Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	sin_n	sin_v	wage_n	4,962	5	11.1880	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11933	A godlie and learned commentarie vpon the excellent book of Solomon, commonly called Ecclesiastes, or the Preacher in the vvhich commentarie are briefly and plainly layde downe the methode, sense, and vse of that most profitable sermon, on the which, yet there hath neuer bin set forth any exposition in the English tong before this time, in such large and profitable manner. VVritten in Latin by Iohn Serranus, and newly turned into English by Iohn Stockwood, school-master of Tunbridge.; Commentarius, in Solomonis Ecclesiastes. English	Serres, Jean de, 1540?-1598.; Stockwood, John, d. 1610.	1585 (1585)	STC 22247; ESTC S117199	256,809	478

in whom notwithstanding the more plaine certaine auouchment of this doctrine is to be foūd who if he haue affirmed any thing agréeablye concerning this matter he fet it no doubt from a better and more happy doctryne the which neither he himself sufficiently vnderstood neither could he sufficiently declare it vnto others Therefore the certain and sure knowledge of this doctrine is to bee fet from the word of God the true and auntient recorde of the truth Albeit that there be many things cōmon vnto man and beasts yet is there a great difference between the mind of the one and the life of the other 3. Albeit that all the vitall powers yea and also the vitall spirite it selfe be common vnto man and also vnto brute beastes yet is there a most great difference betwéen the soule of a man and the life of brute beasts for besides those powers of the bodye and of life béeing mortall with the mortall bodye of liuing creatures that is to saye the sences and the powers effects of the sences he hath a certayne and peculiar gifte the whiche is not common with other liuing creatures that is to say Reason the whiche so far off is it that it is borne with the body and dieth with the bodye that it hath nothing cōmon with it but commeth as a straunger into the bodye hee vseth in déede the seruice of the body and of those powers of the body but in such order that the mind it selfe the pallace of Reason is the Mayster and selfe moouer of them and the true beginning of moouing and therefore those powers of the bodye are so long effectuall as the minde remayneth in the body oute of the whiche when as hée goeth both the bodye dieth and also all those powers of the body do dye with the body There are therefore in man two thinges Two things in man the one mortall and the other immortall The body is mortall and whatsoeuer is bodily that is to say al the powers of the body the mind is immortal that is to say reason the perfectiō of the mind But when as things are to be cōsidered according vnto their own nature there is a difference to bee made betwéene those powers of the bodie of man and betwéene the minde it selfe As therefore thinges compounde returne vnto their principles and matter wherof they were made and then the thinges compounde are no longer so that whiche is voyde of Composition as it canne neuer bee dissolued so neyther canne it dye by anye meanes The compounde bodye therefore and the powers of the bodye growing of the sences and instrumentes of the bodye doe die when death cōmeth But the minde of man being voyde of al composition as namely being diuine or comming frō God neyther feareth dissolution nor death by any meanes and therefore when as the body dieth and returneth into his principles that is into the dust the mind remaineth immortal goeth again into his countrie that is to say into heauē being deliuered from the fetters of this prison This is to bee vnderstood of the soules of the faythfull as appeareth plainly in the doctrine next following Flesh séeth not this But shall it not bee therefore true And shal there be no wind because it is not séene The reason therefore of man doteth disputing of diuine inuisible thinges according vnto the outward shew appearance the which cannot be made but of diuine euerlasting principles Death the reward of sinne 4. Death is in déede the wages of sinne common vnto all men like as all men sinned in Adam And for as muche as euen the faithfull are borne in that same staine of sinne which is by inheritaunce He meaneth original sinne and so long as they doe liue in this life doe carrie about with them the most lamentable remnantes of this sinne it is therefore to be no maruaile if they die as wel as other men Their death notwithstanding differeth far and wide from the death of wicked men for vnto them death is an entrance into extreame vnhappinesse and vnto the godly on the other side it is the entrance into chéefest happinesse The practise of such as repose their felicity in this life 5. The blinde and frantike sighte of man his wit because it séeth nothing to be left after death and doeth inclose his felicitie or happinesse within the narrow boundes and lists of this life and imagineth that this life is his chiefest portion neglecteth the care of liuing well and honestlye and is wholy occupied in looking vnto and trimming vp of the body Against this prophane cogitation or thought the earnest thinking vpon the immortalitie of the mind must be set that wée may know that the mindes or soules of all men shall in such sort abide immortal in the other life that for the godlye there remayneth euerlasting happinesse and for the vngodlye euerlasting vnhappinesse The way vnto them both is this life Let those willinglye run headlong vnto euerlasting misery which doe dreame that nothing remayneth after death and in the ende vnto their owne destruction doe learne that their mindes doe remayne vnto extreme punishment Let vs whilest wee liue thinke vppon the garnishing of the better part of vs that is to say of our mindes and let vs betimes tread the path vnto euerlasting happinesse and blisse 6. Against that same pensiue and cumbersome carefulnesse of thinges Quietnesse of mind must be set agaynst worldly carefulnesse that maketh the life miserable and in déede no life let vs set sound contentednesse of minde let vs ioyfully vse thinges present let vs thinke that the care of things to come doth nothing at all appertaine vnto vs Let vs with quiet mindes looke vnto that whiche is at hande So we shall be voyde of a double discommodity wherewith they are troubled which wil be too wise according vnto the wisedome of the flesh For they enioy not thinges present nor attaine vnto things to come and it falleth out with them as it did with Esop his dogge that in vain snatched after the shadow when hee had lost the fleshe The fourth chapiter 1. And I turned He sheweth the third doubt The thirde doubt why happinesse doth not consist euen in vertue it selfe by reason of the horrible disorder of worldly affaires in that the good and guiltles are euery where afflicted and troubled and oppressed and that in suche sort that the disordered lust and boldnesse of lewd persons with all maner of iniuries doth desperatelye rage and scotfree raile agaynste the good being destitute and voyde of all comfort and helpe Then the which tentation what canne bee deuised more sharpe and bitter Now in so greate confusion and disorder truely the life cannot any way bee a lyfe for when as the affayres of the World are tossed vp and down with the storme and tempeste of so greate troubles that they whose lyfe oughte to be defended of al men are

is manie times cōmitted plague and destruction of mankinde rangeth euerywhere that vnder the pretence of lawe and right lawe and right is manye times broken The Magistrate beeing appointed by GOD the gardian of the innocent often times becommeth the hangman of the innocent For this is an olde cōplaint euen againste that Magistrate which was in the verie bosome of the Church of God Bloud toucheth bloud they haue pitched nettes in Mispath or in iudgement that is to saye that all the théeues and cutthroates are not in the fildes and in the woods but also to bee conuersant and abyding in the streates and cities in the priuie chambers of Courts and Pallaces These enormities are highly hated of GOD that namely those whome God hath appointed his Embassadours shoulde bee authors and ministers of iniustice 2 All these disorders cannot in deede be altogither restrained or redressed in so great corruption of men Magistrates ought to employ all their indeuour for the reforming of abuses yet godly magistrates ought to imploy all their endeuour hereunto as being mindfull of their duitie and of the most great account the which God the highest Lorde and Prince of all will aske at their handes that no place within their iurisdictions be left vnto such disorders and that they haue before their eyes the forme of gouernement which is in the 101. Psalme 3 God will not suffer these enormities vnpunished at the certaine time and place appointed for the redresse thereof Here is therefore a most excellent setting downe of that remedie with the which we ought to strengthen our minds least that among the tempestes and stormes of so great disorders and confusions they should be dismayed namely that we should hold assuredly that God as the maker of all things so likewise the disposer and ruler wil no doubt in due time redresse those disorders and confusions God in due time will redresse the disorders of this world the which in this life most often are committed By the externall and outwarde viewe of the confusions in this world vngodlinesse doth there flatly denye the prouidence of God or else mocketh at it with vaine cauils But let vs rather conclude a true demonstration thereupon of the last iudgement which shal be in his time as the Apostle doth who sayeth plainly that these confusions when as the godly are afflicted in this life and the vngodly do triumph are a proofe of the iust iudgement of God For it must needes be that God is iust otherwise he shoulde not bee God for he cannot denye himselfe And howe I praye you in these confusions with the which this life for the most part is compassed about can God haue his righteousnesse and iustice or how can it appeare that he is iust when as therfore iustice doth require that it should go ill with the wicked and well with the good as the sparkes left in our nature doe acknowledge it foloweth necessarily that God being both most iust and alwayes iust hath appointed both a time and a place for the redressing of these confusions that there may be a full restoring of things confused and out of order For it followeth not that if nowe manie thinges be done disordrously that therefore they shal be so in time to come Now is the time of patience the time to come shall bee a time of iudgement In that the wicked doe nowe triumph voyde of all care let vs beholde wonder at the patience of God but let vs in no case deny his iustice the which no doubt shal appeare at his due and conuenient time If nowe sayeth Augustine manifest punishment should correct euerie fault Augustine nothing would be thought to be reserued vnto that last day therefore the last iudgement is patiently to be waited for Yet are not the testimonies of God his iudgemēt to be ouerpassed Such as the Lorde will haue extant and to bee seene euen in this life For hée hath not left himselfe without witnesse in the common vse and course of life And that same generall saying is true God hath his iudgements for the wicked euen in this life that hainous sinnes are punished with haynous punishmentes euen in this life And truely how many iudgements of God haue wee seene to light vppon the heads of those men who beeing armed with power and authoritie haue broken iustice Few Tyrants dye without bloudshed or being murthered For this Iuuenall meaneth by dry death Howe many tyrants hath either the memorie of our fathers or else our memorie seene goe down vnto the sonne in law of Ceres as the Poet speaketh without murther or bloud and by dry death How many examples and howe worthie doe the histories of those foure famous Monarchies how manye do the monuments and recordes of other nations Howe many doe the writings of our owne nation yea and that in our time yelde and afforde vs But these no doubt are the beginnings of a greater that is to saye of a more perfect and absolute iudgement vppon the which we ought to set our mindes and in the meane season with peace and silence waite for the fit and due time which if hee prolong hee will not prolong as the Prophet speaketh The godly and the vngodly shall not bee confounded and shufled vp togither things shall not bee preposterously wrapped vp togither with a wandring errour of Fortune God shall iudge the godly and vngodly there hee shall put a difference betweene those things the which in this life are hudled together he will at the appointed time bring into his true forme and fashion this confused and disordered heap of the things of this worlde The wayting for then of the iudgement to come ought to holde vp the mindes of the faithfull that they faint not in the middest of the skirmishes but hope for that day which shall bring deliuerance and a full victorie vnto their labours but vnto the vngodly a due recompence of their wickednesse For this is the rendring of the iust iudgement of God as the Apostle speaketh The Exposition 18 I said in He hath rehearsed The second doubt and confuted the first doubt now he cōmeth vnto the seconde of the confusion of the life of man in outward shewe appearance because that the death of men and of beastes seemeth to bee alike Being to intreat of a matter most harde and intangled with daungerous doubting hee setteth downe before a necessarie and fit preface I sayd in mine heart of the affaires of men that is to saye When as I did more earnestly thinke vpon the estate and condition of men I thought thus with my selfe that this seemed vnto mee a most hard thing to teach that hee speaketh not according vnto his owne iudgement but according vnto the outwarde shewe and appearance of the thinges themselues so farre as the reason of man can giue iudgement of them as hee sheweth plainly hereafter vers 21. What is it then whereof as it were by waye

of preface he sayth that he thought so earnestly That God hath purged them the Hebrewe wordes are A hard place Lebaram haelohim A harde place also diuersely expounded I wil recite the more likely expositiōs out of the which I wil choose that which is more agreeable both vnto the wordes and also the meaning that is to saye the which shall seeme most simple and most fit Some thinke that Solomon speaketh according vnto the iudgement of wicked and prophane men that is according vnto the iudgement of man his reason falsly gathering Others and the same most lerned Interpreters suppose that Solomon speaketh not in their person but according vnto the outward appearance of the verie things themselues simply forasmuch as hee bringeth nothing the which is vngodly or sauoureth any way of vngodlines nay the which is not agreeable vnto the Scripture the which euery where with these arguments blameth increaseth the vanitie of man for that he doth not teach any thing but only bring reasons of doubting Therefore they expound the whole place thus That God hath made men cleare that is to say hath plainly opened and declared vnto men and hath shewed them that they are vnto him as it were beastes that is that their estate doth neuer aw hit differ frō brute beastes when as namely there is the same common end vnto them both when as both of them indifferently are subiect vnto death liue with the same vitall spirit haue the same vitall powers the same functions of life eating drinking sleepe generation mouing and other external and outward properties are taken out of the same matter namely out of the dust returne againe into dust And in the ende of their life is there any that knoweth whether the spirit of man goeth and whether the spirite of a brute beast goeth by what reasons can he make difference betweene them Thinges standing in this order in as much as the vanitie of man is so great and that in outward shew and appearance his condition differeth not from brute beasts that far the best kind of life is no other then that so long as he remaineth aliue in this life he vse and enioy his labours ioyfully and quietly and season the sweete pleasure of the bodie with the sounde vse of the benefites of God and with lawfull ioyfulnesse of minde vsing things present pleasant and vtterly reiecting the care of things to come I for my part doe not disallowe either of the interpretations A middle interpretation yet doeth the middle way like me better For I cannot thinke that Solomon speaketh simply either in his owne person or in the person of prophane men as I suppose the learned weighing the circumstances of this place will iudge Againe they doe not vnto the meaning of this place set down the ende of these words the which no doubt is the more to expresse the doubting of vanitie the which falleth into the externall and outwarde consideration of vertue For if in this life lawe and right bee broken and good and gyltlesse men bee euery where molested and troubled verie sore yet at leastwise there ought to bee some difference in their death yet the good man dyeth as wel as the badde But that this may bee the more liuely set foorth because hee had spoken in an other place of the like ende of the good and badde hee speaketh generally of the ende of man and compareth it with a brute beast by the which comparison the externall or outwarde condition of man is no doubt more expressely vnderstood To conclude I doe not agree with them in the exposition of certaine wordes They expounde these wordes Lebaram Lebaram That it will come to passe that hee will make cleare so that the worde following namely Velire●th should be of the same signification with the other and signifie That hee might shewe I am of an other iudgement For it standeth not with the vse of this tongue in such sort to ioyne wordes of one signification togither Againe the placing of these woordes of one signification shoulde bee nothing wisely set downe for the first is more than the latter that is to saye lebaram than halireoth and therefore it shoulde bee no increasing but a lessening againe the accent is against it for it is a greater distinction in the accent which the Hebrewes do call Athnach the which is diligently to bee considered vnto the finding out of the true meaning These are grāmar matters in Hebrewe therfore beyond the reach of the simple reader and therefore rather appertaineth vnto the learned as doth that also which foloweth immediatly after and finally what neede is there in this behalfe to heape vp wordes togither of one signification Therefore I had rather haue an other sense of those wordes For barar signifieth not onelye to expresse or shewe a thing plainly but also to choose and to purifie Thus therefore doe I expounde it That Solomon considered these thinges with him selfe concerninge the condition and estate of men That GOD hath chosen them that is to saye out of the multitude of all other liuinge creatures hath seuered out man vnto him selfe and dedicated him as it were vnto him or hath purified altogither in the same sense that is to saye hath consecrated him vnto him as it were an honourable and holye liuing creature namely imprinting in him his owne image and likenesse And yet hath shewed that is to saye by certaine and sure argumentes hath layde as it were before his sight for this is the signification of the Hebrewe verbe Raah in the coniugation Pihel that men themselues men I say them verie selues for the Pronoune is significantly repeated indewed with so greate giftes are brute beastes vnto them selues that is to saye in respect of their owne estate or of those thinges which fall out vnto them euen their owne conscience or experience it selfe being witnesses or simply he hath shewed them so that they cannot pretende or colourably alleage any thing for excuse vnto the knowledge of their owne condition and estate And this interpretation as it is more agreeable vnto the wordes so is it also vnto the meaning and also containeth a more plentifull and excellent doctrine For it is a plain comparison and the same contrarie a comparison I saye betweene his firste estate in the which man was created and that estate wherinto he fell through his own fault by reason of sinne For that same image of God if it by it selfe had remained in man constantly without change it had kept whole man from death and had made him whole immortall But death is the rewarde of sinne A great difference betweene man and brute beastes yet is there a great difference betweene man and brute beastes the which were neuer indued with this image of GOD for in man after the entrance of sinne there remaineth yet the image of GOD but darkened with greate and many darknesses It is therefore verie

God and whilest hee goeth about to defend ambitiously that which he had improperly spoken he is carryed so far with heat of wordes that he rent in peeces pulled a sunder the natures in Christ Euthyches Euthyches whilest he will amend this errour of Nestorius falleth into another extreme that is to saye hee confoundeth and mingleth togither the same natures of Christ both which doth plainly destroy Christ Of this foolish babling there are yet apparant lamentable effectes in the vnhappie controuersie concerning the Supper of the Lord. For whilest they dispute euen as it were being at the point of dagger drawing about the maner of the presence of the flesh bloud of Christ in the supper the prouerbe is fulfilled that the trueth is lost in striuing and that vnto the great hurt of the churches of God And from hence haue sprong and also do spring all heresies whilest manie thinges are curiously canuased in harde and darke disputations and some newe thing is sought after besides Christ Iesus and him crucified which was the strong and pithie eloquence of the olde martyrs the which did excell all man his eloquence The thirde rule of establishing of godlines 4 When thou vowest The third lawe or rule of establishing godlinesse Concerning the paiing of a vowe in due time the which in deede is spoken according vnto the custome of the lawe yet no doubt it ought to bee stretched further For hee doeth not entreat particularly of vowes and nothing else but of all other religious bandes wherwith our life being tyed and bound is consecrated vnto God Vowes were prescribed or appointed by the lawe of God as testimonies of faith and bands of that reuerence and obedience the which we do owe vnto God that our flesh getting too much libertie as if it were in his owne power shoulde not waxe more wilde and vnruly but with this bridle put into the mouth of it should be held and kept in when as it should vnderstand that it was no more at his owne libertie Now this is a true and a sure vowe the which Dauid in his own person Psalm 119. witnesseth to haue beene perfourmed of all the faithful generally A true vowe saying I haue vowed vnto the Lorde and will not breake my vow I will not depart from the commaundements of my God This doubtlesse is a moste honourable and moste holye vowe the whiche when as it is conceiued necessarilye of all the godly entring into the Church of GOD and ought stedfastly to bee kept in our whole life all diligence is to bee vsed that it bee not conceiued or made rashly of vs that is to saye wee are to take great heede what wee vowe when as being receiued through baptisme into the citie of the church of God wee take vppon vs to professe Christ and by a solemne sacrament do binde our selues vnto him Let vs weigh the greatnes both of the promise and also of our estate least that feeling the burden of the afflictions and troubles whereunto the same is subiect wee shamefully drawe backe our foote as Christ giueth counsaile that when wee will builde wee shoulde sit downe and reckon our money least that wee bee compelled to leaue off the building begun vnto the being laughed to scorne of others First of all therefore I vnderstande these words of vowes simply What vo●es betokened ● the law as they were prescribed or appointed in the lawe but because they were solemne tokens of spirituall reuerence and obedience therefore I doe extende them vnto that generall vowe of liuing well that in these woordes this rule or lawe shoulde bee enacted concerning the establishing of godlinesse Hee which professeth godlinesse first of all ought to consider that hee doe it not rashly but when as hee hath consecrated himselfe vnto GOD that hee stedfastly continue all his life time in the same obedience through all the thornes and incumbrances of afflictions For it were better not to professe true religion then by shamefull running away to forsake it It is therefore a notable place concerninge the constancie of the faithfull in the profession of the trueth by the way of contraries against the inconstancie and lightnesse of men both rashly triumphing in the light of the Gospell and also rashly falling backe againe from the same according as prosperitie or aduersitie doeth offer it selfe vnto them Hereupon are some times great heapes and companies of Christians in the church sometimes as namely when affliction draweth on there are horrible backslydings and in a manner meere solitarinesse they falling rashly from the Church which rashly had commen vnto the Church Hee sayeth that God is greatly offended with rash vowes namely The pleasure of God is not in fooles that is to saye that inconstancie and rashnesse of life displeaseth GOD That God doeth greatly detest rashe vowes And therefore he warneth that those thinges are to bee payd with a godly and holye minde the which haue beene promised by vowe The Papists This place concerning vowes the Papistes doe canuas diuerse wayes and by it goe about to establish their vowes I dispute not whether their vowes bee true or no whether they bee to bee payed or no. This notwithstanding is cleare that they are giltie of this rashnesse the which the wise man doeth in this place condemne For can any man holily vow continencie the which hee hath not in his power But hereof others haue discoursed at large and wee our selues also in another place 5 Hee amplifieth and maketh greater the fault of not paying a vowe saying That it is better not to vowe then to vowe and not to pay That this is impudently to mock GOD and therefore that thou pullest great hurt and punishment vppon thine owne head For thus much doeth that kinde of speaking signifie Suffer not thy mouth to cause thy flesh to sinne And these wordes Before the Angell are all one with these that went before namelye Before GOD as the Greekes also haue translated it enopion tou theou before GOD. And this kynde of speakinge sprang hereof because GOD vseth the seruice of Angels in the gouerning of men and so the names of the Lorde and of his Ambassadours are put one for another Some saye that by the worde Angell Christe is meant for that it is vsuall with the Fathers and Prophetes to call the sonne of GOD an Angel for that they knew him to be the Lord promised vnto the church the messenger of the wonderful decree concer the deliuerance of mankind the Lord keeper of the church and the almightie sauiour deliuering the elect from sinne and death I iudge more simply Why mention is made of Angels that therefore mention is made of Angels to amplifie and encrease the sinne of a rash and foolish vowe because the Angels are by God ordained keepers not onely of the affaires of men of societie it selfe and of kingdoms and Empires but chiefely of the church it selfe whose ministers they are saide

giltles life as the pledges of their election Hee calleth them Wise because they are enlightened with the true light of true wisedome that is to saye with the knowledge of God and with Godlinesse the which is true and sounde wisedome This is one cheefe point of this whole answere yet he adioyneth a new and diligent descriptiō of the wauering vncertaine condition and estate of the life of mā And yet for so I expoūd the particle gam man knoweth not neither loue nor hatred c. that is to say Although it be moste certaine that God hath an especiall care for the saluation of the faithfull yet such is the course of thinges falling oute vnto men in this life that it cannot bee iudged by their outwarde shewe and appearance whome God loueth or whome he hateth for there is euery where such a cōfused shufling of things together that ther is all together all one ende and the same common vnto all men both godlie and vngodlye and when as lewd persons haue passed all their lyfe in wickednesse yet at length they go vnto death as vnto the last ende of thinges wherewith they are taken awaye like vnto other men the which seeme with one dart of Death to bee slayne quite I reade al this in one contexte and tenour together from this first verse vnto the end of all the sixte verse and thinke this to be the true meaning of these wordes The summe is Howsoeuer things goe in the world yet the prouidence of God watcheth continually ouer the faithfull albeit the outwarde shewe of things do cast a certaine infinite or endles confusion before the eyes of man his reason yet that this is sure and certaine that the prouidence of God doth continually watch ouer the saluation and safetie of the faithfull But the wordes with an exquisite and great garnishing of figures are more diligently to bee examined He sayeth that man knoweth not either loue or hatred of all things which are before them that is to saye It can by no meanes be iudged by the difference of those thinges the which sundrye wayes fall out in this life what men are acceptable vnto God or no for the wordes loue hatred are to be referred vnto God and not vnto men that is to saye What men God loueth or hateth Therefore the olde translator hath not translated them well Man knoweth not whether he be worthie of loue or hatred The Sophisters in deede halfe Pelagians to speake most modestly gently of them haue lewdly corrupted this place Against the Papists corrupting this place to bring in a doubting that is to say a tormenting of the consciences of men as if the faithfull ought not to bee certainly persuaded in their consciences that they albeit neuer so vnworthie are loued of God for Christ his sake when as by faith the which hee also giueth vnto them they lay holde vpon his free promises nor contrariwise that sinne is most greatly hated of GOD but that men ought to stand at this point that they stagger and wauer in doubting The which doctrine shaketh the foundation of true religion for it taketh away the efficacie and force of the promises and threatnings of God The verie principall and in deede effectuall effect of faith is that persuasion or trust whereby wee assuredly beleeue the forgiuenesse of sinnes and that the spirite of God is a witnesse vnto our spirit that we are the sonnes of God do approch without feare vnto the throne of grace The which full assurance or trust hee that taketh away from faith doeth altogither weaken and destroy faith and so farre as in him lyeth maketh God a lyar As God is true in his promises so is he also in his threatenings Nowe as wee are to beleeue that God is true in his promises so must wee also doubtlesse beleeue that hee hath the same trueth in his threatenings and therefore that hee is greatly offended euen with his children when they sinne that with this bitt we may be helde backe from wickednesse and robbe not God his prouidence of one of her eyes For God is both iust and also mercifull and wee must stedfastly agree vnto his worde wherein we are taught that wee are the sonnes of God and that the euerlasting foundation of oure faith standeth in such sort that it cannot bee shaken vpon his free good will also that God is an enimie vnto sinne that we may feare him because he is good This is a true doctrine agreeable vnto faith the which Sophisters do impurely defile and they fouly corrupt this place when as it doth manifestly preach of the prouidence of God against such as denye his prouidence because of the outwarde appearance of thinges for that it goeth ill with the good and well with the bad and because of these sightes or disorder they do fal away from God For by these wordes All things before them all those things are signified which befall vnto this life and are apparant before the eyes of men by the outward consideration of which thinges cannot bee gathered whome God doeth loue or hate And why he so sayth he yeldeth by and by a reason 2 All things fall out c. That is there is all one end vnto the Godly and vnto the vngodly Yet doeth hee wisely describe and set out the difference of the men betweene them selues vnto whome notwithstanding there is a common ende He that sacrificeth Hee calleth Him that sacrificeth him that diligently giueth himselfe vnto the seruice and worship of GOD and doeth holily keepe the seruice and ordinances set downe by the lawe Contrariwise hee calleth him that Sacrificeth not such a one as contemneth the worship of GOD. The which is a token of a godlesse an impure heart He calleth him a Sinner according vnto the common vse of the scripture which is a man of notorious lewdnesse and wickednesse Him that sweareth hee termeth such a one as abuseth an othe by swearinge either prophanely Him that sweareth and when there is no neede as those doe the which doe spice their talke with blasphemies as if it were with ornamentes of Rhethorike or by forswearing in an earnest matter Which is a signe of lewde and extreme wickednesse And hee sayeth that there rangeth so great disorder among men that there is all one ende vnto all men And that men take such a common course of life as if there were no feelinge after death and that there shoulde bee no punishment at all for sinnes as if after that they haue passed ouer this life they care not howe when the race thereof is runne they must passe vnto death as vnto a common necessitie whiche shoulde swallowe vp and blotte out for euer the memoriall of all men whosoeuer they are Hee marketh this prophane cogitation or surmize with expresse wordes The heart of men is full of euill madnesse is in their heart in their life and after this vnto the dead