harsh kind of doctrine to wise men and it is very distastfull to all men for it is a melancholy kind of teaching and of no such necessity Ye might rather in steed thereof stirre vp men to be merrie and to endure their miseries patiently Preachers do nothing more then fright and astonish men in the name of God let vs be merrie whiles we may sorrow comes fast inough The other sort reasoning and expostulating with flesh and bloud cannot determine vpon the generality of death They see not they say how it may be nor how it can stand to be true because then it is questionable say they who shall haue the dominion ouer other creatures in the world which are innumerable and most admirable 2 Pet. 3.1 1.3.4 Saint Peter saith these beleeue not that the world shall be destroyed with fire An answer to the first concerning the generalitie of death Interrogatiuely do you know this to be true by any sentence or example of holy Scripture No no you do not For if you did so know it the hearing of the same againe and againe would rather haue bene comfortable thē tedious vnto you That knowledge which is not grounded vpon the Scriptures of truth is nought worth meerly vnperfect True it is that men may know and be induced to beleeue that they which are a dying will die and that they which are in eminent dangers and perils present shall die But truly to beleeue and certainly to know that all men shall die or who or how many shall die flesh and bloud cannot reueale vnto men For the sense of hearing and seeing by the which men are brought to know and to beleeue reacheth no further then vnto things present because light which is the obiect of seeing and the aire which is the obiect of hearing vpon diuers occasions are sometimes giuen and sometimes taken away Therefore to see and to know certainly as an article of beleefe that all men shall die which is my generall doctrine no man can apprehend nor yet comprehend but by the knowledge of the holy Scriptures and by the holy influence of Gods diuine spirit because in verie truth the same reacheth vnto the apprehension of things in time to come and vnto that which is cleane out of sight and out of hearing Saint Paul speaketh directly of two sorts of seeing 2. Cor. 4.18 the one proper to the spirituall eyes or eyes of the vnderstanding in these words We looke not on the things which are seene but on the things which are not seene As if he had said We who are the children of God do not esteeme of that which we may apprehend with our natural eyes in cōparison but we esteeme and allow specially of that which we may comprehend and apprehend by faith And in that verie place he verifies the same calling the one in a sort an obiect temporall the other an obiect eternall The same Apostle saith to the like purpose We walke not by sight but by faith 2. Cor. 5.7 to wit We iudge not so highly nor so truly of that which the light or the aire doth manifest vnto our senses as of those things which the word of faith doth manifest vnto our soules The effects and fruites of the one and the other shewes the difference As the vertue attractiue was not in Noahs Arke Gen. 7.7.9.10 that drew famous and most worthy creatures and of all sorts into it nor the vertue attractiue was not in Elias cloke that drew Elisha frō his plowing 1. King 19.19 but both in the effectuall vse of Gods word Euen so the vertue of hearing seeing and beleeuing the general doctrine of death and life proceedeth not from any matter in nature nor from worldly reason nor yet from the wisest humane narration but from the holy Spirit of the liuing God who worketh in vs by faith which is grounded vpon the written word of God As for example briefly 2. King 6.18.19 Elisha his man as he was a naturall man saw onely an armie of the Aramites who were come to take his maister but when the eyes of his vnderstanding were opened vpon the prayers of his maister he saw a farre greater army of Angels that were come to protect them This made S. Paule to pray Ephes 1. That the eies of the Ephesians vnderstanding might be opened which was in effect that God would be pleased to inflame to kindle their hearts and their affectiōs with the splendor of his word and Spirit As the same host of the Aramites was led with blindnesse 1. King 6.18.19 vnto their mortall enemie the king of Israel at Samaria the eyes of their vnderstanding being shut vp and as the Sodomites did strike at Lots doore with blindnesse Gen. 19.10.11 when their naturall eyes were open or as Saule and his company 1. Sam. 26.12 being in the iustice of God striken into a dead sleepe euen so all such as haue not their sight and their knowledge for spirituall things out of Scripture they weare out themselues with wearisomnesse and in the end do bring thēselues as through ignorance into that ineuitable gulfe of perdition Labour you therefore ye seruants of the Lord labour ye the Scriptures and know you for certaine that ye know nothing as ye ought to know vnlesse ye know it by the Scriptures and beleeue it by the same Spirit that wrote the Scriptures As the light of the body is the eye Luk. 11.34 so the light of the inner man is the word of God and consider I pray you consider in due time I aduise you If I be to be blamed for this long discourse concerning the generalitie of death why then did the holy Ghost so largely discourse thereof Why did his holy Maiestie so often particulate one and the same matter so variably and in so many places of Scripture How can this be answered If you say fewer places would haue suffised thē you do directly blaspheme which God forbid Then you charge the holy Ghost with superfluities and tediousnesse where as through Gods mercies with such and so many iterations he doth importune you to remember your mortalitie and to make prouision for the same accordingly If you say this doctrine was not so needfull because you knew it long since out of your owne words you proue this doctrine of all others to be most needfull and my selfe of you most carefull And whereas you know alreadle as you say that you shall die neuerthelesse it is questionable whether you be readie prepared to die euerie houre for the testimonie of a good conscience as his Maiestie hath commanded yea or no. And it is questionable whether you be willing and desirous to die You wil say peraduenture you are of that mind you trust euer to be so that there is nothing vainly spoken in Gods word and you will count them vaine and friuolous that shall speake any thing out of this word that doth
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 spokē to vs we are Gods children and therfore may not be idle let vs be doing in time for time will away A man not knowing by the word of God the timelinesse of death to wit that death cannot take hold on him vntill Gods appointed time and that then he must needs depart the same man dieth willingly comfortably whereas a man that is ignorant thereof mournes and murmurs imputing the cause of his sickenesse and death vnto casuall meanes Sixtly it is sharpely and warrantably to rebuke those most ignorant and most prophane caluminators who do derogate from the worthinesse of the meanes which God hath ordained in his Church whose detracting tongs do manifest their hearts in speaking so maliciously so vntruly and euery way so indignely not only of graue learned Physitions but also euē of that laudable and honourable vse of Physicke it selfe which was highly commended carefully vsed amongst the holy Patriarches the Prophets and Apostles and thence from age to age successiuely by all and amongst all godly men ruling themselues by the former examples sufficient grounds of Scripture Some of which malicious profane persons wil neuerthelesse in their depth of danger vse the aduico and helpe of Physitions whom at other times before and after they vse in a parable of reproch disdaine as they do the Ministers and Pastors of their soules without whose ministerie they cannot possibly be saued and as indeed they do vse the learned the graue and most honest professors of the law who in their places do stand for the defence of their goods their good names and their patrimonies Euerie of which stately and most honourable professions is so needfull and so necessarily required in Church and in commonweale as that neither the one nor the other can be nor in any good seasonable sort continue And to be breefe the ignorant and dissolute man doth alway beare armor defensiue to defend his owne euilles and armes offensiue to assaile the good maners of others according to the old saying cōmon Prouerbe Yet according to my humble duty in Christ and in Christ his steede euen by the mercifulnes of God I do exhort all such as in an acceptable time to make vse of these honest and holy professors as of the meanes of his mercie towards them and as of effectuall instruments for their bodies and for their soules and that according to the directions of the Scriptures of truth and examples of holy men in all ages And as Abimelech said vnto his folke Iudg 9.48 What ye see me do make hast and do the like looke on me and do likewise euen as I do so do ye euen so say I and more also vnto you my good christian brethren let all things be spoken and done in the feare of God according to knowledge and according to the good example of such as guide themselues by the word and Spirit The fourth instruction concerning the memorability of death hauing in it these 4. principall respects or christian considerations as the persons are in place or in behauiour so is the cōmemoration either more or lesse after their decease to be solemnized priuatly or publickly with mourning fasting and praying First the person dead or dying Secondly whether priuate or publicke Thirdly whether spirituall or temporal Fourthly whether iust or vniust First whether the person dead or dying be priuate or publicke we are instigated vnto this mournefull memento for the terrors and torments of death which he endured in our sight and in our hearing as did appeare by his wofull complaints to such as were about him who would and should but by no meanes could minister any helpe vnto him as also by the galling griefes and griping grones he endured who being 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
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 vpō orderly disposing of worldly affaires vpō due bequeathing of the body to be buried This naturall death which he calles the common death and the general visitation of all men Iob saith it 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 thē that keepe his commandement What temporal blessing did the Lord bestow on Dauid 1 King 3.14 for a reward who was a man according to his owne heart but long life as the holy Ghost testifieth he liued so long that he could liue no longer 1 King 1.1 nature was quite extinguished in him This was also a reward specially bestowed vpon the ten holy Fathers Gen. 5.1 to the end before the floud Thus shall men be enabled with their hands to performe the desire of their hearts in contributing vnto the necessitie of the Saints Abraham also had for his temporarie blessing Deut. 31.2 an hundred and twenty yeares life euen in his old age he was carefull to fulfill the worke of the Lord so long as he said that he could go no more out and in Length of life Deut. 11.9 saith Moses is a reward for keeping of Gods cōmandements they then that keepe not Gods commandements shall be guilty of Gods iudgmēts for the same and also for the time which they haue mis-spent The other speciall and most principall respect of long life is that such men might also gather spirituall riches For as by little and little men come to be stored with the things of this world specially if it be long continued euen so by the continuall keeping of the Sabboth by the often reading and hearing of Gods word by vsual praiers by often reiterating with thankefulnes the mercies of God such like men may grow increase most richly and abundantly in the things that concernes a better life If the increase be but as Esai the Prophet saith here a line and there a line Esai 28.10 to wit a little at one time and a little at another either gotten or saued To which purpose Iob saith Iob. 12.12 In length of dayes there is wisdome and amongst the ancient there is vnderstanding Therefore the holy man Dauid all his life long
at deathes doore the wicked parteth with all ioyes and there the godly receiues it The third vse concerning the naturall death It serueth to reproue all such parents who hauing a sonne or a daughter taken from them by death in his minority they do not take to heart nor thinke the extraordinary care the greedy griping the intollerable shiftes and the manifold deuices which they vsed to get worldly wealth and preferments for him So that they euer kept from their heart or for the most part all conscionable care of trayning him vp in the feare and nurtour of the Lord so as he might be a necessary member in Church or comon wealth They consider not neither can they be made to thinke much lesse to beleeue that God tooke him away for their punishment And for this cause also God takes away another and so another of their best and dearest children leauing such parents either none at all or else such as are gracelesse and without hope to be any comfort vnto them If parents out of their naturall affection or out of Gods word would but imagine what a dolefull day what a sorrowfull sight and a galling griefe it would be vnto them to see one child after another suffer the bitter paines and pangs of death then being dead to be doubtfull of their saluation such parents might the better and the sooner see take knowledg of their sinnes towards their poore children and so by true repentance be turned vnto the Lord. The fourth vse concerning the naturall death It serueth to reproue those who out of their ouer abounding naturall affection towards their children are neuer prepared to part with their children no not though they be to change their company for the company of God himselfe and the company of others their brothers and sisters for the company of the holy Saints and Angels in heauen And their worldly riches for the true treasures purchast by the precious bloud of Iesus Christ And this because that either they want knowledge or faith The fift vse concerning the naturall death It serueth to reproue those who liue so securely and so carelesly as if they had made a couenant with death vntill an appointed day or as if they could keepe death away so long as they would or at least giue themselues lawfull warning Vpon these comes the day of the Lord suddenly not in respect of God but in respect of themselues being vnprouided By how much they want of that they should haue against his coming or by how little they feare death by so much the more terrible and fearefull death is vnto them The sixth vse concerning the naturall death It serueth to reproue those who arrogate to much vnto the worthinesse of the meanes attributing that vertue vnto them which indeede is due vnto God as in the time of sicknesse to physicke surgery and such like No maruell though they languish in their diseases and no man able to helpe thē What was the ouerthrow of so many thousands of the Israelits the taking away of the Arke of God by the Philistines 1. Sam. 4.5 was it not because they relied to much vpon the arke as appeared by their shooting and loud reioycing as though heauen and earth rang together Ieremie speaketh of them at another time how they vanted and boasted of their temple saying Ier. 7.4 The temple of the Lord the Temple of the Lord therefore the Lord gaue their Temple to be ransacked and ruinated by Nebuchadnezzar king of Babylon Dan. 1.1.2 Ieremie likewise speaking of the pride and presumptusnesse of the Egyptians who in their strength and multitude of their men concluded most infallibly the vtter ouerthrow of the people of Israel Ier. 46 7. They come saith he like floods and riuers with raging horses swift chariots Blackemores and Libians to shoote and to beare shields yet all in vaine The seuenth vse concerning the naturall kind of death It serueth to reproue those who do derogate from the worthinesse of the meanes which God in his mercie hath ordained in his Church and common-wealth to be in him and for him or as in his stead helpers comforters vnto his people as in the time of sicknesse not to seek to the Physitiā they rather scoffe and scorne them and they deride their profession These indeed as the former are accessarie to their owne cōtinuall diseases languishing maladies and in the end to their owne death not because that they thereby do directly shorten their liues but because that they do frustrate so much as in thē lieth the holy ordināces of God which are ioyned with his decree The eight vse concerning the naturall death It serueth to reproue those who run into eminent dangers places of contagion they auoid not when they may conuemently outragious elements as fire water and such like or enterprise to performe actions which stand not either with their wits or with their abilities The 3. generall sort manner or kind of death to wit the vnnaturall death The vnnatur all death is that which is more violent more abhorring nature more crosse and contrarie to the lawes ordinances of God A kind of death which proceedeth from mans selfe or rather a death instigated by the diuell meerely derogatiue to the Maiestie of Gods gouernment dishonourable to his name by the reuealed word impeachfull to the saluation of the soules of such An vntimely and an vnseasonable death Vnder this kind of death there are 4. other inferior sorts First when a man killeth himselfe vnawares or against his will as Ahaziah king of Israel did with a fall 2. King 1.6 Secondly when a man kils himselfe wittingly and willingly 1 Sam. 31.4 2. Sam. 17.23 1. King 16.18 as Saul did with his owne sword as Achitophel hanged himselfe and as Zimry did that burnt himselfe Thirdly when a mā is killed by another vnwittingly and vnwillingly not hauing hated him before Nu. 35.22 Ios 20.1.2.3 for whose saftetie God appointed cities of refuge Fourthly when a man is wittingly and willingly killed by another 2. Sam. 3.27 2. Sam. 20.10 as Abner was by Ioab and as Amasa was The first question concerning the maner of the vnnaturall death Why it is or how it comes to passe that some vnwittingly and vnwillingly do kil and destroy themselues yea with their act and deed some hang themselues some burne themselues some drowne themselues and such like manner of vnnaturall death This kind of vnnaturall executions happeneth many times on the iust as well as on the vniust vpon the wise as vpon the foolish vpon the rich as vpon the poore The answer therefore is twofold one concerning the vngodly the other concerning the godly That which concernes the vngodly is when any such man or woman vnwittingly puts or brings himselfe into perillous places puts himselfe to death by his owne act and deed It proceedeth from the vpright iustice of God ruling and ouer-ruling man how
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 friēds hauing published many and sundry bookes of diuinity and resolutely cōcluded 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 cōmon 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 cōtemplatiuely 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 obliuiō 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 generatiō 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 womā 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
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 thē more then others Saint Paule comforting himselfe and others concerning this complaint 2. Cor. 5.1 sayd We haue a building giuen of God that is an house whose builder and maker is God The children of God die but one Luk. 20.36 they taste not of that second death in hell as the reprobates do This once to die is but a short interiection betweene two eternities to wit election and glorification with a kingly and a kindly passage as it were by calling and iustification vnto eternall saluation Rom. 6.9 Christ died once but in that he liueth he liueth for euer So ye likewise saith the holy Apostle are dead to sinne Rom. 6.9 but aliue to God through Iesus Christ The third sort who are to be reproued by this generall doctrine of death Are those who not minding their mortalitie nor accompts which they must make do treasure vp sinne vpon sinne being driuen as it were with the swinge of their nature set on fire of hell defile their bodies and the whole course of nature resolued with themselues to vndergo any sinne so as it may bring them either pleasure or profite Alwayes saying in their hearts and many times with their tongues If we must die for sinne as Preachers say and that as well for one sinne as for a thousand why then let vs eate and drinke and be merrie while we may Salomon out of his owne experience and specially from the holy Spirit of inspiration faith of such one a after this maner Eccles 10.9 Reioyce ô thou yong man in thy youth 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 Serpēts to the Israelites and the Emerods to the Philistims were not so troublesome and tedious as these heathenish Atheists prophane Iewes are to vs. We liue not as enemies in an hostile manner among them but modestly and mildly and benignly as Christian cōforters bringing peace offering reconciliation The words of our commission are of 3. emphaticall and publicke narrations The first is Benedicite blesse ye the second is Benefacite do ye good and the third is Orate pray ye Thus are we enioyned to behaue our selues amongst many other religious duties towards God and good mē yea towards our enemies Where in so euer we do faile through frailtie it is not indifferent nor iustice for them being our enemies to iudge what we should do but rather out of charity to iudge what we would do Neither is it for them to reuenge themselues vpon vs it is his holy Maicstie to whom we must answer vpon our accompt We are whatsoeuer they say bringers of peace and we are peaceable 2. King 10.17 Come see said Iehu to Iehonadab so it were to be wished that these men would zealously and religiously
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 thēselues for euer Iob to this purpose said Iob. 34.14.15 If God set his heart vpon man and gather vnto himselfe his spirit and his breath all flesh shall perish together and man shall returne to dust As if he had said If God be once wrathfully displeased with any man how shall he liue how can he or they endure the hand of him who so penally powerfully punisheth vnpenitent sinners Druine motiues or reasons why God doth so penally so miraculously and so powerfully punish some and not others with a sixefold answer thereunto The first Motiue why God punished penally First God punished penally with water when men were publikely and generally growne to be tirannous cruell and sauagely disposed one towards another as the people of the old world Thē did the windows of heauen open Gen. 6.11.12.13 Gen. 7.4.10 11 to the end and the foundations of the great deepe breake vp so that the waters preuailed exceedingly vpon the earth and couered all the hie mountains of the world Likewise the Egyptians Exod. 1.11 to 16.5 to 14.7.8.9.10.11.14 who dealt tirannously cruelly with Gods people this Maiestie taking speciall knowledge thereof did penally and powerfully punish thē with manifold plagues in their own land and afterwards with the inundations of waters wherein their king and many thousands more were miraculously drowned The second Motiue why God punished penally Secondly God punished penally with fire Gen. 19.5.15.16 to 17 when he saw that men were grown so generally and so publikely carnall sensuall fleshly vnnaturally defiling their owne bodies taking the louing admonitions and godly perswasions of his Saints but as iests and mockes as he did the Sodomites The third Motiue why God punished penally Thirdly by changing the nature and qualitie of the earth when as particular persons being in place of preheminence did offer indignity disloyaltie to such as were in authoritie as did Corah Dathan Num. 16.29.36 and Abiram with their companions whom God did penally powerfully and miraculously destroy by opening the earth to swallow them vp aliue The fourth Motiue why God punished penally Fourthly with sauage beasts whē as his holy and welbeloued people are disdained mocked and scorned 2. King 2.23.24 as two and fortie that mocked Elisha the Prophet of the Lord and were penally destroyed with Beares The fifth Motiue why God punished penally Fifthly with Angels when as men in authoritie do publikely and incorrigibly offend his holy Maiestie as did Dauid in numbring his men of warre 2. Sam. 24.1.15 and trusting in them whom God did penally and publikely punish with the death of seuenty thousand of his chosen men by the stroke of an Angell Act. 12.23 Likewise Herod the king was striken vnto death 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
life of another As a king that is to gouern a kingdom must be powerful and seuere in the execution of instice against the mightie and readie to minister mercie to the needie and distressed euen so the Maiestie of this eternall King hauing the whole world to guide and to gouerne must be powerful and seuere To which effect he faith by his Prophet Ier emie Feare ye not him faith he Ier. 5.22 who hath placed the sand for the bounds of the sea by a perpetuall decree that it cannot passe Againe he said Cannot I do with you ò Israel as this Potter Ier. 18.6 The holy Prophet Ezekiel speaking of his predomināt power ouer the wicked faith after this manner Ezech. 6.7 I will take the bloud out of his mouth his abhomination frō amongst his teeth The same prerogatiue our Sauiour Christ manifesteth himselfe to haue in his speech to his Disciples If any man saith he Mar. 11.3 do say vnto you Why loose ye the Colt say ye vnto them The Lord hath need and they will straight way let it go As if he had said Do but tell them of me vse but my name and they shall haue no power to withstand you The second question why God doth conceale the time of mans departure out of this life Why doth he keepe it secret to himselfe This seemes to be hard iustice that a matter of so great importance should be hid Eccl. 9.12 No man knoweth his time saith Salomon but is suddenly taken as a fish or as a bird Dan. 12.4 It is shut vp and sealed vnto theend of the time appointed said Daniel Gen. 27.2 I know not the day of my death said the holy Patriarch Isaac And as Saint Luke said to the disciples concerning the restoring of Christs kingdome It is not for you to know the times seasons which God hath rescrued in his owne power Act. 17. euen so is it not for any man to know the time and season of his departure out of this life I conclude this question with the forewarning of Saint Paul to Timothie in these words Put away foolish and vnlearned questions knowing that they ingender strife There are three speciall and diuine reasons why the time of death is concealed The first reason is That euerie man should stand vpon his guard lest the enemie come suddenly Watch and pray therefore said our Sauiour Christ Iesus Saint Luke knowing the manner of death exhorts to watchfulnesse in these words Luk. 12.35.36.37.38 Let your loynes be girded about and your lights burning and ye your selues like vnto men that wait for their maisters God told Moses where he should die but he told him not the time and why because he as all other men should stand vpon his watch or guard Deu. 28.66 Thy life saith the Lord shall hang before thee and thou shalt feare both day and night and shalt haue none assurance of thy life The second reason why the time of death is concealed It is for the continuall good of all succeeding ages that the one ought to prouide for the other Therefore specially it is said by Salomon Eccl. 1.4 One generation passeth and another cometh as of heauenly so in some proportion of earthly which made Christ to say One soweth and another reapeth Ioh. 4.37 Were it that some might know the time of their departure they would not renue any thing that might be for them that should come after partly through malice and enuie and partly through extreme idlenesse or superfluous expences The third reason why the time of death is concealed That all men should carefully conueniently vse the meanes for life which God hath appointed in his Church Whereas if they knew the exact time of their departure they wold hold it friuolous to vse any of those good means which his holy Maiesty hath inserted annexed to the decree for the time of mans departure So should the ordinance of God concerning the vse of his creatures be made frustrate and those his exceeding good creatures stand of none effect The fourth reason why the time of death is concealed If the time of death were knowne to some they would liue very desperately and damnably for many yeares and the more neare to the time of their death they would grow the more sad sorowfull and heauy and into such intollerable passions as would driue them into desperation or at least into an vnwilling and a most gracelesse striuing with death in a sort against God himselfe Therefore Moses said Deu. 29.29 Secret things belong to the Lord our God but the thing reuealed belong vnto vs and to our children for euer Besides these two questions which formerly you haue heard there arise out of this doctrine concerning the timelinesse of death three obiections First if God haue so resolutely decreed vpon the verie day and houre of euery mans departure To what end shall a man vse indeuor or any of the best meanes for the preseruation of life The first answer for the vse of meanes to preserue life As almightie God hath decreed the time of death so withall he hath annexed and commanded religious and pertinent meanes for the preseruation of life vntill the time come As for example The people vnder Moses and Aarō might haue perished in a naturall contagion of the leprosie therefore God commāded that the whole might be singled and seuered from the sicke and infected Leuit. 13.1.2.3.4 The same people might haue bene destroyed in the iudgment which God had prepared for others therefore God commanded some saying Separate your selues from the tents of Corah Numb 16.1.2 2 King 10.23 Dathan and Abiram Iehu the King said Search see whether there be any of the Lords seruants amongst the seruants of Baall lest they be also destroyed with them Good men may perish in the outrage of the wicked Mat. 2.12.13 therefore God forewarned the wise men to depart home another way And Saul said to the Kenites 1 Sam. 15.6 Depart from amongst the Amalekits lest I destroy you with them That vertuous woman so highly in the fauor of God might haue bene famished in that seuen yeares of dearth 2 Kings 10.23 had not God forewarned her by his Prophet that she should shift for her selfe and her houshold in due time All men by the iustice of God for their sinne might lawfully be destroyed together in this or that plague or vengeance yet he hath in his mercie forewarned some and so doth to saue thēselues with the vse of meanes which he hath commended and commanded in his Church And withall in the vse of the same meanes or the like to preserue very reprobates frō the plagues which falle vpon their fellowes to the end they may liue vnto the time which he hath decreed for their death in which their sinnes will be full ripe As may appeare in the foure recited examples The second
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 mē trusting to the means by the mouth of his Prophet Dauid I said Psal 89.43 I will turne backe the edge of the sword as if he had said When the wicked thinke with their instrumēts of death to destroy my people I will take away their force they shall not cut nor hurt Iere. 6.22 So he saith to the same purpose I wil turne backe the weapons of warre that are in their hāds The Lord makes question by his Prophet Ieremie thus Is there no balme in Gilead Iere. 9. is there no physicke there why then is not the health of my people recouered As if he had said That pretious medicinable balme and those people skilfull in Gilead of all others in the world shall do no good on them to whom I deny the vertue therof these licors oyntmēts such like the most exquisite physitions shall not preuaile Againe he saith by his Prophet Ezechiel Eze. 5.16 I will breake the staffe of bread to wit I will take away the vertue and efficacy euen of their daintiest foode To which purpose Hosea the Prophet said They shall eate and not haue enough to wit Hose 4.10 those which do relie wholly vpon the meanes shall faile of their expectation Likewise said Micha the Prophet All hands shall be weake Mich. 6.14 and all knees shal be weake as water to wit those valiant and mightie men that do depend vpon their strength when they come to the push shall faile of their purpose for they shall not be able to stand of themselues vpō their feete because the Lord hath disabled them Againe the Lord saith vnto all such by the mouth of his Prophet Ezechiel Ezech. 7.17.39.3 I will strike thy bow out of thy left hand and thine arrowes out of thy right hand as if he had said How ready soeuer the wicked be prepared against the faces of the godly yet they shall not do the least harme The 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 thē guilty of their owne death and accessary by a phrase of speech to their own destruction yet in that very rebellious actiō of theirs was the decree of God fulfilled concerning the time of their death Mat. 2. Likewise in that Herodian persecution the wise men tooke the forewarning of of God for the meanes of their preseruation and his Maiestie gaue good successe and effect thereunto I conclude againe that he which vseth meanes how lawfull soeuer with an vnderstanding and with a beleeuing that the same of it selfe is effectuall for the lengthning of life that man is an Infidell But to vse meanes which are not inhibited for the preseruatiō of health wealth and libertie and such like is very religious The third obiection concerning addition or conditionall life If the time of death be so exactly set downe and so resolutely concluded in the counsell of God Why then doth his holy Maiestie promise to lengthen the life of the godly as is in the first commandemēt of the second table Exo. 20.12 I will prolong thy dayes if thou wilt walke in my wayes The performāce of his promise concerning long life Gen. 5.5.8 to 32. may be euidenced from the ten holy Fathers before the floud who for keeping of his commandements did liue many hundred yeares more then any other liued after them And the same we haue in a sort truly said of Ezechias whose sinceritie was such as God vouchsafed to adde fifteene yeares vnto his life And againe 2 King 20.5.6 Why is it said by the Prophet Psal 55.23 The bloud-thirsty man shall not liue halfe his dayes Or he shall liue long cōditionally as God said to Abimelech Deliuer Abraham his wife that thou maist liue Gen. 20.7 but if not be sure thou shalt die the death thou and all that thou hast The answer to this obiection is threefold First as by a decree from the beginning is set downe how long the godly and the wicked shall
Ecclesiasticall histories The paines and pangs which the body doth endure before the soule be sundred may be likened vnto the paines and pangs of a woman in her trauell with child of whoÌ„ the holy Prophet speakes Her hands saith he on her loynes Iere. 30.6 Esai 13.7.8 her face turned to palenesse her heart weakened and melting with feare and anguish Yea the paines and pangs of death do well resemble the paines and torments of hell and therefore the first second death is but one selfesame with this difference onely the one is naturall and temporarie the other is supernaturall and euerlasting The feare of this death made our blessed Sauiour Iesus Christ as he was a man to importune the Maiestie of his Father with teares that it might passe from him Mat. 26.39.40.41.42.43 being brought vnto it through the agonie thereof he was enforced to call and to crie vnto God his Father as if in part he had despaired O my Father why hast thou forsakeÌ„ me The like obliuion and desperate speeches are heard seene in the time of deaths torments euen from many of Gods deare children and canonized Saints Saint Paul saith that death hath a sting thereby inferring that death is venimous as all creatures which haue stings are noysome and hurtfull either more or lesse but death is like vnto the diuell himselfe stinging and poysonful therfore called a serpent the most noisome and the most pestiferous creature of all others Againe Saint Paul calleth death an enemie inferring thereby as out of the naturall disposition of a naturall enemie the greatest mischiefe that possibly he can deuise to the poore body of man specially being godly The torments of death must needes be held innarrable if we do but consider the combate and conflict that is betweene the soule and the body the one affecting cleane contrarie to the other and in nature quite opposite Which opposition and conflict may well be resembled vnto that dangerous tempest on the sea of Tarshish which was raised purposely by God himselfe for the arresting of Ionas who was as he thought secure The winds were sent into the seas which being an element light laboured vehemeÌ„tly according to the nature therof to ascend and the seas being an element heauy laboured mightily according to the quality thereof to descend so that the seas being violently kept vp by the winds and the winds being violently kept downe by the seas made such a storme such an outragious tempest as if heauen and earth had ratled and rang together or as if the shippe had bene still a rushing and a riuing in peeces vpon the rocks euen so is the soule and body of him who is in the hands of death The soule according to the nature and quality thereof being a spirituall an heauenly and holy creature of the Almightie vseth and enforceth all meanes thither to ascend but the body being of a cleane contrary disposition massie heauy and earthy according to the qualitie thereof in sort and kind labors thither to descend The one being of a cleane contrarie disposition to the other they become hindrances to the passage one of another meanes one against another of greater enduring passions And to conclude briefly the torments of death are as the hewing of Agag in peeces 1 Sam 15.33 Psal 50.22 as the irefull execution of God whereof Dauid speaks Although this tormeÌ„ting be the decree of the Almighty for the subduing of mans body and for the depriuation of his life yet it is euident that the variety and sundrie manners sorts and kinds of death whereunto his Maiestie hath left himselfe at large is the cause that many wicked men so well as the godly do depart this life with litle pangs or paines And at other times out of his Maiesties roiall and extraordinary fauor through Iesus Christ the paines and pangs of death in many of the godly are mitigated and diminished as may appeare out of manifold sentences and examples of Scripture For it is all one with him in regard of his power and mercie to abate or to annihilate the qualitie and the quantity of executing creatures or things appointed for torments as it is for him to increase and to multiply the same As the sauage and hungrie lions were so asswaged in their natures so mitigated Dani. 6.20.21.22.3.20.21.22 that they became as playfellowes vnto Daniel the fierie fornace being seuen times hotter then ordinary was vnto him and his companions but as a place of recreation So no doubt were the fiery tormeÌ„ts vnto the Saints of God who were cruelly executed in Queene Maries dayes After another sort most powerfully doth his Maiestie multiplie or increase the qualitie of bread and water for the good of the poore who otherwise could not possibly liue and abateth the extremitie of their cold in the winter Remember the augmentation of the 7. Mar. 8.8 Dan. 1.15 loues and few fishes so that more was taken vp then was layd downe and remember Daniels puâ—â—â— And albeit I should absolutely grant that there is no mitigation of paines in death for any and that it must needes be concluded that the verie Saints and seruants of God shall suffer the most grieuous torments of naturall death equally with the reprobates which cannot be truly agreeed vnto and which God forbid yet considering that the guiltinesse of sin is cleane taken away in Iesus Christ that these torments of death are but as it were momentanie or as the twinckling of an eye in comparison of the euerlasting torments of the reprobates what man or woman hauing any hope thereof hauing any feeling of faith or hauing any one motion of Gods spirit but would most willingly endure the torments of bodily death were they yet greater yea before it come to coÌ„memorate and withall to celebrate the remembrance of death by which there is an end of all sorrowes and the possessing of all ioyes and immortall happinesse If the person dead or dying be an husband Then the matrimoniall association which by Gods ordinance was made singularly and plurally two in one and one in two the better to be helpfull one vnto another is now by death dasht as it were into powder and violently parted a sunder and seuered one from another for euer into two distinct places which deuision to the husband or wife is so naturally grieuous as it is for one limbe being cut off from another as Ruth doth impart out of her most singular affection to Nahomie her mother in law in these words Ruth 1.17 The Lord do so to me and more also if ought but death part thee me euen so is the loue of a wife fearing God towards her husband that she concludeth in her heart from the first houre vnto the last that nothing shal infringe her faith towards him but death which when it cometh exceedingly moueth her to mourne This also appeares vpon the wofull and lamentable experience
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
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 mās glorie and to bring into contempt all them that be glorious vpon earth Here the glorie of the wicked endeth and euen here the glorie of the godly beginneth as by the example of Diues and Lazarus And as Abimelech hauing fought against the city Sechem fiercely and exceedingly wrathfull he slue all the people that were therein left none aliue and afterwards in signe that it should neuer be inhabited he sowed salt in it euen so is the Lord in his wrath against the wicked of the world at that day The fifth reason why all men must die It is drawne from the matter or substance whereof man was made to wit of earth and therefore subiect to perishing earth cannot continue long out of its spheare whence it was exhausted Earth how cunningly and how curiously 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 ô wretched Apostle nor ô wretched Christian but ô wretched man the cause of his wretchednesse was in him selfe a man miserable because a man The seuenth reason why all men must die It is drawne from the vigour and virility of mans nature which being growne vnto the height declineth fadeth and falleth It weareth waneth like the Moone and like Nabucadnezzars image Dan. 3.31.32.33 which being raised from the earth to iron from iron to brasse from brasse to siluer and from siluer to gold the head and highest perfection then it declined it returned and abated from gold to siluer from siluer to brasse from brasse to iron and from iron to earth euen to that indeede whence first it came When nature is quite decayed thē the body extinguisheth as in the example of that renowned man Dauid 1 King 1.1.2 King of gods peculiar people he was so old that he died when nature was quite worne out of him This is also variably to be proued euen by the nature of naturall things which hauing their licour moisture or iuice dried and worne away do decay and perish presently To which purpose God said by the mouth of the Prophet Esai in part touching the desolation of Israel They shall be as an oake Esai 7.30 whose leafe falleth and as a garden without water So likewise saith Iob interrogatiuely Can a rush grow without dirt Iob. 8.11 or can grasse grow without water As if he had said Take dirt water away then neither the rush nor the grasse but will presently wither and come to nothing Saint Peter likens mankind to the flower of the field 1 Pet. 1.24 and to grasse which being growne to the