that he might hang him, a contratie winde to Hamans expectation, had hoyſt vp Mardoche to fauour:Heſt. 6.10 11. and Haman in ſtead of a hangman to ſhut his breath, which hee intended, became Mardoches footman and hera…ld, to proclaime his honour; which hee ſore diſdained, and for which he was no leſſe grieued, then Ahab was when he could not get Naboth his vineyard. Ahab came into his houſe, heauie and in diſpleaſure. And euen ſo Haman haſted home mourning and his head cou…red, and tolde Zereth his wife, and all his friends, all that had befalne him. Then ſaid his wiſe men & his wife vntounto him, If Mard…che be of the ſeed of the Iewes, Heſt. … 12 13.before whom thou haſt begunne to fall, thou ſhalt not preuaile againſt him, but ſhalt ſurely fall before him. And indeed no more he did. For Hamans head was a button for his owne hal…er, and his body became the clapper of his own bell, to ring his ſoule to hell. To be plaine, he was hanged vponupon his owne gallowes. Now (beloued) if Hamans wife and his wife men knew that he ſhould not preuaile p. 74againſt Mardoche, becauſe he was of the ſeed of Iſrael: Shall Pride thinke to riſe and preuaile againſt the Lorde, which is the God of Iſrael? who caſteth out the heathen before him, and bringeth the counſell of Princes to nought, and maketh the deuiſes of the people to be of none effect, whoſe throne is the heauens, and the earth his foot-ſtoole, whoſe glorie is ouer all the earth, who filleth all things with the power of his maieſtie euen God in his holie habitation? No, no. It is in vaine for the pot to ſtri…e againſt the Potter. When the King of Iuda threatened warre to the King of Iſrael, Rom. 9.20.Rom 9:20the King of Iſrael returned this anſwere again: That it was but the Thiſtle againſt the Cedar. So he made account of the King of Iuda and of his ſtrength,2. Reg. 14.9.2 Kgs 14:9 but as of a thiſtle in regard of himſelfe. But God is of greater ſtrength againſt the wicked to deſtroy them; then the Cedar is in reſpect of the thiſtle to breake it. There was a battle in heauē, Michael & his Angels fought againſt the Dragon; and the Dragon fought & his angels. But they preuailed not, neither was their place found any p. 75more in heauen. And the great dragon that old ſerpent called the diuel,Ephe. 5.5. Reu. 21.27.Eph 5:5Rev 21:27 and ſathan was caſt out; and ſo ſhall Pride and proud men. The Pſalmiſt ſaith; All the beaſts of the forreſt are mecked and tamed by man: but the beaſts of Pride God wil came.

Sequitur ſuperbos victor a tergo deus. Sen. in Her furiente. Zeph. 2.11.Zeph 2:11God will be vpō the backs of them. He will take their matter into his owne hands: he wil deale with them himſelf; whom none elſe can match, or dares meddle with. Therefore ſaith the holie Ghoſt, God reſiſteth the proud. And againe:1. Pet. 5.5 Iam. 4.16.1 Pet 5:5Jas 4:16 The Lord will deſtroy she houſe of proud mē: that is their poſteritie. Thogh Pride be ſo ſtout that ſhe will not come downe: like thoſe rebels, Corath, Dathan, & Abiram, which would not obey, but anſwered Moſes ſaying:Num. 16.12.Num 16:12 We will not come vp. Yet when God comes vntounto her as hee did to the builders of the Tower of Babel, or vntounto Sodome and Gomor, Hee will ſet her downe with a vengeance. For it is written,Deu. 32.35.Deut 32:35 Ʋengeance is mine, and I will recompence ſaith the Lord.

p. 76Then ſhall ſhe hode that it is fearfull thing to …all into the hands of the liuing God. For the Lord out God is euen a conſuming fire, and this is he that ſaith here in my text, to the ſpirit of Pride, Thou ſhalt be brought downe.

Thus wee ſee it is God that threatneth. Now behold the truth of his word, and whether we may beleeue him. And this we ſhall ſee by …s infallible aſſuredneſſe of his word, firme for euer more. The word of the Lord endureth for euer. And becauſe this point is ſo neare of affinitie with the former next before, I will briefly ſtrengthen this peſition with the teſtimonie of the ho…y ſcripture to aſſure you of the truth, and ſo proceed further.

Our Sauiour Chriſt ſaith, Heauen and earth ſhall paſſe, but my word ſhall not paſſe. And God ſaith by his Prophet: My word ſhall ſtand. That which God promiſed to Ahab and his houſe, to Nabuchadnezzar, and proud Balthaſar, and many other, came vponupon them truly. Becauſe thus ſai…th the Lord, Dominus locutus eſt, the Lord hath ſpoken it. And will hee not be as good as his word to p. 77them that are proud? Of them the Lord ſaith by the Prophet Iſay. I will viſit the fruite of the proud heart of the King of Aſſur, 1. Synacharib, and his glorious and proud lookes. And ſo hee did, and ſlew him by the hands of his owne ſonnes. Againe: The high lookes of man ſhall bee humbled, and the loftineſſe of men ſhall be abaſed. And againe: The day of the Lord of Hoaſts is vponupon all the proud and haughtie, and vponupon all that is exalted, and it ſhall be made lowe; euen the eyes of the proud ſhall be humbled. And Chriſt ſaith: He that exalteth himſelfe ſhall bee brought lowe. And Salomon ſaith: The pride of man ſhall bring him lowe. Preprio gladio iugulabitur. Her owne ſword ſhall cut her throate, as Iudith did Olifernes with his owne. Will you hauehave any more? then woe to the crowne of Pride, Woe, is a kinde of threatning againſt ſinne, whereby the holy Prophets, Iuſtum dei iudicium exprimunt, quod omnes manet, qui idem faciunt, do expreſſe the iuſt iudgement of God, wherof all ſhall bee partakers that continue in ſinne. And an other ſaith, by woe, woe, Ingentes calamitates indicantur; Horrible p. 78calamities are foretold.Gual. in Haba. 2. Hom. 7. Vae, autem malorum condemnationem proprie manifeſtat. Woe threatned, dooth properly aſſure the wicked of their condemnation: vntounto which Corozin, Bethſaida, and Capernaum, are come: againſt whom Chriſt denounced woe to bee to the Corozin, &c. Thus we ſee, that fearefull are the threatnings, and ſtrong are the teſtimonies of holy ſcriptures, which denounce deſtruction to them that be proud: and yet there be more. Dauid ſaith:Pſ. 59.12 Iob. 20.6.7Ps 59:12Job 20:6Job 20:7 Let them be taken in their pride. They ſhall periſh for euer like their owne dung, though their excellencie mount vp to heauen, and their head reach vp to the cloudes. Iob. 24.24Job 24:24Againe: They are exalted for a lule, but they are gone, and are brought lowe as all ethers, they are deſtroyed, and cut off as the top of an eare of corne, Iſa. 3.16.Isa 3:16for the Lord hath ſpoken it. And by the Prophet Ezechiel, Ezech. 12 25.28.Ezek 12:25Ezek 12:28God ſaith: I am the Lord: I will ſpeake, and that thing that I ſhall ſpeake, ſhall come to paſſe, it ſhall no more bee prolonged. Ier. 1.12.Jer 1:12For I will hasten my word to performe it.

And further alſo do you not know, p. 79that God ſaid, Let there be light, Gen. 1.14 15.Gen 1:14and it was ſo? The lawes of the Medes and Perſians alter not: and ſhall Gods truth faile?

Beloued, be not deceiued, you ſee what God ſaith againſt Pride. Ecech. 17.9.Euen I the Lord hauehave ſpoken it, ſhall it then proſper? No, no, deare bretheren. And yet I feare, men doo not beleeue theſe holy ſcriptures, &c. for if they did, they could not ſeeke ſinne, and follow after it with that greedineſſe as they doo. But ô Lord turne their hearts, and then ſhall they be turned. Breake thou the power of the vngodly, and malicious: take away his vngodlineſſe, and thou ſhalt finde none. And thus now I end, with that note which is giuen and approued vponupon theſe words of our Sauiour Chriſt;Math. 7.26.Matt 7:26 Hee that heareth of me theſe ſayings, and dooth them not, ſhall be likened vntounto a fooliſh man that built his houſe vponupon the ſands, &c. That is, hee that practiſeth not Gods word, which hee hath heard, giueth a plaine teſtimonie of himſelfe, that he dooth not beleeue, nor credit the word. p. 80And now for to end this point, let me exhort you to pluck down your plumes of Pride, as the Peacock caſteth downe his traine, beholding his blacke feete. Come home with the prodigall ſonne, ſaying:Luk. 15.21Luke 15:21 Father I hauehave ſinned againſt heauen and againſt thee, I am no more worthy to be called thy ſonne. Be aſhamed of your ſinne, as Adam was of his nakedneſſe. And as Ioel teacheth; Turne vntounto the Lord with all your hearts. Ioel. 2.Joel 2He careth not fot a peece, rent your hearts and not your garments, for they be too much hacked alreadie, becauſe you will bee contrarie to the moſt high God. Lament as Niniuie did, let eueryevery man turn from his euill way, and from the wickedneſſe that is in their hands. Then ſhall your light breake foorth as the morning, and your iuſt dealing as the noone-day, and God will put away your wickedneſſe out of his remembrance, as he hath promiſed by his holy Prophet.

But if you will not, then will hee come againſt you,Gen. 18.21.Gen 18:21 as he did againſt Sodome, and ſee whether you hauehave done altogether according to that cry which p. 81is come vp vntounto him. If you hauehave, then will hee call and muſter his Hoaſts together, encouraging and haſtning them to the ſlaughter: crying againſt Pride, as the childrē of Edom did in the day of Ieruſalem: Downe with it, downe with it, Pſ. 137.7Ps 137:7euen to the ground. Then his ſouldiers will anſwere comming to deſtroy, as it is written of Chriſt, comming for to ſaue; Loe I am come to doo thy will ô God. Heb. 10.7Heb 10:7And they ſhall go forth in the ſtrength of the Lord God, and in the power of his might, and come vntounto all that are proud, as Dauid did againſt Goliah, in the name of the Lord of Hoaſts, whom men hauehave deſpiſed and blaſphemed. And they will not bee careleſſe in deſtroying, as Saul was, to deſtroy ſome, and ſaue ſome aliue: but they will away with all that they are commaunded to pull downe: both man and wife, ſonnes and daughters, ſheepe, oxen, and aſſes, and all things elſe, as Ioſuae dealt with Acan. And yet if you will not beleeue, let vsus ſee what experience hath taught, and by what meanes God hath brought many downe. And his arme is not ſhortned, but his hand is p. 82ſtretched out ſtill. And for ſhortneſſe ſake, I will ſpeake but of ſix braunches which he hath vſed to hang the wicked and abhominable vponupon,2. Sam. 18.92 Sam 18:9 as truly as Abſolon vponupon the oake.

CHAP. II. How God ouerthroweth, or ſubdueth the proud.

1. FIrſt, heere to omit the godly lawes of this our land, made to ſuppreſſe Pride in euerie degree, I doo lament the palpable contempt of Gods moſt ſacred word, by which Pride and all ſinne ſhould be brought downe and humbled,Act. 16.29.30.Acts 16:29Acts 16:30 and afraid to remember in what caſe they keepe men, as the Iaylor was to keepe Paul and Silas. And men ſhould, ſeeing their ſinnes, with thoſe in the 2. of the Acts, being pricked in their hearts, cry out: Men and bretheren what ſhall we do? But ſeeing they will not be learned, nor vnderſtand, let thē know,Reue. 19.13.15.Rev 19:13Rev 19:15 that the word of God is a ſharpe ſword, which ſeperateth betweene the marrow & the bone: yea it doth either ſeperate ſin from vsus, or vsus from the preſence and fauour of God; ſo mightie it is p. 83in operation. All the beaſts of the Forreſt do tremble and quake at the roaring of the Lyon: but the voyce of the Lyon of the Tribe of Iuda is not regarded of the beaſts of Pride and ſilthy ſin. Well then, ſeeing the matter is ſo indeed, ſee what the holy Ghoſt ſaith, moſt fearfull to be remembred.2. Theſ. 2.10.2 Thess 2:10 Thoſe that ſhall periſh, receiue not the word of truth, that they might be ſaued. To ſuch, Gods word is a ſauour of death vntounto death, ſpoken by his meſſengers.Mark. 8.38. 2. Theſ. 1.7.8.Mark 8:382 Thess 1:72 Thess 1:8 Which who ſo despiſeth, ſhall be deſpiſed and confounded. For it is written, The Lord Ieſus ſhall ſhewe himſelfe from heauen with his mighty Angels, in flaming fire, rendring vengeance vntounto thē that do not know God, and which obey not the Goſpell of our Lord Ieſus Chriſt. Whoſo liketh this, Let him that is filthy, be filthy ſtill: and thus the Lord God wil bring thee downe.Pſ. 68.1.2Ps 68:1Ps 68:2

2. God bringeth downe otherwaies the Pride of men, euen by confounding their enterpriſes, & making their deuiſes (as the Pſalmiſt ſaith) to bee of none effect. And this he doth ſometimes after one means, & ſometimes after an other. 1. By fruſtrating their counſel and pretence: as for example.

p. 48The builders of the Tower of Babel, Gen. 11.7Gen 11:7would build to preuent Gods vengeance, but he brought them downe by confuſion of languages. Thus that which they thought ſhould hauehave bene for their good, was vntounto them an occaſion of falling. Synacharib King of Aſſur, thought with the proud Spaniard, by an innumerable band of men to ouerthrowe and lay waſte the Lords vineyard:2. Reg. 19.35.37.28 35. &c.2 Kgs 19:352 Kgs 19:372 Kgs 19:28 but his ſtrength was ouerthrowne by an Angell, and himſelfe ſlaine by his owne children: and thus came his Pride downe. And wee know how lately the Lord God of heauen tooke the Spaniard, and did ſhake his ſword at vsus, and held vp his rodde againſt vsus, to winne vsus from ſinne. And when hee had done ſo, becauſe God knew the Spaniards dwelling, his going out, and comming in, and furie againſt him: and becauſe hee raged, and his Pride came vp into his eares, like the Pride of Synacharib, therefore God put his hooke into his noſthrills, and his bridle into his lippes, and drew him backe out of our ſight, and ſuffered him not to doo vsus any harme, but God p. 85caſt them out as the duſt before the winde, & the Angell of the Lord ſcattered them, and their Pride was ſpoyled in the ſea,Pſ. 35.5. Math. 8.32. 2. Sam. 17 14.23.Ps 35:5Matt 8:322 Sam 17:142 Sam 17:23 as the diuels drowned the heard of ſwine. Againe, God confounded the wicked counſell of Achitophel, by the good aduiſe and wiſedome of Huſhai. See the place. And when Achitophel did perceiue that his counſell was not regarded, hee went home and hanged himſelfe. And his friends might be glad he had no worſe an end. Abſolon in the Pride of his heart made warre againſt his father Dauid, and thought to hauehave ſlaine him, and ſo to hauehave got his kingdome.2. Sam. 18.6.17.2 Sam 18:62 Sam 18:17 But in the wood of Ephraim where the battell was fought, as hee rid vnderunder an oake, there God hanged him by his owne haire: (ſee to what vſe God puts mans lōg haire, and yet ſome of you will weare it in a brauerie) then Ioab came and thruſt him through with a dart, and the ſouldiers threw him into a pit, and how could it be otherwiſe, but that his guttes were preſſed out with that great heape of ſtones which they caſt in vponupon him? What Pride of any man dooth euer p. 86meane to hauehave ſuch an ende? But to be briefe, how damnable and daungerous, as diuilliſh and yet in vaine, hauehave beene the counſels and enterpriſes of the Pope and Spanyard againſt the ioy of our peace, and light of our daies, and moſt ioyfull happines of our time, Elizabeth our noble Queene & d…ead fou…raigne? Yet they alwayes confounded in the craftie wylineſſe they hauehave imagined, the only mightie prouidence of GOD preſeruing her gracious Ma…eſtie vnderunder the couering of his winges: becauſe they rebell againſt him,Pſal. 105.15. Pſal. 107.22. & 50.14. Pſal. 9.11Ps 105:15Ps 107:22Ps 50:14Ps 9:11 who onelyonly ſaith; Touch not mine annointed. Therefore ſhall not wee offer vntounto the Lorde the ſac…ifice of praiſe, and tell out his workes with gladneſſe? Oh beloued, for this cauſe ſpecially, as all other generally, Sing praiſe vntounto the Lorde which dwelleth in Sion, and tell the people of his doings. Let vsus declare his louing kindneſſe earely in the morning,Pſal. 92.2.Ps 92:2 and his trueth in the night ſeaſon: and pray, that her dayes may be as the dayes of heauen, peace within the walles of her Domimon, and plenteouſnes within p. 87her Pallaces: the mightie God her only fortreſſe, and ſhee next vnderunder him our chiefe happineſſe. Amen.

But to proceed, the booke of God, and hiſtories of many ages doo ſhewe vntounto vsus, how vilde and yet without effect, the pretences of man hath beene againſt the Church of God from time to time. Who is it, that deſireth not to be ignorant, but knoweth the ſame? And therefore let neither the whore of Babylon, Gog, and Magog, of Rome and Spaine; nor Synacharib the Turke, that vncircumciſed Philiſtine, nor wicked Achitophels of Englands counſell, nor any domeſticall and traiterous Abſoſolons thinke to preuaile againſt God, and his annointed: neither like wilde Boores out of the wood to roote vp, nor like wilde beaſtes out of the forreſt of the diuel, to ſpoyle and laie waſte the Lordes vineyard, whileſt it doth yeeld him good fruites of encreaſe. For thogh you goe too and fro in the euening of your blindneſſe, and barke like Dogges, and goe about the Citie of Gods people and his inheritaunce, p. 88bragging in your talke, with ſwords in your mouthes,Pſ. 59 6.7.8.9.10.Ps 59:6Ps 59:7Ps 59:8Ps 59:9Ps 59:10 and warre in your hart: yet our truſt is in the name of the Lord, who at his pleaſure will hauehave you in deriſion, and laugh you to ſcorne: for he is ſtrong. Therefore wee will wait vponupon him, for God is our defence, and a very preſent helpe in trouble, and as his good pleaſure is, hee will let vsus ſee our deſire vponupon our enemies.Pſ. 76.15Ps 76:15 For hee ſhall cut off the ſpirit of Princes: hee is terrible to the Kings of the earth. That is, to ſuch as are earthly minded. Therefore be we ſtrong, and he will comfort our hearts. Thus loe we ſee how God caſteth out the counſell of Princes, and maketh the deuices of the people to be of none effect, thus bringing them downe by confounding their enterpriſes, for there is no counſell againſt the Lord, but it muſt come to nought.

3.Pſ. 7.15Ps 7:15 Againe, God bringeth downe the proud and wicked men, by driuing them into the pit they digge for others. That is, looke what euill one man pretends againſt an other, into ſuch they ſhall fall themſelues. For proofe, the crueltie of Chuſh, Sauls kinſman, was ſo p. 89great and outragious againſt Dauid, without any iuſt cauſe, that Dauid was forced to cry vntounto God againſt him, ſaying:Pſ. 7 9. Pro. 26 27 Pſ. 34.21 Iob. 15.35 Pſ. 7.14. Iſay. 59 4.5. Pſ. 7.16.Ps 7:9Prov 26:27Ps 34:21Job 15:35Ps 7:14Isa 59:4Isa 59:5Ps 7:16 O let the malice of the wicked come to an end. An other place of holy ſcripture ſaith: Malice ſhall ſlay the wicked. Againe it is ſaid of them, They conceiue miſchief, and bring forth vanitie, and their belly hath prepared deceit, they doo euen hatch Cockatrice egges. That is, they are altogether ſet vponupon wickedneſſe. But their miſchiefe ſhall returne vponupon their owne head, and their crueltie ſhall fall vponupon theyr owne pate. So that any Saint, or ſoule of the righteous, may in confident boldneſſe ſay with the Pſalmiſt: The Lord is my refuge, Pſ. 94.22 23.Ps 94:22and my God is the rocke of my hope: and he will recompence them their wickedneſſe, and deſtroy them in their owne malice; yea the Lord our God ſhall deſtroy them. And againe it is written: The wicked hauehave drawne their ſword, and hauehave bent their bowe to caſt downe the poore & needie, and to ſlay ſuch as be of an vpright cōuerſation. But how ſhall they proſper? their ſword ſhall enter into their owne heart, and their bowes ſhalbe brokē. For the Lord p. 90ſhall helpe them, and deliuer them: he ſhal deliuer them from the wicked, and ſhall ſaue thē, becauſe they truſt in him. And thus the Iudge of all the world doth exalt himſelf, and render a reward to the proud. Proud Haman would hauehave hanged meeke Mardoche, but hee was hanged himſelfe. Pharao with the Egiptians, purſuing the Iſraelites through the red ſea ſaid:Exod. 15.9.19.Exod 15:9Exod 15:19 I will purſue, I will ouertake them &c. my hand ſhall deſtroy them. But they were deſtroyed themſelues. The moſt valiant men in Nabuchadnezzars army, bound and caſt Sydrach, Miſach, and …bednego, the ſeruants of the liuing God, into the hot ſiery fornace, but theſe were preſerued, & thoſe were burned and con…med. After this, becauſe Pride alwaies enuieth ſuperioritie through her ambition, like Corath, Dathan, and Abiram, and the Pope, I will ſpare the Puritane. The Princes of Babilon (ouer whom Daniel was preferred by the King, as Moyſes by God) got by ſubtiltie a decree of the King, confirmed againſt Daniel, and caſt him into the Lyons denne: but Daniel by Gods prouidence was deliuered from p. 91the power of the Lyons: & at the commaundement of the King, thoſe men which had accuſed Daniel, were brought and caſt into the denne of Lyons, they, their children, and their wiues, and the Lyons had the maſterie of them, and brake all their bones in peeces or euer they came at the ground of the d…. Thus theſe that would hauehave deſtroyed others, were themſelues deſtroyed of the deſtroyer. Then let vsus learne to beleeue, that hee which loueth curſing, ſo ſhall it come vntounto him. And he that loueth not bleſſing, ſo ſhall it be far from him. And euē he that ſtoppeth his eare at the crying of the poore, ſo hee ſhall cry himſelfe (euē to God in his diſtreſſe) and ſhall not be heard. For it is written: With what meaſure you mete, it ſhall bee meaſured to you againe, ſaieth Chriſt.Mat. 7.2.Matt 7:2 Therefore when Adonibezecke was taken in warre by the Iſraelites, they cut off the thumbes of his hands and feete, as he had done by others. Then ſaid Adonibezecke: Seuentie Kings hauing the thumbes of their hands and of their feete cut off, gathered bread vnderunder my table: Iudg. 17.Judg 17as I hauehave done, ſo God hath rewarded me.

p. 92Samuel in like manner vſed king Agag, 1. Sam. 15 37.1 Sam 15:37and ſaid: As thy ſword hath made women childleſſe, ſo ſhall thy mother be childleſſe among other women: And Samuel hewed Agag in peeces before the Lord in Gilgal. This ſhould terrifie men frō pretending hurt againſt their neighbours. Therefore to end this point, I counſell you from wiſe Salomon: Robbe not the poore, becauſe he is poore; neither oppreſſe the afflicted in iudgement. For the Lord will defend their cauſe, and ſpoile the ſoule of thoſe that ſpoile them. And thus we ſee they ſhall be brought downe.

4 Fourthly, almightie God often bringeth downe the Pride of many, by ſpoiling them of thoſe things whereof they be proud; ſo ſending the to ſhame, and making them a deriſion vntounto the people.Iob. 11.20.Job 11:20 Therefore holy Iob ſaith: The eies of the wicked ſhal faile, & their refuge ſhall periſh, and their hope ſhall be ſorrow of minde. Thus God promiſed (& he was as good as his word) to pull down y^e Pride of the daughters of Sion, & bring thē to ſhame. Thus thy pomp ſhalbe brought down, as the worldling with his wealth: p. 93for thy glorie is but dung and wormes, to day thou art ſet vp, and to morrow thou ſhalt not bee found. Therefore looke to thy learning, thy wiſdome and wealth: be not proud of thy honour, beautie, or ſtrength, as Paul was of his reuelations. 2. Cor. 12. For Inquinat egregios adiuncta ſuperbia mores. Pride ſtaineth the beſt vertues. There ſaith Saint Auguſtine, Sola ſuperbia etiam in recte factis eſt cauenda. OnelyOnly Pride in our good deeds muſt be auoyded. This I take to be the cauſe (euen for that we are proud of thoſe things we hauehave) that holy Iob and the Prophet Iſay doo ſay in effect. Many rich, become poore: many ſtrong, weake: the wiſe, fooliſh: and the beautifull vgly, &c. Becauſe God will bring downe proud men and ſend them to ſhame and confuſion by that which is their glorie, Iſay 20.5. and whereof they be proud. 5. Fiftly, To humble men and bring them downe. God dooth further not only whet his ſword, and bend his bowe, and prepare infinite inſtruments of death; but hee hath ſhot his arrowes and wounded his perſecutors, and proud rebels & enemies, p. 94moſt terrible to remember: ſometimes by the ſword of one neighbour againſt another. This was his promiſe againſt the Egiptians.Iſay 19.2. 2. Chro. 20.22.23.Isa 19:22 Chr 20:222 Chr 20:23 This hee dealt in iudgement with the Ammonites, Moabites, and Idumeans. They ſlew one an other, and eueryevery one helped to deſtroy an other. Such was his vengeance vponupon the Midonites.Iudg. 7.22. Iſay 9.4. 2. Sam. 13 See Exod. 32.27.28Judg 7:22Isa 9:42 Sam 13Exod 32:27Exod 32:28 The Lorde ſet eueryevery mans ſword vppon his neighbor. Abſolon ſlew his brother Ammon, and in the end of the world Amons enemies ſhalbe thoſe of his own houſehold. But good Lord defend vsus from ciuill warre and domeſticall blood-ſhead through one neighbour againſt an other: by which thou haſt promiſed to deſtroy them, that tread thine inheritance vnderunder their feete,Iſai 49.29Isa 49:29 ſaying: I will feed them that ſpoile thee, with their owne fleſh, and they ſhall be drunke with their owne blood, as with ſweete wine: and all fleſh ſhall know that I the Lord am thy Sauiour and thy Redeemer, the mightie one of Iacob.

If I ſhould ſtep to other hiſtories, I could ſhewe you that it was ſaide to King Cyrus: HerodotusThou haſt thirſted after p. 95blood, and thou ſhalt drinke thy belly full of blood. Calippus would hauehave ſtabbed his friend Dion, but with the ſame dagger hee was ſtabbed in himſelfe of his owne friends.

This alas, is moſt lamentable, when almightie GOD to bring downe our Pride, doth ſtirre vp one friend to deſtroy an other, to execute his fearce wrath vponupon them that dwell on the face of the earth.

6 Laſtly, when the Lord God hath gone thus farre with the children of men that are abhominable, hee will not here reſt, ſo filthie & vilde is Pride and ſinne in his ſight: but their memoriall ſhall periſh with them, their poſteritie ſhall be cut off, and their name ſhall be cleane put out. Therfore ſaith the Prophet Dauid, Pſal. 34 16.Ps 34:16The face of the Lorde is against them that do euil, to cut off the remembrance of them from the earth. And Eliphaſh ſaith in the booke of Iob of ſuch men. Their braunch ſhall not be green, Iob. 15.32. &c.Job 15:32but ſhall be cut off before his day, God ſhall deſtroy him, &c. and the congregation of hypocrites ſhall be deſolate.

p. 96Againe.Pſal. 37.28.35.36.Ps 37:28Ps 37:35Ps 37:36 The ſeed of the wicked ſhall be cut off, ſaith Dauid. Thus the Lord dealt with the houſe and poſteritie of Ieroboā and Baaſha, and fulfilled the like iudgement vponupon wicked king Ahab & all his poſteritie, by the ſword of Haſaell, Iehu, and Eliza. And what is become of all the Tribes of Iſrael? Alas they hauehave drunke of the like cup of Gods heauie wrath & diſpleaſure, though they were the choſen & peculiar people of God. And hath God dealt in truth of iudgement againſt them? Then thou which art but a wilde Oliue braunch, Be not high minded, but feare. But who euer thinketh that it is for their ſin and wickednes, that God giueth them no children, and againe taketh away thoſe that they hauehave, becauſe hee will roote out their remembrance from off the earth? But nill they, will they (as men ſay) in ſpight of their teeth, thus God bringeth man downe, and layeth their Pride in the duſt like water that is powred vponupon the earth, which cannot be gathered vp againe. 2. Sam. 14.14.

Then vnderſtand ye vnwiſe among the people.Pſal. 94 8.Ps 94:8 What need I tell you further p. 97of Gods infinite armies, which going foorth at his commaundement, runne verie ſwiftly to execute his will? When he commaunded, the water obeyed and drowned the world. When he commaunded, the fire haſted & conſumed Sodome. To deſtroy Synacharibs campe, hee armed an Angel. To ſome he ſent Lyons: to ſome fierie Serpents: to ſome he ſent Beares, and to Herod Wormes, and all theſe deſtroyed without any pittie, for God had ſo commaunded. Moreouer, Some the earth ſwallowed, ſome the Sea drowned. Others laughter hath killed, as Sophocles & Dioniſius, the Tyrant of Sicilia. Some died with gluttony or ſurferting, as Ʋalentinian, and Iouinian, the Emperours. Some hauehave died with drinking and bouſing, as Anacreon, and Archeſilaus. And many wofully pined away with famine, in the ſiege of Ieruſalem: In the ſiege of Caſilinum: and in that great famin of Sagunthus in Spaine. Infinite are the diſeaſes, and extraordinary meanes, as Dauid in ſome ſort ſheweth; whereby the Lord fighteth his battels & deſtroyeth man. Mille modis p. 98miſeros mors rapit vna homines. In ſo much then as all the hoaſts of men, neuer ſo proud and loftie, are not able to withſtand the leaſt of Gods armies, euen of ſilly wormes, and ſuch like vermine, but they will preuaile againſt vsus when God ſends them forth. O fooles that we are, why will we not be wiſe? O we of vncircumciſed hearts & eares, let vsus not forget how God hath caſt ſome downe, we know not what will become of our ſelues, our ſinnes call for vengeance, and the Lord is not ſlacke in comming, as ſome men count ſlackneſſe. But inough of this point, Thou ſhalt be brought downe. And how this promiſe is effected, it doth plainely appeare.

p. 99CHAP. III. Whither proud men ſhall bee brought downe.

The Text ſaith: Firſt to the graue, then to the ſide of the pit. Of death I obſerue, 1. The diuiſion. 2. The deſcription. 3. The neceſſitie. 4. The certaintie. 5. Why ſome men do tremble and quake: Other do ioy at the comming of death. 6. Whether we are to mourne for our friends that be dead.

VVHen Death hath ſeized vponupon man,Ier. 16.3.4.Jer 16:3Jer 16:4 then the graue is a meet habitation for the carkaſſe:Aug. de cura pro Mor. Her l. ca. 3. & lib. 1. de de Ciuit. dei: cap. 12. &c. And when this may not be had, it is a great plague of God: as it is a bleſſing to attaine vntounto Chriſtian buriall: which of dutie thoſe that liue ought to performe to the dead corpes, after the examples in theſe places of the word of God, Gen. 23.19. and 25.8.9. & 50.13. with many other. p. 100And when Moſes was dead,Deu. 34.6 Iud. 9.Deut 34:6Judg 9 God ſent an Angel and buried him. Thus his maieſtie regarded the buriall of the dead. And when wicked Iezabel died a moſt curſed death,2. Reg. 9.34.35.36.2 Kgs 9:342 Kgs 9:352 Kgs 9:36 yet Iohn ſaid, Viſit now yonder curſed woman, and bury her. And ſome went, but before they came, the dogges had eate her. Loe though ſhe were the curſed of God, it was thought meet, that ſhe ſhould be buried. Then I condemne the light opinions of thoſe that ſay, It is no matter what becomes of the bodie being dead; and I wiſh them to correct their folly, that denie to bury the dead: and that they would not ceaſe to doo good to them that are dead. Well, to the graue with Nabuchadnezzar, thoſe that be proud muſt come. Which in my Text I take to be ſpoken Nomine to ſcorne Pride, becauſe ſhee would be aboue the cloudes, ſhee ſhall be brought vnderunder the earth. Inſomuch that todes & ſerpents, and dogs, and ſwine, and wormes, and whatſoeuer is vilde, which ſhee once diſdained, ſhould touch her, ſhall now tread vponupon her. Yea ſtinke and rottenneſſe ſhall ſo preuaile againſt that bodie which p. 103was once ſo proud that none may abide it, like Herods and Antiochus: but all men readie to get her into the ground to auoyd her noy ſome ſmel, which once abounded with Pomanders and muſt-balls?

Thus wee ſee a foule fall of filthie Pride, neuer thought vponupon before it come, of the moſt: Like Diues, who neuer remembred hell vntill hee was in it. Then he cried. But if thou once be there,Luk. 16.24Luke 16:24 then neuer hope for helpe: for Ab inferno nulla est redemptic, thou ſhalt neuer come out. Amend then before death come.Ambr. lib. de bono Mortis. c. 2. et in oratione de fide reſur. Aug. in Io. Tract. 42. & lib. Q. 2.65. & 32. Oreg. in Epiſt. ad Rom. lib. 6.

Of death, the auncient and learned Fathers hauehave gathered from the holie ſcriptures, as the painfull Bees dooth hony from the flowers, not only for themſelues, but for others: Sic vos non vobis fertis aratra boues? Therefore becauſe that which is written, is written for our learning, I hauehave gathered from them both, foure kindes of death.

p. 1021 The death of ſin generall.

2 The death Myſticall.

3 The death Naturall.

4 The death Eternall.

1 The death of ſinne (as Saint Ambroſe calls it) is the depriuation or loſſe, or darkening of the Image of God in man: like vntounto which hee was creared. Thus Adam dyed, ſo ſoone as he had eaten of the forbidden fruit: as God promiſed vntounto him hee ſhould. And in Adam All die; 1. Cor. 15.22.1 Cor 15:22like as the braunches of a tree doo wither when the roote is dead.

Therefore the Apoſtle ſaith;Rom. 3.23.Rom 3:23 All hauehave ſinned, and are depriued of the glorie of God: Ephe. 2.3.Eph 2:3And were by nature the children of wrath, and were dead in our ſinnes.

Of this death many places teſtifie. As Let the dead bury the dead. Math. 8.22Matt 8:22Ariſe thou that ſleepeſt, ſtand vp from the dead, &c. See Galathians 3.22. Pſal. 14.1. Further ſearch, and thou ſhalt finde.

p. 1032 Death Myſticall, is to forſake ſinne, Quando quis peccato moritur, & deo viuit. When one dyeth vntounto ſinne, and liueth vntounto God. It is Qua a peccatis moriuntur, whereby men die from ſinne.

Of this Paule ſpeaketh, ſaying; How ſhall wee that are dead vntounto ſinne, yet liue therein? Againe: Ye are dead to ſinne, but are aliue to GOD in Ieſus Christ our Lord.

Of this death Chriſt ſpeaketh, ſaying: The houre is come, and now it is, when the dead ſhall heare the voice of the ſonne of GOD, and liue. Thus Paul dyed. And ſo ſhould we; therefore hee ſaieth; Mortifie your earthly members.

3 Death Naturall, S. Ambroſe ſaith, is Animae corporiſque ſeceſſio, The departing or ſeperating aſunder of the body and the ſoule. Thus Adam dyed, and all we muſt die. Only Elias, & thoſe that ſhalbe found aliue at Chriſts comming to iudgement, die not thus: but they ſhall be chaunged. Which ſhall be in ſtead of death.

p. 1044. Death eternall, is the ſeperation of the ſoule and body from God, and the kingdome of heauen, and that for euermore. Quae & ſtipendium peccati nominatur: Which is called the reward of ſinne.

This Chriſt remembreth, ſaying: If a man keepe my word, hee ſhall neuer ſee death. Which the Euangeliſt calleth the Second death. 1. The lake that burneth with fire and brimſtone. Into which the great Iudge of all the world will ſend all the wicked, ſaying: Go ye curſed into euerlaſting fire, Ioh. 8.51.John 8:51which is prepared for the diuell and his angels.

Of theſe two laſt my text ſpeaketh for Nabuchadnezzar and all the proud and abhominable of the world. But know, that wee all muſt to the firſt and third:Math. 25 41.Matt 25:41 and they that come not to the ſecond, ſhall be ſure of the fourth. For the firſt, the King cared not: to the ſecond he came not: to the third hee was forced: and in the fourth, hee, with all ſuch ſhall neuer hauehave reſt. Cruciabuntur die ac nocte. They ſhalbe tormented day and night, and that for euermore. p. 105Now of theſe two laſt in order.

CHAP. IIII. What death is.

DEath naturall is deſcribed of many in ſeuerall maner, but the ſence or meaning is all one. One ſaith, death is Metoiceſis, tes pſuches euthenthe eis allon topon. A remoouing, Tranſlatio, Abret. ex Plat. Act. 7.59. Chryſoſ. popu. ad Antioch. Hom. 7. Aug. in Iohn. Ambr. li. de bono mort. ca. 1 & 3.Acts 7:59or tranſlating of the ſoule from hence to another place. An other: Depoſitio ſarcinae grauis. An eaſing or vnlading one of a heauie burthen. S. Ambroſe ſaith, death is, Spirandi munere priuari: To bee depriued of the benefite of breathing.

Againe: Mors eſt abſolutio animae & corporis, & quaedam hominis ſeperatio. Death is an abſolution or diſcharge of the ſoule from the body, and a certaine ſeperation of man. It is like p. 106vntounto a bill of diuorcement betwixt man and wife, ſeperating that which before was one fleſh. Adultery is the cauſe of the one: and the diuell, ſinne, and thine owne conſent thereto, is the cauſe of the other. But the moſt affirme, that Mors aliud non eſt, Aug. de cōſo. mort. lib. 2. ca. 1.quam animae ſeperatio à corpore. Death is nothing elſe but the ſeperation of the body and the ſoule. It is like enuy that parteth friends aſunder.

Therefore Ambroſe vſeth this ſaying of the Pſalme; he ſpeaking of death; Thou haſt broken my bonds aſunder. Abr. li. de bono Mortis. cap. 3.Becauſe death breaketh open the priſon of the ſoule. Auguſtine ſaith: That euen as famine is the defect of foode, thirſt the want of drinke, and darkneſſe the abſence of light, &c. euen ſo death is nothing elſe.Aug. contra Pelag. Hyp. lib. 1. Niſi Nomen recedente vita, But a name, the life beeing gone.

To be ſhort, the Apoſtle Paul ſpake of death, when he ſaid: I deſire to be looſed. So did Ionas when hee ſaid: Take my life from mee. And Iob when he deſired To be cut off.

This looſing, taking away of life, p. 107or cutting off, is death. By which the ſoule departing, Paulatim, (ſaith Ambroſe) by litle and litle,Ambr. de bono Mor. cap. 2. Soluat ſe vinculis carnis: & ore emiſſa, euolat tanquam carcereo corporis huius exuta gurgustio; She looſeth her ſelfe from the bandes of the fleſh: and beeing got out at the doore of the mouth, (as the ſpies eſcaped through Rahabs windowe) ſhee mounteth, as being freed from the cloſe darke dungion of the body: as one beſtirreth his heeles that is broke out of priſon. And this is death, whither all muſt come. But I thinke ſome ſcarce beleeueth it: and therefore I wil proue it vntounto them.

CHAP. V. That all men muſt die, and when.

THat all men muſt die, it is plaine, for it is written:Ioſuah. 2.15. What man liueth and ſhall not ſee death? and ſhall hee deliuer his ſoule from the hand of the graue? p. 108The woman of Tekoah hauing a ſute to king Dauid, the better to mooue him to graunt her requeſt; ſhe put him in minde of his death, ſaying: Omnes, We all muſt needs die, &c. for it is appointed vntounto men, that they ſhall once die.

Ortus cuncta ſuos repetunt

Matrem que requirunt.

The meaning is, All things muſt to their mother from whence they were taken. Gen. 3.19. Adam is earthy, and therefore called Adam, and muſt to the earth,Eccl. 41.10. Coru. Gal. Aug. in Euch. ad Laur. cap. 93. & de pecca. Meri. libr. 2. cap. 34. Aug. in Pſ. 38.Sir 41:10Ps 38 as the wiſe man ſaith; All that is of the earth, ſhall turne to the earth againe. Thnaſcomen homos hapantes. Which the Poet doth well expreſſe, ſaying: Omnibus eſt eadem lethi via. All die alike, but ſeuerall meanes bring men to their end. Of this, thy very meate vpō thy table, might put thee in mind. For all things die for thy ſuſtenance, and thou ſhalt die for thy ſinne. The labourer is worthy of his hyer; and the wages of ſinne, is death. Rom. 6. Quo cun que te verteris, incerta omnia, ſola mors certa. Whatſoeuer thou ſhalt determin, p. 109all things are vncertaine, onelyonly death is certain. All flie at the ſight of her whip, as the duſt before the winde. She doth ranſacke as wel the pallaces of Princes, as poore cottages. Both rich and poore, young and old; of what degree ſoeuer, Ferentur, ſhall packe with her: there is no parlying about the matter. But when ſhee comes, as Iehu ſaid to the meſſenger of Iehoram; ſo will ſhee to thee: Turne thee behinde me. 2. Reg. 9.182 Kgs 9:18Follow thou me, as Chriſt ſaid to Peter.

Heu, Heu, quam ſurda miſeros auertitur aure,Boet.

Et flentes oculos, claudere ſaeua negat.

Which thus may be tranſlated.

Alas, ô woe, from wofull men, as deafe ſhe turnes her eare;

And though they cry, ſhe doth deny, any one of them to heare.

It is written of all Superiours:Pſ. 82.6.7Ps 82:6Ps 82:7 I hauehave ſaid you are Gods, but a retreit is alſo ſounded, You ſhall die like men. 1. Reg. 2.21 Kgs 2:2Ceſar, Hanniball, Alexander, Pompey, & many p. 110other the mightie Captaines and Monarkes of the world are dead. King Dauid, though the man after Gods owne heart, ſaid: I go the way of all the earth: 1. I die as all muſt. Nay Ieſus Chriſt was not exempted from this death. Looke in the booke of God, and you ſhall finde this the Period of life, as well to the holy Fathers, the Patriarkes, and Prophet, as to young babes, Mortuus eſt, and he dyed, and the childe dyed. Thus we ſee what death is, and that all muſt die.

Now know this, that none ſhall die before their time appointed of God: but euen when theyr time is come, which they ſhall not paſſe.

This ſome of the vely Heathen did conſeſſe, ſaying: Stat ſua cui que dies breue & irreparabile tempus omnibus eſt vitae.

The effect is, eueryevery mans time is appointed ſhort, and vnrepaireable. But the ſcriptures are plaine, proouing the ſame. Holy Iob ſaith:Iob. 14.Job 14 Are not his dayes determined? the number of his moneths p. 111are with thee: thou 1. God haſt appointed his bounds, which he cannot paſſe. Which Caluin confeſſeth, writing vponupon the ſame place. As Ioſeph was caſt into priſon, and kept in the ſtocks, yet when his time came, the King ſent and looſed him: euen ſo will God do by thy ſoule. For as the Egiptians could not keepe the Iſraelites in bondage, after their time was come to be deliuered: no more can the body the ſoule, nor the graue the body, when God ſendeth for their deiluerance.

Almightie God ſpeaking by his Prophet of the deſtruction of the Egiptians, ſaith: They could not ſtand, Ier. 46.21Jer 46:21becauſe the day of deſtruction was come vponupon them. And for the death and deſtruction of all the enemies of Gods Church, Daniel ſaith: (which alſo was reuealed vntounto the Euangeliſt Iohn) There is a time appointed, Dan. 11.35.36.Dan 11:35Dan 11:36the determination is made. You know many times the Iewes ſought to kill Ieſus Chriſt: but when they would they could not, as the Apoſtle ſaieth. No man laid hands on him, for his houre was not yet come. And Salomon ſaith: To p. 112all things there is an appointed time, &c. A time to be borne, and a time to die. The very minute or inſtant thereof thou ſhalt not paſſe: as before is ſhewed. And this is the ordinance of the Lord ouer all fleſh.

CHAP. VI. Whether any die before their time.

BVt here ſome will obiect, and ſay with Dauid, Pſ. 55.24 25Ps 55:24The bloudie and deceitful men ſhall not liue halfe their dayes. Againe, God added fifteene yeares vntounto the dayes of Hezechias. And Ionas preached to Niniuie, Ionas. 3.4Jonah 3:4ſaying: Yet fortie dayes; and Niniuy ſhall be deſtroyed. Fortie dayes came, and Niniuy was not deſtroyed. Therefore to ſome their time is ſhortned for a plague, and to ſome their daies are prolonged for a bleſſing, as God hath promiſed. And the time of death, and certaine end of mans life, is not determined.

Firſt to the threatnings, as alſo to the promiſes of the bleſſings of almightie God, I anſwere, that both containe alwaies p. 113a condition, ſometimes expreſſed in Deut. 28.2.15. Iſa. 1.19.20. Ezech. 33.13.14.15. Sometimes not expreſſed, as to Hezechiab. 2. Reg 20.1. To Niniuy. Ionas. 3. And infinite other wicked people. Gal. 5.21. Reu. 21.8. 1. Cor. 6.9.10. And when God giueth grace to vsus to do his will, or leaueth man to his ſin: the condition is obſerued or not obſerued. According vntounto which, the promiſe taketh place, whether it be of a curſe, or of a bleſſing.

So that though we ſay commonly of them that kill themſelues, they ſhorten their daies, or they die before their time; indeed it ſeemeth ſo to the opinion of man. yet in the decree of God it is not ſo. But Gods iudgement was ſo determined vponupon ſuch a man, and the like, with Iob his children,Malum paenae. before the world was. And his counſell ſhall ſtand for our inſtruction. 1. Either to try or quicken our faith, and expreſſe our patience to the example of other,Iob. 1.22.Job 1:22 as he did with the holy man Iob. 2. Or to expreſſe his owne power, as hee did to him that was borne blinde. The Diſciples ſaid to Chriſt: Maiſter, who did ſinne, this p. 114man, or his parents, that hee was borne blinde? Ioh. 9, 2.3John 9:2John 9:3Ieſus anſwered: Neitther hath this man ſinned, nor his parents, but that the workes of God ſhould be ſhewed on him. 3. Or elſe to ſhewe vsus his high diſpleaſure and puniſhment for ſinne, as he did againſt Nabuchadnezzar, and the wicked of the world. And with the Lord there is no ſhadow of chaunge. So that through death, puniſhments come vponupon men, by meanes ordinary and extraordinarie, as Dauid effectually confeſſeth: yet the time, and houre, and very inſtant thereof is certaine, as is ſhewed.

Now for Hezechias. The fifteene yeares are ſaid to be added, not that his time to die appointed from the beginning, was then come: for though the Prophet told him Thou ſhalt die and not liue. It is true: yet hee told him not when: and at his repentance and contrition, thoſe fifteene yeares were added as a bleſſing, not to the definite time of his age, which was vnchangeable, but to that time of his ſickneſſe.

p. 115Then what vſe is there of phiſicke?

1. Euen to preſerue health, and to prolong thy daies in eaſe, which elſe ſhould be conſumed in paine. For as thy end is appointed of God certaine, ſo are the meanes vntounto the ſame end, and they muſt not be deſpiſed.

2. To helpe nature, to ouerthrow that diſeaſe in ſhort time, which ſhe her ſelfe will ouercome, by good order and dyet in the end. Therefore ſaith the wiſe man. Eccleſ. 38.4.7. Honour the Phiſitian, with that honour which is due vntounto him, becauſe of neceſſitie: For the Lord hath created him, and the Lord hath created medicines of the earth, and hee that is wiſe will not abhorre them. For with ſuch doth he heale men, and taketh away their paines. In ipſo corpore alia praecipitur medicina ne bona valetudo amittatur, alia verò, vt amiſſa recuperetur. Aug. lib. 80. Queſt. q. 45. In mans body one medicine is giuen to preſerue health, an other to recouer that which is loſt.

p. 116But we ſee wicked men liue long, a grieuous burthen to the poore, &c.

Their long life is to them a curſe, and the ſame is their reward; the poore muſt truſt in God, for God will be their deliuerer, if they fight firme in faith.

Secondly, ſuch wicked men hauehave their pleaſure in this world, to make them moſt inexcuſable, and their damnation ſure in the life to come, with Diues.

CHAP. VII. Why wee know not when wee ſhall dye.

WEll, if our end be ſo certaine, why is it not made knowne vntounto vsus when it ſhall bee? Why? Dixit dominus, the Lord hath ſo determined, and that ſhould ſuffice thee.Deut. 28.66.Deut 28:66 For hee ſaith, Thou ſhalt hauehave no aſſurance of thy life.

And to this end it is ſaid,1. Theſ. 5.21 Thess 5:2 The day of the Lord ſhall come euen as a theefe in the night. Againe: hee which hath the ſeuen ſpirites of GOD, ſaieth: p. 117I will come vponupon thee as a theefe, Reue. 3.3.Rev 3:3and thou ſhalt not knowe what houre I will come vponupon thee. This then beeing ſo, why ſhouldeſt thou aske any moe queſtions.

Secondly, for the knowledge of thy end, it is not opened in the word of God, and therefore it appertaineth to his vnreuealed will, and thou muſt not ſeeke further, and buſie thy ſelfe in the ſecrets of God, as coniurers, and figure-flingers, and ſtarre-tooters doo.

Therefore I anſwere thee, as Chriſt did his Diſciples, enquiring of him to know the like matter, ſaying:Act. 1.7.Acts 1:7 It is not for you to knowe the times or the ſeaſons which the Father hath put in his owne power.

Thirdly, the knowledge of our laſt end is hidden from vsus, to the ende men ſhould not encourage themſelues to ſinne, and preſume of repentance a litle before their end. Therefore well ſaith Augustine: Aug. in Pſ. 34. conc. 1Ps 34Diem nobis nouiſſinum mortis nostrae abſcondit, ne nobis de futuro aliquid promittamus.

The effect is, God hath not reuealed vntounto vsus the laſt houre of our p. 118death, leaſt wee ſhould ſinne of preſumption.

Againe hee ſaith: Ne de ſpeveniae peius viuerent, Idem. in Pſ. 101.Ps 101fecit diem mortis incertum. God hath made to vsus, the day of death vncertaine, leaſt vponupon hope of pardon we ſhould liue the worſe.

Fourthly, it is moſt certaine, that GOD hath kept from vsus the knowledge of our dying day, becauſe wee ſhould continually watch, and be prepared for it with the oyle of good workes in our Lampes of faith, clearely burning, to light in the Bridegrome whenſoeuer hee knocketh. Therefore it is written:1. Pet. 1.13 Math. 24.42.44. Luk. 12.35. to. 47. 2. Pet. 3.11 Pet 1:13Matt 24:42Matt 24:44Luke 12:35–472 Pet 3:1 Gird vp the loynes of your minde, awake, and be ye alſo readie with your lights burning, and ye your ſelues like vntounto men that waite for theyr maiſter.

And Peter the Apoſtle ſaith: Seeing that all things muſt be diſſolued, what maner of perſons ought wee to be in holy conuerſation and righteouſneſſe?

Againe:1. Pet. 4.7 8.9.1 Pet 4:7 The ende of all things is at hand, bee yee therefore ſober and watching in prayer, but aboue all things, hauehave feruent louelove among you, (O ſome p. 119of you cannot abide this) but louelove couereth the multitude of ſinnes. Bee you harberous one towards an other without grudging.

Theſe and ſuch like good workes, done in and for Chriſt, are thoſe garments which wee muſt keepe. Our lights that muſt ſhine before men, to glorifie our father which is in heauen: and that ſame treaſure which wee muſt lay vp for our ſelues in heauen. And bleſſed ſhall that ſeruant bee whom his maiſter when hee commeth, ſhall finde ſo doing.

Moyſes (doubtleſſe) knowing this, hee euen reproouing the ſtubberne negligence of the Iewes: and beeing deſirous that they ſhould make right vſe of the conſideration of theyr owne deathes, ſaith:Deut. 32.29.Deut 32:29 O that they were wiſe, then they would vnderſtand this, they would conſider their latter ende. Euen by it to bee kept and guided from ſinne, as Iſrael was from the ſight of the Egiptians in the day time, by the pillar of a cloud.

Againe, Moyſes knowing that to all thoſe that bee wiſe, and hauehave any p. 120true feare of God in them, the remembrance of death dooth effect the ſame thing,Pſ. 90.12Ps 90:12 hee prayeth ſaying: O teach vsus to number our dayes, that wee may apply our hearts vntounto wiſedome. Therefore,Aug. de diſcip. Chriſt. Latet vltimus dies, vt obſeruentur omnes dies. Serò parantur remedia, quum mortis imminet periculum. Our laſt end or dying day, is kept ſecret from vsus, becauſe wee ſhould watch, and be readie eueryevery day. For the medicine comes too late, when death is knocking at our gate.

This is that which the Apoſtle meaneth, and would hauehave vsus to doo when hee ſaieth:Eph. 5.15.16.Eph 5:15Eph 5:16 Take heed therefore that yee walke circumspectly, not as fooles, but as wiſe, redeeming the time, for the dayes are euill.

And againe:Gal. 4.5.Gal 4:5 Walke wiſely towards them that are without, and redeeme the time.

So that Moſes the man of God praieth, that we may be taught to nūber our daies: And the holie Apoſtle of Ieſus Chriſt, would hauehave vsus To redeem the time. That is, to remember & conſider, how vainly we hauehave ſpent yeſterday, and to day, to p. 121make amends for it, by walking in Holines and righteouſnes before God all the dayes of our life. To this the conſideration of death ſhould guide vsus. And therfore it is compared of ſome to the ſtern of a ſhip, which though it be in the hinder part of the ſhip, yet it guideth the whole, whither ſoeuer the luſt of the Gouernour will, and ſo ſhould death our life.

Therefore it is ſaid:Eccleſiaſt. 7.36. Aug. lib. 2. de doctr. Christ. Remember thy end, and thou ſhalt neuer do amiſſe. And ſo Timor de futura morte mentem neceſſario contulit, & quaſi clauus carnis, omnes motus ſuperbiae ligno crucis affigit. The feare of death to come, of force fretteth or diſquieteth the minde, and as a naile of the fleſh, it faſteneth or pinneth all the motions of Pride to the ſtocke or altar of the Croſſe. But the forgetfulneſſe of death, and that woe that followeth, together with the contempt of godly patience and long ſuffering, maketh men forget, that the bountifulneſſe of God is to leade vsus vntounto amendment of life. And therefore with the ſlothfull beaſt, they are euen fatted againſt the day of ſlaughter: wallowing p. 122in their ſinne, as the ſow in the myer: like the ſluggard, who rowles himſelfe vponupon his bed, ſaying: Yet a little ſleepe, a little ſlumber, a little foulding of the handes to ſleepe. In like manner thoſe that be proud, with the vſurer, the whore-maiſter, the extortioner, and oppreſſor, &c. ſay with themſelues one day after an other; Yet a little more Pride, a little more vſurie, whoredome, extortion, oppreſſion, &c. yet a little more: nay a little more yet. So they hauehave neuer inough, lyke Hell which cannot bee ſatisfied. And as they thirſt after ſinne, ſo Hell gapeth after them.

And (deare bretheren, bought with the blood of the immaculate Lambe of GOD) without repentance, deſtruction ſhall come vponupon them, and euerlaſting death ſhall gnaw on them. Then ſhall they ſee what a faire thred they hauehave ſpunne. Nothing could content them, but Hell will containe them. Therefore aright remember thy ende, and let that mooue thee to applie thy heart vntounto wiſedome. Take the counſell of the holie Ghoſt, Walke whilest p. 123it is called to day. While ye hauehave the light, beleeue in the light, that yee may be the children of the light. And behold now the accepted time, behold now the day of ſaluation: the night commeth when no man can walke. And theſe may be cauſes why the time of death is not reuealed.

CHAP. VIII. Of thoſe that deferre to repent, and think they ſhall not die yet.

BVt notwithſtanding this, heere is a certaine fellowe called (Shall) that all this while lyeth lurking in the text, which carrieth along, a great deale of filth: and ſtill he is at all hands readie, and ſets his foote before men, to keepe them from this reſolution. And makes them thinke (yet it is but a ſleight of the diuel) that if they may hauehave him their friend, if they may hauehave that day giuen them, then they will doo bad ynough. You thinke I ſhould ſay well inough. But read the ſecond Chapter of Wiſedome, and you ſhall ſee what theſe Atheiſts both ſay and doo. And ſurely p. 124this ſame preſumptuous fellow (Shall) or ſome other his baſtarde brother, vndoubtedly brings men into ſome one, or into all theſe wicked opinions.

1 With the fooliſh bodie to ſay in their heart,Pſal. 14.1Ps 14:1 There is no God. 2. Or elſe neuer to remember or regarde death, with the rich man in the Goſpel: who ſaid to his ſoule,Luk. 12.19Luke 12:19 Soule, thou haſt much goods laid vp for many yeares: liue at eaſe, cate, drinke (the poore would if they had it) and be mery, or take thy paſtime. 3. Or elſe they thinke that after death, there is no woe.Wiſd. 2.5.Wis 2:5 And ſo they ſay deſperately, Surely wee will walke after our owne imaginations, and doo eueryevery man after the ſtubbornneſſe of his wicked heart, and practiſe it, becauſe our hand hath power. 4. Or elſe they put farre away the euil day. I. They thinke they ſhall not die yet, and ſo approach to the ſeate of iniquitie. Thus ſhewing themſelues to be of the number of thoſe mockers, whereof S. Peter ſpeaketh, which ſay; Where is the promiſe of his comming? Such things do they imagine, and goe aſtray, for their owne wickednes hath blinded them.

p. 125But to anſwere this fellow and your backe friend (Shall), be ye well aſſured, that he ſtands not in my Text, to note the deferring or prolonging of iudgement: but to ſhewe the certaintie and neceſſitie of an intollerable plague to come vponupon Nabuchadnezzar, and all ſuch that are proud. Therefore (ô wicked man) Be not deceiued: that is,Gal. 6.7.Gal 6:7 deceiue not thy ſelfe, God is not mocked. 1. Thou canſt not mocke with God, but Whatſoeuer a man ſoweth, that ſhall he reape.

This is true, Thou ſhalt die: thy time is ſet, and it ſhall not tarry long, though thou preſume neuer ſo much vponupon this (Shall). Which for to prooue, the holie Scriptures are plaine. And many men hauehave written long and large diſcourſes heereof, and daily experience doth manifeſt the ſame. And a ſhort Epitomie of all, thus briefly may be ſhewed.

p. 126CHAP. IX. What time men may account off to liue.

THe oldeſt men that euer liued in this world neuer ſawe a thouſand yeares.Gen. 5. Pſal. 90.4 2. Pet. 3.8.Gen 5Ps 90:42 Pet 3:8 And if they had, Athouſand yeeres with the Lord are but as yeſterday: ſeeing that is paſt as a watch in the night. In agnitione diuinae virtutis, Et preterita, & preſentia, Gloſ. ord. in Pet. ibid.& futura aequaliter praeſentia conſtant: With the Almightie, times paſt, preſent, and to come, are all preſent alike. And therefore it is ſaide onelyonly of him,Reu. 22.13.Rev 22:13 I am Alpha, and Omega, the beginning and the end, the firſt and the laſt.

And Chriſt ſaith, Before Abraham was, I am. But come thou to thy ſelfe (ô man) looke of what time thou canſt bee aſſured, and of that thou mayeſt boaſt.

The time that is paſt, thou canſt not recall: of that which is to come, thou muſt not preſume: meaſure that, that is preſent, and take that for thine p. 127owne. And this is the very inſtant, and moment of time, ſhorter then can be ſpoken of: and therefore a ſhort time will ſerue for to meaſure it. But put all together, and becauſe thou ſhouldeſt not be imboldened to ſinne, neither expect by preſumption any time to come, the moſt ſacred word of God ſheweth that it is but ſhort. Holy Iob ſaith:Iob. 14.1.Job 14:1 Man that is borne of a woman, hath but a ſhort time to liue. Which Paul confirmeth, ſaying:1. Cor. 7.29.1 Cor 7:29 This I ſay bretheren, becauſe the time is ſhort, &c. The ſhortneſſe whereof, is further made manifeſt by diuers Similitudes. For mans life is compared to a Flower of the field. To a graſſe. To a ſhadow. To a vapore. A vapore vaniſheth, a ſhadow fadeth, graſſe withereth, the flower falleth, all are ſoone gone: and the dayes of man conſume apace, and paſſe verie ſwiftly. Therefore they be compared vntounto a thought: To wind: To a Weauers ſhittle: To a poſte: To moſt ſwift ſhips: and to an Eagle. Then which, what is ſwifter? and then man, what is britler?Pſal. 39.5.Ps 39:5 Wherefore he is called an earthen veſſell, which is ſuddenly broken. p. 128Therefore Dauid meaſuring out manlife, he ſaith:2. Cor. 4.72 Cor 4:7 Thou. 1. God haſt made my dayes as an hand breadth, and my age is nothing in respect of thee: Surely eueryevery man liuing is altogether vanitie: yea lighter then vanitie it ſelfe. Now if I did ſhewe you, what great conſideration the verie heathen hauehave had of the ſhortneſſe of mans life, and the condition thereof: I ſhould not ſpeake it, without as great ſhame to thoſe that do ſo lightly regard it, as I may ſhew it, to the praiſe of them that ſo truly thought of it. Shall not they condemne thee? They made account & aſſurance of it, but like a buble of water, which is ſuddenly vp, and ſuddenly downe. Pindarus called man, the dreame of a ſhadow. And what is that? Sophocles, a breath, and a ſhadow onelyonly. Horace, Puluis & vmbra, duſt and a ſhadow. That this is true, thou canſt not denie: and yet thy wilfull infidelitie, thy deeds doo deſcrie. For men liue as though there were no death: or as though they cared not for any reckning to be had after death: as if there were neither God to conſume them in his wrath: nor diuell or hell to torment p. 129them in the flame with Diues. But thou mayeſt ſee that our time is ſhort, which to the glory of God ſhould bee ſpent. And no further aſſurance to bee made of any time temporall, but that which is preſent, and therein to prepare for the houre of death. Which ſome dooing, do ioy at death comming: others omitting, doo tremble and quake. Now heare who theſe bee, and why this is ſo.

CHAP. X. To whom death is fearefull.

ALl thoſe men which are the wicked and abhominable, from eueryevery good worke reprobate, may think in ſoule & conſcience that death comes vponupon them; as the watchmen in the Tower of Iezarell did ſee Iehu haſting towards the Citie, marching furiouſly, then they imagine with themſelues, ſure it brings no good vntounto vsus: as Ahab ſaid by the Prophet of God, I hate him, 1. Reg. 22 8.1 Kgs 22:8for he doth neuer propheſie good vntounto me, but euill. And when they ſee that death p. 130is come indeed, then they ſay as the wicked King did to Elias; 1. Reg. 21.20. Math. 8.29. Exod 10.1 Kgs 21:20Matt 8:29Exod 10Art thou come to torment vsus before the time? As the diuels ſaid to Chriſt: What hauehave wee to doo with thee? Get thee from vsus, as Pharao ſaid to Moyſes. Moyſes then departed, but death will not, ſaying to the ſoules of ſuch:28. Luk. 4.35Luke 4:35 Hold thy peace, and come out of him: As Chriſt ſaid to the diuell in one that was poſſeſſed. Then they hang downe their heads, their countenance is changed, their thoughts are troubled, and happily their knees trembling, knocke one againſt an other for feare, like Balthazers, when he ſaw the hand writing vponupon the wall againſt him. Therefore well ſaith the wiſe man:Eccleſ. 41 1.Sir 41:1 O death, how bitter is the remembrance of thee, to a man that liueth at reſt in his owne poſſeſſions.

CHAP. XI. Why is death bitter?

FIrſt, becauſe men doubt of their reconciliation to God, who in their life-time hauehave contemned his couſell, p. 131and ſet his correction at nought. So that neither the word of God preached, his merciemercy and long ſuffering offered, nor his iudgements powred vponupon them, hauehave taken any effect in them. But they hauehave followed their owne waies, and one after their owne wicked imaginations, willingly refuſing to know, ſtopping their eares like the deafe Adder at the voyce of the wiſe charmer, ſpurning forward their ſoule to iniquitie, as Balaam did his Aſſe againſt the Lord. Numb. 22.25. Such men are condemned by the Oxe and the Aſſe. The Oxe knoweth his owner, and the Aſſe his maiſters cribbe, but Iſrael (what if I ſaid England, nay Leweis) hath not knowne, my people hath not vnderſtood. Iſai. 1.3. The reaſon is, for they would not. O Ieruſalem, Ieruſalem, (ſaieth Chriſt) which killeſt the Prophets, and ſtoneſt them that are ſent vntounto thee, how oft would I hauehave gathered thy children together as the henne gathereth her chickens vnderunder her wings, and ye would not. Luk. 13.34. Math. 23.34. That is, euen when ye might, therefore ye ſhall not when ye would. p. 132For it is written: I will laugh at your deſtruction (ſaieth God by Salomon) and mock you when your feare commeth: when your feare commeth like ſudden deſolation, and your deſtruction ſhall come like a whirlewinde, when affliction and anguiſh ſhall come vponupon you: Then ſhall they ca… vponupon me, but I will not anſwere: they ſhall ſeeke mee early, but they ſhall not finde me, becauſe they hated knowledge, and did not chuſe the feare of the Lord: They would none of my counſell, but deſpiſed all my correction. Pro. 1.26. Therfore I will ſurely cōſume thē, ſaith the Lord. Ier. 8.13.

The conſideration of this, is a wounding woe; which if thy conſcience tell thee cannot be helped, it forceth thee to this out-cry with Caine: Gen. 4.13Gen 4:13My ſinne is greater then can be forgiuē. Then the diuell will be ready to perſwade thy conſcience, that thou art partaker of that great offence: which is, if we ſinne willingly; that is,Gloſſ, ordin. Ibid. Nobis in voluntate peccandi manentibus: Wee continuing in deſire to ſinne, and forſake Ieſus Chriſt, as Iudas, Saul, Arrius, & Iulian the Apoſtate did.Geneua note Ibid. After we hauehave receiued the knowledge of the truth, there remaineth no p. 133more ſacrifice for ſinnes, but a fearefull looking for of iudgement, and violent fire which ſhall deuour the aduerſary. And this alſo know, that as the candle ſtinketh more, beeing blowne out, then if it had neuer bene a light: ſo they that once hauehave had the truth, and wilfully reiect and turne away from the truth, ſhal hauehave greater iudgement, and are more odious in the ſight of God, then if they had neuer knowne the truth. For it is written: It had bene better for them, not to hauehave knowne the way of righteouſneſſe, then after they hauehave known it to turne from the holy commaundement giuen vntounto thē. 2. Pet. 2.21. This doubtleſſe doth make men tremble & quake to remember death, when they conſider how farre they hauehave gone into ſin, and can finde no way out. Then perhaps they begin to flee and to runne, like the Egiptians purſuing the Iſrae…es through the redde ſea: but the waters ouerwelmed them before they could get out. Exod. 14.35.28. And ſo may death thee: for it is written; Thou hole, this night will I fetch away thy ſoule from thee. Luk. 12.20.

p. 134Then remember this (my deare brethren) and forget not, how plentifull Gods word hath bene among you, and praiſe his name for it, with prayer to cō tinue it; and know how greatly it hath bene contemned. Whoredome is haunted, (and be not ſome of thoſe curres heere, that do vſe to this carrion?) the Saboath is polluted) the name of God is blaſphemed, vſurie and enuy, with ſuch like abhomination, is vſed: and yet will you ſay Gods word is regarded? Bee not blinde, but ſee how God hath warned our Towne by fire fearefull to behold, with the plague of peſtilence beating at our doores, and the ſharpe ſword of ſamine and hunger, with many other diſeaſes, one preſently after an other. What hauehave theſe wrought in our hearts? where is any reformation of manners? Pride encreaſeth, &c. Chriſt told the Iewes, when an vncleane ſpirit is gone out of a man he walketh through drie places, ſeeking reſt, and finding none. Then he ſaith: … wil return into mine houſe frō whence I came: and when he is come, he findeth it emptie, ſwept and garniſhed. The… p. 135hee goeth and taketh vntounto him ſeuen other ſpirits worſe then himſelf, & they enter in and dwell there: and the end of that man is worſe thē the beginning. Euen ſo ſhall it be with this wicked generation. Pharao his heart was hardned to his owne deſtruction. Is yours think you, to ſaluation? You ſhould not forget that Eſau, Heb. 12.17.Heb 12:17when hee would hauehave inherited the bleſſing, hee was reiected: for hee found no place to repentance, though he ſought the ſame with teares. But what may wee looke for, among whom, I feare, for our ſinnes, teares are as plentifull, as ſnow in ſommer? There are none. Corazin, Bethſaida, Sodome, Math. 11.20.Matt 11:20& Gomor, with Tyre, Sydon, & Capernaum, &c. are in the lake of torments that burneth with fire and brimſtone, for contemning the word of God. Diues would hauehave had Abrahā (when he could get no helpe for himſelfe) to ſend Lazarus to warne his brethren, Leaſt (ſaith he) they come into this place of tormēts. But Abraham anſwered againe, ſaying:Luk. 16.23.Luke 16:23 They hauehave Moſes and the Prophets, (with whom, we hauehave Chriſt & his Apoſtles alſo) let thē heare them. As if he ſhould ſay, if they will not heare thē, for ſuch is that place p. 136of torments and woe prepared. Peraduenture thou doſt thinke to hauehave repentance at thy call, as the Centurion had his ſeruants. Thou ſeeſt by Eſau, thou mayeſt be deceiued. Can an Ethiopian or Blackmoore change his blacke skin, or the Leopard his ſpots? and can you do well, hauing learned all the dayes of your life to doo euill? Who can bow a full growne Oake? And who can repent when himſelfe liſt? What might bee ſaid here of this matter without wearineſſe? But I will onelyonly ſend you to one place more. Then conſider with your ſelues what cauſe wicked men hauehave, to tremble at the ſight or remembrance of death, when they ſhall bee plagued for abuſing the time of ſaluation, and repentance offered, and the counſell of the Lord, with his louing correctiō.1. Pet. 5 71 Pet 5:7 God at at all times carefully, as before calamitie, ſpecially called Iſrael from their ſinnes by his holy Prophets. And whatſoeuer is written, is written for our learning.Zach. 7.11.Zech 7:11 But they refuſed to hearken and obey; therfore God denied to heare & help them, (though they cryed) when deſtruction fell vponupon them. p. 137When thou thinkeſt that God will do ſo by thee: O how fearefull will the rememembrance of death bee?

Secondly, as the remembrance of death is terrible vntounto vsus, when we think that God will not heare vsus,2. Chro. 24.20.2 Chr 24:20 lying on our beds crying and howling: becauſe we hauehave deſpiſed to heare him, when his holie maieſtie cried & called for vsus: ſo alſo to conſider, that God is true in his promiſes, that to them that cannot repent, he fulfilleth his threatnings, that he therefore is iuſt, that hee is the God of vengeance, 1. vntounto whom vengeance belongeth: that as hee is crowned with merciemercy, ſo he is armed with iuſtice; and in truth he will ſhew himſelfe to plead againſt vsus, and to plague vsus. And when thou (O man) doeſt call to minde vponupon thy bed of death, that thy life hath bene ſpent in vſurie, extortion, oppreſſion, Pride, couetouſneſſe, whoredome, drunkenneſſe, malice & enuie, and ſuch like ſinnes, for which the curſe of God is due; this will make thee ſay of death, as Iſrael did to Moſes of God, ſaying: Let not God talke with vsus leaſt we die. Exo. 20.19.Exod 20:19So thou, Let not death apprehend vsus, leaſt p. 138we goe to hell. Here now we may ſee, euen what the feare of death is,Ludelp. Sax. in Mat. 10. Idem Ex Chriſ. ibid.Matt 10 Non dolor exeundi de corpore, ſed disperatio vitae post mortem timet. Idest mortem qui non putat: ſe viuere post mortem. The feare of death is, not ſorrow to die, but the diſpairing of life after death. That is; He feareth death, that cannot tell what will become of his ſoule after death. And ſo,Aug. de vera innocen. Qui malae conſcientiae est, ſemper pucillanimis & timidus est, hee that is of an euil conſcience, is alwayes faint-harted and fearfull of death: becauſe they tremble to thinke, Moriendo, quo ire rogantur, whither God in vengeance will ſende them when they bee dead. And beleeue me thereof is great cauſe. For we reade that Eſdras prayed,Mat. 44. as we are taught, ſaying: Let it not be thy will, to deſtroy them that hauehave liued like beaſts, and worſe then beaſts. Eſdr. 8.28.

Anſwer is made, I will not verily conſider the workes of them, before the death, before the iudgement, before deſtruction.

As if it were ſaide; But then God will. Math. 13.29.41.42. Theſe are they that hauehave their portion in this life, p. 139theſe are ſuch like: as of whom Chriſt ſaide: Ʋerily I ſay vntounto you, they hauehave their reward: Math. 6.5. euen pleaſure in this life, for paine in the life to come, Luk. 16.Luke 16with Diues. Then woe be vntounto you. O ye vngodly, which hauehave forſaken the lawe of the most high God: For though you increaſe, yet ſhall ye periſh: If ye be borne, ye ſhall be borne to curſing: If ye die, the curſe ſhall be your portion. Eccleſiaſt. 41.8.9.

Knowe yee not, that the vnrighteous ſhall not inherit the kingdome GOD? Be not deceiued, for neither fornicators, adulterers, vncleane, wantons, Idolators, Witches, they that liue in hatred, debate, wrath, and enuie, they that are proud emulators, contentious, ſeditious, heretickes, murtherers, drunkards, gluttons, Infidels, lyars, buggerers, Theeues, couetous, raylers, extortioners, backbyters, haters of GOD, dooers of wrong, proud, boaſters, couenaunt breakers, diſobedient to parents, and ſuch like, Theſe Gods word ſaith ſhall not inherite the kingdome of GOD. Rom. 1.29.30. 1. Cor. 6.9.10. Gal. 5.19.20. Reu. 21.8.27. For they goe the way that leadeth to deſtruction. Math. 7.13.

p. 140Thus we ſee the workes of the fleſh are manifeſt: And if yee liue after the fleſh, ye ſhall die. Ro. 8.13. Then feare, for if the righteous ſcarcely ſhall be ſaued, where ſhall the vngodly and the ſinner appeare? 1. Pet. 4.18. Whoſe iudgement long agoe is not far off, and their damnation ſleepeth not. 2. Pet. 2.3. But euerie one ſhall receiue according to his workes: Pſal. 62 12. When it ſhall be ſaid: Depart from me, ye workers of iniquitie. Luk. 13.27. Ye curſed into euerlaſting fire, which is prepared for the diuel and his angels. Math. 25.41. Where indignation and wrath, tribulation and anguiſh ſhall bee vponupon the ſoule of eueryevery man that dooth euill: of the Iew firſt, and alſo of the Gretian. Reue. 2.9. O the fearefull trembling that theſe and ſuch like truthes of Gods holy word doo bring to a deſperate ſoule, at the remembrance of death: Of which in their life time, though they hauehave no feeling, yet at the day of death they may bring a wofull griping.

Thirdly, I omit to ſpeake of the vnſatiable care worldly men hauehave to get, their greedie deſire to keepe, and their p. 141loathſomeneſſe to depart from theyr Mamoniſme, worldly wealth, and pleaſure. All which doth make them ſorrie to ſee death, and quake to thinke vponupon it. Eccleſi. 41.1.Mat. 19.21.Matt 19:21 The worldling in the Goſpell was loth, and ſorrowfull, yea more, he would not leaue his worldly pelfe to walk with Ieſus Chriſt, though hee was promiſed treaſure in heauen. And how wil thoſe that be ſuch grieue, when they ſee, they muſt in ſpight of their teeth goe with death, of whome they are perſwaded, it neuer bringeth good vntounto them, but euil:1. Reg. 21.8.1 Kgs 21:8 as Ahab was by the holie Prophet or meſſenger of the Lord?

Fourthly, I would (if any of my paines could preuaile with you, to wring ſinne from you) ſhewe, what reare God may ſtrike into the hearts of wicked men at the remembrance of death, when they call to mind, 1. how they hauehave cauſed many to blaſpheme,Rom. 2.24 Mat. 18.7Rom 2:24Matt 18:7 and to commit ſinne, by their euil example: And 2. do know that therefore their puniſhment ſhall be the greater: As 3. to conſider that the fathers wicked life ſhall be caſt in their childrens teeth: as,Rom. 18.8. what was thy p. 142father, but an Vſurer, Extortioner… Drunkard,Eccle. 41.7. Wiſd. 4 6.Sir 41:7Wis 4:6 a whoremaſter, or ſuch like? Of which ſaith the wiſe man, The Children complaine of an vngodly father, becauſe they be reproached for his ſake. Will not theſe thinke you, with a thouſand the like cogitations, driue terrour and feare into wicked mens hearts, at the ſight of death?

Fift and laſtly, when ſuch wicked men doo call to minde how they hauehave ſeen the poore to be afflicted many and ſundry wayes, and hauehave not comforted them: but hauehave rather ſought diuerſly to vexe them, and ſo hauehave brought the curſe of the people vponupon them. And herewithall remember, how the poore ſhall be comforted,Luc. 16.25. Pro. 10.7. Pſal. 37.2.9.10.Luke 16:25Prov 10:7Ps 37:2Ps 37:9Ps 37:10 and themſelues tormented: and that their name ſhall rotte, and their remembrance ſhall be cleane put out. And alſo do perſwade themſelues that they be of the number of them, of whom it is ſaid: Woe be to you that are full: for ye ſhall hunger. Woe be to you that now laugh, for you ſhall waile and mourne. Luk. 6.25. Then they may turne their faces to the wall, with Hezechias, but looke for ſmall comfort, p. 143and ſay; What hath our Pride profited vsus? or what profit hath the pompe of our riches brought vsus? We ſometimes hauehave had many in diriſion, and in a parable of reproach. We fooles, we counted their life madneſſe, and thought their ende would be without honour: But they are reckoned among the children of God,Wiſd. 5.3.4.5.8.Wis 5:3Wis 5:4Wis 5:5Wis 5:8 and ſhall hauehave their portion among the Saints. But with vsus it is not ſo:1. Pſal. 1.5.6. Wiſd. 4.14Ps 1:5Ps 1:6Wis 4:14 we are like the chaffe which the wind driueth away from the face of the earth, therefore we ſhall not be able to ſtand in the iudgements, neither in the congregation of the righteous. O the conſideratiō of theſe things to a diſtreſſed ſoule, plunged in diſtruſt, is iuſt cauſe to ſorrow and mourne. Of ſuch it may truly be ſaid, Naſci miſeria, viuere paena, mori anguſtia eſt: To be borne is miſerie, to liue is a plague, and for to die is anguiſh and woe. And thus much to ſhewe you ſome cauſes why death is a terror vntounto the wicked people of the world.

p. 144CHAP. XII. Who feare not death.

NOw there is an other ſort of men, vntounto whom death is neuer terrible, but moſt heartily welcome: And theſe are thoſe ſpirituall minded men, the number whereof is but ſmall: Math. 7.14. which hauehave the ſeale of the liuing God in their foreheads. Reue. 7.3. Whoſe names are written in the Lambes booke of life. Which hauehave made their long robes white in the bloud of the Lambe. Theſe hauehave the ſpirit of the liuing God, by which they are ſealed vntounto the day of redemption: and are not in the fleſh, but in the ſpirit, becauſe the ſpirit of God dwelleth in them. Which ſpirit beareth witneſſe vntounto our ſpirits,Rom. 8.9.16.Rom 8:9Rom 8:16 that wee are the children of God, and heires annexed with Chriſt: if ſo bee that wee ſuffer with him, that we may alſo be glorified with him, or elſe not. For after death, there is a ſeperation of the ſoule from God into hell onelyonly, Math. 7.23. Which p. 145the learned doo call the death of the ſoule: and the Euangeliſt Iohn, Luk. 16.26.Luke 16:26The ſecond death. Quam omnes patiuntur, qui periculorum metu fidem abnegant, & mundo ſeſe conformes reddunt: Gualt. in Hoſ. 14. Hom. 44. Mat. 10. 1. Ioh. 2.15Hos 14Matt 101 John 2:15Which all ſoules do fuffer, that for feare of daungers doo denie the faith, and faſhion themſelues like vntounto the worlde. But the Saints of God are free, being iuſtified by faith, and are at peace with God, through Ieſus Chriſt our Lorde. And they do ſhewe forth their faith by their workes, being borne anew, not of mortall ſeed, but of immortall: by the word of God, who liueth and endureth for euer. And theſe beeing ſtrong in the Lorde, and in the power of his might, doo caſt away the workes of darkneſſe, and put vponupon them the armor of light; euen the whole armour of God, by which they are able to reſiſt in the euill day; and hauing finiſhed all things they ſtand faſt. For their heart (as the Prophet ſaith) beleeueth in the Lord, and they are not afraid to meete with their enemie in the gate. Therefore if death come, or the diuel, or whatſoeuer, they feare not. For who ſhall laie any thing p. 146to the charge of Gods elect?Rom. 8.33.Rom 8:33 It is God that iuſtifieth, who ſhall condemne? And ſo theſe are as willing to welcome death,Luk. 2.25.28. Colloſſ. 1.21. Pſal. 120.5Luke 2:25Luke 2:28Ps 120:5 as Simeon was ioyfull to imbrace Chriſt, becauſe death is to them aduantage. Therefore the Princely Prophet Dauid ſaid: Woe is me that I am conſtrained to dwell with Meſhech, and to abide among the tents of Kedar. And againe, Bring my ſoule out of priſon. Pſ. 142.7. 1. Reg. 2.2.Ps 142:71 Kgs 2:2And a little before his death, quietly hee ſaid: I goe the way of all the earth: that is, I know death is at hand. Iob. 6.8.9. Ien. 4.3.Job 6:8Job 6:9This holie Iob wiſhed for, and Ionas praied, O Lord, take I beſeech thee my life from me; for it is better for me to die then to liue? Paul knowing the ſame,Rom. 7.24.Rom 7:24 ſaide: O wretched man that I am, who ſhall deliuer mee from the bodie of this death:

And writing to the Philippians, hee ſaith:Phil. 1.23.24.Phil 1:23Phil 1:24 To abide in the fleſh was needfull for them: but for himſelfe, he ſheweth his minde, euen that hee deſired to be looſe hand to be with Chriſt, which is beſt of all.

Thus holie men after they once beginne with Henocke to walke with GOD,Wiſ. 4.10.Wis 4:10 that is, in godlineſſe to pleaſe p. 147God, as he did, they iudge none bleſſed before their death. Which the verie Heathen confeſſed.

— Dicique beatus,

Ante obitum nemo ſupremaque funera debet.Ouide. li. 3. Met.

The meaning is, to be accounted bleſſed, none ſhould, before their laſt end, Thē though the righteous be preuented with death,Wiſd. 4.7. Luk. 16 22 & 23.43. Luk. 2.28.Wis 4:7Luke 16:22Luke 23:43Luke 2:28 yet ſhall he be at reſt in Abrahams boſome, in Paradice with Chriſt: that is, in the kingdome of heauen. Therefore when death commeth, theſe do ſay, ioying with Simeon, when hee had ſeene Chriſt,Pſal. 4.8.Ps 4:8 Lord now letteſt thou thy ſeruaunt depart in peace, according to thy word. Or with Dauid, Pſa. 116.7Ps 116:7I will late me downe, and ſleepe in peace, for thou Lorde onelyonly makest mee dwell in ſafetie: therefore returne vntounto thy rest ô my ſoule. Thus peaceably and ioyfully of ſuch faithfull men, death is louingly imbraced.

And eueryevery day the Apoſtles deſire to p. 148bee with Chriſt,How death is, and is not, to be wiſhed for. is preferred to any worldly conſolation or ioy. Not as wiſhing the determinate decree of God concerning our end, to be altered: (as thoſe blaſphemous people do, who vponupon eueryevery occaſion or croſſe, wiſh themſelues out of the world, or that they had neuer bene borne, with ſuch like like kinde of curſed ſpeaking) but expreſſing our choyſe and louelove betwixt life temporall and death,2. Cor. 5.8.2 Cor 5:8 and therein ſubmitting our ſelues vnderunder the mightie hand of God. Thus death is imbraced, and louingly entertained of the children of God, for diuers conſiderations.

CHAP. XIII. Why death is neuer feared of the godly.

FIrſt becauſe with that aged Father the Patriarke Iacob, Gen. 47.9. Heb. 11.13. 1. Cron. 29.15. Pſ. 39.12. 1. Pe. 2.11 Gen. 15.13 & 47.4.Gen 47:9Heb 11:13Heb 11:1Ps 39:12Ps 39:1Gen 15:13Gen 47:4we make account, that our life is but as a pilgrimage: and our ſelues ſtraungers & Pilgrimes, or ſoiourners on the earth, as the ſeed of Abraham were in a land that was not theirs. Straungers continue not in a p. 149place: and we looke for a better home. For as the Tabernacles of the Iſraelites were to be remooued, euen ſo are ours.Exo. 33.7 2. Cor. 5 5. Num. 15.2 2. Cor. 5.4.Exod 33:72 Cor 5:5Num 15:22 Cor 5:4 Their abiding place hoped for, was the land of promiſe: and ours is the kingdome of heauen figured by theirs: where mortalitie ſhall be ſwallowed vp of life. Therfore it is written,Heb. 13.14Heb 13:14 Here we hauehave no continuing citie, but we ſeeke one to come. For we know, that if our earthly houſe of this Tabernacle be deſtroyed, we hauehave a building giuen of God, e… an houſe, not made with hands, but eternall life in the heauens. So that whileſt we are ſtrangers in the body,2. Cor. 5.1.6.2 Cor 5:12 Cor 5:6 we are abſent from the Lord. Therfore we forget that which is behind,Phil. 3.13 14.Phil 3:13 and indeuour our ſelues vntounto that which is before, and followe hard towardes the marke, vntounto which death guides vsus, as is before ſhewed. Therefore it is called a Waye, 1. Reg. 2 2. Iob. 16 22. Aretius de Morte.1 Kgs 2:2Job 16:22that brings vsus vntounto God. A quo in hunc mundum ſumus peregrinatum miſſi, of whom we are ſent into the world, to abide there as ſtraungers, vntill death come. And then Anima ad caeleſlia colligitur, corpus ſuis reſtituitur elementis, ad ſuū vſus que tempus, The ſoule is taken into p. 150the heauens, and the bodie is diſſolued into his elements vntill his appointed time. An other writer ſaith, that death Oſlij inſtar eſt, Gualt. in Haſ. 13. Hom. 44.aut viae, per quam nos ex hac vita mortali, in immortalitatem tranſire oportet, is like vntounto a doore, or a waye, through which wee muſt paſſe out of this mortall life into immortalitie. And it may not amiſſe be compared vntounto the ſtarre,Mat. 2.9 10.Matt 2:9 that guided the wiſe men till they came to the ſtable where the bleſſed babe Chriſt lay in the manger: and death brings vsus to behold Chriſt glorified in the heauens, at the right hand of his father.Ioh. 20.20.John 20:20 When they ſaw the ſtarre, they reioyced with an exceeding great ioy: like the Diſciples, which were glad when they had ſeene the Lord. And ſhall we be ſorrie to mee…e with death, that brings vsus vntounto God? Chriſt healing one, lying vponupon his bed ſick of the palſie,Mat. 9.6.Matt 9:6 ſaid: Ariſe, take vp thy bed, and goe to thine houſe. Euen ſo when death commeth, ſhe may ſay to our ſoules in our bodies ſick vponupon our beds: as the Prophet of God did to Iſrael in an other matter; Ariſe and depart, for this is not your reſt. Mich. 2.10. He that had bene p. 131ſicke aroſe, and departed to his owne houſe. And (beloued) why ſhould not we at the commaundement of God, when he ſaith by death, come: LoueLove to remoue out of the bodie, and to dwell with the Lord? 2. Cor. 5.8. being here but ſtrangers in a vaile of miſerie? One ſaith:

Vita quid eſt hominis niſi vallis plena malorum,

Principio, medio, fine dolenda ſuo.

What is mans life, but a vaile of griefe,

ſtill tumbled in ſtrife?

His ſpringtime's woe, Autumne is ſo,

Winter hath ſorrow as rife.

And therfore Mors pro remedio data eſt, quaſi finis malorum, Ambr. in orat de fide reſue. Chriſ. de popu. Antioch. Hom. 7.Death is giuen vsus for a remedie, as the end of all troubles, it being A vitae curis abſolutio, The abſolution frō the cares of this life. And therefore carefully to be expected, and willingly imbraced, without any feare.

Secondly, we hauehave great cauſe to reioyce at the comming of death, becauſe by it, we paſſe from infinite troubles, to the end of our faith, euen the ſaluation of our ſoules, long hoped for. Which is an inheritance immortall and vndeſiled, that fadeth not away, reſerued in p. 152heauen for vsus. 1. Pet. 1.9. &c. VntoUnto the hope whereof wee are begotten by the reſurrection of Ieſus Chriſt from the dead. So that we account of death, but as of an happy hauen, wherin we do arriue, and are at eaſe from infinite turbulent ſtormes, which we hauehave ſuffred in the ſurging ſeas of this wicked world. Morborum vltimus medicus mors: Aret. Stella. Chryſoſt. vt ante.tantum corporis tollit mala. Death is the laſt Phiſitian or helper of our paine…, which onelyonly riddeth away the griefes of the body. Portus eſt mortalibus mors. Of Chryſoſtome it is called Tranquillus portus; Death a calme hauen for mortall men where they arriue, to behold the faire beautie of the Lord, and to viſit his Temple. In many places of holy ſcripture, Death is called a Sleepe. Becauſe that euen as ſleepe and quiet reſt is to a painfull honeſt labouring man, at night moſt ſweete and comfortable, ſo lkewiſe is Death to a faithfull ſoule, garniſhed with good workes, like a Bride-chamber adorned, ending all things with ioy like a Comedie. And therefore why ſhould ſhe not bee welcome?

p. 153Thirdly, death moſt willingly wee embrace, becauſe it being come, we attaine to that perfection of knowledge which we do deſire, & which in this life we cannot attaine vntounto. All men deſire to be expert in their ſcience or profeſſion: and the Saints of God in the true knowledge of their ſaluation, and when death is come, then this is obtained. Euen then, when we ſhall all meet together in the vnitie of the faith, and knowledge of the ſonne of God vntounto a perfect man, and vntounto the meaſure of the age of the fulneſſe of Chriſt. Chriſt ſaith: This is life eternall, Ioh. 17.3.John 17:3that they know thee to be the only very God, & him whom thou haſt ſent, Ieſus Chriſt. Now this knowledge we hauehave, being in the body, and abſent from the Lord, by faith and not by ſight. Through which, we all behold as in a myrror or glaſſe, the glory of the Lord, with open face.Marl. ex Cal. in 1. Cor. 131 Cor 13 Fides ergo noſtra deum nunc intuetur tanquam abſentem. Our faith therefore now doth ſee God, yet as being abſent. For wee know in part, and we propheſie in part. But when that which is perfect is come, then Id eſt poſt mortem. After death, that p. 154which is in part, ſhall be aboliſhed.

Which Paul the Apoſtle prooueth by a double argument, one taken from the example of himſelfe, the other is a ſimilitude. Which is thus much briefly: The vnderſtanding of an Infant is far inferiour to the vnderſtanding of a mā: And through a glaſſe we cannot ſee ſo clearely as without. This life is like to Infancie.Amb. ibid. And the life to come is our perfect age, then our knowledge ſhall be made perfect. The glaſſe through which we now ſee God, is faith: which being done away, we ſhall ſee clearely. Which doth confirme this truth. That not now, but after death we ſhall ſee God face to face.Marl. ex Pet. Mart. in 1. Cor. 13.1 Cor 13 (O endleſſe felicitie) By which, Denotatur perſpicuus, planus, at que clariſſimus diuinus aſpectus, is noted a manifeſt, plaine, and moſt cleare beholding of y^e diuine nature after death.Of face to face, ſee Aug. writing profoundly. Epiſt. 3. & Epiſt. 6. Tome. 2. Moyſes, as the glory of the Lord paſſed by him, ſawe his backe parts darkly and imperfectly. But after death we ſhal ſee euidently, Diuinā eſſentiam, The eſſence of God. For by the face of God Manifeſtatio eius intelligenda eſt, An open manifeſtation of him, is to be vnderſtood. p. 155Which is the truth by Chriſt himſelfe expreſſed: who ſaith, (ſpeaking of Gods deare adopted children) See that ye deſpiſe not one of theſe litle ones: Math. 18.10. Th. Aquin. in Heb. 11 1. Lects prima.Matt 18:10Heb 11:1for I ſay vntounto you, that in heauen, their Angels alwaies behold the face of my Father which is in heauen. Then we ſee that Vltimus finis ſimpliciter ipſius fidei, quam intendimus ex fide, eſt beatitudo quae in aperta dei viſione conſiſtit. The laſt end ſimply of faith, which we expect by faith, is the bleſſedneſſe, which conſiſteth in the open and plaine ſight of God.Aug. de cinit dei. ibid. Praemium ita que fidei nobis viſio iſta ſeruatur. This ſight therefore the reward of faith is kept for vsus. And we ſhall know as we are knowne of God. Note by the way, that this word (As) Non importat aequalitatem cognitionis, ſed ſimilitudinem tamen longinquam, Lyra. Pet. Mart. ibid.doth not import an equalitie of knowledge (betwixt God and vsus) but a certaine likeneſſe, yet ours is far inferiour to his.Marler. ex R. ibid. Simplex ergo ſenſus eſt cognoſcam ſicut & cognitus ſum, hoc eſt, perfectiſſimè & certiſſime. The true meaning of this, I ſhal know as I am known,Ambr. ibid. is moſt perfectly & truly, I ſhal ſee my ſelfe to be preſent with God where Chriſt is. This is that which the Euangeliſt Iohn hath, ſaying: We ſhall ſee him as he is. This p. 114Then know (beloued) that now in this life wee hauehave many ſchoolemaiſters to teach vsus this imperfect knowledge of God that wee hauehave. As. 1. Gods creatures. The heauens declare the glory of God, and the firmament ſheweth his handie worke. Againe, the Apoſtle Paul ſaith: His eternall power and godhead, are ſeene by the creation of the world, being conſidered in his workes. Pſal. 19.1. 2. His puniſhments, of the contempt whereof, God by Salomon complaineth, ſaying: They hauehave deſpiſed all my correction. Pro. 1.30. 3. The holy ſcriptures. Therefore ſaieth Chriſt, Search the ſcriptures, for in them ye think to hauehave eternall life, and they are they which teſtifie of me. Iohn. 5.39. 4. Faith, of which ſaith the holy Ghoſt, Faith is the ground of things which are hoped for, and the euidence of things which are not ſeene: Heb. 11.1. Now all theſe ſhall ceaſe to teach vsus when death comes: like the ceremonies of the lawe at the coming of Chriſt. Heb. 10.1.9. For what needeth a candle in the cleare and open ſunne light? Then we ſhall not need to ſay one to an other, know p. 161the Lord, for all ſhall know him, from the leaſt vntounto the greateſt. Therefore welcome death, and come Lord Ieſus, come quickly.

Fourthly, though death ſet vponupon thee as thine enemie, and do bring thee downe to the graue: yet ſhalt thou not feare to buckle with her, becauſe in the end thou ſhalt get the maiſtrie of her, as Michael did of the dragon. Reue. 12.9. And triumph ouer her by the power of God, Rom. 6.4. through faith in the death of Chriſt. Who by his riſing from death, hath ouercome theſe thy moſt mightie enemies, Sinne, Death, and Hell: Rom. 8.32.33.34. and thereby aſſureth thee of the conqueſt ouer them, through him at the reſurrection. 1. Cor. 15.12. For in that hee ſuffered and was tempted, he is able to ſuccour them that are tempted. Heb. 2.18. And that hee will, the ſcriptures affirme plainely of Chriſt the ſeeed of the woman, that he ſhall breake the head of the ſerpent. Gen. 3.15. Hee ſhall deſtroy death for euer. Iſai. 25.8. And the Lord God ſaith by the Prophet Hoſeas: I will redeeme thee from the power of the graue, I will deliuer p. 162thee from death. O death, I will be thy death: O graue, I will be thy deſtruction. And Paul ſaith:Rom. 6.9.Rom 6:9 Chriſt being raiſed from the dead dieth no more death hath no more power ouer him. Who hath aboliſhed death, and hath brought life and immortalitie to light through the Goſpell. Againe it is written:2. Tim. 1.10.2 Tim 1:10 For as much as the children were partakers of the fleſh and bloud, hee alſo, 1. Chriſt himſelfe likewiſe tooke part with them, that he might deſtroy through death, him that had the power of death, that is, the diuell. And that he might deliuer all them, which for feare of death; were all their life time ſubiect vntounto bondage. Heb. 2.14. Well therefore ſay the learned,Marl. ex Pet. Mart in 1. Cor. 15.17.1 Cor 15:17 Ipſe bellum noſtrum pugnauit, & nos: victoriae illius per fidem redditi ſumus perticipes. Hee hath fought our battaile, and through faith wee are made partakers of his conqueſt. So that we may ſay, and not vſe the Apoſtles words much amiſſe: Wee know that hee which hath raiſed vp the Lord Ieſus, ſhall raiſe vsus vp alſo. 2. Cor. 4.14. Euen when Chriſt which is our head ſhall appeare, then ſhall we appeare with him in glory. Colloſ. 3.4. p. 163Then Sciant fideles ſe ex mundo migrare, Calu. in 1. Theſſ. 4.1 Thess 4vt tandem colligantur in regnum dei. The faithfull doo know, that they depart out of the world, that at the laſt they may bee receiued into the kingdome of God. And then God ſhall wipe away all teares from our eyes, and there ſhall be no more death, neither ſorrow, neither crying, neither ſhall there be any more paine: for the firſt things are paſſed. Reue. 21.4. So that euen in this world, Inſultare morti licet, Seb. Mai. in 1. Co. 15.1 Cor 15tanquam ſubactae, quia Chriſti victoria noſtra eſt. Wee may triumph ouer death as conquered, becauſe the victorie of Chriſt is ours. Then to end this, thankes bee vntounto God which hath giuen vsus victorie through our Lord leſus Chriſt. Therefore (my deare brethren) be ye ſtadfaſt and vnmooueable, and alwaies rich in the workes of the Lord. Why ſhuld you tremble at the remembrance of death?

Further, there may be added a ſift conſideration, which may make death comfortable vntounto vsus, and though it be here laſt in order, yet ſee thou too it, as to one of the firſt & chiefe which muſt p. 164goe before the reſt. And this is, in thy whole life time carefully to expreſſe the truth and ſoundneſſe of thy faith, by thy good workes. Iam. 2.20. Which GOD hath ordained that wee ſhould walke in them: Ephe. 2.10. becauſe the bloud of Chriſt hath purged our conſcience from dead workes, to ſerue the liuing God. Heb. 9.14. Which ſeruice of good workes muſt be done, not as cauſes, but as fruites that follow iuſtification. Quia opera bona ex ipſius iuſtificatione operamur: Aug. de Gram. Nobi Teſt. ad Honorat. ca. 30. Aug. ad Simpl. li. 1. Quest. 2.becauſe our good workes doo ſpring from our iuſtification, as light from the ſunne. And whatſoeuer is not of faith, is ſinne. And without faith it is impoſſible to pleaſe God. But if thou hauehave this oyle in thy Lamps of faith, and keepe not thy conuerſation in the luſts of thy fleſh, fulfilling the will of the fleſh, and of the mind: thou ſhalt be redaie for the Bridegroome, with the fiue wiſe Virgins, and death can doo thee no harme. Niſi peccatum habueris non eſt quod mortem timeas, Stella in Luk. 12. Tom. 2. fol. 73.Luke 12&c. except thou hauehave ſinne, thou needeſt not feare death, but when thou dooſt tranſgreſſe the commaundement of p. 165the Lord, then doeſt thou arme death, and make it able and ſtrong to fight againſt thy ſelfe.Stella in Luk. 12. Tom. 2. fol. 37.Luke 12 But Mors ſinullum adſit peccatū imbecillis & inarmis venit: Death where ſinne is abſent, comes weake and vnarmed: as I hope the Spaniard will, if we hauehave no Traytors at home. Well,Amb. de bono mort. cap. 5. Qui vicerit non laedetur, a morte ſecunda. He that ouercommeth, (to wit, by the blood of the Lambe) ſhall not be hurt of the ſecond death. Therefore Quod eam timeamus quae animae nocere non ſcleat: Why ſhould we be afraid of her, that vſeth not to hurt ſuch a ſoule? Feare ye not them (ſaith Chriſt) that kill the bodie, but are not able to kill the ſoule. Can the Bee hurt thee & hauehave loſt her ſting? And can death wound thy ſoule without thine owne ſin? The ſting of death is ſinne. Reſiſt the diuel, and he will flie from thee: and keepe death from thine owne ſword of ſinne, and ſhe ſhall not hurt thee. The fire flameth and fumeth like a tyrant, whileſt it hath matter: and the Diuell hath great wrath, knowing that he hath but a ſhort time. But as God hath ſet the ſea boundes, which it cannot paſſe, though it rage p. 166and ſwell horribly; and as the ſtrong winde may ſhake off the leaues from the greateſt Oake, but the ſtocke ſtandeth firme: euen ſo death, the diuel, and the world, may a little trouble nature, (experience heerein hath taught me ſomething) but they cannot beate downe faith. As examples of many doo teach: Of holie Iob, Sydrach, Miſach, and Abednego, Daniel the Prophet, the Apoſtles, and holie Martyrs.

Therefore ſaith the Apoſtle Paul, I am perſwaded, Rom. 8.38.39.Rom 8:38Rom 8:39that neither death, nor life, nor Angels, nor principalities, nor powers, nor thinges preſent, nor thinges to come, nor height, nor depth, nor any other creature, ſhall be able to ſeperate vsus from the louelove of God, which is in Christ Ieſus our Lorde. But flie thou from ſinne as from a Serpent, the matter of this ſire, the baite of the Diuel, and the ſting of death: by which thy ſoule is ſo wonnded, that without the mighty worke of God, thou canſt not be ſaued. Then ceaſe to doo euill, learne to doo well: Proue your owne workes, take the breſt-plate of righteouſneſſe, p. 167the ſhield of faith, and helmet of ſaluation, &c. and fight a good fight. None is crowned except hee ſtriue lawfully. Non datur Nobilitati palma ſed curſui. There is no reſpect of perſons with God, he ſeeth not as man ſeeth. Therefore ſo runne that ye may obtaine: do well, and hauehave well; For God rewardeth euerie man according to his workes: not of due debt, but of his louing and free merciemercy.

This is briefe; One droppe of the Sea dooth taſte the ſaultneſſe of the whole: and by this thou maieſt ſauour the truth. Which beeing not to be withſtood: what maner of men ought we to be, in holie conuerſation and righteouſneſſe? Why do we not ſhewe forth our faith by our good works?Ambr. li. de Nab. Iezr. cap. 14. Qui dines est in miſericordia, diues est in deo. He that is rich in the workes of mercy, is rich in God: and this ſacrifice pleaſeth him. But he that hath this worlds goods, and ſeeth his brother hauehave neede, and ſhutteth vp his compaſſion from him, (as the myſers of the world doo, that will not abate one p. 168penny in a buſhell of corne, to helpe the poore) how dwelleth the louelove of God in them? Euen as Chriſt abode among the Gargeſens, he departed out of their coaſtes. Therefore let not your Religion be in words, as of moſt it is: but in deeds, as of all it ſhould. For pure Religion and vndefiled before God, euen the Father, is this: to viſite the fatherleſſe and the widow in their aduerſitie, and to keep himſelfe vnſpotted of the world. This (beloued) is Comes defunctorum, Ambroſe.A companion for the dead: Their workes follow them. Euen to teſtifie before the eternal Iudge, how with Henoch they hauehave walked and pleaſed God. If ye know theſe things, bleſſed are you, if ye do them. Mat. 25.35. and 7.23.24. But the contempt of thus doing, in deare yeares, do ſend vp many greeuous groanes of the poore members of Chriſts body into the eares of God. And thinke you, that the crying of the poore ſhall goe for nought? No, no: He that made him, will heare him. But I will lament, and pray for that which I cannot helpe. And though the waters would now flow: yet I will p. 169ſtop their courſe: and ende with an excellent ſentence of S. Ambroſe, all one in effect with theſe of the holie Ghoſt: Let vsus caſt away the workes of darkneſſe: Ambr. li. de bea. Mort. c. 5.that is, Sinne that hangeth on ſo faſt. Abducamus nos a corporis nexu, relinquamus omnia quae terrena ſunt: vt cum venerit aduerſarius nihil in nobis inueniat ſuum. The meaning is: Let vsus withdraw our ſelues from the bondage of the fleſh let vsus forſake all things that are earthly and full of ſinne: that when the aduerſary commeth, he may finde in vsus nothing of his owne. This if we doo, then let death doo what ſhee may, ſhee cannot hurt our ſoules.Aug. de Ciuit. Dei lib. 1. ca. 11 So that Mala mors putanda non eſt, quam bona vita praeceſſit: Death it neuer to be accounted euill to him that hath liued well. And therfore no cauſe at all, why the ſeruants of God ſhould once be afraid of it: though it be moſt wofull to the reſt. And thus much to teach you for what cauſes death ſhuld be welcome vntounto you.

p. 170CHAP. XIIII. Whether Christians ſhould mourne for their friends that are dead.

BVt now to correct a fault that may be ſeene among ſome: if death be ſo ioyfully to be accepted of, why ſhould we mourne for them that are at reſt? nay, is it lawfull to weepe for them that be dead?

I anſwere,Gen. 23.2.Gen 23:2 when Sarai was dead, Abraham mourned & wept for her. Whē the Patriarch Iacob thought Ioſeph had bene dead,Gen. 37.34.35.Gen 37:34Gen 37:35 he ſorrowed & wept greatly. And when this aged Father had bleſſed his children,Learne this you parents and made an end of giuing charge vntounto them to ſerue God, he plucked his feete vp into the bed, and gaue vp the ghoaſt. Then his louing child Ioſeph fell vponupon his fathers face,Gen. 50.1.Gen 50:1 and wept vponupon him, and kiſſed him.Num. 20.29.Num 20:29 When Aaron was dead, all Iſrael wept for him thirtie dayes. And ſo they did when Moſes died.Deu. 34.8 1. Sam. 16.1.Deut 34:81 Sam 16:1 I might ſhewe you, how Samuel mourned for Saul, and all Iſrael for Samuel. Dauid and p. 171thoſe that were with him, for the death of Saul and Ionathan. 1. Sam. 25.1.1 Sam 25:1So did Dauid for Abſolon. So did the old Prophet for the man of God,2. Sam. 1.11.12.2 Sam 1:112 Sam 1:12 that was ſlaine of the Lyō. What need I tell you of Martha and Mary, 2. Sam. 18 33. & 19.1. 1. Reg. 13.30.2 Sam 18:332 Sam 19:11 Kgs 13:30and our Sauiour Chriſt that wept for Lazarus being dead? And many other that made lamentation for the bleſſed Martyr S. Stephen. As other widowes,Ioh. 11.33.John 11:33 that mourned for that godly woman Dorcas, with many other: which for briefnes,Acts. 8.2.Acts 8:2 as a thing needleſſe here I omit. All which may ſeeme to teach vsus to mourne for the dead.

Now on the other ſide when Samuel wept for Saul, Cyril.being cut off from the fauour of God,1. Sam. 16 1.1 Sam 16:1 the Lorde as being angry with him, reproued him for his ſorrowing.

When King Dauid perceiued that his childe was dead, (for which hee faſted and ſorrowed greatly whileſt it laic ſicke) hee aroſe vp, and mourned no longer. Thē his ſeruants maruelled, why hee ſo ſorrowed when it liued: and left off whē it was dead, and they asked him the cauſe. Dauid anſwered: While the child was yet aliue, I faſted & wept: for I ſaid, who can tel, whether God wil hauehave p. 172merciemercy on me, that the childe may liue. But now, it being dead, wherfore ſhuld I faſt? Can I bring him againe any more? I ſhall goe to him, but he ſhall not returne againe to me? And ſo hee did not mourne for his dead. Chriſt comforting the widdow of Naim ouer her ſonnes corpes, which ſhee with her neighbours were going for to burie, he ſaid, Weepe not. Luk. 7.13. And Chriſt himſelfe the Lambe of God going to be offered a ſweete ſmelling ſacrifice for the ſinnes of the people, euen to be crucified: there followed him a great multitude of people & women, which women bewailed and lamented him, euen becauſe hee was going to death. But Ieſus turned backe vntounto them, and ſaid, Daughters of Ieruſalem, weepe not for me, but weepe for your ſelues, and for your children. Luk 23.27. S. Aug. ſaith of Chriſts mourning for Lazarus: Aug. de Coſol. mort. lib. 1 cap. 4.Fleuit plane & dominus Lazarum iam ſepultum, non vtiquè vt flendi mortuos formam daret, &c. (I know what Cyril ſaith); The Lord wept indeed ouer Lazarus that was buried, but not to teach vsus how to mourne for the dead. p. 137But either to ſhewe by his teares, that he had a true humane body, or elſe hee did lament of ſincere louelove to the Iewes: Qui nec dei ſigno monſtrato, Aug. ibid.erant in cum credituri, which would not beleeue in him, though hee ſhewed them the mightie power of God. And thus it ſeemeth that wee ſhould not mourne for the dead.

Here now you ſee is a great controuerſie, what will you determine? Who thinke you will hauehave the foyle? or what dayes men ſhall wee finde to end the contention? Let vsus not goe to lawe, for there the greedineſſe of money will deferre our cauſe. And the Gooſe will ſcarce be left, whileſt there is a feather on her backe: And in the end the countrie muſt trie conſcience.

To reconcile all, and keepe peace, without any great loſſe or harme to either partie, our good neighbours at home, which are the holy ſcriptures, well marking the matter, determine that in mourning for the dead there be two things to be noted.

p. 174That in mourning for the dead, there be two things to be noted.

1. What is to be obſerued.

2. What is to be auoyded.

That which muſt be obſerued, is,

1. Faith.

2. Charitie.

Faith, to moderate vsus, Ne nimium doleamus ſine ſpe reſurrectionis, That we mourne not too much, as men without hope of the reſurruction. Therfore the Apoſtle Paul inſtructeth the Theſſalonians, ſaying:1. Theſ. 4.13.1 Thess 4:13 I would not (brethren) hauehave you ignorant concerning them which are a ſleepe, that ye ſorrowe not euen as others which hauehave no hope. That is, of the immortalitie of the ſoule, and reſurrection of the body, like Infidels. For we looke for the Sauiour, the Lord Ieſus Chriſt: who ſhall change our vilde body, that it may be faſhioned like vntounto his glorious body, according to the mightie working, whereby hee is able to ſubdue all things vntounto himſelfe. Thus Faith is firſt to be regarded.

The ſecond thing is Charitie, by p. 175which nature is forced to mourne and ſorrow for the departure of our neare and deare faithfull friend, a ſound and good Chriſtian, for the Cōmon-wealth profitable, and to the poore comfortable. This louelove the Iewe… thought, made Chriſt weepe when Lazarus was dead: Therefore they ſaid, Beholde how he loued him. And thus ſaith S. Auguſtine. Contriſtamur ergo nos, &c. We therefore are heauie for our dead, becauſe of neceſſitie we muſt part from them: but yet with this hope, againe for to ſee them. Inde angimur, hinc conſolamur: Ioh. 11.36.John 11:36inde infirmitas afficit, hinc fides reficit, inde dolet humana conditio, hinc ſanat diuina promiſſio. For that wee are grieued, in this we are comforted: for that weakeneſſe weares, in this faith reuiues vsus: for that, our fraile nature mourneth: but in this, Gods promiſe doth ſtrengthen vsus. This louelove and affection, together with faith, is not to be condemned, and it is lawful to mourn with them that mourn. Rom. 12.15.

That which muſt bee auoyded in Funeralls, and mourning for the dead, is three things.

p. 1761. Superſtition.

2. Hypocriſie.

3. Immoderate ſorrow.

Superſtition was great among the Gentiles: it is litle leſſe among the Papiſts: I know not who elſe do vſe it. Of which if thou wilt thou mayeſt ſee Policanus, and Caluin, and the Gloſſ. ord. vponupon the 1. Theſſ. 4.

And becauſe this is mightily ouerthrowne & condemned by many from the word of God: and I ſo litle cauſe to ſpeake of it among you, I will (hauing bene long) pleaſe you, and eaſe my ſelf; and make an end of this, with the opinion of S. Auguſtine, who ſaith: Pompa funeris, Aug. de verb. Apoſt. ſer. 32The pompe of burialls. Agmina exequiarum ſumptuoſa deligentia ſepulturae, monumentorum opulenta conſtructio viuorum ſunt qualiacun que ſolatia non adiutoria mortuorum. The traine of ſolemne mourners, the coſtly preparation or care of buriall, and the rich building of Sepulchres, are ſome, (ſuch as they bee) conſolations or pleaſures for them that are liuing, but no helpe os p. 137comfort at all to the dead. Maſſe-mongers are aſhamed to ſee this. Permittantur ita que pia corda. Suffer therefore godly mindes to ſorrow for their dead, ſo that it be without ſuperſtition.

Hypocriſie is moſt ſhamefull and damnable in mourning for the dead. Thus Herod mourned or ſeemed heauie, when Iohn Baptiſt was to be beheaded. The text ſaith: The King was ſorrie. Math. 14.9. But it was but from the teeth outward. For the truth is, hee was glad that the mote was out of his eye, which would not ſuffer him to enioy his inceſt. Yet hee could not for ſhame, but ſeeme ſorrowfull for him whom the reſt loued. Therefore he is like to thoſe wicked women and children that would gladly hauehave their huſbands and fathers dead, becauſe they thinke them to bee ſome lettes vntounto them to accompliſh their wicked deſiers. Such feigne themſelues to weepe, like Tekoah, 2 Sam. 14.2. but their ſtonie hearts, without an onyon in a napkie, can wring out as many teares from their hypocriticall eyes, as iuyce from a mill-ſtone, though they grumble much p. 178alike, and I pray you is this commendable?

The third thing to bee auoyded in mourning for our dead, or when any croſſe is laid vponupon vsus, is immoderate weeping & howling. This God reproued in Samuel, ſorrowing for king Saul, though he were not dead, but caſt off from God, ſaying: How long wilt thou mourne for Saul, ſeeing I hauehave caſt him away from raigning ouer Iſrael? This was folly in old Iacob, who thus grieuouſly mourning for Ioſeph (whom he thought had bene dead) vtterly refuſed to bee comforted of his children, and ſo continued weeping. And Dauid was greatly to be blamed, who though he mourned not when his infant was dead, yet outragiouſly he lamented and tormented himſelfe for the death of the traitor Abſolon, that ſought to depoſe him frō his kingdome. 2. Sam. 18.33. This too too wofull lamenting for the dead, Almightie God fo…bad in the time of the Lawe, and vnderunder the holy Goſpell it is not to be vſed. The Lord ſaith: You ſhall not cut your fleſh for the dead, neither make any print of a marke vponupon you: I p. 179am the Lord. Leuit. 12.28. This ſome come very neare vntounto, that pull themſelues, and teare their fleſh, as howling in infidelitie. From which the holy Apoſtle counſelleth: Chryſoſtome diſſwadeth, which Cyril greatly diſliketh: S. Ambroſe reproueth, and S. Auguſtine ſharply condemneth. So then hypocriſie, ſuperſtition, and exceſſiue ſorrow auoyded, faith and charitie obſerued: Funeralls and mourning, are commendable ouer the dead, and may lawfully be vſed, after the examples of the Patriarkes, Prophets, holy men, Chriſt, his Apoſtles, and other the Saints of God. Therefore well ſaith Ieſus Syrach, Let not them that weepe be without comfort, but mourne with them that mourne: Eccleſ. 7.34. For there is a time for all things. Eccleſ. 3.1. But make ſmall weeping for the dead, for he is at reſt. Yet vſe lamentation as he is worthy, and that a day or two, leaſt thou be euil ſpoken of, and then comfort thy ſelfe for thy heauineſſe. For of heauineſſe commeth death, and the heauineſſe of the heart breaketh the ſtrength, and dryeth vp the bones. Eccleſ. 38.17.18.

p. 180This Chriſt forbad not, when hee ſaid… Weepe not for me. Stella. ibid.Luk. 23. Non prohibet dominus compaſſionē ſed pudeat aliam luctus cauſam. The Lord doth not forbid their compaſſiō, but foreſheweth them a greater cauſe of lamentatiō. Of which Ieſus Chriſt ſpake, when he ſaid: Woe be to them, that are with childe, and to them that giuegive ſucke in thoſe daies. Luk. 21.23. He ment becauſe of the warre and deſtruction that ſhould come vponupon them, when they ſhould not be able to flie, or flying ſhould hauehave no comfort.

Againe, S. Auguſtine reprouing as well the hardneſſe of mans heart, as commending kinde compaſſion and louelove,Aug. lib. 19. cap. 8. de ciuit. dei ſaith: Of whom we hauehave had ſingular comfort and friendſhip in their lifetime, how is it poſſible that for their departure we ſhould not be ſorrowfull? And an other ſaith:Marl. ex Iod. Ʋilic. in …. Theſ. 4 Calu. ibid. Quis vnquam? Who euer denied Ch…iſtians to mourne for their dead, except he were a ſtocke, or altogether a very ſtone? And Caluin ſaith; This is the ſumme of all, we muſt not mourne for our dead too immoderately: but the ſorrow of the godly p. 181muſt be mixed with comfort, which may guide them vntounto patience. And therefore the holy Apoſtle ſaith, Wee muſt not murmur againſt God. 1. Cor. 10.10. And ſo make a lawfull thing vnlawfull and damnable. Then to conclude our matters of the graue, let vsus hauehave a due regard vntounto this that is ſpoken, and vſe our health and ſickneſſe aright, ſo that it may be ſaid of vsus, as it is of holy Iob in his heauineſſe. In all this did not Iob offend, nor charge God fooliſhly. And thus much for the down-fall of Pride.

CHAP. XV. A briefe note of Hell.

NOw to her deſtruction, to the ſides of the …it: that is, euerlaſting death and damnation. Not that I counſell you to goe thither, but that I feare many wil: and I would forewarne you of that place of torments. The God of heauen giuegive vsus grace to be warned whileſt we hauehave time: for it will be too late to ſeeke for helpe, as Diues did, when the gate of geace ſhall be ſhut againſt vsus.

p. 162The proud heart of Nabuchadnezzar perſwaded it ſelfe to get aboue the cloudes, as the Spaniard ſpiteth vsus, and to be like the moſt high God, that is, he determined to take Ieruſalem, which the Lord had choſen to be an habitation for himſelfe, and of Pride hee ment to tread downe the people of God vnderunder his feet, as the Pope did the Emperour. But he is brought downe, (and ſo ſhall (I truſt) the Spaniard, if our Pride and ſin hold him not vp) to the graue, euen to the ſides of the pit. By which is ment, that Pride ſhall hauehave the greateſt torments and chiefeſt roome in hel of all other ſinnes, becauſe on earth ſhe hath bene the foremoſt & chiefe ringleader of all other.Muſc. in Iſai. 14.15.Isa 14:15 Qui ſimilis eſſe volebas deo: pro coelo demerſus es in tenebras inferni. Thou which wouldeſt be like vntounto God, in ſtead of heauen, thou art drowned or plunged in the darkneſſe of hell. It is euen the ſame iudgement which the ſonne of God Chriſt Ieſus, denounced againſt proud Capernaum, ſaying: And thou Capernaum, which art exalted to heauen, ſhalt be thruſt downe to hell. Luk. 10.15.

p. 183Hell is a place without the heauen, prepared of God, with vnſpeakeable, moſt horrible, confuſed, & euerlaſting torments for the damned. Of which, though the extreame and full horror thereof, cannot of man bee expreſſed, no not if a damned ſoule were permitted to expreſſe what it could of the paine, it is not able to deſcribe that, which it moſt wofully feeleth: yet the holy ſcriptures of God do ſpeak plainly and ſufficiently thereof, for our learning and inſtruction, moſt wonderfull to behold. Whereof many men hauehave written learnedly: the chiefe ſubſtance whereof, thou ſhalt finde collected by Parſons in his Reſolution, the ninth Chapter: vntounto which for this time I will ſend you. 1. Becauſe of the truth of the argument, and the plaine & eaſie maner of handling it. 2. As alſo I muſt confeſſe I cannot much amend it, neither now ſtay to ſpeake that which I would of it. 3. Becauſe honour is to be giuen to whom honour is due. The Idollators rob God of his honour: and he that taketh an other mans workes without his name, is like a theefe that p. 184ſtealeth an other mans goods to enrich himſelfe. As many do in theſe dayes, that cauſe the poore to ſmart, as vſurers, extortioners, oppreſſors, theeues, and the couetous, &c. for whom is reſerued the myſt of darkneſſe for euer, without repentance. And thus for this time, I hauehave finiſhed that which I determined for the Lord, beeing but able to rough-hewe my timber, and ſo leaue it the more readie for a better builder. God graunt we may all build together the worke of the Lord, to the humble and perfect finiſhing of our faith, through Ieſus Chriſt our Lord. Amen.

The Lord liueth, and bleſſed be my ſtrong helper: and praiſed be the God of my ſaluation. Pſal. 18.47. Amen.

FINIS.

Si malè quid dictū eſt hominem dixiſſe memento:

Si bene quid dixi, gloria Chriſte tua eſt.

Is ought here paſt my penne humane?

that ſame is due to mee:

But what is right, and true, O God,

that ſame I hauehave of thee.

And thee do praiſe for all thy grace,

and knowledge of thy word.

O Father, Sonne, and holy Ghoſt,

one God, and mightie Lord.

Let vsus pray.

O Holy and eternall God, moſt mightie Lord, and mercifull Father, whoſe truth reacheth vntounto the heauens, & righteouſneſſe vntounto the ends of the world, which haſte now taught vsus, that thoſe which exalt themſelues, ſhall be brought downe to the graue, to the ſides of the pit, euen to hell, giuegive vsus grace, that we by thy power may ſubdue the fleſh vntounto the ſpirit, that wee may be the habitation of thine owne holineſſe, and the place which thou haſt choſen to put thy name there. So ſhall wee be ſafe vnderunder thy protection, and our hearts ſhall be filled with ioy, as the Temple was with the glory of the Lord. And then as Symeon reioyced to embrace Chriſt, ſo ſhall wee to receiue death without trembling through faith, being aſſured of deliuerance from thy wrath. Heare vsus ô Lord for Ieſus Chriſts ſake, our onelyonly Mediator and Aduocate. To whom with the Father, and the holy Ghoſt, be all thankes, and praiſe, and honour, and power, and glory, and maieſtie aſcribed, now, and for euer. Amen.

FINIS.

End of the text · William Whately, The View and Downfall of Pride (1602)