The strong helper, offering to beare euery mans burthen. Or, A treatise, teaching in all troubles how to cast our burden vpon God but chiefly deliuering infallible grounds of comfort for quieting of troubled consciences. By Iohn Haivvard.

CHAP. XXVIII.

WHen our sinner signified* 1.1 his resolution to this act, he signified withall, the reasons by which he was induced to be so re∣solute. Those reasons I will now examine, and shew the weak∣nesse of them, that the sinner seeing his deceiued iudgement, may repent him of his wicked purpose in time, and stay his hand from doing that mischiefe, which once done can neuer be helped; the reasons were fixe in number. The* 1.2 first three seeming to prooue it a matter of iustice, and the last three seeming to prooue it a matter of aduantage. The first three pretending iustice▪ were these. First, he hath sinned against God, and* 1.3 deserued death, and therefore must die, this being a thing of necessity, hee hol∣deth it as good to die now as to tarry longer, and to die by his owne hand, as to expect the stroke of another. Se∣condly,* 1.4 hee hath loaden and ouerchar∣ged the earth (the place of his present

life) with the burden of his sinnes, it groaneth vnder that burden, and can no longer beare it, it must be eased, and he that hath laied this burthen vpon the shoulders of the earth, is the most fitte to remooue the same: he hath hands wherewithall to doe i•…•…, and his heart serues him. And with this second rea∣son hee inuolueth and wrappeth ano∣ther foolish conceit, that seeing hee is vnworthy of mortall life vppon earth, it were follie and madnesse in him, yea it were shamelesse presumption to hope to obtaine immortall life in Heauen. Thirdly, hee saith his life hath been•…•…* 1.5 loathsome to heauen and earth, in hea∣uen to God and his Angells, in earth to the Church and all the true members thereof. And so great an offence must needes be remooued, that God and his Angells, the Church and her children may receiue content. These things prooue it iust, that hee should die. And that it should be a part of his inioyned penance to see the thing done himselfe. Now because my speech is intended for the health of the sinner, I will direct it to the sinner.

Thy first reason is, thou hast sinned a∣gainst* 1.6 God, thou deseruest to die. This reason is no reason to infer that which thou wouldest inferre. That therefore thou must die, and especially by thine owne hand. For all men sinne against God, & all men deserue to die: must all men therefore die? especially must they die by their owne hands? This I doubt not but thou thy selfe thinkest absurd for others, and yet thou thinkest it rea∣son for thy selfe. But God himselfe de∣nieth this argumēt to be of any strēgth, while he saith, or commandeth the pro∣phet* 1.7 in his name to say, Say vnto them. As I liue saith the Lord God, I desire not the death of the wicked, but that the wic∣ked turne from his way, and liue; turne you, turne you from your euill waies, for why will you die, O yee house of Israel? Is not God the Iudge? Is it not hee a∣gainst whom thou saiedst thou hast sin∣ned, and deserued death, and therefore must die? It shall be granted that thou hast sinned: It shall be granted that by that sinne thou hast deserued death: but where is that must, where is that neces∣sity of dying, that thou speakest of?

when God saith it, and sweares it by his life (who liueth euer) that hee desireth not the death of a sinner. Thou dream∣est of some inexorable seuerity in God, and some ineuitable necessity of death in the sinner: God saith no to both. There is no such seueritie in God. Hee is farre from vrging, that desires not the death of a sinner. And there is no such vnauoidable danger to man▪ while God doth offer him the way of life, e∣uen then when he hath by this sinne de∣serued death; saying, As I liue, I desire not the death of the wicked, but that the wicked turne from his way, and liue. Seest thou not the vanitie of this first Argu∣ment? where of trueth afforded the pre∣misses? for thou hast sinned against god, and thy sinne deserueth death. But er∣rour, danger▪ death▪ and the diuell drew in the conclusion against trueth: for there is no necessitie, seeing God the Iudge requires no such death. (As I liue I desire not the death of the wicked:) and contrary to that conclusion sheweth a way of life, to his mind more ag•…•…eeable, to the sinner more safe. (But that the wicked turne from his way, and liue,) re∣turne

this argumēt to the diuel that lent it thee: it may be retorted vpon him in full strength. For he hath sinned against God, and by his sinne deserued death: and therefore must die, for God desireth the death of wicked angels▪ hauing shut them vp in euerlasting chaines vnder darkenesse vnto the iudgement of the last day, and hath not shewed vnto them any way of life. But for thy selfe learne to argue better, and frame thy argument so, that God may allow of it. I haue sinned against God, therefore I must repent, I must turne from my waies vnto God, and learne to walke in his waies. And againe, my sinne hath de∣serued death, therefore I must turne from my waies, that I may liue, for God hath sworn•…•…, that he desires not the death of a sinner, but that the sin∣ner turne from his wicked way, and liue. These Conclusions are inferred accor∣ding to Gods will, who desireth both thy conuersion from thy former sinnes, and also thy saluation contrary to the merit of thy sinnes, saying, Turne you,* 1.8 turne you from your euill waies, for why will you die, Oyee house of Israel? These

conclusions haue holinesse in them, a∣greeable to all the commandements of God, whereas thy former conclusions inuite to murder contrarie to GODS commandements: and these conclusi∣ons containe life and saluation in them, according to all the promises of God, whereas thy former conclusions con∣taine death and destruction contrarie to his promises. If by thy former sinnes thou hast incurred the iust displeasure of God. This manner of reasoning that I haue taught thee, shews thee how to recouer his loue and liking, and if thy former sinnes haue brought thee into the danger of death; this maner of rea∣soning that I haue taught thee, shewes thee how to recouer life and saluation. Throw therefore thy foolish reason (I haue sinned, and therefore must die) in the face of him that framed it for thee: and remember euer that comfortable* 1.9 speech of God, As I liue, saith the Lord God, I desire not the death of the wicked, but that the wicked turne from his way, & liue: And frame thy Arguments by the direction of this word. I haue sinned a∣gainst God, therefore I must turne from

my wicked waies. And my sinne against God hath deserued death. Therefore I must turne from my wicked waies▪ so shal I liue, this māer of arguing being as thou seest agreeable to Gods word, is both pleasing vnto God, and safe for thy selfe.

Thy second reason grounded as thou* 1.10 thinkest vpon iustice, is this. I haue loden and ouer charged the earth with the burden of my sinnes, it groneth vnder that burden and can no longer beare it, therefore it must bee eased by the re∣mouing of me. And forasmuch as I haue beene the man that haue laied this load vpon the earth, it is meete I should also be the man to remoue it. This latter part of thy reason, that thou shouldest be the man to remoue the burden, that hast beene the man to lay on the burden, I hold to be most reasonable, he that did the wrong, ought to make the mends. But let vs agree of the true burden that hath beene laid on by wrong, and must be remoued by right. That burden thou speakest of in the first part of thy reason, wherein thou arguest thus; I haue loa∣den the earth with the burden of my sinnes, which it can no longer beare:

therefore I must by death be remoued. Doest thou not behold and see an error in this arguing? yea a wicked and most deceitful fraud of Satan seeking subtilly to destroy thee, while in the antecedent of thy argumēt thou speakest of the bur∣den that presseth the earth, thou namest thy sins, and they indeed make the earth to grone: and when thou commest in the conclusion of thy argument, to speake of remouing this burden, thou •…•…aiest nothing of remouing the sinne, but speakest altogether of remouing thy selfe: thy sinne is the burden, and thou concludest not to remoue the sinne, but to remoue thy selfe. If a man wounded by another, and desirous to be healed, should apply his meanes to the party that made the wound, and not to the wound it selfe, doest thou not see, that man that made the wound may bee re∣moued, and the wound remaine still as dangerous as it was at the first: but if he apply his meanes to the wound that was made, the wound shalbe healded and so remoued, the man that made it remain∣ing still. Thy case is altogether like it, thou hast giuen the earth a wound by

the burden of thy sinnes, if the meanes for the easing of the earth, be applied, not to the sinne to take away it, but vnto thee to take away thee, thou maiest be remoued, but the guiltines of thy sinnes shall remaine vnto iudgement. But if meanes be rightly applied to take away the sinne, the earth is eased of her bur∣den, and thou also remainest in safetie, thy argument therefore should be fram∣ed thus. The earth groneth vnder the burden of my sinnes, therefore these sinnes must be remoued. Hee is vnwise that cannot, & he is vniust that will not discerne betweene the man that sinned, and the sinne by him committed. It is a true saying of Saint Gregorie. Man is the worke of God, sinne is the worke of man,* 1.11 let vs therefore discerne what God hath made and what man hath done, and neither for the error that man committed, let vs hate man whom God made, nor for the man, that is Gods worke loue the sinne that man hath committed. According to this rule, discerne betweene thy selfe that art the worke of Gods hands, and thy sinne that is the fruite of thine owne inuention. I hope thou wilt not

say that the worke of Gods hands is a burden to the earth, and for the ease of the earth must be remoued, then thou as thou art a man and a liuing creature of Gods making, art not the earthes bur∣den, neither is it the remedie to take the man away. But the sinne that thou hast committed is the burden of the earth, and the remedie of this euill is to take the sinne away: which is done on thy p•…•…rt by repentance, by ceasing from sin and by working righteousnes as Esaie •…•…eacheth saying (in the person of God) to the people of Israel, take away the* 1.12 •…•…il of your workes from before mine eies, •…•…ase to doe euill, learne to doe well. Then on the part of the sinner is his sinne re∣moued, when hee repenteth him of his sinne ceaseth to doe euill, and sets his heart to worke righteousnes. And one Gods part our sin is taken away by for∣giuenes which alwaies accompanieth mans true repentance as Ezakiel teach∣eth vs saying▪ if the wicked will turne from all his sinnes that he hath committed, and* 1.13 keepe all my statutes▪ and doe that which is lawfull and right, he shall surely liue and shall not die, all his transgressions that hee

hath committed, they shall not bee menti∣oned vnto him, &c. Sinne is remoued, on mans part by repentance, on Gods part by forgiuenes: and thy sin (not thy person) being the burden of the earth, if thou wilt d•…•…e a worke of iustice, and ease the earth of the burden vnder which she groneth, by remouing the same, then remoue the sinne wherewith thou hast oppressed her, and let thy selfe alone, re∣pent of thy sinnes past, amend thy way for the time to come, and thy sin is done away. So saith Saint Peter, Amend your* 1.14 li•…•…es, and turne, that your sinnes may be put away. Amend therefore the first speech i•…•… this second reason & frame the argumēt thus. I haue loden and ouercharged the earth with the burden of my sinnes, it groneth vnder that burden, & can no longer beare it, therefore it must be ea∣sed by the remouing of my sins, & then ad on Gods name the second part of thy speech in that reason, & say; Forasmuch as I haue beene the man that haue laide this load vpon the earth, it is meete I should also be the man to remoue it, & now become as resolute to ease the earth of the true load, which is thy sin,

as before thou didst professe to bee in re∣mouing thy selfe which art not the load.

And as for the conceit which thou didst infold in this reason, or infer vp∣on this reason, that seeing thou hadst* 1.15 oppressed the earth with thy sinnes, and wert vnworthy to liue any longer in the earth which is but the place of mortall life, it should be folly & madnes in thee, yea shamelesse presumption, euen to thinke to liue in heauen which is the place of euerlasting life. Indeed he that 〈◊〉〈◊〉 vnworthy of mortall life, & of a place on earth, is much more vnworthy of im∣mortall life, and a place in heauen. But let this thought vanish, together with the •…•…raudulent reason. For he that is wor∣thy of neither, may (by the fauour of God) inioy both. Iacob confesseth him∣selfe vnworthy of all Gods blessings saying, I am not worthy of the least* 1.16 of all the mercy, and all the trueth which thou hast shewed vnto thy seruant. Hee confesseth his vnworthines, & yet con∣fesseth with all, that God shewed him that mercy and trueth, that he held him∣selfe so vnworthy of; and vnto this vn∣worthy man (so considering himselfe)

did God make promise of his free fauor in these words. I will not forsake thee, vntill I haue performed that, that I haue promised thee. So that it is not the wor∣thines of the receiuer, but the promise of God that hee respecteth in shewing mercy and bestowing his blessings. And if thou wilt take order by repentance (as hath beene taught thee) to remoue the burden of thy sinnes▪ wherewith all thou hast oppressed the earth, thy vn∣worthines with thy sinnes shall be done away, and after the daies of thy mortall life on earth finished, thou shalt inioy immortalitie with God in the kingdome of heauen.

The third reason perswading this cruell* 1.17 act as a worke of iustice is this. My life is lothsome both to heauen and earth: in heauen to God & his Angels, in earth to the Church and her children, and therefore it must not to bee continued. This is not a new reason, but the first in∣larged with addition of the names of the Angels in heauen, of the Church and her children on earth. For in the first thou didst affirme that thou •…•…adst▪ offended God (that is made thy life to be loath∣some

in his sight). And now thou ad∣•…•…est further mention of his Angels a∣•…•…oue and Saints beneath, thou hast also •…•…en offence vnto them, indeed vpon •…•…e loue and hatred of God dependeth •…•…e loue and hatred of all his seruants in •…•…auen and earth. If by thy wickednes •…•…ou make thy life loathsome to God, •…•…ou makest it also loathsome to them: •…•…d if againe by repentance thou make 〈◊〉〈◊〉 life pleasing to God, thou makest i•…•… •…•…o pleasing to men. For as Salomon •…•…ith. When the waies of a man please the* 1.18 lord, he will make also his enemies to be at •…•…ace with him. So that if thou repent •…•…ee of thy former lewd life, if thou cease to doe euill, & learne to doe well, •…•…ou hast reconciled thy selfe to God, •…•…d he will make all his creatures to be •…•…iendes with thee, euen them which •…•…ere most offended before: and for •…•…ine owne good consider, what it is that •…•…th made thy life so loath some to hea∣•…•…n and earth, to God, to his Angels, to •…•…e Church, and to the children of it, is it •…•…ot thy sinne? is it any thing but thy •…•…ne? then if thou wilt be carefull as thou hast beene taught, to put away

sinne by repentance, all the offence is remoued: heauen doeth no longer hate thee, and the earth hath not cause any longer to be an enemie vnto thee: what they loathed before, is now done away, and that succedeth in place which they haue cause to loue, and doe loue. That the offence which God tooke, is done away by thy repentance, appeareth by that which is said in the Gospell. Ioy* 1.19 shall be in heauen for one sinner that con∣verteth, more then for ninetie and nine iust men, that neede no amendment of life. And when he saith there shall be ioy in hea∣uen, he doeth not exclude the God of heauen, for what ioy can be in heauen and among the cratures of heauen, if the God of heauen remaine displeased? ther∣fore thy repentance remoueth all cause of loathing from God, and receiueth therein all content, and in particular, it giueth content to the Angels of heauen. All cause of loathing & offence is taken from them, and in place thereof they re∣ioice and are glad for thy conuersion. It is said in the same place of the Gospel, Likewise I said vnto you, there is ioy in the* 1.20 presence of the Angels of God for one sin∣ner

that conuerteth. See how thy con∣uersion altereth the case: thy sinne ma∣keth the Angels to loath thee as a filthy and abominable creature▪ thou art no sooner conuerted and changed by thy repentance, but they which loathed thee before, doe now loue thee; they which held the abomminable before, doe now esteeme thee as honorable. What neede is here of taking away of life, to take a∣way and remoue the offence of the An∣gels? repent and it is done, amend thy •…•…se, and thou hast their loue, and as thy •…•…epentance recouereth loue and grace i•…•… heauen, so doeth it in the earth, in the Church, and among her children. What else is the Church, but the number of them, that by the calling of God are tur∣•…•…ed from their wickednes and infideli∣tie? And can the Church hate the chil∣dren that by repentance and regenera∣tion are borne againe vnto her? the Church inuiteth and calleth to repen∣tance, saying, Come and let vs goe vp to* 1.21 the mountaine of the Lord, to the house of the God of Lacob, and he will teach vs his •…•…ies, and we will walke in his pathes. The Church altogether calleth to repētance

the watchmen and pastors in the Church lift vp their voice as a trumpet, and re∣proue the sinne of the people and teach them the way and will of God, and call by doctrine: the people and flocke set vp the example of their life, according to the commandement of our Sauiour.* 1.22 Let your light so shine before men, that they may see your good workes, and glorifie your father which is in heauen. And they call by example, all that are truly turned vnto God, doe desire that all other may truely turne to God. And how then can it he? if thou repent thee of thy sinne, and turne to the Lord in amendment of life, but that the Church and her chil∣dren, that lothed thee before should now loue thee: and what is then become of this great and fearefull obiection? what neede haue we of killing and murdering the sinner? mortifie thy earthly mem∣bers, war against thy fleshly lusts, cease from thy sinne, and doe that which is right in the sight of God, and these rea∣sons that seemed iniustice to vrge, a ne∣cessity of thy death are vanished away. And thou maiest liue to glorifie God, and finishing thy daies on earth with

comfort, and maiest and shalt liue here∣•…•…fter in heauen. Al which is ouerthrown with thy wicked resolution.

Besides these reasons that seemed to* 1.23 proue it a matter of iustice (when yet •…•…othing can bee deuised more vniust) •…•…ou hast other reasons that seeme to •…•…ooue it a matter of aduantage (when •…•…deed it were the greatest of all losses 〈◊〉〈◊〉 can hoppen vnto thee.) First thou* 1.24 •…•…kest by doing execution vpon thy 〈◊〉〈◊〉, that thou shalt glorifie God in thy •…•…th, whom thou neuer haddest care to •…•…lorifie all the daies of thy life: and this cannot but turne to thy aduantage, to 〈◊〉〈◊〉 found so zealous of Gods glory, that 〈◊〉〈◊〉 art willing to furder it with the 〈◊〉〈◊〉 of thy life. Secondly, thou thinkest* 1.25 〈◊〉〈◊〉 by cutting of thine owne life thou 〈◊〉〈◊〉 then cease to sinne, which during 〈◊〉〈◊〉 life thou hast not done, but hast con∣tinued to multiply iniquity euery day. And indeed he that is dead is freed from •…•…ning after the manner of the liuing. •…•…or when Achan was stoned, hee could •…•…eale no more: When Zimri was thrust •…•…orow the body by Phin•…•…as hee could commit fornication no more. When

Achitophel had hanged himselfe, and Io∣ab had smitten Absolom, they could con∣spire in treason no more. And this can∣not but turne to thy aduantage, that thou shalt no more sinne against God. Thirdly, thou thinkest that thy death shall 〈◊〉〈◊〉 with it an end of all thy trou∣bles, of all thy paine, of all thy feare and indeed it bringeth with it an end of all the momentary troubles of this life, both past, present, and to come. Famine hauing once killed, the famished shall hunger no more: the sword hauing once slaine, the dead shal neuer feare wounds any more: If sicknesse haue deuoured and brought to the graue, the consumed parts shall grone and languish no more. The fire, the water, the prison, the racke, the tyrant, the hang-man, can torment and kil no more. And in one word, death deliuereth from all the labours, trou∣bles, dangers, and euils of this life (if there be not other troubles and euils of another world, it freeth from all) and this thou esteemest so great an aduan∣tage, as that euen the most fearefull should for it desire seeke and imbrace death. These reasons also let vs examine,

that thou maiest not bee deceiued and perish.

The first reason seeming to proue it a* 1.26 •…•…atter of aduantage is this, thou think∣est by doing this execution, that thou •…•…alt glorifie God by thy death, whom thou hast had no care to glorifie all the daies of thy life. And some beneficiall reward must needs be due vnto thee for so great care of glorifying God. I might wonder iustly to heare this reason come from thee, for they which intend to doe 〈◊〉〈◊〉 such thing vnto themselues, haue little care or thought of Gods glory: and I am sure they haue no rule for it, that by destroying themselues, they do gloryfie God, and may thinke that God would haue them by any such course, seeke to glorifie him. This was a tricke of the prince of darknesse, cunningly •…•…ut vpon thee, who turning his selfe in∣to an Angell of light, when he goeth a∣bout both to destroy thee, and to disho∣nour God by this vngodly fact, would make thee beleeue that it were a holy and vertuous action, seruing greatly to the glory of God. And with this cun∣ning the subtill Serpent hath preuailed

too far with many weake ones, God de∣liuer thee from him. Indeed God is ho∣noured greatly by the destruction of the wicked, as he saith to Moses. When the children of Israel going out of Aegypt, were directed to goe by the way of the Red-sea through the Wildernesse, Pha∣rao* 1.27 will say of the children of Israel, they are tangled in the land, the Wildernesse hath shut them in, and I will harden Pha∣raos heart that hee shall follow after you: So I will get me honour vpon Pharao, and vpon all his host. And after when Pharao with his host was come forth after Isra∣el, and God had commanded Moses to goe toward the sea, to lift vp his rod, and streich out his hand vpon the sea, that a way being opened in the diui∣ded waters, Israel might goe thorow, he said, Behold I will harden the hearts of the* 1.28 Aegyptians, that they may follow them, and I will get me honour, vpon Pharao, and vpon all his host, vpon his Chariots and vp. on his Horse-men. Then the Aegyptians shal know that I am the Lord, when I haue gotten me honour vpon Pharao, vpon his Chariots and vpon his Horse-men. And how was this honour gotten but by de∣stroying

those wicked men? for after they were entered in betweene the wa∣•…•…ts, at Gods commandement, Moses* 1.29 stretched forth his hand vpon the sea, and the sea returned to his force early in the •…•…ning, and the Aegyptians fled against 〈◊〉〈◊〉, but the Lord ouerthrew the Aegyptians in the middest of the sea. So the water re∣turned and couered the Chariots and the Horse-men, euen all the hoast of Pharaoh that came into the sea after them, there re∣•…•…ained not one of them. Heere was ho∣nour gotten by the destruction of the Aegyptians. But marke how he speakes of it. I will get me honour vpon Pharao, and vpon all his Host. Hee got it, they did not giue it him: they had no intent to doe him honor, and to make his name glorious: but he tooke it, hee wrought it out for himselfe by his mighty power in their destruction hee made himselfe •…•…nowen, to be a iust a mighty and vp∣right God, that giueth to euery man ac∣cording to his workes, and respecteth to mans person and is able to bridle ty∣rants, and to cut of the vngodly what∣soeuer they be. Thus he glorifieth him∣selfe by winning the praise of a holy iust

and omnipotent God, when he cutteth off the wicked, and bringeth them down into destruction. They that perish had no intent to glorifie him, nor may they looke for any thankes or reward in re∣gard of the glory that God hath by them, for they neuer studied to yeeld him any such praise, he wonne it altogether against their minde and purpose. And so in thy case, if thou shouldest persist in thy vngodly purpose, and shouldest out of thine owne daies by killing thy selfe, thy frowardnesse and wickednes should turne to his praise, his iustice should ap∣peare to his great glory. But to thee no thankes nor reward should be due, as if thou haddest intended and laboured to bring glorie to his name, for what hast thou do•…•…e that thou canst thinke agree∣able to his will? and worthy of his ac∣ceptation and reward. Did he euer giue thee any authority to take away the life of any? shew thy commission and war∣rant from God, that thy obedience and care to set vp Gods praise may appeare in thy lawfull and warrantable action. Many trespasses of subiects deserue death, and it is the Kings honour that

wickednesse in his people be punished: but is it lawfull presently for a priuate man to kill that trespasser, because hee hath iustly deserued death? he that doth it without authority and warrant from the King, shall hee not bee culpable of murder? If authority be giuen thee, it is thy praise to doe iustice, if thou haue no authority that act of iustice will be thy sinne, it will bee iustice to him that is slaine, but it will be murder in thee that diddest take away his life. So howsoe∣uer thy sinne doe deserue death, yet if thou kill thy selfe without authority (and God neuer gaue authority, nor wil giue to any to kill himselfe) thou sinnest presumptuously, and insteede of honou∣ring God, doest dishonour him, first in committing wickednesse, and secondly in preuenting the noble honour of God, which he might haue won in forgiuing thy sinne. Gods glory is sought and of∣ten wrought by aduenturing thy life in his seruice, yea by loosing thy life in his seruice: this hee often requireth, and e∣uer rewardeth. Therein a man truely sheweth that he preferreth Gods glory before his owne life. Thus the Prophets

and Apostles, and all holy Martyrs haue glorfied God by aduenturing first, and loosing at last their liues in his seruice. It is their comfort, their glory, their salua∣tion, so to yeeld vp their liues to the ser∣uice of the giuer of it. But Gods glory is not sought nor wrought by them, that in their discontent, and impatience, grudging at the troubles that hee hath laied vpon them, and despairing of his helpe to support and deliuer them, doe kill themselues, because they will not suffer. Therein they truely shew them∣selues enemies of Gods glory, grudgers at Gods will, preferring (euen to the losse of life) their owne wil before Gods will, their owne vniust will, refusing to beare the correction of God, before his iust will in correcting them. Can there be a more proud, a more wilfull, a more wicked and obstinat opposition against God then this? that a man shall say, I wil die before I will indure this at Gods hands, and after to doe it because hee may not haue his will against God. Ne∣uer any Prophet, neuer any Apostle, or holy man euer did so. There is no com∣fort nor glory in it, but dispaire, horror

and eternall confusion in it. This ther∣fore is a most false and wicked reason. Thou shalt truely glorifie God if thou a∣mend thy life, thou shalt but dishonour and offend him in ending thy life.

Thy second reason grounded vpon* 1.30 supposed aduantage is this. Thou think∣est that by cutting of thy life, thou shalt sinne no more. And to cease from sinne thou holdest to bee very pleasing vnto God, and so it will proue beneficiall to thee. This reason is full of fraude. For first where thou thinkest that after death* 1.31 thou shalt sinne no more, I deny it to be true in all men, otherwise then thus, that they can no more sinne after the manner of this world, they cannot betweene death and the resurrection, giue their members (that laie leueles in the graue, and turue to dust.) As weapons of vn∣righteousnesse vnto sinne: Ahabs false Prophets being dead can lie vnto him •…•…o more, Ioab being dead can murder •…•…o more, the swearer, the adultery, tho thief being dead, can with their tongues blaspheme no more, with their hands rob & spoile no more, nor pollute their members by vncleannesse any more, but

doth it follow therefore that they sinne* 1.32 no more? is not the hatred of God sin? impatiency in suffering deserued dam∣nation, is it no sinne? can any imagine that damned soules haue laied off al ma∣liciousnesse? and that those men, that while they liued, and were called vpon to serue the Lord, were allured by many blessings giuen, and by promise of many more, were threatned with Gods iudge∣ments, and felt also some fauourable and easie corrections, would yet neuer hear∣ken to the voice of God, would neuer loue him, neuer feare him, neuer cease from sinne, neuer regard to amend their waies, but continued obstinate, and di∣ed in their ignorance, stubbornnesse, malice and all their sinne? can any ima∣gine that these, assoone as they are dead, should become free from sinne, and ho∣ly Saints, to please God by abstayning from euill, and to merit fauour? O most absurd imagination, to think that a man should become holy in Hell, that was profane vnto the last point of his life on earth. Hitherto properly belong the words of Salomon saying, If the tree doe* 1.33 fal toward the South, or toward the North,

in the place that the tree falleth in, there it shallbe. In that place he exhorteth to li∣berality and vertue while we liue, be∣cause when death comes, then there is no place of bearing after any fruits of goodnesse, after death there followeth no alteration of this kinde, to make ei∣ther the good man worse then hee was, or the euill man better then hee was: if the tree fall toward the South it turneth not it selfe after to the North, and if it fall toward the North, it turneth not to the South. The good mans goodnesse continueth with him, and is increased rather then diminished, because he then inioyeth the goodnesse of God in Hea∣uenly maner, to raise his loue vnto God to the highest degree and measure: and the wicked mans wickednes after death continueth with him, and is increased rather then diminished, because he now feeleth the wrath of God in the heauiest manner, to raise his hatred against God •…•…nto the highest straine. Death can make no such change in a man that hee that was a sinner vnto death and in death, should cease to bee a sinner after death; this reason will deceiue thee: if earth

was able to make the a contemner, then Hell is able to make thee a blasphemer, for if correction (intended for thy a∣mendment) could not make the cease from sinning while thou didst liue. How much lesse can punishments, laid vpon thee, not by way of correction, but by way of condemnation make thee cease from sinning? the minde of the con∣demned, how it stands affected toward God, we may see by that which is writ∣ten in the Booke of the Reuelations, Men boiled in great heate, and blasphe∣med* 1.34 the name of God, which hath power ouer these plagues, and they repented not to haue giuen him glorie. When sinners are once tormented in those flames, they are so farre from repenting of their sin, to cease from it, that their whole car∣riage is rage and blasphemy. They can doe nothing else; and therefore, though being dead, thou can doe no euill, after the fashion of this world, yet it follow∣eth not that therefore thou shalt not* 1.35 sinne.

But say thou canst not commit any new sinne, what aduantage is that vn∣to thee, when thy olde sinne is vnfor∣giuen,

for want of repentance before thy death: yea thy very death, wrought by thine owne hands (without warrant from God, yea directly contrary to the commaundement of God) addeth vnto thy condemnation deserued before. Doth it helpe the thiefe fast shut vp in prison, that he stealeth no more, when for the olde theft vnpardoned, hee must be hanged? Surely no: and his cea∣sing to steale while he is a prisoner, will not bee interpreted to proceede from my new grace, and purpose of amend∣ment, but to be want of libertie, want of meanes and opportunitie. Hee doth •…•…ot steale, because hee cannot steale, it is no new mind in him, but the streight∣•…•…esse of his imprisonment that maketh him for beare, and though hee commit no new robberies, yet hee must die for the olde. And if thou couldest sinne no more▪ after thy death, the not commit∣ting of new sinnes would be as smal ad∣uantage vnto thee, that perishest for the olde vnpardoned: and thy forbea∣ting in thy graue, will not be interpre∣ted to be any fruit of repentance, and a renewed heart, but to bee a necessitie

imposed vpon thee, thy earthly mem∣bers beeing tied and restrained by the condition of death: and therfore thogh thou commit no new sinne, thou must perish eternally for thy old, not repen∣ted by thee, and therefore not pardoned of God. There shall not be laied to the charge of them that shall heare this sen∣tence at the last day; Depart from me ye* 1.36 cursed into euerlasting fire prepared for the diuell and his angels. Any other sinne then those which they committed vpon the earth, where they liued among the little ones of Christ: for thus shall it be said vnto them, I was an hungred, and* 1.37 yee gaue me no meate: I thirsted, and ye gaue me no drinke: I was a stranger, and yee lodged mee not: I was naked, and yee clothed me not: sicke▪ and in prison, and yee visited me not. These were no sinnes committed after they were gone out of the earth, while their bodies were in the graue, and their soules in hell fire, Christ was not there among them in his members, hungry, thirsty, wandring, naked, sicke, and in prison: and they there had neither bread, nor drinke, nor clothes, not lodging chambers to re∣lieue

him withall, they are their olde sinnes vnpardoned, not any new sinnes after death committed, that the wicked shall be condemned for at the last day. And so much Saint Paul doth teach vs where hee saith, We must all appeare be∣fore* 1.38 the tudgement seate of Christ, that e∣uery man may receiue the things which are done in his bodie, according to that hee hath doone, whether it bee good or euill. When thou shalt come to iudgement before Iesus Christ, that shal iudge both quicke and dead, at his appearing, and in his kingdome, thou shalt not be que∣stioned for any thing done out of thy body, when thou art dead, but onely for those things, which thou did dest in thy body, while thou wert aliue. Where is then that aduantage that thou drea∣mest of, by not sinning any more after death? Seest thou not by this time, what a strange delusion it was, that thou shol∣dest sinne no more after death, and that ceasing from sinne should winne thee some fauour with God, and be take•…•… for true repentance, and that therefore it should be a benefit vnto thee, to cut off thine owne life, that so thou migh∣test

withall cut off the (too long conti∣nued) course and custome of thy sinne? if thou haue any such purpose indeed to cease from sinne (which I beseech God to giue thee, if thou haue it not, and to continue in thee, if thou haue it) nou∣rish thy life, that God hath giuen thee, and while thou art in the bodie, cease to doe euill, and learne to do wel•…•…: make haste to turne to the Lord, and put not off from day to day: and whilest thou hast time, bring forth fruits woorthy a∣mendment of life. This will be taken for true repentance: this will cause all thy former sinnes to be put out of all re∣membrance. And then, whensoeuer God shall be pleased to call thee out of thee out of the world, thou shalt end thy dayes in peace and comfort, and then thou shalt indeede cease from sin, and thy workes shall follow thee, to the gaine of eternall life. This doe, and re∣pent thee of thy former resolution, for hitherto the reasons whereuppon it is grounded, are vaine and dangerous.* 1.39

Thy third and last reason grounded vpon supposed aduantage, is this, thou thinkest that thy death shall bring with

it an end of all thy troubles, of all thy paine, and of all thy feare. And I verely beleeue, that all the former reasons, were but idlely pleaded by thee, that thou wert nothing at all mooued with them, and that thou didst onely alledge them, to make shew of doing that with reason, for which indeede thou canst haue no reason: and this last alleadged reason (though as weake, as vaine, and as deceitfull as all the other) was the onely thing that carried thy resolu∣tion. For all they that resolue vpon such desperate courses, doe it out of a con∣ceit to ridde and free themselues from shame and troubles. But verily this act, if thou shouldest doe it (which God de∣fend thee from) can not deliuer thee from trouble, from danger, or from shame. It is one of Satans lies: as true∣ly as hee tolde our first parents, that by breaking Gods commaundement, they should be as gods, so truely doth he tell thee, that by this act, which is a mani∣fest and violent breach of Gods com∣mandement thou shalt free thy self from troubles. There is not a more readie

way to throw thy selfe into endlesse troubles.

And let vs consider seriously of this* 1.40 point, that thou maiest see thy errour. There are troubles, dangers, and shames that belong to this world, and to the life of man in this world: this world is their proper place, and thy life heere is their proper time. Some other there are that belong to an other world, and to the time that followeth our departure out of this world. Hell that receiueth the wicked, is their proper place: and the time that succeedeth this life, their proper time. Of the first sort are pouer∣tie and vnexpert losses, wearines, weak∣nesse and sickenesse, in our bodie, dis∣quietnesse in our house, slaunders and disgraces, banishment, imprisonment, publique shame, displeasure of Princes, persecution and such like. Of these the Prophet speaketh, saying, Great are the* 1.41 troubles of the righteous, but the Lord de∣liuereth him out of them all. Of the other sort are the worme that dieth not, and the fire that neuer goeth out, which E∣say speaketh of, shame and perpetuall

contempt, which Daniel speaketh of: outward darkenesse, where is weeping and gnashing of teeth, which our Saui∣our speaketh of: euerlasting fire prepa∣red for the diuell and his Angells, tor∣menting flame, abiection from God, the second death, and the bottomlesse pit, whose smoake ascendeth for euer. Of these speaketh Iohn the Euangelist, saying. Death and hell were cast into the* 1.42 lake of fire, this is the second death: and whosoeuer was not found written in the booke of life, was cast into the lake of fire. The first sort belonging to this life are short, tollerable, and mixed with many comforts: the second sort belonging to the time after this life, are eternall, in∣tolerable, and no comfort is mixed with them, not so much as one drop of wa∣ter to coole the scorched tongue. The first sort is common both to good and bad men, and may be borne, yea ouer∣come with patience: the second sort is prepared onely for the wicked, euen for the appointed vessels of wrath, and they giue no place to patience. And among all these troubles, one I finde, that see∣meth to be common to both these pla∣ces,

and that is accusing thoughts (thy present burden) but with this diffe∣rence, that in this life it is but a matter of feare (though a tormenting feare) and after this life it is matter of torment (euen a most fearefull torment) in this life both good and bad are affrighted with this tormenting feare, after this life, onely the wicked and the repro∣bate are tormented with this fearefull torment.

Now from which of these troubles* 1.43 doth death free vs? and in what estate doth it leaue vs, when it hath freed vs? These are materiall considerations for a man in thy condition, and therefore hearke diligently, that thou maiest not be deceiued in thy account, and fall into endlesse and intolerable troubles, while thou striuest to free thy selfe from short and easie troubles. Death doeth put an end vnto the troubles of this life, not be∣cause it taketh away troubles, but be∣cause it taketh away life, and with the end of life, needes must there be an end of the trouble that is proper to life. For death doth not help our paine a•…•…▪ Phy∣sician, but as an executioner; the Phy∣sician

cureth the griefe, and preserueth life, the executioner cureth the griefe, by taking away the life: for by cutting off the head, hee frees the patient from euer complaining of the tooth-ach. And Imtreate thee to regard this manner of deaths cure. If thou wert sicke of the gowt, or palsi•…•…, or other disease, wouldst thou send for the common hangman to cure thee with a sword, or with a halter? This is not to take away the disease, but to assist the disease, too weake of it selfe to destroy thee speedily, and therefore thou callest for helpe, not to assist thee against the disease to ouercome it, but to assist the disease against thee, to ouer∣come thee, I perswade my selfe thou wouldst not send for the hangman, but wouldest send for the Physician, to cure thy disease with safety of thy self, whose knowledge and fidelitie might oppose against the danger of thy disease, and comfort thee to ouercome thy disease, and weaken the disease, that it might not ouercome thee: so deale with thy selfe in the time of thy Spirituall disease. Send not for death the hangman (death came into the world by the Iustice of God as

a punishment of our sinne) but send vn∣to God the Physician, that is able to re∣moue thy disease, and preserue thy life. God healeth by preseruation, not by de∣struction, deaths act (in this maner re∣quired) if it may be called a healing, hea∣leth by destruction, not by preseruati∣on, though I must confesse, that with death there comes an end of all present troubles, from sence and feeling where∣of, he is deliuered that is dead.

But in what case doeth death leaue* 1.44 them that are thus deliuered from pre∣sent, short, and sufferable troubles? surely, it leaueth not all in like case, the difference is great betweene the dead. When death commeth by the ordinary worke of Gods hand (to whom the is∣sues of death belong) and the partie that dieth, is well prepared by faith in Christ, to leaue this world at the will of his GOD, that he may be gathered to his Redeemer, which is best of all. Death* 1.45 leaueth this man in a blessed estate, it is the period of his present troubles, and then begins his eternall rest. Vnto this man death hath left his sting, and is made vnto him the way and bridge, by

which he passeth ouer to enter into true life. And this comes to passe, not by any secret vertue of death it selfe, but by the vertue of the death of Christ, making that by his grace to bee our medicine, that sinne had made to bee our poison. Augustine intreating of this point, that* 1.46 death which he calleth poenam vitiorum, and supplicium peccator is, the iust paine of wickednes & punishment of sinners, should become as hee calles it, arma virtutis, and iusti meritum, the armour of vertue, and merit or happines of a righteous man, hee saith this commeth thus to passe, non quia mors bonum aliquod facta est quae an∣tea malum fuit, not because death is now become a good blessing, that before was an euill curse. Sed tantam Deus fidei praestit it gratiam, vt mors quam vitae constat esse contrariam, instrumentum sieret per quod transiretur in vitam: that is, but God did afford so much grace vnto faith in his Son, that death which is knowne to be contrarie to life, should be made the instrument or way by which we might passe into life. So that death comming by the order of God, to a man prepared by faith in Christ, that neither through impatience hasteneth

death before his time, nor through loue of this world, or ignorance of his fu∣ture happinesse, cowardly shrinketh, de∣siring to liue beyond his time: death comming to such a man in this maner, deliuering him from his present short and sufferable troubles, leaueth him in a blessed and happy condition, absolute∣ly freed from all troubles, for the second death hath no power ouer him, and he is presently receiued into glorie. To him pertaine these words of Christ, He that* 1.47 heareth my wordes, and beleeueth in him that sent mee, hath euerlasting life, and shall not come into condemnation, but hath passed from death vnto life. As the belee∣uing thiefe passed from the Crosse to Pa∣radise, and as soone as he was deliuered from his present trouble, entred into e∣ternall glorie, and neuer felt eternall troubles: so euery beleeuer, when God calles him out of this world, from earth passeth to heauen, as Lazarus did from his houell into Abrahams bosome, and death leaueth him in a most happy state. For, Blessed are the dead which die in the* 1.48 Lord, euen so saith the spirit, for they rest from their labours. No more trouble, no

more dāger, no more sorrow shal come to them.

But death doth not prooue so benefi∣ciall* 1.49 to all. For when a wicked man dies, whether hee perish by fire as did the So∣domites, or perish by water as did Pha∣rao and his Egyptians, or be swallowed vp of the gaping earth, as was Korah and his company, or were stoned to death, as was Achan, or be slaine with the sword, as was Ioab, or perish of some foule dis∣ease, as did Herod, or die a faire death in his bed, as the greatest number do, or fall by his owne hand, as Achitophel and some other did; howsoeuer he come to his end, with honour or reproach, with ease or with paine: the wicked man by death (though deliuered frō the troubls of this life, yet) is left in a most wofull estate, being ledde into the depth of all miseries. For from the earth they passe to hell, from short to eternall, from tol∣lerable to vnsufferable crosses, from tro∣bles mixed with comforts, which also in their bitterest condition may bee indu∣•…•…ed, and ouercome with some little pa∣tience, to troubles mixed with no com∣forts, making euen the remembrance of

that sweet name of comfort to be a new addition of discomfort, and which giue no place for the least measure of patience to abide with them. Of the end and end∣lesse condition of the wicked, when death hath fetched them from hence, the Prophet speaketh in the Psalme,* 1.50 Surely thou hast set them in slippery places, and castest them downe into desolation. How suddenly are they destroied, perished, and horribly consumed, as a dreame when one awaketh, O Lord, when thou raisest vs vp, thou shalt make their image▪ despised. There prosperity before death is slippery as Ice, there is no firme standing vpon it and when death commeth, that seemeth to giue ease and end of some intermixed troubles, they fall with violence, and there fall is remedilesse, they perish in it, and remaine miserable for euer, & what∣soeuer conceit they nourished of lasting and continued ease, it becommeth like a dreame, which proueth idle when the dreamer awaketh: Iob speaketh excel∣lently of the wretched condition vnto which death bringeth the wicked, say∣ing,* 1.51 How oft shal the Candle of the wicked be put out, and there distruction come vpon

them? Hee will deuide their liues in his wrath: they shall be as slubble before the wind, and as chaffe that the storme carrieth away. God will laie vp the sorrow of the fa∣ther for the children, when hee rewardeth him, he shall know it: his eies shall see his distruction, and▪ he shall drinke of the wrath of the almighty: for what pleasure hath he in his house after him, when the number of •…•…is moneths is cut off? This good man Iob knew something, in what condition death leaueth a wicked man, when it hath fetcht him out of this world: then is he deliuered vp to the violent storme of Gods iust indignation, the stubble is not more easily nor more confusedly scattered then hee: then commeth the reward of all his wickednesse, hee was a doer before, from that time hee becom∣meth meerely a sufferer: then the fury of the almighty ceazeth vpon him, his dai∣ly drinke shall bee nothing else but the wrath of God: his pleasure after his death is altogether ended, and eternall woe lighteth vpon him. Let vs not stand onely vpon sentences, which may perhaps bee esteemed as lawes, which great men easily breake thorow and de∣lude.

Let vs looke into the acts of God, and consider his reall proceeding: wee haue a notable example commended vn∣to vs by our Sauiour Christ, to whom the father hath committed all iudge∣ment, and therefore hee should not bee ignorant of Gods carriage. He remem∣breth a great man, a rich man, which was cloathed in Purple and fine linnin, and fa∣red wel and dilicately euery day. His welth and great estate could not protect him from the stroke of death, that made an end of him, and so of the troubles of his life, if his life were acquainted with any.

But in what case did death leaue him? our Sauiour telleth vs in these words. The rich man died, and was buried, and be∣ing in hell in torments, hee lift vp his eies and saw Abraham a farre off, and Laza∣rus in his bosome, then he cried and said, father Abraham haue mercy vpon me, and* 1.52 send Lazarus that hee may dippe the tip of his finger in water, and coole my tongue, for I am tormented in this flame: but A∣braham said sonne remember that thou in thy life time receiuedst thy pleasure, and contrariwise Lazarus paine: now therfore is he comforted, and thou art tormented.

Ther was his answer, stoping his mouth, & leauing no place for any further hope of any good. While he liued he was wel, if any thing were a little amisse, it was fully recompenced with many pleasures: in the end he died, and in that death his troubles (if he had any) ended and his pleasures also. And where did death leaue him? in Hell: in what estate there? in torments: with what hope of helpe? he had liberty to crie and call, but there was no reliefe: and it seemeth the man vnderstood and feared so much, and therefore in his request he was very mo∣derate (if I may call it moderation, which was rather the faint request of a despairing heart) for hee desired not to be taken out of Hel, to be placed in Hea∣uen where Lazarus was: he desired not to bee quitted wholy of his torments, and to possesse the ioyes of Paradice: he knew it was in vain to hope for or craue any such thing: And therefore like a saint-harted, fearing, doubting, and des∣pairing creature, hee begged a drop of colde water, a thing of nothing, soone dried vp in the heat of that Fornace of fire where he fried. In the measure of his

request hee shewed the measure of his hope, hee craues a thing of nothing, as knowing that nothing was to be obtai∣ned.

This is all the deliuerance from trou∣ble,* 1.53 that thy act in killing thy selfe, and adding that vnnaturall sinne vnto all thy other sinnes, can helpe thee vnto: nam∣ly to deliuer thee from sicknesse, by thy death, and that death eternall, to deli∣uer thee from needlesse feare, by certain danger, and that danger for euer remedi∣lesse: to deliuer thee from a little greese, by endlesse woe, and that we also vnsuf∣ferable: to deliuer thee from some dis∣content, by eternal vexation heaped vp beyond measure: to deliuer thee from the slight offence of a litle sun-burning, by casting thee into the flames of Hell fire, that neuer shal be quenched: to de∣liuer thee from some disgrace among men, by making thee, as Esay speaketh to be an abhorring to all flesh. This is that* 1.54 sweet aduantage that thou dreamest of, that thy death shall bring with it an end of all thy feares, troubles, and disgraces, indeede it is the most sure way to bring vpon thee all feare trouble and disgra∣ces;

it endeth present, and beginneth future troubles. It endeth short, and be∣ginneth eternal troubles, it endeth easie and tolerable euils, it beginneth wofull and intolerable euils. So that there is no deliuerance to be hoped for this way, it turneth in conueniences into mischiefes, and turneth offences into hellish tor∣ments: in one word it turneth a weary life that may bee helped, into a wofull death that cannot be helped. Hee that hateth thee with a deadly hatred, can∣not deuise to doe or wish vnto thee a greater mischiefe, then this, that thou vnwisly concludest against thy self, ther∣fore change thy minde while yet thou hast time, hurt not thy selfe, please not thine enemies, offend not thy God, quench not the light of life that he hath kindled in thy breast, breake not the prison of thy body, in which God hath shut vp thy soule as a prisoner for a sea∣son: it is neither a matter of iustice for thee without commission to punish thy selfe with death: neither is it a matter of aduantage for feare of falling into danger, to throw thy selfe headlong into danger. Beare thy crosse with patience

yet a little while, and trust in the mercy of God by Christ. So shall thy sinnes be forgiuen, thy life shall be saued, and in due time peace shall be restored to thy soule.

Notes

• * 1.1

  The vanity & weaknes of the rea∣so•…•…s by which he is drawne to intend this act▪
• * 1.2

  Three rea∣sons seruing to proo•…•…e it a matter of i•…•…stice▪
• * 1.3

  1
• * 1.4

  2
• * 1.5

  3
• * 1.6

  The weake∣ness of his first reason.
• * 1.7

  •…•…zec. 33. 12
• * 1.8

  Ezec. 33 11
• * 1.9

  Ezec. 33▪ 11
• * 1.10

  The weak∣nes of his second rea∣son.
• * 1.11

  Lib. 4. Epist. 80.
• * 1.12

  Esay. 1. 16
• * 1.13

  Eze. 18. 21
• * 1.14

  Acts 3. 19.
• * 1.15

  Being vn∣worthy of l•…•…fe on earth he is more vnworthy of life in heauen a∣swered.
• * 1.16

  Ge•…•…. 3•…•…. 1•…•…
• * 1.17

  The weak∣nes of his third rea∣son.
• * 1.18

  Prou. 16. 7
• * 1.19

  Luke. 15. 7
• * 1.20

  Luke. 15. 10.
• * 1.21

  •…•…say. 2. 3.
• * 1.22

  Mat. 5. 16.
• * 1.23

  Three rea∣sons seem∣ing to •…•…roue i•…•… a matter of aduan∣tage.
• * 1.24

  1.
• * 1.25

  2.
• * 1.26

  The vanity and weak∣nesse of the first of these reasons.
• * 1.27

  Exo. 14. 3.
• * 1.28

  Exo. 14 17.
• * 1.29

  Exo▪ 14 17
• * 1.30

  The vanity and weak∣nesse of the second of these rea∣sons.
• * 1.31

  How the dead may be said not to sinne.
• * 1.32

  The wicked continue to sinne euen when they are dead.
• * 1.33

  Eccle. 9. 3.
• * 1.34

  Ma•…•…t. 16. 9
• * 1.35

  If they doe com•…•… it no new sin▪ yet they must perish •…•…r the old vn∣pardoned.
• * 1.36

  Mat. 25. 41
• * 1.37

  Mat. 25. 41
• * 1.38

  2. Cor. 5. 10
• * 1.39

  The vanity & weaknes of the third of these reason.
• * 1.40

  There are •…•…vo k•…•…des of 〈◊〉〈◊〉, o•…•… •…•… in this life▪ ano∣ther after this life.
• * 1.41

  Ps•…•…l 34. 19
• * 1.42

  Reu. 20. 14
• * 1.43

  From what troubl•…•…s death doth, deliuer.
• * 1.44

  In what case death leaueth thē that are de liuered so from trou∣bles.
• * 1.45

  It leaueth the godly i•…•… a blessed estate.
• * 1.46

  De Ciuitat. Deī lib. 13. cap. 4.
• * 1.47

  Iohn 5. 24.
• * 1.48

  Reu. 14. 13
• * 1.49

  It leaueth the wicked in a most wicked e∣state.
• * 1.50

  Psal. 73. 18
• * 1.51

  Iob. 21. 17
• * 1.52

  Lu. 16. 22.
• * 1.53

  The sinners misery, that by killing himselfe seckes to be free from trouble.
• * 1.54

  Esa. 66. 24.