Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	young_a	zealous_a	18	3	8.7093	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14280	A divine discoverie of death directing all people to a triumphant resurrection, and euer-lasting saluation.	Vaughan, Edward, preacher at St. Mary Woolnoth.	1612 (1612)	STC 24596; ESTC S105922	75,056	213

hands to do with him as they would euen as Pontius Pilate deliuered Iesus 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 theÌ„selues 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 TheÌ„ 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 theÌ„ 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 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 wheÌ„ 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 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 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 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

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 whoÌ„ they sometimes liued His Maiestie duly teÌ„dering the good dispositioÌ„ the mild affection tender inclinatioÌ„ of all such people takes them therefore before hand into his glorious protection 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 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 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 wheÌ„ 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 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 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 Ã´ 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 times from doing that they would to the hurt of theÌ„selues The peregrination of

death of Iesus Christ to whose holy protection I leaue you c. Newly from the Printers Presse the 3. Iuly 1612. Your Honours most humble in the Lord Edw. Vaughan TO THE RIGHT VVORSHIPFVL SIR IOHN HARPER AND SIR PHILIP STANHOP in the countie of Darby Knights And to the worshipfull Maister Richard Hall of London Maister Humphrey Bonner of Nottingham and Maister George Abney in the said countie of Darby Esquiers MY singular selected frieÌ„ds hauing published many and sundry bookes of diuinity and resolutely coÌ„cluded with my self there to surceasse knowing this to be the enuious and maligning age in which few men shal be condignely rewarded neither yet from vniust imputations and impious calumniations freed yet for all that I was occasioned or rather as I may say violently importuned for my owne better instruction and satisfaction being more surprised with sorrow then with the losse of all the kingdomes of the world carefully to collect answers to diuers questions and obiections which did assaile my soule for and as concerning the deceasse of some such as did most nearely concerne me and exceeding dearely appertaine vnto me And hauing therewithall receiued through Gods mercie that which of all other things I most specially desired I was drawne dutifully and respectiuely to consider that my case was or might be yours and the coÌ„mon case of all men Wherefore I tooke in hand methodically to dispose of all those dispersed collections into this booke as your Worships may see Wherin I alledge nothing but true sentences examples of holy Scriptures and that so warrantably so briefely and so plainely as that I might not seeme tedious to the wise and learned nor yet obscure to the simple and sorrowfull hearted Humbly and heartily desiring you in liew of my labor and in recompence of my loue that you wil be pleased sometimes to sequester your selues from your publike affaires yea and sometimes from your most priuate occasions for the orderly and through reading thereof Assuring you vpon my poore experience and vpon the iudgement of the best learned writers that there is nothing so effectuall in Gods word except the graces of his holy Spirit to make a regenerate man to mourn in mirth to solace in sorrow and to apprehend the right vse of all the meanes which God hath ordayned for the preseruation of life vntill the time of death doth come as the meditation of mortality with Scripture answers coÌ„templatiuely to euery such question and obiection as may be raised concerning death together with deuout prayers going before and thanksgiuing following after Or otherwise a thousand to one death brings with it feare feare brings an increase of naturall torments an increase of torments brings distraction of memorie Afterwards followeth all idle dissolute and damnable speech and so from one defect vnto another an obliuioÌ„ of Christ and his kingdome as the diuell would haue it Thus I end hauing timely inough I hope forewarnd you with my hearty desires vnto his holy Maiestie to comfot you in your affliction and tribulation that you may be able and readie to comfort others to the glory of his holy name and the euerlasting comfort of your owne soules From Stretton Lefield in the countie of Darbie this 3. of Iuly 1612. Yours in the Lord Edw. Vaughan The contents In the displaying of this diuine discouerie of death is necessarily to be obserued these foure generall heads of instruction approued by many sentences and holy examples of Scriptures viz. First the Generalitie of death to wit how inuincibly death reigneth ouer all the generation of mankind no place exempted no time priuiledged nor any person vpon any occasion fauoured Secondly the sundrie sorts maners and kinds of death that is to say how diuersly and how many wayes death seizeth vpon all people with the seuerall reasons thereof Thirdly the timelinesse of death relating by particulars the day the houre the moment and point of time in which almightie God hath decreed that euerie the generation of mankinde shall die so that no man by the diligent vse of the meanes can lengthen his life nor any man by the negligent vse of the meanes shall shorten his life Fourthly the memorabilitie of death that is to say the commemoration and religious solemnization which the liuing ought to haue for their dead with foure principall and Christian respects THE GENERALITIE OF DEATH DEath hath dominion ouer all mankind not all together as they are innumerable but one after another in their appointed time To which purpose the iust man Iob by the holy influence of Gods diuine Spirit said not onely of himselfe but also of all others Iob. 30.23.24 Surely I know that thou wilt bring me to death and to the house appointed for all the liuing Salomon the wisest man then in all the world hauing duly considered of mans abode in this life said Eccles 6 6. Man shall be couered with darkenesse if he liue an hundred yeares twise told and shall not all go into one place Saint Luke speaking by the same spirit sets downe the diuine speech of Saint Paul to the Athenians among which he doth plainely relate the maner of mans creation in this wise Act. 17.26 God hath made of one bloud all mankind to dwell on the face of the earth As if he had said by a vulgar phrase of speech Where there is a contagion or an infection it goes through that familie because they are of one nature and of one bloud euen so he meant that all the generatioÌ„ of mankinde being of one bloud and of one flesh shall all taste of one death Saint Paul in his exhortation to the Corinthians for their enduring affliction and to liue well 2. Cor. 5.10 said We must all appeare before the iudgement seate of Christ as if he had said There is no helpe nor hope we must all die Iosua a man exceeding victorious and full of magnanimitie and Christian courage yet being prepared to die in his exhortation to his people points vnto himselfe saying Iosua 23.14 Behold I enter into the way of all the world as if he had said Maruell not my brethren at me who must needs depart this life the like must be your lots your posterity The wise womaÌ„ of Tekoha amongst many other emphatiticall speeches which she vsed to Dauid the king in the behalfe of Absolon his sonne said vnto him We must all die 2. Sam. 14.14 and we are as water spilt on the earth which cannot be gathered neither doth God spare any person As Dauid said 2. Sam. 11.25 The sword deuoures as wel one as another euen so it may be said of all people that death seizeth one manner or other vpon euerie man without exception Furthermore Gen. 5.28 the ten holy Fathers who liued euery man almost his thousand yet died Deut. 2.3 Iosua 8.9.10.11.12 We may speake of diuers by examples as of Moses Iosua the most valiant most victorious warriours

that euer were Iud. 16.28.29 of Sampson the strongest man in all the world and yet they died 1. King 11.43 Dan. 4. Of SalomoÌ„ who was the wisest man in all the world and yet he died Nabucadnezzar was the richest man in all the world and yet he died Peter and Paul were as holy as euer any before or since and yet Peter and Paul died Gen. 23.1.2 Hest 9. Sarah and Hester were two beautiful Ladies as euer were and yet Sarah and Hester died To conclude there was neuer any time nor place nor person that could exempt any man from death For Sem called Melchizedech was before the flood he out liued all that knew him Gen. 14.14 Heb. 7.1 to 7. and so long that no man knew his kindred euen when Lot was taken prisoner and a great grandfather of eight degrees in Abrahams time whence he was said to be without father and without mother and in part a figure of Christ whose Godhead had no mother and whose manhood had no father without beginning of dayes or end of life in respect of whom also he was said to be king of righteousnesse king of peace and a Priest for euer of the most high God yet for all this Melchizedech died Iob said If God set his heart vpon man Iob. 34.14 and gather his spirit vnto himselfe then man shall returne to dust As though he had said more plainly No man in all the world that liueth but liueth to die wheÌ„ God will because mans life consisteth of that which is Gods Salomon saith The desire of death cannot be satisfied Eccles 8.8 he gathereth vnto himselfe all nations doth heape vnto himselfe all people Hab. 2.5 Iob speaking to this purpose concerning all mankind and more particularly of himselfe said thus Iob. 6.11 What power haue I that I should endure is my strength the strength of stones or is my flesh of brasse To wit What did men thinke of me when I was at the best or what could I euer thinke of my selfe was I a man like to liue alwayes And what man may be named that now is that euer was or euer shall be so strong or so enduring as that he shall be able to surcharge death The sundrie examples and the common experience euen of our owne time hath told vs and doth still forewarne vs of death which is so due to vs as to them who are gone before The most vnlikeliest do longest liue the most likeliest do soonest die which argueth plainly that there is no stability no certainty nor true token of coÌ„tinuance in any maÌ„ whatsoeuer Also S. Paul said to the Corinthians 1. Cor. 15.51 we shal not all die Indeed we shall all once die inrespect of our outward estate ourelementarie inclination and naturall affections but in respect of Gods diuine maiestie innarrable power and secret will they which shall liue at the last day shall be changed they shall not be the same which formerly they were as men in the world I haue aduisedly considered of ten holy motiues or diuine reasons of Scripture why all men must die The first reason why all men must die It is the decree of almightie God which ordereth all inferior causes and binds theÌ„ 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 chaleÌ„ge 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 maÌ„ 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 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 consolatioÌ„ 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 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 froÌ„ 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 transubstaÌ„tiating 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 â—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

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 man for his growing and decreasing vnto Lillies and roses Cant. 2.1 As an Alchymist hauing violeÌ„tly 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 eueÌ„ 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 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 Ã´ cruell enemie Ã´ 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 coÌ„tenteth himselfe vntill he be at home and therefore toiles and trauels with 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 meÌ„bers must and shall follow after much like to that which Christ said Whersoeuer the body is Luk. 17.37 thither will the Eagles resort As an honest wife hath alwaies an vnsatiable desire and longing to be with her husbaÌ„d no way coÌ„tented with his abseÌ„ce no not with loue letters nor with messeÌ„gers nor with tokeÌ„s of great price but with his corporall presence euen so the true meÌ„ber 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 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 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 vpoÌ„ 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

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 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 theÌ„ 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 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 Ã´ thou yong man in thy youth 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 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 SerpeÌ„ts 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 benignly as Christian coÌ„forters 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 meÌ„ 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 As the soule of IonathaÌ„ 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 theÌ„ 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 ye with vs and we will reioyce with you but if not we will retort vpon theÌ„ 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 nuÌ„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 warraÌ„table decree of the most Highest But the question is who frames himselfe to die willingly and with contentment 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 maÌ„ 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 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 affectioÌ„ 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 daÌ„ger 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 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 froÌ„ 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 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 argumeÌ„t 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 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 exchaÌ„ge 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 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 corruptioÌ„ to manifold casualties 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 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 heaueÌ„ 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 coÌ„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 coÌ„forts 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 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

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 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 vpoÌ„ orderly disposing of worldly affaires vpoÌ„ 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 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 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 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 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 theÌ„ 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 more out and in Length of life Deut. 11.9 saith Moses is a reward for keeping of Gods coÌ„mandements they then that keepe not Gods commandements shall be guilty of Gods iudgmeÌ„ts 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 Therefore the holy man Dauid all his life long

the people of Israel froÌ„ 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 EueÌ„ so is it with gods people specially such of theÌ„ 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 theÌ„ 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 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 whoÌ„ 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 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 commandemeÌ„ts 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 in respect of Gods sudden decree because the Lords breath is in his nostrels Sometimes being occasioned from a naturall cause which learned PhysitioÌ„s say doth arise ab apoplexia a stoppage in the head or Ã vomida pulmonuÌ„ a suffocation in the lungs or else Ã 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 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 reseÌ„blance 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 speÌ„d 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 streÌ„gth 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 RemeÌ„ber 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 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 gluttoÌ„ 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

by their words wheÌ„ as the viper fell vpon Pauls hand Act. 28.1.2.3 c. Sure said they this man is a murtherer who 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 bloud-guiltinesse 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 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 theÌ„ 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 Ã´ Lord my God 12. my holy one we shall not die O Lord thou hast ordained them for iudgement and Ã´ 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 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 theÌ„ 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 preparatioÌ„ 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 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 daÌ„ned 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 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 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

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 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 coÌ„tent to be condeÌ„ned without replication vpoÌ„ 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 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 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 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 EuaÌ„gelists affirme out of their 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 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 theÌ„ that mourne And coÌ„cerning 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 vpoÌ„ 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 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

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 Ã´ 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 generatioÌ„ 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 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 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 meÌ„ 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 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 wheÌ„ 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 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 lengtheÌ„ 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 God by punishing one mans sinne for another As if the father neglect or coÌ„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 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 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 meÌ„ 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 instrumeÌ„ts 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 haÌ„ds 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 the vertue therof these licors oyntmeÌ„ts 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 vpoÌ„ 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 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 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 theÌ„ guilty of their owne death and accessary by a phrase of speech to their own destruction yet in that very rebellious actioÌ„ 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 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 preseruatioÌ„ 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 commandemeÌ„t of the second table Exo. 20.12 I will prolong thy dayes if thou wilt walke in my wayes The performaÌ„ce 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 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 coÌ„ditionally 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

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 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 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 spokeÌ„ 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 manifest their hearts in speaking so maliciously so vntruly and euery way so indignely not only of graue learned Physitions but also eueÌ„ 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 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 coÌ„mon 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 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 coÌ„memoration 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 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 of death and as also may appeare by the examples of many in the Scriptures and of others who are recorded in

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 froÌ„ earth to heauen of Gods irefull 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 gotteÌ„ 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 theÌ„ Luk. 16.27 For the gluttoÌ„ 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 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 disobedieÌ„ce 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 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 vpoÌ„ 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 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 soleÌ„ne 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 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 froÌ„ 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 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 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

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 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 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 maÌ„s 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 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 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 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 Ã´ wretched Apostle nor Ã´ wretched Christian but Ã´ 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 decayed theÌ„ 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

in Egypt When Moses was intreated to pray for theÌ„ 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 theÌ„ in all his dayes according to his promise As the person is in his place of preheminence in Church or coÌ„monweale in his paines performing the worke of the Lord so is the losse of him to the people wheÌ„soeuer 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 theÌ„selues before the throne 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 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 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. FINIS

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