Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	commandment_n	lust_n	sin_n	4,348	5	5.8570	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68093	The practise of preaching, otherwise called the Pathway to the pulpet conteyning an excellent method how to frame diuine sermons, & to interpret the holy Scriptures according to the capacitie of the vulgar people. First written in Latin by the learned pastor of Christes Church, D. Andreas Hyperius: and now lately (to the profit of the same Church) Englished by Iohn Ludham, vicar of Wethersfeld. 1577.; De formandis concionibus sacris. English	Hyperius, Andreas, 1511-1564.; Ludham, John, d. 1613.; Orth, Wigand, 1537-1566.	1577 (1577)	STC 11758.5; ESTC S122044	265,657	396

dead vnto sinne but lyuinge vnto GOD to the intent they might diligently foresée that sinne should reigne no more in them neither that they should giue their members as weapons of vnrightuousnes to sinne c. Againe the eight Chapter to to the Romains contayneth the vse of the whole disputatiō afore going touching mans iustification by Faith without workes In like maner to the Romains Cap. 11. is put foorth to bée séene the vse of the discourse concerninge the reiection of the Iewes and vocation of the Gentiles Wherefore that one while at euery argument or reason an other while next after the tractation of any question or entier place accomplished and ended those thinges ought to bée added which may declare the vse therof I supposse it may by these thinges appeare Howbeit whosoeuer shall haue alwayes in a readines the diuine places of Inuention of the first forme or order he shall be able profitably to performe somwhat in this behalfe But wée will in a briefe example indeuour to demonstrate how greatly it auayleth to folowe the aduice giuen in these fiue obseruations Let a single theame therefore be taken in hande to wit Sinne as touchinge it let vs examine onely two questiōs namely what it is and then Howe manifolde it is or how diuerse the formes thereof be To him that considereth somwhat of the first question and of the places subiected thervnto these thinges come to memory we perceyue that a mā doth sin so oft as he trāgresseth the lawe of god Truely therefore it is said of Iohn in his first Epistle Cap 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin is the transgression of the lawe From him dissenteth not the Apostle Paule Rom. 4. sayinge Where no lawe is there is no transgression And Rom. 5. Sinne is not imputed while there is no lawe Againe in the same Chapter The lawe entred therevppon that the offence should abound Beinge therefore moued with these most weighty testymonies we shall not vnexpartely conclude with Augustine in his booke 2. Cap. 4. touchinge the consent of the Euangelistes that sinne is the transgression of the lawe Nowe here vppon we gather that man is vtterly lyke to a most miserable and vile seruaunt and of what state or condition soeuer he be in the world yet the he is not at his owne choyse or libertye but brought perforce into the power of an other For he is the seruaunt of the most mightye Lorde namely God which also created him yea and in this lyfe still preserueth him by his sōne giuen for his raunsome redéemeth him besides all this hath power finally to determine of him what he will. This Lord after his pleasure and wisdome prescribeth a lawe to which if man will obey he shall receyue incomperable rewardes if not he shall susteyne bitter paines both in this lyfe and also after this lyfe Which thing if we would somwhat more déepely consider all our pride should forthwith of necessitie be quayled beaten downe Why therefore doe we not without delaye acknowledge onr estate layinge a side all haughtines pride submitte our selues vnto our Lorde and master being for nothing more carefull then that we maye obey his commaundementes and please him al our lyfe longe But yet is it not for all this thoroughly knowen what sin is To the intent therfore we may more narrowly serch the nature of sinne it is requisite that we looke vppon the lawe it selfe by the transgression whereof sinne is committed For so counselleth the Apostle where as Rom. 3. he sayth By the lawe commeth the knowledge of sinne Againe Rom 7. I knewe not sinne but by the lawe For I had not knowen concupiscence excepte the lawe had sayd Thou shalt not luste Let vs weigh therfore what the lawe requireth of vs what it commaundeth what it forbiddeth so shall the nature of sinne more clerely appere vnto vs Certes the lawe forbiddeth parcialitie in wordes Thou shalt not beare saith it false witnesse It prohibiteth likewise vniust doinges Thou shalt not kill saith it Thou shalt not steale c. Moreouer it commaundeth as well honest wordes as déedes where it ioyneth the parentes to be honored forasmuch as it is playne that the dutyes of honor ought to be performed not onely in wordes but also in déedes I procéede further and finde that in the first precepte of the former table it is commaunded that we shoulde worshippe God with all our harte with all our minde and with all our strength and againe that in the last precept of the second table it is forbidden that we should not luste By these thinges nowe it is manifest that by the lawe of God are condemned wicked wordes and déedes all sinfull lustes affections peruerse cogitations and thoughtes hidden in the very entrayles of the harte I will conclude therfore that sinne is euery lust thought will study worde and déede dissenting from the lawe of God. And doubtlesse as touching déedes vniustly cōmitted there is no man but iudgeth of them yea and those thinges that are wickedly desperately done all men doe at the least priuilye detest and abhorre as well in others as also in them selues Furthermore all men doe agrée that wée ought to be slowe to speake that our tongue is to be refreyned and that he finally is perfect that fayleth not in his speche Besides this Christ himselfe affirmeth that we shall giue account of euery idle worde that procéedeth out of our mouth Howbeit that saying of thoughtes may séeme peraduenture to some ouer hard and dure and therfore that it néedeth a mitigation But so it is verily he that hath to doe with God there is no place left vnto him either of feigning or dissembling For all thinges are bare open and vncouered in the sight of god Man iudgeth onely of those thinges that be apparaunte without wherein he is both ofte times deceyued and also deceyueth but God sercheth the very harte and reines and bringeth to light whatsoeuer lye hidden within Therefore Genes 6. it is sayd that God sawe all the thoughtes of mannes hart to be turned allwaies to that which is euill And Genes 22. God sayd that he knewe well inoughe with what minde kinge Abimeleche woulde cause Sara Abrahams wife to be brought vnto him But how should any Christians doubte whither the secretes of hartes be open vnto God when as the very Ethnickes haue fréely confessed that God hath reserued that office onely to himselfe For the Gentiles as Paule reporteth Rom. 2. are a lawe to themselues and shewe the effect of the lawe writen in their hartes their conscience also bearinge witnes and their thoughtes accusing one an other or excusinge in the daye when god shal iudge the secretes of mē And therfore truly doth the cōsience prick perce sting and torment without ceasing forasmuch as it knoweth that God not onely sercheth and findeth out all secrete sinnes and offences but also most seuerely punisheth thē And verily so déepe

and by his prouidence gouerneth the same when also the doctrine is expounded concerning the thrée persons the properties of euery person of the church of the law of sin of the gospell of repentaunce of faith of charytie of hope of the sacraments of the resurrection of the dead of eternall lyfe c. These and such lyke places are frequentlye founde in the Scriptures explaned in a iust method and after the popular mener of teaching Redargution or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no other thinge then a destruction or confutation of false and eronious opinions which are obtruded of the enimies of truthe to deceue the ignoraunt and vnlearned For it is necessary that theyr mouthes be stopped by thautority of gods word for which cause the Apostle would haue him to be a Byshoppe or teacher of the church that coulde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say reproue and conuince the gayn●speakers Thou shalt sée not seeldome times in the Sermons of the Prophetes of Christ and thapostles the phantasticall surmises of the Gentiles of the false prophets Pharisies and such lyke grieuously assaulted and vtterly ouerthrowne Furthermore Institution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnderstand to be that whereby the lyfe and maners are informed vnto Godlines The holy Scriptures doe abounde with precepts and exhortations of this kinde into whiche sufficiently tedyous and prolixe euery man slippeth euen without occasion and intending some other matter Correction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is after a contrary order occupyed in reprouing of corrupt maners and of those crimes where vnto many men are perceiued to be giuen The Prophets Apostles in their Sermons are in nothyng more busye then inueyinge against their sinnes and wickednesse whom they couet to traine to repentaunce and to haue them become honest and vertuous Last of all vnder the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Consolation what oughte to be vnderstoode there is no man that can be ignoraunt seeing euery one of vs beynge daily conuicted of our owne iniquitie doe feele by experyence how greatly we stand in neede of consolations prepared for all euents And surely of comfortes and consolations which may assuredly stay erect vp afflicted mindes the sacred scripture is a most plentifull storehouse If therefore we will heare S. Paule what soeuer thinges may profitably be spoken out of the scriptures it is requisite that they be referred to these fiue ends or chapters Why then may we not say that accordinge to these same chapters all kindes of sermons ought to be distincted and deuided Herevnto is added that there is no treaty that hapeneth any where in the sacred scriptures which may not be placed vnder some one of these chapters as vnder a certayne captayne and guide It were no long work to demonstrate in the volumes of the Prophetes and Apostles iust Sermons the arguments and titles wherof might most aptly be prefixed after the sayde Chapters a proofe of which matter we wyll bringe in the sequell hereof and especially in the second Booke where shal be noted diuers and sundry examples And what if all thinges necessary to be knowne to a man carefull of his saluation are founde to be layde vp aboundantly in the same chapters for what things soeuer pertayne to sincere religion and christian piety are referred either vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say knowledge or science or els vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is action or doyng The author of this particion least any mā should finde fault therwith we haue the Apostle Paule which prayeth vnto God that all the godly may be filled as well with the knowledge of the misteries and will of God as also that after the measure of knowledge which fell vnto them they might fructifie in all good workes And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verely is then made perfect when as those things are perceiued and allowed which bene true and agreeable to the first truthe manifested by the holy ghost and agayne those thinges be reiected which are false and vntrue Here then are eftsoones perceiued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrine and r●dargution But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leaning vpon actitons or works is altogither in this continually that it may shew forth worthy examples of honesty and vnfeigned holynes and as for thinges filthy and reprochefull shonne them with all indeuour In the meane while in that one poynt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or institution bewrayeth it selfe In this other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or correction Where as if againe it chaunceth any man eyther in these thinges which are referred vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in those that perteyne vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doubt wauer or feare in such sort that some great daunger of falling séemeth to hange ouer his head then must seasonable remedy bée applyed by ministringe apte consolations It is playne therefore that the order of comfortinge in the fift place ought in this wyse of necessitie to bée adioyned vnto the premisses Moreouer thrée thinges by the consent of all men are determined to be of themselues most worthy in which the spirituall lyfe of man doth wholely consist namely Fayth Charitie and Hope For when these things be in any man the diuine oracles testify that he shal neuer perishe And surely Fayth stickinge fast to the certeyne rules of the holy Ghost is susteyned and fortefied with doctrin and redargution Charitie busily applying to good workes is furthered and holpen forward with Institution and Correction Lastly Hope is nourished and cherished with swéet consolation and comfort Yea in thorder of these Chapters may al those thinges bée disposed also which the Rhetoricians doe comprehende in the thrée sayde common kyndes of Cases But on the other side not all the thinges agayne that are comprised in those Chapters can haue place vnder those kyndes of cases For those thinges that amonge the Oracles are ascribed to the kynde Iuditiall may conueniently bee handeled in redargution or correction Of which that one is applied to the state definit and this other to the state of qualytie But those thinges which are attributed to the kyndes delyberatiue and demonstratiue bée very aptelie placed vnder institution touching which matter we shall haue an other place agayne else where to entreate of But if thou shouldest requyre of the Rhetoritians a kynde of case to the which doctrin or consolation might be referred they coulde giue none at all as those that haue euermore set ouer the whole practise of Teachinge and comfortynge to the Philosophers of Vniuersities and thin-habitauntes of Scoles giuinge themselues to ouer muche ease and idlenesse in the meane tyme But hée that will followe the course and direction of those fiue Chapiters or fountaynes shall pretermit no order of Teaching which maye serue any thinge at all to the furtheraunce and information of the myndes of wretched men Which thinges séeinge they bée so it is very méete and

within thy palaces In the second tome is read an homilie concerninge those words of Math. 25 That which ye haue done to one of these little ones ye haue done vnto mee In the thirde tome are expounded in entire Sermons these places out of Iohn 4. The true worshippers shall worship the father in spirite and trueth Out of Iohn 15. Yee are my friends if ye doe whatsoeuer I commaund you which sentence he explaneth in two homilies Out of the i. Cor. xi There must be heresies that the approued might be knowen Out of other writers other examples may be had Howbeit whensoeuer the members of a sentence or any place be in that order which is spoken off expounded and declared it is the parte truely of a wise interpreter to consyder what speciall poyntes bene expedient out of them according to the state of the church and the publike vtilitie or necessitie either largely or compendiouslye to be handeled This thing is also to be vnderstoode that those to whom it apperteyneth to preache of present businesse affaires offered by occasion doe sometimes excerpte some sentence or place out of the scripture and apply it to their purpose somtimes agayne vse no place of scripture at all in the beginninge What time therefore they prefixe to their Sermon any place of Scripture they shall very aptlye haue recourse vnto that forme of interpreting whiche in this presente Chapter we haue indeuoured to shew and commend vnto all men ¶ A simple Theame how it ought to be discussed in the kinde Didascalick Cap. VIII OFt times in this didascalik kind in which we are yet busy hauing one while no reding or sentence of the holy scriptures going before an other while agayne after the somewhat hath bene declared out of the scriptures it behoueth vs to handle simple theames and to entreat somtime more largely somtime more briefely of faith loue hope the law sinne death of the Gospel and such like Luke reporteth Act. 24. that Saint Paule disputed before the president Felix as touching iustice and temperaunce of the iudgement to come Which disputations would god we might haue had they would haue bene no doubt greatly for our commodyty Neuerthelesse we will assay to exhibit a certayne order of examining those theames profytable and easye to be knowne to all men It must bee called to remembraunce that there were two formes or orders of places of inuention once attrybuted of vs vnto this kinde in the former wherof we reherced the diuine places of vs afterwarde termed somewhere generall that is to say doctrine redargution institution correction and consolation in the latter we disposed partly the places which commonlye after the receyued maner they call logicall and reduce them to certayne questions partelye other also taken out of Diuinitie it selfe Now therfore let vs sée howe by the direction and ayde of those places a single theme may and ought to be expounded with the fruite of the hearers But to the intente all this deuise may become the more cléere and euery man the sooner perceiue it wee will comprise in certayne obseruations whatsoeuer conduceth therevnto I It séemeth good by all meanes that he that wyll declare a simple theme doe prescribe to himselfe following the example of the Logicians a certayne order of questions and exactly serch First What it is of which the sacred Sermon is appointed secondly what partes or how many formes be thereof thirdelye what the causes bee fourthly what the duties or effectes fyftely what thinges be of aliaunce therevnto sixtly and lastely what contraries it hath Neither shall any man thinke this order to be dispised séeing it is very much profytable as well for the teacher as also for the learners to haue a certayne method reteined and kept But me thinketh I here some man obiecting vnto me that this forme of entreating which I speake off is more frequented of Aristotle and of his followers the Logicians then of the Diuines And that very seldom or neuer among the prophets or holye fathers are to be founde any sermons simply declared in this method Verily I wyll say that which is trueth To the enserching and drawing forth of the nature of euery thing out of darknesse as many certes as are wisely occupyed in the office of preaching so oft as they wyll entreat of simple theames doe set before them as a rule this order of questions But yet this difference is to be marked betwene a Logician or philosopher and a diuine preacher The Logician truely by his owne proper right as he the vndertaketh and promiseth that he will vtter bring forth whatsoeuer may probably be sayde of euery argument that is offered imagineth the he hath disciples desyrous to bee come philosophers very curiouslye and subtelty pursueth the course of all the saide questions But the Diuine and specially the Preacher whiche professeth himselfe to be the teacher of the whole multitude and in it of a greate number of vnlearned suffereth not his oration to be enclosed in so narrow straightes but as one raunging in a champion fielde choseth those questions onely to be explaned whiche he supposeth to be moste congruent to the vnderstanding of his hearers and also most fyt for the place and time Wherfore albeit be premeditating at home in his studye what thinges are expedyent to bee propounded in the Church haue those questions before his eyes as the moderators of his thoughtes yet after that hee hath some while debated the matter he sticketh faste in the inuestigation onelye of one or two or els of thrée questions at the most Herevpon therfore grew the custome whereby for the most part the pastors of churches do in the first place learnedly discouer what the thing is of whiche they purpose to entreate Where if they be perswaded that the thing is knowen already to the hearers then with good cause pretermit they that question From thence they procéede to an other question whiche they déeme to be most conueniente for the place time and persones and doe alledge somewhat peraduenture of the thirde question whiche is as touching the causes This being accomplished they passe to that whiche is the fourth in number namely concerninge the duties or effectes And in this wise with the explication of two or haply of thrée questions they make account to satisfy their hearers Somtimes and that not seldome there happen thinges which in no cace doe admit all the said questions in Diuinitie As for example there is offered a thing that can be deuided into no parts or formes Why then should there be a question prefixed of diuers partes or formes In lyke maner when there can be giuen no contraryes of a thing doubtles it were very ridiculous to assigne a question to be discussed of contraryes To be short there may happen also such a theame as may easely be conueighed through all the orders of questions yet notwithstandinge the godlye Preacher forasmuche as he enioyeth as I sayde frée

is this knowledge touching the condemnation of wicked affections imprinted in the mindes of al men that euen the heathen lawe makers and iudges doubted not to pronounce that the will somtimes is to be estemed as the déede it selfe Which thinge also the Satyricall Poete in his Satyre 13. noted in these verses followinge These paynes and penalties of sinne the onely will sustaynes For looke in whom a secret thought on mischiefe sette remaynes Hee guyltie is of thactuall deed c. Now hitherto doe these thinges tende and therefore are they thus appointed to the intent we may know how that God like as he would haue man by him created to consist of two most excellent partes that is to saye of minde and body so also that he would perpetually kéepe and reteine him wholly adicted to himselfe and bee of him deuoutly worshipped in eyther of the said partes But God veryly is a spirite and therefore that kinde of worship chiefely pleaseth him which procéedeth from the moste noble part of vs to wit the minde the spirite or soule And to the ende this thinge might the more conueniently be in this wise of men accomplished it hath pleased God to impart his spirit also to the faithfull by the which their spirite may be stirred vp gouerned and holpē forward to the right exhibitinge of spirituall worship By meanes whereof the spirite of god also witnesseth together with the spirite of the faythfull that they are the sonnes of god by like indeuoure induceth them to crye Abba Eather Moreouer by this meanes the minde the harte the soule the spirite the affections thoughtes will study and by what name soeuer it may be called whatsoeuer is found to be most excellent in man doe procéede further in the internall and true spirituall seruice of God and in the same are exercised without intermission Againe forasmuch as the same God is the creator also of mannes body it is very méete doubtles that this wonderfull worke in like maner doe acknowledge reuerence and celebrate his maker Wherefore it behoueth vs also to worship God in our body This thinge is the cause why the Apostle Romaines 12. beseecheth all the beleeuers that they woulde make their bodies a quick sacrifice holy and acceptable vnto God their reasonable seruice And Rom. 6. he exhorteth them in this maner As you haue giuen your members seruauntes to vncleānes and iniquitie from one iniquitie to an other Euen so nowe giue your members seruauntes vnto rightuousnes to holines Which thinges forasmuch as they are so consider O mā and applye thy selfe vnto this that thou maist with all thine indeuour consecrate thy selfe wholly vnto god serue him with all thine harte with all thy soule and with all thy strength yea and with all thy bodye also Kéepe thy handes and beware least thou commit anye wicked acte with them Refraine thy tongue neither let any reproch filthy speakinge leasinge scurrilitie or euill language procéede out of thy mouth last of all studye also to bridle thy corrupt affections and cogitations Take héede thou be not brought into that beliefe that thou maiste followe thy fancye as touchinge thoughtes for that they are not séene neither can any man reproue thée for them Inasmuch as out of thē all maner of offences whither they be cōmitted with the tongue or any other members doe take as Christ witnesseth Marke 7. their beginninge But when thou féelest thy selfe ouer weake and almost destitute of strength knowe that it is thy part duty to cal cōtinually vpon god thy heauenly father and with inwarde groninge teares to praye vnto him that he would create a pure harte within thée that he would turne awaye thine eyes least they behold vanytie that he would apply thy tongue to speake that which is good and godly that he would direct thy handes to the doinge of laudable actions and such as are acceptable vnto him that he would kéepe thée wholly both in minde and body harmeles and innocent and that he would alwaies further thée to the exercising of the duties of godlynes and pietie For vndoubtedly except God of his mercy doe prouide that thou be not tempted or if temptation come that thou bée spéedily deliuered from it thou canst in ●o wyse be frée from sinne But thus far touchinge the question what the thing is I feare least ouer much For in case wee should séeme to proséede in this order our discourse would grow to be ouer tedious It is requisite therefore that we vse henceforwarde breuitie and note onely certayne poynts of things briefely as touching the seconde question The sinne in which we are borne is by the fall of our first parentes deriued into all their posteritie wherof so great is the force that we can neuer be inclyned to that whiche is good nor obey the law of God wherefore we are founde guilty also through our owne offence There is a sinne the euery man whē he is now come to perfect reasō vnderstanding cōmitteth of his owne wil by transgressing the law of god either in thought word or déede That sinne they cal oryginall this actual of which chiefely we haue hitherto entreated Moreouer the holy scripture cōmemorateth sins of omission ignoraunce as namely when one is founde to be gilty for that he hath not perfourmed those things which he ought or in such order as he ought to haue done agayne when he sinneth where he least thought yea supposed also the he had done well after which sorte S. Paule confesseth in moe places then one the he had grieuously offended Furthermore some sins are called straunge or extraordinary as when a man commeth into daunger sustayneth blame for an other mans offence And what wil ye say to that sinne where Christ pronounceth him worthy of most grieuous punishmēt which shal minister to an other an offēce occasiō of falling But how hard a thing is it to know whether the brethren the are present be weake soone offended or whether they be strong throughly instructed Againe further the sin committed against the holy ghost is saide neuer to be forgiuen Now among so many sundry sorts of sins Iohn teacheth 1. epist. cap. v. the there is one kinde of sin vnto death an other not vnto death But what shal néede many wordes We are compelled to ●btles to say with the prophet Our errors or sinnes who may comprehend So great therfore is the varyetie in sinnes that it enforceth vs to confesse the law of god to be most largely spred abroad neither that we can so easely attayne the sence and effect thereof as a great number doe suppose For what soeuer thinges are any where discoursed or rehersed in the sacred scriptures as touching good or euill déedes those thinges ought with very good right to be taken of vs for a commentary and interpretation of the same law Moreouer it behoueth vs héere to consider the seuerytie of Gods

iudgement when as wretched man is so many wayes euery where beset with perils and for the causes that he least supposeth found giltie of sinne For by this meanes the whole worlde is in daungered to God and God concludeth al men vnder vnbeléefe which neuerthelesse we may not so interpret to be done that he shoulde destroy all men and damne them for euer but rather that he shoulde haue compassion vpon all men and by that meanes set forth and make knowne his goodnesse euery where Howbeit these thinges doe admonishe all the sorte of vs that we should be sober vigilant ware circumspect and that we should studiously avoyde not onely open and manifest but also priuy and secret sinnes yea all occasion of sinne and euen suspition also We are lilke vnto Pilgrimes or to those that trauaile in a straunge and vnknowne country by waies in which we are euery moment in daunger of théeues wilde and venemous beasts waters downe falles such lyke hurtful and perillous things The diuell the worlde and our flesh doe neuer cease to lye in awayt for vs they séeke by a thousand wiles to draw vs into their nets and snares But we must resist valiantly striue against thē by faith prayers fastings by the word of God and other spiritual weapons which Christe the inuincible confounder of all vices and wicked spirites hath prepared hath vouched safe to shew vs how we should vse them 1. Pet. 5. Ephe. 5. Math. 4.17 c. Thou séest what great plenty of things doe offer themselues and how large fields are opened vnto him that wyll procéede after this maner Wherfore we will make an ende In asmuch as the other questions may be reserued tyll an other time namely that touching the causes of sinne and another touchinge the effectes of which sort in the scriptures are handeled no smal number and alas wretches that we be in so many troubles and calamities of our times great store may dayly be obserued But forasmuch as death also is numbred amonge the effects of sinne we will adde lykewise an example but briefely handeled as thouching this He that will speake therfore of death may aptly prefixe two questions out of which he shall finde sufficient plenty of matters that he may declare to the commodytie of his hearers Let them therfore be these What death is and what the effects of death For a description or definition of death this may be had Death is the penalty of sinne iustly inflicted of god vnto al men like as al men also are sinners It is deriued of the causes and aboundantly proued by the testimonies of the scriptures God threateneth the payne of death vnto sinners The reward of sinne is death Through one man sinne entred into the world and through sinne death and so death came vpō al men inasmuch as al we haue sinned In which place are touched the chiefe causes of death man I say sinne whervnto may be added out of Gene. 2. the the Serpent also or the diuell is the author of death which to the Hebrues 2. is sayd to holde the empier of death Heb 9 it is saide This is appointed to all men that they shall once dye and after that commeth the iudgement Out of which places diuers and sundry things may be drawen to demonstrate more amply what Death is And by like industrye may the godly be excited to true humilitie of minde to the contempt of carthly thinges to passe theyr lyfe in the feare of God to call vpon Gods mercy for the intigation of the paynes whiche we through our sinnes haue deserued c. When he shall come to the question of the effectes it shal be necessary to discerne the effects of death in the Godly from the effects of death in the vngodly and that partlye by this meanes first The godly are perswaded that death shal in no wise happen vnto thē to their condemnation destruction but rather to their health and saluation inasmuch as the sentence of dampnation now long since pronounced agaynst vs is by the death of Christe vtterlye cancelled and rased out The law of the spirite of lyfe through Christe Iesus hath made me free from the law of sinne and death Christe by his death hath abolished the power of death Christe hath once suffered for our sinnes the iust for the vniust that he might bring vs to god We know that if our earthly māsion of this tabernacle bee destroyed wee haue an other building of God a mansion not made with handes but eternal in heauen But as touching the vngodly● they know that death is appointed to them as a moste bitter paine doe féele vndoubtedly the heauy iudgement of damnation by reason whereof it commeth to passe also that in temptations but chiefely in their extreame conflictes they are vehemently troubled afflicted and doe miserably faint and giue ouer I will not say for the most parte vtterly dispayre For what can they els doe in whom remayneth no hope or confidence at all touching the remission of their sinnes Euill shall slea the vngodly and they that hate the rightuous shall be desolate Secondly The godly forasmuch as they suffer continually many aduersities and so long as they liue in this worlde are vexed of the vngodly doe willingly longe after death and with ioyfull mindes imbrace it as they that are not ignoraūt that by it is giuen vnto them an entraunce to a happy blessed life I desyre saith Saint Paule to be dissolued and be with Christ We mourne inwardly in our selues for the adoption looking for the redemption of our body We grone in this our tabernacle longing to be translated into that which is from heauen And after a few words Wee truste and doe better lyke to be farre away absent from the body and to be present with God. And 2. Pet. 1. Death is called the putting off of this tabernacle On the other side the vngodlye for that they enioy héere in this life wealth prosperitie and all thinges happen vnto them for the moste part after their hartes desyre are plucked away sore against their willes and doe take it very grieuouslye if a man doth but once make mention of death vnto them But what followeth When they flatter themselues most of all and thinke to settle themselues heere most sure sayinge O soule thou haste great aboundance of wealth enioye it at thy pleasure Not long after yea the very same time when they least do suspect they héere it sayde Thou foole this night shall they fetch thy soule from thee And generally both of the godly and vngodly we reade 2. Thes 1. It is a rightuous thing with God to render vnto those that persecute you afflictiō vnto you that are persecuted peace tranquilitie with vs when our lord Iesus shall be reuealed from heauen And moreouer Abrahā saieth vnto the ritch man Luk. 16. Sonne remēber that thou in thy life time receiuedst