A GODLY Treatise, Entitled The View and downfall of Pride. Wherein is declared the cause of Babylon's destruction, and nabuchadnezzar's subversion.  
Set forth by William Wheatley Master of Art, and Preacher of God's word.  Deut. 33.2. 
If I whet my glittering sword, and mine hand take hold on judgement: I will execute vengeance on mine enemies, and will reward them that hate me.  
Imprinted at London by Thomas Creed, for john Deane and john Baily, and are to be sold at his shop, at the door of the Office of the six Clerks in Chancery Lane. 1602.   

TO THE Honourable Robert Sackuill, the Noble son and heir apparent to the right Honourable the Lord Buckhurst, Lord high Treasurer of England: and to the right honourable and virtuous Lady, the Lady Anne Compton: Grace, mercy, and peace from God the Father through Christ, be multiplied for ever.  
THE bright beams of your Honour's most gracious countenance, showing me favour not inferior to that of Ahasuerosh extended towards Queen Ester, when he held out the golden sceptre: and your honourable acceptance (together with the undeserved thankfulness of those worshipful assemblies, accompanying your honours several times at those spiritual banquets which your honours appointed me the most unskilful of all other to set out; hath caused other blossoms and fruit from the tree of life to spring forth, which the cold of the winter had almost killed. And furthermore, having many goodly plants in my vineyard (as other men have in theirs) both fresh & green, and yet the fruit both bad and small (though they have been pruned and trimmed a long time by other labourers, as by myself): I much marveled what might be the cause thereof. And digging for a fountain to water my garden, I found a corrupt vain in the earth, that poisoned my trees, and made the fruit nought. A handful whereof I have bound up in paper (because it is straying) that as the Evangelist Luke dedicated of love his book unto his dear Theophilus, so I might have something to present unto your honours for a Newyears gift. Which might be Tanquam purae nec non mentis gratissimae pro summis in me vestris accumulatis beneficijs indicium. And though veritas odium parit, as the proverb is: yet because she cannot endure to creep into a corner, (she greatly rejoicing of your love and countenance towards her, and her children) intendeth to walk abroad. Yet for her better safety under the covert of your hors. patronage and protection, unto whom for just cause she chief commends herself: your noble honours being such as fear God like Cornelius, with your household; and to all good learning more gracious than ●●ecaenas: unto whom sin is so odious, and who are such godly favourers of all that be virtuous. And thus craving pardon for this my boldness, leaving these the first fruits of my poor labours public, as an earnest of my loving duty, presented like the widows mite, into the treasury of your Honours favourable tuition, to be preserved from the spoiler: I humbly take my leave: daily commending your honours unto the protection of God. Framfield in Sussex. Anno. 1602.  
Your Ho. right humble and loving Chaplain and servant for the Lord, to command. William Wheatley.   

TO THE READER.  
The Author to his late loving Auditory at Lewise, wisheth true love among themselves, and perfect unity in Religion.  

Read here the true substance  
of that thou hast heard:  
Of this from Pride learn thou  
thy soul for to guard.  
Be speedy dispatching  
thy sin out of sight:  
Else damned with devils  
is lotted thy right.  
Receive God's word:  
joy in the sword: and die  
To live: live not to die  
eternally.   

Such things meditate,  
As may sin abate.  
Cry for repentance.  
Keep off God's vengeance.  
Ever the poor pity.  
View this with piety.  
judge, but with charity.  
Live all in unity.  
Love as Christ biddeth thee.  
Emmanuel keep we. Amen.   
Sicut lectorem meum nolo mihi esse deditu●●●ta correctorem nolo sibi.  Aug. in pro lib. 3. de Trens. 

The Reader and Corrector must judge uprightly,  
Without prejudicial partiality.    

A GODLY TREAtise of the destruction of Babylon, and Nabuchadnezzar his fall, through pride.  Isay 14.14.15. 
I will ascend above the Clouds, and I will be like the most high.  
But thou shalt be brought down to the grave, to the sides of the pit.  

CHAP. I. A brief exposition of the Text.  
THe cause of Babylon's destruction, and Nabuchadnezzar his subversion, is Pride. 
(a) Dan. 4.34 & 6.22.23  Who here stands as upon the Stage, vaunting herself, like Absalon upon the battlements of his house, bewraying his sin without any shame. 
(b) 2. Sam. 16.22.  And is at defiance with God, like Pharaoh 
(c) Exo. 5.2.  or Rabshacheh, 
(d) 2. King. 18.22.  speaking here by Nabuchadnezzar, as the devil did by the serpent, 
(e) Gen. 3.1.  and thinks scorn to be equal with any creature. And therefore as you see, she mounts herself above the clouds, and will be like God: as the Serpent told Eva she should. 
(f) Gen. 3.  Such is her shameless impudency, that she fears not to encounter with God, as the devil did with Christ, 
(g) Mat. 4.3  or the dragon with Michael. 
(h) Re. 12 7.  But God lieth as in a scoutwatch, not as the Elders did to catch Susanna, but as Israel did, to entrap their enemies. 
(k) jud. 7.  Or rather tells her to her teeth, as Elias did Ahab, 
(l) 1. King. 1.18.  answering her with no less terror (if it be marked) then the hand-writing showed the destruction of Balthasar 
(m) Da. 5.5  saying: Thou shalt be brought down to the grave, to the sides of the pit.  
Mark the text. I (saith Pride) will ascend above the clouds. See her insolency. And will be like the most high. Behold her impudency.  
But (saith God) there is a stop; thou, even Pride: shalt, that's thy hope: be brought down, it is thy fall: to the grave, that is thy honour: to the sides of the pit, that is the end, not only of thee, but of all other sin, except ye repent. 
(n) Luk 13.3.   

The division of the Text.  
Here in order to help memory, I observe a double proposition: the first showeth the chief cause, of all men's fall, and here most certainly of the King and Kingdom of Babylon: that is Pride: whose haughty humour is here seen by two things.  
First by a general contempt of all other in regard of herself, in these words. I will ascend above the clouds.  
And her wings to mount, may be first Disdain: second, Presumption: third Rebellion: fourth Discontentment. Noted out of (I will).  
Secondly, by a vain estimation of herself, to be like God. 1. In propriety, as in seeking to be exalted alone. 2. In challenging vengeance unto herself. 3. In name, by usurping the glorious name of God.  
The second proposition noteth two things, first, the certainty of proud Nabuchadnezzar his fall: where I note, 1. Who threateneth. 2. What force the threatening is of. 3. How it is effected. 4. What it is. viz. the grave.  
Secondly, the utter destruction and final overthrow of Pride and proud men impenitent in hell: whereof note 1. the true being and certainty of that place for the damned.  
Secondly, the torments thereof, wherein is 1. Most horrible pain. 2. Confused woe. 3. An everlasting continuance of the same.    

CHAP. II. A view of Pride.  
SOme follow evil counsel to their own destruction; like Ahab, and Ahaziah. 
(o) 1. King. 22.23.  Some men's wicked device turn to their own confusion; like the builders of the Tower of Babel. 
(p) Gen. 11.8.   
Ede case bowl to bouleusanti caciste, Evil counsel worst wringeth the councillor himself.  
Me thinks it is no wisdom to triumph before the conquest.  
Benhadad King of Aram or Syria, sent & greatly threatened Ahab, king of Israel (the effect of the Text is) to tread him & his people under his feet. Ahab sent answer again saying. Tell him that girdeth his harness on, let him not boast himself as he that putteth it off. 
1. King. 20.11.  Now a little you hear what Pride saith, but she maketh no reckoning of her end, but that will quail her.  
Pride, what is that? why shouldest thou ask? But indeed the Sun in his brightness is not seen of him that doth wink: neither doth any truth prevail with them that will not hear and believe. Pride is as common, as corn is like to be plentiful. For this praise the Lord, o my soul, and all that is within me praise his holy name: and pray that corn may be kept in the Land for the comfort of the poor: For I fear the devil will Pride, though he never want store. And because she strutteth in every street, I need not seek far, as desirous to find her: but am ●●●●ing to speak to her, wishing to reform her.  
Lo she starts out of my Text in shape of a monster, as the devil did out of the earth in samuel's likeness; 
(r) 1. Sam. 28.13.15  and hath as long a reach, as the devils kingdom is large. 
(s) Math. 4 8.  She will ascend above the clouds, and she will be like God: it may be she means as the devil was like Samuel: therefore she here saith, I will, I will. This is all her reason for it: she thinks this may serve. Stet pro ratione voluntas. But her reason is as strong, as his foundation was firm, that laid it upon the sand: 
(t) Mat. 7.26.  both the buildings must down. From this her double desire, which to obtain, she is as greedy as the Lion of his prey. I will make her known unto you by this description.  
Pride is an untamed lust of the heart, rebelling against God, in exalting that which he would have cast down, even the Flesh: and in casting down that which he would have exalted; that is the Spirit: Against which, God made a law, specially for Princes, because they should be good examples to their people. 
(v) 2. Sam. 3 35.36.  and generally, for all other because the subject should not be proud: 
(w) Num. 15.28.  saying. The King must have the law, read the law, and keep all the words of this law, etc. that his heart be not lifted up above his brethren. That is, the more higher of calling, the more humble in condition they should be. 
(x) Deut. 17 20.  If Princes ought not to be proud, subjects ought not to adventure it. Therefore the holy Ghost saith to all. Be not high minded, but fear. 
(y) Ro. 11.20.  Learn of me (saith Christ) that am meek and lowly in heart, and ye shall find rest unto your souls. 
(z) Mat. 11 29.  As if he should say, if you be proud, you shall find no rest for your souls. For cursed are all they that do err from thy commandments. 
(a) Ps. 119 21.  If you would see further what Pride is, S. Augustine saith. Amor excellentiae superbia vocatur. 
(b) Aug. de verb. domini. Ser. 54.  The love or desire of renown, or to be exalted, is called Pride. Who then is not proud? who so toucheth pitch is defiled therewith. 
(c) Eccl. 13.1.  Pride is like pitch. Therefore Augustine saith, it is The head and cause of all other sins. 
(d) Aug in Psal. 18.  Again he saith, it is of all other sins, the Beginning, end, and cause. Be●●●●● it is not only a sin itself, but that there never hath been, is, or shall be any sin, Sine superbia, without Pride. 
(e) Aug. ad julia. epist. 3  Nay further, it straineth even our good deeds, 
(f) Act. 12.23.  and therefore saith Augustine, Caetera vitia in malefactis valent, sola superbia etiam in recte factis est cavenda, 
(g) Aug. in Ps. 50. & lib. de natura & gra.  all other sin in wicked deeds doth appear, only Pride in our good deeds, we ought to beware: for it is like the herb Coloquintida, where that is in the pot, the broth is never good: and where Pride is, all our works are abominable. And as for our wicked deeds, 
(h) Aug. Ser. 54. de verb. domini  Prior est in vitijs superbia, in them, Pride first setteth foot aboard: for Pride is the original of sin. 
(i) Ecclesi. 10 14.  If you ask how it can be sin, the Apostle saith, that of many, Covetousness is the root of all evil. 
(k) 1. Timo.  I will answer you from the ancient holy Father S. Aug. 
(l) Aug. ad julia. Epist. 3.  Superbia & cupiditas in tantum est unum malum, ut nec superbia sine cupiditate, nec sine superbia possit cupidus inveniri. Pride and covetousness are thus one evil, or do consent in one, that neither a proud man can be found without covetousness, nor a covetous man without Pride. They are like two ●●rlots, which make but one body. 
(m) 1. Cor. 6  If you desire to hear of her any more, I will omit that Pride which is most common, for it is sufficiently known: and I will speak of that which is least suspected.   

CHAP. III. Four kinds of proud men appealed.  
SAint Augustine speaketh of three sorts of proud men, 
(n) Aug. in Ps. 93.  unto which from the Apostle, I will add a fourth. First they are proud, Quibus parum est qùod mala faciunt, sed & sua peccata defendere volunt, which make small account of sinning, and will also have an excuse for their sin, like Adam, Aron, Saul, and jonas. Adam sinned, and cast the fault upon the woman, and she sought to excuse herself by the Serpent, 
(o) Gen. 3.12.  but all would not serve. Aron made a golden calf to be worshipped, and when he did see Moses his zeal and anger against it, he cast the fault upon the people. 
(p) Exod. 32 33.34.  Saul sinned against God, in laving that which he was commanded to destroy. And when he was reproved for it by the Prophet, he strait had his excuse ready: Forsooth the people did it, to offer unto the lord 
(q) 1. Sam. 15.21.  And jonas sent to Niniveh, fled from the commandment of the Lord, and being punished for it, yet he would excuse his sin. 
(r) jonas. 4.2  And thus do Usurers at this day, common swearers, blasphemers, profaners of the holy Sabbath day, and infinite other sinners, which not only do such things, but with as bad an excuse favour themselves in their own wickedness. And here may be reproved non residents, dumb dogs, and Idle Pastors, thieves, etc. But when Christ shall come with his Red rationem, give account of thy Stewardship, 
(s) Mat. 25.31.32.  It is not Lord, Lord, have we not prophesied in thy name, and in thy name cast out devils, and done great works, that shall help; much less than any of your excuses. The will of God must be done, or else it shall be said, I never knew you, depart from me ye that work iniquity, into everlasting fire, etc. 
(t) Math. 7.21.22.23  It was not enough for Israel, neither could they escape God's wrath by their Templum a●trint, Templum domini; nor the jews with Domine, domine, nor for the Romanists, The Church, the Church; nor for us, The Gospel, the Gospel, the Word, the Word; but we must do works worthy of the Word, worthy of the Gospel, as saith a learned Bishop. How many Kingdoms & Nations hath God cut off for their sin? and shall we escape that do not only commit sin, even with greediness, but also will not stick to defend the doing of it? As the Minister doth such a thing, others do such, and such things, and why may not I? Thus we ourselves cause others to blaspheme the worthy calling wherewith we be called: 
(v) Rom. 2.24.  And thus men heap one sin upon an other, 
(w) Eccl. 3.29.  to make up the measure of their sins, 
(x) Mat. 23.32.  and so hasten the wrath of God. But alas (dear brethren) it is written, Thou shalt not follow a multitude to do evil. 
(y) Exod. 32.2.  That is thou must not take example to sin: which is, to feed thyself with wind, in excusing thine own wickedness. 
(z) Hos. 12.1  Nec enim exempla nobes simpliciter imi●anda deus proposuit, sed verbum suum dedi●, adcuius regulam & consilia nostra, & aliorum exempla examinemus. 
(a) Gual. in Hos. cap. 12 Ser. 39  For God hath not simply set us examples to follow, but he hath given us his word, according to the true rule, and direct line whereof, we may examine both our own devices, and the examples of other. If they serve from the commandments, go not after them, neither excuse thine own sin. Bind not two sins together, for in one thou shalt not be unpunished. 
(b) Ecc. 7.8.  And as for them that give wicked example, it is written: Woe be to that man by whom the offence cometh. 
(c) Mat. 18.6.  But if it were not for Pride, all this would soon be laid aside.  
Secondly saith Augustine, He is proud (Qui in confession peccatorum non agit penitentiam) which in the confession of his sins doth not repent: like Kain, Saul, Ahab, and judas. Kain murdered his brother, he confessed his sin, but could not repent. 
(d) Gen. 4.13.  After Saul had sinned & was reproved, he said. I have sinned, I have transgressed the commandments of the Lord, and thy words, because I feared the people, and obeyed their voice. Now therefore I pray thee take away my sin, etc. 
(e) 1. Sam. 15.  Was not this much? yet all this was but like a sacrifice of swine's flesh: because this confession was not washed with tears, wrong out of the heart, with grievous groans of the spirit, which cannot be expressed. Ahab hearing God's judgements denounced against him for his sins, He rend his clothes, and put Sackcloth upon him, and fasted, and lay in Sackcloth, and went barefooted; 
(f) 1. King. 21.27.  yet he could not repent: for the eye of his soul was closed up, that he could not behold the bright beams of the son of righteousness, appearing with the spirit of regeneration; and so he sunk back to his sin again, as appeareth in the chapter. As for judas, he said: I have sinned betraying the innocent blood: 
(g) Math. 27.4.  and he brought again the silver pieces, and cast them down in the Temple, and departed, but he could not wash his soul in the laver of the innocent blood, and take hold of the horns of the altar of God's mercy. Therefore he went and hanged himself; and hath purchased a field with the reward of iniquity, 
(h) Act. 1.18.  even hell fire, by his evil gotten goods. Beware you bribemongers. Now at this day, how many Kains, saul's, Ahabs', and few so good as judas have we? many to confess, few to restore, none to repent, then all to be damned. Except ye repent, ye shall all likewise perish. 
(i) Luk. 13.3.  And if any desire to know repentance, intending to live in it, I will borrow so much time of my Text, as to describe it unto you, but the true and right use thereof, every one must show forth in his own life and conversation, like urim and Thummim on the breast of the Priest.  
Repentance is an unfeigned grief and groaning of the heart, through sorrow for sin committed, confessing and forsaking the same, 
(k) 2. Cor. 7 10.11.  with turning unto God by newness of life, 
(l) Act. 2.18.  apprehending the mercy of God by faith in Christ jesus; 
(m) Rom. 3.21.22. etc.  Who of God, is made unto us Wisdom, and righteousness, and sanctification, and redemption. 
(n) 1. Co. 1.30.  Where this is, that man's heart is filled with joy, john. 15.11. as the temple was with the glory of the lord 
(o) 2. Chro. 5.14.  This felt David and Peter, and therefore though their sins were great, yet the guiltiness thereof was done 〈◊〉 way: and so with confession seek we repentance, and cast away Pride, the deadly enemy thereof.  
Thirdly he 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 unto themselves those few good things, which they do but seem to have (for indeed they have none) 
(q) Ro. 7.18  and so do diminish the mercy of God. Which is to rob God of his honour, as do the Pelagians and Papists, who putting their trust in their works, as some put their confidence in horses and chariots, never remembering the name of the Lord, and grace of God in Christ, may have a name to live, but they are dead with the Angel of the Church of Sardi, because they remember not how they have received, and heard, and hold fast and repent: 
(r) Re. 3.1  namely, that salvation is of the Lord 
(s) Gal. 5.4.  and that there is no good thing in man, but that which is wrought by the holy Ghost. 
(t) Isay. 26.12.  Without me (saith Christ) ye can do nothing. Paratur enim voluntas a domino. For man's will is prepared of the Lord, 
(v) Most excellent saith Aug. Epist. 105. Tom. 2 per tota.  to every good work. And now for the war betwixt the Papists and us about this point: this peace I proclaim, as Ambassador from the Lord: That faith is a supernatural knowledge, wrought by the holy Ghost in a regenerate man, by which he is assured of eternal salvation through Christ, 
(w) Ephe. 1.17.18.19  and good works do approve this knowledge to be sound and true. 
(x) jam. 2.17.20.22  If the tree be good, so is the fruit also, and the tree is known by his fruit. 
(y) Math. 12.33.  And thus as faith and works cannot be separated by the sun and his light, fire and heat: so o Lord unite the Papists and all other Heretics to us, and thy true Church militant, that we may all worship thee in one spirit and truth. If this beam of Pride were once plucked out of men's eyes, the bright sun-light of the truth of Religion would clearly appear, and all men would walk as in the day time.  
Fourthly, he is proud, that is furious like a mad man, or doteth like a fool, (for so the Greek word signifieth, about questions and strife of words, not being content with the doctrine of the Gospel.) If any man teach otherways, (saith the blessed Apostle, having exhorted unto obedience) Tetuphotai, he is proud, knowing nothing, Alla noson, but furiously doting about questions and strife of words: whereof cometh envy, strife, railings, evil surmisings, vain disputations of men of corrupt minds, etc. 
(z) 1. Timo. 6.3.4.  Insani vocantur tales questionarij, ut qui sibi de quibuslibet rebus (etiam de lana caprina) discertare, & per animi morbos conflictari indulgeant. 
(a) Marl. ex jodo. Vilich in 1. Timot. 6.  Such be called mad, doting, or busy questionists, or disputors, as give themselves to contend about every matter, (even of small moment, as of the Moon shining in the water, or wearing of a comely Surples) and through Pride so to trouble themselves. As many do about the orders of our Church, established neither for superstition nor Idolatry, nor for the maintenance of any accident adjoining unto them: ●ut to keep comeliness, uniformity, and order in the Church: this satisfieth my conscience, and what should I seek ●o alter the decree of a whole Parliament? I know wherein to obey God rather than man: and I know how to obey God by man: and I know how to obey God and man: and it is not for every private man to know all the reasons why such and such things be ordained for policy and order in a Commonwealth. Now then, if no offence be justly given, if thy unbridled and untamed spirit, (whatsoever thou art) unjustly take any, what is that to the Church? look thou to that, as the jews said to judas: to his master and Lord as traitorous, 
(b) Mat. 26  as you to your Princes good orders are malicious; and to her Majesty how true, judge yourselves, as Paul saith to the Communicants. 
(c) 2. Cor. 13.5.  I judge no man: I do command from the Lord, that you Give unto Caesar that which is Caesar's. If you say, our blood is not too dear a sacrifice to be offered in her majesties quarrel: no more than Isaac was to his father. 
(d) Gen. 22 1.10.11.  I say again: And will you not then spare one affection to obey her? One saith out of Gregory: Probatio dilectionis est exhibitio operis. The trial of thy love, is the showing of thy deed, or to show it by thy deeds. 
(e) Ser. de temp. 100  And Christ saith: If ye love me, keep my commandments. 
(f) joh. 14.15  How can you love your holy Prince, & do not her will? If you deny to do that which is least, who may trust you in that which is most? Servants obey their Masters, 
(g) Mal. 1.6  the Ox knoweth his owner, 
(h) Isay. 1.3  and subjects should their Prince. 
(i) Ro. 13.1  Faith without good works, is dead in itself. 
(k) jam. 2.20.  And judas his hail Master, with his kiss, was treason against the son of God. Math. 26. And as David saith: Good words in the mouth, and war in the heart, is nothing better than plain hypocrisy. Therefore Christ called the flattering Disciples of the pharisees, and the Herodians hypocrites, 
(l) Mat. 22 18.  which are a people or generation, pure in their own conceit: 
(m) Prou. 30.12.  and it is a mighty Pride for one to conceive well of himself, where few or none else doth: and the worse, where there is no cause. Well, Christ saith, He that gathereth not with us, scattereth abroad. 
(n) Math. 12.30.  S. Aug. saith: Non est particeps divinae charitatis qui hostis est unitatis. 
(o) Aug. Epist. 50.  He is not beloved of God, which is an enemy to the unity of the Church. The branch beareth not fruit except it abide in the vine, 
(p) joh. 15.4  and what life is in the body being torn asunder? If I were now to come to the Papist & Puritan, I wot what to say; but others are before me (whose shoes I am not worthy to bear) then here will I stay. A foul puddle the more it is stirred, the more it stinketh. Only this I could wish, that our busy-bodies would cease to lick up the vomit which others have cast, & washed from them: as also to meddle with Callings, who, why, and how, such, and such men have their calling lawful: and as for my brethren of my own calling, to meddle with matters of state, my poor wisdom and learning guarded with humility, counseleth and teacheth me to behold and learn of King David, the man after Gods own heart (& wiser than the most peevish schismatic, or opinionaries) who saith: Lord, I do not exercise myself in great matters which are too high for me, but I refrain my soul and keep it low. 
(q) Ps. 131.  And to what end should a Country Pulpit meddle with matters of government in Malam partem, except it were to teach the people to tread upon the Prince's lawful Sceptre, and tread the Crown under their feet? What they have intended, God hath prevented: and because this their counsel or work is of men, it comes to nought: as Gamaliel told the men of Israel theirs should, if it were against God. 
(r) Act. 5.34 38.  Admit some things might be amiss, the best way to amend them, is there to speak of them where mends may be had, and not to keep a wrangling among such as cannot help. No, no, (my dear brethren) if we look well about us, we shall find no time wherein to omit speaking of the matters of faith, for men will not believe: and to smite at sin & corruption among Officers at this day. For though (perhaps) some one head of sin and corruption be wounded to death, yet it recovereth the deadly wound; like the beast in the thirteenth of the Revelation. And men return to their sin again like the dog to his vomit, ●nd the sow that was washed, to her ●allowing in the mire. 
(s) 2. Pet. 2.22.  Nay though ●ne head of sin be cut off, yet there ●●iseth two in the room: behold our Pride, which I may call our English Hydra. But (alas) I desire here rather to lament, then to open the vanity of men's minds, and untamed affections of this time: through which, who knoweth not the church of God to be grievously rend, and the adversary to have got no small occasion for to blaspheme? But to end with these kind of proud men, let them view Caluin, who saith it Math. 13.41. They which proposterously make haste to root out and abolish whatsoever liketh not, or displeaseth them, do prevent so much as in them lieth the judgement of Christ● and do rashly usurp unto themselves the power of Angels, & the office pertaining unto them. Therefore let us al● embrace and hold fast the counsel o● the holy Apostle. Seek peace and follow after it, 
(t) 1. Pet. 3.11.  and study to be quiet. 
(v) 1. Thess. 14.11.  Fo● God is not the author of dissension, bu● of peace: 
(w) 1. Cor. 14.33.  and therefore build we 〈◊〉 together the building of God: the day 〈◊〉 are evil, the end of all things is at hand● and happy is he in whose work i● found no guile.  
Thus you hear of some that ar● proud, other you know, and more will appear by the rest that followeth.   

CHAP. FOUR Whither Pride will ascend.  
NOw sir, Pride saith she will ascend above the clouds, may one (think you) believe her? let us see what may be meant by the clouds, and then how she doth climb.  
Clouds have these five significations in the word of God. 1. They signify those Meteors which are drawn up into the air out of the sea and moist places, by the superior powers. These clouds we see daily the wind drives too and fro. Such was that cloud which Elias his servant saw arise out of the sea in bigness like a man's hand, and presently the heavens were black with clouds and wind, and there was a great rain. 
(x) 1. Reg. 18.44.45  2. Clouds signify a divine ordinance of GOD, supernatural, appointed for a time to do his will. Such was that cloud, that led the children of Israel by day, to escape from the Egyptians. And he, first God, went before them by day in a pillar of a cloud 
(y) Exod. 13 21.  3. They signify a multitude. We are compassed with so great a cloud of witnesses, etc. 
(z) Heb. 12.1.  4. They do signify the wicked and wretched worldlings which are without the truth of good works: these the holy scriptures doth call clouds without rain. 
(a) Proverb. 25.14.  5. Clouds do signify all those good men of godly conversation, whose lights of righteousness do shine before men, whose good deeds do comfort the poor, as rain from the clouds doth moisten the earth. Of these Isay speaketh, saying. Let the clouds drop down righteousness. 
(b) Isa. 45.8  Over the first the builders of Babel meant for to mount. To be above the fourth, what credit is it for Pride, but to be counted the king or captain, ringleader, and lord and master of all wickedness? but at the fift it is that she aimeth, and though they be as is in the third a multitude, yet superiority you hear she proclaimeth: she will be above the clouds: she will be above them, though she be none of them. The meaning is, that Pride persuaded Nabuchadnezzar, as it doth the Pope and Spaniard, that he should overthrow jerusalem the City of God, and place, which he had chosen to put his name there, and as it were tread the people under his feet, drive them away captive, and take his will and pleasure upon them: as I fear the rich do by the poor, and therefore he saith: I will ascend above the clouds, etc.   

CHAP. V How Pride doth ascend.  
NOw if you would know the steps by which Pride doth climb, or the feathers of her wings which make her to mount, (for she is a winged beast, look else on many women's gowns, but theirs hang down as if they were broken in the flight. It may be some of the wings of their faith are not sound, and that maketh the wings of their gowns be so ill favoured, having more cost upon a pair, then would make a poor child a coat, which they never remember.) Well, though they be many, yet at this time I will speak bu● of four, which I take to be the foremost & strongest feathers of her wings And one is disdain, which mounts h●● aloft, by insulting over, despising, an● preferring herself before all other● scornfully contemning her betters, like the Gentiles, who seeing that God ha● cut off the jews, which were the natural branches, and had grafted them in● being but wild Olive branches, 
(c) Rom. 11 18.  these began to boast against them, despising them: as Hagar did her mistress' Sarai. 
(d) Gen. 16.4.  And so the most whom Go● favoureth above their brethren, they insult over them, & swell one against a● other, like the Corinthians: 
(e) 1. Co. 4.6.  setting one an other either altogether atnought or else lightly regarding them, as the rich did the poor, among the same Corinthians. 
(f) 1. Cor. 11 22  But S. Ambrose saith o● the rich, proud, and mighty men of th● world. 
Ambr. lib. de Nab. jere. cap. 13  Quid enim superbis dives? quid dicis pauperi, noli me tangere? etc. Wherefore o rich man, art thou so proud? why sayest thou to the poor man, come no● near me? your beginning and end are both alike: you came from the womb and shall to the ground.  
We read, that when the huge Philistine Goliath looked about and saw little David, he disdained him. 
(g) 1. Sam. 17, 42.  And you that be as Goliath, should not thus deal with the David's among you. But behold further, the poor Publican humble in spirit, (I speak of him first, for he was the better man) and the rich Pharisie proud in heart, went into the Temple for to pray. The Publican perceived how unmeet a thing it is for a poor soul all to be smeared with sin, impudently to stare in the face of the most holy God: therefore he durst not lift up so much as his eyes to heaven, but smote his breast saying. O God be merciful unto me a sinner. 
(h) Luk. 18.13.  But the proud Pharisie stood (he would not bow: like our Puritans when they come to the Church, and holy Communion) and prayed thus with himself. O God I thank thee, that I am not as other men, extortioners, unjust, adulterers, (such then there were, though peradventure not half so bad as be now) or as this Publican, etc. He said true, but not so well for himself, as he thought he did. For (surely beloved) he was not like the Publican, for the Publican was better than 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, quàm superbia in bonis factis. 
(i) Aug. in Ps. 93.  The meaning is, The Pharisie was proud in doing good deeds, the Publican meek and lowly because of his evil deeds. Mark my brethren, God was better pleased with the Publicans humility, though he had lived wickedly, then with the good deeds of the Pharisie, because he was proud and disdainful. Which Christ confirmeth, saying: I tell you (and he knew the truth) this man, even the humble Publican, departed home to his house justified more than the other. Or as some note, and not the other.  
Again, you know the insolent boasting of the proud youth in the Gospel. 
(k) Mat. 19.16. to. 23.  He said he had kept the commandments, (but he lied with those that say so) and so thought to have eternal life. But when Christ came to search him by his deeds, he found no such matter in him, but that when he thought best of himself, and even preferred himself before other, than was he worst in the sight of God. And Pharaoh king of Egypt disdained that there should be any God to command him; therefore when Moses & Aaron came with commission from the Lord, for Israel's deliverance out of Egypt, the King answered. Quis est dominus ut audiam vocem eius? Who is the Lord that I should hear his voice, 
(l) Exod. 5.2  and let Israel go? I know not the Lord, neither will I let Israel go. Even so in these days men make as little account of God's word, and his Ambassadors: and through Pride, by which they are overwhelmed, they disdain that God should teach and command them to let their sin go, and this is the cause they regard him no better, but even say like Pharaoh, who is the Lord, that I should hear his voice, and let my Pride, usury, extortion, oppression, or any my pleasure go? I know not the Lord, neither will I let them go. jesus Christ saith: Learn of me, take my yoke upon you, my yoke is easy, and my burden is light. 
(m) Math. 11.30.  But S. Augustine speaking of Pride, showeth 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 disdain to yield their necks to the yoke of Christ, and will rather gall them in the yoke of sin. But know you this, that whosoever by this disdainful Pride, will endeavour to mount himself, the higher he riseth, the greater shall be his fall. And if you mean to ascend indeed, the humble yourselves under the mighty hand of God, that he may exalt you in due time. 
(o) 1. Pet. 5.6  And let every man esteem others better than himself. 
(p) Phil. 2.3  For he that humbleth himself, shallbe exalted. 
(r) Luk. 18.14.  As the examples of job, Daniel, Sidrach, Misach, and Abednego, Christ, Stephen, the thief upon the Cross, and the Centurion, with many other, do plainly testify. The Centurion in the meekness of his humble mind, said to Christ (who promised wh● he did come to his house, to heal hi● servant) Lord (saith he) I am not worth● that thou shouldest come under my roofe● but speak the word only, & my servant shall be healed. 
(s) Math. 8.78.  If he were not worthy that Christ should come under his roof, because of his majesty & holiness, it is a shame for you to foster Pride in yours, as the bawd doth the hatlot, because of her filthiness. His humility Christ honoured with a great commendation: shall not your Pride be shamed in due condemnation? but I return. The want of this humility, such height of haughty mind & swelling with disdain, like bodies poisoned, caused Kain that he could not abide to see Abel's sacrifice accepted before his, therefore Kaine slew Abel his brother. 
(t) Gen. 4.8.  It made joseph's brethren that they could not abide to think that their brother should come to greater honour than they: therefore they made away with him, and sold him into Egypt. 
(v) Gen. 37  The Rebels, Corath, Dathan, and Abiram, having found this, they disdained superiorie, like our pretended Presbytery, so they rebelled against Moses their godly governor. 
(w) Numb. 16.12.  It made Herod that bloodsucker, to seek to murder Christ: 
(x) Math. 2 16.  and the Nobles of Babylon greatly to thirst after daniel's death. 
(y) Dan. 6.4  Where disdain looks out at Pride's window, as Iezabe● did to see jehu, 
(z) 2. Reg. 9.30.  there every one despise other, 
(a) Luk. 18.9  and justify themselves: 
(b) Luk. 16.15.  only because as Diotrephes loved the pre-eminence among men; 
(c) joh. Epist. 3.9.  so they would have the highest rooms, 
(d) Luk. 14.7.  and disdain that any should get before the Thus much for disdain, a feather of Pride's wing: I will pluck at it no longer, for it will not come out. But now to yourselves, and yet I will spare you in hope you will amend.  
The second feather of Pride's wing may be presumption, two ways to be seen to mount her up above the clouds. First, when men dwell in wickedness, and therein delight, as the Owl in darkness, and say, Thou God carest not for it: tush I shall never be cast down, there shall no harm happen unto me. 
(e) Ps. 10.6.12.14.  And therefore of Pride presumptuously they determine with Synacharib the subversion of Kingdoms, 
(f) 2 Reg. 18.19.  and commit murder with Kaine, 
(g) Gen. 4.8.19.  whoredom 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 oppress thy brother. 
(i) Leu. 19.13.  Nay Pride in man's heart, maketh him intend to do even what him list, and thinks to go forward without any controlment, never so much as once making the blessed God of their counsel: which the Apostle S. james sharply reproveth. 
(k) jam. 4.13.  These, and such like, I take to be those of whom the Prophet of God speaketh: where he saith. The ungodly is so proud, that he careth not for God, neither is God in all his thoughts. 
(l) Ps. 10.4  And therefore in distress think not that God will care for them. 
(m) Pro. 1.28.  Will they yet run on?  
The other kind of presumption is, when men will dwell and continue in sin, and think to salve the matter with this plaster, God is merciful: 
(n) 2. Cor. 1.3.  forgetting that he is just and true, 
(o) Ps. 7.9. & 10.14. & 11.7.  and so repentance is deferred, sin is increased, God is blasphemed, and in the end, thou thyself most like to be deceived, like one that over-sleepeth the Tide, and then cannot take Ship: or like the 5. foolish Virgins, who sought ●yle when it was too late. 
(p) Math. 25.10.  Of such almighty God complaineth by the Psalmist, saying. The plowers ploughed upon my back, and made long furrows. 
(q) Ps. 129.3.  By which is meant, that to prolong thy sin, and to put off from day to day thy amendment of life, still hoping on mercy, to have it at thy will, is to blow or dig upon God's back: but mark what followeth. The righteous Lord hath cut the cords of the wicked, to wit, in pieces. Hear is a cross bar, or a double gate to stop thy way to presumption, even the justice of God, and the execution thereof according unto truth. Ah fellow, art got up to plough and gore the back of God? he is just as well as merciful, and he will cut in sunder the cords of thy presumption. First he will frustrate thy hope, by which thou drawest on thy sins, as the Oxen do the plough by the chain. And to assure thee of this, the holy Ghost useth the time passed in this word, Hath, for the time to come, as that it shall so surely be performed, as if it were passed already. To confirm this, the word of God saith: The person that doth aught presumptuously, whether he be borne in the Land, or a Stranger, the same blasphemeth the Lord: Therefore that person shall be cut off from among his people, because he hath despised the word of the Lord, and hath broken his commandment, that person shall be utterly cut off: his iniquity shall be upon him. 
(r) Numb. 15.30.31  Paul also will have no man presume above that which is written. 
(s) 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 he shall destroy thee. This than expect, except thou repent, etc.  
Thirdly, rebellion is an other feather in Pride's wing, by which she would heave up herself in usurping and stretching her authority over men without lawful right, or true commission: forcing them to obey her, and leading them captive after her own will; as well against God's word, as any ordinance of his. And here to go from time to time, from one Commonwealth to an other, and view the cause of treasons among subjects towards their Princes and governors of wars & contentions, etc. we should find it to be Pride and loftiness of mind, ambitiously desiring one an others kingdom, rising and rebelling through immoderate greediness of glory. Which the holy Apostle Saint james affirmeth, saying. From whence are wars and contentions among you? are they not here-hence even of your lusts that fight in your members? 
(t) jam. 4.1  Only of Pride (saith wise Solomon) doth man make contention. 
(v) Prover. 13.10.  Look in Genesis. 14. and the second book of the Kings. cap. 18. As in many places more, and thou shalt have examples to confirm this matter. And our English Chronicles want no store, but Richard the third doth make me tremble to name any more. Therefore for this time I will keep me at home, and as I speak to you, so I will speak of you: for you (beloved) I desire to be taught. Will you give me leave in a word to tell some of you how you run after Pride & rebel against God? if you will, I shall but only passing along by your coats, costs I mean, pluck at here and there a weed, which hindereth the growing of better corn.   

CHAP. VI Two chains to tie up the branded beast Pride.  
Necessity & comeliness for attite, firmly fastened to the strong pillar of true humility, 
(w) Eccl. 11 4.  aught to be the two chains to tie up the branded beast Pride: branded, because she is of divers colours of starch and trash, chan●ing herself like the Chameleon: and altering her fashions like Proteus or Vertumnus, never remembering that the ●id man which is in the heart should be without all corruption. 
(x) 1. Pet. 3.4.  But even as the false Prophets were schooled by the devil, to speak as the King would have them: 
(y) 1. Reg. 22.22.  so Pride contemneth the spirit of God, and saith, what have I to do with thee? as the possessed with cruels said to Christ 
(z) Math. 8 29.  teaching the flesh as she will have it. For the head ●●ust nod, the eyes must roll, the bo●●e must jest, the tongue must troll, ●●d all as Pride will have them. Soft ●●iment (saith Christ) is in King's houses. As if there were the fittest and most proper place for rich apparel to be, 
(a) Math. 11.8.  because it belongeth to such as are o● 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 clothed in purple and fine linen, 
(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 wear long hair; and for women to pray bareheaded. But as the poor man of the proud worldling is thrust to the footstool, 
(d) jam. 2.3  so the counsel of the holy Ghost is set at nought. 
(e) Prover. 1.30.  And men do wear long hair, women do go bareheaded with they hair uncovered.  
Come from the Court to the Country; in rich attire what wanteth th● subject of the Prince? view them with the poor, and you shall see of the poorer sort, as proud as the rich, and th● most of our common women, to excel those of the better sort. For noveties, and change of fashions, and toys men and women are as full, as a toad 〈◊〉 of poison. Of whom I may speak, 〈◊〉 S. Ambrose doth of the covetous. Laborant ut quaerant: ut inveniant laborant: quid habere non norunt. 
(f) Ambr. li. de Nab. jere. ca 13  They toil to get, and labour to find, but what they would have, they cannot tell themselves. Come we to servants, (it is well we must stand to reprove their Pride) these, though their wages be not great, yet their ruffs must be as big and ill-favoured, as their hearts, and the cloth as fine, as their proud dames, with blue starch too. Lastly, behold our wanton and ruffinly minions, & see how without all shame they surmount their callings, and contemn God. It grieveth me to speak that, which they be not ashamed to do.  
But why do they so? Even as Christ saith of the pharisees: The hypocrites and the pharisees do their deeds to be seen of men: 
(g) Math. 6.16. & 23.28.  And when are we most proud in apparel, but when we think most to be seen of others? Then as Saul (whom God had cast off from favour, to keep a piece of credit with the world, for with God he had none) said to Samuel, 
(h) 1. Sam. 15.  Honour me before this people. So those that are proud in heart, say to their ruffs, schoters, and hoops, with their other implements of Pride, Honour me before this people. But alas, they be so far from doing them any honour, that in the sight of God, whom they should fear, 
(i) Deut. 28 58.  and to all of an humble spirit, whom they should love without dissimulation, 
(k) Rom. 12 9  and not offend. 
(l) Mat. 18.6  For it is written: Whosoever shall offend one of these little ones, which believe in me, it were better for him, that a millstone were hanged about his neck, and that he were drowned in the depth of the Sea. And again the holy Ghost saith: Grieve not the holf spirit of God, by whom ye are sealed unto the day of redemption. 
(m) Ephe. 4.30.  To these I say their fond fashions make them as ridiculous, as they are monstrous. Though they themselves be as much besotted with them: as is said Narcissus was with his own shadow. 
(n) ovid. Meta. li. 3  And do delight to wallow in them as the sow in myr● before the green grass: preferring them, as a child doth a trifle, as an apple before the best Gold.  
You tell us indeed of a kind of straying vermin, is there such? how shall w● know them?  
How man? Heu quàm difficile est crimen non prodere vultu? 
Answer.   
How hard is it in outward show,  
To keep thy sin from open view?  
As S. Ambrose saith, 
(o) Amb. de li. de Nab. jere. cap. 13  Quasi is cognitus esse non potest, cum sibi desiderat demonstrari. As though he can be unknown which is desirous (like a fool) to show his coat. The wise man saith, A man's garment, laughter, and going, declare what he is. 
(p) Eccl. 19 28.  And again: The whoredom of a woman may be known in the pride of her eyes, and eyelids. 
(q) Eccl. 26 9  Thus the Lord God knew the daughters of Zion to be proud or haughty, because they walked with stretched out necks, with rolling eyes, jetting or nodding. and mincing as they did go: with costly apparel, sweet balls, bracelets and bonnets: their head attire, head-bands, Tablets, Earring, Rings, Chrisping pings, and such like. 
(r) Isay. 3.16.17.18.19. etc.  And are you persuaded he knows not you? We read of one Athila, sometimes King of Pannonia, now called Austria, whose Pride the people noted by his very gesture. These be the words of Historiographers 
(s) Paulus, iovius, Charl. Steph. Textor.  Erat Athila Rex Pannomae superbus successu, huc atque illuc oculos circumferens, ut illata potentia in ipso corporis motu appareret. There was one Athila king of Pannonia, proud in his very going, rolling his eyes hither and thither, in so much that his mighty Pride did appear by the very motion of his body. And by your leave, in these days many their proud going, & speaking, & scornful looking, becomes them not, neither be they meet for their persons: no more than pearls for swine, or holy things for dogs. King David saith: Lord I am not high minded, I have no proud looks. 
(t) Ps. 131.1  And your elders in former times were not ashamed to be meek & humble, Therefore as S. Ambrose saith: Caue, ne in te erubescant tuorum merita maiorum. 
(v) Amb. li. de Nab. jere. cap. 13.  Beware lest thou think scorn of the modesty and good qualities of thy predecessors. Which of them did ever wear either schoters for their ruffs, or hoops upon their hips, or blue starch? How ugly were one, by natural proportion so big about? What, dost thou mean to mend or mar God's workmanship? or to make thyself so big that thou mayest not enter in at heaven gate? thy grandmother's doubtless had never such imaginations. And I hope they were more commendable before God and man, more meek and humble, and better to the poor, than thou that usest them. A grave matron and sober dame, would be sore grieved that she should be once imagined to bend herself, or desire to use the light gesture and behaviour of a wanton: and me-thinketh it is more shame to see a Puritan got within a hoop, and to be painted with blue starch, but most shame for Prelates themselves and their second selves to be thus spotted, neither do I commend any that use them, though they have small fear of God in them. The Prophet of God was more bold with the dainty dames of Zion. Isa. 3. But know we, though we seem holy, yet such things do show those that use them, to be but counterfeits, and do bewray their folly, like jeroboham's wife, who disguised herself, that the Prophet of God should not know her. 
(w) 1. Reg. 14.2.  Nay when they have heaped on all their trinkets, it is most like they know not themselves, but wondering at themselves, (who should be like unto the Image of God) as the jews did at Christ, when he came riding into jerusalem: they say, who is this? What, is it I? is it I? As the Disciples said, musing which of them should betray Christ. 
(x) Math. 21.10.  Well to be brief, (for time draweth on) notwithstanding jeroboams wife was disguised, yet the holy Prophet knew her, and sent her home, with a burden of heavy news, that she & all her posterity should be destroyed. 
(y) 1. Reg. 14.10.11 12.  But I have better news for you, if you repent: but if you cannot know yourselves, being so far beyond comeliness disguised against the law: yet the Prophets of the Lord that know how to discern spirits, wotteth what you be, and fear not to tell you from the Lord, The Lord will destroy the house of proud men. 
(z) Prover. 15.25.  And thus much for this: this than amend, and then come for more.  
Now discontentment of mind I may add for the fourth feather of Pride's wing, which maketh her to fly above the clouds: as the wind forceth the fire for to flame. Through this, the Angels (in happiness created to behold the majesty of God in heaven) kept not their first estate, but left their own habitation, whom God hath reserved in everlasting chains under darkness, unto the judgement of the great day. 
(a) jude. ver. 6.  Their Pride following the counsel of discontentment, as Rehoboam did of his younglings, 
(b) 1. Reg. 12.14.  did mount them thus high, that of Angels they became devils. Adam and the woman could not be contented with their creation, therefore God thrust them out of Paradise. 
(c) Gen. 3.24.  This made Absalon thirst for his father's kingdom, but he leapt short, and was hanged in an Oak. 
(d) 2. Sam. 15. & 18.  This, this, I suppose is that which maketh our hotte-spurres and unstaid cock-brained crew to wring at the Prince's Sceptre, & get it out of her hands, (whose peaceable and heavenly government the world doth admire: and if laws were executed as her will is, what policy can appoint better? to convey it unto a Presbytery. The Officers thereof, and their number, and what their office should be in an established Commonwealth, cannot be proved by any scripture: neither can our new reformers tell themselves. For they change their opinions as the Chameleon doth his colours. Or as the wise man saith, Like a fool that changeth as the Moon. 
(e) Eccl. 27 11.  And their writings as well as their words, declare what these men have in their heart. 
(f) Eccl. 27.6.  Now name Pride, harnessed with discontentment, and thou hast found the soldiers that fight their battles, and their scold are grievous for to hear, etc. 
(g) Eccl. 27 15.  Furthermore you know that Haman could not be contented with all his promotion being preferred by King Ahasuerus to be the chief man under him, in all the Provinces of his dominion: but he obtained a Commission to kill all the jews (only of spite, undeserved of any): but by God's providence they were delivered, and Hamans' discontented Pride, was discharged by his own gallows. 
(h) Ester. 3. & 7.  This made Ahab he could not be quiet without Naboth his vineyard. 
(i) 1. Reg. 21.15.16  Pride is never contented, like her sister covetousness. I would our coat were without this stain. But with Balaam (I am afraid) many follow the reward of iniquity.  
May we not pray that the Fuller's soap might get this spot out of their cloth? If they could, silks and velvets would not be in so great request, nor the Country cloyed with so many singlesolde gentlefolk, carrying more upon their backs needless at once, then would comfort the poor at their boards a whole month. And think you that you be none of these schismatics of Martin's crew? If they were well looked unto, it may be you should find their tables in their Farme-houses, as mouldy, as many Pulpits are full of copwebbes for want of using? Doth not this keep men's pity from the poor? ●ow they lament I will not speak, but I would from God exhort the rich ●n time for to take compassion on them. 
(k) Gal. 6.10  And though of many their heart's ●re hardened, yet because the cry of ●he poor is known to her Majesty, ●nd to the wisdom of her majesties honourable Council, doubt not beloved, but that speedy remedy and help is appointed.  
Only this I say, that whole Countries and Nations by this sin of mind malcontent, rise one against an other, few content with their own Patrimony: only our dread sovereign, and most gracious Queen, doth hold the garland from them all, God save her life for ever, Amen. What needs further proof where experience is plain? She joyeth more (most renowned Queen) in saving one drop of her subjects blood, then in winning of a whole Kingdom, and therefore she is content with her own: long o Lord let her enjoy it, to the great example of all other. O pray for the peace of jerusalem, even little England. Christ saith, Learn of me: and if any would learn of her Majesty, what need either joining of house to house, or laying of field to field, till there be no place for the poor, that ye may be placed by yourselves on the midst of the earth? 
(l) Esa. 5.8  Why should there be such racking of rents, such cold hospitality, dearth of corn, and all other things, since there is plenty? But it is easy to show, that where Pride once setteth her foot upon discontentment, or ingrafteth this feather into her wing; there God is forgotten, and few contented with that which is Aequum & justum, nor with their own, then away with equity, yea and equality too, every churl must be a gentleman, Pride will be like God. These be four sick feathers in Pride's wings: under which, who so shroudeth himself, is covered from the favour of God. Away from him all ye workers of iniquity. Goliath said: I defy the host of Israel this day. 
(m) 1. Sam. 17.10.  But God doth defy the house of Pride for ever that will not turn. For it is written: He that hath high looks and a proud stomach, doth his soul abhor. And wise Solomon saith. These six things doth the Lord hate, yea his soul abhorreth seven: the haughty eyes, a lying tongue, etc. Lo Pride is the first, as captain of the rest. 
(n) Pro. 6.16.17.  And thus much of this matter.  
But peradventure it may be thought that I have a grudge to some of you, as Solomon had to Shimei, 
(o) 1. Reg. 2.36. etc.  because I tell you the truth so boldly and plainly.  
Now beware you grudge not me, as as Saul did David. 
(p) 1. Sam. 18.9.  I can wash my hands in innocency, and clear myself of this matter. Innocentia est ubi non est nocendi voluntas. 
(q) Amb. li. de bono Mor. ca 1  That is innocency which is without desire to hurt. Augustine saith: Duo sunt genera persecutorum: vituperantium & adulantium; Nam plus persequitur lingua adulatoris quàm manus persequentis. 
(r) Aug. in Ps. 69.  There are two kinds of hurting or persecuting enemies: that is, backbiters and flatterers: for the tongue of the flatterer woundeth or hurteth more than the hand of a sworn enemy: for so the meaning is. Again he saith: Nemo peritorum aut prudentium putet, etc. There is no man of understanding and wisdom but seethe more danger or harm to be by a lying and flattering rongue, then by the hands of a murderer. 
(s) Aug. ad Casul. 4. ad Demet. Ep. 14●.  For David still fled from Saul when he came to kill him, and so was saved. 
(t) 1. Sam. 18.11.  But Absolom by flattery caught his brother Ammon, and slew him. 
(v) 2. Sam. 13.28 29  So joab murdered Abner, and Amasa. 
(w) 2. Sam. 3.27.   
Again, Augustine saith that Flattery makes men cold in Religion. 
(x) Aug. in Ps. 69.  Therefore jesus Christ saith: Fear not them that kill the body. 
(y) Math. 10.28.  And the Prophet Isay saith: Fear not, cry aloud, spare not, lift up thy voice like a Trumpet, and show my people their transgression. 
(z) Isay. 43.1. & 51.1  And the holy Apostle S. Paul saith: Rebuke not an Elder, but exhort him as a father, and the younger men as brethren. 
(a) 1. Timot. 5.1.  Put both together, and this lesson may be learned: not to do the work of the Lord negligently, 
(b) jer. 48.10.  and yet patiently to rebuke, and to be instant in season and out of season, but yet in love. 
(c) 2. Timot. 4.2.  That we may be blameless and pure, as the sons of God without rebuke in the midst of a noughty and crooked Nation, in the which we shine as lights in the world, holding forth the word of life, etc. 
(d) Phil. 2.15.16.  Therefore I know what to do, I tell you the truth, why do you not believe me? I cannot speak with glozing words of man's wisdom. 
(e) 1. Cor. 1.17.19.  I preach Christ crucified, and teach you to crucify the old man and his lusts. Be not you like the Gaderenes, who because their swine were gone, desired jesus to departed out of their coasts. 
(f) Math. 8.34.  Be not like the Philistines and men of Asdod. Who, because their Idol Dagon could not stand by the holy Ark, but still fell down and was broken, sent away the Ark of God, to keep their Idol still. 
(g) 1. Sam. 5 1. etc.  But forsake your sins, and keep Christ: 
(h) reve. 3.20.  burn your Idols of sin, and confess the Ark of God's covenant. Let not your sins flatter you and entice you; though they be as importunate upon you to thrust you out of God's favour, as Sampsons' wife was upon him, to get away his strength as she did indeed: therefore he was overcome of the Philistines, 
(i) judg. 16.15.16. to. 21.  and so shall you of the devil at his will But if God be God, go after him: and if Baal, or Pride, or Usury, etc. be he then follow them. For no man ca● serve two masters, you cannot seru● God and Mammon. 
(k) Math. 6.24.  Now then confess I envy none, I grieve at you● sins. And the holy Prophet of God teacheth me, who saith: Fret not 〈◊〉 self because of the ungodly men, neither be thou envious against the evil doers. 
(l) Ps. 37.1.  Yet he saith also: It grieveth me, because men keep not thy law. 
(m) Ps. 119.158.  But m●● should not grieve the holy spirit of God, by whom we have commission as well to reprove your sin, as to instruct you in the truth of God's holy will: neither should you hate us because we tell you the truth; as the jews did Christ, 
(n) joh. 8.40.  or as Herod did john the Baptist. 
(o) Mat. 14 3.4.  If you do, The servant is not greater than his Lord and Master. 
(p) joh. 15.20. & 13 16.  And here withal, remember what the Master Christ jesus saith, comforting his faithful servants against obstinate contemners of his word. Whosoever (as well Princes, Potentates, Prelates, as people) shall be ashamed of me, and of my words, among this adulterous and sinful generation, of him shall the son of man be ashamed also, when he cometh in the glory of his father, with his holy Angels. 
(q) Mar. 8.38.  And here I will rest for this time.  
We see in Pride a contempt of all other, in regard of herself, and how she doth mount above the clouds, in desire to tread them under her feet: and she cannot be content with this, but she will be like God; which is here the second vanity 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 property is to exalt herself, and desire to be praised, and held in honour as much, or rather more than God.  
Secondly, she challengeth vengeance to herself to plague whom she list. In Name she is like God, because she usurpeth or challengeth to be called God.  
OF the first we have heard something already, how Pride doth seek to exalt herself above the clouds: and being got up into this persuasion of herself, than she looks that all should fear her, and extol her, and do (forsooth) all reverence and worship unto her, as the devil would have had Christ do unto him. 
(r) Math. 4.9.  And here the Pope steps in for his interest: but we will put him back until anon, telling him and his nurse. Dame Pride, that when God shall come in judgement against them. Then the Lord only shall be exalted in that day. 
(s) Isay. 2.11.17.  The Lord of Hosts shall be exalted in judgement, the holy God shall be exalted in justice. 
(t) Isay. 5.16  For it is written: I will arise (saith the Lord) now will I be exalted, now will I lift up myself. 
(v) Isay. 33.10.  Therefore the Psalmist in this respect remembering the promise of God, in which the faithful patiently expect the fall of the proud, and their own deliverance, singeth: Not unto us o Lord, not unto us, but unto thy name give thy glory, for thy loving mercy, and for thy truth sake. 
(w) Ps. 115.1  Thus David so earnestly in his Psalms exhorteth the childien of God to praise the Lord, 
(x) Ps. 106. & 136.  which subdueth our enemies under our feet. And the Evangelist Saint john saw all the Angels fall before the Throne on their faces and worship God, saying Amen, praise and glory, and wisdom, and thanks, and honour, and power, and might be unto our God for evermore, Amen. 
(y) Reu. 7.12.   
And not only the Angels, but all the creatures which are in heaven, and in the earth, and under the earth, and in the sea, and all that are in them heard I say, (saith john) praise, and honour, and glory, & power, be unto him that sitteth upon the Throne, and unto the Lamb for evermore. 
(z) Reu. 5.13.  And the Angel would not suffer john to worship him. 
(a) Reu. 22.8.9.  But Pride (indeed she is none of God's creatures) would have all to honour, and worship, and praise, and fear her: she would be like God. Thus the Samaritans praised Simon Magus, 
(b) Act. 8.10  and thus the people extolled Herod. 
(c) Act. 12.22.  Thus Pride crieth to the hearts of men, saying: Not unto God, not unto God, but unto me give the glory. And this is the cause that we haunt so much, and greedily gape, for to be praised of men, like the pharisees; 
(d) Math. 6.16.  to exclude jesus Christ from his due honour, and glory, and praise, who is ascended into the heavens, and led captivity captive. Pride brings out Simon Magus, speaking to the holy Apostle S. Peter, saying: Dost thou think thy Christ to be therefore great because he ascended from the earth to heaven? (A great piece of work) that can I do. And then he mounted into the air by the help of his familiar devil. But he that carried him up let him tumble down alone, and so he was crushed in pieces, with shame enough to all his former conjurings: for he 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 poison of the beast, which all they that dwell upon the face of the earth shall worship, whose names are not written in the lambs book of life, which was slain from the beginning of the world? And they worshipped the beast, saying: Who is like unto the beast? who is able to war with him? 
(f) Re. 13.4   
The holy Ghost saith: Fear ye the Lord, all ye his Saints. And again: Tremble thou earth at the presence of the Lord, at the presence of the mighty God of jacob. But now Pride will be regarded: this is an Idol set up in every corner, and who doth not flee unto it? How many do shun this Hydra or mighty monster, choosing rather to be a doorkeeper in the house of the Lord, or to go into the horte fiery furnace, and refuse to obey her commandment to cleave fast unto the living God? In the Provinces of Babylon among the Nobles, Princes, and Dukes, the judges, the Receivers, the Councillors, the Officers, and all the Governors of the people, we read but of three that worshipped the Lord, and refused the commandment of Pride, to fall down and worship the golden Image that Nabuchadnezzar the King had set up. 
(g) Dan. 33.7.  In the old world there were but eight reserved, and in Sodom Lot, 
(h) Gen 7. & 19  that bowed not their knees to this Idol Pride and abomination. Happy are our days that do not thus complain: yea blessed be the people that be in better case. O my dear brethren, the sun dares not show her light, 
(i) Mat. 27 45.  the mountains tremble, the earth doth shake, the hills melt, & the devils quake when God is angry, and at the presence of the Lord, even the mighty God of jacob. And darest thou, thou dunghill bird Pride, presume to be like God, or get the praise from him, to exalt thyself and look to be magnified? this indeed is thy desire. But to the nextt.  
Secondly. Pride will be like God, in taking vengeance upon whom she list, wring the sword out of God's hand, and those unto whom he hath committed it. Therefore the Pope setteth himself against God & his Church, whereof Christ jesus is the head and saviour of the whole body. 1. Proclaiming rebellion, & encouraging subjects to treason against their Prince. 2. By rattling his excommunications. 3. By dispersing his Bulls to depose Princes. 4. By private practising to murder Princes. 5. By conjuring and poisoning, to effect these devilish purposes. 6. To teach perjury to subjects, and dispense therewith by the pardons of their Agnus Dei, etc. And this he doth, only because his heart saith, being poisoned with Pride, Vengeance is mine. Come from him to Ahab the king, let Elias reprove his sin, and jezabel will vow his death. 
(k) 1. Reg. 18.  Ahab told jezabel all that Elias had done, and how he had slain all the Prophets of Baal with the sword. Then jezabel sent a messenger unto Elias, saying: The Gods do so unto me: and more also, if I make not thy life like one of their lives, by to morrow this time: As if she had said, the devil take me, and all the devils in hell, if I be not revenged upon thee by taking away thy life, as thou hast done theirs, by to morrow this time. But she died unrevenged, and the devils had their legacy. Learn then not to punish without cause, neither let them handle the sword unto whom it doth not belong, as Zedikiah did, 
(l) 1. Reg. 22.4.  and other. Likewise, if the man of God displease jeroboam, then crieth he, Lay hold on him: 
(m) 1. Reg. 13.4.  but men should suffer rebuke and that gladly, for open rebuke is better than secret love (saith Solomon). 
(n) Prover. 27.5.  Yet for all that, if Mardoche despise Hamans' Pride, than Mardoche his blood will not quench Hamans' thirst, but his wrath will have the death of all the jews, 
(o) Hest. 3.  like the Pope, etc. Pride slew Abel, 
(p) Gen. 4.1.  and sent Micheah to the prison. So she dealt with the Prophet jeremy, 
(q) jer. 20.  and sent john Baptist to the block. 
(r) Math. 14  What should I speak of jesus Christ and all his holy Martyrs, whose blood the earth hath kindly received, which bloody tyrants have cruelly shed? All which do teach us, that vengeance fleeeth from Pride to destroy the Saints of God: as the flood of water flowed out at the mouth of the Dragon, to overthrow the woman that bore the man child. 
(s) Reu. 12.15.  Only because she thinks vengeance is hers, to abuse it as she list, To turn judgement into gall, and the fruit of righteousness into wormwood. 
(t) Amos. 6.12.  Thus patience and long suffering at this day is turned into fury: and Christian charity doth suffer shipwreck, being driven upon the craggy rocks of contentious trouble, by the boisterous storms, foaming floods, and wandering waves of every man's haughty humour. This is contrary to the commandment of Christ, saying: Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that hurt you, that you may be the children of your father which is in heaven. 
(v) Math. 5.44.  Now then to conclude this point, remember that it is written: Vengeance is mine, and I will recompense saith the lord 
(w) Deut. 32.35.  What Pride, thou hast nothing to do with it, and therefore must not meddle, vengeance to whom vengeance belongeth, even as custom to whom custom is due: that is to God and Caesar. Cannot the Pope & such like tyrants see this? They might know, that as he which killeth with the sword, 1. unjustly, shall perish with the sword: so thou that lovest to take vengeance, shalt drink of the cup of God's vengeance, and that in double measure. 
(x) Reu. 18.6  Hear is the patience and faith of the Saints. 
(y) Reu. 13.10.  And thus much of the second propriety which Pride would filch or rather wring from God.  
Yet beloved Pride cannot be contented thus to be like God, (which is too bad allowance of the devil for her) but she doth often usurp most blasphemously, the holy, glorious, and fearful name of God; which ought not so much as to be thought upon without most high reverence & fear, 
(z) Deut. 28 58.  though men, women, & children, so lightly regard it, and by horrible blasphemy so much abuse it, by their usual swearing, contrary to God's commandment. 
(a) Exod. 10 7.  But it is plain that Pride entering into man, as the devils did into the heard of swine, 
(b) Mat. 8 31.  it carrieth him headlong into the red sea of sin, & makes man believe he is a God, and so he suffereth himself to be called. Thus Nabuchadnezzar was called God of Olyfernes, saying: Who is God but Nabuchadnezzar? 
(c) judith. 6.2.  And the king himself said to Sydrach, Misach, & Abednego: Who is that God that can deliver you out of my hands? 
(d) Dan. 3.15.  When he meant to burn them, as the Papists do the Christians, as if he were God alone. And the Samaritans said of Simon Magus: This man is the great power of God. 
(e) Act. 8.10  And we read that this Simon by his conjuring miracles got himself such credit about the City of Rome, that there was set up in the I'll Tyberina an Idolor Image, betwixt two bridges (perhaps because none should pass by, but behold it to his shame) in honour of him, with this inscription. Symoni deo sancto. To Simon the holy God. 
(f) Rivius. li. 3. de my redemp. ex Iren. & Euse. justino.  And when he lived, he said himself that he was some great man. 
(g) Act. 8 9  But his end marred all, as we showed before. Like wise when Herod had made an oration before the people, they cried, Vox dei & non hominis. It 〈◊〉 the voice of God, & not of man. 
(h) Act. 12.22.  And he was most proud of it. We find also that one Hanno of Carthage, sometime brought up birds and taught them to whistle, Deus est Hanno. Hanno is God, and so let them fly. 
(i) Text. Offic.  And even much after this manner, came Mahomet the Turks God, into his first favour and credit. Manes the heretic preached that he himself was borne of a Virgin, Deitatisque numen sibi vindicabat: and challenged unto himself the majesty of a God. 
(k) Charl. Step. & Text. Euseb.  Menecrates a Physician, would take nothing for his cures, but desired of his Patients,  eius servos esse fateantur, eumque iovem dicerent, 
(l) Text. Ibid.  That they would acknowledge themselves to be his servants, and call him their jupiter or God. And the heretic Manicheus called himself the holy Ghost. I might show you how the Emperors, yet tyrants, have called themselves Gods, as divers other, but I will stay at the Pope, who is not behind any of them; Some have called him an earthly God. Some disdaining that, have called him God without an Epitheton. Some our Lord God the Pope. Others being besotted with the spirit of Pride, are so wrapped, that they cannot tell what to make of him, and do affirm that he is neither God nor man. It may be these cunningly intent to invest upon him, The man of sin, 
(m) 2. Thes. 2.3.  as he is indeed. But to be brief, come to our own days, and their late Champion D. Stapleton, in the Preface to his book, called Principiorum sidei doctrinalium demonstratio: besides many false and blasphemous titles there given to the Pope to grease his haughty humour, the more easily to fly into his favour, as many do by bribes when their hearts are far (peradventure) behind: he calls him Basim & fiundamentum, columnam & firmamentum totius orthodoxae religionis. The root and foundation, the pillar and chief stay of all right and true Religion. Omnium Ecclesiarum caput. The head of all Churches. Supremum in terris numen. The highest godhead upon earth. And M. Harding doth allow him to be in some certain sense as he saith: Terrenum quendam deum. A certain earthly God. And we know their cloaks of Heads, and Foundations, and Gods, not absolute, but Ministering, to cover their blasphemies, as a plaster doth a sore from the odious sight of men. But put the Pope's person, his blasphemous titles or names, his life or practices against the members of Christ jesus his body mystical, in a bundle together, & lay them to the touchstone of God's truth and sacred word: and they are of so much force to confirm or approve their folly; 
1. Reg. 18.26. Psal. 82.1.6.  as the crying of Baal's priests prevailed to obtain fire of their Idol. And yet we know what governors are righteous Gods upon earth, that is, even such as are nursing fathers and nursing mothers in the Church of Christ, like the Queen of England. But as one saith, God never called the Pope's gods; his godhead is base borne: and yet for all that, because the Pope's Deity should not be thought to be without power, as they have feigned him a false name; so they do counterfeit him as true authority, lest he should be without credit: as those which say and do not, are without honesty. Therefore they say (but all untrue) that Christus beato Petro etc. commisit: 
Clem. li. 2. de apple. pastor. distinct. 32.  Christ hath committed to blessed Peter the keybearer of eternal life, jura etc. the right or authority both of the earthly & heavenly Empire-dome: and so they say. Papa totius orbis obtinet principium, the Pope hold; the Princedom of the whole world. 
1. Sam. 18 11. 2. Sam. 15.2.  Yet by their leave, it is but in will, it is neither indeed nor right, though lie have as bad a mind to it, as Saul had to kill David, or Abso, lon to depose his father. And yet with the Papists who but the Pope? 
Card. Cusau. ad Boh. Epist. 2. & Epist. 3.  One of their Cardinals saith, Veritas aahaeret Cathedrae Petri. And again the same man saith Dico nulla esse Christi praecepta nisiquae per Ecclesiam pro talibus accepta sunt. The truth cleaves to Peter's chair: (than burn the chair, and where is their truth)? Nay I say (quoth he) there is no commandment of Christ (he means of force) except it be allowed, & so go for currant by the Church of Rome. An other saith, A doctrina Romanae Ecclesiae, 
Syl prier. contra Luthe. Dan. 3.16.18.  & Romani Pontificis sacra scriptura robur & authoritatem trahit: The sacred scripture hath her truth, or strength, and authority of the church and Pope of Rome. Ah blasphemous liars. But who believe them? surely none that tries them. And the scriptures of God may cry to the Pope, Who made thee a judge and Ruler over us? we will not obey thee; as the three children said to Nabuchadnezzar: yet to blind the world, and to keep them from trying of spirits, whether they be of God or no, they thunderout, 
(t) Consil. Ro. cap. 3.5.12.  Praesul summus non iudicabitur, a quopiam. The highest Prelate. 1. The Pope must not be judged of any body, (perhaps lest the Pope be found a woman again). He is like unto Pharaoh, that said: Who is the Lord that I should hear his voice? 
(v) Exod. 5.2.  And (beloved) this is the cloud that darkens all their light. Forsooth the Pope cannot err. And their fortress to withstand all gun-shot, is, In matters of faith: and yet in the chief point thereof, which is justification, they err heretically: and are infinitely overcome by the holy scriptures (though they would overcome them) and writings of the ancient and learned Fathers. Yet to keep their standing, some of them are not ashamed to tell the world, and to accuse those (that reprove the heresy and tyranny of the Hope) of blasphemy and sinning against the holy Ghost. 
(w) R. Bristo in his Repl. to Ful. & art. 35. part 2. fol. 9 & Hard. to jewel. 4. part. fol. 438. Printed. 1571.  But let God be true, and every man a liar, and he that is filthy, let him be filthy still; if God's judgement be such. Thus we see into what height of wickedness Pride drives men, even because they would get them a name, like the builders of the Tower of Babel. 
(x) Gen. 11 4.  Now to come to ourselves, I know not who would tread in this styrrope and mount, except it be such as in their own conceit do say; Touch me not, I am holier than thou. But sir, God is coming down with the shout of an Archangel: as he did to view the Ci ie and the Tower which the sons of men builded: 
(y) Gen. 11.5.  and to see whether they have done according to the cry which is come up into his ears. And therefore to conclude this part, take the counsel of the Apostle, those which thus in any point have lived, be ashamed of your former conversation, as Adam was of his nakedness, 
(z) Ro. 6.21  and hide yourselves under the tree of life, Christ jesus: take of the water that he doth give, and live for ever. Learn of him, for he is meek and lowly, and you shall find rest unto yoursoules. And as S. Augustine saith: Erubescat homo esse superbus, propter quem factus est humilus deus. Let man be ashamed for to be proud, for whose sake God so humbled himself. And deck yourselves inwardly with lowliness of mind. If you will not, hearken what followeth. 
1. Pet. 5.5.  Thou shalt be brought down to the grave, to the sides of the pit. 1. To hell, as after you shall hear. And thus much for the first part or proposition. You see how she will mount, and be like God. Now you shall hear how God doth allow it.    

The second part of the text, opened likewise in the Chapter following.  
Thou shalt be brought down to the grave, 
The text. vers. 15.  to the sides of the pit. And as Saint jerom translateth it, into the depth of the pit, In profundum: Loci. 1. The bottom of hell.  
Here I note two things. First, the fall of Pride. Secondly, the place whither she shall fall.  
In her fall I observe first who threateneth her fall. Secondly, of what power or strength the threatening is. Thirdly, how God effecteth his threatenings or purpose upon the proud.  
The place here appointed for the proud, is first the grave, and then the sides of the pit.  

CHAP. I. Who dareth to tame those proud before spoken off?  
He that here threateneth to bring down the proud that rise up against God's Church, 
Dent. 28.58. 2. Esd. 8.21  etc. is the Lord God, whose throne is glorious & fearful. Whose name is inestimable, and his glory is incomprehensible; before whom the host of Angels stand with trembling. And shall not his excellency make you afraid? job. 13.11. Who after in this Chapter, as often in the scripture, is called the Lord of Hosts: 
Isay 1.9.24. & 10.26. jer. 11.28. & 29.8.  because he hath all things in heaven and in earth, and every where else, at his commandment, as soldiers under him. And he saith to one, go, and he goeth: to an other, come, and he cometh: and to his servant, do this, and he doth it: as the Centurion told Christ he did. 
Mat. 8.9.  Now consider, if the commandment of man were of such force, the commandment of God is greater. If the Centurion were to be believed, why should not God? This God, the Lord of Hosts that planted thee (o man) hath pronounced a plague against thee, Thou shalt be brought down. Paul the Apostle saith: It is God that justifieth, who shall condemn? And now it is God that speaketh, who dares to withstand? In the bat●●●● betwixt Israel and Ame-Iech, when Moses held up this ha●d, Israel had the better. And when God taketh the matter into his hands, he will prevail. For it is written, Who shall be able to stand before him when he is angry? Even none at all. For at thy rebuke (o God of jacob) both the chariot and horse are fallen. This the proud Egyptians knew, in spiteful en●ie pursuing Israel. Therefore every one said, I will fly from the face of Israel, for the Lord fighteth for them. And will not Priae and all sin fly, now God is bend against them? When proud Haman had made ready his gallows, and was come to the King's Court, minding to get and take Mardoche the Lord's servant, that he might hang him, a contrary wind to Hamans' expectation, had hoist up Mardoche to favour: 
Hest. 6.10 11.  and Haman in stead of a hangman to shut his breath, which he intended, became Mardoches footman and herald, to proclaim his honour; which he sore disdained, and for which he was no less grieved, than Ahab was when he could not get Naboth his vineyard. Ahab came into his house, heavy and in displeasure. And even so Haman hasted home mourning and his head cou●red, and told Zereth his wife, and all his friends, all that had befallen him. Then said his wise men & his wife unto him, If Mard●che be of the seed of the jews, 
Hest. ● 12 13.  before whom thou hast begun to fall, thou shalt not prevail against him, but shalt surely fall before him. And indeed no more he did. For Hamans' head was a button for his own hal●er, and his body became the clapper of his own bell, to ring his soul to hell. To be plain, he was hanged upon his own gallows. Now (beloved) if Hamans' wife and his wife men knew that he should not prevail against Mardoche, because he was of the seed of Israel: Shall Pride think to rise and prevail against the Lord, which is the God of Israel? who casteth out the heathen before him, and bringeth the counsel of Princes to nought, and maketh the devices of the people to be of none effect, whose throne is the heavens, and the earth his footstool, whose glory is over all the earth, who filleth all things with the power of his majesty even God in his holy habitation? No, no. It is in vain for the pot to stri●e against the Potter. When the King of juda threatened war to the King of Israel, 
Rom. 9.20.  the King of Israel returned this answer again: That it was but the Thistle against the Cedar. So he made account of the King of juda and of his strength, 
2. Reg. 14.9.  but as of a thistle in regard of himself. But God is of greater strength against the wicked to destroy them; then the Cedar is in respect of the thistle to break it. There was a battle in heaven, Michael & his Angels fought against the Dragon; and the Dragon fought & his angels. But they prevailed not, neither was their place found any more in heaven. And the great dragon that old serpent called the devil, 
Ephe. 5.5. Reu. 21.27.  and sathan was cast out; and so shall Pride and proud men. The Psalmist saith; All the beasts of the forest are mecked and tamed by man: but the beasts of Pride God will came.  
Sequitur superbos victor a tergo deus. 
Sen. in Her furiente. Zeph. 2.11.  God will be upon the backs of them. He will take their matter into his own hands: he will deal with them himself; whom none else can match, or dares meddle with. Therefore saith the holy Ghost, God resisteth the proud. And again: 
1. Pet. 5.5 jam. 4.16.  The Lord will destroy she house of proud men: that is their posterity. Though Pride be so stout that she will not come down: like those rebels, Corath, Dathan, & Abiram, which would not obey, but answered Moses saying: 
Num. 16.12.  We will not come up. Yet when God comes unto her as he did to the builders of the Tower of Babel, or unto Sodom and Gomor, He will set her down with a vengeance. For it is written, 
Deu. 32.35.  Vengeance is mine, and I will recompense saith the Lord.  
Then shall she hood that it is fearful thing to ●all into the hands of the living God. For the Lord out God is even a consuming fire, and this is he that saith here in my text, to the spirit of Pride, Thou shalt be brought down.  
Thus we see it is God that threateneth. Now behold the truth of his word, and whether we may believe him. And this we shall see by ●●s infallible assuredness of his word, firm for ever more. The word of the Lord endureth for ever. And because this point is so near of affinity with the former next before, I will briefly strengthen this pesition with the testimony of the ho●y scripture to assure you of the truth, and so proceed further.  
Our Saviour Christ saith, Heaven and earth shall pass, but my word shall not pass. And God saith by his Prophet: My word shall stand. That which God promised to Ahab and his house, to Nabuchadnezzar, and proud Balthasar, and many other, came upon them truly. Because thus sayeth the Lord, Dominus locutus est, the Lord hath spoken it. And will he not be as good as his word to them that are proud? Of them the Lord saith by the Prophet Isay. I will visit the fruit of the proud heart of the King of Assur, 1. Synacharib, and his glorious and proud looks. And so he did, and slew him by the hands of his own sons. Again: The high looks of man shall be humbled, and the loftiness of men shall be abased. And again: The day of the Lord of Hosts is upon all the proud and haughty, and upon all that is exalted, and it shall be made low; even the eyes of the proud shall be humbled. And Christ saith: He that exalteth himself shall be brought low. And Solomon saith: The pride of man shall bring him low. Preprio gladio iugulabitur. Her own sword shall cut her throat, as judith did Olifernes with his own. Will you have any more? then woe to the crown of Pride, Woe, is a kind of threatening against sin, whereby the holy Prophets, justum dei judicium exprimunt, quod omnes manet, qui idem faciunt, do express the just judgement of God, whereof all shall be partakers that continue in sin. And an other saith, by woe, woe, Ingentes calamitates indicantur; Horrible calamities are foretold. 
Gual. in Haba. 2. Hom. 7.  Vae, autem malorum condemnationem proprie manifestat. Woe threatened, doth properly assure the wicked of their condemnation: unto which Corozin, Bethsaida, and Capernaum, are come: against whom Christ denounced woe to be to the Corozin, etc. Thus we see, that fearful are the threatenings, and strong are the testimonies of holy scriptures, which denounce destruction to them that be proud: and yet there be more. David saith: 
Ps. 59.12 job. 20.6.7  Let them be taken in their pride. They shall perish for ever like their own dung, though their excellency mount up to heaven, and their head reach up to the clouds. 
job. 24.24  Again: They are exalted for a lule, but they are gone, and are brought low as all ethers, they are destroyed, and cut off as the top of an ear of corn, 
Isa. 3.16.  for the Lord hath spoken it. And by the Prophet Ezechiel, 
Ezech. 12 25.28.  God saith: I am the Lord: I will speak, and that thing that I shall speak, shall come to pass, it shall no more be prolonged. 
jer. 1.12.  For I will hasten my word to perform it.  
And further also do you not know, that God said, Let there be light, 
Gen. 1.14 15.  and it was so? The laws of the Medes and Persians altar not: and shall God's truth fail?  
Beloved, be not deceived, you see what God saith against Pride. 
Ecech. 17.9.  Even I the Lord have spoken it, shall it then prosper? No, no, dear brethren. And yet I fear, men do not believe these holy scriptures, etc. for if they did, they could not seek sin, and follow after it with that greediness as they do. But o Lord turn their hearts, and then shall they be turned. Break thou the power of the ungodly, and malicious: take away his ungodliness, and thou shalt find none. And thus now I end, with that note which is given and approved upon these words of our Saviour Christ; 
Math. 7.26.  He that heareth of me these sayings, and doth them not, shall be likened unto a foolish man that built his house upon the sands, etc. That is, he that practiseth not God's word, which he hath heard, giveth a plain testimony of himself, that he doth not believe, nor credit the word. And now for to end this point, let me exhort you to pluck down your plumes of Pride, as the Peacock casteth down his train, beholding his black feet. Come home with the prodigal son, saying: 
Luk. 15.21  Father I have sinned against heaven and against thee, I am no more worthy to be called thy son. Be ashamed of your sin, as Adam was of his nakedness. And as joel teacheth; Turn unto the Lord with all your hearts. 
joel. 2.  He careth not for a piece, rend your hearts and not your garments, for they be too much hacked already, because you will be contrary to the most high God. Lament as Niniveh did, let every man turn from his evil way, and from the wickedness that is in their hands. Then shall your light break forth as the morning, and your just dealing as the noonday, and God will put away your wickedness out of his remembrance, as he hath promised by his holy Prophet.  
But if you will not, then will he come against you, 
Gen. 18.21.  as he did against Sodom, and see whether you have done altogether according to that cry which is come up unto him. If you have, then will he call and muster his Hosts together, encouraging and hastening them to the slaughter: crying against Pride, as the children of Edom did in the day of jerusalem: Down with it, down with it, 
Ps. 137.7  even to the ground. Then his soldiers will answer coming to destroy, as it is written of Christ, coming for to save; Lo I am come to do thy will o God. 
Heb. 10.7  And they shall go forth in the strength of the Lord God, and in the power of his might, and come unto all that are proud, as David did against Goliath, in the name of the Lord of Hosts, whom men have despised and blasphemed. And they will not be careless in destroying, as Saul was, to destroy some, and save some alive: but they will away with all that they are commanded to pull down: both man and wife, sons and daughters, sheep, oxen, and asses, and all things else, as josuae dealt with Acan. And yet if you will not believe, let us see what experience hath taught, and by what means God hath brought many down. And his arm is not shortened, but his hand is stretched out still. And for shortness sake, I will speak but of six branches which he hath used to hang the wicked and abominable upon, 
2. Sam. 18.9  as truly as Absalon upon the oak.   

CHAP. II. How God overthroweth, or subdueth the proud.  
1. FIrst, here to omit the godly laws of this our land, made to suppress Pride in every degree, I do lament the palpable contempt of Gods most sacred word, by which Pride and all sin should be brought down and humbled, 
Act. 16.29.30.  and afraid to remember in what case they keep men, as the jailor was to keep Paul and Silas. And men should, seeing their sins, with those in the 2. of the Acts, being pricked in their hearts, cry out: Men and brethren what shall we do? But seeing they will not be learned, nor understand, let them know, 
reve. 19.13.15.  that the word of God is a sharp sword, which separateth between the marrow & the bone: yea it doth either separate sin from us, or us from the presence and favour of God; so mighty it is in operation. All the beasts of the Forest do tremble and quake at the roaring of the Lion: but the voice of the Lion of the Tribe of juda is not regarded of the beasts of Pride and filthy sin. Well then, seeing the matter is so indeed, see what the holy Ghost saith, most fearful to be remembered. 
2. Thes. 2.10.  Those that shall perish, receive not the word of truth, that they might be saved. To such, God's word is a savour of death unto 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 jesus shall show himself from heaven with his mighty Angels, in flaming fire, rendering vengeance unto them that do not know God, and which obey not the Gospel of our Lord jesus Christ. Whoso liketh this, Let him that is filthy, be filthy still: and thus the Lord God will bring thee down. 
Ps. 68.1.2   
2. God bringeth down otherways the Pride of men, even by confounding their enterprises, & making their devices (as the Psalmist saith) to be 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 prevent God's vengeance, but he brought them down by confusion of languages. Thus that which they thought should have been for their good, was unto them an occasion of falling. Synacharib King of Assur, thought with the proud Spaniard, by an innumerable band of men to overthrow and lay waste the Lords vineyard: 
2. Reg. 19.35.37.28 35. etc.  but his strength was overthrown by an Angel, and himself slain by his own children: and thus came his Pride down. And we know how lately the Lord God of heaven took the Spaniard, and did shake his sword at us, and held up his rod against us, to win us from sin. And when he had done so, because God knew the Spaniards dwelling, his going out, and coming in, and fury against him: and because he raged, and his Pride came up into his ears, like the Pride of Synacharib, therefore God put his hook into his nostrils, and his bridle into his lips, and drew him back out of our sight, and suffered him not to do us any harm, but God cast them out as the dust before the wind, & the Angel of the Lord scattered them, and their Pride was spoiled in the sea, 
Ps. 35.5. Math. 8.32. 2. Sam. 17 14.23.  as the devils drowned the heard of swine. Again, God confounded the wicked counsel of Achitophel, by the good advise and wisdom of Hushai. See the place. And when Achitophel did perceive that his counsel was not regarded, he went home and hanged himself. And his friends might be glad he had no worse an end. Absalon in the Pride of his heart made war against his father David, and thought to have slain him, and so to have got his kingdom. 
2. Sam. 18.6.17.  But in the wood of Ephraim where the battle was fought, as he rid under an oak, there God hanged him by his own hair: (see to what use God puts man's long hair, and yet some of you will wear it in a bravery) than joab came and thrust him through with a dart, and the soldiers threw him into a pit, and how could it be otherwise, but that his guts were pressed out with that great heap of stones which they cast in upon him? What Pride of any man doth ever mean to have such an end? But to be brief, how damnable and dangerous, as divillish and yet in vain, have been the counsels and enterprises of the Pope and Spaniard against the joy of our peace, and light of our days, and most joyful happiness of our time, Elizabeth our noble Queen & dread fou●raigne? Yet they always confounded in the crafty wiliness they have imagined, the only mighty providence of GOD preserving her gracious majesty under the covering of his wings: because they rebel against him, 
Psal. 105.15. Psal. 107.22. & 50.14. Psal. 9.11  who only saith; Touch not mine anointed. Therefore shall not we offer unto the Lord the sacrifice of praise, and tell out his works with gladness? Oh beloved, for this cause specially, as all other generally, Sing praise unto the Lord which dwelleth in Zion, and tell the people of his doings. Let us declare his loving kindness early in the morning, 
Psal. 92.2.  and his truth in the night season: and pray, that her days may be as the days of heaven, peace within the walls of her Domimon, and plenteousness within her Palaces: the mighty God her only fortress, and she next under him our chief happiness. Amen.  
But to proceed, the book of God, and histories of many ages do show unto us, how wild and yet without effect, the pretences of man hath been 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 Spain; nor Synacharib the Turk, that uncircumcised Philistine, nor wicked Achitophel's of England's counsel, nor any domestical and traitorous Absosolons' think to prevail against God, and his anointed: neither like wild Boors out of the wood to root up, nor like wild beasts out of the forest of the devil, to spoil and lay waste the lords vineyard, whilst it doth yield him good fruits of increase. For though you go too and fro in the evening of your blindness, and bark like Dogs, and go about the City of God's people and his inheritance, bragging in your talk, with swords in your mouths, 
Ps. 59 6.7.8.9.10.  and war in your heart: yet our trust is in the name of the Lord, who at his pleasure will have you in derision, and laugh you to scorn: for he is strong. Therefore we will wait upon him, for God is our defence, and a very present help in trouble, and as his good pleasure is, he will let us see our desire upon our enemies. 
Ps. 76.15  For he shall cut off the spirit of Princes: he is terrible to the Kings of the earth. That is, to such as are earthly minded. Therefore be we strong, and he will comfort our hearts. Thus lo we see how God casteth out the counsel of Princes, and maketh the devices of the people to be of none effect, thus bringing them down by confounding their enterprises, for there is no counsel against the Lord, but it must come to nought.  
3. 
Ps. 7.15  Again, God bringeth down the proud and wicked men, by driving them into the pit they dig for others. That is, look what evil one man pretends against an other, into such they shall fall themselves. For proof, the cruelty of Chush, saul's kinsman, was so great and outrageous against David, without any just cause, that David was forced to cry unto God against him, saying: 
Ps. 7 9 Pro. 26 27 Ps. 34.21 job. 15.35 Ps. 7.14. Isay. 59 4.5. Ps. 7.16.  O let the malice of the wicked come to an end. another place of holy scripture saith: Malice shall slay the wicked. Again it is said of them, They conceive mischief, and bring forth vanity, and their belly hath prepared deceit, they do even hatch Cockatrice eggs. That is, they are altogether set upon wickedness. But their mischief shall return upon their own head, and their cruelty shall fall upon their own pate. So that any Saint, or soul of the righteous, may in confident boldness say with the Psalmist: The Lord is my refuge, 
Ps. 94.22 23.  and my God is the rock of my hope: and he will recompense them their wickedness, and destroy them in their own malice; yea the Lord our God shall destroy them. And again it is written: The wicked have drawn their sword, and have bend their bow to cast down the poor & needy, and to slay such as be of an upright conversation. But how shall they prosper? their sword shall enter into their own heart, and their bows shallbe broken. For the Lord shall help them, and deliver them: he shall deliver them from the wicked, and shall save them, because they trust in him. And thus the judge of all the world doth exalt himself, and render a reward to the proud. Proud Haman would have hanged meek Mardoche, but he was hanged himself. Pharaoh with the Egyptians, pursuing the Israelites through the red sea said: 
Exod. 15.9.19.  I will pursue, I will overtake them etc. my hand shall destroy them. But they were destroyed themselves. The most valiant men in nabuchadnezzar's army, bound and cast Sydrach, Misach, and ●bednego, the servants of the living God, into the hot fiery furnace, but these were preserved, & those were burned and con●●med. After this, because Pride always envieth superiority through her ambition, like Corath, Dathan, and Abiram, and the Pope, I will spare the Puritan. The Princes of Babylon (over whom Daniel was preferred by the King, as Moses by God) got by subtlety a decree of the King, confirmed against Daniel, and cast him into the lions den: but Daniel by God's providence was delivered from the power of the Lions: & at the commandment of the King, those men which had accused Daniel, were brought and cast into the den of Lions, they, their children, and their wives, and the Lions had the mastery of them, and broke all their bones in pieces or ever they came at the ground of the d●●●●. Thus these that would have destroyed others, were themselves destroyed of the destroyer. Then let us learn to believe, that he which loveth cursing, so shall it come unto him. And he that loveth not blessing, so shall it be far from him. And even he that stoppeth his ear at the crying of the poor, so he shall cry himself (even to God in his distress) and shall not be heard. For it is written: With what measure you meet, it shall be measured to you again, saith Christ. 
Mat. 7.2.  Therefore when Adonibezecke was taken in war by the Israelites, they cut off the thumbs of his hands and feet, as he had done by others. Then said Adonibezecke: seventy Kings having the thumbs of their hands and of their feet cut off, gathered bread under my table: 
judg. 17.  as I have done, so God hath rewarded me.  
Samuel in like manner used king Agag, 
1. Sam. 15 37.  and said: As thy sword hath made women childless, so shall thy mother be childless among other women: And Samuel hewed Agag in pieces before the Lord in Gilgal. This should terrify men from pretending hurt against their neighbours. Therefore to end this point, I counsel you from wise Solomon: Rob not the poor, because he is poor; neither oppress the afflicted in judgement. For the Lord will defend their cause, and spoil the soul of those that spoil them. And thus we see they shall be brought down.  
4 Fourthly, almighty God often bringeth down the Pride of many, by spoiling them of those things whereof they be proud; so sending the to shame, and making them a derision unto the people. 
job. 11.20.  Therefore holy job saith: The eyes of the wicked shall fail, & their refuge shall perish, and their hope shall be sorrow of mind. Thus God promised (& he was as good as his word) to pull down the Pride of the daughters of Zion, & bring them to shame. Thus thy pomp shallbe brought down, as the worldling with his wealth: for thy glory is but dung and worms, to day thou art set up, and to morrow thou shalt not be found. Therefore look to thy learning, thy wisdom and wealth: be not proud of thy honour, beauty, or strength, as Paul was of his revelations. 2. Cor. 12. For Inquinat egregios adiuncta superbia mores. Pride staineth the best virtues. There saith Saint Augustine, Sola superbia etiam in recte factis est cavenda. Only Pride in our good deeds must be avoided. This I take to be the cause (even for that we are proud of those things we have) that holy job and the Prophet Isay do say in effect. Many rich, become poor: many strong, weak: the wise, foolish: and the beautiful ugly, etc. Because God will bring down proud men and send them to shame and confusion by that which is their glory, Isay 20.5. and whereof they be proud. 5. Fiftly, To humble men and bring them down. God doth further not only whet his sword, and bend his bow, and prepare infinite instruments of death; but he hath shot his arrows and wounded his persecutors, and proud rebels & enemies, most terrible to remember: sometimes by the sword of one neighbour against another. This was his promise against the Egyptians. 
Isay 19.2. 2. Chro. 20.22.23.  This he dealt in judgement with the Ammonites, Moabites, and Idumeans. They slew one an other, and every one helped to destroy an other. Such was his vengeance upon the Midonites. 
judg. 7.22. Isay 9.4. 2. Sam. 13 See Exod. 32.27.28  The Lord set every man's sword upon his neighbour. Absalon slew his brother Ammon, and in the end of the world amon's enemies shallbe those of his own household. But good Lord defend us from civil war and domestical blood-shead through one neighbour against an other: by which thou hast promised to destroy them, that tread thine inheritance under their feet, 
Isai 49.29  saying: I will feed them that spoil thee, with their own flesh, and they shall be drunk with their own blood, as with sweet wine: and all flesh shall know that I the Lord am thy Saviour and thy Redeemer, the mighty one of jacob.  
If I should step to other histories, I could show you that it was said to King Cyrus: 
Herodotus  Thou hast thirsted after blood, and thou shalt drink thy belly full of blood. Calippus would have stabbed his friend Dion, but with the same dagger he was stabbed in himself of his own friends.  
This alas, is most lamentable, when almighty GOD to bring down our Pride, doth stir up one friend to destroy an other, to execute his fierce wrath upon them that dwell on the face of the earth.  
6 Lastly, when the Lord God hath gone thus far with the children of men that are abominable, he will not here rest, so filthy & wild is Pride and sin in his sight: but their memorial shall perish with them, their posterity shall be cut off, and their name shall be clean put out. Therefore saith the Prophet David, 
Psal. 34 16.  The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth. And Eliphash saith in the book of job of such men. Their branch shall not be green, 
job. 15.32. etc.  but shall be cut off before his day, God shall destroy him, etc. and the congregation of hypocrites shall be desolate.  
Again. 
Psal. 37.28.35.36.  The seed of the wicked shall be cut off, saith David. Thus the Lord dealt with the house and posterity of jeroboam and Baasha, and fulfilled the like judgement upon wicked king Ahab & all his posterity, by the sword of Hasaell, jehu, and Eliza. And what is become of all the Tribes of Israel? Alas they have drunk of the like cup of God's heavy wrath & displeasure, though they were the chosen & peculiar people of God. And hath God dealt in truth of judgement against them? Then thou which art but a wild Olive branch, Be not high minded, but fear. But who ever thinketh that it is for their sin and wickedness, that God giveth them no children, and again taketh away those that they have, because he will root out their remembrance from off the earth? But nill they, will they (as men say) in spite of their teeth, thus God bringeth man down, and layeth their Pride in the dust like water that is powered upon the earth, which cannot be gathered up again. 2. Sam. 14.14.  
Then understand ye unwise among the people. 
Psal. 94 8.  What need I tell you further of God's infinite armies, which going forth at his commandment, run very swiftly to execute his will? When he commanded, the water obeyed and drowned the world. When he commanded, the fire hasted & consumed Sodom. To destroy Synacharibs' camp, he armed an Angel. To some he sent Lions: to some fiery Serpents: to some he sent Bears, and to Herod Worms, and all these destroyed without any pity, for God had so commanded. Moreover, Some the earth swallowed, some the Sea drowned. Others laughter hath killed, as Sophocles & Dionysius, the Tyrant of Sicilia. Some died with gluttony or surferting, as Valentinian, and jovinian, the Emperors. Some have died with drinking and bousing, as Anacreon, and Archesilaus. And many woefully pined away with famine, in the siege of jerusalem: In the siege of Casilinum: and in that great famine of Sagunthus in Spain. Infinite are the diseases, and extraordinary means, as David in some sort showeth; whereby the Lord fighteth his battles & destroyeth man. mill modis miseros mors rapit una homines. In so much then as all the hosts of men, never so proud and lofty, are not able to withstand the least of God's armies, even of silly worms, and such like vermin, but they will prevail against us when God sends them forth. O fools that we are, why will we not be wise? O we of uncircumcised hearts & ears, let us not forget how God hath cast some down, we know not what will become of ourselves, our sins call for vengeance, and the Lord is not slack in coming, as some men count slackness. But enough of this point, Thou shalt be brought down. And how this promise is effected, it doth plainly appear.   

CHAP. III. Whither proud men shall be brought down.  
The Text saith: First to the grave, then to the side of the pit. Of death I observe, 1. The division. 2. The description. 3. The necessity. 4. The certainty. 5. Why some men do tremble and quake: Other do joy at the coming of death. 6. Whether we are to mourn for our friends that be dead.  
WHen Death hath seized upon man, 
jer. 16.3.4.  than the grave is a meet habitation for the carcase: 
Aug. de cura pro Mor. Her l. ca 3. & lib. 1. de de Civit. dei: cap. 12. etc.  And when this may not be had, it is a great plague of God: as it is a blessing to attain unto Christian burial: which of duty those that live aught to perform to the dead corpses, 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 jud. 9  God sent an Angel and buried him. Thus his majesty regarded the burial of the dead. And when wicked jezabel died a most cursed death, 
2. Reg. 9.34.35.36.  yet john said, Visit now yonder cursed woman, and bury her. And some went, but before they came, the dogs had eat her. Lo though she were the cursed of God, it was thought meet, that she should be buried. Then I condemn the light opinions of those that say, It is no matter what becomes of the body being dead; and I wish them to correct their folly, that deny to bury the dead: and that they would not cease to do good to them that are dead. Well, to the grave with Nabuchadnezzar, those that be proud must come. Which in my Text I take to be spoken Nomine to scorn Pride, because she would be above the clouds, she shall be brought under the earth. Insomuch that toads & serpents, and dogs, and swine, and worms, and whatsoever is wild, which she once disdained, should touch her, shall now tread upon her. Yea stink and rottenness shall so prevail against that body which was once so proud that none may abide it, like Herod's and Antiochus: but all men ready to get her into the ground to avoid her noy some smell, which once abounded with Pomanders and must-balls?  
Thus we see a foul fall of filthy Pride, never thought upon before it come, of the most: Like Dives, who never remembered hell until he was in it. Then he cried. But if thou once be there, 
Luk. 16.24  then never hope for help: for Ab inferno nulla est redemptic, thou shalt never come out. Amend then before death come. 
Ambr. lib. de bono Mortis. c. 2. et in oratione de fide resur. Aug. in Io. Tract. 42. & lib. Q. 2.65. & 32. Oreg. in Epist. ad Rom. lib. 6.   
Of death, the ancient and learned Fathers have gathered from the holy scriptures, as the painful Bees doth honey from the flowers, not only for themselves, but for others: Sic vos non vobis fertis aratra boves? Therefore because that which is written, is written for our learning, I have gathered from them both, four kinds of death.  

1 The death of sin general.  
2 The death Mystical.  
3 The death Natural.  
4 The death Eternal.   
1 The death of sin (as Saint Ambrose calls it) is the deprivation or loss, or darkening of the Image of God in man: like unto which he was creared. Thus Adam died, so soon as he had eaten of the forbidden fruit: as God promised unto him he should. And in Adam All die; 
1. Cor. 15.22.  like as the branches of a tree do whither when the root is dead.  
Therefore the Apostle saith; 
Rom. 3.23.  All have sinned, and are deprived of the glory of God: 
Ephe. 2.3.  And were by nature the children of wrath, and were dead in our sins.  
Of this death many places testify. As Let the dead bury the dead. 
Math. 8.22  Arise thou that sleepest, stand up from the dead, etc. See Galathians 3.22. Psal. 14.1. Further search, and thou shalt find.  
2 Death Mystical, is to forsake sin, Quando quis peccato moritur, & deo vivit. When one dieth unto sin, and liveth unto God. It is Quadratus a peccatis moriuntur, whereby men die from sin.  
Of this Paul speaketh, saying; How shall we that are dead unto sin, yet live therein? Again: Ye are dead to sin, but are alive to GOD in jesus Christ our Lord.  
Of this death Christ speaketh, saying: The hour is come, and now it is, when the dead shall hear the voice of the son of GOD, and live. Thus Paul died. And so should we; therefore he saith; Mortify your earthly members.  
3 Death Natural, S. Ambrose saith, is Animae corporisque secessio, The departing or separating asunder of the body and the soul. Thus Adam died, and all we must die. Only Elias, & those that shallbe found alive at Christ's coming to judgement, die not thus: but they shall be changed. Which shall be in stead of death.  
4. Death eternal, is the separation of the soul and body from God, and the kingdom of heaven, and that for evermore. Quae & stipendium peccati nominatur: Which is called the reward of sin.  
This Christ remembreth, saying: If a man keep my word, he shall never see death. Which the Evangelist calleth the Second death. 1. The lake that burneth with fire and brimstone. Into which the great judge of all the world will send all the wicked, saying: Go ye cursed into everlasting fire, 
joh. 8.51.  which is prepared for the devil and his angels.  
Of these two last my text speaketh for Nabuchadnezzar and all the proud and abominable of the world. But know, that we all must to the first and third: 
Math. 25 41.  and they that come not to the second, shall be sure of the fourth. For the first, the King cared not: to the second he came not: to the third he was forced: and in the fourth, he, with all such shall never have rest. Cruciabuntur die ac nocte. They shallbe tormented day and night, and that for evermore. Now of these two last in order.   

CHAP. FOUR What death is.  
DEath natural is described of many in several manner, but the sense or meaning is all one. One saith, death is Metoicesis, tes psuches euthenthe eye alon topon. A removing, Translatio, 
Abret. ex Plat. Act. 7.59. Chrysos. popu. ad Antioch. Hom. 7. Aug. in john. Ambr. li. de bono mort. ca 1 & 3.  or translating of the soul from hence to another place. An other: Depositio sarcinae gravis. An easing or unlading one of a heavy burden. S. Ambrose saith, death is, Spirandi munere privari: To be deprived of the benefit of breathing.  
Again: Mors est absolutio animae & corporis, & quaedam hominis seperatio. Death is an absolution or discharge of the soul from the body, and a certain separation of man. It is like unto a bill of divorcement betwixt man and wife, separating that which before was one flesh. Adultery is the cause of the one: and the devil, sin, and thine own consent thereto, is the cause of the other. But the most affirm, that Mors aliud non est, 
Aug. de conso. mort. lib. 2. ca 1.  quam animae seperatio à corpore. Death is nothing else but the separation of the body and the soul. It is like envy that parteth friends asunder.  
Therefore Ambrose useth this saying of the Psalm; he speaking of death; Thou hast broken my bonds asunder. 
Abr. li. de bono Mortis. cap. 3.  Because death breaketh open the prison of the soul. Augustine saith: That even as famine is the defect of food, thirst the want of drink, and darkness the absence of light, etc. even so death is nothing else. 
Aug. contra Pelag. Hyp. lib. 1.  Nisi Nomen recedente vita, But a name, the life being gone.  
To be short, the Apostle Paul spoke of death, when he said: I desire to be loosed. So did jonas when he said: Take my life from me. And job when he desired To be cut off.  
This losing, taking away of life, or cutting off, is death. By which the soul departing, Paulatim, (saith Ambrose) by little and little, 
Ambr. de bono Mor. cap. 2.  Soluat se vinculis carnis: & ore emissa, evolat tanquam carcereo corporis huius exuta gurgustio; She looseth herself from the bands of the flesh: and being got out at the door of the mouth, (as the spies escaped through Rahabs' window) she mounteth, as being freed from the close dark dungeon of the body: as one bestirreth his heels that is broke out of prison. And this is death, whither all must come. But I think some scarce believeth it: and therefore I will prove it unto them.   

CHAP. V That all men must die, and when.  
THat all men must die, it is plain, for it is written: 
josuah. 2.15.  What man liveth and shall not see death? and shall he deliver his soul from the hand of the grave? The woman of Tekoah having a suit to king David, the better to move him to grant her request; she put him in mind of his death, saying: Omnes, We all must needs die, etc. for it is appointed unto 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 turn to the earth again. Thnascomen homos hapantes. Which the Poet doth well express, saying: Omnibus est eadem lethi via. All die alike, but several means bring men to their end. Of this, thy very meat upon thy table, might put thee in mind. For all things die for thy sustenance, and thou shalt die for thy sin. The labourer is worthy of his higher; and the wages of sin, is death. Rom. 6. Quo cunque te verteris, incerta omnia, sola mors certa. Whatsoever thou shalt determine, all things are uncertain, only death is certain. All fly at the sight of her whip, as the dust before the wind. She doth ransack as well the palaces of Princes, as poor cottages. Both rich and poor, young and old; of what degree soever, Ferentur, shall pack with her: there is no parlying about the matter. But when she comes, as jehu said to the messenger of jehoram; so will she to thee: Turn thee behind me. 
2. Reg. 9.18  Fellow thou me, as Christ said to Peter.  
Heu, Heu, quam surda miseros avertitur aure, 
Boet.   
Et flentes oculos, claudere saeva negat.  
Which thus may be translated.  
Alas, o woe, from woeful men, as deaf she turns her ear;  
And though they cry, she doth deny, any one of them to hear.  
It is written of all Superiors: 
Ps. 82.6.7  I have said you are Gods, but a retreat is also sounded, You shall die like men. 
1. Reg. 2.2  Cesar, Hannibal, Alexander, Pompey, & many other the mighty Captains and monarch of the world are dead. King David, though the man after Gods own heart, said: I go the way of all the earth: 1. I die as all must. Nay jesus Christ was not exempted from this death. Look in the book of God, and you shall find this the Period of life, as well to the holy Fathers, the patriarchs, and Prophet, as to young babes, Mortuus est, and he died, and the child died. 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 even when their time is come, which they shall not pass.  
This some of the vely Heathen did confess, saying: Stat sua cuique dies breve & irreparabile tempus omnibus est vitae.  
The effect is, every man's time is appointed short, and unrepaireable. But the scriptures are plain, proving the same. Holy job saith: 
job. 14.  Are not his days determined? the number of his months are with thee: thou 1. God hast appointed his bounds, which he cannot pass. Which Caluin confesseth, writing upon the same place. As joseph was cast into prison, and kept in the stocks, yet when his time came, the King sent and loosed him: even so will God do by thy soul. For as the Egyptians could not keep the Israelites in bondage, after their time was come to be delivered: no more can the body the soul, nor the grave the body, when God sendeth for their deiluerance.  
Almighty God speaking by his Prophet of the destruction of the Egyptians, saith: They could not stand, 
jer. 46.21  because the day of destruction was come upon them. And for the death and destruction of all the enemies of God's Church, Daniel saith: (which also was revealed unto the Evangelist john) There is a time appointed, 
Dan. 11.35.36.  the determination is made. You know many times the jews sought to kill jesus Christ: but when they would they could not, as the Apostle saith. No man laid hands on him, for his hour was not yet come. And Solomon saith: To all things there is an appointed time, etc. A time to be borne, and a time to die. The very minute or instant thereof thou shalt not pass: as before is showed. And this is the ordinance of the Lord over all flesh.   

CHAP. VI Whether any die before their time.  
But here some will object, and say with David, 
Ps. 55.24 25  The bloody and deceitful men shall not live half their days. Again, God added fifteen years unto the days of Hezechias. And jonas preached to Niniveh, 
jonas. 3.4  saying: Yet forty days; and Ninivy shall be destroyed. Forty days came, and Ninivy was not destroyed. Therefore to some their time is shortened for a plague, and to some their days are prolonged for a blessing, as God hath promised. And the time of death, and certain end of man's life, is not determined.  
First to the threatenings, as also to the promises of the blessings of almighty God, I answer, that both contain always 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 Ninivy. jonas. 3. And infinite other wicked people. Gal. 5.21. Reu. 21.8. 1. Cor. 6.9.10. And when God giveth grace to us to do his will, or leaveth man to his sin: the condition is observed or not observed. According unto 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 themselves, they shorten their days, 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 God's judgement was so determined upon such a man, and the like, with job his children, 
Malum paenae.  before the world was. And his counsel shall stand for our instruction. 1. Either to try or quicken our faith, and express our patience to the example of other, 
job. 1.22.  as he did with the holy man job. 2. Or to express his own power, as he did to him that was borne blind. The Disciples said to Christ: Master, who did sin, this man, or his parents, that he was borne blind? 
joh. 9, 2.3  jesus answered: Neitther hath this man sinned, nor his parents, but that the works of God should be showed on him. 3. Or else to show us his high displeasure and punishment for sin, as he did against Nabuchadnezzar, and the wicked of the world. And with the Lord there is no shadow of change. So that through death, punishments come upon men, by means ordinary and extraordinary, as David effectually confesseth: yet the time, and hour, and very instant thereof is certain, as is showed.  
Now for Hezechias. The fifteen years 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 live. It is true: yet he told him not when: and at his repentance and contrition, those fifteen years were added as a blessing, not to the definite time of his age, which was unchangeable, but to that time of his sickness.  
Then what use is there of physic?  
1. Even to preserve health, and to prolong thy days in ease, which else should be consumed in pain. For as thy end is appointed of God certain, so are the means unto the same end, and they must not be despised.  
2. To help nature, to overthrow that disease in short time, which she herself will overcome, by good order and diet in the end. Therefore saith the wise man. Eccles. 38.4.7. Honour the Physician, with that honour which is due unto him, because of necessity: For the Lord hath created him, and the Lord hath created medicines of the earth, and he that is wise will not abhor them. For with such doth he heal men, and taketh away their pains. In ipso corpore alia praecipitur medicina ne bona valetudo amittatur, alia verò, ut amissa recuperetur. Aug. lib. 80. Quest. q. 45. In man's body one medicine is given to preserve health, an other to recover that which is lost.  
But we see wicked men live long, a grievous burden to the poor, etc.  
Their long life is to them a curse, and the same is their reward; the poor must trust in God, for God will be their deliverer, if they fight firm in faith.  
Secondly, such wicked men have their pleasure in this world, to make them most inexcusable, and their damnation sure in the life to come, with Dives.   

CHAP. VII. Why we know not when we shall die.  
WEll, if our end be so certain, why is it not made known unto us when it shall be? Why? Dixit dominus, the Lord hath so determined, and that should suffice thee. 
Deut. 28.66.  For he saith, Thou shalt have no assurance of thy life.  
And to this end it is said, 
1. Thes. 5.2  The day of the Lord shall come even as a thief in the night. Again: he which hath the seven spirits of GOD, saith: I will come upon thee as a thief, 
reve. 3.3.  and thou shalt not know what hour I will come upon thee. This then being so, why shouldest thou ask any more questions.  
Secondly, for the knowledge of thy end, it is not opened in the word of God, and therefore it appertaineth to his unrevealed will, and thou must not seek further, and busy thyself in the secrets of God, as conjurers, and figure-flingers, and starre-tooters do.  
Therefore I answer thee, as Christ did his Disciples, inquiring of him to know the like matter, saying: 
Act. 1.7.  It is not for you to know the times or the seasons which the Father hath put in his own power.  
Thirdly, the knowledge of our last end is hidden from us, to the end men should not encourage themselves to sin, and presume of repentance a little before their end. Therefore well saith Augustine: 
Aug. in Ps. 34. conc. 1  Diem nobis novissinum mortis nostrae abscondit, ne nobis de futuro aliquid promittamus.  
The effect is, God hath not revealed unto us the last hour of our death, lest we should sin of presumption.  
Again he saith: Ne de speveniae peius viverent, 
Idem. in Ps. 101.  fecit diem mortis incertum. God hath made to us, the day of death uncertain, least upon hope of pardon we should live the worse.  
Fourthly, it is most certain, that GOD hath kept from us the knowledge of our dying day, because we should continually watch, and be prepared for it with the oil of good works in our Lamps of faith, clearly burning, to light in the Bridegroom whensoever he knocketh. Therefore it is written: 
1. Pet. 1.13 Math. 24.42.44. Luk. 12.35. to. 47. 2. Pet. 3.1  Gird up the loins of your mind, awake, and be ye also ready with your lights burning, and ye yourselves like unto men that wait for their master.  
And Peter the Apostle saith: Seeing that all things must be dissolved, what manner of persons ought we to be in holy conversation and righteousness?  
Again: 
1. Pet. 4.7 8.9.  The end of all things is at hand, be ye therefore sober and watching in prayer, but above all things, have fervent love among you, (O some of you cannot abide this) but love covereth the multitude of sins. Be you harborous one towards an other without grudging.  
These and such like good works, done in and for Christ, are those garments which we must keep. Our lights that must shine before men, to glorify our father which is in heaven: and that same treasure which we must lay up for ourselves in heaven. And blessed shall that servant be whom his master when he cometh, shall find so doing.  
Moses (doubtless) knowing this, he even reproving the stubborn negligence of the jews: and being desirous that they should make right use of the consideration of their own deaths, saith: 
Deut. 32.29.  O that they were wise, than they would understand this, they would consider their latter end. Even by it to be kept and guided from sin, as Israel was from the sight of the Egyptians in the day time, by the pillar of a cloud.  
Again, Moses knowing that to all those that be wise, and have any true fear of God in them, the remembrance of death doth effect the same thing, 
Ps. 90.12  he prayeth saying: O teach us to number our days, that we may apply our hearts unto wisdom. Therefore, 
Aug. de discip. Christ.  Latet ultimus dies, ut obseruentur omnes dies. Serò parantur remedia, quum mortis imminet periculum. Our last end or dying day, is kept secret from us, because we should watch, and be ready every day. For the medicine comes too late, when death is knocking at our gate.  
This is that which the Apostle meaneth, and would have us to do when he saith: 
Eph. 5.15.16.  Take heed therefore that ye walk circumspectly, not as fools, but as wise, redeeming the time, for the days are evil.  
And again: 
Gal. 4.5.  Walk wisely towards them that are without, and redeem the time.  
So that Moses the man of God prayeth, that we may be taught to number our days: And the holy Apostle of jesus Christ, would have us To redeem the time. That is, to remember & consider, how vainly we have spent yesterday, and to day, to make amends for it, by walking in Holiness and righteousness before God all the days of our life. To this the consideration of death should guide us. And therefore 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 soever the lust of the Governor will, and so should death our life.  
Therefore it is said: 
Ecclesiast. 7.36. Aug. lib. 2. de doctr. Christ.  Remember thy end, and thou shalt never do amiss. And so Timor de futura morte mentem necessario contulit, & quasi claws carnis, omnes motus superbiae ligno crucis affigit. The fear of death to come, of force fretteth or disquieteth the mind, and as a nail of the flesh, it fasteneth or pinneth all the motions of Pride to the stock or altar of the Cross. But the forgetfulness of death, and that woe that followeth, together with the contempt of godly patience and long suffering, maketh men forget, that the bountifulness of God is to lead us unto amendment of life. And therefore with the slothful beast, they are even fatted against the day of slaughter: wallowing in their sin, as the sow in the mire: like the sluggard, who rowles himself upon his bed, saying: Yet a little sleep, a little slumber, a little folding of the hands to sleep. In like manner those that be proud, with the usurer, the whoremaster, the extortioner, and oppressor, etc. say with themselves one day after an other; Yet a little more Pride, a little more usury, whoredom, extortion, oppression, etc. yet a little more: nay a little more yet. So they have never enough, like Hell which cannot be satisfied. And as they thirst after sin, so Hell gapeth after them.  
And (dear brethren, bought with the blood of the immaculate Lamb of GOD) without repentance, destruction shall come upon them, and everlasting death shall gnaw on them. Then shall they see what a fair thread they have spun. Nothing could content them, but Hell will contain them. Therefore aright remember thy end, and let that move thee to apply thy heart unto wisdom. Take the counsel of the holy Ghost, Walk whilst it is called to day. While ye have the light, believe in the light, that ye may be the children of the light. And behold now the accepted time, behold now the day of salvation: the night cometh when no man can walk. And these may be causes why the time of death is not revealed.   

CHAP. VIII. Of those that defer to repent, and think they shall not die yet.  
But notwithstanding this, here is a certain fellow called (Shall) that all this while lieth lurking in the text, which carrieth along, a great deal of filth: and still he is at all hands ready, and sets his foot before men, to keep them from this resolution. And makes them think (yet it is but a sleight of the devil) that if they may have him their friend, if they may have that day given them, than they will do bad enough. You think I should say well enough. But read the second Chapter of Wisdom, and you shall see what these Atheists both say and do. And surely this same presumptuous fellow (Shall) or some other his bastard brother, undoubtedly brings men into some one, or into all these wicked opinions.  
1 With the foolish body to say in their heart, 
Psal. 14.1  There is no God. 2. Or else never to remember or regard death, with the rich man in the Gospel: who said to his soul, 
Luk. 12.19  Soul, thou hast much goods laid up for many years: live at ease, eat, drink (the poor would if they had it) and be merry, or take thy pastime. 3. Or else they think that after death, there is no woe. 
Wisd. 2.5.  And so they say desperately, Surely we will walk after our own imaginations, and do every man after the stubbornness of his wicked heart, and practise it, because our hand hath power. 4. Or else they put far away the evil day. I. They think they shall not die yet, and so approach to the seat of iniquity. Thus showing themselves to be of the number of those mockers, whereof S. Peter speaketh, which say; Where is the promise of his coming? Such things do they imagine, and go astray, for their own wickedness hath blinded them.  
But to answer this fellow and your back friend (Shall), be ye well assured, that he stands not in my Text, to note the deferring or prolonging of judgement: but to show the certainty and necessity of an intolerable plague to come upon Nabuchadnezzar, and all such that are proud. Therefore (o wicked man) Be not deceived: that is, 
Gal. 6.7.  deceive not thyself, God is not mocked. 1. Thou canst not mock with God, but Whatsoever a man soweth, that shall he reap.  
This is true, Thou shalt die: thy time is set, and it shall not tarry long, though thou presume never so much upon this (Shall). Which for to prove, the holy Scriptures are plain. And many men have written long and large discourses hereof, and daily experience doth manifest the same. And a short Epitome of all, thus briefly may be showed.   

CHAP. IX. What time men may account off to live.  
THe oldest men that ever lived in this world never saw a thousand years. 
Gen. 5. Psal. 90.4 2. Pet. 3.8.  And if they had, Athousand years with the Lord are but as yesterday: seeing that is passed as a watch in the night. In agnitione divinae virtutis, Et preterita, & presentia, 
Glos. ord. Pet. ibid.  & futura aequaliter praesentia constant: With the Almighty, times past, present, and to come, are all present alike. And therefore it is said only of him, 
Reu. 22.13.  I am Alpha, and Omega, the beginning and the end, the first and the last.  
And Christ saith, Before Abraham was, I am. But come thou to thyself (o man) look of what time thou canst be assured, and of that thou mayest boast.  
The time that is past, thou canst not recall: of that which is to come, thou must not presume: measure that, that is present, and take that for thine own. And this is the very instant, and moment of time, shorter than can be spoken of: and therefore a short time will serve for to measure it. But put all together, and because thou shouldest not be emboldened to sin, neither expect by presumption any time to come, the most sacred word of God showeth that it is but short. Holy job saith: 
job. 14.1.  Man that is borne of a woman, hath but a short time to live. Which Paul confirmeth, saying: 
1. Cor. 7.29.  This I say brethren, because the time is short, etc. The shortness whereof, is further made manifest by divers Similitudes. For man's life is compared to a Flower of the field. To a grass. To a shadow. To a vapore. A vapour vanisheth, a shadow fadeth, grass withereth, the flower falleth, all are soon gone: and the days of man consume apace, and pass very swiftly. Therefore they be compared unto a thought: To wind: To a weavers shuttle: To a post: To most swift ships: and to an Eagle. Then which, what is swifter? and then man, what is britler? 
Psal. 39.5.  Wherefore he is called an earthen vessel, which is suddenly broken. Therefore David measuring out manlife, he saith: 
2. Cor. 4.7  Thou. 1. God hast made my days as an hand breadth, and my age is nothing in respect of thee: Surely every man living is altogether vanity: yea lighter than vanity itself. Now if I did show you, what great consideration the very heathen have had of the shortness of man's life, and the condition thereof: I should not speak it, without as great shame to those that do so lightly regard it, as I may show it, to the praise of them that so truly thought of it. Shall not they condemn thee? They made account & assurance of it, but like a bubble of water, which is suddenly up, and suddenly down. Pindarus called man, the dream of a shadow. And what is that? Sophocles, a breath, and a shadow only. Horace, pulvis & umbra, dust and a shadow. That this is true, thou canst not deny: and yet thy wilful infidelity, thy deeds do descry. For men live as though there were no death: or as though they cared not for any reckoning to be had after death: as if there were neither God to consume them in his wrath: nor devil or hell to torment them in the flame with Dives. But thou mayest see that our time is short, which to the glory of God should be spent. And no further assurance to be made of any time temporal, but that which is present, and therein to prepare for the hour of death. Which some doing, do joy at death coming: others omitting, do tremble and quake. Now hear who these be, and why this is so.   

CHAP. X. To whom death is fearful.  
ALl those men which are the wicked and abominable, from every good work reprobate, may think in soul & conscience that death comes upon them; as the watchmen in the Tower of jezarell did see jehu hasting towards the City, marching furiously, than they imagine with themselves, sure it brings no good unto us: as Ahab said by the Prophet of God, I hate him, 
1. Reg. 22 8.  for he doth never prophesy good unto me, but evil. And when they see that death is come indeed, than they say as the wicked King did to Elias; 
1. Reg. 21.20. Math. 8.29. Exod 10.  Art thou come to torment us before the time? As the devils said to Christ: What have we to do with thee? Get thee from us, as Pharaoh said to Moses. Moses' then departed, but death will not, saying to the souls of such: 
28. Luk. 4.35  Hold thy peace, and come out of him: As Christ said to the devil in one that was possessed. Then they hang down their heads, their countenance is changed, their thoughts are troubled, and happily their knees trembling, knock one against an other for fear, like Balthazers, when he saw the hand writing upon the wall against him. Therefore well saith the wise man: 
Eccles. 41 1.  O death, how bitter is the remembrance of thee, to a man that liveth at rest in his own possessions.   

CHAP. XI. Why is death bitter?  
FIrst, because men doubt of their reconciliation to God, who in their lifetime have contemned his cousel, and set his correction at nought. So that neither the word of God preached, his mercy and long suffering offered, nor his judgements powered upon them, have taken any effect in them. But they have followed their own ways, and one after their own wicked imaginations, willingly refusing to know, stopping their ears like the deaf Adder at the voice of the wise charmer, spurning forward their soul to iniquity, as Balaam did his Ass against the Lord. Numb. 22.25. Such men are condemned by the Ox and the Ass. The Ox knoweth his owner, and the Ass his masters crib, but Israel (what if I said England, nay Leweis) hath not known, my people hath not understood. Isai. 1.3. The reason is, for they would not. O jerusalem, jerusalem, (saith Christ) which killest the Prophets, and stonest them that are sent unto thee, how oft would I have gathered thy children together as the hen gathereth her chickens under her wings, and ye would not. Luk. 13.34. Math. 23.34. That is, even when ye might, therefore ye shall not when ye would. For it is written: I will laugh at your destruction (saith God by Solomon) and mock you when your fear cometh: when your fear cometh like sudden desolation, and your destruction shall come like a whirlwind, when affliction and anguish shall come upon you: Then shall they ca● upon me, but I will not answer: they shall seek me early, but they shall not find me, because they hated knowledge, and did not choose the fear of the Lord: They would none of my counsel, but despised all my correction. Pro. 1.26. Therefore I will surely consume them, saith the Lord. jer. 8.13.  
The consideration of this, is a wounding woe; which if thy conscience tell thee cannot be helped, it forceth thee to this outcry with Cain: 
Gen. 4.13  My sin is greater than can be forgiven. Then the devil will be ready to persuade thy conscience, that thou art partaker of that great offence: which is, if we sin willingly; that is, 
Gloss, ordin. Ibid.  Nobis in voluntate peccandi manentibus: We continuing in desire to sin, and forsake jesus Christ, as judas, Saul, Arrius, & julian the Apostate did. 
Geneva note Ibid.  After we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a fearful looking for of judgement, and violent fire which shall devour the adversary. And this also know, that as the candle stinketh more, being blown out, then if it had never been a light: so they that once have had the truth, and wilfully reject and turn away from the truth, shall have greater judgement, and are more odious in the sight of God, then if they had never known the truth. For it is written: It had been better for them, not to have known the way of righteousness, then after they have known it to turn from the holy commandment given unto them. 2. Pet. 2.21. This doubtless doth make men tremble & quake to remember death, when they consider how far they have gone into sin, and can find no way out. Then perhaps they begin to flee and to run, like the Egyptians pursuing the Israe●es through the red sea: but the waters overwelmed them before they could get out. Exod. 14.35.28. And so may death thee: for it is written; Thou hole, this night will I fetch away thy soul from thee. Luk. 12.20.  
Then remember this (my dear brethren) and forget not, how plentiful God's word hath been among you, and praise his name for it, with prayer to continued it; and know how greatly it hath been contemned. Whoredom is haunted, (and be not some of those curs here, that do use to this carrion?) the Sabbath is polluted) the name of God is blasphemed, usury and envy, with such like abomination, is used: and yet will you say God's word is regarded? Be not blind, but see how God hath warned our Town by fire fearful to behold, with the plague of pestilence beating at our doors, and the sharp sword of 'samine and hunger, with many other diseases, one presently after an other. What have these wrought in our hearts? where is any reformation of manners? Pride increaseth, etc. Christ told the jews, when an unclean spirit is gone out of a man he walketh through dry places, seeking rest, and finding none. Then he saith: 〈◊〉 will return into mine house from whence I came: and when he is come, he findeth it empty, swept and garnished. The● he goeth and taketh unto him seven other spirits worse than himself, & they enter in and dwell there: and the end of that man is worse than the beginning. Even so shall it be with this wicked generation. Pharaoh his heart was hardened to his own destruction. Is yours think you, to salvation? You should not forget that Esau, 
Heb. 12.17.  when he would have inherited the blessing, he was rejected: for he found no place to repentance, though he sought the same with tears. But what may we look for, among whom, I fear, for our sins, tears are as plentiful, as snow in summer? There are none. Corazin, Bethsaida, Sodom, 
Math. 11.20.  & Gomor, with tire, Sydon, & Capernaum, etc. are in the lake of torments that burneth with fire and brimstone, for contemning the word of God. Dives would have had Abraham (when he could get no help for himself) to send Lazarus to warn his brethren, Lest (saith he) they come into this place of torments. But Abraham answered again, saying: 
Luk. 16.23.  They have Moses and the Prophets, (with whom, we have Christ & his Apostles also) let them hear them. As if he should say, if they will not hear them, for such is that place of torments and woe prepared. Peradventure thou dost think to have repentance at thy call, as the Centurion had his servants. Thou seest by Esau, thou mayest be deceived. Can an Ethiopian or Blackmoore change his black skin, or the Leopard his spots? and can you do well, having learned all the days of your life to do evil? Who can bow a full grown Oak? And who can repent when himself list? What might be said here of this matter without weariness? But I will only send you to one place more. Then consider with yourselves what cause wicked men have, to tremble at the sight or remembrance of death, when they shall be plagued for abusing the time of salvation, and repentance offered, and the counsel of the Lord, with his loving correction. 
1. Pet. 5 7  God at at all times carefully, as before calamity, specially called Israel from their sins by his holy Prophets. And whatsoever is written, is written for our learning. 
Zach. 7.11.  But they refused to hearken and obey; therefore God denied to hear & help them, (though they cried) when destruction fell upon them. When thou thinkest that God will do so by thee: O how fearful will the rememembrance of death be?  
Secondly, as the remembrance of death is terrible unto us, when we think that God will not hear us, 
2. Chro. 24.20.  lying on our beds crying and howling: because we have despised to hear him, when his holy majesty cried & called for us: so also to consider, that God is true in his promises, that to them that cannot repent, he fulfilleth his threatenings, that he therefore is just, that he is the God of vengeance, 1. unto whom vengeance belongeth: that as he is crowned with mercy, so he is armed with justice; and in truth he will show himself to plead against us, and to plague us. And when thou (O man) dost call to mind upon thy bed of death, that thy life hath been spent in usury, extortion, oppression, Pride, covetousness, whoredom, drunkenness, malice & envy, and such like sins, for which the curse of God is due; this will make thee say of death, as Israel did to Moses of God, saying: Let not God talk with us lest we die. 
Exo. 20.19.  So thou, Let not death apprehend us, lest we go to hell. Here now we may see, even what the fear of death is, 
Ludelp. Sax. in Mat. 10. Idem Ex Chris. ibid.  Non dolour exeundi de corpore, sed disperatio vitae post mortem timet. Idest mortem qui non putat: se vivere post mortem. The fear of death is, not sorrow to die, but the despairing of life after death. That is; He feareth death, that cannot tell what will become of his soul after death. And so, 
Aug. de vera innocen.  Qui malae conscientiae est, semper pucillanimis & timidus est, he that is of an evil conscience, is always faint-hearted and fearful of death: because they tremble to think, Moriendo, quo ire rogantur, whither God in vengeance will send them when they be dead. And believe me thereof is great cause. For we read that Esdras prayed, 
Mat. 44.  as we are taught, saying: Let it not be thy will, to destroy them that have lived like beasts, and worse than beasts. Esdr. 8.28.  
Answer is made, I will not verily consider the works of them, before the death, before the judgement, before destruction.  
As if it were said; But than God will. Math. 13.29.41.42. These are they that have their portion in this life, these are such like: as of whom Christ said: Verily I say unto you, they have their reward: Math. 6.5. even pleasure in this life, for pain in the life to come, 
Luk. 16.  with Dives. Then woe be unto you. O ye ungodly, which have forsaken the law of the most high God: For though you increase, yet shall ye perish: If ye be borne, ye shall be borne to cursing: If ye die, the curse shall be your portion. Ecclesiast. 41.8.9.  
Know ye not, that the unrighteous shall not inherit the kingdom GOD? Be not deceived, for neither fornicators, adulterers, unclean, wantoness, idolaters, Witches, they that live in hatred, debate, wrath, and envy, they that are proud emulators, contentious, seditious, heretics, murderers, drunkards, gluttons, Infidels, liars, buggers, thieves, covetous, railers, extortioners, backbiters, haters of GOD, doers of wrong, proud, boasters, covenant breakers, disobedient to parents, and such like, These God's word saith shall not inherit the kingdom of God. Rom. 1.29.30. 1. Cor. 6.9.10. Gal. 5.19.20. Reu. 21.8.27. For they go the way that leadeth to destruction. Math. 7.13.  
Thus we see the works of the flesh are manifest: And if ye live after the flesh, ye shall die. Ro. 8.13. Then fear, for if the righteous scarcely shall be saved, where shall the ungodly and the sinner appear? 1. Pet. 4.18. Whose judgement long ago is not far off, and their damnation sleepeth not. 2. Pet. 2.3. But every one shall receive according to his works: Psal. 62 12. When it shall be said: Depart from me, ye workers of iniquity. Luk. 13.27. Ye cursed into everlasting fire, which is prepared for the devil and his angels. Math. 25.41. Where indignation and wrath, tribulation and anguish shall be upon the soul of every man that doth evil: of the jew first, and also of the Grecian. reve. 2.9. O the fearful trembling that these and such like truths of Gods holy word do bring to a desperate soul, at the remembrance of death: Of which in their life time, though they have no feeling, yet at the day of death they may bring a woeful griping.  
Thirdly, I omit to speak of the unsatiable care worldly men have to get, their greedy desire to keep, and their loathsomeness to departed from their Mamonisme, worldly wealth, and pleasure. All which doth make them sorry to see death, and quake to think upon it. Ecclesi. 41.1. 
Mat. 19.21.  The worldling in the Gospel was loath, and sorrowful, yea more, he would not leave his worldly pelf to walk with jesus Christ, though he was promised treasure in heaven. And how will those that be such grieve, when they see, they must in spite of their teeth go with death, of whom they are persuaded, it never bringeth good unto them, but evil: 
1. Reg. 21.8.  as Ahab was by the holy Prophet or messenger of the Lord?  
Fourthly, I would (if any of my pains could prevail with you, to wring sin from you) show, what rear God may strike into the hearts of wicked men at the remembrance of death, when they call to mind, 1. how they have caused many to blaspheme, 
Rom. 2.24 Mat. 18.7  and to commit sin, by their evil example: And 2. do know that therefore their punishment shall be the greater: As 3. to consider that the father's wicked life shall be cast in their children's teeth: as, 
Rom. 18.8.  what was thy father, but an Usurer, Extortioner●● Drunkard, 
Eccle. 41.7. Wisd. 4 6.  a whoremaster, or such like? Of which saith the wise man, The Children complain of an ungodly father, because they be reproached for his sake. Will not these think you, with a thousand the like cogitations, drive terror and fear into wicked men's hearts, at the sight of death?  
Fift and lastly, when such wicked men do call to mind how they have seen the poor to be afflicted many and sundry ways, and have not comforted them: but have rather sought diversly to vex them, and so have brought the curse of the people upon them. And herewithal remember, how the poor shall be comforted, 
Luc. 16.25. Pro. 10.7. Psal. 37.2.9.10.  and themselves tormented: and that their name shall rot, and their remembrance shall be clean put out. And also do persuade themselves 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 wail and mourn. Luk. 6.25. Then they may turn their faces to the wall, with Hezechias, but look for small comfort, and say; What hath our Pride profited us? or what profit hath the pomp of our riches brought us? We sometimes have had many in derision, and in a parable of reproach. We fools, we counted their life madness, and thought their end would be without honour: But they are reckoned among the children of God, 
Wisd. 5.3.4.5.8.  and shall have their portion among the Saints. But with us it is not so: 
1. Psal. 1.5.6. Wisd. 4.14  we are like the chaff which the wind driveth away from the face of the earth, therefore we shall not be able to stand in the judgements, neither in the congregation of the righteous. O the consideration of these things to a distressed soul, plunged in distrust, is just cause to sorrow and mourn. Of such it may truly be said, Nasci miseria, vivere paena, mori angustia est: To be borne is misery, to live is a plague, and for to die is anguish and woe. And thus much to show you some causes why death is a terror unto the wicked people of the world.   

CHAP. XII. Who fear not death.  
NOw there is an other sort of men, unto whom death is never terrible, but most hearty welcome: And these are those spiritual minded men, the number whereof is but small: Math. 7.14. which have the seal of the living God in their foreheads. reve. 7.3. Whose names are written in the lambs book of life. Which have made their long robes white in the blood of the Lamb. These have the spirit of the living God, by which they are sealed unto 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 witness unto our spirits, 
Rom. 8.9.16.  that we are the children of God, and heirs annexed with Christ: if so be that we suffer with him, that we may also be glorified with him, or else not. For after death, there is a separation of the soul from God into hell only, Math. 7.23. Which the learned do call the death of the soul: and the Evangelist john, 
Luk. 16.26.  The second death. Quam omnes patiuntur, qui periculorum metu fidem abnegant, & mundo seize conforms reddunt: 
Gualt. in Hos. 14. Hom. 44. Mat. 10. 1. joh. 2.15  Which all souls do suffer, that for fear of dangers do deny the faith, and fashion themselves like unto the world. But the Saints of God are free, being justified by faith, and are at peace with God, through jesus Christ our Lord. And they do show forth their faith by their works, being borne anew, not of mortal seed, but of immortal: by the word of God, who liveth and endureth for ever. And these being strong in the Lord, and in the power of his might, do cast away the works of darkness, and put upon them the armour of light; even the whole armour of God, by which they are able to resist in the evil day; and having finished all things they stand fast. For their heart (as the Prophet saith) believeth in the Lord, and they are not afraid to meet with their enemy in the gate. Therefore if death come, or the devil, or whatsoever, they fear not. For who shall lay any thing to the charge of Gods elect? 
Rom. 8.33.  It is God that justifieth, who shall condemn? And so these are as willing to welcome death, 
Luk. 2.25.28. Colloss. 1.21. Psal. 120.5  as Simeon was joyful to embrace Christ, because death is to them advantage. Therefore the Princely Prophet David said: Woe is me that I am constrained to dwell with Meshech, and to abide among the tents of Kedar. And again, Bring my soul out of prison. 
Ps. 142.7. 1. Reg. 2.2.  And a little before his death, quietly he said: I go the way of all the earth: that is, I know death is at hand. 
job. 6.8.9. jen. 4.3.  This holy job wished for, and jonas prayed, O Lord, take I beseech thee my life from me; for it is better for me to die then to live? Paul knowing the same, 
Rom. 7.24.  said: O wretched man that I am, who shall deliver me from the body of this death:  
And writing to the Philippians, he saith: 
Phil. 1.23.24.  To abide in the flesh was needful for them: but for himself, he showeth his mind, even that he desired to be lose hand to be with Christ, which is best of all.  
Thus holy men after they once begin with Henocke to walk with GOD, 
Wis. 4.10.  that is, in godliness to please God, as he did, they judge none blessed before their death. Which the very Heathen confessed.  
— Dicique beatus,  
Ante obitum nemo supremaque funera debet. 
ovid. li. 3. Met.   
The meaning is, to be accounted blessed, none should, before their last end, Then though the righteous be prevented with death, 
Wisd. 4.7. Luk. 16 22 & 23.43. Luk. 2.28.  yet shall he be at rest in Abraham's bosom, in Paradise with Christ: that is, in the kingdom of heaven. Therefore when death cometh, these do say, joying with Simeon, when he had seen Christ, 
Psal. 4.8.  Lord now lettest thou thy servant departed in peace, according to thy word. Or with David, 
Psa. 116.7  I will late me down, and sleep in peace, for thou Lord only makest me dwell in safety: therefore return unto thy rest o my soul. Thus peaceably and joyfully of such faithful men, death is lovingly embraced.  
And every day the Apostles desire to be with Christ, 
How death is, and is not, to be wished for.  is preferred to any worldly consolation or joy. Not as wishing the determinate decree of God concerning our end, to be altered: (as those blasphemous people do, who upon every occasion or cross, wish themselves out of the world, or that they had never been borne, with such like like kind of cursed speaking) but expressing our choice and love betwixt life temporal and death, 
2. Cor. 5.8.  and therein submitting ourselves under the mighty hand of God. Thus death is embraced, and lovingly entertained of the children of God, for divers considerations.   

CHAP. XIII. Why death is never feared of the godly.  
FIrst because with that aged Father the Patriarch jacob, 
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 ourselves strangers & Pilgrims, or sojourners on the earth, as the seed of Abraham were in a land that was not theirs. Strangers continue not in a place: and we look for a better home. For as the Tabernacles of the Israelites were to be removed, even 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 kingdom of heaven figured by theirs: where mortality shall be swallowed up of life. Therefore it is written, 
Heb. 13.14  Here we have no continuing city, but we seek one to come. For we know, that if our earthly house of this Tabernacle be destroyed, we have a building given of God, e●● an house, not made with hands, but eternal life in the heavens. So that whilst we are strangers in the body, 
2. Cor. 5.1.6.  we are absent from the Lord. Therefore we forget that which is behind, 
Phil. 3.13 14.  and endeavour ourselves unto that which is before, and follow hard towards the mark, unto which death guides us, as is before showed. Therefore it is called a Way, 
1. Reg. 2 2. job. 16 22. Aretius' de Morte.  that brings us unto God. A quo in hunc mundum sumus peregrinatum missi, of whom we are sent into the world, to abide there as strangers, until death come. And then Anima ad caeleslia colligitur, corpus suis restituitur elementis, ad suum usque tempus, The soul is taken into the heavens, and the body is dissolved into his elements until his appointed time. another 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 unto a door, or a way, through which we must pass out of this mortal life into immortality. And it may not amiss be compared unto the star, 
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 us to behold Christ glorified in the heavens, at the right hand of his father. 
joh. 20.20.  When they saw the star, they rejoiced with an exceeding great joy: like the Disciples, which were glad when they had seen the Lord. And shall we be sorry to mee●e with death, that brings us unto God? Christ healing one, lying upon his bed sick of the palsy, 
Mat. 9.6.  said: Arise, take up thy bed, and go to thine house. Even so when death cometh, she may say to our souls in our bodies sick upon our beds: as the Prophet of God did to Israel in an other matter; Arise and departed, for this is not your rest. Mich. 2.10. He that had been sick arose, and departed to his own house. And (beloved) why should not we at the commandment of God, when he saith by death, come: Love to remove out of the body, and to dwell with the Lord? 2. Cor. 5.8. being here but strangers in a vail of misery? One saith: 

Vita quid est hominis nisi vallis plena malorum,  
Principio, medio, fine dolenda suo.   

What is man's life, but a vail of grief,  
still tumbled in strife?  
His springtime's woe, Autumn is so,  
Winter hath sorrow as rife.    
And therefore Mors pro remedio data est, quasi finis malorum, 
Ambr. in orat de fide resue. Chris. de popu. Antioch. Hom. 7.  Death is given us for a remedy, as the end of all troubles, it being A vitae curis absolutio, The absolution from the cares of this life. And therefore carefully to be expected, and willingly embraced, without any fear.  
Secondly, we have great cause to rejoice at the coming of death, because by it, we pass from infinite troubles, to the end of our faith, even the salvation of our souls, long hoped for. Which is an inheritance immortal and vndesiled, that fadeth not away, reserved in heaven for us. 1. Pet. 1.9. etc. Unto the hope whereof we are begotten by the resurrection of jesus Christ from the dead. So that we account of death, but as of an happy haven, wherein we do arrive, and are at ease from infinite turbulent storms, which we have suffered in the surging seas of this wicked world. Morborum ultimus medicus mors: 
Aret. Stella. Chrysost. ut ante.  tantum corporis tollit mala. Death is the last Physician or helper of our paine●, which only riddeth away the griefs of the body. Portus est mortalibus mors. Of Chrysostome it is called Tranquillus portus; Death a calm haven for mortal men where they arrive, to behold the fair beauty of the Lord, and to visit his Temple. In many places of holy scripture, Death is called a Sleep. Because that even as sleep and quiet rest is to a painful honest labouring man, at night most sweet and comfortable, so lkewise is Death to a faithful soul, garnished with good works, like a Bride-chamber adorned, ending all things with joy like a Comedy. And therefore why should she not be welcome?  
Thirdly, death most willingly we embrace, because it being come, we attain to that perfection of knowledge which we do desire, & which in this life we cannot attain unto. All men desire to be expert in their science or profession: and the Saints of God in the true knowledge of their salvation, and when death is come, than this is obtained. Even then, when we shall all meet together in the unity of the faith, and knowledge of the son of God unto a perfect man, and unto the measure of the age of the fullness of Christ. Christ saith: This is life eternal, 
joh. 17.3.  that they know thee to be the only very God, & him whom thou hast sent, jesus Christ. Now this knowledge we have, being in the body, and absent from the Lord, by faith and not by sight. Through which, we all behold as in a mirror or glass, the glory of the Lord, with open face. 
Marl. ex Cal. in 1. Cor. 13  Fides ergo nostra deum nunc intuetur tanquam absentem. Our faith therefore now doth see God, yet as being absent. For we know in part, and we prophesy in part. But when that which is perfect is come, then Id est post mortem. After death, that which is in part, shall be abolished.  
Which Paul the Apostle proveth by a double argument, one taken from the example of himself, the other is a similitude. Which is thus much briefly: The understanding of an Infant is far inferior to the understanding of a man: And through a glass we cannot see so clearly as without. This life is like to Infancy. 
Amb. ibid.  And the life to come is our perfect age, than our knowledge shall be made perfect. The glass through which we now see God, is faith: which being done away, we shall see clearly. Which doth confirm this truth. That not now, but after death we shall see God face to face. 
Marl. ex Pet. Mart. in 1. Cor. 13.  (O endless felicity) By which, Denotatur perspicuus, planus, atque clarissimus divinus aspectus, is noted a manifest, plain, and most clear beholding of the divine nature after death. 
Of face to face, see Aug. writing profoundly. Epist. 3. & Epist. 6. Tom. 2.  Moses, as the glory of the Lord passed by him, saw his back parts darkly and imperfectly. But after death we shall see evidently, divinam essentiam, The essence of God. For by the face of God Manifestatio eius intelligenda est, An open manifestation of him, is to be understood. Which is the truth by Christ himself expressed: who saith, (speaking of God's dear adopted children) See that ye despise not one of these little ones: 
Math. 18.10. Th. Aquin. in Heb. 11 1. Lects prima.  for I say unto you, that in heaven, their Angels always behold the face of my Father which is in heaven. Then we see that Vltimus finis simpliciter ipsius fidei, quam intendimus ex fide, est beatitudo quae in aperta dei visione consistit. The last end simply of faith, which we expect by faith, is the blessedness, which consisteth in the open and plain sight of God. 
Aug. de cinit dei. ibid.  Praemium itaque fidei nobis visio ista servatur. This sight therefore the reward of faith is kept for us. And we shall know as we are known of God. Note by the way, that this word (As) Non importat aequalitatem cognitionis, sed similitudinem tamen longinquam, 
Lyra. Pet. Mart. ibid.  doth not import an equality of knowledge (betwixt God and us) but a certain likeness, yet ours is far inferior to his. 
Marler. ex R. ibid.  Simplex ergo sensus est cognoscam sicut & cognitus sum, hoc est, perfectissimè & certissime. The true meaning of this, I shall know as I am known, 
Ambr. ibid.  is most perfectly & truly, I shall see myself to be present with God where Christ is. This is that which the Evangelist john hath, saying: We shall see him as he is. This Than know (beloved) that now in this life we have many schoolmasters to teach us this imperfect knowledge of God that we have. As. 1. God's creatures. The heavens declare the glory of God, and the firmament showeth his handy work. Again, the Apostle Paul saith: His eternal power and godhead, are seen by the creation of the world, being considered in his works. Psal. 19.1. 2. His punishments, of the contempt whereof, God by Solomon complaineth, saying: They have despised all my correction. Pro. 1.30. 3. The holy scriptures. Therefore saith Christ, Search the scriptures, for in them ye think to have eternal life, and they are they which testify of me. john. 5.39. 4. Faith, of which saith the holy Ghost, Faith is the ground of things which are hoped for, and the evidence of things which are not seen: Heb. 11.1. Now all these shall cease to teach us when death comes: like the ceremonies of the law at the coming of Christ. Heb. 10.1.9. For what needeth a candle in the clear and open sun light? Then we shall not need to say one to an other, know the Lord, for all shall know him, from the least unto the greatest. Therefore welcome death, and come Lord jesus, come quickly.  
Fourthly, though death set upon thee as thine enemy, and do bring thee down to the grave: yet shalt thou not fear to buckle with her, because in the end thou shalt get the mastery of her, as Michael did of the dragon. reve. 12.9. And triumph over her by the power of God, Rom. 6.4. through faith in the death of Christ. Who by his rising from death, hath overcome these thy most mighty enemies, Sin, Death, and Hell: Rom. 8.32.33.34. and thereby assureth thee of the conquest over them, through him at the resurrection. 1. Cor. 15.12. For in that he suffered and was tempted, he is able to secure them that are tempted. Heb. 2.18. And that he will, the scriptures affirm plainly of Christ the seed of the woman, that he shall break the head of the serpent. Gen. 3.15. He shall destroy death for ever. Isai. 25.8. And the Lord God saith by the Prophet Hoseas: I will redeem thee from the power of the grave, I will deliver thee from death. O death, I will be thy death: O grave, I will be thy destruction. And Paul saith: 
Rom. 6.9.  Christ being raised from the dead dieth no more death hath no more power over him. Who hath abolished death, and hath brought life and immortality to light through the Gospel. Again it is written: 
2. Tim. 1.10.  For as much as the children were partakers of the flesh and blood, he also, 1. Christ himself likewise took part with them, that he might destroy through death, him that had the power of death, that is, the devil. And that he might deliver all them, which for fear of death; were all their life time subject unto bondage. Heb. 2.14. Well therefore say the learned, 
Marl. ex Pet. Mart in 1. Cor. 15.17.  Ipse bellum nostrum pugnavit, & nos: victoriae illius per fidem redditi sumus perticipes. He hath fought our battle, and through faith we are made partakers of his conquest. So that we may say, and not use the Apostles words much amiss: We know that he which hath raised up the Lord jesus, shall raise us up also. 2. Cor. 4.14. Even when Christ which is our head shall appear, then shall we appear with him in glory. Collos. 3.4. Then Sciant fideles se ex mundo migrare, 
Calu. in 1. Thess. 4.  ut tandem colligantur in regnum dei. The faithful do know, that they depart out of the world, that at the last they may be received into the kingdom of God. And then God shall wipe away all tears from our eyes, and there shall be no more death, neither sorrow, neither crying, neither shall there be any more pain: for the first things are passed. reve. 21.4. So that even in this world, Insultare morti licet, 
Seb. Mai. in 1. Co. 15.  tanquam subactae, quia Christi victoria nostra est. We may triumph over death as conquered, because the victory of Christ is ours. Then to end this, thanks be unto God which hath given us victory through our Lord lesus Christ. Therefore (my dear brethren) be ye stadfast and unmovable, and always rich in the works of the Lord. Why should you tremble at the remembrance of death?  
Further, there may be added a sift consideration, which may make death comfortable unto us, and though it be here last in order, yet see thou too it, as to one of the first & chief which must go before the rest. And this is, in thy whole life time carefully to express the truth and soundness of thy faith, by thy good works. jam. 2.20. Which GOD hath ordained that we should walk in them: Ephe. 2.10. because the blood of Christ hath purged our conscience from dead works, to serve the living God. Heb. 9.14. Which service of good works must be done, not as causes, but as fruits that follow justification. Quia opera bona ex ipsius justificatione operamur: 
Aug. de Gram. Nobi Test. ad Honorat. ca 30. Aug. ad Simpl. li. 1. Quest. 2.  because our good works do spring from our justification, as light from the sun. And whatsoever is not of faith, is sin. And without faith it is impossible to please God. But if thou have this oil in thy Lamps of faith, and keep not thy conversation in the lusts of thy flesh, fulfilling the will of the flesh, and of the mind: thou shalt be redaie for the Bridegroom, with the five wise Virgins, and death can do thee no harm. Nisi peccatum habueris non est quod mortem timeas, 
Stella in Luk. 12. Tom. 2. fol. 73.  etc. except thou have sin, thou needest not fear death, but when thou dost transgress the commandment of the Lord, than dost thou arm death, and make it able and strong to fight against thyself. 
Stella in Luk. 12. Tom. 2. fol. 37.  But Mors sinullum adsit peccatum imbecillis & inarmis venit: Death where sin is absent, comes weak and unarmed: as I hope the Spaniard will, if we have no Traitors at home. Well, 
Amb. de bono mort. cap. 5.  Qui vicerit non laedetur, a morte secunda. He that overcometh, (to wit, by the blood of the Lamb) shall not be hurt of the second death. Therefore Quod eam timeamus quae animae nocere non scleat: Why should we be afraid of her, that useth not to hurt such a soul? Fear ye not them (saith Christ) that kill the body, but are not able to kill the soul. Can the Bee hurt thee & have lost her sting? And can death wound thy soul without thine own sin? The sting of death is sin. Resist the devil, and he will fly from thee: and keep death from thine own sword of sin, and she shall not hurt thee. The fire flameth and fumeth like a tyrant, whilst it hath matter: and the Devil hath great wrath, knowing that he hath but a short time. But as God hath set the sea bounds, which it cannot pass, though it rage and swell horribly; and as the strong wind may shake off the leaves from the greatest Oak, but the stock standeth firm: even so death, the devil, and the world, may a little trouble nature, (experience herein hath taught me something) but they cannot beat down faith. As examples of many do teach: Of holy job, Sydrach, Misach, and Abednego, Daniel the Prophet, the Apostles, and holy Martyrs.  
Therefore saith the Apostle Paul, I am persuaded, 
Rom. 8.38.39.  that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ jesus our Lord. But fly thou from sin as from a Serpent, the matter of this sire, the bait of the Devil, and the sting of death: by which thy soul is so wounded, that without the mighty work of God, thou canst not be saved. Then cease to do evil, learn to do well: Prove your own works, take the breastplate of righteousness, the shield of faith, and helmet of salvation, etc. and fight a good fight. None is crowned except he strive lawfully. Non datur Nobilitati palma sed cursui. There is no respect of persons with God, he seethe not as man seethe. Therefore so run that ye may obtain: do well, and have well; For God rewardeth every man according to his works: not of due debt, but of his loving and free mercy.  
This is brief; One drop of the Sea doth taste the saultnesse of the whole: and by this thou mayest savour the truth. Which being not to be withstood: what manner of men ought we to be, in holy conversation and righteousness? Why do we not show forth our faith by our good works? 
Ambr. li. de Nab. jezr. cap. 14.  Qui dines est in misericordia, dives est in deo. He that is rich in the works of mercy, is rich in God: and this sacrifice pleaseth him. But he that hath this world's goods, and seethe his brother have need, and shutteth up his compassion from him, (as the misers of the world do, that will not abate one penny in a bushel of corn, to help the poor) how dwelleth the love of God in them? Even as Christ abode among the Gargesens, he departed out of their coasts. Therefore let not your Religion be in words, as of most it is: but in deeds, as of all it should. For pure Religion and undefiled before God, even the Father, is this: to visit the fatherless and the widow in their adversity, and to keep himself unspotted of the world. This (beloved) is Comes defunctorum, 
Ambrose.  A companion for the dead: Their works follow them. Even to testify before the eternal judge, how with Henoch they have walked and pleased God. If ye know these things, blessed are you, if ye do them. Mat. 25.35. and 7.23.24. But the contempt of thus doing, in dear years, do send up many grievous groans of the poor members of Christ's body into the ears of God. And think you, that the crying of the poor shall go for nought? No, no: He that made him, will hear him. But I will lament, and pray for that which I cannot help. And though the waters would now flow: yet I will stop their course: and end with an excellent sentence of S. Ambrose, all one in effect with these of the holy Ghost: Let us cast away the works of darkness: 
Ambr. li. de bea. Mort. c. 5.  that is, Sin that hangeth on so fast. Abducamus nos a corporis nexu, relinquamus omnia quae terrena sunt: ut cum venerit adversarius nihil in nobis inveniat suum. The meaning is: Let us withdraw ourselves from the bondage of the flesh let us forsake all things that are earthly and full of sin: that when the adversary cometh, he may find in us nothing of his own. This if we do, then let death do what she may, she cannot hurt our souls. 
Aug. de Civit. Dei lib. 1. ca 11  So that Mala mors putanda non est, quam bona vita praecessit: Death it never to be accounted evil to him that hath lived well. And therefore no cause at all, why the servants of God should once be afraid of it: though it be most woeful to the rest. And thus much to teach you for what causes death should be welcome unto you.   

CHAP. XIIII. Whether Christians should mourn for their friends that are dead.  
But now to correct a fault that may be seen among some: if death be so joyfully to be accepted of, why should we mourn for them that are at rest? nay, is it lawful to weep for them that be dead?  
I answer, 
Gen. 23.2.  when Sarai was dead, Abraham mourned & wept for her. When the Patriarch jacob thought joseph had been dead, 
Gen. 37.34.35.  he sorrowed & wept greatly. And when this aged Father had blessed his children, 
Learn this you parents  and made an end of giving charge unto them to serve God, he plucked his feet up into the bed, and gave up the ghost. Then his loving child joseph fell upon his father's face, 
Gen. 50.1.  and wept upon him, and kissed him. 
Num. 20.29.  When Aaron was dead, all Israel wept for him thirty days. And so they did when Moses died. 
Deu. 34.8 1. Sam. 16.1.  I might show you, how Samuel mourned for Saul, and all Israel for Samuel. David and those that were with him, for the death of Saul and jonathan. 
1. Sam. 25.1.  So did David for Absalon. So did the old Prophet for the man of God, 
2. Sam. 1.11.12.  that was slain of the Lion. What need I tell you of Martha and Mary, 
2. Sam. 18 33. & 19.1. 1. Reg. 13.30.  and our Saviour Christ that wept for Lazarus being dead? And many other that made lamentation for the blessed Martyr S. Stephen. As other widows, 
joh. 11.33.  that mourned for that godly woman Dorcas, with many other: which for briefness, 
Acts. 8.2.  as a thing needless here I omit. All which may seem to teach us to mourn for the dead.  
Now on the other side when Samuel wept for Saul, 
Cyril.  being cut off from the favour of God, 
1. Sam. 16 1.  the Lord as being angry with him, reproved him for his sorrowing.  
When King David perceived that his child was dead, (for which he fasted and sorrowed greatly whilst it lay sick) he arose up, and mourned no longer. Then his servants marveled, why he so sorrowed when it lived: and left off when it was dead, and they asked him the cause. David answered: While the child was yet alive, I fasted & wept: for I said, who can tell, whether God will have mercy on me, that the child may live. But now, it being dead, wherefore should I fast? Can I bring him again any more? I shall go to him, but he shall not return again to me? And so he did not mourn for his dead. Christ comforting the widow of Naim over her sons corpses, which she with her neighbours were going for to bury, he said, Weep not. Luk. 7.13. And Christ himself the Lamb of God going to be offered a sweet smelling sacrifice for the sins of the people, even to be crucified: there followed him a great multitude of people & women, which women bewailed and lamented him, even because he was going to death. But jesus turned back unto them, and said, Daughters of jerusalem, weep not for me, but weep for yourselves, and for your children. Luk 23.27. S. Aug. saith of Christ's mourning for Lazarus: 
Aug. de Cosol. mort. lib. 1 cap. 4.  Flevit plane & dominus Lazarum iam sepultum, non vtiquè ut flendi mortuos formam daret, etc. (I know what Cyril saith); The Lord wept indeed over Lazarus that was buried, but not to teach us how to mourn for the dead. But either to show by his tears, that he had a true human body, or else he did lament of sincere love to the jews: Qui nec dei signo monstrato, 
Aug. ibid.  erant in cum credituri, which would not believe in him, though he showed them the mighty power of God. And thus it seemeth that we should not mourn for the dead.  
Here now you see is a great controversy, what will you determine? Who think you will have the foil? or what days men shall we find to end the contention? Let us not go to law, for there the greediness of money will defer our cause. And the Goose will scarce be left, whilst there is a feather on her back: And in the end the country must try conscience.  
To reconcile all, and keep peace, without any great loss or harm to either party, our good neighbours at home, which are the holy scriptures, well marking the matter, determine that in mourning for the dead there be two things to be noted.  
That in mourning for the dead, there be two things to be noted.  

1. What is to be observed.  
2. What is to be avoided.   
That which must be observed, is, 

1. Faith.  
2. Charity.    
Faith, to moderate us, Ne nimium doleamus sine spe resurrectionis, That we mourn not too much, as men without hope of the resurruction. Therefore the Apostle Paul instructeth the Thessalonians, saying: 
1. Thes. 4.13.  I would not (brethren) have you ignorant concerning them which are a sleep, that ye sorrow not even as others which have no hope. That is, of the immortality of the soul, and resurrection of the body, like Infidels. For we look for the Saviour, the Lord jesus Christ: who shall change our wild body, that it may be fashioned like unto his glorious body, according to the mighty working, whereby he is able to subdue all things unto himself. Thus Faith is first to be regarded.  
The second thing is Charity, by which nature is forced to mourn and sorrow for the departure of our near and dear faithful friend, a sound and good Christian, for the Commonwealth profitable, and to the poor comfortable. This love the Iewe● thought, made Christ weep when Lazarus was dead: Therefore they said, Behold how he loved him. And thus saith S. Augustine. Contristamur ergo nos, etc. We therefore are heavy for our dead, because of necessity we must part from them: but yet with this hope, again for to see them. Ind angimur, hinc consolamur: 
joh. 11.36.  inde infirmitas afficit, hinc fides reficit, inde dolet humana conditio, hinc sanat divina promissio. For that we are grieved, in this we are comforted: for that weakness wears, in this faith revives us: for that, our frail nature mourneth: but in this, God's promise doth strengthen us. This love 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 be avoided in Funerals, and mourning for the dead, is three things.  

1. Superstition.  
2. Hypocrisy.  
3. Immoderate sorrow.   
Superstition was great among the Gentiles: it is little less among the Papists: I know not who else do use it. Of which if thou wilt thou mayest see Policanus, and Caluin, and the Gloss. ord.. upon the 1. Thess. 4.  
And because this is mightily overthrown & condemned by many from the word of God: and I so little cause to speak of it among you, I will (having been long) please you, and ease myself; and make an end of this, with the opinion of S. Augustine, who saith: Pompa funeris, 
Aug. de verb. Apost. ser. 32  The pomp of burials. Agmina exequiarum sumptuosa deligentia sepulturae, monumentorum opulenta constructio vivorum sunt qualiacunque solatia non adiutoria mortuorum. The train of solemn mourners, the costly preparation or care of burial, and the rich building of Sepulchres, are some, (such as they be) consolations or pleasures for them that are living, but no help os comfort at all to the dead. Massmongers are ashamed to see this. Permittantur itaque pia corda. Suffer therefore godly minds to sorrow for their dead, so that it be without superstition.  
Hypocrisy is most shameful and damnable in mourning for the dead. Thus Herod mourned or seemed heavy, when john Baptist was to be beheaded. The text saith: The King was sorry. Math. 14.9. But it was but from the teeth outward. For the truth is, he was glad that the mote was out of his eye, which would not suffer him to enjoy his incest. Yet he could not for shame, but seem sorrowful for him whom the rest loved. Therefore he is like to those wicked women and children that would gladly have their husbands and father's dead, because they think them to be some lets unto them to accomplish their wicked desires. Such feign themselves to weep, like Tekoah, 2 Sam. 14.2. but their stony hearts, without an onion in a napkie, can wring out as many tears from their hypocritical eyes, as juice from a millstone, though they grumble much alike, and I pray you is this commendable?  
The third thing to be avoided in mourning for our dead, or when any cross is laid upon us, is immoderate weeping & howling. This God reproved in Samuel, sorrowing for king Saul, though he were not dead, but cast off from God, saying: How long wilt thou mourn for Saul, seeing I have cast him away from reigning over Israel? This was folly in old jacob, who thus grievously mourning for joseph (whom he thought had been dead) utterly refused to be comforted of his children, and so continued weeping. And David was greatly to be blamed, who though he mourned not when his infant was dead, yet outrageously he lamented and tormented himself for the death of the traitor Absalon, that sought to depose him from his kingdom. 2. Sam. 18.33. This too too woeful lamenting for the dead, Almighty God forbade in the time of the Law, and under the holy Gospel it is not to be used. The Lord saith: You shall not cut your flesh for the dead, neither make any print of a mark upon you: I am the Lord. Leuit. 12.28. This some come very near unto, that pull themselves, and tear their flesh, as howling in infidelity. From which the holy Apostle counseleth: Chrysostome dissuadeth, which Cyril greatly disliketh: S. Ambrose reproveth, and S. Augustine sharply condemneth. So then hypocrisy, superstition, and excessive sorrow avoided, faith and charity observed: Funerals and mourning, are commendable over the dead, and may lawfully be used, after the examples of the patriarchs, Prophets, holy men, Christ, his Apostles, and other the Saints of God. Therefore well saith jesus Syrach, Let not them that weep be without comfort, but mourn with them that mourn: 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 use lamentation as he is worthy, and that a day or two, lest thou be evil spoken of, and then comfort thyself for thy heaviness. For of heaviness cometh death, and the heaviness of the heart breaketh the strength, and drieth up the bones. Eccles. 38.17.18.  
This Christ forbade not, when he said● Weep not for me. 
Stella. ibid.  Luk. 23. Non prohibet dominus compassionem sed pudeat aliam luctus causam. The Lord doth not forbid their compassion, but foreshoweth them a greater cause of lamentation. Of which jesus Christ spoke, when he said: Woe be to them, that are with child, and to them that give suck in those days. Luk. 21.23. He meant because of the war and destruction that should come upon them, when they should not be able to fly, or flying should have no comfort.  
Again, S. Augustine reproving as well the hardness of man's heart, as commending kind compassion and love, 
Aug. lib. 19 cap. 8. de civit. dei  saith: Of whom we have had singular comfort and friendship in their lifetime, how is it possible that for their departure we should not be sorrowful? And an other saith: 
Marl. ex Iod. Vilic. in ●. Thes. 4 Calu. ibid.  Quis unquam? Who ever denied Christians to mourn for their dead, except he were a stock, or altogether a very stone? And Caluin saith; This is the sum of all, we must not mourn for our dead too immoderately: but the sorrow of the godly must be mixed with comfort, which may guide them unto patience. And therefore the holy Apostle saith, We must not murmur against God. 1. Cor. 10.10. And so make a lawful thing unlawful and damnable. Then to conclude our matters of the grave, let us have a due regard unto this that is spoken, and use our health and sickness aright, so that it may be said of us, as it is of holy job in his heaviness. In all this did not job offend, nor charge God foolishly. And thus much for the downfall of Pride.   

CHAP. XV. A brief note of Hell.  
NOw to her destruction, to the sides of the ●it: that is, everlasting death and damnation. Not that I counsel you to go thither, but that I fear many will: and I would forewarn you of that place of torments. The God of heaven give us grace to be warned whilst we have time: for it will be too late to seek for help, as Dives did, when the gate of geace shall be shut against us.  
The proud heart of Nabuchadnezzar persuaded itself to get above the clouds, as the Spaniard spiteth us, and to be like the most high God, that is, he determined to take jerusalem, which the Lord had chosen to be an habitation for himself, and of Pride he meant to tread down the people of God under his feet, as the Pope did the Emperor. But he is brought down, (and so shall (I trust) the Spaniard, if our Pride and sin hold him not up) to the grave, even to the sides of the pit. By which is meant, that Pride shall have the greatest torments and chiefest room in hell of all other sins, because on earth she hath been the foremost & chief ringleader of all other. 
Musc. in Isai. 14.15.  Qui similis esse volebas deo: pro coelo demersus es in tenebras inferni. Thou which wouldst be like unto God, in stead of heaven, thou art drowned or plunged in the darkness of hell. It is even the same judgement which the son of God Christ jesus, denounced against proud Capernaum, saying: And thou Capernaum, which art exalted to heaven, shalt be thrust down to hell. Luk. 10.15.  
Hell is a place without the heaven, prepared of God, with unspeakable, most horrible, confused, & everlasting torments for the damned. Of which, though the extreme and full horror thereof, cannot of man be expressed, no not if a damned soul were permitted to express what it could of the pain, it is not able to describe that, which it most woefully feeleth: yet the holy scriptures of God do speak plainly and sufficiently thereof, for our learning and instruction, most wonderful to behold. Whereof many men have written learnedly: the chief substance whereof, thou shalt find collected by Parsons in his Resolution, the ninth Chapter: unto which for this time I will send you. 1. Because of the truth of the argument, and the plain & easy manner of handling it. 2. As also I must confess I cannot much amend it, neither now stay to speak that which I would of it. 3. Because honour is to be given to whom honour is due. The Idollators rob God of his honour: and he that taketh an other man's works without his name, is like a thief that stealeth an other man's goods to enrich himself. As many do in these days, that cause the poor to smart, as usurers, extortioners, oppressors, thieves, and the covetous, etc. for whom is reserved the mist of darkness for ever, without repentance. And thus for this time, I have finished that which I determined for the Lord, being but able to rough-hewe my timber, and so leave it the more ready for a better builder. God grant we may all build together the work of the Lord, to the humble and perfect finishing of our faith, through jesus Christ our Lord. Amen.  
The Lord liveth, and blessed be my strong helper: and praised be the God of my salvation. Psal. 18.47. Amen.  
FINIS.    


Si malè quid dictum est hominem dixisse memento:  
Si bene quid dixi, gloria christ tua est.   

Is aught here past my pen human?  
that same is due to me:  
But what is right, and true, O God,  
that same I have of thee.  
And thee do praise for all thy grace,  
and knowledge of thy word.  
O Father, Son, and holy Ghost,  
one God, and mighty Lord.   
Let us pray.  
O Holy and eternal God, most mighty Lord, and merciful Father, whose truth reacheth unto the heavens, & righteousness unto the ends of the world, which haste now taught us, that those which exalt themselves, shall be brought down to the grave, to the sides of the pit, even to hell, give us grace, that we by thy power may subdue the flesh unto the spirit, that we may be the habitation of thine own holiness, and the place which thou hast chosen to put thy name there. So shall we be safe under thy protection, and our hearts shall be filled with joy, as the Temple was with the glory of the Lord. And then as simeon rejoiced to embrace Christ, so shall we to receive death without trembling through faith, being assured of deliverance from thy wrath. Hear us o Lord for jesus Christ's sake, our only Mediator and Advocate. To whom with the Father, and the holy Ghost, be all thanks, and praise, and honour, and power, and glory, and majesty ascribed, now, and for ever. Amen.  
FINIS.