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IN which phrase obserue, that what euer comes to passe, is by the letting and permission of God, whether in life or death for, there is nothing done in the world, but that which the Almightie will haue done, ey∣ther by permitting it to be done, or by doing it himselfe. Or, as the same Augustine, All things are eyther done by Gods helpe, or suffered to be done by his permitting, Domino vet ad∣iuuante,
&c. yea, euen those things which are done contra volu••tatem, against the will of GOD, yet are not done, praeter eius volunta∣tem, besides his will: by which will, with Hugo,* 1.1 I meane his good pleasure, his operation and permission; yea, euen in Sinne it selfe, the cause of death, God hee hath a worke. God workes in euery euill, but he workes not euill, nor euilly,* 1.2 as the Papists slander Caluin to teach. Ag••t in malo, &c. hee workes in the euill, first, by permitting; secondly, by dispo∣sing: by permitting I say, not by prouoking. For, though God offer the sinner obiects (to vse Augustine and Bellarmines Similitudes) and leaues a man to himselfe, yet hee inclines not his will to euill, and therefore is not the cause of euill, no more then the Shepheard by setting hay or grasse before the Sheepe is the cause of the Sheepes feeding: or the Huntsman by shewing the Grey-hound the Hare or Deere, is the cause of his running, but onely the dispositions and inclinations of both to runne, and to feede.
Secondly, by ordering and disposing sin: for this is the propertie of the diuine vvisedome, saith Clemens, Vti vtiliter,* 1.3 &c. to vse those things profitably, which are done peruersely.De malo opere, &c. God out of euery worke that is euill workes that which is good; euen as in the first Creation he brought light out of darke∣nesse,
and as a wise Physitian out of poysoned Serpents and venemous beasts, extracts a pre∣seruatiue against poyson. Thus hee disposed of the Treachery of Iosephs Brethren, and the Treason of Iudas against Christ, to his owne glory, and the good of his Church: in the preseruation of old Iacob and his Seede, and the saluation of his owne Elect Israel. There∣fore as in one act of the death of Christ, 1. God; 2. Christ; 3. the Diuell; 4. the Iewes; and 5. Iudas wrought, but not from one cause:* 1.4 the Diuell suggestingly, the Iewes maliciously, Iudas couetously, Christ execu∣tiuely, in deliuering himselfe; God decretori∣ly, in decreeing; and dispositiuely, in disposing the death of his Sonne to the sauing of the Elect, and condemning of the Reprobate, being the rising and falling of many in Israell. The like is seene in other sinnes, wherein there are diuers agents; some sinfull but GOD al∣wayes sinlesse:* 1.5 for, Peccatores in quantum pec∣catores, &c. God makes not sinners so farre forth as they be sinners. but onely ordereth and disposeth them: being as the best Crea∣tor of those wils that are good, so a most righ∣teous disposer and orderer of those wils which are euill. But as for Death, which it the pu∣nishment of sinne, not the condition of Na∣ture; God is not onely the permitter and pro∣uident disposer, but the iust inflicter of it; yea,
vitae necis{que} arbitrer, the author and ordayner, as of life, so of death: for, it is he that formes the light, and creates darkenesse; hee makes peace, and creates euill, Esay 45.7. What euill? Not the euill of sinne,* 1.6 but the euill of sorrow, of sicknesse, of troubles, banishment, famine; yea, Death it selfe, Leuit. 26.
This poynt is worthy our further inlarge∣ment: namely, that all death, for the Time of it, the Place of it, the Matter, the Manner, the Cause, the Occasion of it, is immediately from God, operatiuely, penar••ly, or permissiuely.
For the Time:* 1.7 if death come in the mor∣ning, or mid-day, in the euening, or Cocke-crow of life; in the Infancie, or childe-hood, or nonage, or youth, or adolescencie, or per∣fect age, or decaying, declining, or decrepit old age of our yeeres: if it crop vs in the sprout, or the Spring, or the Summer, or the Au∣tumne, or the Winter of our time, God that is Palmoni, a secret numberer, hath numbered our dayes and measured our time: for the LORD makes our dayes as it were an hand-breadth. Psal. 39.5. eclipsing our lifes light as it pleaseth him, in the Sunne-rising, or in the meridian of our dayes, as hee did vvith good Iosias, the vertuous Prince Edward the 6. that worthy spirit Picus miramdula, our English Iosias, Prince Henry, with diuers others. Againe, sometimes hee addes vnto our dayes, as hee
did fifteene yeeres to the raigne of Ez••kias, Esay 38. extending and drawing our the thread of our life to a large extent, as hee did the yeeres of Abraham,* 1.8 Iob, and Dauid, who dyed all in a good age, full of dayes, going to their graues, as a Ricke of Corne commeth in due season into the Barne, Iob 5.26.
For the Place, whether we dye in the fields with Saul and Ionathan; or in our beds, vvith old Iacob, Gen. 49.33. or on our beds, vvith Sisera and Ishbosheth, 2 Sam. 4.5. or in the wars, with the Amorites and Amalekites: or in time of peace▪ as did Salomon, or by land, or by sea, as did the Aegyptians, God hath appoynted that place for vs to lay downe our bodyes in, and no other, euen as hee appointed a dying place for Moses in the land of Moab, Deut. 34.1.5.
So for the Manner of death, whether it be naturall, when wee fall from the Tree of life like ripe Apples: or if it be violent, when we are by force shaken downe like greene Apples: God gathers vs to our Fathers. God shewes himselfe in this act, not onely when immedi∣ately hee strikes by himselfe, with his owne hands,* 1.9 as hee did Dathan and Abiram, whom the earth receiued; Nadab and Abihu, whom the fire consumed, Leuit. 10.2. with others; for which cause the Lord is said to raine from the Lord, fire and Brimstone vpon Sodome,
Gen. 19. As also to haue smit Naball for his churlishnesse towards Dauid; 1 Sam. 25.••8. but euen those that are cut off by an externall agent, whether by Sathan himselfe, as vvere Iobs Children, or by others,* 1.10 voluntarily or in∣voluntarily, they are executed by the decree of the supreame essence.
Thus whether wee consider Children mur∣thered by their Parents, (as was the Sonne of Constantine the great, of Antoninus Caracalla, of Brutus, of Darius, of Cambyses, and Me∣dea, if wee beleeue Histories.) Or Parents slaine by their Children, as was Senacherib by his Sonnes, Esay 37.38, Fredericke by his Sonne Manfrede, Agrippina by Nero, Semi∣ramis by Ninus, Ʋlisses by Thelegon, Phocas by his Sonne Heraclus, &c. Or the bloud of Brothers effused by Brethren, as Abels by Caine, Ammons by Absolon, Te••cles by Poly∣mies, Remus by Romulus, Argeus by his Bro∣ther Ptolomie Philadelphus, &c. Or if vvee consider Husbands slaine by their Wiues, as the Husbands of the fiftie Daughters of Da∣naus▪ so the Husbands of those thirtie Sisters of Albina, slaine by their wiues, Agamemnon by Clitemn••stra, King Sarematar by Circes, Antoninus the Emperour by his Wife Luulla. Or if wee ponder Wiues butchered by their Husbands, as Poppea was by Nero, Queene Glo∣sinda by Chilpericus, Fausta the Empresse by
Constantine, as also the Wife of Mithridates the King of Pontus, of Egnatius, Calphurinus, Periander, and diuers others, who haue peri∣shed by the mischiefe of their Mates. Or if wee reflexe vpon Seruants that haue murthe∣red their Masters, as Zimri slew Elah his Lord, 1 Kings 16.9.10. Or apostate Subiects, vile Traytors, that haue effused the bloud of the Lords Annoynted, as Iaques Clements, and Rauallack in their assarsinations and massa∣crings of the two renowned French Hen∣ries, &c. Or lastly, one man killing another, eyther sodainely, as Ehud slew Eglon with his Dagger, Iudg. 3.21. or treacherously as Ioab did Abner and Amasa, as Rehab and Baanah did Ishbosheth, 2 Sam. 4.5.6. or combatingly in a Duellie in the field, or any other vvayes; in all these, with all the rest of this nature, wee must say as the Apostles said of Pilate, Herod, and the Iewes, concerning the death of Christ, that these murtherers haue done whatsoeuer the Lords hand and councell had determined before to be done, Acts 4.28. For, who is he that saith it commeth to passe, and the Lord commanded it not? Lamen. 3.37. For, euen all things that are, and that happen, Deus disponendo praesciuit, & praesciendo disposuit, saith Tertullian, God hath fore-knowne them, fore-seene them, and disposed of them. If of all things, then of the liues and deaths of men; yea, euen of murthered
men: for though God prohibite and forbid murther, Exod. 20. yet hee decrees that act which in man is murther, but in God is but an act of Iustice. Againe, the very materiall part or subiect, is of God, I say the naked act of murther, as it is an act, as it is from the liuing soule, as it is from the motion of the hand, is from God, without whom neyther the hand nor any part could moue in any naturall mo∣tion: but the formall part and deformitie of the act, vvhich makes it properly murther, that is from the Diuell and from corruption; yet not without Gods permission, by the sub∣straction of his grace (which Hugo cals the cause of all sinne,) from the Agent, and for some righteous ends in respect of the Patient.
The life of this point,* 1.11 like the bloud in the veynes, lyes in the vse: if meetes with the cor∣ruption of these that referre not death vnto his true cause and ground, erring, not know∣ing the Scriptures: for, is any man strangely afflicted with wondrous and wofull diseases,* 1.12 as the Gout, Stone, Stranguillio, Sciatica? &c. Is any infected with the plague? smit with Le∣prosie? wounded, or slaine by his enemie? brui∣zed by falling from his Horse, or the like? but chiefely, is he taken away sodainely, in his full strength, in his case and prosperitie, when his breasts are full of milke, and his bones full of marrow? Iob 22.24.25. Presently, we breake
our into these tearmes; Sure he had ill lucke, hee had bad chance, hee had ill Fortune: or else wee shoote our fooles bolts, as the Listri∣ans against Paul, when the Viper stucke to his hand, Acts 14. Sure this man was a great sin∣ner, &c. or as the Iewes of those vpon whom the Tower of Silo fell, and vvhose bloud Pi∣late mingled with their Sacrifices,* 1.13 Sure he was a greater sinner then the rest: or as others of the blinde man, Iohn 9. wee must needes know whether he or his Parent•• haue sinned, For the first: it is a pittifull thing, that Chri∣stians liuing so long in the heate, and light, and Sunne-shine of the Gospell, should be so dar∣kened in their vnderstandings, and so vaine in their imaginations, like the once vnconuer∣ted Gentiles, as to turne the glory of the im∣mortall God into a vile and abhominable Idoll; to attribute that which is proper and peculiar vnto God, vnto Heathenish Fortune; a word, which as Augustine and Lactantius in their dayes banished to the Pagans from whence it came; so I wonder that the light of Preaching hath no more discouered the blind∣nesse of it, and no more reformed the errour of it, that it is no more rooted out of our hearts, and vnsetled our of our heads: but that wee must needes make it, as the Ephesians their Diana, some great Goddesse, as the Sor∣cerer Simon made himselfe some great man.
I wonder, that with the Romanes wee must build Temples, and sacrifice vnto it, in disgrace and despight of God, and disparagement of his prouidence, taking the Crowne from the Crea∣tors head and placing it on an Idoll, vvhich is a meere Idaea, a fiction, and Chimera in na∣ture: not knowing, or at least not acknowled∣ging with the Scripture, with Antiquitie, with Ierome, Augustine,* 1.14 and others (called now Fa∣thers, as Iames and Iohn were called Pillers) that there is no euill in the Citie (that is euill of punishment, in which predicament Death is,) which the Lord hath not wrought: that nothing comes to passe, fortuito casu, sed iu∣dicio Des, by chance, but by choyse; nothing happens by hap-hazzard, but by the peculiar preuidence and prouidence of God; that the will of God is the supreame cause of all things that are.
Not a hayre falling from our heads,* 1.15 not a Sparrow falling to the ground, much lesse a sickenesse or a disease growing vpon our bo∣dies, much lesse a day, or an houre, or a mi∣nute falling from our life, without the deter∣mination and permission of him, that hath numbred our dayes, and set downe the period of our age.
Therefore let vs banish all thought and opi∣nion of Fortune vnto the very Getes and Sau∣romatanes.* 1.16 Let vs also suspend our thoughts
and our opinions of our Brethren, when God doth sore afflict them in life, or sodainely in∣flict vpon them some strange death: let vs not iudge least wee be iudged, let vs not enter into rash and precipitate censures of others: wee may be further deceiued in Gods mercies towards them, or his proceedings with them, then was Eliphaz,* 1.17 Bildad, and Zophar, in the case of Iob: then the Disciples were in the case of the blinde man, Iohn 9.12. For it may be that this man whom thou seest lying sicke, a Lazar by the high-way, begging with those blinde men in the Gospell; him whom thou seest groaning in an Hospitall, rauing in Bed∣lam, &c. nay, whom thou seest drowned in the waters, stabbed in his bowels, led to exe∣cution, to be topt off like a fruitlesse Tree at Tyburne; is not a greater sinner then thou, neyther hee nor his Parents haue sinned more then thou and thine, but that the glory of God might be made manifest, that he might be an example vnto thee, that thou maist take warning by his harming, least thou also pe∣rish: for Gods workes (as his Word) are for thy instruction, whether they be workes of Mercy or of Iustice.
[Vse 2] Secondly, is it so, that death is by the per∣mission of God? Nay, is it so, that thy death, and so the death of euery childe of GOD, is not onely fore-seene but fore-appointed of
God? then the consideration of this speciall prouidence of God, must be a motiue amongst others which wee haue vsed, and are to vse to incheare vs against death. Oh how ought this to adde life and spirit vnto thy faintings, that God considers euery circumstance of thy death, as the time when, and the place where, and the manner how; the beginning of sicke∣nesse, cause, originall, continuation, and end? that euery fit in thy sickenesse; nay, the very pangs of death are particulerly set downe in the counsell of God? Did God so (as hee did Dauid) when thou wast an Embrio, without forme, in thy mothers wombe, when thou wast made in a secret place, and fashioned be∣neath in the earth? Psal. 139.15.16. and doth he not now thinkest thou behold thy trouble? Will he not strengthen thee in the bed of lan∣guishing, and make all thy bed in thy sicke∣nesse, Psal. 41.2.3. In the 56. Psalme, v. 8. Dauid prayes that the Lord would put his teares into his bottle. Now consider with thy selfe, hath God a bottle for the teares of his Seruants? much more hath hee bottles for their bloud: and much more doth he respect their paines and miseries, with all the circum∣stances of sickenesse and death. How did this comfort the Church of Ierusalem in the death of Christ, in that nothing came to passe in it, but that which the fore-knowledge and
eternall counsell of GOD had appoynted. Acts 4.28.
Thirdly, the Meditation of this point must teach thee to possesse thy soule in patience, to kisse Gods Rod, to subiect thy selfe like an obedient childe to his correcting hand, to couch downe like Issacar vnder thy burthen; what miserie soeuer in life, what manner of mortalitie in death doth befall thee, because it is the Lords doings: it is a message from thy King, an errand from thy Father, a summons from thy Iudge, a Loue-token from thy Bride∣grome, a warning from thy Generall, there∣fore to be receiued with all loue and loyaltie, submission and subiection: without mutte∣ring and murmuring, belching and barking against God, as the manner of some is. Oh consider the practise of Dauid, Psal. 39.10. I held my tongue (saith hee) and said nothing: Why so? because thou Lord aidst it. The same consideration sealed vp the lips of Aaron, when two of his owne Sonnes were consu∣med with fire, Leuit. 10.3. So Eli, when hee considered it was the Lord that threatned him and his house, was content that he should doe what seemed him good, 1 Sam 3.18. Io∣seph thus reuiues his brethren when their harts failed them in a great perplexitie, Gen. 43. Feare not (saith hee) for it was the Lord that sent mee before you. Oh obserue how the very
meditation of Gods permissiue prouidence armes him and his against griefe, impatience, and discontent: open thou the boxe and ap∣ply thou these Cordials, and Mithridate to thy owne particular. I warrant you who euer had a window into Simeons Soule had seene no small Iubilie of ioy in his inward man, arising euen from these very thoughts, that it was the Lord that let him depart in peace, after hee had imbraced the Prince of peace: to whom that thou maist conforme thy selfe, let this one motiue moue thee, besides many moe. Namely, the greatnesse of this sinne of impa∣tience; a sinne not onely condemned in the Word, Prou. 14 29. & 19. vers. 19. if it be but against man (much more if against God, as that of Iobs was, Iob 3.1.2.3. &c.) but also punished most seuerely in the Lords owne peo∣ple, as yee may see at leasure in euery Chap∣ter almost of Ex••dus and Numbers,* 1.18 it neuer scaping scot-free, but bringing a greater iudge∣ment with it then that which did occasion it? As, doe the people murmure for Quailes, for Water &c. against God, against Moses, and against Aaron? they shall be plagued vvith Pestilence, and Serpents, and Death, and Mur∣raine and mortalitie. Oh then if thou wilt be angry, be angry with thine owne sins, the occa∣sion of all crosses and of all curses; the causer of Ter••ours and Consumptions, and Burning
Agues, and Biles, and Botches, and Plague∣sores; yea, of Death it selfe, Leuit. 26.16 22. Wherefore is the liuing man sorrowfull? Man suffereth for his sinnes, Lament. 3. Sinne was the cause of Ezekias botch, of Gehesies and Mi∣riams Leprosie, of the Philistines Emerods, of the Aegyptian plagues; and therefore Christ bids the blinde man sinne no more, least a worse thing befall him, Iohn 5.14. For, Death by Sinne entered into the world, Rom. 5.12. which Sinne still continueth Deaths sting▪ wee carry∣ing that sting in our bosomes, that vvill kill vs: oh then plucke this sting out, drowne Sin in the salt Sea of repentant sorrow, as the Marriners cast Ionas into the Sea: and the cause being remoued, the effect will cease. The tempest shall turne to calme when thou tur∣nest to Christ, though thou hast outward paine thou shalt haue inward peace, and shalt depart in peace.
* 1.19Secondly, in that God limits, and lets, and permits our departure, it teacheth vs, that the dayes of man are so determined, as that no man, no meanes can protract them, or detract from them, beyond and besides their limits: for God which hath appoynted the seasons and times for euery thing, Acts 1.7. & ch. 17. hath determined also the dayes of euery mans life, as hee did Iobs, Iob 14.5. which life as it is like a weauers Lombe, Esay 38.10. so it must
last till the last thread thereof be wouen, like an Houre-glasse running till the last minute of time be expired, before which time this thread cannot be cut by the power of men and An∣gels, this Glasse cannot be broken: all exter∣nall created power cannot cause the Lord to alter what hee hath written in the numbring of our dayes, no more then Pilate would change what hee had vvritten vpon Christs Crosse.
Obiect. 1.* 1.20 But here a scruple may arise concer∣ning Ezekias, who was told from God that hee should presently dye, Esay 38.1. yet after there were fifteene yeeres added to his dayes, 2 Kin. 20.1.
Answ. First, Gods will is alwayes one in it selfe, like God himselfe, how euer in respect of vs it may seeme contrary or contradictory, as it is secret and reuealed. Secondly, there was no change of will or decree in God,* 1.21 but in Ezekias himselfe, who receiued the sentence of death like the Niniuites conditionally as the Theefe may receiue the sentence of death from the Iudge, vnlesse hee carry himselfe af∣ter, more carefully, or get the Kings Pardon presently. For, all Legall Threats, as also E∣uangelicall Promises, haue their relation and reference vnto the condition of Faith or Infi∣delitie, of Repentance or Impenitencie, by the performance or not performance vvhereof
wee auoid or incurre the curses denounced: or are capable of, or not capable of the pro∣mises propounded: therefore when God staid the execution, and as it were repriued this good King, hee did nothing but what hee de∣termined, for hee decreed by this threatning to bring him to the sight of his sinnes, and so to repentance, that hee might liue.
[Obiect. 2] Obiect. 2. Iob complaines that his breath is corrupt, that his dayes are extinct, and that the graue is ready for him, Iob 17.1. So Dauid complained that the Lord had weakened his strength in the way, that he had shortened his dayes; yea, hee feared that God would take him away in the midst of his dayes, Psal. 102. vers. 23.24. So Salomon tels vs, that the feare of the Lord prolongeth dayes, but the yeeres of the wicked shall be shortened, Prou. 10.27. then it seemes a man may dye before his limited time.
Answ. There are two ages or times of man: the one a ripe age, suppose seauenty or eighty yeeres; the other vnripe and greene. Now, all men naturally aspire and desire the first; which if they attaine not to in some measure and proportion, they are thought to dye before their time, but yet neuerthelesse they accom∣plish their decreed date. And therefore though Iob and Dauid complayned of the shortning of their dayes, yet they deceiued themselues,
for the one liued after that an hundred and forty yeeres, and saw his sonnes sonnes, euen foure generations, Iob 42.16. the other dyed old and well stricken in yeeres, 1 Kings 1.1. but both of them (not seeing the Sunne of Gods fauour through the cloud of the Crosse) remembred not that Gods power is seene in infirmitie, 2 Cor. 12.9.
Obiect. 3. Yet it is said that bloud thirsty men shall not liue out halfe their dayes, Psal. 55.23.
Answ. First, that is which they desire to liue; Secondly, or which in nature they might liue to, so Basil; Thirdly,* 1.22 God hastens iudgements vpon crying sinnes, such as that of Murther, and Sodomie, and vncleannesse, as hee did on Sodome, Onan and Ioab. For, when sinne once cryes like Cains sinne, or is ripe like the sinnes of the Amorites, God is prouoked and cuts off the workers of it,* 1.23 sometimes sodaine∣ly, sometimes secretly, neuer vniustly; Fourth∣ly, good men as they participate of Gods bles∣sing, long life, Exod. 20. ver. 12. or else of life eternall, if they be taken away with Iosias, in youth, which is better: so wicked men fea∣ring death as a iudgement which they feare, it shall fall vpon them: for whatsoeuer a wic∣ked man feares, in a slauish and seruile feare, that shall come vpon him, saith Salomon, Prou. 10.24. A proud man feares disgrace, he
shall be disgraced; yea, proud Herod shall be eaten with Wormes, and that Ester and Mor∣docheus, and those Iewes which Ammon fea∣red shall bring him to the Gallowes. If A∣chitophel feare that his counsell shall be re∣iected, it shall be reiected. If the Theefe and the Seminarie feares Tyburne, they shall be topt there. The couetous man feares pouertie, it shall betide him or his, hee shall vomit vp his sweet morsels, his substance which he hath deuoured, Iob 20.15. some part of his ill gotten goods, like the coale in the Eagles nest, shall set all the rest on fire. If Ieroboam feare death, as Abijah threatneth him, the Lord will strike him that hee die, 2 Chron. 1▪2. ver. 12. ver. 20. and so all other vvicked men.
Obiect. 4. But if our death be determined may carnall reason obiect, then we neede vse no meanes to prolong our life, as Physicke, re∣creation, &c.
Answ. If God haue ordained thee to liue long, hee ordayned the meanes also to pro∣long thy life; as hee sent Ioseph before to pro∣uide the Land of Aegypt for old Iacob and his Sonnes to liue and to trade in, when the Fa∣mine was in Aegypt, for their preseruation, G••n. 34.10. and as hee prouided a Whale to receiue Ionas that hee drowne not: so he hath ordayned meanes, as meates, drinkes, cloathes,
dyet, Physicke, Musicke, exercise, carefull cir∣cumspection in the vse of thy body, and the like, that thou perish not: to which meanes if thou beest not subordinate, thou art guilty of thine owne death, because thou with-drawes thy selfe from without those limits and bounds that God hath appointed thee to vvalke in; and so art found eyther a fighter against, or at least a tempter of God, Deut. 6.16. It is worthy considering, that though God had told Paul, Acts 27.24. that all that were in the ship with him in that Cretian tempest, should be safe, yet neuerthelesse when some would haue leapt out of the ship, hee tels the Centu∣rion, v. 31. that except they abide in the Ship, they could not be saued; they must stay still and bestirre themselues (validis incumbendo renijs) if they will be safe; yea, they must eate meate to, for their healths sake, vers. 34. so what God hath decreed eyther concerning thy body or soule, thy temporall or spirituall estate, in life or death, thou must vse meanes, for the well being and preseruation of both.
Wee may out of this boxe, thus opened,* 1.24 draw out this Triacle, namely, to goe on con∣stantly and couragiously in our callings and Christian courses in the performance of good duties, belonging to the first and second Ta∣ble, to God or man, commanded in the word, commended in the practise of the Saints, not∣withstanding,
all not onely oppositions and calumniations by the scoffing tongues of Is∣maels, but euen piercing persecutions of the worlds Nimrods, and the bloody Buls of Ba∣san; what though they menace thy massa∣cring, determine thy death, as those cursed crew of Ruffians did Pauls, Acts 23.14. yet they cannot hurt a hayre of thy head without Gods permission: no more then the Iewes could doe ought against Christ, but what God had before determined.
Thirdly, in that Simeon here appeales vnto Gods permission, in respect of his departure: it is plaine that hee tooke not leaue of him∣selfe to depart; hee askes leaue you see, as a Souldier of his Generall, to depart out of the Campe; as a Scholler of his Master, to goe home; as an Attendant, to be dismissed of the Court. From whose particular we may extract this generall obseruance: that it is vnlawfull for any man to let out his owne life, or the life of another man (vnlesse the Sword of Magistracie be put in his hand) no man must lay violent hands vpon himselfe, or vpon an∣other: Deus vitae necis{que} arbiter, God is onely the disposer of life and death. And therefore for the first, how euer the world pretend rea∣sons and excuses, for to make this bastard∣brat of selfe-murther (which comes from Sa∣than and our corruption) legitimate, as
proceeding from magnanimitie, greatnesse of courage, or the like; or at least would extenu∣ate it, or make it tollerable, if not approue∣ble and laudable, when it is a curer of all other crosses, as Cato Ʋticensis held it; or a preuen∣ter of sinne, as in Rasis, in the Apocripha, and Lucrece in Histories, &c. yet neuerthelesse the practise is detestable, the sinne damnable, and therefore both in Reason and Religion auoid∣able.
First, because it is against a double com∣mandement, Legall and Euangelicall: it brea∣keth the sixt Commandement: for if a man must not murther others, hee must not mur∣ther himselfe, euen as if a man must not steale from another, hee must not steale from him selfe, his wife, his children (which I would haue all Carders, Dicers, Drunkards, &c. and selfe consumers of their substance to consider,) if hee must not doe the lesser sinne, he must not doe the greater.
Secondly, the Apostle saith, A man must not destroy his owne body, but nourish and cherish it, Ephes. 5.
Thirdly, it is against not onely the light of Grace, but euen of Nature; nay, of corrup∣ted Nature: euery creature, from the Lyon to the Worme, from the Eagle to the Wrenne, (as Tully notes) seekes it owne preseruation, fugit{que} nociua, flies the contrary. Now the more
vnnaturall that any sinne is, the greater, the grosser it is: Incest is a greater sinne then A∣dulterie; Adultery, then Fornication; Beastia∣litie, then all: wantonnesse with a mans owne body worse then actuall pollution with a wo∣man, because more vnnaturall: so in murther, Fratricide, the murther of thine owne brother is worse then Homicide, Man-slaughter; Par∣ricide, or Patricide, King killing, or the mur∣ther of Parents, worse then eyther: but Semi∣cide, or selfe-murther worst of all, because most abhorring and swaruing from the very sparke and instinct of nature.
Fourthly, a man sinnes not onely thus, 1. against God; 2. against Grace; 3. against Na∣ture; 4. against his owne Body: but also hee sinnes, 1. against the State, 2. against the king, 3. his Country, 4. the Church, 5. the Com∣mon-wealth, 6. his Friends, 7. his Familie: for euery man is pars Reipublicae & communita∣tis, a part of the State both Politicall and Ec∣clesiasticall, hee is a member of both bodies, and therefore hath not interest in himselfe, to be actiue in his owne death, he must be meerly passiue. Partem Patria, partem Parentes, &c. Besides, saith the Orator, his Parents, and his Friends (as his Country) for whose good hee was borne, as well as for his owne, challenge a great interest and prerogatiue in him: all whom hee frustrates, and so directly sinnes
against all, by cutting off himselfe, euen as he sinnes against the head that cuts off the hand or foote in the body naturall.
Fiftly, this course is as curelesse as cursed, as fruitlesse as godlesse; for it preuents not mi∣sery, but procures it; it redresseth it not, but a man runnes further into it, like the fish that leapes out of the Frying-panne into the fire: like him that goes from the English pillory to the Spanish Strippado, that they goe from the hell of Conscience into a reall Hell, is to be feared in selfe-murtherers, though God onely can determine it.
Sixtly, it argues Madnesse, Distraction, or Frenzie, and so the world censures.
Seauenthly, Impatiencie, that a man cannot attend and waite the leasure of God to release his crosse.
Eightly, Muttering, murmuring, and Israe∣litish fretting against God, and so rebellion against the Almighty.
Ninthly, Cowardlinesse, and faint-harted∣nesse, that a man will not endure that which might be inflicted on him.
Tenthly, Vnthankefulnesse, not to preserue this Iewell of life which is bestowed vpon him.
Eleuenthly, Selfe-killing is noted as a marke of Desperation, and brand of Reprobation, as in Saul, Iudas, &c.
Twelfthly, the practise of it causeth not
onely the actors, but their actions, profession, posteritie, Country, nay, Christianitie it selfe to be euill spoken of: their names rot and stincke (as doe oft-times their bodyes.) Besides, they are denied Christian Buryall, being (like ex∣communicate persons) cast out of the Church as vnsauory Salt.
* 1.25All which Reasons (with many moe) be∣ing so plaine and pregnant against this sinne, argue and demonstrate vnto mee, that many men are not onely irreligious but vnreasona∣ble, that dare perpetrate, and commit this horrible ryot and outrage vpon their owne bodyes in selfe-murther. Neyther can I but deplore, as I doe wonder, to see how the Diuell doth daily get ground and aduantage on hu∣mane nature, in this inhumane, vnnaturall, and belluine sinne, which euen the bruit Beasts de∣test and abhorre. How many haue wee read of, how many haue wee heard of, how many haue wee seene culpable in this kinde? What weekes doe passe but our soules are made sad, and compassionately send out sighes at the Tragicall fals and fearefull ends of Semicidi∣an selfe-slayers, the knowledge whereof wee receiue by the intelligence of our eyes or eares? How oft are our hearts made cold, and wee occasioned to smite vpon our breasts at the vndoubted relation, or our owne visible sight of many, not onely amongst the igno∣rant,
profane, irreligious, and impatient com∣mon people, (that know not what belongs to God, or themselues, to their duties in life, or their estates after death:) but euen of Schollers, learned men, great men, that make away themselues, some by hanging, more by drowning, most of all by stabbing themselues, or by cutting their owne throates? The fre∣quencie of which euents Crowners (who by Iuries finde out the principall indited causes of these murthers) well know: whose office Sathan and mans corruption hath made, as more painefull, so much more gainefull, then in former ages, wherein Christians liued and dyed more like Christians, at least more like men, or lesse like Pagans and naturall men, but chiefely lesse like vnnaturall and bruitish men then wee doe, in this and other sinnes, in these our curelesse corrupted times, dege∣nerate and declining dayes, &c. For, let a man peruse all Histories, and looke at the car∣riage of Christians in their lowest exigents, when they were most exposed to most mise∣ries such as are particularized, Heb. 11. When the sword had the keenest edge against them, in the hands of the tenne first Romane Per∣secutors, when some one weeke saw the slaugh∣ter of more thousands then there be dayes therein, yet neuerthelesse we reade of few or none that were their owne slaughterers, but in
rest and patience, they ranne through fires and waters, and burnings, and boylings, and bitings of beasts, euen into the mouth of ty∣ranny it selfe in passiue suffering, rather then they would rid themselues of these exquisite torments, by more easie (though more vn∣lawfull) selfe-killings: but alas, such are the impieties, such the impatience; nay, such the Atheisme of these our desperate dayes, that euery crosse (yea, though triuiall, though but in imagination) must be remoued with some, by a reall curse of Selfe-murther. If wee can∣not be our selfe-caruers, wee thinke thus to be our selfe-curers: if not selfe-brokers to haue what wee will, wee are selfe-butcherers against Gods will, like toyish children wee will take pet and dye. The losse of an office, the rising of an aemulated Corriuall in the Courts, the forfeiture of a Bond, the feeling or the feare of pouertie, the turning out of seruice, the frowne of a great man, the brawling of a Wife, the miscarrying of some, or the charge of many children, the ouer-throw in a suite at Law, the reiection of a suite in Loue, (to omit weigh∣tier matters, distresse of minde, distraction of hart, rage of conscience, despaire of mercy, &c.) euen these are arguments sufficient (and effi∣cient to) in the Diuels Diuinitie, whereby he pleades and preuailes with such whom the Lord hath left to him, and to themselues, to
make their owne hands their owne executio∣ners: which particular sinne if there were no moe in man (though it be accompanyed with Legions) as it strengtheneth my faith in those first poynts in all Christian Catechismes,* 1.26 of mans misery, whose nature being viciated and adulterate in the fall of Adam, is now growne monstrous and outragious, both in the quan∣titie and qualitie of sinne: so it confirmes my hope in Christs second comming, concerning the propniqiutie and nearenesse of the last expected day of the worlds dissolution, seeing not onely Iniquitie doth abound, and Sinne (Sathans daughter) is more fruitfull then euer, euen in monstrous births; but the Diuell the Father rageth (Lion-like;) and (like Iehu) marcheth against man more vehemently with redoubled force and fury, knowing that his time to rauen in is but short.
[ Vse 2.] These premisses pondered, because Sathan is as wilie as euer hee was, as powerfull, as po∣tent, as politique, more malicious; as thou art more weake then those which hee hath assaulted and vanquished in this kinde (for Saul and Iudas in all outward respects, were in all probabilitie stronger then thou) as thy nature as wicked as theirs▪ (for all branches that come from Adams stocke are naturally corrupted) and as it is most likely that thou shalt be tempted by this Serpent, euen to this
very sinne of letting out thine owne bloud, which like other sinnes is in thine own•• power; (for what man amongst many can say that he hath not had many thoughts and motions iniected and darted into his heart by Sathan for to perpetrate this sinne?) So in Gods feare let euery Christian arme himselfe against it, euen with a constant resolution, like good Iob, by whom Saint Iames patternes vs to trust in GOD, though hee kill him: to fall rather into the hands of God with Dauid, 2 Sam. 24.14. then to fall vpon his owne sword vvith Saul.* 1.27 Discusse Dauids prohibiting argument, when he was prouoked to kill Saul;* 1.28 Shall I lay mine hand (saith hee) vpon the Lords Annoin∣ted? Surely no, The Lords hand shall be vpon him, not mine, hee shall stay his day. Thou as a Christian art the Lords Annointed, what euer Sathan importune, the worlds crosses occa∣sionedly vrge, yet lay not thine hand vpon the Lords Annoynted: it is more vnlawfull for thee to slay thy selfe, then for Dauid to kill apostate Saul: stay thy day, wayte the Lords leasure, in rest and confidence shall be thy strength, GOD will relieue thee in the crosse,* 1.29 or release thee from the crosse. La∣bour for the Spirit of Grace against the im∣patiencie of Nature, and the Spirit of Prayer against Sathans Temptations, and the Spirit of Patience against the worlds crosses: learne
out of Epictetus his Schoole, sustinendo, absti∣nendo, by abstaining from the euill of sinne, by sustaining any crosse, the scourge of sinne, not to mutter against thy Creator, not to marre his Image in thee his chiefe creature.
Lastly, that thou maist preuent this sinne it selfe, as a point of instruction, neyther vn∣pleasing nor vnprofitable, I thinke good to acquaint thee with the causes (at least the oc∣casions) of this sinne, of Selfe-murther, so farre as I can gather them Historically, is matter of fact, euen from the very Heathens, from whose Candles wee must borrow a little light to see into this poynt: that so as is the Maxi∣me both of Philosophie and Physicke, subla••a causa, ••ollitur effectus; the cause being remoued, the effect may cease.
[Vse 3] The first and chiefe cause of this crimson sinne of Selfe-murther,* 1.30 (besides the Diuell tempting and triumphing ouer his conquered vassals) is rage of conscience: for some haue beene so stung with Hellish furies (as vvas Nero after hee had murthered his Mother Agrippina, slaine his Brother, his Friends,* 1.31 his Masters, as Suetonius reports) that they haue constrainedly attempted the quenching of this fire with the effusion of their owne bloud, chiefely when there is ioyned with it despayre of mercy, as in Pilate, whom Gregory Turo∣••ensis relates to haue killed himselfe after hee
had condemned Christ. The like whereof Iosephus records of Herod, after hee had but∣chered his three Sonnes,* 1.32 Alexander, Aristo∣bulus and Antipater. The Scriptures instance in Saul after his Apostacie from God; and in Iudas, after he had betrayed CHRIST, &c.
2 Others some haue beene ouercome by madnesse or Frenzies: as Lucretius that Phi∣losophicall Poet, about the forty yeere of his age,* 1.33 saith Politian: Hercules, that burnt him∣selfe, being madded with his inchanted shirt, that was dipt in the bloud of the Centaure: Aiax,* 1.34 that died inraged when Achilies armor was adiudged from him to Ʋlisses: to which are to be added such as being surprised vvith passions of loue or hatred, oppressed vvith Melancholy, ouer-heated in their spirits by studie or the like, haue beene madded and so murthered.
3 Others haue killed themselues in the vio∣lencie of their diseases,* 1.35 as Silius the Poet: Festus the friend of Domitian,* 1.36 Indignas prem••∣ret pestis, quum rabida fauces, &c. Messula Coruinus the Orator, that by reason of an vl∣cer in his mouth, pined himselfe to death, as Celius testifies.
4 Others in pride of heart, and discon∣tent, as Homer, because hee could not resolue the riddle of the Fishermen: Aristotle, because hee could not finde out the reason of the
frequent ebbing and flowing of Euripus. So Brotheus that burnt himselfe because he was deformed:
5 Others to preuent the luxurious desires and designes of Lechers,* 1.37 and to preserue their owne chastitie, as Sophro••ia, that Christian Lu∣crece, as Eusebius cals her, that by killing her selfe freed her chastitie from the continuall as∣saults of D••cius: Damocles the beautifull Boy that escaped the Sodomie of Demetrius by Selfe-drowning.
6 Others being ashamed to liue, haue not beene ashamed by selfe inflicted death, to de∣priue themselues of life: as chaste Lucrece after she was defiled by proud Tarquin, whose death not onely Claudian Stroza, Sabellicus,* 1.38 and many of the Heathen bewayle, but euen some Christians speake and write of it, vvith remorse. So Cornelius Gallus, that excellent Poet, Ʋirg••ls friend, that for shame killed him∣selfe, being accused, and it seemes guiltie, of misdemeanours in his gouernment, being Pre∣sident of Aegypt, saith Ammianus;* 1.39 or as Tran∣quillus writes, because hee was interdicted Cae∣sars house, because he was too tongue-sawcy, saith Ouid, that makes it his blemish:
Se linguam nimio non tenuiss•• mero.
7 Others to preuent that shame and fur∣ther blame which their misdemeanours or the preuailing of their enemies had brought them
too: thus Cleopatra when Anthony was ouer∣come, least shee should be carryed captiue, ap∣plyed Serpents to her breasts,* 1.40 which Plutarch and Horace say shee kept for that purpose, whom her Maides, Neaera and Charmi••, ac∣companyed in the like death. So Dioclesian the Emperour fearing an ignominious death from the threates of Lacinus and Constantine, dranke poyson, saith Aurelius. So Oppia, a vestall Virgin, defloured, kils her selfe for feare of further punishment. The like did Fanius Cepio when he was apprehended in a Conspiracie against Augustus. The like is re∣lated of Cardinall Wolsey, to haue poysoned himselfe in the High-way betwixt Cawwood and London, when hee was sent for to answere such Articles as were against him: neyther was Achitophels wittie folly awanting in this kinde, who thought by hanging himselfe to be rid both of present shame, his counsell being despised, and future blame, from the fore-seene preuailing part of Dauid:* 1.41 and Saul pretends this as his best argument to kill him∣selfe least the vncircumcised Philistines should fall vpon him and mocke him: and Abime∣lech will be guilty of his owne death, rather then it be said that a woman slew him.
8 Others out of vaine-glory and desire of fame, as Empedocles the Scicilian Poet, vvho to be accounted immortall threw himselfe into
Aetna, Deus immortalis haberi,* 1.42 dum cupit Em∣pedocles, &c.
9 These that haue desired the immorta∣litie of the soule after death, haue vpon false grounds vsed this vnequall meanes of killing themselues, as did Cleanthos, Crysippus, Zeno, and others besides Empedocles, as did Cleom∣brotus also, after hee had read Platoes Phedo (the Booke which Cato read also before his death) all whom Lactantius for that cause of making away themselues, in his third Booke of False Wisedome, Cap. 8. recites and re∣futes.
10 Some haue beene deceiued by the Diuels Delphicke Oracles, (as Codrus amongst the Athenians) to preserue their Countries by their owne voluntarie deaths.
11 Others haue beene so ouer-whelmed in the flouds of Passions, and so transported from themselues in the eager pursuit of their desires, that they haue sacrificed themselues to their beloued and adored Idols, suppose these be fictions, 1. of Didoes killing her selfe for the loue of Aeneas: 2. Sappho, for the loue of Phao: 3. Phaedra, for Hippolitus: 4. Phillis, for Demophoon: 5. Hemon, for An∣tigone: though they be all testified by Authors. The first instanced by a 1.43Virgil, b 1.44Ouid, c 1.45 Siluis, d 1.46 Politian, and all that haue followed Ʋirgil: the second by e 1.47 Statius: the third by Ausonius:
the fourth by f 1.48 Pontanus: the fift by g 1.49 Pre∣pertius, (to say nothing of those that haue cast themselues into flouds and riuers, and so drow∣ned, at the command of their Mistresses, as Pontanus instanceth in Galeatius, Caelius in T••∣magoras,) we haue too many pittifull presidents euen in our times, of no small number of foo∣lish Flies, and deluded doters, who are profuse of their bloud, which inconsiderately they ex∣pose to effusion in single combats, or madly they let out with their owne hands, eyther when their supposed lawfull loue, or lawlesse lust is crossed by their corriuals, or reiected of their beloued ones.
Lastly, and most ordinarily (to omit him that killed himselfe, by the instinct of Gods Spirit, who also killed his enemies, that Typi∣call Sampson, whose fact was particular and in∣imitable) most make away themselues out of impatiencie vnder the Crosse, ioyned with In∣fidelitie and Atheisme, neyther greatly belee∣uing or regarding any future estate after death. And therefore as the crosses and miseries in∣cident to this our mortalitie are diuers and manifold, so many snares hath Sathan not onely for the soules, but the bodies of vnbe∣leeuers.
Some, in the extremities of warre haue war∣red with themselues, and let out their owne bloud with their owne hands, ere they would
fall into the hands of their enemies: vvhich was Sauls case when the Philistines pressed sore vpon him. So Cassius and Brutus,* 1.50 the murtherers of Caesar, murthered themselues, sath Plutarch, with the same weapons vvith which they stabbed Caesar, being ouercome by Anthony and Augustus at Philippos; for Which Io••ianus and others blame them. The like parts in the like Tragedies, acted Cato, when Pompey was ouercome of Caesar, who of the Citie Vtica, where he dispatched himselfe, was called Vticensis, saith Pliny and Gellius. So Dolobella▪ one of Caesars fauourites, when hee was vanquished by Cassius in his Sirian warres.* 1.51 So vsurping Fla. Fimbria in his conflicts with Sylla; at also Gnorban, when hee was banished by the same Sylla. So Norbanus,* 1.52 when hee was ouercome by Scipio. So Otho the Empe∣rour,* 1.53 after one battell lost in his warres vvith Ʋitellius. So Petreius, one of Pompeis Cap∣taines foyled by Caesar: Labio, by Octauius: with many moe. As Portia,* 1.54 Catoes Daughters destroying dyet was hot coales after the death of her Husband Brutus:* 1.55 and as Aria accom∣panied her Husband Petoes proscription, with her owne death; so diuers other Wiues haue voluntarily accompanied the dead ashes of their Husbands: as also Husbands of their Wiues, as Plantius of his Wife Erestilla:* 1.56 so Marke Anthony when hee heard but a false
rumour of the death of Cleopatra,* 1.57 aggraua∣ting his troubles with Augustus (saith Oresius) killed himselfe. Some haue taken to heart the crosses of their Children: as Boetus that killed himselfe at the Tombes of his daugh∣ters Hippo and Miletia,* 1.58 who being defloured by some Spartan young men, were cast into a pit: so old Gordianus is by Marcellinus re∣ported to haue hanged himselfe, when hee heard his Sonne was slaine in the warres: so Mopsus threw himselfe downe from a tower when hee saw his sonnes dead before him:* 1.59 so Iocasta the Mother affrighted with the hor∣rible spectacle of her two Sonnes Eteocles and Polinices, that had slaine one another, would liue no longer. So Children haue followed their Parents Funerals,* 1.60 as Erigone that hanged her selfe when her Father Icarus dyed. So Brothers and Sisters haue sympathized in sor∣rowes, and in Selfe-murthers, one with, and one for another; as Iuturna (Daunus his Daughter) that drowned her selfe after her Brother Turnus was ouer-turned by Aeneas,* 1.61 Others in a despayring repentance, for killing other, out of the horrour of conscience, and Gods remunerating vengeance, haue killed themselues: as Argobastes after he had caused Ʋalentinian the younger to be strangled at Vienna. So Ecelinus the Tyrant after innume∣rable slaughter of others, made hauocke of
himselfe. Lesser Crosses haue occasioned others selfe destruction, as the losse of friends, scandall of name, miscarrying of some things, which they ouer-weeningly loued in life: as Terence that drowned himselfe, because some hundred and seauen Comedies, which he had turned out of Greeke into Latine, perished by Sea:* 1.62 so Hipponax the Poet made Bubilas the Painter hang himselfe by his ierking Iam∣bickes. In all which particulars, these despe∣rate salues that they vsed, were worse then their sores. These were Heathens that knew not God, nor the soueraigne good, nor the true being or beatitude of man; the most of them they wanted illumination from the Sunne of Righteousnesse, and Sanctification from the Spirit of Grace; they were in the shadow of death both in life and death, and were vnder the power and Prince of darknesse,* 1.63 who ruled so powerfully in them and ouer them, that oft times they haue made away themselues for little or no cause, as haue also some in the rancke of Christians, (as Celius and Crinitus write of one Laurence a learned Florentine, who threw himselfe into a pit in the health and strength of body: as also of one Peter Leonius an excellent Philosopher, and a sin∣gular wise man, that did the like, no probable cause being knowne or suspected in eyther:) Let vs feare the Fates and the vntimely fals of
such Cedars whom God hath cut downe, with the Axe of death, put into their owne hands: let vs by faith in CHRIST, and repentance from dead workes, be reconciled to that God who by our prouoking sinnes may iustly deale with vs as he hath done with them: in giuing vs ouer to Sathan and our selues. But aboue all things let vs feare to commit sinnes, or liue in sinnes against conscience: for the rage of conscience (the effect of witting, willing, vnconscionable and customarie sinnes) is the blatrant beast that kils so many in selfe-mur∣thers: The spirit of a man may beare his infirmi∣tie, but a wounded conscience who can indure? saith hee that was once,* 1.64 no doubt, touched in conscience for the sinnes with which his soule was soiled.
Lastly, let vs take heede of Cain•• sinne, de∣spayre of mercy, least it worke that effect in vs that it did in him and Iudas; both who of∣fended GOD more in this sinne, chiefely the last, in effusing his owne bloud, then in shed∣ding the bloud of Abel or of Christ himselfe. Apply the promises to thy soule by faith, fons vincit sitientem;* 1.65 there is a fountaine of Grace, and a Well of the water of life,* 1.66 alwayes open to the thirsty sinner; which Fountaine is grea∣ter then the puddle of sinne, and hath a stronger mundifying vertue, and abstersiue power to cleanse the soule, then Iordan to
purge and purifie Naamans Leprous body.
I might prosecute another vse against those who by a continuated custome of sinne are in∣directly and effectiuely, though not intentio∣nally (for euery man in sinne, commits it,* 1.67 sub specie boni, vnder the shew of some deluding good, as our first Parents did, a truth which euen Philosophers saw) but I say in respect of the effect, selfe-murtherers: for there is no sinne wherein a man practically and actually liues, but as it is damnable to the soule, so it is preiudiciall and dangerous to the body, the death of both: and that if wee consider it in his causes and effects, whether naturall or su∣pernaturall. Naturall, instance in some: doth not fond lust cause dry bones? doth it not consume the moysture? dry vp that radicall humour which is the nurse and fountaine of life? doth it not inflame the bloud, cause bur∣ning Feauers? &c. To speake no worse, in bringing such diseases, that euen modestie suf∣fers me not to name, as that French (or Neo∣politan) disease, that Anthonies fire, vvhich burnes to the consumption of the body and confusion of the soule. Doth not Drunken∣nesse cause Dropsies? doth not strong drinkes ouer-heate the bloud? For to whom is woe? to whom is sorrow? to whom is strife? to whom is murmuring? to whom are wounds? and to whom is the rednesse of eyes? Euen to them that tarry
long at the Wine, to them that seeke mixt Wine, which Wine though it be pleasant both in the co∣lour and the taste, yet at last it bites like a Ser∣pent, and hurts like a Cockatrice, Pro. 23. v. 29.30.31.32. The like may be said of all other intemperancies in meates: by the immoderate excessiue abuse whereof many haue laid their stall-fed pampered carkasses vntimely in the dust. Insomuch that Physitians considering the innumerable diseases that flow from that vncleane sincke of Epicurisme and gluttoni∣zing, haue set it downe at an Axiome, Plures gula quam gladio: that the insatiable belly hath slaine moe then the Blade.
What should I speake of Auarice and Co∣uetousnesse, which wastes and consumes the spirits by a mad and eager pursuit after the world; euery crosse and losse whereof goes to the hart of the wretched worldling like a dart or a dagger? Of Enuy, which frets the heart as the Moath the Garment, and eates into it, as the rust into the Iron? with the destroying and deadly effects of other such sinnes. I might be large in the causes supernaturall, in confir∣ming that Diuinitie, which not onely Prote∣stants commenting,* 1.68 but Papists alledging that place in the Apocalypse, chap. 3. vers. 3. If thou watch not I will come on thee as a theefe, &c. haue taught and affirmed, that GOD accu∣stometh for the punishment of carelesse and
negligent sinners, to cut off time from them, and to shorten their liues, for their misim∣ploying and mispending the same, in omitting all good duties, and committing outragious sinnes: God taking from them that which they haue, or at least seeme to haue * 1.69 which is Time; a Iewell so precious, that as zealous Bernar∣dine de sena, oft acknowledgeth, if the traf∣fique and marchandize of it might be carryed to hell to be sold, for one onely halfe houre there would be giuen a thousand worlds, if the damned had them. Hence it is, that wee see many murtherers, riotous persons, malefa∣ctors, swearers, swash-bucklers, cut off by the Sword of the Magistrate, or of the enemie, in warre, or priuate quarrels, or by Gods sword, the deuouring Plague, or such meanes, euen in their youth and strength, when by the course of Nature they might haue liued longer: ac∣cording to the threat of the Psalmist, that bloudy and deceitfull men shall not liue out halfe their dayes. Psal. 55.23. And that Propheti∣call threat of Iob,* 1.70 that the sinfull man shall die ere hee accomplish his dayes, and that his hand shall be cut off like a Vine in the bud, euen when hee is young and tender in the blade, ere hee come to any ripenesse or matu∣ritie. To which God himselfe hath reference in the fift Commandement, which at it an∣nexeth the promises of long life to children
that are obedient to their Parents, (how euer some are taken away soone, as was Iosias, whose short life on earth is rewarded with life eter∣nall in heauen) so it intimates the curse of abbreuiating and shortening the life of those that are immorigerous and refractory to their Parents and Fathers, vvhether natu∣rall, ciuill, spirituall, or heauenly: illustra∣ted in that vvhether fiction or true Historie,* 1.71 vvhich the Papists relate of a young man in the Village of Catalunna, neare Valentia; who being disobedient to his Parents, and withall a theefe, being deseruedly hanged about the yeeres of eighteene, a prettie while after his death, hee hanging on the Gallowes, his beard beganne to sprout, his browes vvaxed wrinck∣led, his hayres gray, like a man of nintie yeeres: at which all being astonished, it was reuealed to the Bishop of the place, how that same young man, after the course of Na∣ture, might haue vndoubtedly liued nintie yeeres, and so should haue done, but for his disobedience and other sinnes the LORD by a violent death cut off from his life, so many yeeres as are from eighteene to nintie. Whereupon Saint Ierome well obserues,* 1.72 that as shortnesse of life is a punishment and iudge∣ment against sinners, so from the beginning of the vvorld a sinne hath increased in seue∣rall ages, God hath shortened the yeeres of
sinners more and more. Which is plaine, if wee compare our dayes with former times.
Hence it is,* 1.73 that (as Haimo and others note, if God had called Ezekias then vvhen hee threatned him, it had beene Sinnes de∣sert, not Natures course: and vvhen at his teares and prayers, fifteene yeeres were added to his dayes, then his sinne vvas pardoned, and hee permitted to runne euen that vvhole naturall race which hee should haue runne, if hee had not sinned:* 1.74 for vvhich cause Da∣uid prayes that the Lord would not take him away in dimidio dierum, in the midst of his dayes; that is, say Expositors, he prayes that according to his demerits God would not as an inflicted punishment, vnseasonably cut him off, as hee vseth to doe and deale vvith profane men: but that hee would permit him to enioy and accomplish the residue of his yeeres, vvhich in his determination hee had appointed hee should liue, if hee had per∣sisted obedient. All which may be a Spurre and motiue to stirre vp impenitent and vn∣gratious wicked men to looke to themselues, and to breake off their sinnes by Repentance, l••ast both from causes naturall and superna∣turall, as the effect of their quelling and kil∣ling sinnes, they be found Selfe-murtherers: being not onely actually euen whilest they liue, dead in their soules, like the vvanton
widdowes Paul speakes of;* 1.75 and the Bishop of Sardis:* 1.76 but in proxima potentia, in the nearest probabilitie of the death of their bodies, euen as hee that hath eaten poyson is but a dead man though liuing, because potentially dead: and as a condemned malefactor is dead, though liuing, because Legally and Ciuilly dead: so, these are dead whilest they liue, like condemned Traytors▪ standing at the Kings mercy, when euer hee will take away their liues: the case standing with them as with Adam and Eue after they had eaten the for∣bidden fruit. Feare and tremble yee wicked ones, least God take away life from you, life naturall and eternall: as hee threatned to take away the Kingdome of God from the Iewes, Mat, 21.43. giuing the abused treasure of your life to those that know better how to estimate it, and vse it to his glory, and to the working out of their owne saluation.
Enchir. cap. 101.
Lib. de sac. c. 7. part. 4.
Strom. l. 1. Aug. Ench. c. 101.
Aug. ep. ad Vincent. 38.
Aug. de Gen. ad lit. imp. c. 5. De ciuitate Dei lib. 11. c. 17. Mors non naturae con∣ditio, sed poena pecca∣ti, de praed. & gratia. c. 11.
Non mal•• culpae, sed poenae.
Euery death is determi∣ned by God.
Gen. 25.8. Iob. 22.17. 1 Chron. 29.28.
Numb. 16.30.31.32.
Iob 1.18.19
Vse 1. Of Redargu∣tion.
Death comes not by fortune.
Luke 13.2.
Ierom. in Ier. c. 12. Aug. de gent. cont. Manich. c. 2.
Mat. 10.29 30
Exhortat.
Iob 2.3.4.
Exo. 14.11 & 15.24. & 16. v. 2.7. & 17. v. 21 Numb. 11. & 14. v. 1.26. & 21.5.
Doctrine.
Obiect.
Mutatio n•••• in Deo, sed in homine.
In Psal. 55
Secreta esse possunt iudi∣cia Dei, nun∣quam iniu∣sta.
Vse.
Vse. Of Redargu∣tion.
See Vrsimus and Bastin∣gius Cate∣chismes, in principio.
1 Sam. 31.4
1 Sam. 26.9.10.
Zach. 12.10
Of Instru∣ction.
Matricid•• Nero pro∣prij vim pertulit en∣sis. Auson.
In natricia.
Statius lib. 12. The∣baidos.
Ouid. lib. 13. Met.
Polit. ibid.
Martial. lib. 1.
Ouid in Ibin.
Lib. 1. in Eutrop. Lib. 1. Ero∣tic.
Lib. 17. re∣rum gesta∣rum.
Lib. 1. car.
1 Sam. 31.4
Hor. in arte Poae∣tica.
In Ae∣neid.
Lib. 3. fast.
Lib. 2. & Lib. 8.
In Manto
Lib. 5. Siluarum.
Lib. 3. de stellis.
Lib. 7.
Se gladio fodit Bru∣tus, Cato fodit & ille, qu••m t••muit Caesar. Pamphi∣lius Sax••s.
Lib. 5.
Lib. 13.
Autore Liuio.
Martial. Lib. 6.
Plutarch.
Valer. de amore coniugali.
Eutropius Lib. 7.
Lib. 26. Siluis lib. 2
Statius lib. 11. Theb.
Sic Lib. 5. Sylu.
Paulus sed Diaconus.
Hor. in Epod••.
Acts 26.18
Salomon.
Augustine.
Mat. 5.6. Mat. 11.28
Aret. in locum. Bernardin. de sena, art. 3. cap. 4▪
Mat. 25.29. Tom. vlt. ser. 13. ••.3. & 4. & Tom. vlt. ser. 18.
Iob 15.32.
Pomerium de Sanctis. Bernardin Seuensis.
Hier. epi∣stola 21.
Haimo, sic Hector Pintus in Esaiam 38.
Molle••us Wolphius in Psal. 102 ver. 24. Vide Mar∣lor. in ex∣pos. Eccl. in Psalmos.
1 Tim. 5.6.
Apoc. 3.1.