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 argumēt to perswade with his people to liue well and that they might die willingly therefore emphatically he said Iosua 23.14 This is the way of all the world to wit Although I be a man as ye know in an extraordinary acceptation with God yet I must die so must you and so must all mankinde that liue and are yet to be borne looke not you to be exempted from this sentence but prouide accordingly A voyce said vnto Esai Crie Esai 40.6 What said he That all flesh is grasse the grace thereof as the flower of the field This holy Prophet being suggested and instigated by the Spirit of God to prepare the way of Christ in the hearts of the people he receiues as from the Lord also the manner how to moue them effectually thereunto euen by telling them that they were all subiect to death and that the most wise and most excellent amongst them was subiect to the same end The second cause mouing willingnesse to die It is drawne from a threefold exchāge that we make with the Almighty the first is the exchange that we make of our bodies 1 Cor. 15.25.54 Phili. 3.21 Esai 49.10.25.8 for this corruptible body which is subiect to manifold miseries and to fall from God we shall haue incorruptible and immortall bodies For these our bodies subiect to hunger to thirst to cold to heate to manifold diseases to sundrie passions and other such like calamities we shall haue celestiall and glorified bodies euerie way freed of all those perturbations The Lambe which is in the middest of the throne Reue. 7.15.16.17 shall gouerne his people and shall leade them vnto the liuely fountaines of waters and God shall wipe away all teares from their eyes 21.3.4 The tabernacle of God is with men and he will dwell with them and they shall be his people and God himselfe shall be their God with them There shall be no more death neither sorrow neither crying neither paine Euery Christian is alwaies longing and desiring this exchange yea senselesse creatures do alway straine with a feruent desire to be vnburthened to be discharged of this life how much more euery good man As he that is in prison desires and longs to go abroad or as Hagar in her bondage so miserable is man liuing in the flesh as a liuing soule in a body subiect to death The second exchange that we make is of our goods as when we change earthly riches for heauenly momentanie and transitorie treasures for euerlasting and that which neuer fadeth To which purpose the holy Ghost saith Mat. 6.19.20 Lay not vp treasures where moath or canker corrupteth and where theeues breake through and steale but lay vp treasures for your selues in heauen As if it were to say The best things of this life are subiect to corruptiō to manifold casualties 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 heauē The third exchange that we make by dying willingly and well is of our societie of our companie as when we change the societie fellowship and cōpanie of men for the company and societie of Angels Heb. 12.22.23.24 Reuel 14.1 to 6. the company of whoremongers drunkards liers swearers oppressors and such like for the company of the Saints the company of children on earth for the company of children in heauen the company of husband or wife for the company of Iesus Christ himselfe As a virgine that is affianced to a man thinkes it long before the solemnization thereof so is euery one that is affianced with Christ euermore desiring his full fruition and holy fellowship The third cause mouing willingnesse to die It is the mitigations cōforts helpes that almightie God yeelds against the torments of death to such as do commemorate their mortality with prayers and intercessions vnto almightie God that they may be faithfully prepared Of which gracious qualifications of sicknesses and diminishing of deaths torments the holy Prophet Dauid speakes Psal 41.3 most plainely The Lord will strengthen him vpon his bed of sorrow thou Lord saith the Prophet hast turned all his bed in his sicknesse as if it were to say God wil enable a mercifull religious man to endure all that he will lay on him or else will diminish the qualitie or quantitie of the disease To whom also Christ Iesus saith I am the physition as if it were in effect to say I am a present discharge for the soule that is surcharged with sinne and also a present qualification of bodily griefes and naturall diseases as was manifoldly and plainely experimented by Christ vpon diuers poore people who were miserably and mortally distressed with both The second instruction Concerning the manner sort or kind of death to wit how diuersly and how many wayes death seizeth on all the generation of mankind I will distinguish into foure sorts The which for assignations sake I must call by foure names vnder the which the holy Ghost comprehends as in a close narration dispersed ouer the Bible all maners sorts and kinds of death whatsoeuer howsoeuer and wheresoeuer which are these 1. the Penall death 2. the Naturall death 3. the Vnnaturall death 4. the Politicall death These three are comprehended in that answer of Dauid the selected man of God to Abishai concerning Saul the king whom God deliuered into their
hands to do with him as they would euen as Pontius Pilate deliuered Iesus 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
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 violētly exhausted the spirits and by little and little distilled the quintessences of minerals and mettals they are thenceforth good for litle or nothing but as salt hauing left the saltnesse euē so man hauing his natural vigour by little and little taken or worne away is but a dead carcasse good for nothing but for to be hid in the earth The eight reason why all men must die It is drawne from the decree of almightie God for the dissolution of the world and a finall end of all things a throwing together and as it were a folding vp of many things into one thing Esai said concerning this dissolution thus Esai 13.9 The day of the Lord commeth cruell with wrath and fierce anger to lay the land waste Mat. 24.29 the starres shall fall from heauen and the planets shall not giue their light the Sun shall be darkned in his going forth and the Moone shall not giue her light Likewise Ezechiel saith O how fearefull and how terrible that day shall be to them which pierced him through yet then whosoeuer shall call on the name of the Lord shall be saued The ninth reason why all men must die It is that there may be a generall victorie ouer death and hell For so saith S. Paul 1 Cor. 15.26 The last enemie that shall be destroyd is death God speakes to that effect by the mouth of his Prophet vnto death in the behalfe of the godly O death Hose 13.14 I will be thy death As though he had said triumphantly thou that hast bene the death of all mankind ô cruell enemie ô thou vnsatiable deuourer now I will be thy death now shalt thou be destroyed for euer now thy sting and thy strength shall vtterly be taken away 5.8.6 Againe the same Prophet saith he will destroy death for euer and God will wipe all teares and heauinesse from all faces Luk. 20.36 and S. Luke saith they can die no more The tenth reason why all men must die Hath foure speciall respects or diuine attributes The first whereof is drawne from the celestiall kingdome whence our soules came and the terrestriall tabernacles and houses of clay wherein our soules do a while liue or dwell as strangers and soiourners Men are said to be strangers either in respect of their trauell from one place vnto another or in respect of some kingdome where they dwell being borne elsewhere not yet free denized nor naturalized In both which respects Dauid saith Psa 39.12 1 Chro. 19.15 1 Cor. 5.1.2 that as our fathers were in this world strangers soiourners so Saint Paul to the like purpose saith We know that we haue a building giuen vs of God that is an house not made with hands but eternall in heauen as if he had said our certaine and most resting place is not here on earth but is in heauen As he that is in a voyage or iourney neuer cōtenteth 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 mēbers 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 husbād no way cōtented with his absēce no not with loue letters nor with messēgers nor with tokēs of great price but with his corporall presence euen so the true mēber of Christ being zelously affected faithfully disposed towards her holy heauenly husband Christ Iesus Cant. 1.1 saith Let him kisse me with the kisses of his mouth As if the Church or bride of Christ had said vnto God his and her heauenly father O let me haue the fruition of his glorious presence let me be alway with him The third respect or attribute giuen vnto the children of God is Drawne from the mortall hatred malice which the deuill hath against vs exceedingly enuying our spirituall and glorious arriuall into heauen therefore layes many snares and infinite allurements to let hinder vs from our passage with whome therefore according to the will of God we must encounter vnder the conduct of our 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 vpō matter that we know not For by the vse of reason by common experience and by manifold examples men are induced to beleeue all this that you haue said to be true and long since generally allowed This is now a
puissant and how outragious soeuer he be making him in despite of his heart wholly against his will to do that to himselfe which shal be to his owne destruction and against nature To which purpose God speakes by his Prophet vnto the wicked in these words Ier. 20.21 I will make thee to be a terror vnto thy selfe and to thy friends And by a phrase of speech as from him who hath suffered great indignitie saying to the wrong doer I will make thee vndo that again which thou hast don vnto me although thou diddest it by another I will make thee vndo it thy selfe and with thine owne hands After this manner it is said that God doth surcharge the wicked who sometimes haue ouerruled and surcharged his people As for example Paul and Silas hauing bene wrongfully imprisoned and sorely whipped by the gouernors of Philippi a famous citie in Macedonia they sent their Sergeants Act. 16.35.36 saying Let these men go Nay verily said they we haue bene beaten openly vncondemned and now would they put vs away priuily but let them come and bring vs out So they came and brought them out and prayed them and desired them to depart Likewise he saith by his Prophet Ieremie to the people of Israel Ier. 5.9 As ye haue worshipped strange gods in your owne land so shall ye worship strange gods in another land As if he had said Whereas in your owne country you would worship idols whether I would or not now I will make you do the like in another laÌ„d whether you wil or not how hurtfull and loathsome soeuer it be vnto you yet I will enforce you Absolon 2. Sam. 18.9.10 who was a publike enemie to the crowne of Iudah a deadly enemie to the king his father by his owne act and deed vnwillingly and against his heart and mind hung himself King Pharaoh hauing drowned many of Goâ—s people in Egypt by the iustice of God vpon him vnwittingly and vnwillingly drowned himselfe and his host euen by his own act and deed Exo. 14.26 The Moabites mistaking the element of water for bloud became secure and carelesse 2. King 3.22.23.16.17 and therfore vnwittingly and vnwillingly and yet by their owne act deed they fell vpon the sword of their enemies Wherin God shewed that eueÌ„ by the selfe same matter wherwith the Israelites were comforted and relieued their enemies were confounded and discomfited where with a man sinneth Wis 11.13 euen by the same God vsually punisheth And as Samuel said vnto Agag the king of Amalek As thy sword hath made many women childlesse 1. Sam. 15.33 euen so shall thy mother be childlesse of thee amongst other women The second answer concerning the godly who vnwittingly and vnwillingly do by their owne act and deed kill and destroy themselues is threefold The first sort are those who being surprised with sorrowes and anguish of heart as Eli who hauing hauing heard that both his sonnes were slaine by the Philistims 2. Sam. 4.19.20.21 and specially that the Arke was taken he fell back out of his chaire and brake his necke Likewise Phineas wife when she heard such newes of the Arke pained died So Nabal hauing heard by his wife what Dauid had intended 1. Sam. 25.37 with sorrow his hart died within him and he was like a stone The second sort mistaking the vse of the good creatures of God and their owne strength do vnwittingly vnwillingly destroy theÌ„selues 2. King 4.18.39.40 2 King 3. so did the Shunamits sonne with ouermuch heate in his head So did the children of the Prophets who in stead of pothearbs gathered wilde gourds and therewith had poysoned themselues had not the Prophet miraculously and speedily holpen them The third sort being ouercome with drowsinesse and stupiditie of nature do vnwittingly vnwillingly euen by their owne act and deed kill theÌ„selues so did Eutychus Act. 20.9 who sleeping at Saint Pauls sermon fell out of an high window so that he was dead The second question Why some kill and destroy themselues so diuersly and so many wayes and that wittingly and willingly as by their owne act and deede The answer is of foure sorts The first sort who kill and destroy themselues wittingly and willingly Are those who through the ignorance of God that is in them do not know whether there be an hell or a heauen Of which ignorance Saint Paul speaketh thus 1 Cor. 2.14 The naturall man perceiueth not the things that be of God they are spirituall but he is carnall It may be said vnto them as Christ said vnto Peter Mar. 8.33 Thou sauorest not the things that be of God but the things that be of men The second sort who killand destroy themselues wittingly and willingly Are those who in the iustice of God for their vnpenitencie and reprobate manner of behautour hauing the eyes of their vnderstanding shut vp their senses taken away for the time their wittes not their owne their memory gone Of which kind of benumming Saint Paul speakes to the Romans Rom. 1.24 to the end Ephe. 1.18 and prayeth for the restoring of the Ephesians to wit that the eyes of their vnderstanding might be opened The Aramites being in this reprobate sense hauing their eyes of vnderstaÌ„ding shut vp 2 King 6.18.19 weÌ„t into Samaria where was their mortall enemie the King of Israel when as they thought to haue gone home vnto their master and King In like manner Nebucadnezer the King of BabyloÌ„ Dani. 4.30.31 being also in this teÌ„per by the vpright iustice of God went out of his pallace from amongst his Nobility vpon his hands and feete into the fields amongst his beasts where he continued as a beast 7. yeares Saul as he thought was safe 1 Sam. 26.11.12 to 18. hauing his speare at his head with Abner the Lord Generall and the people guarding him round about but God sent a dead sleepe vpon them whereby Dauid went in and brought forth the Kings speare might haue slaine him No man saw it nor marked it neither did any awake so bewitched they were of their sense The third sort who kill and destroy themselues wittingly and willingly Are those who from an exceeding distrust of Gods mercies hauing long lauished in an abominable life neglected al the meanes of their faith they conclude desperately with themselues Much like the foure leprous men 2. King 7.3.4.5 at the gates of Samaria who said one to another If we tarie here we shall die if we go into the citie we shall die come let vs go into the the tents of the Aramits if they saue our liues we shall liue and if they kill vs we are but dead and as the King of Israel shamefully said This euill comes from the Lord 2 King 6.33 shall I attend vpon the Lord any longer To them and to all such it may be said as Elias said to Ahab King of
Israel Thou hast sold thy selfe to worke wickednesse 1 King 21.20 Thus these men betraying all succors that reason offers they set euery member or members against another Iudg. 7.22 like the sword of the Midianits rushed into the bowels one of another the soule against the body the body against the sole althings vpside downe like the chariots of Pharo Exo. 14.25.26 the wheeles vpward and the bodies downeward greatly afraid where no feare was like a lion who mastering al other beasts in the forrest quakes and trembles at the crowing of a cocke Or rather like the damned indede Pro. 28.1 flying when none pursueth they are striken with faintnes of heart Leui. 26.17.36 Deut. 28.28 1. Sam. 13.6 with the sound or shaking of a leafe and with cowardlinesse to hide themselues in caues in pits and in dens from a sword All these being formerly knowne vnto God for the manner of their behauiour his Maiestie decreed vpon the manner of their death not as it was in him but as it would be in them As the diuell did put into the heart of Iudas to betray Christ his master so the diuell puteth into the hearts of those to betray themselues The fourth sort who kill and destroy themselues wittingly and willingly Are those who do not onely neglect all good meanes and opportunities thereunto but also voluntarily contemne it treade it vnder feete and with fierce affection following their owne wayes of whom Ieremy speakes reprehensiuely after this maner as it were in the proper person of the almightie God Iere. 2.12.13 My people haue committed two euils they haue forsaken me the well of life and haue diged vp puddles of their owne As Pontius Pilate deliuered Iesus vnto the common people Luke 21.24 to do with him what they would euen so these in a sort do deliuer vp most vnnaturally their bodies and their soules vnto the diuell to do with them what he will Luk. 21.14 They fall vpon the edge of the sword to wit into eminent and ineuitable dangers Iudg. 9.54 As Abimelech being brayned by a woman called hastily vnto his page Draw thy sword and slay me that it be not said that a woman slue me euen so do they that in their distresses do not relie vpon Gods directions As the waters preuailed increased ouer all high mountaines so doth the diuell increase and multiply sinne vpon sinne in the vnpenitent person making him vnrecouerable to godward The third question concerning those that do wittingly and willingly kill and destroy one another The Prophet Malachi wondering at such vnnaturalnesse questioneth after this maner Mal. 2. Haue we not all one father hath not one God made vs Why do we euerie one transgresse against his brother breake the couenant of our fathers The answer to this question is drawne first frō the killer secondly frō the killed The killer is drawne therunto sometimes by an euill spirit executing therein vpon the killed the rustice of God for some former murther as vpon Abimelech Iudg. 9.23.55.56.57 who killed his seuenty brethren To which effect the Prophet Ieremy saith They that deuoure shall be deuoured they that spoile thee ô Israel Iere 30.16 shall be spoiled they that rob thee I will giue to be robbed So he saith by his Prophet Ezekiell Ezek. 35.6 Except thou hate bloud bloud shall pursue thee Ioash the King of Iudah hauing caused the son of Iehoiada the priest to be slaine innocently 2 Chro. 24.25 he desired God to remember it and therefore God according to iustice remembring it indeede his owne seruants murthered him as he lay in his bed 1 Sam. 14.20 So it is said that the Philistians slew one another also when the euill spirit was vpon Saul 1 Sam. 19.10 he still sought to kill Dauid The second motiue in the killer The killer is drawne thereunto by malice enuie Gene. 4.4 as Caine slue his brother Abell Which made Dauid to say vnto Saul 2 Sam. 26.19 If the Lord do thus stirre thee vp let him receiue a sacrifice at my hands but if it be the children of men that haue done it cursed be they before the Lord. To which effect the Lord speakes by his Prophet Ezechiel vnto the Seirians concerning his people Israel Ere 35.5 Thou hast a perpetuall hatred against my people and hast put them to flight with the sword when their iniquitie had an end As if he had said O Seir thou most malicious and enuious wretch thou persecutest my people not as an instrumēt of Gods iustice but out of thy owne extreme malice enuie euen when I was at peace with them Againe he saith vnto all such by the mouth of his Prophet Zacharie I am wrath with these carelesse heathen Zach. 1.15 who when I was angrie but a litle with my people they helped forward the affliction Wherein he sheweth that they were very malicious and very enuiously disposed After that manner Caine slue his brother Gen. 4.8 The third motiue in the killer One killeth another out of his owne malicious diuellish quarrels with an vnsatiable desire of reuenging As Ioab slue Abner for the bloud of Hasael 2 Sa. 3.27 which he had shed 2. Sa. 13.27 So Absolon slue Ammon The holy Ghost saith of a gracelesse man Wis 10.13 In his wrath he killeth his brother in his furie he perisheth As if he had thereby pointed out by two speciall notes a reprobate and a most vile man shedding his brothers bloud to wit by surie and by anger As Sampson being moued with an intollerable passion Iudg. 16.28 desired nothing of God but that he might haue strength to be auenged for his two eyes The fourth motiue in the killers Some kill one another being drawne thereunto through couetousnesse as Iesabel slue Naboth 1. King 21.12 This kind of impietie is in such for lukers sake as he of whom Nahum the Prophet speaketh likening him to a Lion in these words He did teare in peeces for his whelpes Nah. 2.12 and woried for his Lionesse and filled the holes with prey and his dens with spoyle Euen so these gracelesse grigs to haue worldly wealth for their children will spare neither old nor yong The fifth motiue in the killer is When a man doth kill another in the quarrell of God and his people as did Ehud Iudg. 3.21 Iudg. 4.21 who slue Eglon and as Iael who slue Sisera The sixth motiue in the killer Is to kill and destroy being drawne thereunto with a damnable rage for the offence of some other As that most execrable example of Saul who killed the priests of Nob 2. Sam. 22.18.19.22 through the offence that was committed by Dauid as he himselfe confessed to Abiathar I am guiltie said he of their bloud they were innocent Murther hath bene held among barbarian heathens an intollerable and a reuengefull sinne as appeared
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 cōtent to be condēned without replication vpō a nihil dicit if reason require it The third instruction concerning the timelinesse of death Not withstanding there are such variable and sundry sorts or manners of death as hath bene formerly enlarged and howsoeuer almightie God hath bene occasioned in his iustice to punish sinne yet none of the generation of mankinde departs this life before his 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 Euāgelists 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 thē that mourne And cōcerning others he said vnto him Go and smite destroy vtterly the old and the young Gen. 4.15 So likewise God was said to set a marke vpō Caine but touch no man vpon whom the marke is set shewing therein that euen amongst furious and outragious men in martiall affaires and in the determinations of malicious men life and death is euen then particularly in Gods hands and also the verie time thereof Here arise two necessary questions One why hath God so exactly determined the 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
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
followed the counsell and directions of the ancient and thereby prospered It is a matter ordinarily expected from old men that they hauing such an extraordinarie fauor at Gods hand should not onely be able well and wisely to gouerne themselues but also well and wisely to gouerne others The second reason why some do die in their minoritie and non-age The answer is fourefold The first is drawne from Gods exceeding great mercy in Christ towards some to whom he imputeth nor sinne for their good euen in this world that they should not see nor heare of those lamentable calamities wofull iudgments that should fall vpon them with whō they sometimes liued His Maiestie duly tēdering the good dispositiō the mild affection tender inclinatiō of all such people takes them therefore before hand into his glorious protection 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 whē her yong son was dead cried said to Eliah 1. King 17.18.19 20. Art thou come to call my sinnes to remembrance and to slay my sonne As if she had said I see the greatnes of my sinnes against God 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 ô virgine daughter of Egypt and in vaine shalt thou vse many medicines for thou shalt haue no health He speakes againe by the same Prophet after this manner Thy burstings are incurable 30.12.13 and thy wounds dolorous there are no plaisters nor medicines nor helpe for thee The second answer why some do die languishingly Is drawne from the fatherly care of Almightie God who knowing whereunto some of his children are inclined and naturally addicted accordingly he keepes them vnder he still disables them from the performance of that they wold euen in matters hurtful to their owne soules As a naturall father tenderly affecting the good of his sonne whom he seeth to take head make way to spend all sometimes he threatens him sore sometimes he beats him sharply at other times he feeds him with hard fare now then he cloathes him with ragged apparrell and alway keepes him without mony Or as a mother intending to weane her child from the breast lets him crie much if that wil not do she annoints it with wormwood or such like euen so God deales with some such as are stubborne or like to grow disobedient he keepes them vnder with many strange deuices and doth disable them euerie where at al times from doing that they would to the hurt of thēselues The peregrination of
by their words whē as the viper fell vpon Pauls hand Act. 28.1.2.3 c. Sure said they this man is a murtherer who 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 thē he Shal they therfore spred forth their net not spare continually to slay the nations This is answered by the same Prophet in the same chapter after this manner Art not thou ô Lord my God 12. my holy one we shall not die O Lord thou hast ordained them for iudgement and ô God thou hast established them for correction As if he had said Thou wilt not suffer these lewd and gracelesse ones any longer then vntill thou hast accomplished thy will in mercie vpon vs then thy heauy wrath shall consume them Saint Luke affirmes interrogatiuely the same after this maner Shall not God auenge his elect which crie day and night vnto him Luk. 18.7.8 though he suffer long I tell you he will auenge thē quickly As Christ said concerning the man that was borne blind Ioh. 9.1.2 It was not his sinne nor his parents but that the worke of God might be seene euen so these whom the monsters of the world do kill and destroy is not in respect of that which they pertinently or properly haue deserued but that the iustice and vengeance of God might be seene iust vpon such as kill them There are many wayes and diuers manners by the which the deare children of God do depart this life but no way nor manner can preuent their preparatiō to die well how sudden and how vnusuall soeuer it seemes to be vnto others And seeing the case so standeth let all men beware of rash iudgement and vncharitable censuring of such as are slaine Let the manner of death be rather an occasion to forewarn others to be readie also as not knowing the time nor the manner of death It is commonly alike both to the iust and to the vniust for the outward manner of death but the inward is nothing so nor so As we may reade of the two theeues the one vpon the right hand Mat. 27.38 the other vpon the left hand of Christ the outward maner of their death was alike but the inward was not so for the one died faithfull and therfore Christ said This day shalt thou be with me in Paradise the other being vnpenitent inwardly went vnto the dāned Againe the suffering or permission of God is alway the meanes of his secret decree no man can kill another no not iniure his brother in the least measure but by the will of God because no sinne can be committed against his will nor any otherwise will God permit and suffer a sinner to outrage then in that maner so far forth as may stand well with his diuine purpose yet for all that such a will purpose and permission of his cannot be said to be the immediate cause of such an outrage or iniurie done howsoeuer but rather out of mans will who for his owne part respects not the fulfilling of 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