The first reason why all men must die,

It is the decree of almightie God, which ordereth all inferior causes, and binds thē to the obedience of his will. No king can produce so ancient a right to his crowne, as euerie man hath out of this most ancient decree to chalēge after death the crowne of glorie. Salo­mon said,Eccles. 3.14. I know that whatsoeuer God hath done, he hath done it for euer: to it can no man adde, and from it can no mā diminish. Esai the Prophet, as in the proper person of God himselfe, saith, The Lord hath sworne saying,Esa. 14.24. sure­ly as I haue purposed so shall it come to passe, and as I haue consulted so shall it [Page 7]stand. Againe he saith, Seeke ye the booke of the Lord, and reade; none of these things shal faile, none shall want, his mouth hath commanded it.Mal. 3.6. Malachi said to that purpose, I am the Lord that changeth not. The Author to the He­brewes saith,Heb. 6.17.18. That God more abun­dantly to shew the stablenesse of his counsell, bound himselfe by an oath, wherin it is impossible that God should lie; that we might haue strong consola­tiō.Dan. 6.8. As the lawes of the Medes & Persi­ans were vnrepealable: so is the decree of almighty God concerning death vn­repealable, and in regard of the euer­lastingnes of it, Ieremy said,Ier. 17.1. It is written with an iron pen, and with the point of a diamond, and grauen vpon the tables of the heart.

The second reason why all men must die,

Is drawne from the vprightnesse of Gods iustice. Sinne being so generall in all men, his Maiestie hath decreed to punish it by death in all men, yea in his owne deare children; who although the guilt of sinne be remoued and taken [Page 8]from them, yet sinne remaining in their mortall bodies is to be punished with death, and perishing of that substance so subiect to sinne. Saint Paul said, Death went ouer all men,Rom. 5.12. in as much as all men haue sinned. As by the law eue­rie husband may put away his wife for alienating her body to another man: e­uen so sinne by the law doth alienate & put away the soule from the body of e­ueric man.Iob. 34.11. Elihu spake most diuinely to this purpose, with his friends: God will render vnto man according to his work and cause euery man to find according to his way. And as sinne increased from age to age, so did the anger of God, as appeared by the shortning of their dayes. Though Christ hath forgiuen vs, yet sinne is not out of vs. There is stil in man that will keep him frō soaring: and a Quis me in his mouth, extending la­mentably with Saint Paul, from men to Angels, with a violent interrogation enforcing an answer, who shall deliuer me from the bodie of death?

The third reason why all men must die.

All men must die in respect of Gods generall purpose for the changing and renewing of mankind from one sub­stance into another, for the transub­stātiating of one body into another, & a transmitting of one life into another. This purpose of the Father in Christ Iesus, made Iob to say,Iob. 14.14. I wil waite mine appointed time till my changing come. S. Paul relating the verie same amongst many other things of great weight vn­to the Corinthians, said, We shal all be changed. And in another place,1. Cor. 15. at ano­ther time, Flesh & bloud, saith he,35 [...]4. can­not inherite the kingdome of heauen: mortality must be swallowed vp of life.2. Cor. 5.4. And in his epistle to the Philippians he writes the same in effect, being occasio­ned otherwise thereunto, and that in these words. God shall change our vile bodies,Phil. 3.21. that they may be like vnto his glorious bodie.

The fourth reason why all men must die is,

That there may be a performance and a seisure vpon Gods promises for the perpetuall good of his Saints after death, which in this life can not be ob­tayned, and also for the ineuitable de­struction of the wicked. With the godly,Esai. 23.18. saith Esai, shall be ioy and glad­nesse, slaying of oxen, kiling of sheep, eating flesh, and drinking wine, reioy­cing and triumphing. By which words is meant all spiritual & heauenly plen­ty of immortal melodies, and vnspeak­able alacrities; the father ioying and reioycing in the sonne, and the sonne in the father, and both the father and the sonne in other the Saints, in the Angels, and specially in the Lambe Christ Iesus. The same Prophet conti­nueth his speech, as being halfe raui­shed with the meditation thereof, in the behalfe of his fellow brethren, who saith, Awake thou that sleepest in the dust;Esai 25.9. in that day men shall say, Lo, this is our God, we haue waited for [Page 11]him, he will saue vs, we will reioyce and be ioyfull in his saluation. A­gaine the Lord himselfe speakes by the same Prophet,Esa. 26.19. The dead men shall liue euer; with my body shall they arise: a­wake and sing ye that dwell in the dust. Saint Paul said to that effect,1. Cor. 5.10. We must all appeare before the iudgment seate of Christ, that euerie man may receiue the things which he hath done in his body. As it was with Christ the head, so is it with his members: Except the wheate corne die, and fall into the ground, it abideth alone, but if it die, it bringeth much fruite.

Concerning the seisure of Gods iudgments vpon the wicked according to Gods promises, these ioyes, these preparations, and these exultations, are turned vnto weeping and gnashing of teeth: Then saith Esai,Esa. 23.9. that the noise of them that reioyce, endeth, intima­ting the wicked: then their mirth ceas­seth, they shall not eat and drinke with mirth,24.8.26.21. and good things shall be bitter vnto them, Lo, then the Lord com­meth out of his place, to visite the inha­bitants [Page 12]of the earth. The earth shall disclose her bloud, and shall no more hide her slaine. Then the Lord hath de­creed to staine the pride of mās glorie, and to bring into contempt all them that be glorious vpon earth. Here the glorie of the wicked endeth, and euen here the glorie of the godly begin­neth: as by the example of Diues, and Lazarus. And as Abimelech hauing fought against the city Sechem fiercely, and exceedingly wrathfull, he slue all the people that were therein, left none aliue; and afterwards in signe that it should neuer be inhabited, he sowed salt in it: euen so is the Lord in his wrath against the wicked of the world at that day.

The fifth reason why all men must die.

It is drawne from the matter or sub­stance whereof man was made, to wit, of earth, and therefore subiect to peri­shing: earth cannot continue long out of its spheare whence it was exhausted. Earth how cunningly, and how curi­ously [Page 13]soeuer it be built, (as earth vp­on earth,) it will descend and presse downward according to the nature thereof, vnto the place whence it came, and by little and little, in short time much wil come to nothing. According to the which God said vnto Adam, Thou art dust,Gen. 3.19. and into dust thou shalt returne. Man is built vpon a bad foun­dation,Iob. 4.19. therfore Iob said that the soules which came from heauen do dwell in houses of clay, and their foundation is in the dust, which shall be destroyd before the moath.Eccles. 3.20. And Salomon said that the spirit shall returne to God that gaue it.

The sixth reason why all men must die.

It is drawne from the matter or sub­stance whereof the woman was made, or for her immediate conuersion from one substance to another, to wit, from earth to flesh; which being rightly con­sidered in it selfe, is a matter or sub­stance lesse durable, and more momen­tanie then the former. For flesh how [Page 14]fine soeuer it be in it selfe, and how cu­riously, or costly so euer it be preserued: yet if it be not vsed, and taken in sea­son, it will putrifie and become excee­ding noisome of it selfe, specially the flesh of a woman: for by how much more excellent, braue, & beautifull she is in the constitution of her body then the man, by so much the more foule, fil­thy, & stinking, her body will become shortly after she is dissolued; following therein, the nature of other pure and purified creatures, which in their time, and right vse are much to the prayse of God, and to the comfort of man, but being abused, or not vsed as they ought, are the most vile, and the most venimous things of all others. The flesh of beasts, are good for men, and the flesh of men, good for something, but the flesh of women when they are dead is good for nothing. Iob there­fore being borne of a woman, said of him selfe, & of all others of that kinde, My flesh is meate for wormes,Job 7.5. my flesh is clothed with wormes and filthinesse. Man both by father & mother, is a stig­maticall [Page 15]note, a word of disdaine, or an appellation of anger: therefore Dauid saith, What is man, that thou art mind­full of him? Ye are all but men, the sons of men. S. Paul said, O wretched man, not, ô wretched Apostle, nor, ô wretched Christian, but, ô wretched man; the cause of his wretchednesse was in him selfe, a man miserable, be­cause a man.

The seuenth reason why all men must die.

It is drawne from the vigour and vi­rility of mans nature, which being growne vnto the height, declineth, fa­deth, and falleth. It weareth, & waneth like the Moone, and like Nabucadnez­zars image,Dan. 3.31.32.33. which being raised from the earth to iron, from iron to brasse, from brasse to siluer, and from siluer to gold, the head and highest perfection; then it declined, it returned, and abated from gold to siluer, from siluer to brasse, from brasse to iron, and from iron to earth, euen to that indeede whence first it came. When nature is quite [Page 16]decayed, thē the body extinguisheth, as in the example of that renowned man Dauid,1 King. 1.1.2. King of gods peculiar people: he was so old that he died, when nature was quite worne out of him. This is al­so variably to be proued, euen by the nature of naturall things, which hauing their licour, moisture or iuice dried and worne away, do decay and perish pre­sently. To which purpose God said by the mouth of the Prophet Esai, in part touching the desolation of Israel: They shall be as an oake,Esai. 7.30. whose leafe falleth, and as a garden without water. So likewise saith Iob interrogatiuely, Can a rush grow without dirt,Iob. 8.11. or can grasse grow without water? As if he had said, Take dirt & water away, then neither the rush nor the grasse but will presently wither, and come to nothing. Saint Peter likens mankind to the flower of the field,1 Pet. 1.24. and to grasse which being growne to the full height & ma­turitie, which the licour & iuice there­of could possibly extend, then present­ly it returnes, and in very little time is withered, and cleane gone. Salomon li­kens [Page 17]man, for his growing and decrea­sing, vnto Lillies and roses.Cant. 2.1. As an Al­chymist, hauing violētly exhausted the spirits, and by little and little distilled the quintessences of minerals, and met­tals, they are thenceforth good for litle or nothing, but as salt hauing left the saltnesse; euē so man hauing his natural vigour, by little, and little, taken or worne away, is but a dead carcasse, good for nothing but for to be hid in the earth.

The eight reason why all men must die,

It is drawne from the decree of al­mightie God for the dissolution of the world, and a finall end of all things, a throwing together, and as it were a folding vp of many things into one thing. Esai said concerning this disso­lution, thus,Esai 13.9. The day of the Lord com­meth, cruell with wrath and fierce an­ger, to lay the land waste,Mat. 24.29. the starres shall fall from heauen, and the planets shall not giue their light, the Sun shall be darkned in his going forth, and the [Page 18]Moone shall not giue her light. Like­wise Ezechiel saith, O how fearefull, and how terrible that day shall be to them which pierced him through! yet then whosoeuer shall call on the name of the Lord shall be saued.

The ninth reason why all men must die.

It is that there may be a generall victo­rie ouer death and hell. For so saith S. Paul,1 Cor. 15.26. The last enemie that shall be de­stroyd is death. God speakes to that ef­fect by the mouth of his Prophet, vn­to death in the behalfe of the godly: O death,Hose. 13.14. I will be thy death. As though he had said triumphantly, thou that hast bene the death of all mankind, ô cruell enemie, ô thou vnsatiable deuourer, now I will be thy death, now shalt thou be destroyed for euer; now thy sting, and thy strength, shall vtterly be taken away.5.8.6. Againe the same Prophet saith, he will destroy death for euer, and God will wipe all teares and heauinesse, from all faces;Luk. 20.36 and S. Luke saith, they can die no more.

The tenth reason why all men must die,

Hath foure speciall respects or diuine attributes.

The first whereof is drawne from the celestiall kingdome whence our soules came, and the terrestriall taber­nacles and houses of clay, wherein our soules do a while liue or dwell, as stran­gers and soiourners. Men are said to be strangers either in respect of their tra­uell from one place vnto another, or in respect of some kingdome where they dwell, being borne elsewhere, not yet free denized nor naturalized. In both which respects Dauid saith,Psa. 39.12. 1 Chro. 19.15. 1 Cor. 5.1.2. that as our fathers were in this world stran­gers, & soiourners, so Saint Paul to the like purpose saith, We know that we haue a building giuen vs of God, that is, an house not made with hands, but eternall in heauen: as if he had said, our certaine and most resting place is not here on earth, but is in heauen. As he that is in a voyage or iourney neuer cō ­tenteth himselfe vntill he be at home, and therefore toiles and trauels with [Page 20]great carnestnesse to end his businesse, that he may returne: euen so are we in this tabernacle,2 Cor. 5.2. as Saint Paul said, sigh­ing, and desiring to be clothed with our house, which is from heauen. The faithfull did manifestly confesse, that they were strangers and pilgrimes on earth,Heb. 11.13. and that they desired an heauen­ly countrie.

The second respect or attribute giuen to the children of God, is

Drawne from the meere merits of Christ, by whom also our bodies and soules haue interest and title to the kingdome of heauen, & that in a more particular and proper manner then in this world, as thus appeareth. Christ is called our bridegroome, and we his bride,Mat. 25.6. Cant. 4.12. Ephe. 1.22. Coll. 1.18. inferring by a necessary conse­quence, that where the husband is there must be the wife. Againe, where Christ is called the head of the Church, it is to be inferred necessarily, that where the head is gone before, the mē ­bers must and shall follow after: much like to that which Christ said, Wherso­euer the body is,Luk. 17.37. thither will the Eagles [Page 21]resort. As an honest wife hath alwaies an vnsatiable desire and longing to be with her husbād, no way cōtented with his absēce, no not with loue letters, nor with messēgers, nor with tokēs of great price, but with his corporall presence: euen so the true mēber of Christ, being zelously affected & faithfully disposed towards her holy & heauenly husband Christ Iesus,Cant. 1.1. saith, Let him kisse me with the kisses of his mouth. As if the Church or bride of Christ had said vn­to God his and her heauenly father: O let me haue the fruition of his glori­ous presence, let me be alway with him.

The third respect or attribute giuen vnto the children of God, is

Drawne from the mortall hatred & malice which the deuill hath against vs, exceedingly enuying our spirituall, and glorious arriuall into heauen, & there­fore layes many snares and infinite al­lurements, to let & hinder vs from our passage; with whome therefore accor­ding to the will of God, we must en­counter, vnder the conduct of our [Page 22]Lord Generall Christ Iesus. In respect of which striuings,Eph. 6.10. to 18. 2. Timo. 2.3. Phile. 1.2. conflicts and bat­telles, we are called souldiers and warriors: inferring thereby that when we haue valiantly fought the Lords battels, and faithfully triumphed ouer the diuell, then it followes that we shall returne to our owne home with rewards and crownes of euerlasting glotie.

The fourth respect or attribute giuen vnto the children of God, is

Drawne from the affaires wherin God our eternall king hath imployed vs for the performance of certaine religious duties, whereof some are pertayning to God, some to our brethren, and some to our selues: the which being done, and duely accomplished, then must we be gone. In regard whereof, we are called Legates, Ambassadors and such like, sometimes labourers, sometimes pilgrimes. And in our commission we haue euery man his set and limited time of dispatch,Iob. 7.1. 1 Pet. 2.1. which being ended, the ancient of dayes, the Angell of [Page 23]the couenant will send his Angell Ga­briel, or some other,Dan 9.20.21.22. saying vnto vs for our returne vnto heauen, as vnto the people of Israel in Babylon, for their returne vnto Ierusalem

Now me thinkes I heare two obiections made against me by two sorts of people:

The one saying, This doctrine con­cerning the generality of death, needed not; it might haue bene spared, and the speech spent vpō matter that we know not. For by the vse of reason, by com­mon experience, and by manifold ex­amples, men are induced to beleeue all this that you haue said to be true, and long since generally allowed. This is now a harsh kind of doctrine to wise men, and it is very distastfull to all men; for it is a melancholy kind of teaching, and of no such necessity. Ye might ra­ther, in steed thereof stirre vp men to be merrie, and to endure their miseries patiently. Preachers do nothing more then fright and astonish men: in the name of God let vs be merrie whiles we may, sorrow comes fast inough.

The other sort reasoning, and ex­postulating with flesh and bloud, can­not determine vpon the generality of death. They see not, they say, how it may be, nor how it can stand to be true, because then it is questionable, say they, who shall haue the dominion ouer other creatures in the world, which are innumerable, and most ad­mirable.2 Pet. 3.1. 1.3.4. Saint Peter saith, these be­leeue not that the world shall be de­stroyed with fire.

An answer to the first concerning the generalitie of death.

Interrogatiuely, do you know this to be true by any sentence or exam­ple of holy Scripture? No, no, you do not. For if you did so know it, the hearing of the same againe and againe, would rather haue bene comfortable thē tedious vnto you. That knowledge which is not grounded vpon the Scrip­tures of truth is nought worth, & meer­ly vnperfect. True it is, that men may know and be induced to beleeue, that they which are a dying, will die; and [Page 25]that they which are in eminent dangers and perils present, shall die. But truly to beleeue, and certainly to know that all men shall die, or who, or how many shall die, flesh and bloud cannot re­ueale vnto men. For the sense of hea­ring and seeing, by the which men are brought to know and to beleeue, rea­cheth no further then vnto things pre­sent; because light, which is the ob­iect of seeing, and the aire which is the obiect of hearing, vpon diuers oc­casions are sometimes giuen, and some­times taken away. Therefore to see and to know certainly, as an article of be­leefe, that all men shall die, which is my generall doctrine, no man can appre­hend nor yet comprehend, but by the knowledge of the holy Scriptures, and by the holy influence of Gods diuine spirit; because in verie truth, the same reacheth vnto the apprehension of things in time to come, and vnto that which is cleane out of sight and out of hearing. Saint Paul speaketh directly of two sorts of seeing,2. Cor. 4.18. the one proper to the spirituall eyes, or eyes of the vn­derstanding, [Page 26]in these words: We looke not on the things which are seene, but on the things which are not seene. As if he had said, We who are the chil­dren of God, do not esteeme of that which we may apprehend with our na­tural eyes, in cōparison: but we esteeme and allow, specially, of that which we may comprehend and apprehend by faith. And in that verie place he verifies the same, calling the one, in a sort, an obiect temporall; the other an obiect eternall. The same Apostle saith to the like purpose: We walke not by sight, but by faith:2. Cor. 5.7. to wit, We iudge not so highly, nor so truly of that which the light or the aire doth manifest vnto our senses, as of those things which the word of faith doth manifest vnto our soules. The effects and fruites of the one and the other shewes the diffe­rence. As the vertue attractiue was not in Noahs Arke,Gen. 7.7.9.10. that drew famous and most worthy creatures and of all sorts into it; nor the vertue attractiue was not in Elias cloke that drew Elisha frō his plowing,1. King. 19.19. but both in the effectuall [Page 27]vse of Gods word. Euen so the vertue of hearing, seeing, and beleeuing the general doctrine of death and life, pro­ceedeth not from any matter in nature, nor from worldly reason, nor yet from the wisest humane narration, but from the holy Spirit of the liuing God, who worketh in vs by faith, which is groun­ded vpon the written word of God. As for example briefly;2. King 6.18.19. Elisha his man, as he was a naturall man, saw onely an ar­mie of the Aramites who were come to take his maister: but when the eyes of his vnderstanding were opened vpon the prayers of his maister, he saw a farre greater army of Angels that were come to protect them. This made S. Paule to pray,Ephes. 1. That the eies of the Ephesians vn­derstanding might be opened: which was in effect, that God would be plea­sed to inflame & to kindle their hearts and their affectiōs with the splendor of his word and Spirit. As the same host of the Aramites was led with blindnesse,1. King. 6.18.19. vnto their mortall enemie the king of Israel, at Samaria, the eyes of their vn­derstanding being shut vp: and as the [Page 28]Sodomites did strike at Lots doore with blindnesse,Gen. 19.10.11. when their naturall eyes were open; or as Saule and his company,1. Sam. 26.12. being in the iustice of God, striken into a dead sleepe: euen so all such as haue not their sight, and their knowledge for spirituall things out of Scripture, they weare out themselues with wearisomnesse, and in the end do bring thēselues, as through ignorance, into that ineuitable gulfe of perdition. Labour you therefore, ye seruants of the Lord, labour ye the Scriptures, and know you for certaine, that ye know nothing as ye ought to know, vnlesse ye know it by the Scriptures, and be­leeue it by the same Spirit that wrote the Scriptures. As the light of the body is the eye,Luk. 11.34. so the light of the inner man is the word of God; and consider I pray you, consider in due time I aduise you. If I be to be blamed for this long dis­course concerning the generalitie of death, why then did the holy Ghost so largely discourse thereof? Why did his holy Maiestie so often particulate one and the same matter, so variably and in [Page 29]so many places of Scripture? How can this be answered? If you say, fewer pla­ces would haue suffised, thē you do di­rectly blaspheme; which God forbid. Then you charge the holy Ghost with superfluities and tediousnesse, where as through Gods mercies, with such, and so many iterations he doth importune you to remember your mortalitie and to make prouision for the same accor­dingly. If you say this doctrine was not so needfull, because you knew it long since; out of your owne words you proue this doctrine, of all others, to be most needfull, and my selfe of you most carefull. And whereas you know alrea­dle, as you say, that you shall die: neuer­thelesse, it is questionable, whether you be readie prepared to die euerie houre for the testimonie of a good con­science, as his Maiestie hath comman­ded, yea or no. And it is questionable, whether you be willing and desirous to die. You wil say peraduenture, you are of that mind, & you trust euer to be so, that there is nothing vainly spoken in Gods word: and you will count them [Page 30]vaine and friuolous that shall speake a­ny thing out of this word, that doth not in some sort humour and applaud you. Here I end this matter, desiring God to enlarge your affections more & more vnto the obedience of his word.

An answer to the 2. obiection concerning the generalitie of death.

Herein I will be briefe, because in­deed, this sort of people are lesse wor­thy of further instruction, who hold that this so goodly a frame of the world, should not, or cannot be de­stroyed. Of whom Saint Peter speaketh thus:1. Pet. 3.3. There shall come in the last dayes mockers who will walke after their owne lusts, and shall say, Where is the promise of his coming for since the Fa­thers died, all things continue alike vn­to this day. There needeth no other an­swer for them then that which S. Peter maketh them in the verses following, let them looke to it vpon their perill.

This doctrine concerning the genera­litie of death, serueth to reproue three sorts of people.

The first are those who wholly, or for the most part, do set their loue and liking vpon the things of this world, as if they were to tarrie in it for euer: or as if they were to chuse, they would not change this world, no not for the kingdome of heauen; ioying and re­ioycing, as Amos the Prophet said,Amos. 6.13. in a thing of nought: & like vnto the tribes of Ruben and Gad, and halfe the tribe of Manasses,Num. 32.1.2. who chose the towns and lands on this side Iordan, because there were goodly habitations, and fertile soyle, rather then the townes and lands in Canaan, which for the fertilitie ther­of, was said to flow with milke and ho­ney: and for the innumerable pleasures thereof, like vnto the kingdome of hea­uen. Saint Paul blaming such, and see­king to draw them vnto better choise, exhorteth, saying: Seeke ye the things which are aboue,Col. 3.1. where Christ sits at the right hand of God, and set your af­fections [Page 32]on heauenly things and not on earthly.

The second sort who are to be reproued by the generall doctrine of death,

Are they who murmure much, or ra­ther do mourne too much for the de­ceasse of their neare friends, as though God had not done well to take one, and not another, to take this and not that: or as if death had surprised them before their time, and for euer; or else that death had casually lighted on thē more then others. Saint Paule comfor­ting himselfe and others concerning this complaint,2. Cor. 5.1. sayd: We haue a buil­ding giuen of God, that is, an house whose builder and maker is God. The children of God die but one:Luk. 20.36. they taste not of that second death in hell, as the reprobates do. This once to die, is but a short interiection betweene two eter­nities, to wit, election and glorifica­tion, with a kingly and a kindly passage as it were, by calling and iustification vnto eternall saluation.Rom. 6.9. Christ died once, but in that he liueth, he liueth for [Page 33]euer. So ye likewise, saith the holy A­postle, are dead to sinne,Rom. 6.9. but aliue to God through Iesus Christ.

The third sort who are to be reproued by this generall doctrine of death,

Are those, who not minding their mortalitie, nor accompts which they must make, do treasure vp sinne vpon sinne, being driuen, as it were, with the swinge of their nature, & set on fire of hell, defile their bodies, and the whole course of nature: resolued with them­selues to vndergo any sinne, so as it may bring them either pleasure or profite. Alwayes saying in their hearts, and ma­ny times with their tongues, If we must die for sinne, as Preachers say, and that as well for one sinne as for a thousand; why then let vs eate and drinke, and be merrie while we may. Salomon out of his owne experience, and speci­ally from the holy Spirit of inspiration, faith of such one a after this maner:Eccles. 10.9. Re­ioyce ô thou yong man in thy youth, [Page 34]let thine heart cheare thee, walke in the wayes of thine owne heart, and in the sight of thine eyes. But what fol­loweth? God will bring thee to iudge­ment. Although his Maiestie be incli­ned to mercie, yet when he is moued to iustice, it is ineuitable, it is innarrable, & it is intollerable. To that effect said Dauid, as if it were in the proper per­son of almightie God, vnto all such de­sperate and gracelesse wretches, that do abuse his holy patience:Psal. 50.17. I will set thy sinnes in order: to wit, thy sins in the night, thy sinnes in the day, thy sins in thy youth, and thy sins in thine age, thy sins against me, and thy sinnes against thy brethren. I will so muster and so ranke them together, & so place them by rowes, and in euerie ranke and row, such, and so many, as shall seeme to be more odious, shamefull, and detestable euen vnto thine owne selfe. And what shall follow? I will teare thee in peeces, that is, thy torments shall be more ter­rible, and farre more horrible to nature then as if thou wert racked & tormen­ted peece-meale. These are they who [Page 35]although in deed sinne is too too ge­nerall, yet they rifle, and runne raging­ly after it, in a more particular manner, not minding their mortalitie, or at least, not regarding the accompts that they must make; do maligne, enuie, vtterly hate, yea and seeke the whole ouer­throw of vs the Preachers of his holy word, and others the deare children of God, who runne not into the same ex­cesse of riot and damnable behauiour: but with zeale do frequent the ministe­rie of his word, with reuerence do keepe his Sabbaths, & with all care do keepe themselues vnsported of the world. Therefore they esteeme them not worth their societie, nor worthie to liue vpon the earth.Ioh. 15.19. We are not of the world, therfore the world hatethvs, saith S. Iohn. The manifold plagues to the Egyptians, the fierie Serpēts to the Israelites, and the Emerods to the Phi­listims, were not so troublesome and tedious, as these heathenish Atheists, & prophane Iewes are to vs. We liue not as enemies in an hostile manner among them, but modestly, and mildly, and [Page 36]benignly, as Christian cōforters, brin­ging peace, & offering reconciliation. The words of our commission are of 3. emphaticall and publicke narrations. The first is, Benedicite, blesse ye; the se­cond is, Benefacite, do ye good; and the third is, Orate, pray ye. Thus are we en­ioyned to behaue our selues, amongst many other religious duties, towards God and good mē, yea & towards our enemies. Where in so euer we do faile through frailtie, it is not indifferent, nor iustice for them, being our enemies to iudge what we should do, but rather out of charity to iudge what we would do. Neither is it for them to reuenge themselues vpon vs, it is his holy Maic­stie to whom we must answer vpon our accompt. We are (whatsoeuer they say) bringers of peace, and we are peaceable.2. King. 10.17. Come & see, said Iehu to Ie­honadab: so it were to be wished, that these men would zealously and religi­ously come and see before they would condemne vs, and heare quietly what we haue to say, before they do with their tongues so iniuriously execute vs.Ier. 18.8. [Page 37]As the soule of Ionathā was knit to the soule of Dauid,1. Sam. 18.1 so our soules are knit as in one to them. We can truly say, our hearts are vpright towards them, as the heart of Iehu was towards Ichonadab.2. King. 10.15. And yet for all that me thinkes I heare them say, as Iehu said to Iehoram,2. King. 9.19 what hast thou to do with peace? turne thou behind vs. And to be briefe, we shal not need to insinuate for feare, to haue their fauour: euery one of vs may with Chri­stian magnanimitie say vnto them, as Nehemiah said to his aduersaries,Neh. 6.11. Shall such a man as I flie? who is he being as I am that will do it? For we may say as Elisha said to his man,2. Kin. 6.16. There are more with vs then be with thē. And with the Prophet Dauid, If God be with vs, who can be against vs? Although they haue dealt with vs shamefully and despite­fully, as the Ammonites dealt with the kind messengers of king Dauid,1 Sam. 10.1. to 17. shauing halfe their beards, and cutting off their skirts euen to their buttockes, yet we will neither do nor say,Iudg. 9. but as Iotham said to the Sichemites, If ye haue dealt truly and purely with vs, then reioyce [Page 38]ye with vs, and we will reioyce with you: but if not, we will retort vpon thē their own tearms, What haue we to do with your peace? turne you behind vs. These are they, who long since, as they say, do know right well that they shall die, and they doubt not but they shall die so faithfully and so godly, as the purest and most perfect Christian of vs all.

That this their error and grosse per­swasion may appeare vnto them, and vnto all others, I will yet for their sakes, & for the better patient abiding of the godly, deliuer in sorne particular man­ner, by the Scriptures of truth, who they be indeed, out of this generall nū ­ber, that shall die well, and so liue euer­lastingly in the glorious kingdome of heauen.

The generalitie of death is not now in question. It is generally agreed vpon, and withall, we find it is of necessitie: it is forcible and violent vpon the war­rātable decree of the most Highest. But the question is, who frames himselfe to die willingly, and with contentment. [Page 39]All shall die of force: but none shall en­ter into the kingdome of heauen, but such as in some measure do die willing­ly and with contentment. Saint Paule saith, Although I preach the Gospel,1. Cor. 9.16.17. I haue nothing to reioyce of, for neces­sitie is laid vpon me: if I do it willingly I haue a reward, but if I do it against my wil, what is my reward? As if he had said, what religious dutie soeuer is per­formed in respect of commandement and feare, is not to any man so much as thanke worthie: but that which is per­formed by man voluntarily and freely, as from a liberal heart, without respect of law, or constraint, that man shal haue his reward. Euen so is it with euery mā that is of force surprised by death, but almightie God highly accepteth of e­uerie man that disposeth of himselfe, with a willing heart to die. Therefore the Lord said vnto the people of Israel: My heart is among them that are wil­ling. As if he had said,Iudg. 5 9. Though you faile to do such things as I command you, yet I will accept of your will. This wil­lingnesse is a kind of strong affection [Page 40]and a forcible facultie of the soule: and yet for all that, it is led captiue vnto sin. Such is the corruption of mans nature, being inuegled with the manifold for­ces and assaults of Satan, that it preuails against the will of the inner man: as S. Paul complains of himelse verse large­ly and particularly, and which makes him to say plainly,Ro. 7.15. to the end. I allow not of that which I do; for what I would that do I not, but what I hate, that do I. As if he had said, Howsoeuer it be, that I offend God through corruption and frailtie, yet my heart, my mind and my will is with God. When I do any thing con­trarie to the will of God, I must con­fesse it is not I that do it, but finne that dwels in me.Phil. 1.23. Saint Paul did desire to die, and yet in a stronger appetite and affection he would not. So was it with Christ Iesus.Luk. 22.42. So long as a man can finde in himselfe a will to do well, al­though it be properly the gift of God, it shall be accounted vnto him a deede, as it was vnto Abraham,Gen. 22.12. when as his will led him to sacrifice his sonne, and yet did it not from his naturall affectiō. [Page 41]He that will die willingly and wel, must liue willingly and well accordingly. There must be a continuall combat, be­twixt the spirit of man, and his fleshly members.Col. 3.5. Ephe. 4.21. to the end 5.8 to 22.6.10. to 19. The earthly members must be mortified, and subdued by little and little, with the will and desire of man; to wit, man must carrie a loathing in his mind and will of that which is euil, by a cleane contrarie affection, lifted vp to heauen. Our sauiour Christ referres vs vnto the serpent, for two speciall in­structions, concerning this businesse, in these words; Be wise as serpents.Mat. 10.16. The serpent being fiercely pursued, & in dāger of her life, not able to shift any longer, she with her teeth, wings and clawes, will earnestly labour in the ground, to hide her head, being then sure enough from the pursuers, as not caring for her body, because her life lies in her head: euen so they that make a good preparation to die willingly and well, must not regard their goods,Ionah 1.5. when their bodies are in question, nor regard their bodyes, when their soules are in question; because indeede the [Page 42]life of their body and soule lies in their head Christ Iesus, who hath so enioyned them. The other qualitie of the ser­pent is, to rouse and rub herselfe very vehemently when she is old, against the ground, vntill she hath gotten off all her old skinne; and then hauing new vnder it, she flieth vp on high with such agilitie and nimblenesse, as when she was young: euen so if we will die well and willingly, so as our soules may mount vp to heauen, we must in our youth, and in our age rub off, and shake away the old man which is sinne and wickednesse,Rom. 6.6. and be renewed in the spirit of our mindes.

Three diuine causes mouing willing­nesse to die.

The 1. is drawne frō the generall de­cree of God, who in respect of death, deales indifferently with all the gene­ration of mankind: all men must die, the noble and the ignoble, the King as the begger; why then should any man mourne or murmure at the death of his [Page 43]dearest friends? and why should he not be moued to yeld himselfe, with al wil­lingnesse & contentment to die? Why should any one man thinke himselfe worthy of that prerogatiue, and priui­ledge, as not to die, yea rather wil­lingly, then of constraint? Iosua the Lord Generall of Israel, at his death tooke this as a strong forcible argumēt, to perswade with his people, to liue well, and that they might die willingly; therefore emphatically, he said,Iosua. 23.14. This is the way of all the world: to wit, Al­though I be a man as ye know, in an ex­traordinary acceptation with God, yet I must die; so must you, and so must all mankinde that liue, and are yet to be borne, looke not you to be exempted from this sentence: but prouide ac­cordingly. A voyce said vnto Esai, Crie;Esai. 40.6. What, said he? That all flesh is grasse, & the grace thereof as the flower of the field. This holy Prophet being sug­gested and instigated by the Spirit of God, to prepare the way of Christ in the hearts of the people, he receiues as from the Lord also, the manner how [Page 44]to moue them effectually thereunto, euen by telling them that they were all subiect to death, and that the most wise and most excellent amongst them was subiect to the same end.

The second cause mouing willing­nesse to die.

It is drawne from a threefold ex­chāge that we make with the Almigh­ty: the first is the exchange that we make of our bodies;1 Cor. 15.25.54. Phili. 3.21. Esai. 49.10.25.8. for this corruptible bo­dy, which is subiect to manifold mise­ries, and to fall from God, we shall haue incorruptible and immortall bo­dies. For these our bodies subiect to hunger, to thirst, to cold, to heate, to manifold diseases, to sundrie passions, and other such like calamities, we shall haue celestiall and glorified bodies, e­uerie way freed of all those perturbati­ons. The Lambe which is in the mid­dest of the throne,Reue. 7.15.16.17. shall gouerne his people, and shall leade them vnto the liuely fountaines of waters, and God shall wipe away all teares from their eyes.21.3.4. The tabernacle of God is with [Page 45]men, and he will dwell with them, and they shall be his people, and God him­selfe shall be their God with them. There shall be no more death, neither sorrow, neither crying, neither paine. Euery Christian is alwaies longing, and desiring this exchange, yea senselesse creatures, do alway straine with a fer­uent desire to be vnburthened, & to be discharged of this life; how much more euery good man? As he that is in prison desires and longs to go abroad, or as Hagar in her bondage, so miserable is man liuing in the flesh, as a liuing soule in a body subiect to death.

The second exchange that we make is of our goods, as when we change earthly riches for heauenly, momentanie and transitorie treasures for euerlasting, and that which neuer fadeth. To which purpose the holy Ghost saith,Mat. 6.19.20. Lay not vp treasures where moath or canker corrupteth, and where theeues breake through and steale: but lay vp treasures for your selues in heauen. As if it were to say, The best things of this life, are subiect to corruptiō, & to manifold ca­sualties: [Page 46]but the treasures which are in heauen, are not subiect either to mu­tability, or yet to decay. And our saui­our Christ saith by way of a parable,Luk. 12.15.10.22. that the abundance of worldly wealth auailes nothing for the time prefent, which is but momentanie, neither doth it any way minister comfort vnto the distressed soule. Thus he saith, take heed of couetousnesse; for though a man haue abundance, yet his life standeth not in his riches. Saint Paul seeing and perceiuing the inordinate desire of ri­ches, which was in his time, and know­ing that the like would be continued, he speakes by way of comparison, verie disdainefully and contemptuously of worldly riches,1 Timo 6.17.18.19. and charges men to prouide for better things, and to build vpon a better foundation. In heauen is all kinde of plentie, maturitie, and satietie.Iudg. 18.9.10. As the Spies said vnto the chil­dren of Dan their brethren concerning Laish, Arise and let vs go vp, we haue seene the land, and surely it is verie good, it is a place lacking nothing that is in the world; be not slothfull to [Page 47]possesse it, for God hath giuen it into your hands: euen so do innumerable sentences and examples of holy Scrip­ture say and assure vs as touching the kingdome & immortall ioyes of heauē.

The third exchange that we make by dying willingly and well, is of our so­cietie, & of our companie; as when we change the societie, fellowship, and cō ­panie of men, for the company and so­cietie of Angels;Heb. 12.22.23.24. Reuel. 14.1. to 6. the company of whoremongers, drunkards, liers, swea­rers, oppressors, and such like, for the company of the Saints; the company of children on earth, for the company of children in heauen; the company of husband or wife, for the company of Iesus Christ himselfe. As a virgine that is affianced to a man thinkes it long be­fore the solemnization thereof: so is e­uery one that is affianced with Christ euermore desiring his full fruition and holy fellowship.

The third cause mouing wil­lingnesse to die.

It is the mitigations, cōforts, & helpes, that almightie God yeelds against the torments of death, to such as do com­memorate their mortality, with prayers and intercessions vnto almightie God, that they may be faithfully prepared. Of which gracious qualifications of sicknesses, and diminishing of deaths torments, the holy Prophet Dauid speakes,Psal. 41.3. most plainely, The Lord will strengthen him vpon his bed of sorrow; thou Lord, saith the Prophet, hast tur­ned all his bed in his sicknesse as if it were to say, God wil enable a mercifull religious man, to endure all that he will lay on him, or else will diminish the qualitie or quantitie of the disease. To whom also Christ Iesus saith, I am the physition: as if it were in effect to say, I am a present discharge for the soule that is surcharged with sinne, and also a present qualification of bodily griefes, and naturall diseases, as was manifoldly and plainely experimented by Christ, [Page 49]vpon diuers poore people, who were miserably and mortally distressed with both.

The second instruction.

Concerning the manner, sort, or kind of death, to wit, how diuersly, and how many wayes, death seizeth on all the generation of mankind: I will distin­guish into foure sorts. The which for assignations sake, I must call by foure names, vnder the which the holy Ghost comprehends as in a close narration di­spersed ouer the Bible, all maners, sorts, and kinds of death whatsoeuer, how­soeuer, and wheresoeuer: which are these.

• 1. the Penall death.
• 2. the Naturall death.
• 3. the Vnnaturall death.
• 4. the Politicall death.

These three are comprehended in that answer of Dauid, the selected man of God, to Abishai, concerning Saul the king, whom God deliuered into their hands, to do with him as they would: euen as Pontius Pilate deliuered Iesus [Page 50]into the hands of the Pharises, to do with him as they would.2. Sam. 26.8.9.10. Let me smite him but once, said Abishai to Dauid, & I will smite him no more: intending by those words, with one blow to kill Saule. Shall I lay mine hands vpon the Lords annointed, said Dauid? No, I will not, God shall smite him. There he plainly related the penall death. Or his day shall come to die. There he plainly related the naturall death. Or he shall descend into battell. There he plainly related the vn­naturall death.

First, the Penall death is that which al­mightie God did vsually inflict vpon those, with whom he was wrathfully displeased; as appeared by the ineuita­blenesse thereof. It was most common­ly miraculous, and publikely powerful, that it might be for an euerlasting re­membrance among all nations. Such was the punishment of Adam for the transgression of Gods commandement,Gen. 3.17.18.19. as did appeare by many particular de­nuntiations; and afterwards conclu­ded with his death, and with the death of all his posterity irrecouerable in thē ­selues [Page 51]for euer. Iob to this purpose said,Iob. 34.14.15. If God set his heart vpon man, and ga­ther vnto himselfe his spirit and his breath, all flesh shall perish together, and man shall returne to dust. As if he had said, If God be once wrathfully displeased with any man, how shall he liue? how can he or they endure the hand of him, who so penally & power­fully punisheth vnpenitent sinners?

Druine motiues or reasons, why God doth so penally, so miraculously, and so powerfully punish some, and not o­thers: with a sixefold answer thereunto.

The first Motiue why God punished penally.

First, God punished penally with wa­ter, when men were publikely and ge­nerally growne to be tirannous, cruell, and sauagely disposed, one towards a­nother, as the people of the old world. Thē did the windows of heauen open,Gen. 6.11.12.13. Gen. 7.4.10 11 to the end. and the foundations of the great deepe breake vp, so that the waters preuailed exceedingly vpon the earth, and coue­red all the hie mountains of the world.

Likewise the Egyptians,Exod. 1.11. to 16.5. to 14.7.8.9.10.11.14. who dealt tirannously, & cruelly with Gods peo­ple this Maiestie taking speciall know­ledge thereof, did penally and power­fully punish thē with manifold plagues in their own land, and afterwards with the inundations of waters, wherein their king, and many thousands more were miraculously drowned.

The second Motiue why God puni­shed penally.

Secondly, God punished penally with fire, Gen. 19.5.15.16. to 17 when he saw that men were grown so generally and so publikely carnall, sensuall, fleshly, & vnnaturally defiling their owne bodies, taking the louing admonitions, and godly perswasions of his Saints, but as iests and mockes: as he did the Sodomites.

The third Motiue why God punished penally.

Thirdly, by changing the nature and qualitie of the earth: when as particular persons being in place of prehemi­nence, did offer indignity & disloyaltie [Page 53]to such as were in authoritie, as did Corah Dathan,Num. 16.29.36. and Abiram with their companions; whom God did penally, powerfully, and miraculously destroy, by opening the earth to swallow them vp aliue.

The fourth Motiue why God punished penally.

Fourthly, with sauage beasts, whē as his holy and welbeloued people are disdai­ned, mocked, and scorned;2. King. 2.23.24. as two and fortie that mocked Elisha the Prophet of the Lord, and were penally destroy­ed with Beares.

The fifth Motiue why God punished penally.

Fifthly, with Angels, when as men in authoritie do publikely and incorrigi­bly offend his holy Maiestie, as did Da­uid in numbring his men of warre,2. Sam. 24.1.15. and trusting in them: whom God did penal­ly and publikely punish with the death of seuenty thousand of his chosen men, by the stroke of an Angell.Act. 12.23. Likewise Herod the king was striken vnto death [Page 54]publikely by an Angel, because he took that glory to himselfe, which was due to God.1. King. 13.1.2.3.2. King 23.17. So was Iehoram most penally and miraculously destroyed for his i­dolatrie, according to the saying of the man of God.

The sixth Motiue why God punished penally.

Sixthly, where it may be demanded why God doth punish some so penally and so miraculously, and not others, it is drawne from his established rule, and generall order of gouerning kingdoms and nations, holding it sufficient in his godly wisedome, to punish publikely some, in stead of many, that one exam­ple so publike and so penally powerful, should serue for many hundred yeares in a whole nation or kingdome. When the Church began to spread through Gods mercies, there were many mira­cles, signes and wonders; as that in E­gypt, as that in their iourney through the wildernesse, and as that their con­quering of Canaan, and so vntill the temple of Ierusalem was built, and reli­gion [Page 55]established. But afterwards as it drew nearer and nearer vnto Christ, they grew to be fewer and fewer.

The first vse of this doctrine concerning the penall death,

Serueth to forewarne Landlords and Patrons, who most tyrannously liue vp­on the spoile of the poore: the one flee­cing the Church, the other fleecing the commonweale, and both robbing God of his honour so much as they may, or as it doth bring them either pleasure or profite. As in the old world, wherein crueltie did ouerrun the whole earth: so it is now in the glorious Sun-shine of the Gospell. If the examples of those whom God so powerfully & so penal­ly punished, will not serue, it may well fall out euen in the iustice of God, that for the same crueltie, their oppression and grinding of the poore, and selling them for old shooes, that they shall be made examples for such as do come after.

The second vse of this doctrine concer­ning penall death.

It may well serue to forewarne dis­solute and loose liuers, yea all such as liue according to their own lust, giuing themselues ouer, according to the swing of their own nature; lest they also neglecting the vse of Gods holy word, and the vse of these fearefull examples, do, in a time when they thinke not, fall into some ineuitable and damnable iudgements of God in a miraculous manner.

The third vse of this doctrine concer­ning penall death.

Forewarneth all such as are subiects, to submit themselues vnto such as are in authoritie ouer them, as vnto the di­uine ordinance of God.

The fourth vse of this doctrine concer­ning penall death.

It may serue to admonish all sorts of people to demeane themselues reue­rently, and conscionably, towards all [Page 57]the zealous professors of the Gospell.

The fifth vse of this doctrine con­cerning the penall death.

It admonisheth all those that are in auctoritie, to submit themselues duti­fully, and euery way religiously to­wards God, as they wold their subiects should do vnto them.

The second manner, sort and kind of death, to wit,

The naturall death is more moderate, more milde, and more alluding to the fauour of God, then the penall death; because indeede it hath reference to the promises of God, in Christ Iesus: by whom the guilt of sinne, and the condemnation of the law together, with the sting of death, is qualified and in a sort done away; leauing indeed no more to do, nor to say, against such as can take hold of his promises, but one­ly the perishing and destroying of that body, so naturally subiect to sinne. Ac­cording as Paule proclaimed, in a most comfortable manner, in these words. [Page 58]Death went ouer all men:Rom. 5.11. in as much as all men haue sinned, as if he had said, Such was the infinite mercie of God, and yet mingled with his iu­stice, that he would lay no more to the charge of his chosen, then he must needes by the open rules of religion, & reuealed word. Moses in his defence to the people of Israel concerning that open rebellion of Corah and his com­pany, speakes most diuinely, and most plainely, of this kinde of death in these words,Numb. 16.29. to 36. If these men die the common death of all men, or if these be visited with the generall visitation of all men, then the Lord hath not sent me. As if he had said, There is a sort or kind of death, which is naturall, which is vsu­all, and which is rightly appertayning vnto the nature of mankinde; and that which most commonly falles out vpon good and reasonable deliberation, vpō orderly disposing of worldly affaires, & vpō due bequeathing of the body to be buried. This naturall death which he calles the common death, and the ge­neral visitation of all men, Iob saith it [Page 59]is as a ricke of corne,Iob. 5.26. which comes into the barne in due time. As if he had said, This is the death indeede that is full of maturitie, and seasonablenesse; lo, thus we haue inquired of it, and so it is. A­gaine he saith to the same effect:Iob. 34.14.15. As a rush cannot grow without mire, and as grasse without water can grow no lon­ger, but withereth, though it be not cut: euen so man by nature liueth vntill nature be quite worne, and wholly ex­tinguished, and then dieth though he were not touched nor medled withall in any sort; which death is nothing so, nor so as the penall. The man of God intimating such a kinde of death, said to Hezckiah King of Iudah,Esai. 38.1. Thou shalt not die with the sword, but thou shalt die in peace. To wit, thou shalt not die the penall death, which is terrible and painefull; nor an vnwonted death, but the common death, the generall visitation of all men, to wit the naturall death.

This naturall death which is also cal­led the common death, and the gene­rall visitation of all men, hath by the [Page 60]reuealed word of God foure other in­ferior sorts or kinds of death, whereof I must dispose for methods sake after this manner.

• 1. Some do die In their old age.
• 2. Some do die In their nonage.
• 3. Some do die Languishingly.
• 4. Some do die Suddenly.

The first reason why some liue long.

Is drawne from the singular fauor of almightie God, in granting vnto some one amongst many, that which in his heart he specially desireth. For amongst all things that man specially desireth, there are principally these two, to wit, health and wealth. For wealth a man will bestow all his wits, all his indeuor, all his labour, all his friends, and what­soeuer else he possibly can deuise: but for health, and that he may liue long, he will bestow all his wealth that was so industriously, & so laboriously got­ten, and be contented to be counted a foole, yea a forlorne wretch, and to be indeede a begger at euerie mans [Page 61]doore, all the dayes of his life. To be breefe, as chastity is a singular gift of God, to one amongst ten thousand, so long life is a singular guift of God, to one amongst ten thousand. Salomon therefore said,Pro. 16.31. Old age is a crowne of glorie, wherein are two goodly and godly respects; one is, that a man may the better & the more abundantly ga­ther riches, by looking more respe­ctiuely into the workes of God, and the end of his creation. For the longer a man lines in a reasonable kind of hus­bandrie, the more his gaine and get­ting must needes be. Although his re­uenewes be but small, yet if he get and spare, here a litle and there a litle, in continuance of time according to the old prouerbe, Many a little makes a mickle: following the example of that little poore pismire, who ac­cording to her small strength, and yet being diligent,Pro. 6.6. hath against winter a great heape of prouision; and being al­so prouidident, she painefully nibleth the heads of euery graine, lest they should grow, and so her labor lost. The [Page 62]Maiestie of God to set forth his renew­ed loue towards Iudah, and Ierusalem, said thus:Zach. 8.4. Their men shall liue so long as that they shall go by a staffe. As there is no commandement that hath any promise, but the honouring of pa­rents: so there is no such reward plea­sing to any man as to liue long: there­fore God made promise thereof to thē that keepe his commandement. What temporal blessing did the Lord bestow on Dauid,1 King. 3.14. for a reward, who was a man according to his owne heart, but long life? as the holy Ghost testifieth, he liued so long that he could liue no lon­ger,1 King. 1.1. nature was quite extinguished in him. This was also a reward specially, bestowed vpon the ten holy Fathers,Gen. 5.1. to the end. before the floud. Thus shall men be enabled with their hands, to performe the desire of their hearts, in contribu­ting vnto the necessitie of the Saints. Abraham also had for his temporarie blessing,Deut. 31.2. an hundred and twenty yeares life, euen in his old age he was care­full to fulfill the worke of the Lord so long, as he said that he could go no [Page 63]more out, and in. Length of life,Deut. 11.9. saith Moses, is a reward for keeping of Gods cōmandements: they then that keepe not Gods commandements, shall be guilty of Gods iudgmēts for the same, and also for the time, which they haue mis-spent.

The other speciall and most principall re­spect of long life, is that such men might also gather spirituall riches. For as by little and little, men come to be stored with the things of this world, specially if it be long continued: euen so by the continuall keeping of the Sabboth, by the often reading and hearing of Gods word, by vsual praiers, by often reitera­ting with thankefulnes the mercies of God, & such like, men may grow & in­crease most richly and abundantly, in the things that concernes a better life. If the increase be but as Esai the Pro­phet saith, here a line, and there a line,Esai. 28.10. to wit, a little at one time, and a little at another, either gotten or saued. To which purpose Iob saith,Iob. 12.12. In length of dayes there is wisdome, and amongst the ancient there is vnderstanding. [Page 64]Therefore the holy man Dauid all his life long followed the counsell and directions of the ancient, and there­by prospered. It is a matter ordinarily expected from old men, that they ha­uing such an extraordinarie fauor at Gods hand, should not onely be able well and wisely to gouerne themselues, but also well and wisely to gouerne others.

The second reason, why some do die in their minoritie and non-age.
The answer is fourefold.

The first is drawne from Gods ex­ceeding great mercy in Christ towards some to whom he imputeth nor sinne, for their good euen in this world, that they should not see, nor heare of those lamentable calamities, & wofull iudg­ments that should fall vpon them, with whō they sometimes liued. His Maie­stie duly tēdering the good dispositiō, the mild affection, & tender inclinatiō of all such people, takes them there­fore before hand into his glorious pro­tection, [Page 65]that they should not be gree­ued with the sight nor hearing of those matters. Accordingly saith Esai the Prophet, The righteous shall be taken away from the euill to come:Esa. 57.1. that is as much to say, Some of Gods deare chil­dren shall not liue to see and heare the miseries which shall come vpon those whom they do so highly loue. Marke the vpright man, & behold the iust,Psal. 37.37. the end of that man is peace. So it is said of Ieroboams sonne,1. King. 14.13.17. he only of Ieroboam shall come to the graue, because in him there is found some goodnes towards the Lord God of Israel. As if it had bin said, He onely of that house shall go to his graue in peace, because he shall not see the desolation that shall come vpon the land. So also was it said of Iosias, as if it were in the proper person of God, in these words;2. King. 22.20. I will gather thee to thy fathers house, thou shalt be put in thy graue in peace, and thine eyes shall not see the euill that I will bring vpon this place.Wisd. 1.13.14. Though they were soone dead. yet fulfilled they much time: as if he had said, They did much [Page 66]glorie to God, and much comfort to his Saints in that litle time wherin they liued.

The second answer, why some do die in their non-age or minoritie.

It is drawn from the mercifull good­nesse of God in Christ Iesus, in brin­ing them more speedily out of this world into their heauenly inheritance. For by how much the sooner he taketh them out of this world, by so much the sooner he bringeth them into their wi­shed possession,Heb. 11.14. God prouiding better things for them. In the prayer which Christ our aduocate hath framed for vs, we are taught specially to desire the speedie entrance into this our heauenly inheritance, in these words, Thy king­dome come. And with all for the bet­ter enabling, propping, & comforting of his people with patience, to abide the time, he saith in a figuratiue speech, Behold,Cant. 2.8. to 14. he cometh leaping vpon the mountaines, and skipping vpon the hils like a young Roe, or as a young [Page 67]Hart. Iob speaking of the best estate of man liuing in this world, saith thus; While his flesh is vpon him,Iob. 14.22. he shall be sorrowfull; and whiles his soule is in him, he shall mourne.

The third answer why some do die in their minoritie.

It is the sinne of the parents, or best affected friend of him that dieth, whose death is to him a punishment. For as generally amongst parents, there is no­thing more grieuous, nothing more irkesome, then the death of their yong children; specially such as are tractable: so is there no punishment so counter­uailable as the death of such children. Naomi, when her husband & her two sonnes were dead, said vnto her daugh­ter in law:Ruth. 1.13. to 21. The hand of the Lord is gone out against me, the almighty hath giuen me much bitternes. The widdow of Sarepta, whē her yong son was dead cried, & said to Eliah;1. King. 17.18.19 20. Art thou come to call my sinnes to remembrance, and to slay my sonne? As if she had said, I see the greatnes of my sinnes against God, [Page 68]by the greatnesse of my punishment, which, by taking away my sonne, his Maiestie hath inflicted vpon me. The same Prophet in his intercession farther said; O Lord God, hast thou punished this widdow by killing her sonne? As if he had said, O Lord do not so: the world was not worthy of them,Heb. 11.38. the sins of worldly men descrue them not. Lord do not lay her sinnes so heauily to her charge. Saint Paul said, that the recoue­rie of Epaphroditus out of his mortall sickenesse,Phil. 2.25.26.27. imparted the mercie of God towards him, lest he should haue had sorrow vpon sorrow.

The fourth reason why some do die in their minoritie.

It is the extreme wickednesse and outrage that some would grow into a­gainst God and his Saints, if they were suffered to liue. To which purpose his holy Maiestie saith,Psa. 101.8. I wil destroy all the wicked of the land, that I may cut off al the workers of iniquitie from the citie of the Lord. As if he had said, I will preuent by death the vngodly deter­mination [Page 69]of gracelesse men, they shall not liue so long as to do villany against my people.

The third question why some do die languishingly.
It is answered threefold.

First, to declare that the vse of Phi­sicke, Chirurgerie and such like meanes are nought worth, and to no purpose, when as God denieth the vertue there­of. To make men know that the best meanes, and the effects thereof, are two distinct things, Almightie God in his irefull speech to the Egyptians, saith thus, Take balme,Ier. 46.11. ô virgine daughter of Egypt, and in vaine shalt thou vse many medicines, for thou shalt haue no health. He speakes againe by the same Prophet after this manner, Thy bur­stings are incurable,30.12.13. and thy wounds dolorous, there are no plaisters, nor medicines, nor helpe for thee.

The second answer why some do die languishingly,

Is drawne from the fatherly care of Almightie God, who knowing whereunto some of his children are inclined, and naturally addicted, accor­dingly he keepes them vnder, he still disables them from the performance of that they wold, euen in matters hurtful to their owne soules. As a naturall fa­ther tenderly affecting the good of his sonne, whom he seeth to take head, & make way to spend all, sometimes he threatens him sore, sometimes he beats him sharply, at other times he feeds him with hard fare, now & then he cloathes him with ragged apparrell, and alway keepes him without mony. Or as a mo­ther intending to weane her child from the breast, lets him crie much; if that wil not do, she annoints it with worm­wood or such like, euen so God deales with some such as are stubborne or like to grow disobedient, he keepes them vnder with many strange deuices, and doth disable them euerie where, & at al [Page 71]times from doing that they would, to the hurt of thēselues. The peregrination of the people of Israel frō Egypt to Ca­naan, was through the most vaste, deep, and dangerous places of all the world; and sometimes through goodly val­leyes, by pleasant riuers, and such like places of contentment: sometimes in great penurie & scarcenesse of all good things, and sometimes in great plentie of euerie thing; & thus with vncertain­ties, mutabilities, liking & disliking 40.Num. 33.1 yeares together before they came into the promised land, not resting in any one good place one whole yeare, inter­mingling one with another. Euē so is it with gods people, specially such of thē as his Maiesty knoweth will not trauel rightly the right way. Moses said, God led them 40 yeares in the wildernes,Deut. 8.2.3 to trie thē, to humble them, to know what was in their hearts. God said by the mouth of his Prophet thus,Ier. 30.11. Although I haue striken thee with the wound of an enemie, and with a sharpe chastise­ment, because thy sins were increased, I will correct thee, but not vtterly cut [Page 72]thee off. So God said to Dauid con­cerning Salomon his sonne,2 Sam. 7.13. If he sin I will chastise him with the roddes of the children of men, but my mercy will I not vtterly take from him. Whom the Lord loueth,Heb. 12.6. saith the holy Author to the Hebrues, he chastiseth, & he scour­geth euery sonne that he receiueth. We haue a famous example in Dauid, whō if God had not humbled with continu­all persecution, it is certaine he would haue driuen Saul violently out of his kingdome.

The third reason why some do die languishingly.

As the former proceeded from the mercie of God towards those whom he would reforme: so in this we shall finde the ineuitable iustice of God vp­on the wicked, euery way disabling and putting them downe from their in­tents and enterprises, keeping them at a low rate, and as it were at a scantling. He deales with them, as with the house of Ioab the murtherer;2 Sam. 3.23. neuer without running issues, neuer without [Page 73]the leprosie, or one that leaneth on a staffe, or doth fall on the sword, or lack­eth bread. So God said he would deale with the people Israel, if they would not keepe his commandemēts, in these words: The Lord wil make thy plagues wonderfull, and of long continuance,Deut. 28.59. sore diseases, and of long durance. Such a writing was brought to Iehoram King of Iudah, from the Lord, because of his Idolatrie, contayning this effect; Thou shalt be in great diseases,2 Chro 21.12 to 16. 2 King. 15.5. in thy boweles day by day. Ahaziah King of Iudah was disabled with a leprosie for euer.

The fourth reason why some do die suddenly or instantly, hath these two respects.

The first respect is the matter where­with they die. Some die with old age as did Dauid; some with long endured sicknesse; some with the eminency of the place which ministreth present dan­ger and death, as a ship against the rocks, a wildernesse of wilde beasts, a storehouse of gunpouder. Sometimes [Page 74]in respect of Gods sudden decree, be­cause the Lords breath is in his no­strels.

Sometimes being occasioned from a naturall cause, which learned Phy­sitiōs say, doth arise ab apoplexia, a stop­page in the head, or à vomida pulmonū, a suffocation in the lungs, or else à sin­cope vel cardiaogmo, from the stomacke or heart. All which is common both to good and bad men, to the iust and vn­iust: and that which neuer giues war­ning, nor knowledge, any manner of way formerly to be preuented by phy­sicke, and therefore rightly called Mors repentina, a sudden and an vnprouided death.

The second respect is the manner or difference betwixt both. The bad and vniust man dieth suddenly, how long soeuer he liueth, and what warning so­euer he hath,Mat. 25.3. because of his vnprepa­rednesse, like the foolish virgins: or like the vniust and carelesse steward.

The good and vpright man who feares the Lord, and rules himselfe ac­cording to his lawes, is alwaies vpon [Page 75]his guard, like the good householder, who knowes on a night suddenly his house shall be broken vp: and like those wise virgins alwaies in a readi­nesse, euer looking for death. This re­sēblance of both was in the old world; Noah was well prepared, the rest were nothing at all.

The eight vses that we are to make of this doctrine, concerning the natu­rall death, which is the common death, and the generall visitation of all men.

The first vse concerning the na­turall death.

It serueth to reproue old men, who either idlely or riotously spēd their pa­trimonies, and their parents portions. The holy Prophet Hosea saith,Hose 7.9. Gray haires are here and there, vpon him, and he knowes it not: to wit, the aged man considers not, the old man whose life is almost ended remembers not, he thinkes vpon time enough to be get­ting and sparing, which is yet left be­hinde; he deuiseth vpon many more yeares, & so goeth on vntill his strēgth [Page 76]faileth him, and he purposeth to bring many matters vnto good effect, euen by his wits, when as indeede with his strength, his senses will faile him. Ther­fore Ieremy the Prophet said,Lam. 3.27. It is good for a man to beare the yoke in his youth. It is expedient that he do take paines in his profession while he may, lest when he should giue, he be enfor­ced to take. Salomon not onely for matters of saluation, but also for mat­ters of this life, doth exhort very ear­nestly, particularly & plainly,Eccle. 12.1.2. to 8. thus: Re­mēber thy maker in thy youth, whiles the euil dayes come not, nor the yeares approch wherein thou shalt say. I haue no pleasure in them. To conclude with that patheticall saying of Saint Paul,1 Timo. 5.8. If there be any man that proui­deth not for his owne, namely for them of his household, he denieth the faith, and is worse then an infidell; the ho­norable age is not that which is measu­red by time, neither that which is mea­sured by the number of yeares: but wisdome is the gray haire,Wisd 4.7.8. & an vndefi­led life is the old age. As if he had said, [Page 77]It is not the age of any man, how old soeuer, that deserues reuerence and speciall account amongst men: but it is the knowledg of God, and an vnre­proueable life.

The second vse concerning the naturall death.

It serueth to reproue those who by their ouer much care, and excessiue la­bors, haue gotten much wealth, al­way getting, euer sparing, neuer spen­ding, accounting from ten to the hun­dred, and from the hundred to the thousands, for euery of their chil­dren; yea and many times (hauing nei­ther sonne nor daughter) they know not for whom: and yet in all this time and amongst all this wealth, hauing nothing at all for themselues against the day of the Lord, hauing indeede neither oyle nor lampes. Much like the gluttō that fared deliciously euery day,Luk. 16.19. & gorgeously apparelled: but inward­ly for his soule he was more miserable then any, and as the poore begger at his doore outwardly. So commonly at [Page 78]deathes doore the wicked parteth with all ioyes: and there the godly receiues it.

The third vse concerning the naturall death.

It serueth to reproue all such parents, who hauing a sonne or a daughter ta­ken from them by death in his minori­ty, they do not take to heart nor thinke the extraordinary care, the greedy gri­ping, the intollerable shiftes, and the manifold deuices which they vsed to get worldly wealth and preferments for him. So that they euer kept from their heart, or for the most part, all con­scionable care of trayning him vp in the feare and nurtour of the Lord, so as he might be a necessary member in Church or comon wealth. They consi­der not, neither can they be made to thinke, much lesse to beleeue, that God tooke him away for their punishment. And for this cause also God takes a­way another, and so another of their best and dearest children, leauing such parents, either none at all, or else such [Page 79]as are gracelesse, and without hope to be any comfort vnto them. If parents out of their naturall affection, or out of Gods word, would but imagine what a dolefull day, what a sorrowfull sight, and a galling griefe it would be vnto them, to see one child after another suffer the bitter paines and pangs of death, & then being dead to be doubt­full of their saluation: such parents might the better and the sooner see, & take knowledg of their sinnes towards their poore children, and so by true re­pentance be turned vnto the Lord.

The fourth vse concerning the naturall death.

It serueth to reproue those who out of their ouer abounding naturall af­fection towards their children, are ne­uer prepared to part with their chil­dren, no not though they be to change their company, for the company of God himselfe, and the company of o­thers their brothers and sisters, for the company of the holy Saints and An­gels in heauen. And their worldly ri­ches, [Page 80]for the true treasures purchast by the precious bloud of Iesus Christ. And this because that either they want knowledge, or faith.

The fift vse concerning the naturall death.

It serueth to reproue those who liue so securely and so carelesly, as if they had made a couenant with death, vntill an appointed day: or as if they could keepe death away so long as they would, or at least giue themselues law­full warning. Vpon these comes the day of the Lord suddenly, not in re­spect of God, but in respect of them­selues, being vnprouided. By how much they want of that they should haue a­gainst his coming, or by how little they feare death, by so much the more terrible and fearefull death is vnto them.

The sixth vse concerning the naturall death.

It serueth to reproue those who arrogate to much vnto the worthi­nesse [Page 81]of the meanes, attributing that vertue vnto them, which indeede is due vnto God; as in the time of sicknesse, to physicke, surgery and such like. No maruell though they languish in their diseases, and no man able to helpe thē. What was the ouerthrow of so many thousands of the Israelits, & the taking away of the Arke of God by the Phi­listines?1. Sam. 4.5. was it not because they relied to much vpon the arke? as appeared by their shooting and loud reioycing, as though heauen and earth rang toge­ther. Ieremie speaketh of them at ano­ther time, how they vanted and boasted of their temple, saying,Ier. 7.4. The temple of the Lord, the Temple of the Lord: therefore the Lord gaue their Temple to be ransacked and ruinated by Nebu­chadnezzar king of Babylon.Dan. 1.1.2. Ieremie likewise speaking of the pride and pre­sumptusnesse of the Egyptians, who in their strength and multitude of their men, concluded most infallibly the vt­ter ouerthrow of the people of Israel:Ier. 46 7. They come, saith he like floods and ri­uers, with raging horses, swift chariots, [Page 82]Blackemores and Libians to shoote and to beare shields, yet all in vaine.

The seuenth vse concerning the natu­rall kind of death.

It serueth to reproue those who do derogate from the worthinesse of the meanes, which God in his mercie hath ordained in his Church and common­wealth, to be in him, and for him, or as in his stead, helpers & comforters vnto his people: as in the time of sicknesse, not to seek to the Physitiā, they rather scoffe and scorne them, and they deride their profession. These indeed, as the former, are accessarie to their owne cō ­tinuall diseases, languishing maladies, and in the end, to their owne death: not because that they thereby do di­rectly shorten their liues, but because that they do frustrate, so much as in thē lieth, the holy ordināces of God, which are ioyned with his decree.

The eight vse concerning the natu­rall death.

It serueth to reproue those who run [Page 83]into eminent dangers & places of con­tagion; they auoid not when they may conuemently, outragious elements, as fire, water, and such like: or enterprise to performe actions, which stand not either with their wits, or with their a­bilities.

The 3. generall sort, manner, or kind of death, to wit, the vnnatu­rall death.

The vnnatur all death, is that which is more violent, more abhorring nature, more crosse and contrarie to the lawes & ordinances of God. A kind of death which proceedeth from mans selfe, or rather a death instigated by the diuell: meerely derogatiue to the Maiestie of Gods gouernment, dishonourable to his name, & by the reuealed word, im­peachfull to the saluation of the soules of such. An vntimely and an vnseaso­nable death.

Ʋnder this kind of death there are 4. other inferior sorts.

First when a man killeth himselfe vna­wares, [Page 84]or against his will, as Ahaziah king of Israel did with a fall.2. King. 1.6

Secondly, when a man kils himselfe wittingly and willingly, 1 Sam. 31.4 2. Sam. 17.23. 1. King. 16.18. as Saul did with his owne sword; as Achitophel hanged himselfe; and as Zimry did, that burnt himselfe.

Thirdly, when a mā is killed by another vnwittingly and vnwillingly, not hauing hated him before;Nu. 35.22. Ios. 20.1.2.3 for whose saftetie God appointed cities of refuge.

Fourthly, when a man is wittingly and willingly killed by another, 2. Sam. 3.27 2. Sam. 20.10. as Abner was by Ioab, and as Amasa was.

The first question concerning the ma­ner of the vnnaturall death.

Why it is, or how it comes to passe, that some vnwittingly and vnwillingly do kil and destroy themselues, yea with their act and deed, some hang them­selues, some burne themselues, some drowne themselues, and such like man­ner of vnnaturall death?

This kind of vnnaturall executions happeneth many times on the iust, as well as on the vniust, vpon the wise, as [Page 85]vpon the foolish; vpon the rich as vpon the poore.

The answer therefore is twofold, one concerning the vngodly, the other concerning the godly.

That which concernes the vngodly, is, when any such man or woman vn­wittingly puts or brings himselfe into perillous places, puts himselfe to death by his owne act and deed. It pro­ceedeth from the vpright iustice of God, ruling and ouer-ruling man how puissant, and how outragious soeuer he be, making him in despite of his heart, & wholly against his will, to do that to himselfe which shal be to his owne de­struction, and against nature. To which purpose God speakes by his Prophet, vnto the wicked, in these words;Ier. 20.21. I will make thee to be a terror vnto thy selfe, and to thy friends. And by a phrase of speech, as from him who hath suffered great indignitie, saying to the wrong doer, I will make thee vndo that again which thou hast don vnto me, although thou diddest it by another: I will make [Page 86]thee vndo it thy selfe, and with thine owne hands. After this manner it is said, that God doth surcharge the wicked, who sometimes haue ouer­ruled and surcharged his people. As for example, Paul and Silas hauing bene wrongfully imprisoned, and sore­ly whipped by the gouernors of Phi­lippi, a famous citie in Macedonia, they sent their Sergeants,Act. 16.35.36. saying, Let these men go. Nay verily said they, we haue bene beaten openly vncondem­ned, and now would they put vs away priuily? but let them come and bring vs out. So they came and brought them out, and prayed them and desired them to depart. Likewise he saith by his Pro­phet Ieremie to the people of Israel,Ier. 5.9. As ye haue worshipped strange gods in your owne land, so shall ye worship strange gods in another land. As if he had said, Whereas in your owne coun­try you would worship idols whether I would or not, now I will make you do the like in another lād whether you wil or not; how hurtfull and loathsome so­euer it be vnto you, yet I will enforce [Page 87]you. Absolon,2. Sam. 18.9.10. who was a publike ene­mie to the crowne of Iudah & a deadly enemie to the king his father, by his owne act and deed vnwillingly, and a­gainst his heart and mind hung himself. King Pharaoh hauing drowned many of Go [...]s people in Egypt, by the iustice of God vpon him, vnwittingly and vn­willingly drowned himselfe and his host euen by his own act and deed.Exo. 14.26. The Moabites mistaking the element of wa­ter for bloud, became secure and care­lesse,2. King. 3.22.23.16.17. and therfore vnwittingly and vn­willingly, and yet by their owne act & deed, they fell vpon the sword of their enemies. Wherin God shewed that euē by the selfe same matter wherwith the Israelites were comforted and relieued, their enemies were confounded and discomfited: where with a man sinneth,Wis. 11.13. euen by the same God vsually punish­eth. And as Samuel said vnto Agag the king of Amalek, As thy sword hath made many women childlesse,1. Sam. 15.33. e­uen so shall thy mother be childlesse of thee amongst other women.

The second answer concerning the godly, who vnwittingly and vnwillingly do by their owne act and deed kill and destroy themselues, is threefold.

The first sort are those, who being surprised with sorrowes and anguish of heart: as Eli, who hauing hauing heard that both his sonnes were slaine by the Philistims,2. Sam. 4.19.20.21. and specially that the Arke was taken, he fell back out of his chaire and brake his necke. Likewise Phineas wife, when she heard such newes of the Arke, pained & died. So Nabal hauing heard by his wife what Dauid had in­tended,1. Sam. 25.37. with sorrow his hart died with­in him, and he was like a stone.

The second sort mistaking the vse of the good creatures of God, and their owne strength, do vnwittingly & vnwilling­ly destroy thēselues:2. King. 4.18.39.40. 2 King. 3. so did the Shuna­mits sonne with ouermuch heate in his head. So did the children of the Pro­phets, who in stead of pothearbs gathe­red wilde gourds, and therewith had poysoned themselues, had not the Pro­phet [Page 89]miraculously and speedily holpen them.

The third sort being ouercome with drowsinesse and stupiditie of nature do vn­wittingly & vnwillingly, euen by their owne act and deed kill thēselues: so did Eutychus,Act. 20.9. who sleeping at Saint Pauls sermon fell out of an high window, so that he was dead.

The second question, Why some kill and destroy themselues, so diuersly and so many wayes, and that wittingly and willingly, as by their owne act and deede.

The answer is of foure sorts.

The first sort who kill and destroy them­selues wittingly and willingly,

Are those who, through the ignorance of God that is in them, do not know whether there be an hell or a heauen. Of which ignorance, Saint Paul spea­keth thus:1 Cor. 2.14. The naturall man perceiueth not the things that be of God; they are spirituall, but he is carnall. It may be said vnto them, as Christ said vnto Pe­ter,Mar. 8.33. Thou sauorest not the things that [Page 90]be of God, but the things that be of men.

The second sort who killand destroy themselues wittingly and willingly,

Are those who in the iustice of God for their vnpenitencie and reprobate man­ner of behautour, hauing the eyes of their vnderstanding shut vp, their senses ta­ken away for the time, their wittes not their owne, their memory gone. Of which kind of benumming Saint Paul speakes to the Romans;Rom. 1.24. to the end. Ephe. 1.18. and prayeth for the restoring of the Ephesians, to wit: that the eyes of their vnderstan­ding might be opened. The Aramites being in this reprobate sense, hauing their eyes of vnderstāding shut vp,2 King. 6.18.19. wēt into Samaria where was their mortall enemie the King of Israel; when as they thought to haue gone home vnto their master and King. In like manner, Ne­bucadnezer the King of Babylō,Dani. 4.30.31. being also in this tēper by the vpright iustice of God, went out of his pallace from amongst his Nobility, vpon his hands [Page 91]and feete, into the fields amongst his beasts, where he continued as a beast 7. yeares. Saul, as he thought, was safe,1 Sam. 26.11.12. to 18. hauing his speare at his head, with Ab­ner the Lord Generall, and the people guarding him round about; but God sent a dead sleepe vpon them, where­by Dauid went in, and brought forth the Kings speare, & might haue slaine him. No man saw it nor marked it, nei­ther did any awake, so bewitched they were of their sense.

The third sort who kill and destroy themselues wittingly and willingly,

Are those who from an exceeding distrust of Gods mercies, hauing long lauished in an abominable life, & neg­lected al the meanes of their faith, they conclude desperately with themselues. Much like the foure leprous men,2. King. 7.3.4.5. at the gates of Samaria, who said one to ano­ther, If we tarie here we shall die; if we go into the citie we shall die come, let vs go into the the tents of the Aramits; if they saue our liues, we shall liue; and [Page 92]if they kill vs we are but dead: and as the King of Israel shamefully said, This euill comes from the Lord,2 King. 6.33. shall I at­tend vpon the Lord any longer? To them and to all such it may be said, as Elias said to Ahab King of Israel, Thou hast sold thy selfe to worke wic­kednesse.1 King. 21.20. Thus these men betraying all succors that reason offers, they set euery member or members against a­nother,Iudg. 7.22. like the sword of the Midianits rushed into the bowels one of another: the soule against the body, & the body against the sole, althings vpside downe like the chariots of Pharo,Exo. 14.25.26. the wheeles vpward, and the bodies downeward; greatly afraid where no feare was, like a lion who mastering al other beasts in the forrest, quakes and trembles at the crowing of a cocke. Or rather like the damned indede,Pro. 28.1. flying when none pursueth; they are striken with faintnes of heart,Leui. 26.17.36. Deut. 28.28. 1. Sam. 13.6. with the sound or shaking of a leafe, and with cowardlinesse to hide themselues in caues, in pits, and in dens, from a sword. All these being former­ly knowne vnto God, for the manner [Page 93]of their behauiour, his Maiestie de­creed vpon the manner of their death, not as it was in him, but as it would be in them. As the diuell did put into the heart of Iudas to betray Christ his ma­ster, so the diuell puteth into the hearts of those to betray themselues.

The fourth sort who kill and destroy themselues wittingly and willingly,

Are those who do not onely neglect all good meanes, and opportunities thereunto: but also voluntarily con­temne it treade it vnder feete, and with fierce affection following their owne wayes: of whom Ieremy speakes repre­hensiuely after this maner, as it were in the proper person of the almightie God.Iere. 2.12.13. My people haue committed two euils, they haue forsaken me the well of life, and haue diged vp puddles of their owne. As Pontius Pilate deliue­red Iesus vnto the common people,Luke. 21.24. to do with him what they would: euen so these in a sort do deliuer vp most vn­naturally their bodies and their soules [Page 94]vnto the diuell, to do with them what he will.Luk. 21.14. They fall vpon the edge of the sword, to wit, into eminent and ineui­table dangers.Iudg. 9.54. As Abimelech being brayned by a woman, called hastily vn­to his page, Draw thy sword and slay me, that it be not said, that a wo­man slue me: euen so do they that in their distresses do not relie vpon Gods directions. As the waters preuailed & increased ouer all high mountaines, so doth the diuell increase and multiply sinne vpon sinne in the vnpenitent per­son, making him vnrecouerable to god­ward.

The third question concerning those that do wittingly and willingly kill and destroy one another.

The Prophet Malachi wondering at such vnnaturalnesse, questioneth after this maner:Mal. 2. Haue we not all one father? hath not one God made vs? Why do we euerie one transgresse against his brother, & breake the couenant of our fathers? The answer to this question is drawne first frō the killer, secondly frō [Page 94]the killed. The killer is drawne therunto sometimes by an euill spirit, executing therein vpon the killed, the rustice of God, for some former murther, as vpon Abimelech,Iudg. 9.23.55.56.57. who killed his seuenty bre­thren. To which effect the Prophet Ie­remy saith, They that deuoure shall be deuoured they that spoile thee ô Israel,Iere 30.16. shall be spoiled, & they that rob thee, I will giue to be robbed. So he saith by his Prophet Ezekiell,Ezek. 35.6. Except thou hate bloud, bloud shall pursue thee. Ioash the King of Iudah hauing caused the son of Iehoiada the priest to be slaine innocently,2 Chro. 24.25. he desired God to remem­ber it, and therefore God according to iustice remembring it indeede, his owne seruants murthered him as he lay in his bed.1 Sam. 14.20. So it is said that the Phi­listians slew one another; also when the euill spirit was vpon Saul,1 Sam. 19.10. he still sought to kill Dauid.

The second motiue in the killer.

The killer is drawne thereunto by malice & enuie,Gene. 4.4. as Caine slue his bro­ther Abell. Which made Dauid to say [Page 96]vnto Saul,2 Sam. 26.19. If the Lord do thus stirre thee vp, let him receiue a sacrifice at my hands: but if it be the children of men that haue done it, cursed be they before the Lord. To which effect the Lord speakes by his Prophet Ezechiel vnto the Seirians concerning his people Is­rael,Ere. 35.5. Thou hast a perpetuall hatred a­gainst my people, and hast put them to flight with the sword, when their ini­quitie had an end. As if he had said, O Seir, thou most malicious and en­uious wretch, thou persecutest my peo­ple, not as an instrumēt of Gods iustice, but out of thy owne extreme malice & enuie, euen when I was at peace with them. Againe, he saith vnto all such by the mouth of his Prophet Zacharie, I am wrath with these carelesse heathen,Zach. 1.15. who when I was angrie but a litle with my people, they helped forward the affliction. Wherein he sheweth that they were very malicious, and very en­uiously disposed. After that manner Caine slue his brother.Gen. 4.8.

The third motiue in the killer.

One killeth another out of his owne malicious & diuellish quarrels, with an vnsatiable desire of reuenging. As Ioab slue Abner for the bloud of Hasael,2 Sa. 3.27. which he had shed.2. Sa. 13.27. So Absolon slue Ammon. The holy Ghost saith of a gracelesse man,Wis. 10.13. In his wrath he killeth his brother, & in his furie he perisheth. As if he had thereby pointed out by two speciall notes, a reprobate and a most vile man, shedding his brothers bloud, to wit, by surie and by anger. As Sampson being moued with an intolle­rable passion,Iudg. 16.28 desired nothing of God but that he might haue strength to be auenged for his two eyes.

The fourth motiue in the killers.

Some kill one another being drawne thereunto through couetousnesse, as Iesabel slue Naboth.1. King. 21.12. This kind of im­pietie is in such, for lukers sake, as he of whom Nahum the Prophet speaketh, likening him to a Lion, in these words; He did teare in peeces for his whelpes,Nah. 2.12. [Page 98]and woried for his Lionesse, and filled the holes with prey, and his dens with spoyle. Euen so these gracelesse grigs to haue worldly wealth for their chil­dren, will spare neither old nor yong.

The fifth motiue in the killer is,

When a man doth kill another in the quarrell of God and his people, as did Ehud,Iudg. 3.21. Iudg. 4.21. who slue Eglon: and as Iael who slue Sisera.

The sixth motiue in the killer

Is to kill and destroy, being drawne thereunto with a damnable rage, for the offence of some other. As that most execrable example of Saul, who killed the priests of Nob,2. Sam. 22.18.19.22. through the offence that was committed by Dauid, as he himselfe confessed to A­biathar: I am guiltie, said he, of their bloud, they were innocent. Murther hath bene held among barbarian hea­thens an intollerable and a reuengefull sinne, as appeared by their words, whē as the viper fell vpon Pauls hand,Act. 28.1.2.3. &c. Sure said they, this man is a murtherer, who [Page 99]although he hath escaped the seas, yet vengeance hath not suffered him to liue.Gen. 4.10.11. The bloud of Abel cried for ven­geance. And to conclude; Murther is so detestable in Gods sight, and so ab­horring nature, as for what cause so­euer one man shal or doth wittingly & willingly kill another, if it be secretly done,Deut. 21.1. to 10. as doth appeare by diligent in­quisition made for the finding out of the murtherer, the hainousnesse of the sinne also appears by the greeuousnesse of the punishments, which are no lesse then death.Leui. 24.17.21. Deu. 21.8.9. It endangereth the whole congregation with the plagues of God how guiltlesse soeuer they be of that fact.Gen. 4.10. Re. 6.9.10.11. It calleth and crieth out from earth to heauen for vengeance, & the soules of the Saints in heauen do call and crie vnto God for instice. The holy man Dauid, who by his regall authoritie, & also in his martiall affaires, was to shed the bloud of many: yet he prayed that God would deliuer him from bloud­guiltinesse.

Now concerning the killed, to wit, why God doth suffer innocent blood to be shed wilfully, or to be subiect to the will of the wicked.
The answer is twofold.

The first answer concerning the kil­led, is to manifest Gods secret decree concerning the time of mans departure; and as for the manner how, it is all one with God, and so is it with a righteous man. The manner of death maketh no­thing against the matter of saluation. Christs Iesus speakes comfortably and verie directly to this purpose, vnto his Apostles and disciples, and so vnto all true Christians: You shall be betraid of your brethren,Luk. 21.16.17.18.19. and kinsmen, & friends: & some of you they shall put to death; ye shall be hated of all men, yet there shal not one haire of your heads perish; possesse your soules in patience.

The second answer concerning the killed.

It makes the iustice of God the more manifest vpon the killer. As Salomon said concerning Ioab who had murthe­red [Page 101]Abner and Amasa:1. King. 2.32.33. The Lord shall bring his bloud vpon his owne pate, for he slue two men causlesse, and more righteous then he: their bloud shall re­turne vpon the head of Ioab. The Pro­phet Habacuck questions to that pur­pose with God, concerning the inno­cent that were slain so vniustly: O God,Hab. 1.13.14.15.16.17. saith he, thou art of pure eyes and canst not see euill, wherefore dost thou looke vpon the transgressours and holdst thy tongue, when the wicked deuoureth the man that is more righteous thē he? Shal they therfore spred forth their net & not spare continually to slay the na­tions? This is answered by the same Prophet in the same chapter, after this manner: Art not thou ô Lord my God,12. my holy one? we shall not die. O Lord thou hast ordained them for iudge­ment, and ô God thou hast established them for correction. As if he had said, Thou wilt not suffer these lewd and gracelesse ones any longer, then vntill thou hast accomplished thy will in mer­cie vpon vs, then thy heauy wrath shall consume them. Saint Luke affirmes in­terrogatiuely [Page 102]the same after this maner: Shall not God auenge his elect which crie day and night vnto him?Luk. 18.7.8. though he suffer long, I tell you he will auenge thē quickly. As Christ said concerning the man that was borne blind,Ioh. 9.1.2. It was not his sinne, nor his parents, but that the worke of God might be seene: e­uen so these whom the monsters of the world do kill and destroy, is not in re­spect of that which they pertinently or properly haue deserued, but that the iustice and vengeance of God might be seene iust vpon such as kill them. There are many wayes and diuers manners by the which the deare children of God do depart this life, but no way nor manner can preuent their preparatiō to die well, how sudden and how vnusuall soeuer it seemes to be vnto others. And seeing the case so standeth, let all men beware of rash iudgement, and vncha­ritable censuring of such as are slaine. Let the manner of death be rather an occasion to forewarn others to be rea­die also, as not knowing the time, nor the manner of death. It is commonly [Page 103]alike, both to the iust and to the vniust for the outward manner of death, but the inward is nothing so nor so. As we may reade of the two theeues, the one vpon the right hand,Mat. 27.38 the other vpon the left hand of Christ: the outward maner of their death was alike, but the inward was not so; for the one died faithfull, and therfore Christ said, This day shalt thou be with me in Paradise: the other being vnpenitent inwardly went vnto the dāned. Againe, the suffering or per­mission of God is alway the meanes of his secret decree: no man can kill ano­ther, no not iniure his brother in the least measure, but by the will of God; because no sinne can be committed a­gainst his will: nor any otherwise will God permit and suffer a sinner to out­rage, then in that maner, & so far forth as may stand well with his diuine pur­pose: & yet for all that, such a will, pur­pose, and permission of his, cannot be said to be the immediate cause of such an outrage or iniurie done howsoeuer; but rather out of mans will, who for his owne part respects not the fulfilling of [Page 104]Gods will so much as his owne, which proceedeth from his corrupt nature being inuegled by the diuel. And when as almightie God doth withdraw his helpes, his gifts and graces, (which he may, because properly they are his owne,Ezod 7.4.) thence it is said, that God har­dened the heart of Pharaoh; & that Si­hon king of Heshbon would not let Is­rael passe by,Deut. 2.30. for the Lord had hardned his spirit and his heart. Further, it must be granted, that almighty God might verie well, and most fitly, if he would, haue restrained and withholden that murther and shedding of innocent bloud, and so the wrong and killing of other his Saints; but it was not his wil, it pleased him not so to do, he foresees it not to be for his honor, and a further good. As may plainly be euidenced by a speciall difference betweene the pur­pose of God, and Gods election: for it is certaine that election was before the purpose of God to saluation or damna­tion, because in election there is the ho­ly will of God, without regard either of good or euill to be found in man, or [Page 105]before he had done either good or euil. The concurrence and the prosecution whereof stands in these three most ho­ly asseuerations of the Almightie, the first being vocation, the second iustifi­cation, and the third glorification. To which effect and purpose the holy man Dauid being preuented of his murthe­ring mind, said with all holy considera­tion & gladsomnesse:1 Sam. 25.33. Blessed art thou which hast kept me this day from shed­ding innocent blond.

The fourth manner, sort or kind of death, to wit, politicall.

In the discourse wherof there will arise many dolefull questions, with crosse and contrarie obiections, made by thē which are perplexed, some for their sonnes, some for their daughters, some for their deare & familiar friends, some for their wiues, and some for their hus­bāds, who before their faces were cru­elly executed vnto death; which parēts & friēds of theirs, do attribute the same vnto the rigour of law, or vnto the vn­iust proceedings of law, or at least vnto [Page 106]the cruell executioners of law. For the remouing of all which vniust imputati­ons, as also for the comforting of all such sorowfull soules, I will deliuer so particularly, so plainely, and so directly, my mind & my knowledge therein, as I hope through Gods mercy shall stand them in good stead for perswasion and satisfaction in this manner and me­thod.

• First, what the lawes ought to be in ge­nerall in a well gouerned kingdome.
• Secondly, what the lawes now are in ge­nerall inthis our glorious and so selected a kingdome.
• Thirdly, what the law politick in particu­lar is in this kingdome for the complainants instanced.

First concerning the lawes in gene­rall how they ought to be.

The lawes of all well gouerned king­domes ought to be grounded vpon di­uine intentions, and peaceable ends, consisting of iurisdiction, regall with­out partiality, and of a ciuill policy without corruptiō, for the nourishing [Page 107]and vpholding of spiritual iurisdiction, tending to the religious worship of God, and the mutuall society amongst brethren, which is indeede rightly rec­koned to be the summe of the morall law of Moses, and the chiefest respect of our common lawes. The princi­ples of all which lawes also are to haue their fit, their conuenient & their war­rantable application, and denommati­on, first to the glorie of the blessed Tri­nitie, secondly to the honor of the im­mediate Maiestie of the King; thirdly to the reuerent regard of his or their substitutes: and fourthly to the good of the people in publicke, according as times, places & persons shall vrge their importunities; still inferring and ex­tending rules of iustice and equitie, thereby making an euident difference betwixt the plaintiffe & the defendant, and betwixt the iust and vniust, because cōtrarieties being layd together, makes iustice to appeare the more iust, and the same law to be the more commenda­ble, and vnrepealable.

Secondly, concerning the common lawes as they are now in England.

This little Isle of England, and Nor­therne side of the world, of which the great Prophet Ezechiel speakes in some particular,Chap. 38.2.3.4.5.6.15. hath bene more anciently endued with Gods particular fauors, then any other part else of the whole world, for matter of his Maiesties reli­gious seruice, and for matter of ciuill gouernement, in this land now most graciously established. All which law is full of profound maturitie, full of needfull iustice, and full of druine well ordered policies. And wheras other na­tions round about this realme through their owne homebread mutinies, and forren deuastations, cānot prescribe by any record, custome, or memorie of man, by what law, iustice or equitie, o­ther then by the law of nature, which is common amongst heathens, that they do execute any malefactor, or inflict a­ny pecuniarie punishment, almightie God out of his infinite prouidence and mercie, although that many times reli­gion, [Page 109]through the corrupt iudgement of Kings and Queenes of this land, & the manifold sinnes of the people there­in, were sometimes altered, and some­times quite ouerthrowne: yet our common lawes were still maintained, and extolled euen vnto this day. All which lawes had they not excelled the lawes of other nations, they could ne­uer haue continued without extin­guishment, without impeachment, or at least, without some anullity, & pub­like indignity by the Kings of the Brit­tans, or by the Kings of the Saxons, or by the Kings of the Danes, or by the Kings of the Normans; euery of which men were verie wise, verie politicke, verie religious, and most admirably va­lorous: which Kings immediatly suc­ceeded one another, euer since this I­land was first found habitable. In all whose times these our said lawes slo­rished, and by many necessarie additi­ons were publickly enlarged. Againe, had not these our common lawes bene euerie way besitting the maintenance of Gods sacred and true religion, and [Page 110]for the preseruation of peace; as also by all former ages, since the confusion of tongues, left vnto our dayes and times vncontrollable, & vnrepealable; then without all question, some one or other of our godly Kings or Queenes would haue established other lawes, or else would haue in some sort reformed them. But by reason of the great mul­tiplication of this nation, and through some disorders likely to accrue a­mongst so many, who would in time crosse and contrarie the true meaning of those lawes, our renowned Princes haue onely repealed some few statutes, and in stead thereof haue enacted o­thers, to better purpose, as necessarily was required: alway with this prudent prouiso, that no law nor statute should be in sence and intendement but ac­cording to the rules and former pat­terns, which they had receiued from former ages, tending to the true wor­ship of God, and the peace of the peo­ple. So did Alfred a famous King of the Saxons, in the yeare of our Lord 880. adde vnto these lawes, holy pre­cepts [Page 111]and statutes, namely against sa­criledge, against the violating of the Sabboth, against treason, & against the immodest and vnchast touching of a­nother mans wife or daughter: all which facts were euen then held to be most vile, most odious, and most de­testable; and yet for all that euen then were they most likely to haue bin com­mitted by many irreligious persons. So in like manner Caesar the Emperor be­fore the incarnation of Christ, by an established law brought that wife with­in the compasse of petty treason, which was found guilty for betraying the life of her husband, and to be burned for the same. So likewise the sonne that did betray his father, and the seruant that betrayed his master, should be hanged for the same as petty traytors: all which well contriued lawes are in force vn­to this day, blessed be the Maiestie of God for it.

Thirdly concerning the politicall law, which is a chiefe part of the com­mon law: whence indeede ari­seth the matter instanced.

The politicall law is that by vertue whereof malefactors are iudicially ex­ecuted vnto death, vpon publicke tri­als and arraignment, by witnesses pro­duced, and then by the verdict of 12. substantiall honest sworne men. The common law, whereof I haue spoken, doth consist of a law Regall, and a law politicall, both which were in re­quest many yeares before Christ was borne. This law Regall is said to be grounded vpō diuers anciēt customes, rules and orders, drawne out of the na­turall law, or as it may be said, out of the will of the King, be it good or euil, which is effected by his auctoritie vp­on the subiects. The political law is in­deed a branch principall, and a meanes speciall of that by the which the spiri­tuall policie of the Church is royally maintained and supported, and which is in very deed the life of the regall law. [Page 113]As the iudiciall law of Moses was the coniunct and the inseparable compa­nion of the morall law amongst the people of Israel: so in like manner the politicall law may be said to be arteries and ligaments of the common lawes amongst vs here in England. As if it were to say, Where there is no political law wisely and mercifully contriued, there is no regall law that can be vp­holden and maintained; take away the one, take away the other. A king I grant may gouerne regally, and accor­ding to his will may enforce his sub­iects vnto obedience, or patience: yet without Christian policie no king­dome can continue. For the order and frame of ciuill gouernment is broken, if men may not possesse their owne in peace after a peculiar propertie: so is it if men may nor be in their owne houses safely: so is it if men mē may not trauel without danger of robberie: so is it if men may not haue the free vse of the Sabboths by an ingresse and egresse for the seruice of God, according to an vniform order throughout the Realm. [Page 114]This I conclude: We being defended by the kings lawes from all iniuries, pri­uate and publike throughout his domi­nions, and also hauing vnder his prote­ction, the peaceble profession of Iesus Christ, in effect then, Let vs subiect our selues vnto him as vnto the imme­diate Vicar or Deputie of the King of heauen.

The politicall law hath in it selfe these foure sorts or kinds of executions.

• 1. Beheadding.
• 2. Hanging.
• 3. Burning.
• 4. Pressing.

First, the reason of this politicall law in generall, or the cause why it hath e­uer bene held requisite and necessarie in euerie wel-gouerned kingdome; it is occasioned or drawne from the foul­nesse and most outragiousnesse of some mens nature, breaking forth into an hatefull kind of demeanour towards their equals, and a treacherous manner of behauiour against their superiours; euermore and in all places, preferring [Page 115]contentions and warres, before quiet­nesse and peace, liking and allowing in their corrupt iudgment, deceit, and rapine, before truth and plain-dealing: still pressing themselues vnto the di­shonour of God, and vnto treason a­gainst the king; if it may carry any hope of profite, or likelihood of pleasure. And therefore haue need of such law as may restraine all such, or if they will not be so restrained, then without all partialitie to execute them. The morall law of God, & the common law of this land, do onely manifest and perswade with men what things ought to be done. But the politicall law, as the law judiciall, doth enforce and violently presse men to the performance of that which ought to be done. Of which sort of people Saint Paul speaketh, as of the Romans,Rom. 1.31. Though they knew the law of God, that they which do such things are worthie of death, yet not onely do the same, but fauour them that do it. This kind of law may be truly said to be the law of nature, to wit, a law com­mon to all people; where yet the law of [Page 116]God is not in force, and duly executed, they are a law vnto themselues. To be briefe, the politicall law is an execu­tioner of the common law, and there­fore a cause principall and necessarie to haue it, and to keepe it in vse.

Secondly, the reason of such sundrie sorts and seuerall manners of execution, which are vsed by vertue of the politicall law.

The manner, sort, or kind of execu­ting malefactors worthily deseruing the same, is not to be found in the grounds of the common law, nor in any branch thereof; but alway hath bin held as a matter indifferent, and to be publi­shed and maintained according to the pleasure of the Prince for the time be­ing, specially as the manners of their subiects did enduce him thereunto by the cōsideration of the hainousnesse of the fact either more or lesse: as we find by the order and maner of Moses in his gouernment, which must needs be vn­derstood to be figuratiuely related to all other kings and people, as well as to [Page 117]the people of Israel; whēce they should deriue the substance of their politicke lawes to be cōsisting of iustice & equi­tie: and alway vsing the maner, the sort, and kind thereof, as being a matter of circumstance, according to their owne wils, as time, place, and persons require. As for example briefly, The iudiciall law for him that stole an oxe was,Exo. 22.1.2 that he should recompence it to the owner with fiue oxen. Some kings punish such an offence with stocking & whip­ping, some do punish it with banish­ment, and our kings for many hundred yeares together haue punished it with hanging. As for murther, it was euer & in all places punished with death, and yet the manner of the death still remai­ned in the will of the king, according as the maner of the murther was found to be either more or lesse hainous. The Iudiciall lawes of Israel were said to be appertaining vnto them, and therefore can they not be said to be broken by vs when as indeed they were neuer giuen vnto vs, neither yet made for vs.

This doctrine serueth to reproue foure sorts of people. The

First are those, whose nature is so fro­ward and so rebellious, that they are no way to be gouerned and guided but by force and violence: yeelding rather their obedience and loyaltie to man & that onely for feare of punishment, then vnto almightie God for the loue of his fauour.

Secondly, those who do most vniust­ly and most maliciously maligne the reuerend and commendable students of the law, and generally all the learned and graue professors thereof; being drawne thereunto out of their extreme folly and palpable ignorance: or else being conuicted vniustly in the triall of some case, through their owne wrong information, or want of meanes iudici­ally to follow it: or otherwise, hauing had the ouerthrow and conuiction, as iustly they deserued, by reason of the vnlawfulnesse and vniustnesse of their case, being plaintiffe or defendant.

Thirdly, those who do vtterly scorne [Page 119]and altogether disdaine the verie law it selfe. And no maruell, for commonly they are such as do mocke and scorne the maiestie of Gods holy Scriptures, and all the sincere Preachers thereof; drawne thereunto, as may be thought, by a turne sicke spirit of giddinesse, or rather from the stirring of the diuell, who can away with nothing which is better then himselfe.

Fourthly, those who most vnchari­tably, and without all Christian reason or good consideration, do make que­stion and doubt of their saluation, who are iudicially executed for their vnlaw­full actes. As though the manner of death did any thing at all derogate from the matter and substance of faith, which is required of euerie one that dieth howsoeuer. Or as though he that stealeth, or he that murthereth, or he that is a traitor, were a greater sinner then Christ would or could forgiue; or else as though that they which die na­turally in their beds, or they themselues which liue in the good appearance of the world, were not as guiltie of con­demnation [Page 120]for euery small sinne which they commit, without faith in Iesus Christ, as they who are hanged, burned, beheadded or pressed, or as those vpon whom the tower of Siloam fell.

Here I conclude, asking pardon of the learned, wherein soeuer I haue er­red, or haue wanted in the disconise of the common lawes of this land. Knew­ing the profunditie thereof to be pas­sing the reach of all men: and withall, acknowledging it to be a meere sub­iect out of my element; and therefore as a man hauing spoken nothing in ef­fect of that which it deferueth, I am cō ­tent to be condēned without replica­tion, vpō a nihil dicit, if reason require it

The third instruction concerning the timelinesse of death.

Not withstanding there are such va­riable and sundry sorts or manners of death, as hath bene formerly enlarged; and howsoeuer almightie God hath bene occasioned in his iustice to punish sinne: yet none of the generation of mankinde departs this life before his [Page 121]appointed day, so that no man by dili­gence can lengthen his life, nor any man by negligence shorten his life. The holy Prophet Dauid hauing Saul his enemie in his hand, would not be perswaded to lay his hands on him, but said, His day shall come to die,1 Sam. 26.8.9. I will not smite him. As if he had spoken more plainely, It is not for me to kill him, for God hath appointed him his time, in which he shall die. To this pur­pose said the iust man Iob by way of two interrogations,Iob. 7.1. Is there not an ap­pointed time for man vpon the earth? And are not his dayes determined?Iob. 14.5. The number of his moneths are with thee, thou hast appointed him his bounds o­uer which he shall not passe. As if it were to say, Certainely there is an ap­pointed time for mans departure out of this world, euen by the diuine ordi­nance & sacred decree of the Almigh­tie, which cannot be shortened nor lengthned, no not so much time more as to go ouer a meere or baulke, nor so much time lesse as to come vnto it. A­gaine he saith verie emphatically and [Page 122]affirmatiuely, beleeuing in the promise of God therin, after this manner, I will waite my appointed time: as though he had said,Iob. 14.14. My God hath determined and set downe the day, and houre of my dissolution: it is hid from me, I will therefore attend, I will be looking for it from day to day. Salomon after his conuersion, amongst many excellent & most diuine instructions, he particula­teth this secret decree of God most plainly after this manner:Eccl. 3.12. To all things there is an appointed time. And from this generall he descendeth into a more particular, thus: There is a time to be borne, and a time to die; to wit, as there is a most certaine time inclosed in eue­ry womans wombe, in which she shall bring forth into the world: euen so there is a certaine and an appointed time, in which he that is borne of a wo­man shall go out of the world. Saint Paul said to the Athenians,Act. 17.26. God hath assigned the times that were ordained before, and the bounds of their habita­tion. By that saying the time of mans departure is decreed, and vnreapeable: [Page 123]why? because there is no alteration nor change in Gods diuine Maiestie; that which he is, he was, & the same he will be for euer. Iehoida said,2 King. 11.15. He that comes within the ranges, let him die the death: euen so it may be said, Whosoe­uer comes within the compasse of the time which God hath decreed, let him die without delay; there is no hope nor helpe for him, there will be no par­tiality or fauourable respects. The liues of the 10.Gen. 5.3. to the end. Fathers were twise ex­actly reckoned, and their death once, for diuers causes, but specially that thereby euerie man thenceforth might be able to know the age of the old world before the floud. The ages of these holy men being computated and layd together, do amount iustly to 1656. yeares. In which obser­uance or sure rule for numeration, and multiplication, the holy Ghost deliue­reth plainely, that God doth strictly & seuerely recken the liues of all men, yea from their verie beginning to the verie day of their death. Saint Iohn and o­ther the Euāgelists affirme out of their [Page 124]owne knowledge, that the Iewes vsed all cunning meanes, & practised diuers wayes to apprehend our Lord and Sa­uiour; but all was in vaine, something or other went betweene: and why? his houre was not yet come,Ioh. 8.30. the time which his holy Father had decreed was not when they would. To this effect Moses by a large measure of inspiration spake of an holy woman, the wife of the Patriarch Abraham, who had a par­ticular and gracious respect before God, specially for the time of her life, & the time of her death.Gen. 23.1.2 When Sarah, saith he, was 127. yeares old, so long liued shee, then Sarah died. That is as much to say, Shee liued iust so long in­deede and no whit longer; when her appointed time was come, then she di­ed, and not before. Likewise Moses doth computate the age of Abraham her husband and saith,Gen. 25.7. This is the age of Abrahams life which he liued, 175. yeares. Then Abraham yeelded the spirit, & died in a good age. As if he had said, This 175. yeares was the full time in which God had appointed him to [Page 125]liue. When as Moses himselfe was to depart this life, almightie God called him saying, Thy dayes are come,Deu. 31.14. thou must die: to wit, my decree is certaine towards thee my louing and my faith­full seruant, as towards all the ge­neration of mankinde. As in an hoast of men furiously in fight, so in the world some shall die now, because God hath so appointed; and some shall not die then, because God hath not so ap­pointed. To which effect he spake by the mouth of his Prophet,Eze. 9.4.5.6. Set a marke vpon the foreheads of thē that mourne. And cōcerning others he said vnto him, Go and smite, destroy vtterly the old and the young.Gen. 4.15. (So likewise God was said to set a marke vpō Caine) but touch no man, vpon whom the marke is set: shewing therein that euen amongst fu­rious and outragious men, in martiall affaires, and in the determinations of malicious men, life and death, is euen then particularly in Gods hands, and also the verie time thereof.

Here arise two necessary questions. One, why hath God so exactly determined the [Page 126]time of death: the other, why God doth con­ceale the time.

The first whereof is: Why hath God so exactly determined the verie time of euery mans departure out of this world, so that no man can go beyond it, nor come short of it? Why did he not rather resolue vpon this, Let euery man shift for himselfe, and liue so long as he can?

The answer or reason is fourefold.

The first reason thereof is to declare, that he is the principall maister of times, and according to his diuine pre­sciēce he is an exact performer of pro­mises through all ages of the world. He obserues the time when a man comes into the world, and when he goeth out of the world. The Maiestie of this eter­nall God considerately and renowned­ly beginneth samous actions, and ends them memorably by periods & places full of weighty consideration, accoun­ting vpō the yeares of holy men.Gen. 5. Gen. 1. to Gen. 7. Gen. 8 to Gen. 12. Gen. 12. to Exod. 19. Exo. 12. to Ios. 1. Ios. 1. to Iudg. 1. Iudg. 1. to 1 Sam. 1. 1 Sam. 1. to Nehe. 1. Nehe. Esra. Hester. Daniel. As by the liues and deathes of the first ten ho­ly Fathers, how many yeares there was [Page 127]from the creatiō to the floud: viz. 1656 yeares. From the floud to the promise made to Abraham, 427. yeares. From the promise to the giuing of the law, 430 yeares. From their going out of Egypt to their entrance into Cana­an, 40. yeares. From their entrance into Canaan to their quiet possession, 7. yeares. From thence to Saul the first King, 450. yeares. Thence to their cap­tiuity in Babylon, 490 yeares. From their captiuity to their restoring a­gaine, to build the Temple at Ierusalē, 70. yeares. From thence to their ge­nerall libertie by Christ Iesus, 490 yeares. Almighty God is so seuere and so soueraigne an obseruer of time for the beginning & ending of all famous actions, and specially the coming of mā into the world, and his going out, that he standeth vpon the performance of his word and promise euen to a day. Moses speaking of the Egyptian capti­uity said,Exo. 12.41. that whē the 430. yeares were expired, euen the selfesame day depar­ted all the hoast of the Lord out of E­gypt. Yea and farther his Maiestie ob­serues [Page 128]the verie name of the day, in which he doth performe his word and promise, as he speaketh plainely by his Prophet.Eze. 14.1.2. Sonne of man, saith he, write the name of the day, euen of this same day, for the King of Babell set himselfe against Ierusalem the selfesame day. So God ordereth all things in measure,Wisd. 11.17. in mumber, and weight.

The second tenne holy Fathers in whom it pleased God to multiplie a new Church after the floud,Gen. 11.10. to the end. are exactly accounted by euerie full yeare in which they liued, according to the determi­nate will of God, and that for diuers causes, but specially to declare that the life of man is not at randome nor at ro­uers. And here also obserue, that at the floud the ages of men were halfed, as may appeare by the ages of those holy men, who liued not aboue halfe so long as they liued before the floud. Againe the fame age was halfed at the building of Babel; againe it was halfed vpon the going of Israel out of Egypt. And at e­uery of these ages his holy Maiesty had a speciall hand, that neither the one [Page 129]nor the other, good nor bad, should haue either more or lesse then was in his will. As of these holy men be­fore, and immediatly after the flood, so withall God computates the ages verie directly of all and euerie of the twelue Patriarchs:Gen. 49.50. also how long euery Iudge of Israel hued, and how long euerie oppressor was to liue. He also kept a register and did diumely chro­nolize the age of euerie king, and how long he did reigne in Israel and in Iuda, as may be sound in euerie of their stories.Dan. 1.2.3.4.5. The seuentie yeares captiuitie was ended exactly vpon the particular death of three kings, to wit, Nebucad­nezzar who liued 45. yeares, Euilmero­dech who liued 22. yeares, and Balta­shar who liued three yeares, neither one day more, nor one day lesse.

The second answer or reason concerning the timelinesse of death, to wit, why God hath so exactly determined it.

It is to set foorth the incomprehen­siblenesse of Gods wisedome and pro­uidence, [Page 130]in that he doth gouerne all the generation of mankind through­out the world, as one common weale, or as one priuate family, or as if it were one particular person, registring and chronolizing euerie man by his name, by the place of his habitation, by the manner of his conuersation, and by the time specially of his departure out of this life, as a wise maister of a familie, taking in some, & letting others forth. So did Ahashuerus the king of Persia put forth Vasthi,Hest. 1.19. and tooke in Hester: so doth the Maiestie of God in due time take in some into the world, and lets others depart.1. King. 10. 1. to 11. The Queene of Sheba hearing of the maruellous wisedome of Salomon for the ordering and gouer­ning of his house and kingdome, came from farre to see and to heare more therof: after the which she said, Happy are these thy seruants which stand be­fore thee to heare thy wisedome. Be­hold here, faith the holy Ghost, a grea­ter then Salomon, to wit, a God more admirable then Salomon for his go­uernment in Church and cōmon weale. [Page 131]The holy Prophet Dauid entring into some consideration of his maruellous Maiestie, concludes most admirably of it, saying; O Lord our gouernour, how wonderfull art thou in all thy workes! thy knowledg is too wonderful for me,Psal. 139.1. I cannot attaine vnto it. Ezra said, that God numbred all the vessels that were to be returned from Babylon to Ieru­salem euen vnto the meanest sort.Ezra, 1.7.8. And he doth account the people euen by their names, and by the names of their fathers: intimating thereby,Ezech. 9.7. that none went to Babylon, but such, and so many as had receiued his expresse name; nor any that were to returne, but such as he had reserued to build the Temple, and to reedifie the wals of the citie, and to plant the religion of their fathers. Gods wisedome and prouidence is innarra­ble and infinite, euen to a sparrow.Luk. 12.6. Bar­nabas and Paul said,Act. 15.18. From the begin­ning of the world God knew his workes. Moses, to the end he might fa­sten the sure knowledge, and the euer­lasting remēbrance therof in the harts of the people of Israel, said; Remem­ber [Page 132]the dayes of old,Deu. 32.7.8 aske thy father, and he will shew thee, thine elders, and they will tel thee. When the most high God deuided the nations their inheritance, when he separated the sons of Adam, he appointed the borders of the people according to their number.

The third answer or reason concerning the timelinesse of death, why God hath so exactly determined vpon the same.

It is to manifest the prerogatiue, the priuiledge, and supremacy that his ho­ly Maresty hath, and holdeth ouer all principahties and powers, captiuating and subduing them, and all the genera­tion of man, to the obedience of his will, that neither the one nor the other can possibly lengthen or shorten his own life, much lesse the life of another. As a king that is to gouern a kingdom, must be powerful and seuere in the ex­ecution of instice against the migh­tie, and readie to minister mercie to the needie and distressed: euen so the Maie­stie of this eternall King, hauing the [Page 133]whole world to guide and to gouerne, must be powerful and seuere. To which effect he faith by his Prophet Ier emie, Feare ye not him, faith he,Ier. 5.22. who hath placed the sand for the bounds of the sea by a perpetuall decree that it can­not passe? Againe he said, Cannot I do with you ò Israel, as this Potter?Ier. 18.6. The holy Prophet Ezekiel speaking of his predomināt power ouer the wicked faith after this manner;Ezech. 6.7. I will take the bloud out of his mouth, & his abhomi­nation frō amongst his teeth. The same prerogatiue our Sauiour Christ mani­festeth himselfe to haue in his speech to his Disciples: If any man, saith he,Mar. 11.3. do say vnto you, Why loose ye the Colt? say ye vnto them, The Lord hath need, and they will straight way let it go. As if he had said, Do but tell them of me, vse but my name, and they shall haue no power to withstand you.

The second question, why God doth con­ceale the time of mans departure out of this life?

Why doth he keepe it secret to him­selfe? [Page 134]This seemes to be hard iustice, that a matter of so great importance should be hid:Eccl. 9.12. No man knoweth his time, saith Salomon, but is suddenly taken, as a fish or as a bird.Dan. 12.4. It is shut vp and sealed vnto theend of the time appointed, said Daniel.Gen. 27.2. I know not the day of my death, said the holy Patriarch Isaac. And as Saint Luke said to the disciples con­cerning the restoring of Christs king­dome: It is not for you to know the times & seasons which God hath rescr­ued in his owne power:Act. 17. euen so is it not for any man to know the time and sea­son of his departure out of this life. I conclude this question with the fore­warning of Saint Paul to Timothie, in these words; Put away foolish and vn­learned questions, knowing that they ingender strife.

There are three speciall and diuine reasons why the time of death is concealed.
The first reason is,

That euerie man should stand vpon his guard, lest the enemie come sud­denly. [Page 135]Watch and pray therefore, said our Sauiour Christ Iesus. Saint Luke knowing the manner of death, exhorts to watchfulnesse in these words,Luk. 12.35.36.37.38. Let your loynes be girded about, and your lights burning, and ye your selues like vnto men that wait for their maisters. God told Moses where he should die: but he told him not the time: and why? because he, as all other men, should stand vpon his watch or guard.Deu. 28.66 Thy life saith the Lord shall hang before thee, and thou shalt feare both day and night, and shalt haue none assurance of thy life.

The second reason why the time of death is concealed.

It is for the continuall good of all succeeding ages, that the one ought to prouide for the other. Therefore speci­ally it is said by Salomon,Eccl. 1.4. One genera­tion passeth, and another cometh: as of heauenly, so in some proportion of earthly, which made Christ to say, One soweth, and another reapeth.Ioh. 4.37. Were it that some might know the time of [Page 136]their departure, they would not renue any thing that might be for them that should come after, partly through ma­lice and enuie, and partly through extreme idlenesse, or superfluous ex­pences.

The third reason why the time of death is concealed.

That all men should carefully & con­ueniently vse the meanes for life which God hath appointed in his Church. Whereas if they knew the exact time of their departure, they wold hold it fri­uolous to vse any of those good means which his holy Maiesty hath inserted & annexed to the decree for the time of mans departure. So should the ordi­nance of God concerning the vse of his creatures be made frustrate, and those his exceeding good creatures stand of none effect.

The fourth reason why the time of death is concealed.

If the time of death were knowne to some, they would liue very desperate­ly [Page 137]and damnably for many yeares: and the more neare to the time of their death, they would grow the more sad, sorowfull, and heauy, and into such intollerable passions, as would driue them into desperation, or at least in­to an vnwilling and a most gracelesse striuing with death, & in a sort against God himselfe. Therefore Moses said,Deu. 29.29 Se­cret things belong to the Lord our God, but the thing reuealed belong vnto vs and to our children for euer.

Besides these two questions which for­merly you haue heard, there arise out of this doctrine concerning the timelinesse of death, three obiections.

First, if God haue so resolutely decreed vpon the verie day and houre of euery mans departure: To what end shall a man vse indeuor or any of the best meanes for the preseruation of life?

The first answer for the vse of meanes to preserue life.

As almightie God hath decreed the time of death: so withall he hath an­nexed, and commanded religious and [Page 138]pertinent meanes for the preseruation of life, vntill the time come. As for ex­ample, The people vnder Moses and Aarō might haue perished in a naturall contagion of the leprosie; therefore God commāded that the whole might be singled and seuered from the sicke and infected.Leuit. 13.1.2.3.4. The same people might haue bene destroyed in the iudgment which God had prepared for others; therefore God commanded some, say­ing, Separate your selues from the tents of Corah,Numb. 16.1.2. 2 King. 10.23. Dathan and Abiram. Iehu the King said, Search & see whe­ther there be any of the Lords seruants amongst the seruants of Baall, lest they be also destroyed with them. Good men may perish in the outrage of the wicked,Mat. 2.12.13. therefore God forewarned the wise men to depart home another way. And Saul said to the Kenites,1 Sam. 15.6. Depart from amongst the Amalekits, lest I de­stroy you with them.

That vertuous woman so highly in the fauor of God, might haue bene fa­mished in that seuen yeares of dearth,2 Kings 10.23. had not God forewarned her by his [Page 139]Prophet, that she should shift for her selfe and her houshold in due time.

All men, by the iustice of God for their sinne, might lawfully be destroyed together in this or that plague or ven­geance: yet he hath in his mercie fore­warned some, and so doth, to saue thē ­selues with the vse of meanes which he hath commended and commanded in his Church. And withall in the vse of the same meanes, or the like, to preserue very reprobates frō the plagues which falle vpon their fellowes, to the end they may liue vnto the time which he hath decreed for their death, in which their sinnes will be full ripe. As may appeare in the foure recited examples.

The second answer for the vse of means to preserue life,

Is the practise of holy men who were moued by the Spirit of inspiratiō, as of Dauid the King and Prophet, who al­though he had the word and promise of Almightie God, for victorie a­gainst the Philistins; yet he knowing the right rule of Gods will in his word, [Page 140]and promise, determined with himselfe to vse warlike meanes, and therefore came vpon them valiantly with an ala­rum from the mulberrie trees.2 Sam. 5.25.24. So did Gedeon politickly and valiantly come vpon the Midianites with his 300. men only,Iudg 7.16.17.18. hauing in sted of swords & staues, pitchers and lamps. Ichoiada the priest though he did know that his cause and his butines was the Lords, yet he gaue commandement vnto the Captaines to vse speares and shields which he gaue them.2 King 11.10.11. As the seruants of Benadab the King said to their maister, when they were ouercome by the King of Israel, We haue heard that the Kings of Israel are mercifull,1 King. 20.31. we pray thee let vs put on sackcloth about our loynes, and ropes about our necks, and let vs go to the King of Israel, it may be he will saue thy life: So likewise, we must all conclude and agree for the vse of all kind, sorts & manners of good meanes; who can tell whether the Lord our King and our God will saue vs in the vse of meanes or not? As Daniel said to his keeper,Da. 1.12. Proue vs ten dayes, let vs [Page 141]haue pulse to eate, & water to drinke: so in like maner let vs say to our selues, and to whom else soeuer, Proue the meanes, trie what God vouchsaseth to do thereby. Although Saint Paul knew that neither he nor any one of his com­pany should perish in that dangerous voiage, yet he said vnto the mariners, Except these tarie in the ship,Act. 27.23. to 52. they can­not be saued; as if he had said, We and they haue one meanes of life, let vs vse it, and God will giue good issue there­unto. Saint Paul also knew by the Spi­rit of inspiration and by the reueiled word of God, that no man should die before his day, yet he commanded Ti­motheus to vse wine for his stomacke sake, and his often infirmities.1 Tim. 5.23. As the Gibeonites being leaft-handed vsed to sling stones, whereby they became so skilfull that they could sling at an haire and not faile:Iud. 20.16. euen so Gods people are to be so skilfull in the vse of meanes frō the least to the greatest, that they may preserue life.

The third answer for the vse and meanes to preserue life,

Is proued by the practise also of holy women, as that vertuous woman of Tekoha,2 Sam. 14.14. who importunately intreated King Dauid for the life of Absalon his sonne. The Shunamitish woman being of great estimation, and hauing her onely sonne dead,2 King. 18.19.20. most labouriously vsed the helpe of Elisha the Prophet, if it were possible, to haue him restored to life. As the inhabitants of Gibea, though they were leaft-handed,Iudg. 20.16. could sling a stone at an haires breadth, and faile not: euen so must Gods children, labor to be skilfull in the vse of al good meanes for the preseruation of life.

The fourth answer for the vse of meanes to preserue life,

Is the practise of almightie God him­self, who vsually doth annexe the vse of meanes with his decree concerning the time, as well for the destroying of life, as for the preseruing of life: whereby the one be not shorter, nor the other [Page 143]longer. Sometimes he vseth weake or small meanes to bring mightie things to passe, and that for the manifestation of his mercy, and readinesse, for the chearing vp of such as were weake, and miserable:2 Cro. 14.11. as Asa the King of Iudah said in his prayers vnto God. being mi­serably distressed, It is nothing with thee to helpe with many or with no po­wer. Likewise Gedeon with his 300 mē presumed vpon the promise of God,Iudg. 7.16.12.18. to giue the onset to many royall ar­mies at one time of the Midianites. If­rael had victory against the Philistims,1 Sam. 13.19. without speare or shield. Sometimes God vseth base, or, as it may be said by a phrase of speech, foolish meanes, that thereby he might confound the wise­dome of the wise. So did he command Iosua to compasse the great and inuin­cible citie Ierico seuen times,Iosua. 16.11. to 8. sounding out their rams hornes, and with the same to throw downe the wals, and to open their gates of iron & brasse. Som­times he vseth miraculous means.1 Sam. 14.15. There was feare in the hoast of the Philistims amongst all the peope, the garrison also [Page 144]and they that went out to spoyle were afraid themselues: the earth trembled, for it was stinken with feare by God He vseth miraculous meanes for the mani­festation of his inexpugnable power, as at the winning of that royall citie of Gibeon,Iosua 10.11.12. whereat fine Kings and their armies were discomfited in one day. Iosua being the Lord Generall of Israel; whereof some with the sword, some with stones from heauen. Some­times his Maiesty vseth physical means, as that plaister of figs which Hezechi­ah,2 King. 20.7. was commanded to take for his plague sore. Sometimes he worketh the good of his people, euen by no means, as he himselfe said by the Prophet Ho­sea: I will not saue them by bow,Hos. 1.7. not by sword, nor by battell, nor by horses, nor by horsemen; but I will saue them by the Lord their God. As if he had said, Naturall & worldly men shall not impute the deliuerance of my people vnto possible meanes on earth but it shall be done beyond all expectation, cleane contrarie to the vse of reason, & besides the capacity of the most wise in [Page 145]the world.

The fifth answer for the vse of meanes to preserue life.

There is in euerie man both good & bad by the instinct of nature, an intolle­rable affected pronenesse to vse all sorts and all kinds of meanes for the preser­uation of life, drawne originally from a naturall manner of feare, such as was in Adam, who hauing in his owne con­science deserued death,Gen. 3.8.9.10. fled and hid himselfe. So Caine hauing murthered his brother, durst not for feare of pu­nishment acknowledge his offence, and when sentēce was pronounced against him,Gen. 4.13.14. he feared death exceedingly which made him to expostulate with God in a most desperate manner.Act. 27.1. to 21. Saint Paul his company in that most dangerous voyage, were maruellous fearefull, which made them to labour, and to vse all meanes possibles for their liues. The heathen sailers with Ionas to Tar­shis in that great outragious tempest,Ion. 1.1. to 8. spared not their best commodities, but threw them into the sea to lighten the ship, and laboured innarrably, and all [Page 146]with the feare of death.

So in like manner, holy men, such as were indeed the true and sincere ser­uants of God, were touched with this naturall feare, and therewith drawne to vse all meanes possible for helpe and safegard of their liues. Ieremie the Pro­phet did importune the king after this manner for his life, being drawne into an extraordinarie feare;Ier 37.20. Now I pray thee ô my Lord the king, let my prayer be accepted before thee, that thou cause me not to returne vnto the pri­son, lest I die there. Likewise, Iesus Christ himself, knowing that the houre of his death was at hand, did excee­dingly desire his Father, that if it were possible he might escape it.Mat. 26.39

Secondly, we are to obserue that there is in mans corrupt nature an vn­satiable kind of deuouring or eating and drinking, which made the Maiestie of God to restrain man & his generatiō by way of exceptions,Leuit. 11. to the end. Gen. 3.3.4. from diuers sorts of creatures whereof they should not cate. Adam was to eate of euery tree in the garden of God, which was a suffi­cient [Page 147]allowance, but out of his vnsatia­blenesse he tooke also of that which was excepted: of which corrupted na­ture, it cometh that men generally haue a continuall renued desire of eating and drinking. Which God in his mercy doth tollerate, and allow their proui­sion so farre, as they are not excepted nor forbidden.

Thirdly, from the nakednesse of A­dam, which was Gods particular iustice for his wilfulnesse, it cometh to passe that his posteritie do vse all sorts of clothing, some to auoyde heat, some to auoyd cold, the which also God doth like and allow so farre still as is not ex­cepted.

Neuerthelesse, he that is moued to vse meanes for the preseruation of his life by the instinct of nature onely, and not for imitation and example sake, accor­ding to faith in the promises of God & obedience to his commandements, he is still a most miserable naturall man, & farre from the way of his saluation.

To conclude this doctrine for the vse of meanes, as notwithstanding the dili­gent [Page 148]vse thereof, men must die when the time of Gods decree is come, in things pertaining to God: euen so not­withstanding the negligent vse of the meanes, men must liue vntill their time doth come, in things pertaining to men. Both which are to be found in the consideration of the difference that is betweene the preseruing of life, & the lengthning of life. Men may by means preserue life vntill the time of Gods decree come: but men by no means can lengthen life, when the time of Gods decree for death is come. As for exam­ple, two mē are striken with the plague both at one time, the one a begger, the other a king; both of equal yeares, both of one complexion, both of one dispo­sition, both of one climate, both of one house, both in one bed, both vnder one Physition, and both applied with one selfe same salue or medicine; yet the begger liueth, and the king dieth. And why? the one was striken (his time being come) by an Angel, either good or bad, & that supernaturally, as some in euery house from Dan to Bersheba:2. Sa. 24.15. and ther­fore [Page 149]incurably: the other naturally, de­riued from some corrupt and poyson­full matter in himselfe, and therfore cu­rable. And because the Angels stroke is not essentially to be knowne from that stroke which cometh by naturall cor­ruption, because elements resolue into putrifaction; it were ouer desperate, & vnchristian presumption, to neglect the vse of medicine; and no folly, but faith­like whē God giues the matter faithed,Gen. 17.1. to wait carefully vpon that seruice, and to stand with Christian magnanimitie to performe holy religious duties one towards another in such a case, as in a time of the greatest weight in all the world, and in the iudgment of many, is an holy kind of martyrdome. As it was said by the spies to Rahab Whosoeuer shall go out of his doore,Iosua. 2.19. his bloud shal be vpon his owne head, and we will be guiltlesse: but whosoeuer shall be with­in the house, his bloud shall be on our heads: euen so, he that neglecteth the meanes of life, shall be guilty of eternal death; but he that vseth the means shal be innocent.

The second obiection.

If meanes are to be vsed, as formerly you seemed to proue, and that of necessitie: then it followeth by a necessarie consequent, that he who doth contemn them or neglect them, doth shorten his life, and therein is gultie of his owne destruction.

The same is answered 6. maner of waies.
The first answer concerning him that doth contemne or neglect the meanes, is

From the generalitie and timelinesse of death, where alreadie it was proued, that the time of euery mans departure is according to Almighty Gods former decree & vnchangeable counsel; which maketh also, that neither the diligent vse of the meanes can lengthen life, nor the neglect thereof can shorten the time of life.

The 2. answer concerning him that doth contemne or neglect the meanes.

Where you heard that it was for­merly [Page 151]commanded that meanes should be vsed for the preseruation of life, nei­ther those, nor other places do say, that the vse of the meanes doth lengthē life, nor the neglect thereof shorten life; that were to crosse and contrary o­ther holy Scripture. But those places do absolutely command the vse of all good meanes, as men will auoyd Gods high displeasure, and not be found guiltie of their own euerlasting death.

The third answer concerning him that doth contemne or neglect the meanes.

There is no sentence nor example of Scripture that doth conclude the neglect of the meanes to be the short­ning of life, nor the diligent vse thereof the lengthning of life.

The fourth answer concerning him that doth contemne or neglect the meanes.

If the neglect or contempt of the meanes were the shortning of life, then that were to proue iniustice in [Page 152]God by punishing one mans sinne for another. As if the father neglect or cō ­temne the meanes of helping the pre­seruation of his child, shall that be the childs death? No, God forbid. So like­wise in Baptisme; if the parent do neg­lect & delay the baptising of his child, and the child in the meane time dieth, shall that neglect be to the condemna­tion of the child? No no. Againe, if the neglect of the meanes be a shortning of life, and the diligent vse thereof be a lengthning of life: then it must needs follow, and necessarily be granted, that it is in man by his diligent or negligent vse of the meanes, to crosse or to alter the decree of God, concerning the time of mans deceasse; which by no way can be granted: and be it far from any man so to thinke, much lesse to say, least of all so to teach.

The fifth answer concerning him that doth contemne or neglect the meanes.

By an vsual phrase of speech (it is said) that man shortneth his life, when he re­fuseth [Page 153]the meanes, or doth runne head­long into eminent dangers: yet by the proprietie of the Scripture, that phrase cannot be so generally maintained, no more then it may be truly said, that a man performing the will of God in some speciall matter, is a meane there­by to lengthen his life, but onely by a phrase of speech. So it was said to Ebed­melech the Blackmore, Thy life shal be a prey vnto thee,Iere. 39.16.17. because of the fauor thou didst shew to Ieremy.

The sixth answer concerning him that doth neglect or con­temne meanes.

If the diligent vse of the meanes be a prolonging of life, and the neglect thereof be a shortning of life; then of necessity it must be granted, that there is an inseparable vertue, and an inhe­rent qualitie of sauing life in the means: and that were no lesse sinne then sacri­lidg, arrogating to the creature by de­rogating from the creator, or as absurd­ly to say,2 King. 6.6. Gen. 7.7. that Elisha his bough caused iton to swim: or that Noahs arke cau­sed [Page 154]some of all sorts of creatures to come into it. Thus did that proud and prophane Philistine,1 Sam. 17.45. presumptuously challenging all Israel, crusting in his greatnesse, in his speare & in his shield; but Dauid manfully met him with his sling and his shepheards crooke, tru­sting in the vertue and power of God whom he did serue. The Lord speakes vnto wicked mē trusting to the means, by the mouth of his Prophet Dauid; I said,Psal. 89.43. I will turne backe the edge of the sword: as if he had said, When the wicked thinke with their instrumēts of death to destroy my people, I will take away their force, they shall not cut nor hurt.Iere. 6.22. So he saith to the same purpose, I wil turne backe the weapons of warre that are in their hāds. The Lord makes question by his Prophet Ieremie thus: Is there no balme in Gilead?Iere. 9. is there no physicke there? why then is not the health of my people recouered? As if he had said, That pretious medicina­ble balme, and those people skilfull in Gilead, of all others in the world, shall do no good on them, to whom I deny [Page 155]the vertue therof; these licors, oyntmēts & such like, & the most exquisite phy­sitions shall not preuaile. Againe he saith by his Prophet Ezechiel,Eze. 5.16. I will breake the staffe of bread: to wit, I will take away the vertue and efficacy, euen of their daintiest foode. To which purpose Hosea the Prophet said, They shall eate and not haue enough: to wit,Hose. 4.10. those which do relie wholly vpon the meanes, shall faile of their expectation. Likewise said Micha the Prophet, All hands shall be weake,Mich. 6.14. and all knees shal be weake as water: to wit, those va­liant and mightie men that do depend vpon their strength, when they come to the push shall faile of their purpose; for they shall not be able to stand of them­selues vpō their feete, because the Lord hath disabled them. Againe the Lord saith vnto all such by the mouth of his Prophet Ezechiel,Ezech. 7.17.39.3. I will strike thy bow out of thy left hand, and thine arrowes out of thy right hand: as if he had said, How ready soeuer the wicked be pre­pared against the faces of the godly, yet they shall not do the least harme. The [Page 156]same in effect he saith by the mouth of Haggai the Prophet:Hagg. 1.6. Ye haue sowne much, and bring in little, ye eate but ye haue not enough, ye drinke, but ye are not filled; ye cloath you, but you be not warme, and he that earneth wages puts it in a bottomlesse bagge.

To conclude, as a man may vse all lawfull meanes for an honest and a ver­tuous wife, and yet may haue a graceles and an irreligious wretch: euen so a man may vse all meanes and all ende­uors for the preseruation of life, and shall not be able to preuent death. Be­cause the vertue, the efficacy and power of the meanes is in the hands of God, and the vse onely in the hands of men. As in Noah his oliue leafe which the doue brought into the arke,Gen. 8.12. there were actions of two sundrie natures, to wit, peace and plenty; and as in the mini­sterie of Gods word there is an action of life and an action of death: euen so in this matter or meanes concerning life and death, there are actions of two sundry natures, one concerning God, the other concerning man. That which [Page 157]pertaines to man, is the diligent vse of the meanes, that which pertaines to God, is to giue vertue and efficacy vnto the meanes. As for example, God said vnto the people of Israel,Iere. 38.2. He that remaineth in the citie shall die without the sword, by the famine, and by the pestilence, but he that goeth forth shall liue, he shal haue his life for a prey. Here life and death was in present question, to flie out of the citie was the meanes of life, which was for the people to do, and to giue vertue vnto their flight, was in God to do. On the contrary side the neglect of that duty, made thē guilty of their owne death, and accessary by a phrase of speech to their own destructi­on: & yet in that very rebellious actiō of theirs, was the decree of God fulfilled concerning the time of their death.Mat. 2. Likewise in that Herodian persecution the wise men tooke the forewarning of of God for the meanes of their preser­uation, and his Maiestie gaue good suc­cesse and effect thereunto. I conclude againe, that he which vseth meanes (how lawfull soeuer) with an vnder­standing, [Page 158]and with a beleeuing, that the same of it selfe is effectuall for the lengthning of life, that man is an Infi­dell. But to vse meanes which are not inhibited for the preseruatiō of health, wealth and libertie, and such like, is very religious.

The third obiection concerning addition, or conditionall life
If the time of death be so exactly set downe and so resolutely conclu­ded in the counsell of God,

Why then doth his holy Maiestie promise to lengthen the life of the godly? as is in the first commandemēt of the second table,Exo. 20.12. I will prolong thy dayes, if thou wilt walke in my wayes. The performāce of his promise concer­ning long life,Gen. 5.5.8. to 32. may be euidenced from the ten holy Fathers before the floud, who for keeping of his commande­ments did liue many hundred yeares more then any other liued after them. And the same we haue in a sort truly said of Ezechias, whose sinceritie was [Page 159]such as God vouchsafed to adde fif­teene yeares vnto his life. And againe,2 King. 20.5.6.

Why is it said by the Prophet,Psal. 55.23. The bloud-thirsty man shall not liue halfe his dayes? Or he shall liue long cōditional­ly? as God said to Abimelech. Deliuer Abraham his wife that thou maist liue: Gen. 20.7. but if not, be sure thou shalt die the death, thou and all that thou hast.

The answer to this obiection is threefold.

First, as by a decree from the begin­ning is set downe how long the godly and the wicked shall liue, so withall euen in the same decree was set downe before the giuing of the law, that long life should be a reward for him that kept the law, and shortnesse of life for him that did breake the law, when as yet he had done neither good nor euill. Almightie God foretelleth the sinnes of Israel, many hundred yeares before they were, and their iudgements that should be accordingly, in these words:Deut. 31.16.17. This people will go a whoring after o­ther gods, they will forsake me and my [Page 160]couenant; wherefore my wrath will wax hot against them that day, and I will forsake them: then shall they be confounded.

Almightie God to the like purpose by the mouth of his Prophet Esay speaks thus concerning the same people:Esa 48.8. I knew that thou wouldest transgresse, therefore haue I called thee a transgres­sor from the wombe.

Saint Peter speaking of Christs death, & therin of the death of his Saints, saith thus to the Iewes:Act. 2.23. Him haue ye takē by the hāds of the wicked being deliuered by the determinate counsell, and fore­knowledge of God. As if he had said, This could not haue bene, had it not bene so decreed before hand: this is not happened by chance nor by aduen­ture, but as it was foreseene good of God.

The second answer concerning con­ditionall lengthning, and threats of shortning life.

The answer concerning the Prophets praying for, and in the behalfe of Gods [Page 161]people, for long life, and sometimes praying for the cutting off of the wic­ked. They being so graciously and so plētifully inspired by the spirit of God, could not erre so grosly as to crosse & contrarie other holy men, who had written by the same Spirit. They knew well that God had exactly concluded the time of all men for their life, and time of death, and therefore they did but pray as other religious mē drawne thereunto vpon the performance of o­ther religious duties, in that behalfe towards their brethren. After this ma­ner Daniel doth pray for the people of Israel being in Babylon;Dan. 9.2.3. hauing found by bookes, when the number of yeares was ended wherof the Lord had spokē by Ieremie, that he would accom­plish 70 yeares in the desolation of Ie­rusalem. Therefore although he knew that God would deliuer his people out of bondage, according as he had pro­mised: yet out of his loue to them, and from his dutie to God, he betook him­selfe most importunately to pray for them, and so continued vntill the An­gell [Page 162]Gabriel brought him a direct & an immediate answer from the throne of the Almightie.Gen. 18.23. to 33. Abraham prayed for the Zodomites, and that verie importu­nately, though he knew very well that God had most iustly determined their ouerthrow.

The third answer concerning condi­tionall lengthning of life.

Thirdly, concerning that addition of fifteene yeares to Hezekiahs life, it is not so to be vnderstood, when he was so mortally sick, that his day was come to die. But in such a case alwayes, where such a Scripture seemeth litterally to disallow or crosse another, as this doth; men must looke for another sence, yea such a sence as may agree with the ana­logie of faith. It seemed indeed vnto Hezekiah as he was a mortall man, and as the case stood between him & God at that time, that indeed fifteen yeares were added to his life.Iob. 42.16. The like place is in Iobe.

Hauing exactly by many sentences proued the timelinesse of death: and [Page 163]withall hauing answered some obie­ctions that might be made in the dis­course thereof:

Let vs now obserue sixe sorts of people who are to be reproued by this obiection of lengthning and shortning of life.

First it serueth warrantably to reproue those that do put off the time of their death, vsing the world as if they were to dwell therein for euer. Like the peo­ple before the floud,Gen. 7.11. of whom Saint Luke speaketh, who notwithstanding 120. yeares repentance giuen vnto thē, in the which the arke was a preparing; yet neuerthelesse they were carelesse and vnconscionable.Luk. 17.26.27. They did eate and drinke, maried wiues, and gaue in ma­riage, euen vnto the day that Noe en­tred into the arke, and the floud came. Likewise as it was in the dayes of Lot, and when as they tooke his holy ex­hortation for mockage, they eate,Gen 19.24. Luk. 17.28. they dranke, planted vineyards, and buil­ded; but in the day that Lot went out of Sodom it rained fire and brimstone, [Page 164]and destroyed them all. So the people in these dayes, notwithstanding the manifold and variable warnings of the Amightie, sometimes out of the e­lement, sometimes out of the earth, sometimes out of the sea, and specially out of his holy Scripture: these I say, are not yet moued in heart to prouide for their departure, or at least they haue no willingnesse, or resolutiō therunto. They stand, as it were, vpon terms with his Maiesty, vntill they be ouercome & surprised sodainly, as a bird in the snare of the fowler. These are they whose af­fections being alienated, do iudge bet­ter of earthly things then of heauenly: of whom Saint Iohn saith, They loue darkenesse better then light.Io. 3.19.31 And he that is of the earth, is of the earth, and speaketh of the earth. And as God said vnto the Israelites,Iudg. 10.14 11.7. Deu. 32.29 Go and cry vnto the gods which you haue chosen, let them saue you in the time of your tribula­tion; so will the Lord say vnto all such as defer the time of their repentance and amendment: Seeke you help else­where, & find it if you can, for I will do [Page 165]nothing for you. Why come ye vnto me now in the time of your tribulatiō? did ye not thrust me out? O that men were wise, then would they consider their latter end.

Secondly, it serueth to reproue those who wilfully & riotously waste, spoile, and spend that which should necessari­ly appertaine to their posteritie. Euen in nature and qualitie like the wilde Boare,Psal. 80.13. of which the Prophet Dauid speaketh, who not onely eates and de­uoures all that is aboue ground: but af­terwards roots vp all that should serue another yeare. And in the same place also likened vnto wild sauage beasts, who hauing eaten their fill, do tread & trample all the rest vnder foote and in­to the dirt, that no other beast may, or can eate thereof. If they sinne that do neglect the vse of lawfull meanes: how much more then they, that vse lawfull meanes vnlawfully, by surfetting, by drunkennesse, & such like? which God in his mercie hath ordained for the chearing and comforting of the godly.Pro. 31.7.8 Euen as the people of Laish after the [Page 166]manner of the Sidonians,Iudg. 18.7. dwelt care­lesly, and so were conquered.

Thirdly, it serueth to reproue those who not knowing the Scriptures, and therein not knowing specially the ab­solute decree of almightie God, con­cerning the verie certaine day & houre of euerie mans departure; they fret, they furne, they weepe, they waile ex­cessiuely for the deceasse of such as are nearely appertaining vnto them; as if the want of meanes, or the neglect of some dutie, had directly shortned his or their liues: all which is a plaine eui­dence of an vnbeleeuing heart.

Fourthly, it serueth to reproue those who to preuent death in the time of danger, do arrogate vnto the vse of vn­lawfull meanes, as forceries, witchcraft, and such like, which God hath directly & absolutely forbidden: or else, do first vse vnlawfull meanes, and afterwards do applie themselues to the vse of law­full meanes,Da. 2.1.4.1. as Nebucadnezzer did, who first sought to his astrologers, soothsayers, and others of that kind: and afterwards sought helpe of Daniel [Page 167]the seruant of the liuing God. For to attribute that vnto the meanes which is due to God, is euery where inhibited; as it was forbidden the people of Israel to say;Deu. 8.17.18. My power & the strength of my hands hath prepared me this abun­dance: but remember the Lord thy God, for it is he which giueth thee po­wer to get substance.

Fiftly, it reproues those who spend the time of their renowm, the time of their dwelling here, & the time wherein they possesse their soules, so vainly. Eue­rie point whereof is precious: although not riotously, nor wantonly, nor coue­tously, yet carelesly, & vnconscionably spent without desire of the knowledge of God according to his word, without groweth in zeale to his holy ordinan­ces, in the strength of faith, and in the power of his spirit, hauing all meanes therof brought euen home vnto them; but euen as a people that doth neither good nor harme, luke-warme, or hal­ting betweene two opinions. The time of this ignorance, want of zeale, know­ledge, and such like, God regardeth [Page 168]not in vs whiles we are without the meanes thereof, as in his mercie he de­clared himselfe also towards the hea­then. But now it is called to day. Christ said, partly concerning himselfe, and partly concerning others, I must work while it is called to day,Ioh. 9.4. the night com­meth when a man cannot work. Let vs also take it as spokē to vs, we are Gods children, and therfore may not be idle: let vs be doing in time, for time will a­way. A man not knowing by the word of God the timelinesse of death, to wit, that death cannot take hold on him vn­till Gods appointed time, and that then he must needs depart, the same man dieth willingly & comfortably: where­as a man that is ignorant thereof, mournes, and murmurs, imputing the cause of his sickenesse and death vnto casuall meanes.

Sixtly, it is sharpely and warranta­bly to rebuke those most ignorant and most prophane caluminators, who do derogate from the worthinesse of the meanes which God hath ordained in his Church, whose detracting tongs do [Page 169]manifest their hearts in speaking so ma­liciously, so vntruly, and euery way so indignely, not only of graue & learned Physitions, but also euē of that lauda­ble and honourable vse of Physicke it selfe, which was highly commended, & carefully vsed amongst the holy Patri­arches, the Prophets and Apostles, and thence from age to age successiuely, by all, and amongst all godly men ruling themselues by the former examples & sufficient grounds of Scripture. Some of which malicious, & profane persons wil neuerthelesse in their depth of dan­ger vse the aduico and helpe of Physi­tions, whom at other times, before and after, they vse in a parable of reproch & disdaine, as they do the Ministers and Pastors of their soules, without whose ministerie they cannot possibly be sa­ued: and as indeed they do vse the lear­ned, the graue, and most honest profes­sors of the law, who in their places do stand for the defence of their goods, their good names and their patrimo­nies. Euerie of which stately and most honourable professions, is so needfull [Page 170]and so necessarily required in Church and in commonweale, as that neither the one nor the other can be, nor in any good seasonable sort continue. And to be breefe, the ignorant and dissolute man doth alway beare armor defensiue to defend his owne euilles, and armes offensiue to assaile the good maners of others; according to the old saying, & cōmon Prouerbe. Yet according to my humble duty, in Christ, and in Christ his steede, euen by the mercifulnes of God I do exhort all such, as in an acceptable time, to make vse of these honest and holy professors, as of the meanes of his mercie towards them, and as of effectuall instruments for their bodies, and for their soules: and that accor­ding to the directions of the Scriptures of truth, and examples of holy men in all ages. And as Abimelech said vnto his folke,Iudg 9.48. What ye see me do, make hast and do the like; looke on me and do likewise, euen as I do so do ye: euen so say I and more also vnto you my good christian brethren, let all things be spo­ken and done in the feare of God, ac­cording [Page 171]to knowledge, and according to the good example of such as guide themselues by the word and Spirit.

The fourth instruction concerning the memorability of death, hauing in it these 4. principall respects or christian considerations; as the persons are in place or in behauiour, so is the cōme­moration either more or lesse, after their decease to be solemnized priuat­ly or publickly, with mourning, fasting and praying.

• First the person dead or dying.
• Secondly whether priuate or publicke.
• Thirdly whether spirituall or temporal.
• Fourthly whether iust or vniust.

First, whether the person dead or dy­ing be priuate or publicke, we are insti­gated vnto this mournefull memento, for the terrors and torments of death, which he endured in our sight and in our hearing; as did appeare by his wo­full complaints to such as were about him, who would and should, but by no meanes could minister any helpe vnto him; as also by the galling griefes and griping grones he endured, who being [Page 172]yet aliue was so surprised of al his vigor and force of spirit, as made him blind, yea deafe and dumbe. O how detestable is sinne, whence death and the intolle­rable pangs thereof are originally deri­ued! Sinne being so odious, and so de­testable with God, his Maiestie deuised an odious and detestable punishment and plague for it, which is death. A plague of all plagues, and the most vn­willingest plague of all other, for any man to vndergo. There was neuer any punishment that God did inflict vpon man for the breach of his holy lawes, nor any torture which the Imps of the diuell could deuise for the Saints of God, but euerie man was more willing to endure it then death. Not onely be­cause it did depriue man of the world and worldly things, but also, and more specially, because that man hath euen in nature a great loathing, & an vnspeak­able feare of it: as may partly appeare by the strange meanes, by the notable deuices, and by the desperate attempts which men haue vsed and indeuored, onely to shunne and to auoide the tor­ments [Page 173]of death: and as also may ap­peare by the examples of many in the Scriptures, and of others who are re­corded in Ecclesiasticall histories. The paines and pangs which the body doth endure before the soule be sundred, may be likened vnto the paines and pangs of a woman in her trauell with child, of whō the holy Prophet speakes: Her hands, saith he, on her loynes,Iere. 30.6. Esai. 13.7.8, her face turned to palenesse, her heart wea­kened and melting with feare and an­guish. Yea the paines and pangs of death do well resemble the paines and torments of hell, and therefore the first & second death, is but one & selfesame, with this difference onely; the one is naturall and temporarie, the other is su­pernaturall and euerlasting. The feare of this death made our blessed Sauiour Iesus Christ as he was a man, to im­portune the Maiestie of his Father with teares that it might passe from him,Mat. 26.39.40.41.42.43. & being brought vnto it through the agonie thereof he was enforced to call and to crie vnto God his Fa­ther, as if in part he had despaired: O my [Page 174]Father, why hast thou forsakē me? The like obliuion and desperate speeches are heard & seene in the time of deaths torments, euen from many of Gods deare children and canonized Saints. Saint Paul saith that death hath a sting, thereby inferring that death is veni­mous, as all creatures which haue stings are noysome and hurtfull either more or lesse: but death is like vnto the di­uell himselfe, stinging and poyson­ful, & therfore called a serpent, the most noisome, and the most pestiferous crea­ture of all others. Againe, Saint Paul calleth death an enemie, inferring thereby as out of the naturall disposi­tion of a naturall enemie, the greatest mischiefe that possibly he can deuise to the poore body of man, specially being godly. The torments of death must needes be held innarrable, if we do but consider the combate and conflict that is betweene the soule and the body, the one affecting cleane contrarie to the o­ther, and in nature quite opposite. Which opposition and conflict may well be resembled vnto that dange­rous [Page 175]tempest on the sea of Tarshish, which was raised purposely by God himselfe, for the arresting of Ionas, who was as he thought secure. The winds were sent into the seas, which being an element light, laboured vehemētly ac­cording to the nature therof to ascend, and the seas being an element heauy, laboured mightily according to the quality thereof to descend; so that the seas being violently kept vp by the winds, and the winds being violently kept downe by the seas, made such a storme & such an outragious tempest, as if heauen and earth had ratled and rang together, or as if the shippe had bene still a rushing and a riuing in pee­ces vpon the rocks: euen so is the soule and body of him who is in the hands of death. The soule according to the nature and quality thereof, being a spi­rituall, an heauenly and holy creature of the Almightie, vseth and enforceth all meanes thither to ascend: but the body being of a cleane contrary dispo­sition, massie, heauy and earthy ac­cording to the qualitie thereof, in sort [Page 176]and kind labors thither to descend. The one being of a cleane contrarie dispo­sition to the other, they become hin­drances to the passage one of another, & meanes one against another of grea­ter enduring passions. And to conclude briefly, the torments of death are as the hewing of Agag in peeces,1 Sam 15.33. Psal. 50.22. & as the ire­full execution of God, whereof Dauid speaks. Although this tormēting be the decree of the Almighty, for the subdu­ing of mans body, and for the depriua­tion of his life: yet it is euident, that the variety and sundrie manners, sorts and kinds of death, whereunto his Ma­iestie hath left himselfe at large, is the cause that many wicked men so well as the godly do depart this life with litle pangs or paines. And at other times out of his Maiesties roiall and ex­traordinary fauor through Iesus Christ, the paines and pangs of death in many of the godly are mitigated and dimi­nished, as may appeare out of manifold sentences and examples of Scripture. For it is all one with him, in regard of his power and mercie to abate or to an­nihilate [Page 177]the qualitie and the quantity of executing creatures: or things ap­pointed for torments, as it is for him to increase and to multiply the same. As the sauage and hungrie lions were so asswaged, & in their natures so mitiga­ted,Dani. 6.20.21.22.3.20.21.22. that they became as playfellowes vnto Daniel; the fierie fornace being seuen times hotter then ordinary, was vnto him and his companions but as a place of recreation: So no doubt were the fiery tormēts vnto the Saints of God, who were cruelly executed in Queene Maries dayes. After another sort most powerfully doth his Maiestie multiplie or increase the qualitie of bread and water, for the good of the poore who otherwise could not possi­bly liue: and abateth the extremitie of their cold in the winter. Remember the augmentation of the 7.Mar. 8.8. Dan. 1.15. loues and few fishes, so that more was taken vp then was layd downe: and remember Daniels pu [...]. And albeit I should ab­solutely grant that there is no mitigati­on of paines in death for any, and that it must needes be concluded, that the [Page 178]verie Saints and seruants of God shall suffer the most grieuous torments of naturall death equally with the repro­bates (which cannot be truly agree­ed vnto, and which God forbid): yet considering that the guiltinesse of sin is cleane taken away in Iesus Christ, & that these torments of death are but as it were momentanie, or as the twinck­ling of an eye in comparison of the e­uerlasting torments of the reprobates: what man or woman hauing any hope thereof, hauing any feeling of faith, or hauing any one motion of Gods spirit, but would most willingly endure the torments of bodily death, were they yet greater? yea before it come, to cō ­memorate, and withall to celebrate the remembrance of death, by which there is an end of all sorrowes, and the posses­sing of all ioyes and immortall happi­nesse.

If the person dead or dying be an husband,

Then the matrimoniall association which by Gods ordinance was made, [Page 178]singularly and plurally, two in one, and one in two, the better to be helpfull one vnto another, is now by death dasht, as it were into powder, and violently par­ted a sunder, and seuered one from a­nother for euer into two distinct pla­ces, which deuision to the husband or wife is so naturally grieuous, as it is for one limbe being cut off from another, as Ruth doth impart out of her most singular affection to Nahomie her mo­ther in law in these words;Ruth. 1.17. The Lord do so to me and more also, if ought but death part thee & me: euen so is the loue of a wife, fearing God, towards her husband, that she concludeth in her heart, from the first houre vnto the last, that nothing shal infringe her faith towards him but death, which when it cometh exceedingly moueth her to mourne. This also appeares vpon the wofull and lamentable experience of Nahomie, who by death was violent­ly rent from her husband, which made her as out of a sorrowfull heart to crie out saying,Ruth. 1.20.21 The Almightie hath giuen me much bitternesse, I went full, I re­turne [Page 180]empty, the Lord hath humbled me, and brought me to aduersitie. By which words and by many daily exam­ples, it is plaine, that the parting of an husband from a wife ministreth many occasions of weeping, mourning, and calling vpon God. If she be old, then is she void of hope, and the farther from helpe in her greatest neede; if she be young, then is she the more subiect to vtter vndoing, by her choise, which standeth so in generall amongst all men in the world. In the meane time she is in danger by her singularity to the sub­till temptations of the diuell, and so to the prouocations of diuelish men, to­gether with the breaking vp of her houshold, and the dispersing of her fatherlesse children. All which dole­full dangers should be sufficient matter to moue her to commemorate her husbands death, and by the diuine or­dering of her selfe in the same to solem­nize her owne.

If the partie dead be priuate, and a wife, the husband in like manner is oc­casioned to commemorate her death, [Page 181]with much mourning. The more god­ly and wise the husband is, the more is his griefe with the consideration of that danger which is to come, in the choise of another, and in step-daming, and mother-lawing his little young children, and when as specially he shall endanger religious exercises, in his house amongst his familie, and in him­selfe the decay of Gods seruice, by meanes of a wife who perhaps will crosse and contrarie all. The considera­tion of these, and such like disturbances no doubt together with natural affecti­on, being powerfull in Abraham (al­though a man highly in the fauour of God) it wrought in him exceeding great passions, which made him to mourne much & with heartie grife,Gen 23. vers. 3. not able to abide the sight of his corps.

Here a complaint may well be rai­sed against husbands, who most care­lesly, and most vnconscionably do passe ouer the deceasse of their wiues, and in like manner the wiues passing o­uer the deceasse of their husbands; sa­uing onely for the present time, the [Page 182]matter seeming irkesome, they burst out passionatly into some few funerall teares, saying with admiratiō, what is he dead? or is she dead? what dead? alacke what dead? & who would haue thought it! With clapping of hands, and stri­king of thighes, as if death were vnwō ­ted, they still for a few dayes speake ad­mirably, Such a man is dead, the onely honest husband is dead, or the onely honest wife that euer man had is dead; wel, this is the world, there is no reme­dy, weeping will not serue, we shall all die; or else dissemblingly they mourne on their backs, but ioy in their hearts, making an outward shew of that which is not inward.Sam. 14.1. to 13. Like the woman of Te­koha, who with her mourning appa­rell, with her heauy countenance, and with her lamentable cries made Dauid the King (though a great wife man) to beleeue that her husband & her two sonnes were dead in deede as she said, which was nothing so. Or else most vnnaturall of whom S. Paul speaketh,Rom. 1.23. who are nothing moued to mourne, being in sort a people forsaken of God, [Page 183]and branded with the marke of vnna­turall affection. To yeeld no naturall affection, is so much abhorring nature, and so contrarie to pitie, and so voyd of pietie, as it is to denie the buriall of the dead; so that before God it is all one kinde of prophanenesse, and so much as that husband or that wife can do, to condemne them that are graci­ously dead in the Lord, to be in state of damnation, and therefore not any way worthy of commemoration: whom the Prophet Ezechiel reproueth after this manner, Crueltie is risen vp,Eze. 7.11. & a rod of wickednesse, none of them shall re­maine, nor of their riches, nor any of theirs, neither shall there be lamentati­on for them. And Esay saith,Esai. 57.1. The righte­ous perisheth, and no man considereth it in heart, and mercifull men are taken away, and no man vnderstandeth that the righteous is taken away from the euill to come.

If the person dead or dying be pri­uate, and a sonne or daughter, the inhe­rent qualitie, and the vnanswerable affections of parents towards their [Page 184]children whiles they are aliue, doth sufficiently discouer their continuall mourning, their griefe and their hear­ty sorrowes whē the children are dead. And now I call to minde out of my owne tormented heart, and fatherly afflicted soule, my sorrow for many sonnes, specially forone. Parents can­not be included within this account of reproose, but rather truly be reckoned amongst those who mourne too much and ouerlong, being drawne thereunto as out of their vnanswerable affections, deriued no man knowes whence, nor how, sauing that which is in respect of children begotten in mariage, to which the exceeding diuine affection of God the Father in Christ Iesus hath relation and perfect reference.

If the person dead or dying be priuate, and a father or mother,

What exceeding great cause haue the childrē continually to commemo­rate, and religiously to celebrate, his or her death, with mourning, with fa­sting, and with calling heartily vpon [Page 185]God, for these two speciall causes? One is, for their continuall care of parents, tending onely for their welfare in the world; the other, their Christian conscience for the saluation of their soules in the world to come: & where parents faile in the one, they exceed in the other, according to the common prouerbe; Happie is the child whose father goes to the diuell. As if it were to say more particularly and more plainly, The father and the mother are so vnsatiable in their coueting, so infi­dell-like pinching their backes & their bellies, and so diuellishly oppressing the poore, yea many times so atheist­like hazarding their owne liues by vn­lawfull getting, and so directly oppo­sing themselues against God, for to en­rich their children, as that indeed they make whole shipwrack of their soules. The truth whereof is so cleare, and the matter it selfe so probable, as if there were neither many millions of godly witnesses, neither the wicked liues and wastfull behauiour of their children: yet their owne conscience to their own [Page 186]condemnation would manifestly de­clare it. And haue not such children great cause to mourne, yea alwayes to bewaile the deceasse of such parents, specially, because of the hellish tor­ments, and the ineuitable paines which they do endure? Me thinks I heare and see the same or greater torments, which God in his vpright instice doth prepare for such children, not onely because of their vnnaturall and vndutifull beha­uior towards their parents being dead, and whiles they were aliue; but also for that they do so ioy, and so reioyce in their goods, being so gathered, and so left vnto them, which is indeed, no o­ther then the price of bloud; and I may say more plainly, the price of their pa­rents soules and bodies.Gen. 4.10. As the bloud of Abel did call and crie from earth to heauen for vengeance against his bro­ther Caine,2. Kin. 1.12.13. to 15. and as Eliah called & cried that fire might come from heauen to the earth vpon all the captaines of A­haziah: euen so is there an interchange­able entercourse from heauen to earth, & frō earth to heauen, of Gods irefull [Page 187]plagues to fall vpon such children. The holy man Dauid, although he vnlaw­fully longed to drinke of the water at Bethlehem, yet vpon better considera­tion he wold none of it when the three Worthies brought it vnto him, but poured it for an oblation to the Lord; and said, Let not my Lord God suffer me to do this.2 Sam 23.15.16. Be it farre from me that I do this, is not this the bloud of these men which went in ieopardie of their liues?1. Chron. 11 17.18.19. shall I drinke the bloud of these mens liues? So that by this it appeareth were there no other proofe, how dan­gerously ill gottē goods are kept, how more dangerously they are to be spent, and how damnably such children do liue in this world, indeed as it were without God: yea the very damned in hell shall rise in iudgement against thē.Luk. 16.27 For the gluttō in torments was perple­xed with griefe for the state of his bre­thren which liued in sin, & would not haue them come to that place to aggra­uate his torments. Whereas these vn­gracious children haue no remorse or sorrow for their distressed parents, [Page 188]which died in sinne, and liue in death. And what may not be said of another sort of gracelesse children, who after the deceasse of their godly religious parents, are so far from mourning after them, or for them, as that they indeed do ioy and reioyce in their hearts at their departure? If they sorrow any thing at all, it is for that they died not sooner, according as many times they wished, for their lands and goods sake. Shall they escape for their wickednes? No: the Maiestie of our eternall Father will shorten their dayes, diminish their store; and from their gracelesse stocke shall spring vngracious impes, to re­quite disobediēce seuen fold into their bosomes.Mat. 7. For the measure, saith our Lord, which you mete to others shall be heaped vpon you againe. When good king Iosiah was dead, we reade not that his sonne Iehohaz mourned for him, or followed his good exam­ples, either in the continuance of reli­gion, administration of iustice, or god­ly conuersation. Wherefore his dayes were shortned, his life miserable, and [Page 189]his kingdome was left to the disposi­tion of his enemie. His posteritie was yet more miserable; for his sonne being dead, was not lamented,Ier. 22.18.19. neither did a­ny mourne for him, saying; Ah Lord, or, ah his glory: he shall be buried as an asse, euen drawne and cast forth with­out the gates of Ierusalem.

This serueth necessarily to instigate and to call vpon all suruiuors of their parents and friends, carefully to com­memorate the heauy hand of God vpō themselues, for that priuate depriua­tion of friends if they were godly; with the acknowledgement of their owne sinnes, chiefly in the omission of many reuerent duties towards them, and spe­cially in thankfulnesse vnto God for those helpes which they receiued from them. It serues for the accomplishment of other holy duties towards the dead, in taking care, & in making conscience to do good vnto those, whom their friends being dead, entirely loued whiles they liued. Whereof we haue a famous example in Dauid toward his faithful friend Ionathan who was dead: [Page 190]Is there any man,2. Sam. 9.1. to 8. said he, of the house of Saul, that I may shew mercie vnto him for Ionathans sake? to whom was brought Mephiboseth, Ionathans son: Dauid said vnto him; Feare not, for I will surely shew thee kindnesse, for Ionathan thy fathers sake, who is dead, and I will restore thee all the fields of Saul thy father, and thou shalt eate at my table continually. Againe he said,2. Sam. 10.1 I will shew kindnesse vnto Hanun as his father shewed kindnesse vno me. There was a solēne law in Israel, which was to be performed to the widow of him which was dead, if she had no son to comfort her: which law & Christian commemoration for the dead was me­morably performed by Boaz towards Ruth.Ruth. 4.10.21. If the person dead were wicked in his life, and at his death; then there is more cause of mourning and lamen­tation, and calling earnestly vnto God, by his kindred, and by his allied friends for the auoiding of Gods iudgements, which they most iustly haue deserued, in that they did not more carefully and more conscionably instruct such a man [Page 191]or such a woman vnto a better life, whereby he or she might haue made a better death. According to which pur­pose Saint Iames speaketh after this maner:Iam. 5. v. 19.20. If any of you haue erred frō the truth, and some man hath conuerted him, let him know that he which hath conuerted the sinner from going astray out of his way, shall saue a soule from death, and shall hide a multitude of sinnes.

If the partie dead or dying be publicke, spirituall, or temporall, and iust,

Then consider the present euill that hath happened to particular persons, to priuate families, to publike congrega­tions, and to whole kindomes, after the deceasse of such a man, or such a woman. Which is drawne from that good which almightie God vouchsa­feth for the time present wherein they liued, who being dead, it incontinently ceasseth. As Salomon saith, By the bles­sing of the righteous,Pro. 11.11. cities are exal­ted: to wit, the whole inhabitants of that towne and countrie where a righ­teous [Page 192]person liueth, shall fare and pros­per the better, and shall haue the iudge­ments of God which they haue deser­ued withholden from them. And it is certaine,Iosua. 7.1. to 6. as for the sinnes of one, many haue bene in the anger of God destroid and brought to nothing; so for the true godlinesse of one or more,2. Sam. 24.15. many hun­dreds and thousands haue bene most miraculously preserued. God promised Abraham, that if in all Sodome and Gomorrah there were found but ten righteous persons,Gen. 18.24. to 33.19.18. to 26 he would spare all the rest for their sakes. The same was experimented in Zoar at Lots request, for all the people therein were miracu­lously preserued from the fire which a­bundantly fell from heauen round a­bout them. There was three yeares dearth in all the land of Israel for Sauls sinnes onely in slaying the Gibeonits.2. Sam. 21.1. to 11. Dauid the King did therfore importune the Gibeonits, for their fauour vnto God in their behalfe, which being ob­tayned the plague ceassed. On the con­trarie so long as Ioseph liued, King Pharao and all his subiects prospered: [Page 193]but when Ioseph died,Exo. 1.6.7.8. to the end. 9.1.33. Exo. 9.27.28. 2 King. 24.2. to the end. Dan. 11.1.2. then their plagues reuiued and fell thicke in E­gypt. When Moses was intreated to pray for thē, those plagues also ceassed. Moreouer after the death of King Iosi­as the citie of Ierusalem was wonne, and the people caried captiue vnto Ba­bylon: God spared them and did with­hold his wrath from thē in all his dayes according to his promise. As the per­son is in his place of preheminence, in Church or cōmonweale, & in his paines performing the worke of the Lord: so is the losse of him to the people whēso­euer he departs. And as the greatnesse of the losse is, so ought the greatnesse of the considerations to be had amongst those where he is missed, continually mourning, weeping and calling vpon God for his mercy, and that he will be pleased to withhold those plagues which he hath so begun, hauing alwaies before them the remembrance of their sinnes, and the iudgements of God for the same, which they haue many wayes and at sundrie times deserued, humbly prostrating thēselues before the throne [Page 194]of his mercies, in the name and me­diation of Iesus Christ. The children of Israel wept much and mourned sore for Moses thirty dayes together.Deut. 34.8. The Maiestie of God taking particular knowledge of his death, said vnto Io­sua, Moses my seruant is dead.Iosua. 1.2.3. As if he had said more plainely, I see his want already amongst the people, it is so great and so dangerous that there must be a present supply.

If the person publike being dead were vngodly, an oppressor, and such like ill disposed, being in profession ei­ther spirituall, or temporall; who will not thinke it an happy day, a blessed time in which it pleased God to cut him off? for euery man where such an one had to do, for his owne particular & priuate good, hath cause to comme­morate the mercies of God in that be­halfe. And by how much the more it may be said that he was generally dis­posed to euill: by so much the more ought all that people amongst whom he liued, be generally disposed to com­memorate the mercies of God with all [Page 195]alacrity and cheerefulnesse for his de­priuation: weeping and mourning for their former sins, which was the cause why God did raise such a gracelesse man to haue rule ouer them so long, and continually praying to haue a more vertuous and a more religious man in his roome.

This teacheth all true professors of christianity as formerly was said, religi­ously to commemorate the deceasse of publike persons, who had their places in Church and commonwealth; speci­ally if they were profitable to the peo­ple, and religious towards God. We haue the example of Dauid the King, and all his honourable subiects; who mourned much after the deceasse of Abner,2 Sam. 3.27. to 39. because he was a necessary man in the common wealth. So likewise it is said,Act. 8.2. that there was great lamentation amongst all the people which feared God, for Saint Steuen, who was a ne­cessary man in the Church. This reli­gious duty is not so much required, be­cause of their deceasses directly, as for our selues who were the cause thereof [Page 196]according to the foreknowledge of God, sometimes arrogating too much worthinesse vnto them, and therby de­rogating from God; or sometimes de­rogating from them that worthinesse and desert which was their due, and thereby do become spirituall spoilers and vnfaithfull vnto God that gaue them. And I may presse farther and iustifie out of mine owne lamenta­ble experience, that the comme­moration of death past vpon others our deare friends, will worke in vs a hartie calling vpon God for mercy, and a kinde of preparation in our selues to die well, besides the good example which we shall giue thereby vnto our posterity to do the like for vs.