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 haue 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 haue to get their greedie desire to keepe and their loathsomenesse to depart from theyr Mamonisme worldly wealth and pleasure All which doth make them sorrie to see death and quake to thinke vpon it Ecclesi 41.1 Mat. 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 vnto them but euil 1. Reg. 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 haue caused many to blaspheme Rom. 2.24 Mat. 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 father but an Vsurer Extortionerâ—â— Drunkard Eccle. 41.7 Wisd 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 haue seen the poore to be afflicted many and sundry wayes and haue not comforted them but haue rather sought diuersly to vexe them and so haue brought the curse of the people vpon them And herewithall remember how the poore shall be comforted Luc. 16.25 Pro. 10.7 Psal 37.2.9.10 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 and say What hath our Pride profited vs or what profit hath the pompe of our riches brought vs We sometimes haue 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 and shall haue their portion among the Saints But with vs it is not so 1. Psal 1.5.6 Wisd 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 consideratioÌ„ 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 vnto the wicked people of the world CHAP. XII Who feare not death NOw there is an other sort of men vnto 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 haue the seale of the liuing God in their foreheads Reue. 7.3 Whose names are written in the Lambes booke of life Which haue made their long robes white in the bloud of the Lambe These haue the spirit of the liuing God by which they are sealed vnto 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 vnto our spirits Rom. 8.9.16 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 onely Math. 7.23 Which the learned doo call the death of the soule and the Euangelist Iohn Luk. 16.26 The second death Quam omnes patiuntur qui periculorum metu fidem abnegant mundo sese conformes reddunt Gualt in Hos 14. Hom. 44. Mat. 10. 1. Ioh. 2.15 Which all soules do fuffer that for feare of daungers doo denie the faith and fashion themselues like vnto 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 vpon 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 to the charge of Gods elect 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 120.5 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 And 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 This 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 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 To abide in the flesh was needfull for them but
2.15 What man liueth and shall not see death and shall hee deliuer his soule from the hand of the graue The 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 vnto men that they shall once die Ortus cuncta suos repetunt Matremque 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. 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 cunque te verteris incerta omnia sola mors certa Whatsoeuer thou shalt determin all things are vncertaine onely 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. 9.18 Follow 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 82.6.7 I haue said you are Gods but a retreit is also sounded You shall die like men 1. Reg. 2.2 Cesar Hanniball Alexander Pompey many other 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 cuique dies breue irreparabile tempus omnibus est vitae The effect is euery mans time is appointed short and vnrepaireable But the scriptures are plaine proouing the same Holy Iob saith Iob. 14. Are not his dayes determined the number of his moneths are with thee thou 1. God hast appointed his bounds which he cannot passe Which Caluin confesseth writing vpon 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. 46.21 because the day of destruction was come vpon them And for the death and destruction of all the enemies of Gods Church Daniel saith which also was reuealed vnto the Euangelist Iohn There is a time appointed Dan. 11.35.36 the 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 all 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 25 The bloudie and deceitful men shall not liue halfe their dayes Againe God added fifteene yeares vnto the dayes of Hezechias And Ionas preached to Niniuie Ionas 3.4 saying 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 a 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 vs to do his will or leaueth man to his sin the condition is obserued or not obserued According vnto 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 vpon 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 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 man or his parents that hee was borne blinde Ioh. 9 2.3 Iesus 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 vs 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 vpon men by meanes ordinary and extraordinarie as Dauid effectually confesseth yet the time and houre and very instant thereof is
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 Thirdly 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 vnto 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 vnto a perfect man and vnto the measure of the age of the fulnesse of Christ Christ saith This is life eternall Ioh. 17.3 that they know thee to be the only very God him whom thou hast sent Iesus Christ Now this knowledge we haue 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. 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 which 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. O endlesse felicitie By which Denotatur perspicuus planus atque clarissimus diuinus aspectus is noted a manifest plaine and most cleare beholding of the 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 Which 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 for I say vnto 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 itaque fidei nobis visio ista seruatur This sight therefore the reward of faith is kept for vs. 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 vs 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 Then know beloued that now in this life wee haue many schoolemaisters to teach vs this imperfect knowledge of God that wee haue 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 haue despised all my correction Pro. 1.30 3. The holy scriptures Therefore saieth Christ Search the scriptures for in them ye think to haue 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 vs 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 the Lord for all shall know him from the least vnto the greatest Therefore welcome death and come Lord Iesus come quickly Fourthly though death set vpon 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 thee from death O death I will be thy death O graue I will be thy destruction And Paul saith 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 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
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 vs see what experience hath taught and by what meanes God hath brought many downe And his arme is not shortned but his hand is stretched out still And for shortnesse sake I will speake but of six braunches which he hath vsed to hang the wicked and abhominable vpon 2. Sam. 18.9 as truly as Absolon vpon 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 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 theÌ„ know Reue. 19.13.15 that the word of God is a sharpe sword which seperateth betweene the marrow the bone yea it doth either seperate sin from vs or vs from the presence and fauour of God so mightie it is in 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 Those that shall perish receiue not the word of truth that they might be saued To such Gods word is a sauour of death vnto death spoken by his messengers Mark 8.38 2. Thes 1.7.8 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 vnto theÌ„ 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 68.1.2 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 The builders of the Tower of Babel Gen. 11.7 would build to preuent Gods vengeance but he brought them downe by confusion of languages Thus that which they thought should haue bene for their good was vnto 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. 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 vs and held vp his rodde against vs to winne vs 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 vs any harme but God cast 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 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 haue slaine him and so to haue got his kingdome 2. Sam. 18.6.17 But in the wood of Ephraim where the battell was fought as hee rid vnder an oake there God hanged him by his owne haire see to what vse God puts mans loÌ„g 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 vpon him What Pride of any man dooth euer meane to haue such an ende But to be briefe how damnable and daungerous as diuillish and yet in vaine haue 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 dâ—ead fouâ—raigne Yet they alwayes confounded in the craftie wylinesse they haue imagined the only mightie prouidence of GOD preseruing her gracious Maâ—estie vnder the couering of his winges because they rebell against him Psal 105.15 Psal 107.22 50.14 Psal 9.11 who onely saith Touch not mine annointed Therefore shall not wee offer vnto the Lorde the sacâ—ifice of praise and tell out his workes with gladnesse Oh beloued for this cause specially as all other generally Sing praise vnto the Lorde which dwelleth in Sion and tell the people of his doings Let vs declare his louing kindnesse earely in the morning Psal 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 her Pallaces the mightie God her only fortresse and shee next vnder him our chiefe happinesse Amen But to proceed the booke of God and histories of many ages doo shewe vnto vs 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 whatsoeuer is vilde which shee once disdained should touch her shall now tread vpon her Yea stinke and rottennesse shall so preuaile against that bodie which was 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 vpon 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. 16.24 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 haue 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 haue gathered from them both foure kindes of death 1 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 vnto which hee was creared Thus Adam dyed so soone as he had eaten of the forbidden fruit as God promised vnto him hee should And in Adam All die 1. Cor. 15.22 like as the braunches of a tree doo wither when the roote is dead Therefore the Apostle saith Rom. 3.23 All haue sinned and are depriued of the glorie of God Ephe. 2.3 And 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. 8.22 Arise thou that sleepest stand vp from the dead c. See Galathians 3.22 Psal 14.1 Further search and thou shalt finde 2 Death Mysticall is to forsake sinne Quando quis peccato moritur deo viuit When one dyeth vnto sinne and liueth vnto God It is Qua a peccatis moriuntur whereby men die from sinne Of this Paule speaketh saying How shall wee that are dead vnto 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 shal be found aliue at Christs comming to iudgement die not thus but they shall be chaunged Which shall be in stead of death 4. 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 which 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. 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 haue rest Cruciabuntur die ac nocte They shal be tormented day and night and that for euermore Now 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. or 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 vnto 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 or 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 vnto them CHAP. V. That all men must die and when THat all men must die it is plaine for it is written Iosuah
Cor. 4.7 Thou 1. God hast made my dayes as an hand breadth and my age is nothing in respect of thee Surely euery man liuing is altogether vanitie yea lighter then vanitie it selfe Now if I did shewe you what great consideration the verie heathen haue 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 onely 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 them 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 euery good worke reprobate may think in soule conscience that death comes vpon 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 vnto vs as Ahab said by the Prophet of God I hate him 1. Reg. 22 8. for he doth neuer prophesie good vnto me but euill And when they see that death is come indeed then they say as the wicked King did to Elias 1. Reg. 21.20 Math. 8.29 Exod 10. Art thou come to torment vs before the time As the diuels said to Christ What haue wee to doo with thee Get thee from vs as Pharao said to Moyses Moyses then departed but death will not saying to the soules of such 28. Luk. 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 vpon the wall against him Therefore well saith the wise man Eccles 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 haue contemned his cousell and set his correction at nought So that neither the word of God preached his mercie and long suffering offered nor his iudgements powred vpon them haue taken any effect in them But they haue 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 vnto thee how oft would I haue gathered thy children together as the henne gathereth her chickens vnder 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 For 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 vpon you Then shall they caâ— vpon 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 coÌ„sume theÌ„ 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. 4.13 My sinne is greater then can be forgiueÌ„ 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 haue receiued the knowledge of the truth there remaineth no more 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 haue had the truth and wilfully reiect and turne away from the truth shal haue 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 haue knowne the way of righteousnesse then after they haue known it to turne from the holy commaundement giuen vnto theÌ„ 2. Pet. 2.21 This doubtlesse doth make men tremble quake to remember death when they consider how farre they haue gone into sin and can finde no way out Then perhaps they begin to flee and to runne like the Egiptians pursuing the Israeâ—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 Then 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 coÌ„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