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 vs vnto amendment of life And therefore with the slothfull beast they are euen fatted against the day of slaughter wallowing in their sinne as the sow in the myer like the sluggard who rowles himselfe vpon 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 haue 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 vpon them and euerlasting death shall gnaw on them Then shall they see what a faire thred they haue spunne Nothing could content them but Hell will containe them Therefore aright remember thy ende and let that mooue thee to applie thy heart vnto wisedome Take the counsell of the holie Ghost Walke whilest it is called to day While ye haue 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 haue him their friend if they may haue 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 this 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 14.1 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. 12.19 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 And so they say desperately Surely wee will walke after our owne imaginations and doo euery 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 But 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 vpon Nabuchadnezzar and all such that are proud Therefore ô wicked man Be not deceiued that is 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 vpon this Shall Which for to prooue the holie Scriptures are plaine And many men haue written long and large discourses heereof and daily experience doth manifest the same And a short Epitomie of all thus briefly may be shewed CHAP. 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 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 onely of him Reu. 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 owne 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 Man that is borne of a woman hath but a short time to liue Which Paul confirmeth saying 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 vnto 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 Wherefore he is called an earthen vessell which is suddenly broken Therefore Dauid measuring out manlife he saith 2.
our doores and the sharpe sword of samine and hunger with many other diseases one presently after an other What haue 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◠hee goeth and taketh vnto 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 when hee would haue 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 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 haue 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 They haue Moses and the Prophets with whom we haue Christ his Apostles also let thē heare them As if he should say if they will not heare thē for such is that place of torments and woe prepared Peraduenture thou dost thinke to haue 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 onely send you to one place more Then consider with your selues what cause wicked men haue 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 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 But they refused to hearken and obey therfore God denied to heare help them though they cryed when destruction fell vpon them When 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 vnto vs when we think that God will not heare vs 2. Chro. 24.20 lying on our beds crying and howling because we haue despised to heare him when his holie maiestie cried called for vs 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. vnto whom vengeance belongeth that as hee is crowned with mercie so he is armed with iustice and in truth he will shew himselfe to plead against vs and to plague vs. And when thou O man doest call to minde vpon 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 vs least we die Exo. 20.19 So thou Let not death apprehend vs least we goe to hell Here now we may see euen what the feare of death is Ludelp Sax. in Mat. 10. Idem Ex Chris ibid. 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 haue 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 haue their portion in this life these are such like as of whom Christ saide Verily I say vnto you they haue their reward Math. 6.5 euen pleasure in this life for paine in the life to come Luk. 16. with Diues Then woe be vnto you O ye vngodly which haue 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 Thus 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 vpon the soule of euery man that dooth euill of the Iew
companion for the dead Their workes follow them Euen to testifie before the eternal Iudge how with Henoch they haue 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 stop their course and ende with an excellent sentence of S. Ambrose all one in effect with these of the holie Ghost Let vs 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 vs withdraw our selues from the bondage of the flesh let vs forsake all things that are earthly and full of sinne that when the aduersary commeth he may finde in vs 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 vnto you CHAP. 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 when Sarai was dead Abraham mourned wept for her Whē the Patriarch Iacob thought Ioseph had bene dead Gen. 37.34.35 he sorrowed wept greatly And when this aged Father had blessed his children Learne this you parents and made an end of giuing charge vnto them to serue God he plucked his feete vp into the bed and gaue vp the ghoast Then his louing child Ioseph fell vpon his fathers face Gen. 50.1 and wept vpon him and kissed him 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 I might shewe you how Samuel mourned for Saul and all Israel for Samuel Dauid and those that were with him for the death of Saul and Ionathan 1. Sam. 25.1 So did Dauid for Absolon So did the old Prophet for the man of God 2. Sam. 1.11.12 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 and 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 that mourned for that godly woman Dorcas with many other which for briefnes Acts. 8.2 as a thing needlesse here I omit All which may seeme to teach vs 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. 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 haue mercie 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 vnto 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 vs how to mourne for the dead But either to shewe by his teares that he had a true humane body or else hee did lament of sincere loue 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 haue the foyle or what dayes men shall wee finde to end the contention Let vs 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 That 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 vs 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 I would not brethren haue you ignorant concerning them which are a sleepe that ye sorrowe not euen as others which haue 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 vnto his glorious
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 â—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 giue vs grace to be warned whilest we haue time for it will be too late to seeke for helpe as Diues did when the gate of geace shall be shut against vs. The proud heart of Nabuchadnezzar perswaded it selfe to get aboue the cloudes as the Spaniard spiteth vs 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 vnder 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 haue 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 Qui similis esse volebas deo pro coelo demersus es in tenebras inferni Thou which wouldest be like vnto 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 Hell 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 haue written learnedly the chiefe substance whereof thou shalt finde collected by Parsons in his Resolution the ninth Chapter vnto 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 stealeth 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 haue 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 dictuÌ„ 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 haue 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 vs pray O Holy and eternall God most mightie Lord and mercifull Father whose truth reacheth vnto the heauens righteousnesse vnto the ends of the world which haste now taught vs that those which exalt themselues shall be brought downe to the graue to the sides of the pit euen to hell giue vs grace that we by thy power may subdue the flesh vnto 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 vnder 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 vs ô Lord for Iesus Christs sake our onely 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
or as this Publican c. Hee said true but not so well for himselfe as he thought he did For surely beloued hee was not like the Publican for the Publican was better then he as S. Augustine well noteth saying Ille superbus erat in bonis factis ille humilis in malis factis videte fratres magis placuit deo humilitas in malis factis quà m superbia in bonis factis (i) Aug. in Ps 93. The meaning is The Pharisie was proud in doing good deeds the Publican meeke and lowly because of his euill deeds Marke my brethren God was better pleased with the Publicans humilitie though he had liued wickedly then with the good deeds of the Pharisie because hee was proud and disdainfull Which Christ confirmeth saying I tell you and he knew the truth this man euen the humble Publican departed home to his house iustified more then the other Or as some note and not the other Againe you know the insolent boasting of the proud youth in the Gospell (k) Mat. 19.16 to 23. He said he had kept the commaundements but hee lyed with those that say so and so thought to haue eternall life But when Christ came to search him by his deeds hee found no such matter in him but that whē he thought best of himselfe and euen preferred himselfe before other then was hee worst in the sight of God And Pharao king of Egipt disdained that there shuld be any God to commaund him therefore when Moyses Aaron came with commission from the Lord for Israels deliuerance out of Egipt the King answered Quis est dominus vt audiam vocem eius Who is the Lord that I should heare his voyce (l) Exod. 5.2 and let Israel goe I know not the Lord neither will I let Israel goe Euen so in these dayes men make as little account of Gods word and his Embassadors and through Pride by which they are ouerwhelmed they disdaine that God should teach and commaund them to let their sinne go and this is the cause they regard him no better but euē say like Pharao who is the Lord that I should heare his voyce and let my Pride vsury extortion oppression or any my pleasure goe I know not the Lord neither will I let them goe Iesus Christ saith Learne of me take my yoake vpon you my yoake is easie and my burthen is light (m) Math. 11.30 But S. Augustine speaking of Pride sheweth the cause why men will not saying Propter hoc vitium dedignantur subdere colla iugo Christi obligati arctius iugo peccati (n) Aug. in Ps 18. Because of Pride men disdaine to yeeld their neckes to the yoake of Christ and will rather gall them in the yoake of sinne But know you this that whosoeuer by this disdainfull Pride will endeuour to mount himself the higher he riseth the greater shall bee his fall And if you meane to ascend indeed the humble your selues vnder the mightie hand of God that he may exalt you in due time (o) 1. Pet. 5.6 And let euery man esteeme others better then himselfe (p) Phil. 2.3 For he that humbleth himselfe shal be exalted (r) Luk. 18.14 As the examples of Iob Daniel Sidrach Misach and Abednego Christ Stephen the thiefe vpon the Crosse and the Centurion with many other do plainly testifie The Centurion in the meekenesse of his humble mind said to Christ who promised wh◠he did come to his house to heale hi◠seruant Lord saith he I am not worth◠that thou shouldest come vnder my roofe◠but speake the word onely my seruan◠shall be healed (ſ) Math. 8.78 If hee were not worthy that Christ should come vnder his roofe because of his maiestie holines it is a shame for you to foster Pride in yours as the bawd doth the hatlot because of her filthinesse His humilitie Christ honored with a great commendation shall not your Pride be shamed in due condemnation but I returne The want of this humilitie such height of haughtie minde swelling with disdaine like bodies poisoned caused Kain that he could not abide to see Abels sacrifice accepted before his therefore Kaine slew Abell his brother (t) Gen. 4.8 It made Iosephs bretheren that they could not abide to thinke that their brother should come to greater honour then they therefore they made awaye with him and sold him into Egypt (v) Gen. 37 The Rebells Corath Dathan and Abiram hauing found this they disdained superiorie like our pretended Presbitery so they rebelled against Moyses their godly gouernour (w) Numb 16.12 It made Herod that blood-sucker to seeke to murther Christ (x) Math. 2 16. and the Nobles of Babilon greatly to thirst after Daniels death (y) Dan. 6.4 Where disdaine lookes out at Prides window as Iezabe◠did to see Iehu (z) 2. Reg. 9.30 there euery one despise other (a) Luk. 18.9 and iustifie themselues (b) Luk. 16.15 onely because as Diotrephes loued the preheminence among men (c) Ioh. Epist 3.9 so they would haue the highest roomes (d) Luk. 14.7 and disdaine that any should get before the Thus much for disdaine a feather of Prides wing I will plucke at it no longer for it will not come out But now to your selues and yet I will spare you in hope you will amend The second feather of Prides wing may be presumption two waies to bee seen to moūt her vp aboue the clouds First when men dwell in wickednesse and therin delight as the Owle in darknesse and say Thou God carest not for it tush I shall neuer be cast downe there shall no harme happen vnto me (e) Ps 10.6.12.14 And therefore of Pride presumptuously they determine with Synacharib the subuersion of Kingdomes (f) 2 Reg. 18.19 and commit murther with Kaine (g) Gen. 4.8.19 whordome with Lamech the first founders thereof extortion and oppression with Rehoboam (h) 1. Reg. 12.14 against the law of God which saith Thou shalt not oppresse thy brother (i) Leu. 19.13 Nay Pride in mans hart maketh him entend to do euen what him list and thinks to go forward without any controlment neuer so much as once making the blessed God of their counsell which the Apostle S. Iames sharply reproueth (k) Iam. 4.13 These and such like I take to bee those of whom the Prophet of God speaketh where he saith The vngodly is so proud that hee careth not for God neither is God in all his thoughts (l) Ps 10.4 And therefore in distresse thinke not that God will care for them (m) Pro. 1.28 Will they yet runne on The other kinde of presumption is when men will dwell and continue in sinne and thinke to salue the matter with this plaister God is mercifull (n) 2. Cor. 1.3 forgetting that he is iust and true (o) Ps 7.9 10.14 11.7 and so repentance is deferred sinne is encreased God