Hugo is his good pleasure his will is his operation and his will is his permission Sixtly doth not God will contrarie thinges if he doe will those things which he doth in his law forbid Yea saith Perkins if hee should will that the same thing should come to passe and not come to passe in the same respect and manner but God forbiddeth sin as it is an euill and doth will it should come to passe as it hath respect of good Here vpon Thomas Aquinas saith Deum velle mala sieri Deum velle mala non sieri non opponuntur contradictoriè cum vtrumque sit affirmatum this is no contradiction to say that God doth will that euills should bee done that God doth will that euils should not be done seeing both the propositions are affirmatiue Seuenthly doth God make men sinners or doth he onely order them Saint Austen saith God makes men iust and orders them peccatores autem in quantum peccatores non facit sed ordinat tantum but God makes not sinners so farre forth as they be sinners but onely orders and disposes them And againe as God is the best Creatour of good willes it a malarum voluntatum iustissimus ordinator so is he a most righteous orderer of euill willes Eightly is it iniurious to God to say that hee drawes good out of euill and vseth euills as a wise Phisitian doth poison vnto good Clemens Alexandrinus saith it is a point of diuine wisedome vertue and power not onely to doe good things but also to bring the deuises of the wicked to some good and profitable end vtiliter iss quaevidentur mala vtatur and to vse those things profitably which seeme euill Austen saith Deus quasdam voluntates suas vtique bonas implet per malorum hominum voluntates malas God doth accomplish certain good wils of his by the naughty wils of naughty men And Fulgentius saith De malo opere cuinslibet non desinit ipse bonum operari that God ceaseth not of euery mans euill worke to worke that which is good But tell me yet againe though God put no corruption into any mans heart yet doth hee not incline the will to sinne by offering a man obiects and by leauing him to himselfe as a Shepheard stirres vp his sheepe to eate by setting Hay or Grasse before it or as a Huntsman stirres vp his Greyhound to a course by shewing him the Hare and letting the slip goe Manifestum est c. It is manifest saith Saint Austen that God doth worke in the heartes of men Ad Inclinandas corum voluntates to incline their willes whither he pleaseth either to good things for his mercie or to euill things for their deserts sometimes verily with his open iudgement sometimes secret but alwaies iust And Bellarmine saith that by a figure God exciteth men to sinne As an Huntsman setteth the Dogge vpon the Hare by letting goe the Slip that held in the Dogge If these things then which are spoken of sinne in generall be applyed vnto the particular sinne of Murder it will appeare that euery Murderer doth as it is said of the Murtherers of our Sauiour Whatsoeuer the hand and counsell of God had fore-determined to be done and that God doth permit limit and order him as it seemeth best in his holy wisedome Now wee haue seene how God is the Ordainer and Inflicter of Death But further wee must know that death comes by Sinne as the Apostle sheweth and before sinne there was no death at all For death is the wages of sinne Quoniam mors non naturae conditio ised poena peccati sequatur necesse est poena peccatum Because death saith Saint Austen is not the condition of nature but the punishment of sinne it is necessary that the punishment should follow the sinne For it is most certaine that God hath not made death as though be were in loue with death for it self sake neither hath he pleasure in the destruction of the liuing but vnrighteousnesse bringeth to death and man by forsaking God hath procured his owne death And although as saith Siracides Life and Death come of the Lord yet not vpon the same ground For vita is a donante Life is a gift of God that giues it but Mors is a vindicante Death is a punishment inflicted of God auenging as Saint Austen teacheth But let vs heare Saint Paul By one man saith he that is by Adaem sinne entred into the world and death by sinne And that wee may briefely dispatch the causes of Death we must vnderstand that as Death is of God For sinne so it comes by diuers meanes as hath beene toucht afore all which from the greatest to the smallestare determined ordered and directed by the Lord so as that none of them come to passe but according to his most holy prouidence And thus wee leaue the causes of death and come vnto the Subiects thereof Albeit Iesus Christ the Sonne of Mary dyed yet wee must know it was not by his owne desert for hee knew no sinne he was no Sinner but because it was his will to dye that by his death hee might deliuer vs from eternall death and sanctifie our death to be the doore of life vnto vs. And although Adam dyed yet it was not because hee was a man but because he was a Sinner For if Adam had neuer sinned Adam had neuer died because God had granted him this grace Vt posset non mori si eius mandatis obsequeretur as to bee able not to die if he did obey his precepts This then I say All the children of Adam by reason of sinne in which all but Christ are conceiued and borne are all without exception subiect vnto death By one man saith Saint Paul sinne entered into the world and death by sinne and so death went ouer All men The law of sinne saith Austen is that whosoeuer shall sinne must die The Law of death is whereby it is said to Man Thou art earth and vnto earth thou shalt returne Out of it we spring because wee are earth Et in terram ibimus propter meritum peccatiprimi hominis And to earth we shall returne for the first mans sinnes desert But you will say How is it that Infants of a day olde doe dye seeing that they commit no sinne I answere Sinne is either the corruption of nature or any euill which proceedes as the fruites thereof or thus sinne is either originall or actuall the former is in Infants though not the latter For euen Infants are conceiued and borne in sinne being naturally vncleane and guiltie of Adams first transgression The stame of the roote corrupted is so propagated diffused through all the branches which arise thereout that as Saint Austen truely speaketh Nec infans quidem
know that God both is and that he is iust and therefore hee will punish wicked sinners and by that meane declare his iust iudgement against vicious wretches The deseruing cause of death of sinne as ignorance of God disobedience of the truth especially of the Gospell of Christ Iesus and obedience of vnrighteousnesse as the Apostle sheweth as also want of charitie and charitable behauiour towardes the poore and needie members of Christ Iesus as hee himselfe doth teach vs. Neyther are these sins only meritorious of death but euen euery sinne though the smallest want of that which the law requireth is in it selfe odious and deadly For the wages of euery sinne is death The persons subiect to this death are all the Sons of Adam is as much as all are Sinners yet all of them shall not die this death namely they that are redeemed by the bloud of Christ who by his death hath deliuered them from this death by them through sinne deserued Those then shall die this death that were reprobated of God and who by their wickednesse and hardnesse of heart which could not repent haue treasured vp vnto themselues wrath against the day of wrath Depart from me ye cursed saith Christ into euerlasting fire The cursed then are they that must die this accursed death I neuer knew you saith Christ Depart from me ye workers of iniquitie They that shal die this death are such as Christ knew not owned not neuer acknowledged for his and such as whiles they liued were very hypocrites nourishing some sinne or other in their bosomes though they did many glorious and good works as preach baptise eiect diuels cure diseases and were perhaps of great account with men The Apostle saith that the Lord Iesus will render vengeance at his appearing vnto them that know not God and obey not the Gospell So that all which are ignorant of God and which disobey the Gospell of his Sonne shall die this death This then I say All impenitent sinners shall be damned all that beleeue not in Iesus Christ as Mahometaus incredulous Iewes and all other Infidels and all that professe Christ in name but denie him in example All these liuing and dying without sound repentance shall die this death And I proue it thus Except ye beleeue saith Christ that I am he you shall die in your sinnes but the Iewes beleeue not that Iesus the sonne of Mary was the Messias foretold therefore they shall die in their sinnes Hee that obeyes not the Sonne shall not see life but the wrath of God abideth on him but neyther Iewes nor Mahometans obey Christ Iesus Therefore neyther of them shall liue but die Peter being full of the holy Ghost said that Christ is the Stone euen the fundamentall stone of mans saluation Neyther is there quoth he saluation in any other for among men there is giuen none other Name vnder heauen whereby we must be saued All therefore that either denie him or beleeue not in him and do not know him whether Iew Turke Persian Moore Indian American or who else soeuer all such shall bee damned cannot bee saued For by his knowledge shall my righteous seruant Christ Iesus Instifie many And we which are Iews by nature and not sinners of the Gentiles know that a man is not iustified by the works of the law but by the faith of Iesus Christ God saith Saint Iohn hath giuen vnto vs eternall life and this life is in that his Sonne Hee that hath that Sonne hath that life and hee that hath not that Sonne of God hath not that life But Mahometans Iewes and Infidels haue not that Son therefore they haue not eternall life in spe and shall not haue it In Re but so continuing shall vndoubtedly die the damned death of the wicked for ought that man can tell I say further that those which professe Christ in word and in shew but denie him by their deeds addicting themselues to wicked lusts as whoredome pride drunkennesse auarice idlenesse epicurisme those I say shall vndoubtedly perish without mature and true repentance Know ye not saith Saint Paul that the vnrighteous shall not inherit the Kingdome of God Be not deceiued neither fornicators nor Idolaters nor adulterers nor wantons nor buggerers nor theiues nor couetous nor drunkards nor raylers nor extortioners shall inherite the kingdome of God But among Christians there are offenders in all kinds of the sinnes aforesaid therefore if they shall die in them they cannot possibly scape damnation Our Lord saith that The fearefull and vnbeleening the abhominable and murtherers whoremongers sorcerers idolaters and all lyars wherewith the Christian world aboundeth shall haue their part in the lake which burneth with fire and brimstone which is the second death And finally S. Iude speaking of sundrie wicked Epicures cept into the Church saith that for them is reserued the blacknesse of darknesse for euer Thirdly I say that all they which professing Christ doe notwithstanding adde vnto the faith of Christ and coyne articles which they doe propose as necessarily to be beleeued to saluation all such I say by this their presumption do cut themselus off from Christ and shall vndoubtedly perish except they shall repent In like manner they that doe take from the faith any essentiall point and needfull absolutely to saluation they also are subiect to damnation which without repentance they cannot scape Ye shall put nothing vnto the word which I command you neither shall ye take ought therefrom It was twise at least giuen in charge by Moses When Moses was now dead and the gouernment cast vpon Ioshuah God gaue him the same lesson in effect Thou shalt not turne away from it to the right hand nor to the left In like manner Agur saith Put nothing vnto his words least he reproue thee and thou be found a lyar I protest saith Christ to euery man that heareth the words of the prophecie of this booke If any man how precise how pure how holy how austere how sanctified soeuer he seeme or how learned soeuer he be and wit tie in the iudgement of men shall adde vnto these things God shall adde vnto him the plagues that are written in this booke and if any man shall diminish of the words of the booke he meaneth the true sense and substance of the words of this prophecie God shall take away his part out of the booke of life and out of the holy Citie and from those things which are written in this booke If any subiect or subiects shall presume to repeale the lawes of the kingdome or to make new lawes and to vrge men to receiue and obey them the king in the mean time vnacquainted with their proceeding or disliking it they shew themselues busie bodies rebellious turblent and taking vpon them as kings they incurre the displeasure of
et si fragile est tamen seruatuÌ„ diu durat for though glasse be brittle yet being kept it lasteth long But though wee keepe our selues neuer so well yet death will steale vpon vs and ouercome vs. For what is your life saith Saint Iames It is euen a vapor which is easily dissolued And for externall meanes how easily can any thing kill if God permit A little fire a little water a little waight a little bullet a bone a flie what not who not Eripere vitam nemo non homini potest at nemo mortem mille ad hanc aditus patent There is none saith Seneca but can take away a mans life but no man can hinder death to it there are a thousand passages There are not more riuers runne into the Sea then waies leading vnto death It is much more easie to destroy then to build to fall then to rise soone is an house burnt downe that hath beene long in setting vp corruption is readier then generation and a tree that hath beene an hundred yeares a growing is blowen downe or cut vp in one day and may easily bee soone consumed to ashes Our life is transitorie For puluis vmbra sumus we are but dust and shadowes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing but a breath and a shadow The continuance of our life is verie vncertaine Quis scit an adijciant hodiernae erastina summae tempora Dij superi Who knowes if God will let him liue to morrow And how easily may death arrest vs It is an easie thing to blow out a candle or to put out a little fire so it is an easie thing to cut a-sunder the threed of life easily is the life of man extinguisht a little smoke or vapor such as is the life of man is easily and soone resolued and vanisht out of sight For the second In what estate a mans last day shal find him in this estate saith Austen shall the last day of the world receiue him Quoniam qualis in die isto moritur talis in die illo iudicabitur For as he dies in this day such shall his iudgement be in that day As the tree falleth so it lieth For this life is the onely time allowed vnto man to prouide against damnation Quando hinc excessum est nullus iam poenitentiae locus When we are once gone hence saith Saint Cyprian there is no place for repentance I come now to speake of the commodities that come by death Death vnto the Râ—probate and vngodly doth bring no good but depriues them of all earthly benefits and though it rid them of many crosses which they did perhaps endure whiles they liued yet it makes them no true gainers but sets them in further miserie for measure greater and for continuance longer For the wicked are in bitter and inextricable torments so soone as death hath preyed vpon them The true commodities then of death belong truely to the Elect and Godly whose death is sanctified by the death of Christ who by his death hath beene the death of sinne which is the cause of death and by fulfilling the Lawe for vs hath made an entrance for vs into heauen First of all by death the Children of God are deliuered from all worldly troubles and vexations Mors est malorum remedium portus humanis tempestatibus Death is the remedy of all earthly euilles and brings vs out of all stormes and tempests Secondly by Death the godly are deliuered wholly from sinne after death they sinne not at all but in their soules and after the Resurrection in their soules and bodies they doe serue God purely God in his prouidence ordaining that the Daughter should eate vp the Mother that sinne the mother of death should be deuoured by death Thirdly by death the soules of the Faithfull are brought into Abrahams bosome and inioy the fellowship of those onely who are iust and holy and doe liue in all peace and quietnesse in a Paradise of euerlasting pleasures where the King is Veritie the Lawe Charitie the peace Felicitie and the Life Eternitie Precious is the death of the Saints saith Bernard precious without doubt as the end of labors as the consummation of a victorie tanquam vitae ianua perfectae securitatis ingressus as the doore of life and the entrance to perfect securitie And the onely discommoditie that death doth bring vnto the godly is that it depriues the soule of the body for a time which discommoditie is not voide of many commodities which doe make amends For by this departure of the Soule a man is taken from the sight and sense of many sinnes and sorrowes many crosses and calamities he looseth earth and gaineth heauen hee forsaketh men but findeth Angels and holy Spirits hee looseth the company of his friends on earth but inioyes the face and fellowship of God of Christ in heauen and though he leaues his body which he loues most dearely yet hee shall not be depriued of it alwaies hee goes but as it were out of a smokie and sluttish house waiting a time yet with vnspeakeable ioy al the while with pleasing companions there where is good being till it be renewed and made cleane Wherevpon Saint Austen saith Qui cupit dissolui esse cum Christo non patienter moritur sed patienter viuit delectabiliter moritur He which desireth to be dissolued and to be with Christ doth not dye as a Patient but liues as a Patient and dies with delight Indeede Death to the wicked is full of discomforts For it depriues them of their worldly promotions profits and pleasures it robs them of their Friends and Familiars it depriues them of their bodies it abridges them of the light of the sunne the societie of the liuing and the comfort of the creatures and finally it closeth them vp in Hell vvith Diuels and Reprobates there to bee tormented in endlesse easelesse and remedilesse tortures Vbi mors optabitur non dabitur where death shall be desired but not granted to them Hauing thus farre discoursed of bodily death we will now see whereto it is compared and then answere a few questions and so come to apply the former doctrines to our edification and this with as much breuitie and perspicuitie as we may conueniently Death is compared to a Physitian because it cures men of all earthly miseries as the Physitians cure men of their maladies But herein it ouergoes all Physitians for whereas it killes them all they are not all able to kill it It is also likened to an Hauen For as an Hauen affoordeth quietnesse and comfort to those that haue beene tossed with windes and waues vpon the Seas so death vnto the Godly is a quiet and safe harbour freeing them from all that hard weather and tedious trauels which they did indure in the world which as a Sea is full of changes crosse-windes tempestes
damnation only Take heede therefore and deale plainly with thy selfe I know many men thinke well of themselues and would count themselues much iniured if they should bee censured as euill members which yet how they will auoide I cannot see This is my reason they are notorious and ordinarie prophaners of the Lords day euen those houres that are destinated to the publique worship of GOD euen those very houres are mispent vsually in eating and drinking in buying and sclling and gaming This is a mortall sinne stat against the Law of God and his Church and is commonly practised of manie how is it possible for these Sinners to haue any true comfort How can they be saued Vndoubtedly so continuing they are in the state of death and not in the state of grace For hee that oheyes sinne is the Seruant of sinne is not borne of God doth not serue God And there is no way to scape but by true repentance which consists in Auersion from sinne and in Conuersion vnto God these are the two celestiall Poles or Hinges whereon repentance turneth I name this one sinne but there are others as drunkennesse whoredome and such like which beare sway with many and if they looke not to it will sway and weigh them downe into the pit of Hell It behoues vs all therefore to looke vnto our selues Death and the Iudgement are the things most certaine but when or how or where our death shall happen that we know not If wee should bee taken away in our sinnes all the world could not saue vs but if we repent vnfeignedly then happie are wee death cannot come amisse wee may embrace it kisse it welcome it wee loose the earth but wee find Heauen wee goe forth of the wildernesse into Canaan out of the Region of death into the Land of the liuing the euer-liuing wee goe from Sinners to Saints from Men to Angels to God with him to liue in immortall glorie and in glorious immortalitie in that Kingdome wherein all shall be Kings and of which there shall neuer be an end vnto the which God for his mercie bring vs through Iesus Christ vnto whom with their Holy Spirit be all honour praise and glory this day and euermore Amen Hauing finisht our discourse of Corporall or temporarie death it remaineth that we say something of Spirituall and Eternall deatb Spirituall death is either of the wicked or of the godly The spirituall death of the wicked is a certaine spirituall separation of them from spirituall and Christian grace and goodnesse when as they lie dead without all godly feeling in sinnes and trespasses their hearts being alienated from God and true godlinesse This is a most miserable kind of death for they that are thus dead are the Seruants of sinne the Vassals of Satan the Children of wrath out of the state of grace and in the Region and shadow of death liable to damnation which to escape they can haue no hope while they continue in that estate The spirituall death of the godly is threefold The first is whereby they are dead to sinne This death stands in the disallowing and condemning sinne in the iudgement in the nilling and refusing it in the will in the hatred of it and grieuing for it in the affections and finally in the declining and forsaking it in the life and conuersation This death is the separation of the soule from the approbation loue and embracing of wickednesse It is of God through Christ and with much comfort and contentment For hee that dies to sinne shall neuer die fot sinne he that dies to sinne doth liue to God and whosoeuer liues vnto God in this world shall liue for euer with GOD in the world to come To die to sinne is to liue a Saint and precious in the sight of the Lord is both the life and the death of his Saints They be like the Moūtaine that was not to bee toucht They that touch you sayth the Lord touch the apple of mine eye and wee know that the apple of the eye is very tender The second Spirituall death of the Godly is whereby they are dead to the Law and this is because the Law doth not condemne them that are in Christ Iesus who by iustifying vs through his righteousnesse doth deliuer vs from the curse of the Law and rids the conscience of those terrours which the Law might cause by sinne vnpardoned The third death Spirituall of the Godly is whereby the world is crucifyed or dead to them and they dead vnto the world The World is dead to them when as they dote not on the world but contemne all worldly things and account them as nothing in comparison of Christ Iesus and his benefits This death is very needfull for he that liues to the World liues not vnto GOD and hee liues to the World to whom the World is not dead but who doteth on the World shall perish with the World hee that liues not to God in this life shall not liue with God in the life to come Godly men are said to bee dead to the World when the World coutemnes them hates them persecutes them and wisheth as it were to be rid of them This kind of death is the ordinarie portion of the Godly For they being not of the World but of God whom the World knowes not and being but as Forrainers and Strangers it is no maruell if the World frowne on them and shew her selfe an vnkinde Step-mother towardes them it is no wonder though wicked Worldlings beat them bite them barke at them and flie at their throats for thus Dogges vse to deale with Strangers which they know not And thus much wee haue seene what death is in respect of the World to wit the Separation and abalienation of our hearts from the World or of the World from vs and so much also for Spirituall death The third kind of death is called Eternall death or the second death which is the Separation of the soule from God or the euerlasting punishment of the whole man consisting of soule and bodie from the comfortable presence of GOD in hell fire The Prouider and Inflicter of this death is God who is a most iust Iudge Whose very soule doth hate the wicked and him that loues iniquitie Tophet which indeed is Hell is prepared of old Hee hath made it deepe and large the burning thereof is fire and much wood the breath of the Lord like a Riuer of brimstone doth kindle it By which we see that Hel-fire is prepared and kindled by the Lord. Now God doth not ordaine and inflict death for it selfe as if he did delight in death and destroying but it is for the clearing of his iustice for if wicked men should neuer be punished they would imagine either GOD is not or that he is not iust But all the world shall
regard of God to whom he was to make satisfaction for vs whose roome he did willingly stand in yet Pilate had no iust cause to condemne him nor the Iewes to accuse him But suppose the Magistrate will take away a mans life without cause or for maintaining Gods cause may not a man resist take vp armes against him or practise his death No in no case for though he abuse his power yet thou maist not breake thy patience the misapplying of his authoritie must not make thee forget thy loyalty Dauids heart smote him when he did but cut the very coate of his Soueraigne Saul And Saint Peter saith It is acceptable if a man for conscience toward God endure griefe suffering wrongfully For hereunto saith hee that was willingly crucified with his heeles vpward for his masters sake yee are called for Christ also suffered for you leauing you an example that ye should follow his steps who when he was reuiled reuiled not againe when he suffered he threatned not but committed it to him that iudgeth righteously Blessed are yee if yee suffer for righteousnesse And bee readie alwaies to giue an answere to euerie man that asketh a reason of the hope that is in you with meekenesse and reuerence hauing a good cōscience Yea feare not their feare neither be troubled But sanctifie the Lord God in your hearts For what praise is it if when yee bee buffeted for your faults ye take it patiently It is not indeede the praise of Martyrdome for non paena sed oausafacis Martyram the cause makes a Martyr and not the Crosse but if when ye doe well yee suffer wrong and take it patiently this is acceptable to God And thus much of Ciuill death sustained by the authoritie of the Magistrate who ought to be very wary how he smites remembring that it is more Prince-like to saue then to destroy and more difficult to reuiue one dead man then to kill a thousand liuing and that the smallest member is not to bee cutt from the body but for the fafety of the body and finally that the Emperour Theodosius Maluit sibi homines religione quà m timore a stringere thought it better to binde his Subiects to him by Religion then by terror For Multos timere debet quem multi timent he must needs feare many who will needes bee feared of many Quem multi timent pauci amant whom many doe feare few doe loue and quem quisque odit perijsse expedit But a Prince that is slow to punish and readie to reward and which is sory when hee is constrained to be seuere as it was spoken of Augustus Caesar doth most resemble the Prince of Princes and gaineth the loue of his Subiects which is saith Seneca Regi inexpugnabile munimentum an inuincible fortresse for the Kings protection But we haue too much digressed Thirdly there is a voluntary or rather a Wilfull Death when a man doth of purpose kill himselfe Of this death died Achitophel and Iudas who hanged thēselues such as desperately cut their owne throats throw themselues into Welles waters or burn themselues vp as she that seeing her goods and bagges consumed with fire ran in a rage into the fire and there dyed thus also dyed Empedocles a Sicilian Poet of whom Horace thus writeth Deus immortalis haberi Dum cupit Empedocles ardentem frigidus Aetnam Insiluit That is Whiles that Empedocles desired that men should count him an immortall God hee leapt into the flames of Aetna a Hill in Sicily whence ariseth most horrible smoke and flames of fire to the end that disappearing on the sudden from the sight of men he might haue beene thought to haue gone into heauen and to haue been a God as he did affirme vnto his fellow Citizens the people of Agrigentum But by the way marke the hap The flame as one saith more iust then hee discouered his imposture for it cast vp one of his pantables or sandals and so it was iusily coniectured that the poore ambitious wretch was there consumed Here sundry Questions are to be resolued First whether vpon any cause it be lawfull for a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to kill himselfe I answere no except God doe by speciall and extra ordinarie reuelation of his will command The reason is because a man is not created for himselfe but for God and no man is absolute and Soueraigne Lord of his owne life for wee are not our owne we are Christs our bodies and our soules are not ours but Gods as Saint Paul doth teach vs. Our bodies are the Temples of God if any man shall pull downe or destroy his Temple if he haue not expresse warrant for it God will him destroy The sixt Commandement saith Thou shalt not kill now he that killes himselfe kills a man therefore hee violates the lawe and so incurres the curse And whereas true fortitude is occupied about thinges that might ingender feare and because as Aristotle speaketh nothing is more terrible then Death it might seeme therefore that those which kill themselues are very valiant men and therefore to be commended as men indued with the vertue of true fortitude But in truth they are of all other most cowardly which doe kill themselues to auoide discredit shame pouertie torments for because they want discretion and courage to beare the crosse therefore out of passion and through saintnesse of Spirit they make themselues away This is the courage of an Hare which fearing to be rent in pieces of the Hounds runnes vnder the Hunter Which kinde of fatall foole-hardmesse Ouid doth elegantly set forth in these Verses Qui rapitur fatis quid praeter fat a requirit Porrigit ad spinas duraque saxa manus Accipitrem metuens pennis trepidantibus ales Audet in humanos fessa venire sinus Nec se vicino dubitat committere tecto Qua fugit infestos territa cerua canes He that the fates haue met with what doth he seek But things as fatall as the Fates hee met with He graspes the sharpest thornes roughest stones The tired Bird fearing the greedy Hauke Flyes to a man that is as greedy of her and so the Hind dreading the hoūds that chase her Takes vp some neighbour house as Fatall to her What valour was in the Fishes in the Fable which leapt out of the Frying panne into the fire What wisedome is it for a voiding shame to rush into a shamefull death Is this courage to kill thy selfe for feare of being killed by others Fortitude hath his name a Ferondo of bearing And men are called valiant saith Aristotle because they indure those things which are troublesome and bitter But saith he for a man to kill himselfe that hee might auoide pouertie or trouble doth not betoken courage but rather cowardice For it is the point of a feeble and effeminate spirit to
vnius diei a culpâ sit primae praenaricationis alienus indeede an Infant of a day old is not free from the fault of the first transgression But it may bee asked how Infants can become guilty of that they did not giue consent to I answere The fall of Adam and Eue is the fall of all their Children begotten after the common order euen as the righteousnesse of Christ is become the righteousnesse and saluation of all his Children because as Christ so Adam was no priuate person but represented all Mankinde which vvas now within his loynes Because saith Anselme the whole nature of man was in protoplastis in our first formed Parents and nothing thereof was out of them the whole nature was weakened and corrupted As therefore if it had not sinned it should haue been propagated such as it was of God created it a post peccatum qualem se fecit peccando propagatur so since it hath sinned it is propagated such as it hath made it selfe by sinning Fuit Adam in illo fuimus omnes perijt Adam in illo perijmus omnes Adam was saith Saint Ambrose vpon the Gospell of Saint Luke and in him wee all were Adam perished and in him we perish all In him because wee were all in him because we are all of him and he as our Head and Representer receiued and lost for vs all But it vvill bee obiected that Infants baptised haue no sinne it beeing taken away in baptisme how happes it then that Infants baptised die And how is it that the best Beleeuers die seeing that their sinnes are vvashed away in the blood of Christ I answere with the Augustane Confession out of Saint Austen Sinne is remitted in Baptisme non vt non sit sed vt non imputetur not so that it should no longer bee but that it should not bee imputed It is destroyed saith Anselme not as if it were made nothing sed vt non cogamur ei seruire but that wee might not be compeld to serue it But to giue a full answere the reason why the Lord inflicts death on them that are baptised and doe beleeue is not as if their sinnes were vnforgiuen for they are for Christ forgiuen fully neither yet is it to be supposed that they should haue dyed though they had not sinned for death is not the condition of Nature but the Daughter and desert of sinne neither yet doth God take away their liues as intending thereby to punish Them for if sinne be forgiuen them as it is indede then also all the punishments due to sinne which followes sinne as the shadow doth the bodie God therefore inflicts death vpon his Elect not as a Iudge offended with them for hee loues them most dearely and their death is precious in his sight but as a Father a Friend or gracious King who by death doth humble try amend and deliuer them from worldly miseries sinfull diseases and earthly discontentments and brings their soules into heauenly Canaan to the fellowship of Christ and those blessed Spirits of Men and Angels that tend vpon him in the Heauens To returne therefore to the point a fresh Euery child of Adam is subiect vnto death It is appointed vnto men that they shall once dye saith Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death is a debt that all men owe. I goe the way of all the Earth saith Dauid that is I draw neere to death which is the common course of all men liuing vpon she earth Moriendum est omnibus All men must dye saith Tully Tendimus huc omnes met am properamus ad vnam Omnia sub leges mors vocat atra suas To death saith Ouid wee doe All of vs goe it is the marke wee hast to shee causeth all to bee in thrall her lawes vnto Omnes vna manet nox calcanda semel via lethi Omnes eôdem cogimur Death waites for all the way thereof must needes bee once trod Thither we are driuen All saith Horace There is no writ of priuiledge to exempt vs her eyes are pitilesse her heart is inflexible and her hands will hold no bribes Pietie vertue goodnesse cannot put by her stroke Hector in Homer is reported to haue said vnto his wife that no man could kill him before the time of death destinated vnto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as for destinie and such a thing is death he tolde her that no man neyther good nor bad could scape it Nec pietas moram Rugis instants senectae Afferet indomitaeque morti Pretie saith the Poet will cause no stay to death Abraham Moses Ioshuah Iob Dauid were godly men but yet the Scripture saith of them all they died Strength is not able to withstand death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hercules was a strong man yet the strength of Hercules yeelded vnto death which ouercame him Milo was renowned for his strength of bodie yet Milo was weaker then death Sampson was stronger then euer any mere man was yet was he ouercome of death Fortitude and valour of spirit cannot out-stand death but the most couragious that euer liued yeelded vnto death Dauid and his Worthies were valiant men yet all of them are dead Abstulit clarum citamors Achillem Achilles famous for his courage was taken away by death Wisedome is a most excellent vertue yet it is vnable to conquer death Salomon the wisest King that euer raigned is of death dispatched Wise men die as well as Fooles and goe whensoeuer death calleth them Eloquence is not able to charme death but the most eloquent men that euer liued haue also died as Tullie Demosthenes and the rest Noblenesse of birth and royaltie are vnable to encounter with death and ouermaster it Alexander Iulius Caesar and the most victorious Princes that haue euer raigned haue stooped vnto death which subdueth all men Pallida mors aequo pulsat pede pauperum tabernas regumque turres Death can finde way into Princes pallaces into the courts of Kings as well as into the peasants Cottage Magistrates are Gods in office but yet as mortall as their subiects I haue said yee are Gods but ye shall die as a man and ye Princes shall fall like others Agamemnon Cyrus Nebuchadnezzar and Augustus Caesar were mightie Monarches but yet death hath preied vpon them all Old age is venerable youth is stout and lustie swiftnesse and actiuitie are commendable but death reuerenceth not the gray hoires of the aged it respecteth not the greene lockes of the young neyther is there any by swiftnesse of foote or dexteritie of hand able to out-runne and out-match death Mista senum ac iuuenum densantur funera Old and yong die in heapes together Death will not die vnder any Magistrate neither wil she be ouer-awed with the hore-head or graue behauiour of any aged father Both old and young are a
and die most wickedly but theirs is counted most odious and infamous who either murder themselues or else die by Law for their outragious villanies Bias being asked What kinde of death was euill answered Quod legibus constitutum est That which the Lawes ordained meaning that which men haue deserued for their wickednesse as treason murther robberie In like manner hee in Plautus saith So I die not for my faults I care not much though I perish heere Qui per virtutem peritat non interit He that dies for well-doing doth not die 24. Why doe not men know the very time that is appointed for their deathes Saint Austen shall answere Latet vltimus dies vt obseruentur omnes dies A mans last day is kept secret that all daies might be obserued Ad hoc fortè nescis quando veniet vt semper paratus sis therefore it may be thou knowest not when he will come that thou mightest be alwaies prepared I suppose saith Plutarch that Nature knowing the confusion and shortnesse of our life would therefore haue the period of our life vnknowne to vs for it is cōmodious for vs. For if we should forknow it many would pine away with vntimely mourning would preuēt death with death he means the feare of death would kill thē wheras otherwise by course of nature they might haue liued longer 25. Whether is a man worse at his death or at his birth Peiores morimur quâm nascimur we die more euill then we are borne saith Seneca But this is our fault not natures if we consider it simply without relatiō to corruption Indeed we are borne in sinne but that sin is not acted of vs but by propagatiō deriued to vs but before we die if we liue the age of a man we die after the commission of many actuall transgressions Neuerthelesse by the grace of God in Christ a mans death may be better then his birth much more comfortable For to be borne is a worke of nature but to die with Christian faith fortitude either for Christ or in Christ is a work aboue nature I haue read of some that are said to die or to sleepe in Christ but I read of none that is borne in Christ re-borne and borne a new in Christ we may be said but not borne In briefe There is no man borne iustified and absolued But a man may die iustified and absolued Now it is better to die iustified then to bee borne a sinner It is better to die the child of Christ then to bee borne the sonne of Adam This then I say an old man dying if we regard him by himselfe is worse then an infant newly borne but if we consider an Infant without Christ an old man in Christ certainly it is much better for him to die with many sins forgiuen in Christ then fot the other to be born though but with one sin out of Christ so to die in that estate 26. Of all kindes of death considered simply without respect of grace or sinne which is the best Iulius Caesar said that sodaine death was best and a sodaine death befell himselfe But as I take it a sodaine death except it be by the course of nature without violence is not the best For that doubtlesse is the best which is most agreeable vnto nature now a naturall death is not simply sudden because it is not without messengers and signes foregoing yet sometimes it comes on the sodaine that is in a trice or before a man thinkes or while he thinks he may liue a while longer or when he thinkes not of it sometimes whiles he sleepes sometimes whilst he is awake as a mellow apple which drops of whilst a man sometimes is lookng on it 27. Whether is it lawfull for a man to pray that God would tell him directly when hee shall leaue the world and die I would not say it is altogether vnlawfull by reason of some extraordinarie occasions But vsually and ordinarily it is not expedient For reuealed things belong to vs but not the secrets of God such as are hidden seasons locked vp within Gods breast as the day of our death the day of Christs comming And as it is no way fit to pray to know the day of iudgement the verie time of the Iudges cōming so neither is it to pray to know the certain houre of death For though our end may be good yet that is not enough to make a prayer good but it must be made in faith according to the will of God But the curious inquiring into such things hath a checke in the Scriptures And though Dauid pray Lord let me know mine end and the measure of my daies what it is and let me know how long I haue to liue yet he meanes as I take it not to begge the knowledge of the verie point article of his death but desires God to giue him grace to acknowledge consider and duely to acquaint himselfe with the shortnesse and frailtie of his life as to me it seemeth by considering the words ensuing and by comparing it with Psal 92. 12. But howsoeuer it be we know Legibus viuitur non exemplis that good and obedient Christians must liue by lawes and not by ensamples But I demaund why wouldest thou know the verie moment of thy death That thou mightest prepare thy selfe the better for it Thy meaning may be good but this thine ayme is of litle moment Know this thou art a man die thou must this verie day may see thy death prepare thy selfe this day Thou maist die any day to day to morrow next day be therefore prepared euery day to day to morrow next day any day euerie day Miserable man why dost thou not prepare thy selfe euery houre Thinke of thy selfe as if thou werst now a dying for thou knowest thou must die It is not for thee to know the times or the seasons which God hath put in his owne power If God will not haue thee know them then desire not to know them It is enough for vs to know wee must die how soone or when it skils not it cannot be long to for we are but fome and fume 28. What honour ought the liuing to performe vnto the dead I answere they ought moderately to be touched with the losse of them they ought to giue them honest buriall they ought to commemorate and imitate their vertues they should praise God for his graces giuen them and for receiuing them to mercy out of a miserable mercilesse world they ought to maintaine their credits they ought not to misuse their bodies neither speake euill of them if the deafe ought not to be euill spoken of much lesse the dead for who deafer then a dead man who further off Who lesse able to answere for himselfe Hauing thus ended these questions concerning death and dead
men I come now to set down some principall vses of that which hath beene said before First seeing death destroyes not the soule though it dissolue the bodie we see that the soule is of a more noble nature then the bodie and therefore more to be esteemed and with greater care and loue to be kept and tended As God excelleth all soules or as the Ladie excels her handmaid so the soule excelleth all bodies What would a man haue euill Surely nothing not his wife not his sonne not his seruant not his horse not his ground not his fruite no not his coate and wilt thou haue an euill soule For shame take care of it that it be not euill Euill it is or good For Omnis anima aut Christisponsa aut Diaboli adultera est euery soule as Saint Austen speaketh is eyther the Spouse of Christ and then good or the diuels harlot and so is euill If euill then thy state is euill and if death finde it euill it leaues it euill and this soule which cannot die in respect of dissolution yet it doth die in regard of consolation being separated by euill as wel from God who is the soule and solace of the soule as from the bodie which in life it did enioy with ioy And forsomuch as the soule doth suruiue the bodie and liue when it is dead it should comfort mē against the dread that death brings with it For they shall not be Nothing nor No-where Death doth subdue but one part and that which is the baser of them Secondly seeing God inflioteth death without whose prouidence it could not come it teacheth vs in all patience quietnesse and humilitie to bee contented with his worke not opening our mouthes against him though he take vs away in the flower of our time or by the crueltie of wicked men And to them that truly serue God according to his will it cannot but be a comfort that whē they die they die not without the knowledge but by the will and disposement of their gracious aud louing Master who is able to saue them in death as he did Daniel in the Lions denne and the three Children in the fierie furnace Thirdly seeing death is the fruit of sinne it should teach vs to detest sinne Death is not very pleasing but rather odious to flesh and bloud How much more odious then should sinne bee counted by which death found entrance into the world and without which no man had euer died Diseases death and damnation come by sinne diseases hinder health death endeth life and damnation depriues man of the ioyes of saluation will any wise man then delight in sinne a thing so odious hurtfull and vnhappie Salomon being directed by the Spirit of God calles him a Foole that maketh a mocke of sinue and as a pastime to doe wickedly Doth any man loue the plague the gout the palsie the stone the crampe the canker or the dropsie I suppose no man All these diseases are the consequents of sinne the world had not knowne them had shee not beene acquainted with sinne and certainely these diseases are not more hurtful to the body then sinne is to the true health and life of the soule Sinne is a Tyger a Beare a Lyon an Aspe a Viper a destroyer both of bodie and of soule Fourthly the ineuitable necessitie of Death which lies vpon all the world condemnes the immoderate feare of Death in many men There is no man so ignorant but knowes hee must die yet when death is threatned what feare is there what fainting what tergiuersation what impatience is there to be seene in many Quid fles miser quid trepidas Eye wretch why doest thou weep why dost thou tremble This yoke is laid vpon euery necke thou goest the way that all mê go To this wast thou born this hath befallen thy Father thy Mother thine ancestors to all men before thee and to all that succeed thee Wilt thou not thinke to come thither at last whither thou hast beene a going alwaies Nullum sine exitu iter est there is no iourney without an end VVee make our life vnquiet with the feare of death and such is the madnesse of men that some by the feare of death are brought vnto death wee ought to fortifie our selues that wee loue not our life too well and that wee hate not death too much and when reason aduiseth vs to dye and not to feare Vir fortis strenuus non fugere debet de vita sed exire a man of courage and spirit should not flye out of life but goe out To dye is not glorious but to dye couragiously is glorious Finally seeing all men must dye and seeing Christ vvill finde them at the day of iudgement as the day of their Death doth leaue them it behooues all men to prepare themselues for Death that it may not hurt them but rather helpe them To this end these things are to bee considered and performed First hee that would haue comfort in his death must beleeue in God the Authour of life in Iesus Christ who saues vs from the power and euill of Death Verily verily I say vnto you saith Christ Hee that heareth my word and beleeueth him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death to life And to Martha speaking of himselfe hee saith I am the Resurrection and the life hee that beleeueth in mee though he were dead yet shall he liue and whosoeuer lineth and beleeueth in me shall neuer die meaning the death of the damned Now Christ who thus speaketh to vs is omnipotent and true Verbum eius ab intentione non dissentit quia Veritas est nec factum a Verbo quia Virtus est Hee is Trueth and therefore he speakes as he meanes and he is Might it selfe therefore he does as he speakes But he doth professe and promise that those that beleeue in him shall not perish by death but liue for euer therfore we may be bold vpon his word and should stir vp our selues to beleeue And let no man deceiue himselfe For hee onely doth aright beleeue in Christ who beleeues him in his word and Sacraments and in his Ministers speaking according to his word In vaine it is for men to say or thinke they beleeue in Christ who beleeue not his Lawe who regard not his Sacraments who beleeue not his Seruants declaring to them their Maisters minde This faith is not faith but fancie Secondly hee that would dye the Death of the Godly must repent of the sinnes of the wicked For without Repentance it is vnpossible to escape the damnation of vnrepentant Sinners Returne saith God and iniquitie shall not be your destruction Cast away all your transgressions For why will yee die Qui per poenitentiam peccata diluit angelica foelicitatis consorsin aeternum
5. Isa 38. 12. Gen. 2. 17. Isa 45. 7. Ec. 3. 1. 2. Act. 1. 7. Math. 10. 29. 30 Iliad 22. Contra Marcel In lerem c. 12. De gen cont Manich. l. 1. c. 2 Lam. 3. 37. Ob. 1. Sol. In what sense God may be said to ordaine and cause death A Simile Ob. 2. Sol. Act. 2. 23. Act. 4. 28. Ob. 3. Sol. No murtherer is excused by Gods decree Epist ad Vinc. 38. Note Ex. 20. 13. Ob. 4. Sol. Note Three actions of God about murther 1. Act. 17. 28. Note Act. 2. Note Act. 3. Quaest 1. Sol. Enchir. c. 95. Quest 2. Sol. Enchir. c. 101. Quest 3. Sol. Enchir. c. 98. Quest 4. Sol. De Praed Grat. c. 15. August Enchir. c. 101. Quest 5. Sol. Lib. 1 de Sacr. c. 7. part 4. Quest 6. Sol. Depraedestin grat p. 48. Sum. 9. 19. art 9. Quest 7. Sol. De Gen. ad lit imperf cap. 5. De ciuit Dei l. 11. c. 17 Quest 8. Sol. Strom. l. 1. Euchir ad Laur. c. 101. Quest 9. Sol. De grat lib. arbit cap. 21. De amiss grat l. 2. c. 13. Acts 4. 28. Sinne the mother of Death Rom. 5. 12. Rom. 6. 23. Depraed grat c. 11. Wisd 1. 13. 15. Eccles 11. 14. Aug. retract l. 1. c. 21. Rom. 5. 12. Note Who are Subiect to Death 2. Cor. 5. 21. Ioh. 10. 15. 18. Rom. 3. 25. Bucan loc 11. q. 13. 1. Cor. 15. 22. Rom. 5. 12. Lib. contra Fortunat disput 2. Gen. 3. 19. Quest Ans Why Infants dye Psal 51. 5. Aug. de praedest grat cap. 2. Quest Ans Why Infants are guiltie of Sinne. Lib. 16. de excell Mariae c. 10. Quest Reu. 1. 5. Ans In cap. 6. ad Rom. Note Note Psal 116. 15. All men must dye Heb. 9. 27. 2. King 2. 2. Tuscul 1. Ouid. ad Liuiam Hor. Car. l. 2. od 28. l. 2. ode 3. Iliad l. 6. Hor. carm lib. 2. od 14. Homer ll 18. Hor. carm l. 2. od 16. Psal 49. 10. Hor. l. 1. Carm. od 4. Psal 82. 6. Hor. carm lib. 1. od 28. Hor. carm l. 3. od 11. Ouid. 2. Sam. 2. 18. Eccl. 3. 20. Quest. Sol. 1. Cor. 15. 5. Of the time of Death Isa 46. 10. 11. Iliad 1. Lucret. Martial Isa 38. 5. Note Seneca Herc. fur Deaths houre is vnknowne Tul. 1. de finib Epist 23. Note A Simile Death is but once Heb. 9. 27. Carm. l. 1. od 18 2. King 13. 22. Death takes possession easily Iam. 4. 14. Hor. car l. 4. od 7 Eurip. Hor. 16. A Simile As death leaues so the Iudge findes men Ad Dâ—oscor Eccl. 11. 3 Cyp. Tract ad Demetrian Of the coÌ„modities of death To whom death is â—ndeed a benefit Commod 1. Vid. Plutarch de consolat ad Apol. Commod 2. Commod 3. Note A simile In Ioh. Death is discommodious to the wicked 1. 2 3 4 5. Aug. ad Julian ep 211. What to death may be compared Simile 1. Death is a Physitian Adissimile Death is an Hauen * Isay 57. 1. Reu. 14. 13. Adissimilitude In two cases Death is vnlike an Hauen Luke 16. A second dissimilitude Job 7. 10. Vid. Nat. 〈◊〉 Myth l. 3. c. 13. Acts 20. 9. 10. Death is a Night A dissimile Agath in Nat. Com. vbi supra A dissimile Pro. 30 16. Death a fire A dissimile Death is a Reaper A Dissimilitude Death is a Tyrant A Dissimili Satyra 10. Iudg. 15. 15. Horat. Carm. l. 3. Od. 4. Death is a flying woman Death is a Sea Death a Lion Death a Sleep Laert. lib. 6. Plutarc Consol ad Apoll. A Dissimilitude 28 questions about Death Quest 1. Sol. How death may be said to be naturall Note Quest. 2. Sol. Naturall death described Quest 3. Sol. What violent death is A Simile A Simile Quest 4. Sol. Note A Simile Quaest 5. Sol. The causes of long life A Simile Quest 6. Sol. This answere belongs to the state of mans fall by sinne Note Note Juuenal Satyr 80. Quest 7. Sol. Three liuing spirits created How mans soule is said to die 2. Difference 3. Difference In Cant. ser 107 Iohn 5. Act. 24. 15. Quest 8. Sol. Laert. lib. 1. c. 1. Ans How death is an euill and how not Note 1. Cor. 15. Quest 9. Sol. Psal 51. 5. Note Ec. 7. 3. Quest 10. Sol. Note Quest 11. Sol. Rom. 3. 8. We must not die till God call vs. Quest 12. Sol. Phil. 1. 23. Quest 13. Sol. lu what sense a man may pray against death Note Iob. 13. 15. Iob 17. 3. 4. 6. Quest 14. Sol Epist 88. Note How death may be feared Aug. l. 2. de doct Christ Greg. Quaest 15. Sol. When sudden is euill Quest 16. Sol. How we may lament the death of our friends De verb. Ap. ser 3 2. In Cant. ser 29. 1. Thes 4. 13. 14. Note Phil. 2. 27. Note Whiles I was a writing these things it pleased God to take from me mine onely sonne before he was a fortnight old Quest 17. Epist 30. Sol. Quaest 18. Sol. In admonit 6. Quaest 19. Sol. In paradox Quaest 20. Sols Quaest 21. Sol. Death both certaine and vncertaine Quaest 22. Sol. A Simile Quaest 23. Sol Whose death is best Whose death is counted worst The iuster the Law the worser the death Quest 24. Sol. Why God keepes from men the time of their deaths De consolat ad Apoll. Quest 25. Sol. Epist 22. Note Note Note Quest 26. Sol. What is the best death without reference to sinne or vertue A Simile Quaest 27. Sol. Why it is vnlawfull to pray to know the time of our deathes Tu ne quaesieris scire nesas quem mihi quem tibi finem Dij dederint Seu plures hyemes seu tribuit Iupiter vltimakm Hor. car l. 1. od 11. Rom. 14. 23. Psal 39. 5. Note Spacio breui spem lougant reseces Dum loquimur sugerit inuida aelas Hor. car li. 1. od 11. Act. 1. 7. Quest 28. Sol. The honors performed to the dead Leuit. 19. 14. Vses of the former discourse â— The bodic is baser then the soule A Simile Note Why should a man haue an euil soule that would haue a good bodie A comfort against the feare of death Vse 2. Why death is to be borne with patience A comfort to a good man dying Dan. 3. 6. Vse 3. A reason to hate sinne Sinne a very Crab-tree Pro. 14. 9. 10 23. Vse 4. Inordinate feare of death to be supprest Senec. 78. epist Epist 24. Epist 78. Vse 5. Rules of preparation against Death 1. John 5. 24. Iohn 11. 25. 26. Note Who is a right beleeuer and who fantasticall Rule 2. Ezek. 18. 30. 31. Fiue duties of a true penitent Ezek. 18. 22. Note A Simile Rule 3. Iobn 3. 16. Heb. 13. 17. Rule 4. Rule 5. Pro. 16. 6. 1. Tim. 17. 18. 19 Note Mat. 25. A Simile Iam. 2. 13. Rule 6. English Papists Brownists are liable to damnation for their obstinate Schisme Note Reu. 22. 12. Rom. 2. 7. 8. Rule 7. Isay 38. 1. 2. Sam. 17. 23. Acts 7. 59. The death of the godly commended 1. Cor. 15. 56. Note Note A false imagination of sundrie persons Ex. 20. 8. 10. Rom. 6. 16. 1. Joh. 3. 8. 9. Ezek. 18. 21. Is 1. 16. 17. Of spirituall death Eph. 2. 1. Col. 2. 13. The spirituall death of the Godly is threefold What death to sinne is The preeminence of a Saint Ex. 19. 12. Zak. 2. 8. Rom. 7. 4. Gal. 2. 16. 19. Note Gal. 6. 14. When the World is dead to a man How a man is said to be dead to the World Iob. 15. 19. 16. 3. 1. Pet. 2. 11. Reu. 22. 8 What eternall death is 2. Thes 1. 9. God the inflicter of eternall death Psal 11. 5. Is 30. 33. Note Rom. 2. 5. 8. Death the fruit of sinne Rom. 6. 23. 2. Thes 1. 8. Rom. 2. 8. Matth. 25. 41. 42. Who are subiect to eternall death Who shall die this death Math. 25. 41. Math. 7. 23. 2. Thes 1. 8. Ioh. 8. 24. Note Ioh. 3. 36. Act. 4. 8. 11. 1 Pet. 2. 4. 6 Act. 4. 12 Isa 53. 11 Gal. 2. 15. 16 2. Ioh. 5. 11. 12 In hope In actuall possession Note 1. Cor. 6. 9. 10. Reu. 21. 8. Iude. 4. 13. Note Deut. 4. 2. 12. 32 Iosh 1. 7. Pro 30. 6. Reu. 22. 18. 19. How dangegerous it is to tract or adde vnto the word of Christ A Similitude Note As Anti-trinitarians Arians As Papists No saluation for sinners during their impenitencie Isay 30. 33. Iude 15. Reu. 22. 12. Rom. 2. 6. Eternall cannot be fully described Three things about this death to be noted 1. Paena damni Paena Sensus Aeternitas Paenae 2. Thes 1. 9. Math. 25. 46. Esay 66. 24. In fire two things Note Hell-fire is not like our fires Lib. 4. de ortho c. 28. Lib. de cogn verae vitae c. 40. Luke 16. Note Math. 25. 41. In 20. cap. Iob. Note Why the death of the damned is for euer The companions of the damned The Place Difference of torments Lib. 4. contr Donat c. 19. de Bap. Luke 12. 47. Math. 23. 14. 15 Math. 10. 15. Where Hell is Isay 30. 33. Luke 16. 26. Reu. 9. 11. 20. 3. 17. 8. Num. 16. 30. 33 Iude 6. 2. Pet 2. 4. Note Whom Hell shall not receiue Who is in the state of grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 15. 26. Aristot lib. 1. de Anima Rom. 6. 23. Note 2. King 19. 37. Why God punisheth a murther which he doth permit Math. 20. 16. Ioh. 3. 18. Heb. 5. 9. Ioh. 27. 9. Math. 7. 13. 14. Note Note Ezek. 18. 21. Ioh. 3. 16. Note Note Isay 59. Note Note 1. Ioh. 4. 10. 19. Note Note Mat. 11. 28. Mat. 12. 20.
the king and deserue no better then death it selfe euen so are they the Children of death who teach their Traditions in the Church which is the kingdome of Christ for the doctrines of God and deuise new articles of saith not heard of in the ancient Church and presse them vpon vs as necessarily to be beleeued and they likewise who destroy the faith or maime it by their subtractions and denialls of Articles necessarily to be beleeued Let them looke to it therefore that deny the Trinitie or the Diuinitie of Christ and which deny saluation by Christ alone and they that teach worshipping of images adoration of reliques prayer for the dead transubstantiation and all they that beleeue it is of necessitie to saluation for euery Christian to be subiect to the Bishop of Rome affirming all to be Heretiques that refuse him to bee their chiefe Pastor on earth Finally all wicked and impenitent Sinners without exception of any shall dye this death Wit wealth birth beauty strength friends attendants these things cannot exempt them Tophet is prepared for Kings if wicked and Christ as Iude speaketh out of an ancient Prophecie will rebuke All the vngodly Saul shall not bee deliuered by his crowne nor Nabal by his Coffers Achitophel shall not bee helpt by his counsell nor Absalon by his beautie nor Haman by his honour nor Caiaphas by his priesthood nor any man by his greatnes by his high Offices and spacious Kingdomes These things cannot saue the body from Death much lesse able are they to saue the soule from Hell Nec prece nec pretio the Iudge will not bee perswaded by prayer nor blinded by bribing nor peruerted by any meane but vvill reward euery man according as his worke shall be without respect of persons The nature of this death is not easily to bee described to the full for neither hath the eye seene nor the eare heard neither hath it entered into mans heart to conceiue the panges and torments that are prepared for the wicked Only they that feele them are able if able to expresse them Neuerthelesse seeing the Scriptures are not wholly silent wee may be bold to speake by their direction First therefore the damned are depriued of the fauour of GOD and the comfort of his presence Secondly they doe indure horrible and very painefull punishments both in Soule and bodie Thirdly their paines are endlesse their tortures abide without ease for euer All these three Saint Paul affirmeth in one Verse together when he saith they shall be Punished with euerlasting perdition from the presence of the Lord and from the glorie of his power Here is Paena Damni the punishment of losse and lack at the least exprest and the eternitie of it if not also Paena Sensus the punishment of feeling panges and torments but our Sauiour sheweth that the wicked shal suffer Euerlasting Paine and Esay saith that their worme shall neuer dye nor their fire bee quenched There shall bee weeping and gnashing of teeth Planè fltetus ex dolore stridor dentium ex furore They shall weepe saith Bernard for sorrow and grinde their te-th through rage Hell fire is full of paine and altogether voide of comfort In fire there are two things heate and light Hell-fire is hot but darke if it giue light it is not the light of comfort but of miserie to let the damned see those things which might affright and grieue them But this fire is not as I suppose such fire as ours is neither is their worme such a worme as creepes vpon the earth or as is bred in our body but it pleaseth the Holy Ghost by these words to point out and as by simitudes to shew vnto vs the griefes and gripes of the damned which shall be with much paine and horrour as the burning of a fire or the gnawing of wormes The Diuell and the wicked saith Damascene shall bee deliuered vp into euerlasting fire Non materialem qualis est apud nos not vnto a materiall fire as is with vs but into such as is knowne to God And Saint Austen doth thus somewhere dispute about this point If the fire of Hell bee corporall it must bee fed by corporall fuell which beeing once wasted it also must goe out But it 's certen that hell-fire shall neuer fayle therefore it is spirituall but if it bee a corporall fire but by creation euerlasting then must the soules of men feele a corporall fire The Gluttons Soule in the parable was tormented greeuously burnt extremely but vvith vvhat fire with hell-fire indeed but it is improbable that elemenrary or bodily fire could affect a spirit out of the body But let vs not dispute vvhat kinde of fire it is but rather studie to keepe our selues from feeling it This fire saith Christ is euerlasting semper vrens nunquam exurens torquet non extorquet punit sed non finit it alwaies burnes but neuer burnes them vp it paines them but kils them not it afflicts but endes not It is called Ignis inextinguibilis fire vnquenchable for it neither is put out it selfe neither doth it extinguish those whom it doth torment Hell-fire saith S. Gregorie seeing it is incorporeus not bodily it is neither kindled by the help of man nor fed with wood but beeing once made it continueth vnquenchable and stands not in neede to bee kindled neither wants it heate Neither must it seeme hard that the paines of the wicked must indure euer For though indeede their liues had an end some sooner some later yet if we consider the infinitie of his person whom they sinned against and againe that their sinnes left an immortall and indeleble staine in their soules and finally the eternall auersion of their willes that if they had liued euer they would haue sinned euer if we consider these things I say it will appeare there is no cruelty or iniustice in the Lord to punish them with eternall perdition so as that their death shall be without death their wants without want their destruction without destruction And that which doth aggrauate their misery is that their companions are no better then the Diuels and the place of their abode no sweeter no better then Hell it selfe which of all places in the world is the worst the habitation of Diuels voide of order full of horror vbi nulla spes boni nulla desperatio mali where there is no hope at all of any good and no despaire of euill But yet in Hell there shall be differences and degrees of paines euen as in heauen there will be degrees of glory For pro disparibus ponderibus peccatorum erunt etiam disparia tormenta paenarum as Saint Augustine speaketh according to the different degrees of sinnes there shall bee different degrees of torments The seruant that knowes his Maisters will and doth it