of the 24. and 25. of Matthewe the first and the 17. of the Actes the 17. and the 21. of Luke the 2. Thessal 1 and the Epistle of Saint Iude. In al which places mention is made of the vtter destruction of the worlde and of the seconde comming of our Sauiour vnto the general iudgement and proue as wel that the daie of iudgement is come as that text where it is said Beholde I sende mine Angel or messenger which shal prepare the waie or make plaine the path before Me set afore most of their Bookes doth proue that H. N. is the messenger of Christ. Thus much against the Familie of Loue and this one opinion of theirs as wicked as it is strange and vnheard-of vntil these late yeares CHAP. 7. Against the fauorers of Hymeneus and Philetus who saide that the resurrection is alredie past AS had S. Paul in his time Hymeneus and Philetus so haue we in our time such as fauor Hymeneus and Philetus namelie the Familie of Loue who denie the iudgement to come and saie the resurrection is past Yet so I woulde not write of them did not both Christopher Vitel and also H. N. himselfe auouch the same For saith Vitel The Lord hath accomplished according to his promises through the spirite of Christ in him namely H.N. al that he hath spoken through the mouth of his seruants the Prophets And in this daie are al Prophecies fulfilled saith H.N. himselfe In which two places although expresse mention bee not made either of the iudgement or comming of Christ yet in that they saie Al Prophecies are fulfilled and that the Lord hath accomplished al that he hath spoken through the mouth of his seruants the Prophets they do comprehend the iudgement and comming of Christ so wel as anie thing els For the Prophets haue foretolde thereof As the Prophet Isaiah the Prophet Ezekiel the Prophet Daniel and others If therefore whatsoeuer the Lorde hath spoken by his seruantes the Prophets be fulfilled and the Lord hath fore-tolde by his seruants y e Prophets of à general resurrection iudgement and seconde comming of Christ Then is the resurrection iudgement and seconde comming of Christe come and past already euen by the verie words of the arch-pillers of the Familie Yet would I not thinke that so wretchedlie theie do erre had I not read that one of the Familie gaue-out that Christe was already come For one of the Familie being asked before manie witnesses touching Christ his comming vnto iudgement did answere plainlie that he was alreadie come Neither yet should I so conceiue of thē did I not finde that not onelie H.N. himselfe was but also the Lords deade are alreadie raised-againe Which opinion theie woulde neuer stand-in or defend if theie did thinke anie other resurrection to be than onelie à rising from sinne à casting-of of the olde man and à putting-on of the newe But as Hymeneus and Philetus were deceaued for y t theie deuided not the word of God aright so the Familie of Loue do so perilouslie erre because theie vnder stand not the worde of God aright For did theie so theie would confesse and beleeue not à single but à double not à spiritual onelie but à corporal resurrection also wherof the one which is spiritual must go before the other that is corporal Wherefore to auoide the error of the aboue mentioned we are to beare in minde y t there is à twofold resurrection of the dead one spiritual of the mind the other corporal of the bodie When I saie there is à spiritual resurrection I meane not that the Soule or Spirite can die and be raised vp-againe For the soule is immortal But the spiritual resurrection is when à man who was dead in sinne through the preaching of the Gospel is reclamed frō the death of vngodlines vnto life that is vnto faith and knowledge of Christ wherebie he is made à new creature According as Irenaeus doth saie Agnitio Dei renouat hominem that is the knowledge of God maketh à new-man For as there is à double death to wit à spiritual and à corporal so is there á double resurrection He is spiritualie dead though he seeme healthful in bodie who is à blasphemer à traitor an adulterer an vserer à murtherer c. For he is as à dead man in the sight of God Euen as we count him who either hath done some horrible fact worthie death against the lawes of man or else is condemned to die but for à dead man because he standeth at y e mercie of the magistrate either to be saued or cast-awaie as our phrase is He therefore who by the preaching of the Gospel is sorie for his sinnes and beleeueth that through the bloode of Christ al his offences are washed and wypt-awaie and through the virtue of his faith doth so fight against his wicked affections that he is become à newe man that is of à blasphemer à continual praiser of God of rebellions obedient of incontinent pure and chast of an vserer à free lender yea à liberal giuer of à murtherer à careful preseruer of mē c. this man I saie through the power of the holie Ghost is raised from the death of sinne and risen with Christ. Which spiritual resurrection as euennowe I saide must goe-before the corporal resurrection For vnlesse we arise spiritualie by Faith vnto newnes of life let vs not looke to rise-againe corporalie vnto eternal life For our Sauior doth doth saie Theie shal come-foorth that haue done good vnto the resurrection of life but theie that haue done euil vnto the resurrection of condemnation So then if anie man desire to liue eternaly in the sight of God and to be à partaker of the felicitie to come let him first arise from sinne beleeue that his offences are pardoned through the death of Christ and spende the time he hath in this worlde godlie righteouslie and soberlie and assuredlie he shalbe raised at the second resurrection vnto eternal life The corporal death is when as the soule doth forsake the bodie and the bodie returneth vnto duste where out it was taken Which bodie we Christians doe beleeue shal rise-againe at the daie of iudgement But the fauorers of Hymeneus Philetus wil not be so perswaded to thinke And therefore because theie vnderstande not the Scriptures aright theie holde that there is onelie à spiritual resurrection But the Scripture doth so wel speake of à corporal as of à spiritual For as it is written ye which were dead in sinnes and in the vncircumcision of your flesh hath he quickened-together with him which is the spiritual so is it wtitten The dead shalbe raised-vp incoruptible and we shalbe changed For this corruptible must put on incorruption this mortal must put on immortalitie which is
Now seeing the Prophets Christ himselfe his Angels Apostles who haue not lied nor deluded men at any time before with vane prophecies haue foretold of à iudge ment to come the godlie doubtlesse wil build their faith vpon their wordes especialie because theie al haue spoken therof moued thereunto by the spirite of God who cannot lie Which testimonies maie bring much good vnto al mankinde For first the godlie herebie in al their troubles maie receaue great and vnspeakeable comfort considering that their afflictions shal not alwaie endure but that one daie when the Lord thinketh good theie shal be adorned with euerlasting glorie and life according to his promises This made S. Paul to breake into these words I account that the afflictions of this present time are not worthie the glorie which shalbe shewed vnto vs. Secondlie the wicked hearing these prophecies of the Lorde touching the last iudgement maie be terrified frō displeasing so gratious à God who of his mercie hath reuealed what shal betide the wicked and vngonlie that theie maie with heartie sobs and sorowe repent Last of al both good and bad maie herebie as in à glasse beholde howe the world neither is gouerned by chance nor shal endure euerlastinglie but that as the old world the sinnes of men being come vnto ripenes was drowned with water so the whole world when iniquitie hath gotten the vpper hand shal perish and be cōsumed with fire Theie also both good and bad I meane ought herebie to learne so to set thēselues in order by repentance that when theie shalbe summoned to appeare at that general Assise theie maie boldlie stand in the presence of his glorious Maiestie But beside these testimonies which I haue aleaged there be sundrie other great arguments of the worlds consummation For the present condition of men in this life is a manifest proofe that this worlde cannot alwaie endure For who are in more prosperitie then the wicked and who more afflicted thē the godlie in this life Therefore of necessitie there must be a iudgement where at both the vngodlie are to be condemned for their wickednes and the virtuous to receaue rewardes for their wel-doing For euerie good master to his power wil prefer his good seruants and euerie vpright iudge wil quite the innocent and punish malefactors Is this vprightnesse among mortal men saith Cyril and shal not God the immortal king reward euerie man according to his workes Hee which otherwise thinketh is in a wrong opinion For as it is in à certaine Psalme God is not a God that loueth wickednesse neither shal euil dwel with him The foolish shal not stande in his sight for hee hateth al them that worke iniquitie He shal destroie them that speake lies The Lorde wil abhorre the bloudie man and deceitful Wherfore seing though now then some yet al the wicked are not destroied there must be à iudgement at which al the vngodlie shal perish from the face of the earth and be damned For the Lord neither can because he is iust neither wil for that he is holie suffer his seruants and holie ones alwaie to be afflicted alwaie to be oppressed to be kept in thraldome and bondage of the reprobate alwaie Let the wicked then consider that à daie wil come when tribulation and anguish shalbe vpon the soule of euerie man that doth euil And though either through policie or friendship theie escape the displeasure of man yet that they cannot auoide the wrath of God For idolaters blasphemers and al wicked persons God wil iudge though man do not because he is righteous Further let them note that though they suffer and that deseruedlie in this worlde yet if theie die impenitent the ende of their life is but the beginning of an euerlasting death For God is righteous and wil punish most seuerely vnles his wrath be turned-awaie by the teares of Christian repentance Moreouer man punisheth outwarde offences but god outward and inward too Man executeth correction for one or à few but God for al sinnes which either the heart mouth or any member of the bodie hath committed and that because he is righteous Againe the ende whie this worlde was created is an vndoubted argument that à iudgement one daie must come For it was created onlie to serue for y e vse of the saints sonnes of God not of Atheists Epicures A iudgemēt therfore is to come whereby the wicked must be cast-into euerlasting torments that the godlie and none beside maie enioie the creatures of almightie God Hitherto maketh that of the Apostle For the feruent desire of the creature waiteth when the sonnes of God shalbe reueiled because the creature is subiect to vanitie not of it owne wil but by reason of him which hath subdued it vnder Hope Because the creature also shalbe deliuered from the bondage of corruption into the glorious libertie of the sonnes of God For we knowe that euerie creature groaneth with vs also and traueleth in paine together vnto this present This Peter meaneth when he saith by the comming of the day of God the heauēs being on fire shalbe dissolued the elements shal melt with heate But we looke for newe heauens a new earth according to his promise wherein dwelleth righteousnes Againe the base estate of the saints in this world doth proue the same For they are now humbled therefore they shalbe exalted for before glory goeth humility So then We are with Christ to suffer that with Christ we maie be glorified And the life of the saints is hid with Christ in god There remaineth then à manifestation and à glorification of the godlie When Christ which is our life shal appeare then shal yee also appeare with him in glorie Nowe saith Iohn are we the sonnes of God but yet it doth not appeare what wee shalbe and wee knowe that when hee which is Christ shal appeare we shalbe like him For we shal se him as he is In this worlde wee are saued by Hope Therefore the time must come when our Hope shal cesse and we shalbe saued in deede and by the sentence of à righteous iudge be pronounced the verie sonnes of God and heires with Christ of that kingdome which hath bene prepared for the elect euen from y e foundation of the world where we shal see god face to face and know not in part but as we are knowen Moreouer the verie conscience of men is an euident argument of à iudgement to come By this murtherers whoremongers wicked liuers be pricked tormented This made Cicero to saie There can no euils bee imagined but I am troubled therewith notwithstanding in respect of the griefe of sinne which is greatest and eternal theie are al easie to brone Therefore vndoubtedly those torments of mind are tokens that God is the auenger of wickednes and that a seuere
manner Tho. Hil Read the litle treatise intituled A viewe of examples if thou haue the French tongue reade also the Booke intituled Des grands redoutables iugemens punitions de dieu aduenus au monde c. and there thou shalt see that punishments haue bine executed vpon some one or other for the violating of euerie commandement of the Lord. The which and such like examples God he sendeth daie by daie that men should know consider how that maie happen vnto euerie forsworne blasphemous wicked person which happeneth to anie Finalie God as he iudgeth particularlie some for some special sinnes so he iudgeth vniuersalie al men when he taketh them out of this worlde by death For the wages of sinne is death Of which sith euerie man is guiltie no man escapeth the punishment of sinne which is death For it is the condition of al times Thou shalt die the death And it is appointed vnto men that theie shal once die For so much as al men haue sinned But the law of the spirite of life which is in Christ Iesus hath freed vs from the lawe of sinne and of death whie therfore doe we die and are not forth-with clothed with immortalitie I aunswere with Bernard It is that the trueth of God maie be fulfilled For seeing God loueth mercie and trueth man is to die because he prophecied that he should yet shal rise-againe least God seeme to forget his mercie So therfore death although it beare not dominion alwaie yet notwithstanding it abideth for the trueth of Gods sake or for à time in vs euen as sinne although it nowe raigneth not in our mortal bodies yet are wee not without the same The thirde manner of God his iudgements is both by himself by man too As when he not onelie suffreth y e Magistrate to punish the bodies but also himselfe tormenteth y e minds of malefactors by himselfe Exāples of which his iustice I wil recite two one shalbe of à murtherer executed at Vienna named Paul the other of Muntzer the traitor put to death in Germanie For Paul hauing not onelie robbed his owne master of that monie which with great paines and toile he had gathered for the reliefe of him and his in necessitie but also murthered to make his waie sure first his felowe workman then à maide seruant then his master next his mistres and last of al à poore young infant à maiden childe and being miraculouslie by God himselfe apprehended at Ratisbone à citie distant from Vienna 50 Germane miles deliuered into the hands of the magistrate by them conueied to the place where that horrible fact was perpetrated and there according to the lawes of that countrie adiudged vnto à most bitter death amid his paines which were most greeuous to fleshe and blood he openlie confessed y t al his bodilie torments did not so much afflict his flesh as the last wordes of the poore infant and innocent whome among the rest he had murthered did torment his minde For when he came with bloodie hands to kil her y e sweet babe entreated him earnestlie to saue her promising y e best thinges which she had for a recompence of his mercie in these words O Paul good Paul do not thou kil me and thou shalt haue al my poppets whensoeuer thou wilt Those words from the time hee had murthered her were as corosies at his heart and at his death as the paines of hel to his soule so testifieth à good and à godlie wtiter Muntzer also being readie to be put vnto death for raising the poore Countrie-men in Germanie against their leige Lordes and gouernours was so vexed in minde that such as stoode by him when he was to be executed might sensiblie heare his heart to pant shake and beate-againe so did God for his part shewe his iudgement vpon him for his wickednes as witnesseth D. George Maior CHAP. 12. Whether al the wicked are punished in this worlde and whie theie are suffered in the opinion of man to florish IF God then so fauour iustice some wil saie he should iudge and punish al the wicked in this world He should in deede and he doth For there is not à wicked man vpō the earth whome God in his iustice one waie or oother either by his Magistrates or by himselfe either by his secrete or by his open iudgements either by an accusing conscience or by casting him of into à reprobate minde either by sickenes or by pouertie by aduersitie or by prosperitie doth not punish But it maie be obiected to haue à guiltie conscience is an heauie crosse and to be vtterlie forsaken of the Lorde and possessed of Satan is of al the sorest plague which can fal-vpon man in this world aduersitie also is à grieuous punishment but that prosperitie can be à crosse that is a Paradoxe in the opinion of the world I grant it is so For so theie haue alwaies thought Therefore the Romans with Cicero the enimies of Iob the aduersaries of Paul in their owne eies were the Turks as theie thinke themselues are happie And why The Romans had al the world as it were in subiection Iob his enimies liued at their heartes ease Paul his aduersaries were not touched with aduersitie as theie thought y e Turks doe florish Wheras contrariwise y e Iewes with Cicero Iob euen of his friendes Paul of the barbarous people Christians of the Turkes are iudged accurssed But whie The nation of the Iewes are vanquished are carried from their natiue countrie are deteined in captiuitie said Cicero Iob was in miserie And who euer perished being an innocent or when were the godlie destroied saide the fained friends of Iob Paul had a viper vpon his hande Therefore he is à murtherer and though hee haue escaped the sea yet vengance wil not suffer him to liue saide barbarous people Christians are but fewe for number and for power nothing so mightie as they haue bene theie endure much affliction and trobles in respect of others therefore they are not the sonnes of God saith Mahomet These are the rash and sinister opinions of the world When god sendeth prosperitie hee loueth but when aduersitie doth come hee hateth But the godlie are of an other minde For albeit when such as feare God enioie prosperitie they thinke it an argument of his fauor yet when the wicked haue the same in their iudgemēt it is a token of his displeasure Therefore Augustine in à certaine place doth saie The men of this world are vnhappilie happie that is in their wealth theie are poore in their health sicke and in their felicity they are accurssed For when the Lord seemeth not to be angrie at al with the wicked he is most displeased So Bernard when God is not angrie as mē thinke he is most angrie And this may appeare to be true both in the Romans in respect of the
them that trust in his mercie That he hath coÌ„sideration too of y e wicked The face of the lord is against theÌ„ that do euil to cut-off their remeÌ„brance from the earth That he beholdeth y e waies of al men The Lord looketh downe from heauen and beholdeth al the children of men From the habitation of his dwelling he beholdeth al theÌ„ that dwel in the earth euen the euil the good that in euerie place Thou seest therefore first that God doth nowe iudge that thou maist thinke al iustice is not reserued vntil y e time to come Secondlie that God hath an eie vpon the godlie that thou maist note howe hee is charie ouer them Thirdly how his face is against them that do euil that thou maiest vnderstand howe his wrath is kindled a gainst the wicked Last of al howe he beholdeth al men that thou maist know how he neglecteth no man and not giue-out that he winketh at the wicked For he beholdeth the good for their welfare and the euil to their destruction With whoÌ„ looke thou to haue à part who deniest that God beholdeth the waies of meÌ„ And not onely know thou that God doth cleerelie behold thee but acknowledge also that he wil assuredly coÌ„deÌ„ne thee For seing the face of the Lord is against them that doe euil to cut-off their remembrance from the earth of the gouernement of of God it must ensue that thou who through infidelitie deniest the countenance of God must through destruction vnderstand the wrath of the beholder saide Saluianus and so doe I. But the more to preuaile vnto these reasons and testimonies of scripture I wil annexe moste euident examples of the iudgementes of God For if wee into the holie Bible wee shal finde the same to be euen à glasse as it were of God his iudgementes from time to time For our first Parents Adam Euah were expelled out of Paradise through the iustice of God The murther which Kain committed was reuenged through the iustice of God The whole worlde was drowned Babel ouerthrowne Sodome and Gomorh burned Pharao and al his host brought vnto destruction through the iustice of God Againe that Noah and his housholde were preserued Lot with his wife and daughters saued Moses and the Israëlites deliuered it was through the same iustice of God Againe that Dauid in the the deflouring of his wife rauishement of his daughter rebellion of his sonnes banishement from his kingdome defection of his subiectes and in the odious death of his sonne Absolom was punished what was it but the righteous iudgment of God for his sinnes committed against the coÌ„mandements of the Lord In al these examples saith Saluianus what is there not would you see à ruler Lo he both reformeth that which is presently aâ—isse disposeth thinges to come Would you see à seuere iudge Lo he punisheth malefactors Would you see à iust yet à merciful iudg Lo he spareth the innocent Would you see yet à iudge in al thinges Lo here is iudgement For he reproueth as à iudge and gouerneth as à iudge A iudge pronouÌ„ceth sentence à iudge condemneth the guiltie and à iudge rewardeth the innocent Againe saith he And althese thinges Whie Whie but that we should vnderstand that as God hath iudged and punished so he wil euermore And therefore we reade how euen holie men were corrected afore time by the iudgement of God that we should know how God wil iudg vs in this present world Because God as he liueth alwaie so he iudgeth alwaie as his omnipotencie lasteth euer so his righteousnes edndureth and as he is eternal so is his iustice from age vnto age CHAP. 11. Howe God doth iudge mankinde in this present world NOw God iudgeth mankinde in this present world three maner of waies sometime by men by himselfe sometime and somtime both by himselfe and by man too By man diuerslie as by eeclesiastical peesons and by the ciuil magistrate by the worde and power of the one and by the sworde of the other Therefore the worde of the preachers is saide to be the sauor of death vnto death to some and the sauor of life vnto life to others and that which officers of the Church doe binde on earth is saide to be bounde in heauen that which they loose on earth is loosed in heauen and Magistrates for that cause are caled the ordinance of God and saide to execute the iudgements not of man but of the Lorde and are named the ministers of God yea Gods too not simply but for that theie sit in the roome of God here vpon earth So that when either the vengeance of God against obstinate sinners or a gratious pardon vnto the penitent is pronounced or theeues be hanged witches burned traitors quartered malefactors punished when the innocent are desended right mainteined and iustice duelie executed according to the lawes of God it is the iudgement of the Lord. I saie when iustice is executed according to the lawes of God For al the iudgements of men in authority though according to lawes are not the iudgements of God Because manie times both ecclesiastical persons and that by lawe condemne those whom God doth pardon and absolue those whom God doth condemne and temporal gouernours also allowe that by their lawes which God abhorreth So both theeuerie in Lacedemonia publique whoredome in Assyria incest in Persia was coÌ„mon stewes yea and Sodomitrie somtime of yeere at Rome and grosse idolatrie in al places where the Pope hath supreme power is mainteined And therefore magistrates iudging according to such laws are not the ministers of God but of Satan and execute the iudgementes of the diuel not of the Lorde When therefore be magistrates the ministers of God or when doe theie execute his iudgements Surelie when they iudge according to Gods lawes Which lawes of his be either imprinted in the mindes of al and euerie man and are for that cause termed the lawes of nature or else written in the worde of God which is the scripture and are called the Decalog or Ten-commandements Whatsoeuer is by the authoritie enacted contrarie to these lawes it is the law of Satan what is either grounded vpon them or done by them God alloweth the same And such good magistrates and their lawes the Lord so fauoreth that he commandeth them to be obeied as his owne ordenance and that theie maie be duelie put in execution he reueileth hainous malefactors often-times and those whom men by no policie can either get or knowe he by his omnipotencie in his iustice doth descrie Thus come theeues and murtherers commonlie and traitors dailie into the magistrates hande And whie No doubt because the Lord would haue it knowen that he is à righteous and à most iust auenger of enormous crimes and y â— albeit by his almightie power he can
yet through his wisedome he wil haue the ciuil magistrate to punish such and that partlie that others maie be terrified by their punishment from following their example but especialie that notorious offenders maie haue notorious and deserued correction Againe he iudgeth by the ciuil Magistrates when throgh strength of armes and force of warre the innocent are defended against al enimies whatsoeuer be theie domestical or forreigne vsurpers of anothers kingdome or Tyrants in their owne And theie who take such warres in hand are saide to fight the Lordes battel as both Ioshua Dauid Machabeus did praised be God our renoumed Queene doth both in defending her loial subiects against al enimies and in protecting the oppressed against vsurpers By himselfe the Lord also doth iudge and that diuerslie And though in al his workes he be maruelous yet most wonderful is he in those his iudgements For he iudgeth secretelie and he iudgeth openlie he iudgeth particularlie some he iudgeth vniuersalie al mē by himselfe By his secrete iudgement he stirreth-vp the hearts of man against man manie-times and againe maketh some to be extraordinarilie fauoured This do the godlie note And therefore when either theie do finde for loue enimitie for good wil hatred for benefites ingratitude or get y ◠friendship which theie neuer looked for the one theie impute vnto the righteous iudgement of God for their neglecting his loue requiting his friendship with vnkindenes his manifold good turnes with vnthankfulnes and for the other theie crie with the Psalmist To come vnto preferment is neither from the East nor from the West nor from the South but God is the iudge he maketh low and he maketh hie By this iudgement the Lord both taketh awaie good magistrates sometimes turneth the heartes of Princes and changeth the state of Common-weales For à true sentence is that of Cominaeus God suffereth no wickednesse to goe vnpunished although sometime it be long ere he take vengeance For so often as we see anie notable alteration in mightie Princes we ought certainlie to persuade our selues that it proceedeth from the iustice of God And by this iudgement he succoureth yea and preserueth his Church miraculouslie from destruction and also punisheth the enimies of the same from time to time Secretelie also the Lorde doth iudge when hee toucheth the minde of man with the feeling of sinne and wickednes And this iudgement of God if the holie spirite be not assistant is vnportable For herebie diuers haue desperatelie finished their lines as Kain Iudas and in our age Franciscus Spira By this iudgement diuers which seeme in manie outward and worldlie respectes as either for authoritie or for their nobilitie or for their places or for their learning or for their profession or for their wealth happie yet are theie by the testimonie of their gnawing conscience which accuseth them continualie of hainous and manifolde crimes in à curssed state and condition Last of al when the wilful despisers of God his mercies preached by the Gospel and the malitious resisters or peruertors of his worde be deliuered-vp into reprobate mindes wherebie there take darkenes for light sower for sweete for trueth falsehoode wickednes for holines superstition for true religion mans fantastical imaginations for the verie seruice of God and folowe without remorse of conscience or sense of wickednesse sinne and that with greedinesse what is it but the secrete yet righteous iudgements of the Lord Secondarilie without the ministerie of man God iudgeth by himselfe openlie to the sight of the worlde by diuers means as by the fire somtime by water somtime by the earth sometime c. By which and such like the Lorde in his iustice doth punish vs in these daies manie times So haue we bine by great fires great inundations great earth-quakes great plagues corrected yet verie mercifulie For we are neither consumed of fire as Sodome was nor drowned of water as the olde world was nor swallowed-vp of the earth as Korah Dathan and Abiram were and that not because we are more innocent nowe in the sight of God than theie were nor God is either lesse righteous that he wil not or of lesse power that he cannot punish so seuerelie as euer he did for both we are by so much more wicked thantheie were as we contemne greater benefites than euer theie enioied and God also is as righteous for iustice and for his power as mightie as euer he was For he is the Lorde and changeth not But of his infinite mercie he bringeth vs not vnto vtter confusion but punisheth vs by litle litle because we should amend Thirdlie by himselfe God openlie punisheth particular men and that notoriouslie that others maie beware Thus hath he punished long-ago both Herode Antipa for his crueltie and Herode Agrippa for his pride and Cerinthus and Arius curssed heretikes for their blasphemies and the enimies of Narcissus for their periurie and Hatto of Maguntia for insatiable couetousnes and crueltie and Dalburgius of Wormes in Germanie for his lewde and vnchaste conuersation and to omit à number mo Frier Bacon for his familiaritie with Satan For one of those Herodes hee threwe from hie authoritie downe to extreame beggerie the other was eaten-vp of vermine Cyrinthus was bruzed into peeces with the fal of an house the bowels of Arius gushed-out and so horriblie ended his daies one of Narcissus his enimies with fire another with an odious sicknes y e third hauing lost his eies with weping perished miserablie Hatto was pursued yea at y e lēgth deuoured of Myce and Rats Dalburgius going to naughtie companie in the night fel into à cellar and so tooke his death and Frier Bacon pined-awaie with hunger hauing both à greedie desire to eate and plentie of meate to feede-vpon And of verie late yeares what notable and howe manie examples of God his iudgements against wickednes haue we seene What à death came Anne Auerie à notable example of auarice for her wilful periurie vnto How died widowe Barnes because she wold haue defrauded her owne children of their portions of goods due vnto them by Lawe Howe desperatelie did father Lea finish his life for bearing false witnesse to à matter Howe died one Thomas Hil at Feuersam in Kent for murthering his owne Mother Did not the verie excrements of Anne Auerie come-out of her mouth Was she not stroken with such à sickenes and that sodenlie that neither her feete could moue nor her mouth speake nor anie member of hers in à manner do the duetie it should Died she not odiouslie in à stinking stable for her abhominable couetousnes and periurie Fel not widowe Barns out of an hie windowe and so brake her necke Did not Father Lea dispatch himselfe with à rustie knife and that two yeares after hee had forsworne himselfe And did not fiue smal points strāgle in strange