or as this Publican c. Hee said true but not so well for himselfe as he thought he did For surely beloued hee was not like the Publican for the Publican was better then he as S. Augustine well noteth saying Ille superbus erat in bonis factis ille humilis in malis factis videte fratres magis placuit deo humilitas in malis factis quà m superbia in bonis factis (i) Aug. in Ps 93. The meaning is The Pharisie was proud in doing good deeds the Publican meeke and lowly because of his euill deeds Marke my brethren God was better pleased with the Publicans humilitie though he had liued wickedly then with the good deeds of the Pharisie because hee was proud and disdainfull Which Christ confirmeth saying I tell you and he knew the truth this man euen the humble Publican departed home to his house iustified more then the other Or as some note and not the other Againe you know the insolent boasting of the proud youth in the Gospell (k) Mat. 19.16 to 23. He said he had kept the commaundements but hee lyed with those that say so and so thought to haue eternall life But when Christ came to search him by his deeds hee found no such matter in him but that whē he thought best of himselfe and euen preferred himselfe before other then was hee worst in the sight of God And Pharao king of Egipt disdained that there shuld be any God to commaund him therefore when Moyses Aaron came with commission from the Lord for Israels deliuerance out of Egipt the King answered Quis est dominus vt audiam vocem eius Who is the Lord that I should heare his voyce (l) Exod. 5.2 and let Israel goe I know not the Lord neither will I let Israel goe Euen so in these dayes men make as little account of Gods word and his Embassadors and through Pride by which they are ouerwhelmed they disdaine that God should teach and commaund them to let their sinne go and this is the cause they regard him no better but euē say like Pharao who is the Lord that I should heare his voyce and let my Pride vsury extortion oppression or any my pleasure goe I know not the Lord neither will I let them goe Iesus Christ saith Learne of me take my yoake vpon you my yoake is easie and my burthen is light (m) Math. 11.30 But S. Augustine speaking of Pride sheweth the cause why men will not saying Propter hoc vitium dedignantur subdere colla iugo Christi obligati arctius iugo peccati (n) Aug. in Ps 18. Because of Pride men disdaine to yeeld their neckes to the yoake of Christ and will rather gall them in the yoake of sinne But know you this that whosoeuer by this disdainfull Pride will endeuour to mount himself the higher he riseth the greater shall bee his fall And if you meane to ascend indeed the humble your selues vnder the mightie hand of God that he may exalt you in due time (o) 1. Pet. 5.6 And let euery man esteeme others better then himselfe (p) Phil. 2.3 For he that humbleth himselfe shal be exalted (r) Luk. 18.14 As the examples of Iob Daniel Sidrach Misach and Abednego Christ Stephen the thiefe vpon the Crosse and the Centurion with many other do plainly testifie The Centurion in the meekenesse of his humble mind said to Christ who promised wh◠he did come to his house to heale hi◠seruant Lord saith he I am not worth◠that thou shouldest come vnder my roofe◠but speake the word onely my seruan◠shall be healed (ſ) Math. 8.78 If hee were not worthy that Christ should come vnder his roofe because of his maiestie holines it is a shame for you to foster Pride in yours as the bawd doth the hatlot because of her filthinesse His humilitie Christ honored with a great commendation shall not your Pride be shamed in due condemnation but I returne The want of this humilitie such height of haughtie minde swelling with disdaine like bodies poisoned caused Kain that he could not abide to see Abels sacrifice accepted before his therefore Kaine slew Abell his brother (t) Gen. 4.8 It made Iosephs bretheren that they could not abide to thinke that their brother should come to greater honour then they therefore they made awaye with him and sold him into Egypt (v) Gen. 37 The Rebells Corath Dathan and Abiram hauing found this they disdained superiorie like our pretended Presbitery so they rebelled against Moyses their godly gouernour (w) Numb 16.12 It made Herod that blood-sucker to seeke to murther Christ (x) Math. 2 16. and the Nobles of Babilon greatly to thirst after Daniels death (y) Dan. 6.4 Where disdaine lookes out at Prides window as Iezabe◠did to see Iehu (z) 2. Reg. 9.30 there euery one despise other (a) Luk. 18.9 and iustifie themselues (b) Luk. 16.15 onely because as Diotrephes loued the preheminence among men (c) Ioh. Epist 3.9 so they would haue the highest roomes (d) Luk. 14.7 and disdaine that any should get before the Thus much for disdaine a feather of Prides wing I will plucke at it no longer for it will not come out But now to your selues and yet I will spare you in hope you will amend The second feather of Prides wing may be presumption two waies to bee seen to moūt her vp aboue the clouds First when men dwell in wickednesse and therin delight as the Owle in darknesse and say Thou God carest not for it tush I shall neuer be cast downe there shall no harme happen vnto me (e) Ps 10.6.12.14 And therefore of Pride presumptuously they determine with Synacharib the subuersion of Kingdomes (f) 2 Reg. 18.19 and commit murther with Kaine (g) Gen. 4.8.19 whordome with Lamech the first founders thereof extortion and oppression with Rehoboam (h) 1. Reg. 12.14 against the law of God which saith Thou shalt not oppresse thy brother (i) Leu. 19.13 Nay Pride in mans hart maketh him entend to do euen what him list and thinks to go forward without any controlment neuer so much as once making the blessed God of their counsell which the Apostle S. Iames sharply reproueth (k) Iam. 4.13 These and such like I take to bee those of whom the Prophet of God speaketh where he saith The vngodly is so proud that hee careth not for God neither is God in all his thoughts (l) Ps 10.4 And therefore in distresse thinke not that God will care for them (m) Pro. 1.28 Will they yet runne on The other kinde of presumption is when men will dwell and continue in sinne and thinke to salue the matter with this plaister God is mercifull (n) 2. Cor. 1.3 forgetting that he is iust and true (o) Ps 7.9 10.14 11.7 and so repentance is deferred sinne is encreased God
vnto the Lord. (q) 1. Sam. 15.21 And Ionas sent to Niniuie fled from the commaundement of the Lord and being punished for it yet he would excuse his sinne (r) Ionas 4.2 And thus do Vsurers at this day common swearers blasphemers prophaners of the holy Saboath day and infinit other sinners which not onely do such things but with as bad an excuse fauour themselues in their owne wickednesse And here may be reprooued non residents dumbe dogs and Idle Pastors theeues c. But when Christ shall come with his Redde rationeÌ„ giue account of thy Stewardship (Å¿) Mat. 25.31.32 It is not Lord Lord haue wee not prophesied in thy name and in thy name cast out diuels and done great workes that shall helpe much lesse then any of your excuses The will of God must be done or else it shall be said I neuer knew you depart from me ye that work iniquitie into euerlasting fire c. (t) Math. 7.21.22.23 It was not inough for Israel neither could they escape Gods wrath by their Templum aâ—trint Templum domini nor the Iewes with Domine domine nor for the Romanists The Church the Church nor for vs The Gospell the Gospell the Word the Word but wee must do workes worthy of the Word worthy of the Gospell as saith a learned Bishoppe How many Kingdomes Nations hath God cut off for their sinne and shall we escape that do not only commit sinne euen with greedinesse but also will not stick to defend the doing of it As the Minister doth such a thing others doo such and such things and why may not I Thus wee our selues cause others to blaspheme the worthy calling wherewith wee be called (v) Rom. 2.24 And thus men heape one sinne vpon an other (w) Eccl. 3.29 to make vp the measure of their sinnes (x) Mat. 23.32 and so hasten the wrath of God But alas deare bretheren it is written Thou shalt not follow a multitude to doo euill (y) Exod. 32.2 That is thou must not take example to sinne which is to feede thy selfe with winde in excusing thine own wickednesse (z) Hos 12.1 Nec enim exempla nobes simpliciter imiâ—anda deus proposuit sed verbum suum dediâ— adcuius regulam consilia nostra aliorum exempla examinemus (a) Gual in Hos cap. 12 Ser. 39. For God hath not simply set vs examples to follow but he hath giueÌ„ vs his word according to the true rule and direct line wherof we may examine both our owne deuices and the examples of other If they swarue from the commandements go not after them neither excuse thine owne sinne Binde not two sinnes together for in one thou shalt not be vnpunished (b) Ecc. 7.8 And as for them that giue wicked example it is written Woe bee to that man by whom the offence commeth (c) Mat. 18.6 But if it were not for Pride all this would soone be laid aside Secondly saith Augustine He is proud Qui in confessione peccatorum non agit penitentiam which in the confession of his sinnes doth not repent like Kain Saul Ahab and Iudas Kain murthered his brother he consessed his sin but could not repent (d) Gen. 4.13 After Saul had sinned was reprooued hee said I haue sinned I haue transgressed the commaundements of the Lord and thy words because I feared the people and obeyed their voyce Now therfore I pray thee take away my sinne c. (e) 1. Sam. 15. Was not this much yet all this was but like a sacrifice of swines flesh because this confession was not washed with teares wroong out of the heart with grieuous grones of the spirite which cannot bee expressed Ahab hearing Gods iudgements denounced against him for his sinnes Hee rent his cloathes and put Sackcloath vpon him and fasted and lay in Sackcloath and went barefooted (f) 1. King 21.27 yet hee could not repent for the eye of his soule was closed vp that he could not behold the bright beames of the sonne of righteousnesse appearing with the spirit of regeneration and so he sunke backe to his sin again as appeareth in the chapter As for Iudas he said I haue sinned betraying the innocent bloud (g) Math. 27.4 and he brought againe the siluer peeces and cast them downe in the Temple and departed but he could not wash his soule in the lauer of the innocent blood and take hold of the hornes of the altar of Gods mercie Therefore he went and hanged himselfe and hath purchased a field with the reward of iniquitie (h) Act. 1.18 euen hell fire by his euill gotten goods Beware you bribe-mongers Now at this day how many Kains Sauls Ahabs and fewe so good as Iudas haue we many to confesse fewe to restore none to repent then all to bee damned Except ye repent ye shall all likewise perish (i) Luk. 13.3 And if any desire to know repentance entending to liue in it I will borrow so much time of my Text as to describe it vnto you but the true and right vse thereof euery one must shewe forth in his owne life and conuersation like Vrim and Thummim on the breast of the Priest Repentance is an vnfeyned griefe and groaning of the heart through sorrow for sinne committed confessing and forsaking the same (k) 2. Cor. 7 10.11 with turning vnto God by newnesse of life (l) Act. 2.18 apprehending the mercie of God by faith in Christ Iesus (m) Rom. 3.21.22 c. Who of God is made vnto vs Wisedome and righteousnesse and sanctification and redemption (n) 1. Co. 1.30 Where this is that mans heart is filled with ioy Iohn 15.11 as the temple was with the glory of the Lord. (o) 2. Chro. 5.14 This felt Dauid and Peter and therefore though theyr sinnes were great yet the guiltinesse thereof was done 〈◊〉 way and so with confession seeke wee repentance and cast away Pride the deadly enemie thereof Thirdly hee is proud saith Augustine Qui illa ipsa pauca quae videtur habere bona sibi vult arrogare derogat misericordiae dei Such Paul saith are proud boasters (p) 2. Timo. 3.2 which do arrogate or attribute vnto themselues those fewe good things which they doo but seeme to haue for indeed they haue none (q) Ro. 7.18 and so do diminish the mercie of God Which is to rob God of his honour as do the Pelagians and Papists who putting their trust in their workes as some put their confidence in horses and chariots neuer remembring the name of the Lord and grace of God in Christ may haue a name to liue but they are dead with the Angell of the Church of Sardi because they remember not how they haue receiued and heard and hold fast and repent (r) Re. 3.1 namely that saluation is of the Lord (Å¿) Gal. 5.4 and that there is no good thing in man but that which
is blasphemed and in the end thou thy selfe most like to bee deceiued like one that ouer-sleepeth the Tyde and then cannot take Ship or like the 5. foolish Virgins who sought â—yle when it was too late (p) Math. 25.10 Of such almightie God complaineth by the Psalmist saying The plowers plowed vpon my backe and made long furrowes (q) Ps 129.3 By which is ment that to prolong thy sinne and to put off from day to day thy amendment of life still hoping on mercie to haue it at thy will is to plow or digge vpon Gods backe but marke what followeth The righteous Lord hath cut the cordes of the wicked to wit in peeces Heere is a crosse barre or a double gate to stoppe thy way to presumption euen the iustice of God and the execution thereof according vnto truth Ah fellow art got vp to plowe and goare the backe of God hee is iust as well as mercifull and hee will cut in sunder the cordes of thy presumption First hee will frustrate thy hope by which thou drawest on thy sinnes as the Oxen doo the plough by the chaine And to assure thee of this the holy Ghost vseth the time past in this word Hath for the time to come as that it shall so surely bee performed as if it were past alreadie To confirme this the word of God saieth The person that doth ought presumptuously whether he be borne in the Land or a Straunger the same blasphemeth the Lord Therefore that person shall bee cut off from among his people because hee hath despised the word of the Lord and hath broken his commaundement that person shall bee vtterly cut off his iniquitie shall bee vppon him (r) Numb 15.30.31 Paul also will haue no man presume aboue that which is written (Å¿) 1. Cor. 4.6.1 And it is written Put not off from day to day for suddenly shall his wrath come and in the time of vengeance hee shall destroy thee This then expect except thou repent c. Thirdly rebellion is an other feather in Prides wing by which shee would heaue vp her selfe in vsurping and stretching her authoritie ouer men wthout lawfull right or true commission forcing them to obey her and leading them captiue after her owne will as well against Gods word as any ordinance of his And heere to goe from time to time from one Common-wealth to an other and view the cause of treasons among subiects towardes theyr Princes and gouernors of warres contentions c. we should find it to bee Pride and loftinesse of minde ambitiously desiring one an others kingdome rising and rebelling through immoderate greedines of glory Which the holy Apostle Saint Iames affirmeth saying From whence are warres and contentions among you are they not herehence euen of your lusts that fight in your members (t) Iam. 4.1 Onely of Pride saith wise Salomon doth man make contention (v) Prouer. 13.10 Looke in Genesis 14. and the second booke of the Kings cap. 18. As in many places more and thou shalt haue examples to confirme this matter And our English Chronicles want no store but Richard the third dooth make mee tremble to name any moe Therefore for this time I wil keepe me at home and as I speake to you so I wil speake of you for you beloued I desire to be taught Will you giue mee leaue in a word to tel some of you how you runne after Pride rebell against God if you will I shall but onely passing along by your coats costs I mean plucke at here and there a weed which hindreth the growing of better corne CHAP. VI. Two chaines to tie vp the branded beast Pride NEcessitie comelinesse for attite firmly fastned to the strong pillar of true humilitie (w) Eccl. 11 4. ought to be the two chaines to tie vp the branded beast Pride branded because shee is of â—iuers colours of starch and trash chanâ—ing her selfe like the Camelion and â—ltering her fashions like Proteus or Vertumnus neuer remembring that the â—id man which is in the hart should be without all corruption (x) 1. Pet. 3.4 But euen as the false Prophets were schooled by the diuell to speake as the King would haue them (y) 1. Reg. 22.22 so Pride contemneth the spirit of God and saith what haue I to do with thee as the possessed with â—â—uels said to Christ (z) Math. 8 29. teaching the flesh as she will haue it For the head â—â—ust nod the eies must rowle the boâ—â—e must iette the tongue must trowle â—â—d all as Pride will haue them Soft â—â—iment saith Christ is in Kings houses As if there were the fittest and most proper place for rich apparell to be (a) Math. 11.8 because it belongeth to such as are oâ— the Kings Court The rich glutton rich so he might the more easily do it yet but a glutton and therefore it was no credit to him was cloathed in purple and fine linnen (b) Luk. 16 19. or white Paul the Apostle of Christ teacheth (c) 1. Cor. 11.6.11 that it is a shame for men to weare long haire and for women to pray bareheaded But as the poore man of the proude worldling is thrust to the footestoole d Iam. 2.3 so the counseâ— of the holy Ghost is set at nought (e) Prouer. 1.30 And men doo weare long haire women doo goe bareheaded with they haire vncouered Come from the Court to the Countrie in rich attire what wanteth thâ— subiect of the Prince view them with the poore and you shall see of the poorer sort as proud as the rich and thâ— most of our common women to excell those of the better sort For noueties and chaunge of fashions and toies men and women are as full as a toade 〈◊〉 of poyson Of whom I may speake 〈◊〉 S. Ambrose doth of the couetous Laborant vt quaerant vt inueniaÌ„t laborant quid habere non norunt (f) Ambr. li. de Nab. Iere. ca. 13 They toile to get and labour to finde but what they would haue they cannot tell theÌ„selues Come wee to seruants it is well wee must stand to reprooue theyr Pride these though their wages be not great yet their ruffes must be as bigge and ilfauoured as their harts and the cloath as fine as their proud dames with blew starch too Lastly behold our wanton and ruffinly mynions see how without all shame they surmount their callings and contemne God It grieueth me to speake that which they bee not ashamed to do But why do they so Euen as Christ saith of the Pharisies The hypocrites and the Pharisies do their deeds to be seene of men (g) Math. 6.16 23.28 And when are we most proud in apparell but when wee thinke most to be seene of others Then as Saul whom God had cast off from fauour to keepe a peece of credite with the world for with God he had none said to Samuel (h) 1. Sam. 15.
Cor. 1.17.19 I preach Christ crucified and teach you to crucifie the olde man and his lusts Be not you like the Gaderenes who because their swine were gone desired Iesus to depart out of their coastes (f) Math. 8.34 Be not like the Philistines and men of Asdod Who because their Idoll Dagon could not stand by the holy Arke but still fell downe and was broken sent away the Arke of God to keepe their Idoll still (g) 1. Sam. 5 1. c. But forsake your sinnes and keepe Christ (h) Reue. 3.20 burne your Idolls of sinne and confesse the Arke of Gods couenant Let not your sinnes flatter you and entice you though they be as importunate vpon you to thrust you out of Gods fauour as SampsoÌ„s wife was vpon him to get away his strength as she did indeed therefore hee was ouercome of the Philistines (i) Iudg. 16.15.16 to 21. and so shall you of the diuell at his will But if God be God go after him and if Baall or Pride or Vsurie c. be hee then follow them For no man caâ— serue two maisters you cannot seruâ— God and Mammon (k) Math. 6.24 Now then confesse I enuie none I grieue at youâ— sinnes And the holy Prophet of God teacheth me who saith Fret not 〈◊〉 selfe because of the vngodly men neithâ—â— be thou enuious against the euill dooers (l) Ps 37.1 Yet he saith also It grieueth me becauâ—â— men keepe not thy lawe (m) Ps 119.158 But mâ—â— should not grieue the holy spirit of God by whom we haue commission as well to reprooue your sinne as to instruct you in the truth of Gods holy will neither should you hate vs because we tell you the truth as the Iewes did Christ (n) Ioh. 8.40 or as Herod did Iohn the Baptist (o) Mat. 14 3.4 If you do The seruant is not greater then his Lord and Maister (p) Ioh. 15.20 13 16. And here withall remember what the Maister Christ Iesus saith comforting his faithfull seruants against obstinate contemners of his word Whosoeuer as well Princes Potentates Prelates as people shall be ashamed of me and of my words among this adulterous and sinfull generation of him shall the sonne of man be ashamed also when he commeth in the glory of his father with his holy Angels (q) Mar. 8.38 And here I will rest for this time Wee see in Pride a contempt of all other in regard of her self and how she dooth mount aboue the cloudes in desire to tread them vnder her feete and she cannot be content with this but she will be like God which is here the second vanitie of Pride CHAP. VII How Pride would be like God Pride may be said to be like God either in some proprieties or else in name First her propertie is to exalt her selfe and desire to be praised and held in honour as much or rather more then God Secondly she challengeth vengeance to her felse to plague whom she list In Name shee is like God because shee vsurpeth or challengeth to be called God OF the first wee haue heard something alreadie how Pride dooth seek to exalt her self aboue the clouds and being got vp into this perswasioÌ„ of her selfe then she lookes that all should feare her and extoll her and doo forsoothe all reuerence and worship vnto her as the diuel would haue had Christ do vnto him (r) Math. 4.9 And here the Pope steppes in for his interest but wee will put him backe vntill anon telling him and his nurse Dame Pride that when God shall come in iudgement against them Then the Lord onely shall bee exalted in that day (Å¿) Isay 2.11.17 The Lord of Hoasts shall be exalted in iudgement the holy God shall be exalted in iustice (t) Isay 5.16 For it is written I will arise saith the Lord now will I bee exalted now will I lift vp my selfe (v) Isay 33.10 Therefore the Psalmist in this respect remembring the promise of God in which the faithful patiently expect the fall of the proud and their owne deliuerance singeth Not vnto vs ô Lord not vnto vs but vnto thy name giue thy glory for thy louing mercie and for thy truth sake (w) Ps 115.1 Thus Dauid so earnestly in his Psalmes exhorteth the childieÌ„ of God to praise the Lord (x) Ps 106. 136. which subdueth our enemies vnder our feete And the Euangelist Saint Iohn sawe all the Angells fall before the Throne on their faces and worship God saying Amen praise and glory and wisedome and thankes and honour and power and might be vnto our God for euermore Amen (y) Reu. 7.12 And not onely the Angels but all the creatures which are in heauen and in the earth and vnder the earth and in the sea and all that are in them heard I say saith Iohn praise and honour and glory power be vnto him that sitteth vpon the Throne and vnto the Lambe for euermore (z) Reu. 5.13 And the Angell would not suffer Iohn to worship him (a) Reu. 22.8.9 But Pride indeed shee is none of Gods creatures would haue all to honour and worship and praise and feare her she would be like God Thus the Samaritanes praised Symon Magus (b) Act. 8.10 and thus the people extolled Herod (c) Act. 12.22 Thus Pride cryeth to the hearts of men saying Not vnto God not vnto God but vnto mee giue the glory And this is the cause that wee haunt so much and greedily gape for to be praised of men like the Pharisies (d) Math. 6.16 to exclude Iesus Christ from his due honour and glory and praise who is ascended into the heauens and led captiuitie captiue Pride brings out Symon Magus speaking to the holy Apostle S. Peter saying Doost thou thinke thy Christ to be therefore great because he ascended from the earth to heauen A great peece of worke that can I doo And then he mounted into the ayre by the helpe of his familiar diuell But he that carried him vp let him tumble downe alone and so hee was crushed in peeces with shame inough to all his former coniurings for hee was condemned of all and no doubt damned of God there his Pride had a filthy fall (e) See Niceph lib. 5. cap. 16. Eccl. Hist. Is not this Pride the poyson of the beast which all they that dwell vpon the face of the earth shall worshippe whose names are not written in the Lambes booke of life which was slaine from the beginning of the world And they worshipped the beast saying Who is like vnto the beast who is able to warre with him (f) Re. 13.4 The holy Ghost saith Feare ye the Lord all ye his Saints And again Tremble thou earth at the presence of the Lord at the presence of the mightie God of Iacob But now Pride will be regarded this is an Idoll set vp in euery corner and who dooth not flee
to pull downe both man and wife sonnes and daughters sheepe oxen and asses and all things else as Iosuae dealt with Acan. And yet if you will not beleeue let vs see what experience hath taught and by what meanes God hath brought many downe And his arme is not shortned but his hand is stretched out still And for shortnesse sake I will speake but of six braunches which he hath vsed to hang the wicked and abhominable vpon 2. Sam. 18.9 as truly as Absolon vpon the oake CHAP. II. How God ouerthroweth or subdueth the proud 1. FIrst heere to omit the godly lawes of this our land made to suppresse Pride in euerie degree I doo lament the palpable contempt of Gods most sacred word by which Pride and all sinne should be brought downe and humbled Act. 16.29.30 and afraid to remember in what case they keepe men as the Iaylor was to keepe Paul and Silas And men should seeing their sinnes with those in the 2. of the Acts being pricked in their hearts cry out Men and bretheren what shall we do But seeing they will not be learned nor vnderstand let theÌ„ know Reue. 19.13.15 that the word of God is a sharpe sword which seperateth betweene the marrow the bone yea it doth either seperate sin from vs or vs from the presence and fauour of God so mightie it is in operation All the beasts of the Forrest do tremble and quake at the roaring of the Lyon but the voyce of the Lyon of the Tribe of Iuda is not regarded of the beasts of Pride and silthy sin Well then seeing the matter is so indeed see what the holy Ghost saith most fearfull to be remembred 2. Thes 2.10 Those that shall perish receiue not the word of truth that they might be saued To such Gods word is a sauour of death vnto death spoken by his messengers Mark 8.38 2. Thes 1.7.8 Which who so despiseth shall be despised and confounded For it is written The Lord Iesus shall shewe himselfe from heauen with his mighty Angels in flaming fire rendring vengeance vnto theÌ„ that do not know God and which obey not the Gospell of our Lord Iesus Christ Whoso liketh this Let him that is filthy be filthy still and thus the Lord God wil bring thee downe Ps 68.1.2 2. God bringeth downe otherwaies the Pride of men euen by confounding their enterprises making their deuises as the Psalmist saith to bee of none effect And this he doth sometimes after one means sometimes after an other 1. By frustrating their counsel and pretence as for example The builders of the Tower of Babel Gen. 11.7 would build to preuent Gods vengeance but he brought them downe by confusion of languages Thus that which they thought should haue bene for their good was vnto them an occasion of falling Synacharib King of Assur thought with the proud Spaniard by an innumerable band of men to ouerthrowe and lay waste the Lords vineyard 2. Reg. 19.35.37.28 35. c. but his strength was ouerthrowne by an Angell and himselfe slaine by his owne children and thus came his Pride downe And wee know how lately the Lord God of heauen tooke the Spaniard and did shake his sword at vs and held vp his rodde against vs to winne vs from sinne And when hee had done so because God knew the Spaniards dwelling his going out and comming in and furie against him and because hee raged and his Pride came vp into his eares like the Pride of Synacharib therefore God put his hooke into his nosthrills and his bridle into his lippes and drew him backe out of our sight and suffered him not to doo vs any harme but God cast them out as the dust before the winde the Angell of the Lord scattered them and their Pride was spoyled in the sea Ps 35.5 Math. 8.32 2. Sam. 17 14.23 as the diuels drowned the heard of swine Againe God confounded the wicked counsell of Achitophel by the good aduise and wisedome of Hushai See the place And when Achitophel did perceiue that his counsell was not regarded hee went home and hanged himselfe And his friends might be glad he had no worse an end Absolon in the Pride of his heart made warre against his father Dauid and thought to haue slaine him and so to haue got his kingdome 2. Sam. 18.6.17 But in the wood of Ephraim where the battell was fought as hee rid vnder an oake there God hanged him by his owne haire see to what vse God puts mans loÌ„g haire and yet some of you will weare it in a brauerie then Ioab came and thrust him through with a dart and the souldiers threw him into a pit and how could it be otherwise but that his guttes were pressed out with that great heape of stones which they cast in vpon him What Pride of any man dooth euer meane to haue such an ende But to be briefe how damnable and daungerous as diuillish and yet in vaine haue beene the counsels and enterprises of the Pope and Spanyard against the ioy of our peace and light of our daies and most ioyfull happines of our time Elizabeth our noble Queene dâ—ead fouâ—raigne Yet they alwayes confounded in the craftie wylinesse they haue imagined the only mightie prouidence of GOD preseruing her gracious Maâ—estie vnder the couering of his winges because they rebell against him Psal 105.15 Psal 107.22 50.14 Psal 9.11 who onely saith Touch not mine annointed Therefore shall not wee offer vnto the Lorde the sacâ—ifice of praise and tell out his workes with gladnesse Oh beloued for this cause specially as all other generally Sing praise vnto the Lorde which dwelleth in Sion and tell the people of his doings Let vs declare his louing kindnesse earely in the morning Psal 92.2 and his trueth in the night season and pray that her dayes may be as the dayes of heauen peace within the walles of her Domimon and plenteousnes within her Pallaces the mightie God her only fortresse and shee next vnder him our chiefe happinesse Amen But to proceed the booke of God and histories of many ages doo shewe vnto vs how vilde and yet without effect the pretences of man hath beene against the Church of God from time to time Who is it that desireth not to be ignorant but knoweth the same And therefore let neither the whore of Babylon Gog and Magog of Rome and Spaine nor Synacharib the Turke that vncircumcised Philistine nor wicked Achitophels of Englands counsell nor any domesticall and traiterous Absosolons thinke to preuaile against God and his annointed neither like wilde Boores out of the wood to roote vp nor like wilde beastes out of the forrest of the diuel to spoyle and laie waste the Lordes vineyard whilest it doth yeeld him good fruites of encrease For thogh you goe too and fro in the euening of your blindnesse and barke like Dogges and goe about the Citie of Gods people
most terrible to remember sometimes by the sword of one neighbour against another This was his promise against the Egiptians Isay 19.2 2. Chro. 20.22.23 This hee dealt in iudgement with the Ammonites Moabites and Idumeans They slew one an other and euery one helped to destroy an other Such was his vengeance vpon the Midonites Iudg. 7.22 Isay 9.4 2. Sam. 13 See Exod. 32.27.28 The Lorde set euery mans sword vppon his neighbor Absolon slew his brother Ammon and in the end of the world Amons enemies shal be those of his own household But good Lord defend vs from ciuill warre and domesticall blood-shead through one neighbour against an other by which thou hast promised to destroy them that tread thine inheritance vnder their feete Isai 49.29 saying I will feed them that spoile thee with their owne flesh and they shall be drunke with their owne blood as with sweete wine and all flesh shall know that I the Lord am thy Sauiour and thy Redeemer the mightie one of Iacob If I should step to other histories I could shewe you that it was saide to King Cyrus Herodotus Thou hast thirsted after blood and thou shalt drinke thy belly full of blood Calippus would haue stabbed his friend Dion but with the same dagger hee was stabbed in himselfe of his owne friends This alas is most lamentable when almightie GOD to bring downe our Pride doth stirre vp one friend to destroy an other to execute his fearce wrath vpon them that dwell on the face of the earth 6 Lastly when the Lord God hath gone thus farre with the children of men that are abhominable hee will not here rest so filthie vilde is Pride and sinne in his sight but their memoriall shall perish with them their posteritie shall be cut off and their name shall be cleane put out Therfore saith the Prophet Dauid Psal 34 16. The face of the Lorde is against them that do euil to cut off the remembrance of them from the earth And Eliphash saith in the booke of Iob of such men Their braunch shall not be green Iob. 15.32 c. but shall be cut off before his day God shall destroy him c. and the congregation of hypocrites shall be desolate Againe Psal 37.28.35.36 The seed of the wicked shall be cut off saith Dauid Thus the Lord dealt with the house and posteritie of Ieroboā and Baasha and fulfilled the like iudgement vpon wicked king Ahab all his posteritie by the sword of Hasaell Iehu and Eliza. And what is become of all the Tribes of Israel Alas they haue drunke of the like cup of Gods heauie wrath displeasure though they were the chosen peculiar people of God And hath God dealt in truth of iudgement against them Then thou which art but a wilde Oliue braunch Be not high minded but feare But who euer thinketh that it is for their sin and wickednes that God giueth them no children and againe taketh away those that they haue because hee will roote out their remembrance from off the earth But nill they will they as men say in spight of their teeth thus God bringeth man downe and layeth their Pride in the dust like water that is powred vpon the earth which cannot be gathered vp againe 2. Sam. 14.14 Then vnderstand ye vnwise among the people Psal 94 8. What need I tell you further of Gods infinite armies which going foorth at his commaundement runne verie swiftly to execute his will When he commaunded the water obeyed and drowned the world When he commaunded the fire hasted consumed Sodome To destroy Synacharibs campe hee armed an Angel To some he sent Lyons to some fierie Serpents to some he sent Beares and to Herod Wormes and all these destroyed without any pittie for God had so commaunded Moreouer Some the earth swallowed some the Sea drowned Others laughter hath killed as Sophocles Dionisius the Tyrant of Sicilia Some died with gluttony or surferting as Valentinian and Iouinian the Emperours Some haue died with drinking and bousing as Anacreon and Archesilaus And many wofully pined away with famine in the siege of Ierusalem In the siege of Casilinum and in that great famin of Sagunthus in Spaine Infinite are the diseases and extraordinary meanes as Dauid in some sort sheweth whereby the Lord fighteth his battels destroyeth man Mille modis miseros mors rapit vna homines In so much then as all the hoasts of men neuer so proud and loftie are not able to withstand the least of Gods armies euen of silly wormes and such like vermine but they will preuaile against vs when God sends them forth O fooles that we are why will we not be wise O we of vncircumcised hearts eares let vs not forget how God hath cast some downe we know not what will become of our selues our sinnes call for vengeance and the Lord is not slacke in comming as some men count slacknesse But inough of this point Thou shalt be brought downe And how this promise is effected it doth plainely appeare CHAP. III. Whither proud men shall bee brought downe The Text saith First to the graue then to the side of the pit Of death I obserue 1. The diuision 2. The description 3. The necessitie 4. The certaintie 5. Why some men do tremble and quake Other do ioy at the comming of death 6. Whether we are to mourne for our friends that be dead VVHen Death hath seized vpon man Ier. 16.3.4 then the graue is a meet habitation for the carkasse Aug. de cura pro Mor. Her l. ca. 3. lib. 1. de de Ciuit. dei cap. 12. c. And when this may not be had it is a great plague of God as it is a blessing to attaine vnto Christian buriall which of dutie those that liue ought to performe to the dead corpes after the examples in these places of the word of God Gen. 23.19 and 25.8.9 50.13 with many other And when Moses was dead Deu. 34.6 Iud. 9. God sent an Angel and buried him Thus his maiestie regarded the buriall of the dead And when wicked Iezabel died a most cursed death 2. Reg. 9.34.35.36 yet Iohn said Visit now yonder cursed woman and bury her And some went but before they came the dogges had eate her Loe though she were the cursed of God it was thought meet that she should be buried Then I condemne the light opinions of those that say It is no matter what becomes of the bodie being dead and I wish them to correct their folly that denie to bury the dead and that they would not cease to doo good to them that are dead Well to the graue with Nabuchadnezzar those that be proud must come Which in my Text I take to be spoken Nomine to scorne Pride because shee would be aboue the cloudes shee shall be brought vnder the earth Insomuch that todes serpents and dogs and swine and wormes
2.15 What man liueth and shall not see death and shall hee deliuer his soule from the hand of the graue The woman of Tekoah hauing a sute to king Dauid the better to mooue him to graunt her request she put him in minde of his death saying Omnes We all must needs die c. for it is appointed vnto men that they shall once die Ortus cuncta suos repetunt Matremque requirunt The meaning is All things must to their mother from whence they were taken Gen. 3.19 Adam is earthy and therefore called Adam and must to the earth Eccl. 41.10 Coru. Gal. Aug. in Euch. ad Laur. cap. 93. de pecca Meri libr. 2. cap. 34. Aug. in Ps 38. as the wise man saith All that is of the earth shall turne to the earth againe Thnascomen homos hapantes Which the Poet doth well expresse saying Omnibus est eadem lethi via All die alike but seuerall meanes bring men to their end Of this thy very meate vpō thy table might put thee in mind For all things die for thy sustenance and thou shalt die for thy sinne The labourer is worthy of his hyer and the wages of sinne is death Rom. 6. Quo cunque te verteris incerta omnia sola mors certa Whatsoeuer thou shalt determin all things are vncertaine onely death is certain All flie at the sight of her whip as the dust before the winde She doth ransacke as wel the pallaces of Princes as poore cottages Both rich and poore young and old of what degree soeuer Ferentur shall packe with her there is no parlying about the matter But when shee comes as Iehu said to the messenger of Iehoram so will shee to thee Turne thee behinde me 2. Reg. 9.18 Follow thou me as Christ said to Peter Heu Heu quam surda miseros auertitur aure Boet. Et flentes oculos claudere saeua negat Which thus may be translated Alas ô woe from wofull men as deafe she turnes her eare And though they cry she doth deny any one of them to heare It is written of all Superiours Ps 82.6.7 I haue said you are Gods but a retreit is also sounded You shall die like men 1. Reg. 2.2 Cesar Hanniball Alexander Pompey many other the mightie Captaines and Monarkes of the world are dead King Dauid though the man after Gods owne heart said I go the way of all the earth 1. I die as all must Nay Iesus Christ was not exempted from this death Looke in the booke of God and you shall finde this the Period of life as well to the holy Fathers the Patriarkes and Prophet as to young babes Mortuus est and he dyed and the childe dyed Thus we see what death is and that all must die Now know this that none shall die before their time appointed of God but euen when theyr time is come which they shall not passe This some of the vely Heathen did consesse saying Stat sua cuique dies breue irreparabile tempus omnibus est vitae The effect is euery mans time is appointed short and vnrepaireable But the scriptures are plaine proouing the same Holy Iob saith Iob. 14. Are not his dayes determined the number of his moneths are with thee thou 1. God hast appointed his bounds which he cannot passe Which Caluin confesseth writing vpon the same place As Ioseph was cast into prison and kept in the stocks yet when his time came the King sent and loosed him euen so will God do by thy soule For as the Egiptians could not keepe the Israelites in bondage after their time was come to be deliuered no more can the body the soule nor the graue the body when God sendeth for their deiluerance Almightie God speaking by his Prophet of the destruction of the Egiptians saith They could not stand Ier. 46.21 because the day of destruction was come vpon them And for the death and destruction of all the enemies of Gods Church Daniel saith which also was reuealed vnto the Euangelist Iohn There is a time appointed Dan. 11.35.36 the determination is made You know many times the Iewes sought to kill Iesus Christ but when they would they could not as the Apostle saieth No man laid hands on him for his houre was not yet come And Salomon saith To all things there is an appointed time c. A time to be borne and a time to die The very minute or instant thereof thou shalt not passe as before is shewed And this is the ordinance of the Lord ouer all flesh CHAP. VI. Whether any die before their time BVt here some will obiect and say with Dauid Ps 55.24 25 The bloudie and deceitful men shall not liue halfe their dayes Againe God added fifteene yeares vnto the dayes of Hezechias And Ionas preached to Niniuie Ionas 3.4 saying Yet fortie dayes and Niniuy shall be destroyed Fortie dayes came and Niniuy was not destroyed Therefore to some their time is shortned for a plague and to some their daies are prolonged for a blessing as God hath promised And the time of death and certaine end of mans life is not determined First to the threatnings as also to the promises of the blessings of almightie God I answere that both containe alwaies a condition sometimes expressed in Deut. 28.2.15 Isa 1.19.20 Ezech. 33.13.14.15 Sometimes not expressed as to Hezechiab 2. Reg 20.1 To Niniuy Ionas 3. And infinite other wicked people Gal. 5.21 Reu. 21.8 1. Cor. 6.9.10 And when God giueth grace to vs to do his will or leaueth man to his sin the condition is obserued or not obserued According vnto which the promise taketh place whether it be of a curse or of a blessing So that though we say commonly of them that kill themselues they shorten their daies or they die before their time indeed it seemeth so to the opinion of man yet in the decree of God it is not so But Gods iudgement was so determined vpon such a man and the like with Iob his children Malum paenae before the world was And his counsell shall stand for our instruction 1. Either to try or quicken our faith and expresse our patience to the example of other Iob. 1.22 as he did with the holy man Iob. 2. Or to expresse his owne power as hee did to him that was borne blinde The Disciples said to Christ Maister who did sinne this man or his parents that hee was borne blinde Ioh. 9 2.3 Iesus answered Neitther hath this man sinned nor his parents but that the workes of God should be shewed on him 3. Or else to shewe vs his high displeasure and punishment for sinne as he did against Nabuchadnezzar and the wicked of the world And with the Lord there is no shadow of chaunge So that through death punishments come vpon men by meanes ordinary and extraordinarie as Dauid effectually confesseth yet the time and houre and very instant thereof is
certaine as is shewed Now for Hezechias The fifteene yeares are said to be added not that his time to die appointed from the beginning was then come for though the Prophet told him Thou shalt die and not liue It is true yet hee told him not when and at his repentance and contrition those fifteene yeares were added as a blessing not to the definite time of his age which was vnchangeable but to that time of his sicknesse Then what vse is there of phisicke 1. Euen to preserue health and to prolong thy daies in ease which else should be consumed in paine For as thy end is appointed of God certaine so are the meanes vnto the same end and they must not be despised 2. To helpe nature to ouerthrow that disease in short time which she her selfe will ouercome by good order and dyet in the end Therefore saith the wise man Eccles 38.4.7 Honour the Phisitian with that honour which is due vnto him because of necessitie For the Lord hath created him and the Lord hath created medicines of the earth and hee that is wise will not abhorre them For with such doth he heale men and taketh away their paines In ipso corpore alia praecipitur medicina ne bona valetudo amittatur alia verò vt amissa recuperetur Aug. lib. 80. Quest q. 45. In mans body one medicine is giuen to preserue health an other to recouer that which is lost But we see wicked men liue long a grieuous burthen to the poore c. Their long life is to them a curse and the same is their reward the poore must trust in God for God will be their deliuerer if they fight firme in faith Secondly such wicked men haue their pleasure in this world to make them most inexcusable and their damnation sure in the life to come with Diues CHAP. VII Why wee know not when wee shall dye WEll if our end be so certaine why is it not made knowne vnto vs when it shall bee Why Dixit dominus the Lord hath so determined and that should suffice thee Deut. 28.66 For hee saith Thou shalt haue no assurance of thy life And to this end it is said 1. Thes 5.2 The day of the Lord shall come euen as a theefe in the night Againe hee which hath the seuen spirites of GOD saieth I will come vpon thee as a theefe Reue. 3.3 and thou shalt not knowe what houre I will come vpon thee This then beeing so why shouldest thou aske any moe questions Secondly for the knowledge of thy end it is not opened in the word of God and therefore it appertaineth to his vnreuealed will and thou must not seeke further and busie thy selfe in the secrets of God as coniurers and figure-flingers and starre-tooters doo Therefore I answere thee as Christ did his Disciples enquiring of him to know the like matter saying Act. 1.7 It is not for you to knowe the times or the seasons which the Father hath put in his owne power Thirdly the knowledge of our last end is hidden from vs to the ende men should not encourage themselues to sinne and presume of repentance a litle before their end Therefore well saith Augustine Aug. in Ps 34. conc 1 Diem nobis nouissinum mortis nostrae abscondit ne nobis de futuro aliquid promittamus The effect is God hath not reuealed vnto vs the last houre of our death least wee should sinne of presumption Againe hee saith Ne de speveniae peius viuerent Idem in Ps 101. fecit diem mortis incertum God hath made to vs the day of death vncertaine least vpon hope of pardon we should liue the worse Fourthly it is most certaine that GOD hath kept from vs the knowledge of our dying day because wee should continually watch and be prepared for it with the oyle of good workes in our Lampes of faith clearely burning to light in the Bridegrome whensoeuer hee knocketh Therefore it is written 1. Pet. 1.13 Math. 24.42.44 Luk. 12.35 to 47. 2. Pet. 3.1 Gird vp the loynes of your minde awake and be ye also readie with your lights burning and ye your selues like vnto men that waite for theyr maister And Peter the Apostle saith Seeing that all things must be dissolued what maner of persons ought wee to be in holy conuersation and righteousnesse Againe 1. Pet. 4.7 8.9 The ende of all things is at hand bee yee therefore sober and watching in prayer but aboue all things haue feruent loue among you O some of you cannot abide this but loue couereth the multitude of sinnes Bee you harberous one towards an other without grudging These and such like good workes done in and for Christ are those garments which wee must keepe Our lights that must shine before men to glorifie our father which is in heauen and that same treasure which wee must lay vp for our selues in heauen And blessed shall that seruant bee whom his maister when hee commeth shall finde so doing Moyses doubtlesse knowing this hee euen reproouing the stubberne negligence of the Iewes and beeing desirous that they should make right vse of the consideration of theyr owne deathes saith Deut. 32.29 O that they were wise then they would vnderstand this they would consider their latter ende Euen by it to bee kept and guided from sinne as Israel was from the sight of the Egiptians in the day time by the pillar of a cloud Againe Moyses knowing that to all those that bee wise and haue any true feare of God in them the remembrance of death dooth effect the same thing Ps 90.12 hee prayeth saying O teach vs to number our dayes that wee may apply our hearts vnto wisedome Therefore Aug. de discip Christ Latet vltimus dies vt obseruentur omnes dies Serò parantur remedia quum mortis imminet periculum Our last end or dying day is kept secret from vs because wee should watch and be readie euery day For the medicine comes too late when death is knocking at our gate This is that which the Apostle meaneth and would haue vs to doo when hee saieth Eph. 5.15.16 Take heed therefore that yee walke circumspectly not as fooles but as wise redeeming the time for the dayes are euill And againe Gal. 4.5 Walke wisely towards them that are without and redeeme the time So that Moses the man of God praieth that we may be taught to nūber our daies And the holie Apostle of Iesus Christ would haue vs To redeem the time That is to remember consider how vainly we haue spent yesterday and to day to make amends for it by walking in Holines and righteousnes before God all the dayes of our life To this the consideration of death should guide vs. And therfore it is compared of some to the stern of a ship which though it be in the hinder part of the ship yet it guideth the whole whither soeuer the lust of the Gouernour
first and also of the Gretian Reue. 2.9 O the fearefull trembling that these and such like truthes of Gods holy word doo bring to a desperate soule at the remembrance of death Of which in their life time though they haue no feeling yet at the day of death they may bring a wofull griping Thirdly I omit to speake of the vnsatiable care worldly men haue to get their greedie desire to keepe and their loathsomenesse to depart from theyr Mamonisme worldly wealth and pleasure All which doth make them sorrie to see death and quake to thinke vpon it Ecclesi 41.1 Mat. 19.21 The worldling in the Gospell was loth and sorrowfull yea more he would not leaue his worldly pelfe to walk with Iesus Christ though hee was promised treasure in heauen And how wil those that be such grieue when they see they must in spight of their teeth goe with death of whome they are perswaded it neuer bringeth good vnto them but euil 1. Reg. 21.8 as Ahab was by the holie Prophet or messenger of the Lord Fourthly I would if any of my paines could preuaile with you to wring sinne from you shewe what reare God may strike into the hearts of wicked men at the remembrance of death when they call to mind 1. how they haue caused many to blaspheme Rom. 2.24 Mat. 18.7 and to commit sinne by their euil example And 2. do know that therefore their punishment shall be the greater As 3. to consider that the fathers wicked life shall be cast in their childrens teeth as Rom. 18.8 what was thy father but an Vsurer Extortionerâ—â— Drunkard Eccle. 41.7 Wisd 4 6. a whoremaster or such like Of which saith the wise man The Children complaine of an vngodly father because they be reproached for his sake Will not these thinke you with a thousand the like cogitations driue terrour and feare into wicked mens hearts at the sight of death Fift and lastly when such wicked men doo call to minde how they haue seen the poore to be afflicted many and sundry wayes and haue not comforted them but haue rather sought diuersly to vexe them and so haue brought the curse of the people vpon them And herewithall remember how the poore shall be comforted Luc. 16.25 Pro. 10.7 Psal 37.2.9.10 and themselues tormented and that their name shall rotte and their remembrance shall be cleane put out And also do perswade themselues that they be of the number of them of whom it is said Woe be to you that are full for ye shall hunger Woe be to you that now laugh for you shall waile and mourne Luk. 6.25 Then they may turne their faces to the wall with Hezechias but looke for small comfort and say What hath our Pride profited vs or what profit hath the pompe of our riches brought vs We sometimes haue had many in dirision and in a parable of reproach We fooles we counted their life madnesse and thought their ende would be without honour But they are reckoned among the children of God Wisd 5.3.4.5.8 and shall haue their portion among the Saints But with vs it is not so 1. Psal 1.5.6 Wisd 4.14 we are like the chaffe which the wind driueth away from the face of the earth therefore we shall not be able to stand in the iudgements neither in the congregation of the righteous O the consideratioÌ„ of these things to a distressed soule plunged in distrust is iust cause to sorrow and mourne Of such it may truly be said Nasci miseria viuere paena mori angustia est To be borne is miserie to liue is a plague and for to die is anguish and woe And thus much to shewe you some causes why death is a terror vnto the wicked people of the world CHAP. XII Who feare not death NOw there is an other sort of men vnto whom death is neuer terrible but most heartily welcome And these are those spirituall minded men the number whereof is but small Math. 7.14 which haue the seale of the liuing God in their foreheads Reue. 7.3 Whose names are written in the Lambes booke of life Which haue made their long robes white in the bloud of the Lambe These haue the spirit of the liuing God by which they are sealed vnto the day of redemption and are not in the flesh but in the spirit because the spirit of God dwelleth in them Which spirit beareth witnesse vnto our spirits Rom. 8.9.16 that wee are the children of God and heires annexed with Christ if so bee that wee suffer with him that we may also be glorified with him or else not For after death there is a seperation of the soule from God into hell onely Math. 7.23 Which the learned doo call the death of the soule and the Euangelist Iohn Luk. 16.26 The second death Quam omnes patiuntur qui periculorum metu fidem abnegant mundo sese conformes reddunt Gualt in Hos 14. Hom. 44. Mat. 10. 1. Ioh. 2.15 Which all soules do fuffer that for feare of daungers doo denie the faith and fashion themselues like vnto the worlde But the Saints of God are free being iustified by faith and are at peace with God through Iesus Christ our Lorde And they do shewe forth their faith by their workes being borne anew not of mortall seed but of immortall by the word of God who liueth and endureth for euer And these beeing strong in the Lorde and in the power of his might doo cast away the workes of darknesse and put vpon them the armor of light euen the whole armour of God by which they are able to resist in the euill day and hauing finished all things they stand fast For their heart as the Prophet saith beleeueth in the Lord and they are not afraid to meete with their enemie in the gate Therefore if death come or the diuel or whatsoeuer they feare not For who shall laie any thing to the charge of Gods elect Rom. 8.33 It is God that iustifieth who shall condemne And so these are as willing to welcome death Luk. 2.25.28 Colloss 1.21 Psal 120.5 as Simeon was ioyfull to imbrace Christ because death is to them aduantage Therefore the Princely Prophet Dauid said Woe is me that I am constrained to dwell with Meshech and to abide among the tents of Kedar And againe Bring my soule out of prison Ps 142.7 1. Reg. 2.2 And a little before his death quietly hee said I goe the way of all the earth that is I know death is at hand Iob. 6.8.9 Ien. 4.3 This holie Iob wished for and Ionas praied O Lord take I beseech thee my life from me for it is better for me to die then to liue Paul knowing the same Rom. 7.24 saide O wretched man that I am who shall deliuer mee from the bodie of this death And writing to the Philippians hee saith Phil. 1.23.24 To abide in the flesh was needfull for them but
for himselfe he sheweth his minde euen that hee desired to be loose hand to be with Christ which is best of all Thus holie men after they once beginne with Henocke to walke with GOD Wis 4.10 that is in godlinesse to please God as he did they iudge none blessed before their death Which the verie Heathen confessed Dicique beatus Ante obitum nemo supremaque funera debet Ouide li. 3. Met. The meaning is to be accounted blessed none should before their last end TheÌ„ though the righteous be preuented with death Wisd 4.7 Luk. 16 22 23.43 Luk. 2.28 yet shall he be at rest in Abrahams bosome in Paradice with Christ that is in the kingdome of heauen Therefore when death commeth these do say ioying with Simeon when hee had seene Christ Psal 4.8 Lord now lettest thou thy seruaunt depart in peace according to thy word Or with Dauid Psa 116.7 I will late me downe and sleepe in peace for thou Lorde onely makest mee dwell in safetie therefore returne vnto thy rest ô my soule Thus peaceably and ioyfully of such faithfull men death is louingly imbraced And euery day the Apostles desire to bee with Christ How death is and is not to be wished for is preferred to any worldly consolation or ioy Not as wishing the determinate decree of God concerning our end to be altered as those blasphemous people do who vpon euery occasion or crosse wish themselues out of the world or that they had neuer bene borne with such like like kinde of cursed speaking but expressing our choyse and loue betwixt life temporall and death 2. Cor. 5.8 and therein submitting our selues vnder the mightie hand of God Thus death is imbraced and louingly entertained of the children of God for diuers considerations CHAP. XIII Why death is neuer feared of the godly FIrst because with that aged Father the Patriarke Iacob Gen. 47.9 Heb. 11.13 1. Cron. 29.15 Ps 39.12 1. Pe. 2.11 Gen. 15.13 47.4 we make account that our life is but as a pilgrimage and our selues straungers Pilgrimes or soiourners on the earth as the seed of Abraham were in a land that was not theirs Straungers continue not in a place and we looke for a better home For as the Tabernacles of the Israelites were to be remooued euen so are ours Exo. 33.7 2. Cor. 5 5. Num. 15.2 2. Cor. 5.4 Their abiding place hoped for was the land of promise and ours is the kingdome of heauen figured by theirs where mortalitie shall be swallowed vp of life Therfore it is written Heb. 13.14 Here we haue no continuing citie but we seeke one to come For we know that if our earthly house of this Tabernacle be destroyed we haue a building giuen of God eâ—â— an house not made with hands but eternall life in the heauens So that whilest we are strangers in the body 2. Cor. 5.1.6 we are absent from the Lord. Therfore we forget that which is behind Phil. 3.13 14. and indeuour our selues vnto that which is before and followe hard towardes the marke vnto which death guides vs as is before shewed Therefore it is called a Waye 1. Reg. 2 2. Iob. 16 22. Aretius de Morte that brings vs vnto God A quo in hunc mundum sumus peregrinatum missi of whom we are sent into the world to abide there as straungers vntill death come And then Anima ad caeleslia colligitur corpus suis restituitur elementis ad suuÌ„ vsque tempus The soule is taken into the heauens and the bodie is dissolued into his elements vntill his appointed time An other writer saith that death Oslij instar est Gualt in Has 13. Hom. 44. aut viae per quam nos ex hac vita mortali in immortalitatem transire oportet is like vnto a doore or a waye through which wee must passe out of this mortall life into immortalitie And it may not amisse be compared vnto the starre Mat. 2.9 10. that guided the wise men till they came to the stable where the blessed babe Christ lay in the manger and death brings vs to behold Christ glorified in the heauens at the right hand of his father Ioh. 20.20 When they saw the starre they reioyced with an exceeding great ioy like the Disciples which were glad when they had seene the Lord. And shall we be sorrie to meeâ—e with death that brings vs vnto God Christ healing one lying vpon his bed sick of the palsie Mat. 9.6 said Arise take vp thy bed and goe to thine house Euen so when death commeth she may say to our soules in our bodies sick vpon our beds as the Prophet of God did to Israel in an other matter Arise and depart for this is not your rest Mich. 2.10 He that had bene sicke arose and departed to his owne house And beloued why should not we at the commaundement of God when he saith by death come Loue to remoue out of the bodie and to dwell with the Lord 2. Cor. 5.8 being here but strangers in a vaile of miserie One saith Vita quid est hominis nisi vallis plena malorum Principio medio fine dolenda suo What is mans life but a vaile of griefe still tumbled in strife His springtime's woe Autumne is so Winter hath sorrow as rife And therfore Mors pro remedio data est quasi finis malorum Ambr. in orat de fide resue Chris de popu Antioch Hom. 7. Death is giuen vs for a remedie as the end of all troubles it being A vitae curis absolutio The absolution froÌ„ the cares of this life And therefore carefully to be expected and willingly imbraced without any feare Secondly we haue great cause to reioyce at the comming of death because by it we passe from infinite troubles to the end of our faith euen the saluation of our soules long hoped for Which is an inheritance immortall and vndesiled that fadeth not away reserued in heauen for vs. 1. Pet. 1.9 c. Vnto the hope whereof wee are begotten by the resurrection of Iesus Christ from the dead So that we account of death but as of an happy hauen wherin we do arriue and are at ease from infinite turbulent stormes which we haue suffred in the surging seas of this wicked world Morborum vltimus medicus mors Aret. Stella Chrysost vt ante tantum corporis tollit mala Death is the last Phisitian or helper of our paineâ— which onely riddeth away the griefes of the body Portus est mortalibus mors Of Chrysostome it is called Tranquillus portus Death a calme hauen for mortall men where they arriue to behold the faire beautie of the Lord and to visit his Temple In many places of holy scripture Death is called a Sleepe Because that euen as sleepe and quiet rest is to a painfull honest labouring man at night most sweete and comfortable so lkewise is Death to a
body according to the mightie working whereby hee is able to subdue all things vnto himselfe Thus Faith is first to be regarded The second thing is Charitie by which nature is forced to mourne and sorrow for the departure of our neare and deare faithfull friend a sound and good Christian for the CoÌ„mon-wealth profitable and to the poore comfortable This loue the Ieweâ— thought made Christ weepe when Lazarus was dead Therefore they said Beholde how he loued him And thus saith S. Augustine Contristamur ergo nos c. We therefore are heauie for our dead because of necessitie we must part from them but yet with this hope againe for to see them Inde angimur hinc consolamur Ioh. 11.36 inde infirmitas afficit hinc fides reficit inde dolet humana conditio hinc sanat diuina promissio For that wee are grieued in this we are comforted for that weakenesse weares in this faith reuiues vs for that our fraile nature mourneth but in this Gods promise doth strengthen vs. This loue and affection together with faith is not to be condemned and it is lawful to mourn with them that mourn Rom. 12.15 That which must bee auoyded in Funeralls and mourning for the dead is three things 1. Superstition 2. Hypocrisie 3. Immoderate sorrow Superstition was great among the Gentiles it is litle lesse among the Papists I know not who else do vse it Of which if thou wilt thou mayest see Policanus and Caluin and the Gloss ord vpon the 1. Thess 4. And because this is mightily ouerthrowne condemned by many from the word of God and I so litle cause to speake of it among you I will hauing bene long please you and ease my self and make an end of this with the opinion of S. Augustine who saith Pompa funeris Aug. de verb. Apost ser 32 The pompe of burialls Agmina exequiarum sumptuosa deligentia sepulturae monumentorum opulenta constructio viuorum sunt qualiacunque solatia non adiutoria mortuorum The traine of solemne mourners the costly preparation or care of buriall and the rich building of Sepulchres are some such as they bee consolations or pleasures for them that are liuing but no helpe os comfort at all to the dead Masse-mongers are ashamed to see this Permittantur itaque pia corda Suffer therefore godly mindes to sorrow for their dead so that it be without superstition Hypocrisie is most shamefull and damnable in mourning for the dead Thus Herod mourned or seemed heauie when Iohn Baptist was to be beheaded The text saith The King was sorrie Math. 14.9 But it was but from the teeth outward For the truth is hee was glad that the mote was out of his eye which would not suffer him to enioy his incest Yet hee could not for shame but seeme sorrowfull for him whom the rest loued Therefore he is like to those wicked women and children that would gladly haue their husbands and fathers dead because they thinke them to bee some lettes vnto them to accomplish their wicked desiers Such feigne themselues to weepe like Tekoah 2 Sam. 14.2 but their stonie hearts without an onyon in a napkie can wring out as many teares from their hypocriticall eyes as iuyce from a mill-stone though they grumble much alike and I pray you is this commendable The third thing to bee auoyded in mourning for our dead or when any crosse is laid vpon vs is immoderate weeping howling This God reproued in Samuel sorrowing for king Saul though he were not dead but cast off from God saying How long wilt thou mourne for Saul seeing I haue cast him away from raigning ouer Israel This was folly in old Iacob who thus grieuously mourning for Ioseph whom he thought had bene dead vtterly refused to bee comforted of his children and so continued weeping And Dauid was greatly to be blamed who though he mourned not when his infant was dead yet outragiously he lamented and tormented himselfe for the death of the traitor Absolon that sought to depose him froÌ„ his kingdome 2. Sam. 18.33 This too too wofull lamenting for the dead Almightie God foâ—bad in the time of the Lawe and vnder the holy Gospell it is not to be vsed The Lord saith You shall not cut your flesh for the dead neither make any print of a marke vpon you I am the Lord. Leuit. 12.28 This some come very neare vnto that pull themselues and teare their flesh as howling in infidelitie From which the holy Apostle counselleth Chrysostome disswadeth which Cyril greatly disliketh S. Ambrose reproueth and S. Augustine sharply condemneth So then hypocrisie superstition and excessiue sorrow auoyded faith and charitie obserued Funeralls and mourning are commendable ouer the dead and may lawfully be vsed after the examples of the Patriarkes Prophets holy men Christ his Apostles and other the Saints of God Therefore well saith Iesus Syrach Let not them that weepe be without comfort but mourne with them that mourne Eccles 7.34 For there is a time for all things Eccles 3.1 But make small weeping for the dead for he is at rest Yet vse lamentation as he is worthy and that a day or two least thou be euil spoken of and then comfort thy selfe for thy heauinesse For of heauinesse commeth death and the heauinesse of the heart breaketh the strength and dryeth vp the bones Eccles 38.17.18 This Christ forbad not when hee saidâ— Weepe not for me Stella ibid. Luk. 23. Non prohibet dominus compassioneÌ„ sed pudeat aliam luctus causam The Lord doth not forbid their compassioÌ„ but foresheweth them a greater cause of lamentatioÌ„ Of which Iesus Christ spake when he said Woe be to them that are with childe and to them that giue sucke in those daies Luk. 21.23 He ment because of the warre and destruction that should come vpon them when they should not be able to flie or flying should haue no comfort Againe S. Augustine reprouing as well the hardnesse of mans heart as commending kinde compassion and loue Aug. lib. 19. cap. 8. de ciuit dei saith Of whom we haue had singular comfort and friendship in their life-time how is it possible that for their departure we should not be sorrowfull And an other saith Marl. ex Iod. Vilic in â— Thes 4 Calu. ibid. Quis vnquam Who euer denied Châ—istians to mourne for their dead except he were a stocke or altogether a very stone And Caluin saith This is the summe of all we must not mourne for our dead too immoderately but the sorrow of the godly must be mixed with comfort which may guide them vnto patience And therefore the holy Apostle saith Wee must not murmur against God 1. Cor. 10.10 And so make a lawfull thing vnlawfull and damnable Then to conclude our matters of the graue let vs haue a due regard vnto this that is spoken and vse our health and sicknesse aright so that it may be said of vs as it is of holy Iob in his heauinesse