Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	david_n	king_n	people_n	14,785	5	5.1891	4	false

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

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

begger why then should any man mourne or murmure at the death of his dearest friends and why should he not be moued to yeld himselfe with al willingnesse contentment to die Why should any one man thinke himselfe worthy of that prerogatiue and priuiledge as not to die yea rather willingly then of constraint Iosua the Lord Generall of Israel at his death tooke this as a strong forcible argumeÌ„t to perswade with his people to liue well and that they might die willingly therefore emphatically he said Iosua 23.14 This is the way of all the world to wit Although I be a man as ye know in an extraordinary acceptation with God yet I must die so must you and so must all mankinde that liue and are yet to be borne looke not you to be exempted from this sentence but prouide accordingly A voyce said vnto Esai Crie Esai 40.6 What said he That all flesh is grasse the grace thereof as the flower of the field This holy Prophet being suggested and instigated by the Spirit of God to prepare the way of Christ in the hearts of the people he receiues as from the Lord also the manner how to moue them effectually thereunto euen by telling them that they were all subiect to death and that the most wise and most excellent amongst them was subiect to the same end The second cause mouing willingnesse to die It is drawne from a threefold exchaÌ„ge that we make with the Almighty the first is the exchange that we make of our bodies 1 Cor. 15.25.54 Phili. 3.21 Esai 49.10.25.8 for this corruptible body which is subiect to manifold miseries and to fall from God we shall haue incorruptible and immortall bodies For these our bodies subiect to hunger to thirst to cold to heate to manifold diseases to sundrie passions and other such like calamities we shall haue celestiall and glorified bodies euerie way freed of all those perturbations The Lambe which is in the middest of the throne Reue. 7.15.16.17 shall gouerne his people and shall leade them vnto the liuely fountaines of waters and God shall wipe away all teares from their eyes 21.3.4 The tabernacle of God is with men and he will dwell with them and they shall be his people and God himselfe shall be their God with them There shall be no more death neither sorrow neither crying neither paine Euery Christian is alwaies longing and desiring this exchange yea senselesse creatures do alway straine with a feruent desire to be vnburthened to be discharged of this life how much more euery good man As he that is in prison desires and longs to go abroad or as Hagar in her bondage so miserable is man liuing in the flesh as a liuing soule in a body subiect to death The second exchange that we make is of our goods as when we change earthly riches for heauenly momentanie and transitorie treasures for euerlasting and that which neuer fadeth To which purpose the holy Ghost saith Mat. 6.19.20 Lay not vp treasures where moath or canker corrupteth and where theeues breake through and steale but lay vp treasures for your selues in heauen As if it were to say The best things of this life are subiect to corruptioÌ„ to manifold casualties but the treasures which are in heauen are not subiect either to mutability or yet to decay And our sauiour Christ saith by way of a parable Luk. 12.15.10.22 that the abundance of worldly wealth auailes nothing for the time prefent which is but momentanie neither doth it any way minister comfort vnto the distressed soule Thus he saith take heed of couetousnesse for though a man haue abundance yet his life standeth not in his riches Saint Paul seeing and perceiuing the inordinate desire of riches which was in his time and knowing that the like would be continued he speakes by way of comparison verie disdainefully and contemptuously of worldly riches 1 Timo 6.17.18.19 and charges men to prouide for better things and to build vpon a better foundation In heauen is all kinde of plentie maturitie and satietie Iudg. 18.9.10 As the Spies said vnto the children of Dan their brethren concerning Laish Arise and let vs go vp we haue seene the land and surely it is verie good it is a place lacking nothing that is in the world be not slothfull to possesse it for God hath giuen it into your hands euen so do innumerable sentences and examples of holy Scripture say and assure vs as touching the kingdome immortall ioyes of heaueÌ„ The third exchange that we make by dying willingly and well is of our societie of our companie as when we change the societie fellowship and coÌ„panie of men for the company and societie of Angels Heb. 12.22.23.24 Reuel 14.1 to 6. the company of whoremongers drunkards liers swearers oppressors and such like for the company of the Saints the company of children on earth for the company of children in heauen the company of husband or wife for the company of Iesus Christ himselfe As a virgine that is affianced to a man thinkes it long before the solemnization thereof so is euery one that is affianced with Christ euermore desiring his full fruition and holy fellowship The third cause mouing willingnesse to die It is the mitigations coÌ„forts helpes that almightie God yeelds against the torments of death to such as do commemorate their mortality with prayers and intercessions vnto almightie God that they may be faithfully prepared Of which gracious qualifications of sicknesses and diminishing of deaths torments the holy Prophet Dauid speakes Psal 41.3 most plainely The Lord will strengthen him vpon his bed of sorrow thou Lord saith the Prophet hast turned all his bed in his sicknesse as if it were to say God wil enable a mercifull religious man to endure all that he will lay on him or else will diminish the qualitie or quantitie of the disease To whom also Christ Iesus saith I am the physition as if it were in effect to say I am a present discharge for the soule that is surcharged with sinne and also a present qualification of bodily griefes and naturall diseases as was manifoldly and plainely experimented by Christ vpon diuers poore people who were miserably and mortally distressed with both The second instruction Concerning the manner sort or kind of death to wit how diuersly and how many wayes death seizeth on all the generation of mankind I will distinguish into foure sorts The which for assignations sake I must call by foure names vnder the which the holy Ghost comprehends as in a close narration dispersed ouer the Bible all maners sorts and kinds of death whatsoeuer howsoeuer and wheresoeuer which are these 1. the Penall death 2. the Naturall death 3. the Vnnaturall death 4. the Politicall death These three are comprehended in that answer of Dauid the selected man of God to Abishai concerning Saul the king whom God deliuered into their

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 theÌ„ 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 PhysitiaÌ„ they rather scoffe and scorne them and they deride their profession These indeed as the former are accessarie to their owne coÌ„tinuall diseases languishing maladies and in the end to their owne death not because that they thereby do directly shorten their liues but because that they do frustrate so much as in theÌ„ lieth the holy ordinaÌ„ces 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 maÌ„ 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

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 froÌ„ the killer secondly froÌ„ 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 Ã´ 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 instrumeÌ„t 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

answer for the vse of means to preserue life Is the practise of holy men who were moued by the Spirit of inspiratioÌ„ as of Dauid the King and Prophet who although he had the word and promise of Almightie God for victorie against the Philistins yet he knowing the right rule of Gods will in his word and promise determined with himselfe to vse warlike meanes and therefore came vpon them valiantly with an alarum from the mulberrie trees 2 Sam. 5.25.24 So did Gedeon politickly and valiantly come vpon the Midianites with his 300. men only Iudg 7.16.17.18 hauing in sted of swords staues pitchers and lamps Ichoiada the priest though he did know that his cause and his butines was the Lords yet he gaue commandement vnto the Captaines to vse speares and shields which he gaue them 2 King 11.10.11 As the seruants of Benadab the King said to their maister when they were ouercome by the King of Israel We haue heard that the Kings of Israel are mercifull 1 King 20.31 we pray thee let vs put on sackcloth about our loynes and ropes about our necks and let vs go to the King of Israel it may be he will saue thy life So likewise we must all conclude and agree for the vse of all kind sorts manners of good meanes who can tell whether the Lord our King and our God will saue vs in the vse of meanes or not As Daniel said to his keeper Da. 1.12 Proue vs ten dayes let vs haue pulse to eate water to drinke so in like maner let vs say to our selues and to whom else soeuer Proue the meanes trie what God vouchsaseth to do thereby Although Saint Paul knew that neither he nor any one of his company should perish in that dangerous voiage yet he said vnto the mariners Except these tarie in the ship Act. 27.23 to 52. they cannot be saued as if he had said We and they haue one meanes of life let vs vse it and God will giue good issue thereunto Saint Paul also knew by the Spirit of inspiration and by the reueiled word of God that no man should die before his day yet he commanded Timotheus to vse wine for his stomacke sake and his often infirmities 1 Tim. 5.23 As the Gibeonites being leaft-handed vsed to sling stones whereby they became so skilfull that they could sling at an haire and not faile Iud. 20.16 euen so Gods people are to be so skilfull in the vse of meanes froÌ„ the least to the greatest that they may preserue life The third answer for the vse and meanes to preserue life Is proued by the practise also of holy women as that vertuous woman of Tekoha 2 Sam. 14.14 who importunately intreated King Dauid for the life of Absalon his sonne The Shunamitish woman being of great estimation and hauing her onely sonne dead 2 King 18.19.20 most labouriously vsed the helpe of Elisha the Prophet if it were possible to haue him restored to life As the inhabitants of Gibea though they were leaft-handed Iudg. 20.16 could sling a stone at an haires breadth and faile not euen so must Gods children labor to be skilfull in the vse of al good meanes for the preseruation of life The fourth answer for the vse of meanes to preserue life Is the practise of almightie God himself who vsually doth annexe the vse of meanes with his decree concerning the time as well for the destroying of life as for the preseruing of life whereby the one be not shorter nor the other longer Sometimes he vseth weake or small meanes to bring mightie things to passe and that for the manifestation of his mercy and readinesse for the chearing vp of such as were weake and miserable 2 Cro. 14.11 as Asa the King of Iudah said in his prayers vnto God being miserably distressed It is nothing with thee to helpe with many or with no power Likewise Gedeon with his 300 meÌ„ presumed vpon the promise of God Iudg. 7.16.12.18 to giue the onset to many royall armies at one time of the Midianites Ifrael had victory against the Philistims 1 Sam. 13.19 without speare or shield Sometimes God vseth base or as it may be said by a phrase of speech foolish meanes that thereby he might confound the wisedome of the wise So did he command Iosua to compasse the great and inuincible citie Ierico seuen times Iosua 16.11 to 8. sounding out their rams hornes and with the same to throw downe the wals and to open their gates of iron brasse Somtimes he vseth miraculous means 1 Sam. 14.15 There was feare in the hoast of the Philistims amongst all the peope the garrison also and they that went out to spoyle were afraid themselues the earth trembled for it was stinken with feare by God He vseth miraculous meanes for the manifestation of his inexpugnable power as at the winning of that royall citie of Gibeon Iosua 10.11.12 whereat fine Kings and their armies were discomfited in one day Iosua being the Lord Generall of Israel whereof some with the sword some with stones from heauen Sometimes his Maiesty vseth physical means as that plaister of figs which Hezechiah 2 King 20.7 was commanded to take for his plague sore Sometimes he worketh the good of his people euen by no means as he himselfe said by the Prophet Hosea I will not saue them by bow Hos 1.7 not by sword nor by battell nor by horses nor by horsemen but I will saue them by the Lord their God As if he had said Naturall worldly men shall not impute the deliuerance of my people vnto possible meanes on earth but it shall be done beyond all expectation cleane contrarie to the vse of reason besides the capacity of the most wise in the world The fifth answer for the vse of meanes to preserue life There is in euerie man both good bad by the instinct of nature an intollerable affected pronenesse to vse all sorts and all kinds of meanes for the preseruation of life drawne originally from a naturall manner of feare such as was in Adam who hauing in his owne conscience deserued death Gen. 3.8.9.10 fled and hid himselfe So Caine hauing murthered his brother durst not for feare of punishment acknowledge his offence and when senteÌ„ce was pronounced against him Gen. 4.13.14 he feared death exceedingly which made him to expostulate with God in a most desperate manner Act. 27.1 to 21. Saint Paul his company in that most dangerous voyage were maruellous fearefull which made them to labour and to vse all meanes possibles for their liues The heathen sailers with Ionas to Tarshis in that great outragious tempest Ion. 1.1 to 8. spared not their best commodities but threw them into the sea to lighten the ship and laboured innarrably and all with the feare of death So in like manner holy men such as were indeed the

more then it may be truly said that a man performing the will of God in some speciall matter is a meane thereby to lengthen his life but onely by a phrase of speech So it was said to Ebedmelech the Blackmore Thy life shal be a prey vnto thee Iere. 39.16.17 because of the fauor thou didst shew to Ieremy The sixth answer concerning him that doth neglect or contemne meanes If the diligent vse of the meanes be a prolonging of life and the neglect thereof be a shortning of life then of necessity it must be granted that there is an inseparable vertue and an inherent qualitie of sauing life in the means and that were no lesse sinne then sacrilidg arrogating to the creature by derogating from the creator or as absurdly to say 2 King 6.6 Gen. 7.7 that Elisha his bough caused iton to swim or that Noahs arke caused some of all sorts of creatures to come into it Thus did that proud and prophane Philistine 1 Sam. 17.45 presumptuously challenging all Israel crusting in his greatnesse in his speare in his shield but Dauid manfully met him with his sling and his shepheards crooke trusting in the vertue and power of God whom he did serue The Lord speakes vnto wicked meÌ„ trusting to the means by the mouth of his Prophet Dauid I said Psal 89.43 I will turne backe the edge of the sword as if he had said When the wicked thinke with their instrumeÌ„ts of death to destroy my people I will take away their force they shall not cut nor hurt Iere. 6.22 So he saith to the same purpose I wil turne backe the weapons of warre that are in their haÌ„ds The Lord makes question by his Prophet Ieremie thus Is there no balme in Gilead Iere. 9. is there no physicke there why then is not the health of my people recouered As if he had said That pretious medicinable balme and those people skilfull in Gilead of all others in the world shall do no good on them to whom I deny the vertue therof these licors oyntmeÌ„ts such like the most exquisite physitions shall not preuaile Againe he saith by his Prophet Ezechiel Eze. 5.16 I will breake the staffe of bread to wit I will take away the vertue and efficacy euen of their daintiest foode To which purpose Hosea the Prophet said They shall eate and not haue enough to wit Hose 4.10 those which do relie wholly vpon the meanes shall faile of their expectation Likewise said Micha the Prophet All hands shall be weake Mich. 6.14 and all knees shal be weake as water to wit those valiant and mightie men that do depend vpon their strength when they come to the push shall faile of their purpose for they shall not be able to stand of themselues vpoÌ„ their feete because the Lord hath disabled them Againe the Lord saith vnto all such by the mouth of his Prophet Ezechiel Ezech. 7.17.39.3 I will strike thy bow out of thy left hand and thine arrowes out of thy right hand as if he had said How ready soeuer the wicked be prepared against the faces of the godly yet they shall not do the least harme The same in effect he saith by the mouth of Haggai the Prophet Hagg. 1.6 Ye haue sowne much and bring in little ye eate but ye haue not enough ye drinke but ye are not filled ye cloath you but you be not warme and he that earneth wages puts it in a bottomlesse bagge To conclude as a man may vse all lawfull meanes for an honest and a vertuous wife and yet may haue a graceles and an irreligious wretch euen so a man may vse all meanes and all endeuors for the preseruation of life and shall not be able to preuent death Because the vertue the efficacy and power of the meanes is in the hands of God and the vse onely in the hands of men As in Noah his oliue leafe which the doue brought into the arke Gen. 8.12 there were actions of two sundrie natures to wit peace and plenty and as in the ministerie of Gods word there is an action of life and an action of death euen so in this matter or meanes concerning life and death there are actions of two sundry natures one concerning God the other concerning man That which pertaines to man is the diligent vse of the meanes that which pertaines to God is to giue vertue and efficacy vnto the meanes As for example God said vnto the people of Israel Iere. 38.2 He that remaineth in the citie shall die without the sword by the famine and by the pestilence but he that goeth forth shall liue he shal haue his life for a prey Here life and death was in present question to flie out of the citie was the meanes of life which was for the people to do and to giue vertue vnto their flight was in God to do On the contrary side the neglect of that duty made theÌ„ guilty of their owne death and accessary by a phrase of speech to their own destruction yet in that very rebellious actioÌ„ of theirs was the decree of God fulfilled concerning the time of their death Mat. 2. Likewise in that Herodian persecution the wise men tooke the forewarning of of God for the meanes of their preseruation and his Maiestie gaue good successe and effect thereunto I conclude againe that he which vseth meanes how lawfull soeuer with an vnderstanding and with a beleeuing that the same of it selfe is effectuall for the lengthning of life that man is an Infidell But to vse meanes which are not inhibited for the preseruatioÌ„ of health wealth and libertie and such like is very religious The third obiection concerning addition or conditionall life If the time of death be so exactly set downe and so resolutely concluded in the counsell of God Why then doth his holy Maiestie promise to lengthen the life of the godly as is in the first commandemeÌ„t of the second table Exo. 20.12 I will prolong thy dayes if thou wilt walke in my wayes The performaÌ„ce of his promise concerning long life Gen. 5.5.8 to 32. may be euidenced from the ten holy Fathers before the floud who for keeping of his commandements did liue many hundred yeares more then any other liued after them And the same we haue in a sort truly said of Ezechias whose sinceritie was such as God vouchsafed to adde fifteene yeares vnto his life And againe 2 King 20.5.6 Why is it said by the Prophet Psal 55.23 The bloud-thirsty man shall not liue halfe his dayes Or he shall liue long coÌ„ditionally as God said to Abimelech Deliuer Abraham his wife that thou maist liue Gen. 20.7 but if not be sure thou shalt die the death thou and all that thou hast The answer to this obiection is threefold First as by a decree from the beginning is set downe how long the godly and the wicked shall

come and see before they would condemne vs and heare quietly what we haue to say before they do with their tongues so iniuriously execute vs. Ier. 18.8 As the soule of IonathaÌ„ was knit to the soule of Dauid 1. Sam. 18.1 so our soules are knit as in one to them We can truly say our hearts are vpright towards them as the heart of Iehu was towards Ichonadab 2. King 10.15 And yet for all that me thinkes I heare them say as Iehu said to Iehoram 2. King 9.19 what hast thou to do with peace turne thou behind vs. And to be briefe we shal not need to insinuate for feare to haue their fauour euery one of vs may with Christian magnanimitie say vnto them as Nehemiah said to his aduersaries Neh. 6.11 Shall such a man as I flie who is he being as I am that will do it For we may say as Elisha said to his man 2. Kin. 6.16 There are more with vs then be with theÌ„ And with the Prophet Dauid If God be with vs who can be against vs Although they haue dealt with vs shamefully and despitefully as the Ammonites dealt with the kind messengers of king Dauid 1 Sam. 10.1 to 17. shauing halfe their beards and cutting off their skirts euen to their buttockes yet we will neither do nor say Iudg. 9. but as Iotham said to the Sichemites If ye haue dealt truly and purely with vs then reioyce ye with vs and we will reioyce with you but if not we will retort vpon theÌ„ their own tearms What haue we to do with your peace turne you behind vs. These are they who long since as they say do know right well that they shall die and they doubt not but they shall die so faithfully and so godly as the purest and most perfect Christian of vs all That this their error and grosse perswasion may appeare vnto them and vnto all others I will yet for their sakes for the better patient abiding of the godly deliuer in sorne particular manner by the Scriptures of truth who they be indeed out of this generall nuÌ„ber that shall die well and so liue euerlastingly in the glorious kingdome of heauen The generalitie of death is not now in question It is generally agreed vpon and withall we find it is of necessitie it is forcible and violent vpon the warraÌ„table decree of the most Highest But the question is who frames himselfe to die willingly and with contentment All shall die of force but none shall enter into the kingdome of heauen but such as in some measure do die willingly and with contentment Saint Paule saith Although I preach the Gospel 1. Cor. 9.16.17 I haue nothing to reioyce of for necessitie is laid vpon me if I do it willingly I haue a reward but if I do it against my wil what is my reward As if he had said what religious dutie soeuer is performed in respect of commandement and feare is not to any man so much as thanke worthie but that which is performed by man voluntarily and freely as from a liberal heart without respect of law or constraint that man shal haue his reward Euen so is it with euery maÌ„ that is of force surprised by death but almightie God highly accepteth of euerie man that disposeth of himselfe with a willing heart to die Therefore the Lord said vnto the people of Israel My heart is among them that are willing As if he had said Iudg. 5 9. Though you faile to do such things as I command you yet I will accept of your will This willingnesse is a kind of strong affection and a forcible facultie of the soule and yet for all that it is led captiue vnto sin Such is the corruption of mans nature being inuegled with the manifold forces and assaults of Satan that it preuails against the will of the inner man as S. Paul complains of himelse verse largely and particularly and which makes him to say plainly Ro. 7.15 to the end I allow not of that which I do for what I would that do I not but what I hate that do I. As if he had said Howsoeuer it be that I offend God through corruption and frailtie yet my heart my mind and my will is with God When I do any thing contrarie to the will of God I must confesse it is not I that do it but finne that dwels in me Phil. 1.23 Saint Paul did desire to die and yet in a stronger appetite and affection he would not So was it with Christ Iesus Luk. 22.42 So long as a man can finde in himselfe a will to do well although it be properly the gift of God it shall be accounted vnto him a deede as it was vnto Abraham Gen. 22.12 when as his will led him to sacrifice his sonne and yet did it not from his naturall affectioÌ„ He that will die willingly and wel must liue willingly and well accordingly There must be a continuall combat betwixt the spirit of man and his fleshly members Col. 3.5 Ephe. 4.21 to the end 5.8 to 22.6.10 to 19. The earthly members must be mortified and subdued by little and little with the will and desire of man to wit man must carrie a loathing in his mind and will of that which is euil by a cleane contrarie affection lifted vp to heauen Our sauiour Christ referres vs vnto the serpent for two speciall instructions concerning this businesse in these words Be wise as serpents Mat. 10.16 The serpent being fiercely pursued in daÌ„ger of her life not able to shift any longer she with her teeth wings and clawes will earnestly labour in the ground to hide her head being then sure enough from the pursuers as not caring for her body because her life lies in her head euen so they that make a good preparation to die willingly and well must not regard their goods Ionah 1.5 when their bodies are in question nor regard their bodyes when their soules are in question because indeede the life of their body and soule lies in their head Christ Iesus who hath so enioyned them The other qualitie of the serpent is to rouse and rub herselfe very vehemently when she is old against the ground vntill she hath gotten off all her old skinne and then hauing new vnder it she flieth vp on high with such agilitie and nimblenesse as when she was young euen so if we will die well and willingly so as our soules may mount vp to heauen we must in our youth and in our age rub off and shake away the old man which is sinne and wickednesse Rom. 6.6 and be renewed in the spirit of our mindes Three diuine causes mouing willingnesse to die The 1. is drawne froÌ„ the generall decree of God who in respect of death deales indifferently with all the generation of mankind all men must die the noble and the ignoble the King as the

hands to do with him as they would euen as Pontius Pilate deliuered Iesus into the hands of the Pharises to do with him as they would 2. Sam. 26.8.9.10 Let me smite him but once said Abishai to Dauid I will smite him no more intending by those words with one blow to kill Saule Shall I lay mine hands vpon the Lords annointed said Dauid No I will not God shall smite him There he plainly related the penall death Or his day shall come to die There he plainly related the naturall death Or he shall descend into battell There he plainly related the vnnaturall death First the Penall death is that which almightie God did vsually inflict vpon those with whom he was wrathfully displeased as appeared by the ineuitablenesse thereof It was most commonly miraculous and publikely powerful that it might be for an euerlasting remembrance among all nations Such was the punishment of Adam for the transgression of Gods commandement Gen. 3.17.18.19 as did appeare by many particular denuntiations and afterwards concluded with his death and with the death of all his posterity irrecouerable in theÌ„selues for euer Iob to this purpose said Iob. 34.14.15 If God set his heart vpon man and gather vnto himselfe his spirit and his breath all flesh shall perish together and man shall returne to dust As if he had said If God be once wrathfully displeased with any man how shall he liue how can he or they endure the hand of him who so penally powerfully punisheth vnpenitent sinners Druine motiues or reasons why God doth so penally so miraculously and so powerfully punish some and not others with a sixefold answer thereunto The first Motiue why God punished penally First God punished penally with water when men were publikely and generally growne to be tirannous cruell and sauagely disposed one towards another as the people of the old world TheÌ„ did the windows of heauen open Gen. 6.11.12.13 Gen. 7.4.10 11 to the end and the foundations of the great deepe breake vp so that the waters preuailed exceedingly vpon the earth and couered all the hie mountains of the world Likewise the Egyptians Exod. 1.11 to 16.5 to 14.7.8.9.10.11.14 who dealt tirannously cruelly with Gods people this Maiestie taking speciall knowledge thereof did penally and powerfully punish theÌ„ with manifold plagues in their own land and afterwards with the inundations of waters wherein their king and many thousands more were miraculously drowned The second Motiue why God punished penally Secondly God punished penally with fire Gen. 19.5.15.16 to 17 when he saw that men were grown so generally and so publikely carnall sensuall fleshly vnnaturally defiling their owne bodies taking the louing admonitions and godly perswasions of his Saints but as iests and mockes as he did the Sodomites The third Motiue why God punished penally Thirdly by changing the nature and qualitie of the earth when as particular persons being in place of preheminence did offer indignity disloyaltie to such as were in authoritie as did Corah Dathan Num. 16.29.36 and Abiram with their companions whom God did penally powerfully and miraculously destroy by opening the earth to swallow them vp aliue The fourth Motiue why God punished penally Fourthly with sauage beasts wheÌ„ as his holy and welbeloued people are disdained mocked and scorned 2. King 2.23.24 as two and fortie that mocked Elisha the Prophet of the Lord and were penally destroyed with Beares The fifth Motiue why God punished penally Fifthly with Angels when as men in authoritie do publikely and incorrigibly offend his holy Maiestie as did Dauid in numbring his men of warre 2. Sam. 24.1.15 and trusting in them whom God did penally and publikely punish with the death of seuenty thousand of his chosen men by the stroke of an Angell Act. 12.23 Likewise Herod the king was striken vnto death publikely by an Angel because he took that glory to himselfe which was due to God 1. King 13.1.2.3.2 King 23.17 So was Iehoram most penally and miraculously destroyed for his idolatrie according to the saying of the man of God The sixth Motiue why God punished penally Sixthly where it may be demanded why God doth punish some so penally and so miraculously and not others it is drawne from his established rule and generall order of gouerning kingdoms and nations holding it sufficient in his godly wisedome to punish publikely some in stead of many that one example so publike and so penally powerful should serue for many hundred yeares in a whole nation or kingdome When the Church began to spread through Gods mercies there were many miracles signes and wonders as that in Egypt as that in their iourney through the wildernesse and as that their conquering of Canaan and so vntill the temple of Ierusalem was built and religion established But afterwards as it drew nearer and nearer vnto Christ they grew to be fewer and fewer The first vse of this doctrine concerning the penall death Serueth to forewarne Landlords and Patrons who most tyrannously liue vpon the spoile of the poore the one fleecing the Church the other fleecing the commonweale and both robbing God of his honour so much as they may or as it doth bring them either pleasure or profite As in the old world wherein crueltie did ouerrun the whole earth so it is now in the glorious Sun-shine of the Gospell If the examples of those whom God so powerfully so penally punished will not serue it may well fall out euen in the iustice of God that for the same crueltie their oppression and grinding of the poore and selling them for old shooes that they shall be made examples for such as do come after The second vse of this doctrine concerning penall death It may well serue to forewarne dissolute and loose liuers yea all such as liue according to their own lust giuing themselues ouer according to the swing of their own nature lest they also neglecting the vse of Gods holy word and the vse of these fearefull examples do in a time when they thinke not fall into some ineuitable and damnable iudgements of God in a miraculous manner The third vse of this doctrine concerning penall death Forewarneth all such as are subiects to submit themselues vnto such as are in authoritie ouer them as vnto the diuine ordinance of God The fourth vse of this doctrine concerning penall death It may serue to admonish all sorts of people to demeane themselues reuerently and conscionably towards all the zealous professors of the Gospell The fifth vse of this doctrine concerning the penall death It admonisheth all those that are in auctoritie to submit themselues dutifully and euery way religiously towards God as they wold their subiects should do vnto them The second manner sort and kind of death to wit The naturall death is more moderate more milde and more alluding to the fauour of God then the penall death because indeede it hath reference to the promises

followed the counsell and directions of the ancient and thereby prospered It is a matter ordinarily expected from old men that they hauing such an extraordinarie fauor at Gods hand should not onely be able well and wisely to gouerne themselues but also well and wisely to gouerne others The second reason why some do die in their minoritie and non-age The answer is fourefold The first is drawne from Gods exceeding great mercy in Christ towards some to whom he imputeth nor sinne for their good euen in this world that they should not see nor heare of those lamentable calamities wofull iudgments that should fall vpon them with whoÌ„ they sometimes liued His Maiestie duly teÌ„dering the good dispositioÌ„ the mild affection tender inclinatioÌ„ of all such people takes them therefore before hand into his glorious protection that they should not be greeued with the sight nor hearing of those matters Accordingly saith Esai the Prophet The righteous shall be taken away from the euill to come Esa 57.1 that is as much to say Some of Gods deare children shall not liue to see and heare the miseries which shall come vpon those whom they do so highly loue Marke the vpright man behold the iust Psal 37.37 the end of that man is peace So it is said of Ieroboams sonne 1. King 14.13.17 he only of Ieroboam shall come to the graue because in him there is found some goodnes towards the Lord God of Israel As if it had bin said He onely of that house shall go to his graue in peace because he shall not see the desolation that shall come vpon the land So also was it said of Iosias as if it were in the proper person of God in these words 2. King 22.20 I will gather thee to thy fathers house thou shalt be put in thy graue in peace and thine eyes shall not see the euill that I will bring vpon this place Wisd 1.13.14 Though they were soone dead yet fulfilled they much time as if he had said They did much glorie to God and much comfort to his Saints in that litle time wherin they liued The second answer why some do die in their non-age or minoritie It is drawn from the mercifull goodnesse of God in Christ Iesus in brining them more speedily out of this world into their heauenly inheritance For by how much the sooner he taketh them out of this world by so much the sooner he bringeth them into their wished possession Heb. 11.14 God prouiding better things for them In the prayer which Christ our aduocate hath framed for vs we are taught specially to desire the speedie entrance into this our heauenly inheritance in these words Thy kingdome come And with all for the better enabling propping comforting of his people with patience to abide the time he saith in a figuratiue speech Behold Cant. 2.8 to 14. he cometh leaping vpon the mountaines and skipping vpon the hils like a young Roe or as a young Hart. Iob speaking of the best estate of man liuing in this world saith thus While his flesh is vpon him Iob. 14.22 he shall be sorrowfull and whiles his soule is in him he shall mourne The third answer why some do die in their minoritie It is the sinne of the parents or best affected friend of him that dieth whose death is to him a punishment For as generally amongst parents there is nothing more grieuous nothing more irkesome then the death of their yong children specially such as are tractable so is there no punishment so counteruailable as the death of such children Naomi when her husband her two sonnes were dead said vnto her daughter in law Ruth 1.13 to 21. The hand of the Lord is gone out against me the almighty hath giuen me much bitternes The widdow of Sarepta wheÌ„ her yong son was dead cried said to Eliah 1. King 17.18.19 20. Art thou come to call my sinnes to remembrance and to slay my sonne As if she had said I see the greatnes of my sinnes against God by the greatnesse of my punishment which by taking away my sonne his Maiestie hath inflicted vpon me The same Prophet in his intercession farther said O Lord God hast thou punished this widdow by killing her sonne As if he had said O Lord do not so the world was not worthy of them Heb. 11.38 the sins of worldly men descrue them not Lord do not lay her sinnes so heauily to her charge Saint Paul said that the recouerie of Epaphroditus out of his mortall sickenesse Phil. 2.25.26.27 imparted the mercie of God towards him lest he should haue had sorrow vpon sorrow The fourth reason why some do die in their minoritie It is the extreme wickednesse and outrage that some would grow into against God and his Saints if they were suffered to liue To which purpose his holy Maiestie saith Psa 101.8 I wil destroy all the wicked of the land that I may cut off al the workers of iniquitie from the citie of the Lord. As if he had said I will preuent by death the vngodly determination of gracelesse men they shall not liue so long as to do villany against my people The third question why some do die languishingly It is answered threefold First to declare that the vse of Phisicke Chirurgerie and such like meanes are nought worth and to no purpose when as God denieth the vertue thereof To make men know that the best meanes and the effects thereof are two distinct things Almightie God in his irefull speech to the Egyptians saith thus Take balme Ier. 46.11 Ã´ virgine daughter of Egypt and in vaine shalt thou vse many medicines for thou shalt haue no health He speakes againe by the same Prophet after this manner Thy burstings are incurable 30.12.13 and thy wounds dolorous there are no plaisters nor medicines nor helpe for thee The second answer why some do die languishingly Is drawne from the fatherly care of Almightie God who knowing whereunto some of his children are inclined and naturally addicted accordingly he keepes them vnder he still disables them from the performance of that they wold euen in matters hurtful to their owne soules As a naturall father tenderly affecting the good of his sonne whom he seeth to take head make way to spend all sometimes he threatens him sore sometimes he beats him sharply at other times he feeds him with hard fare now then he cloathes him with ragged apparrell and alway keepes him without mony Or as a mother intending to weane her child from the breast lets him crie much if that wil not do she annoints it with wormwood or such like euen so God deales with some such as are stubborne or like to grow disobedient he keepes them vnder with many strange deuices and doth disable them euerie where at al times from doing that they would to the hurt of theÌ„selues The peregrination of

the people of Israel froÌ„ Egypt to Canaan was through the most vaste deep and dangerous places of all the world and sometimes through goodly valleyes by pleasant riuers and such like places of contentment sometimes in great penurie scarcenesse of all good things and sometimes in great plentie of euerie thing thus with vncertainties mutabilities liking disliking 40. Num. 33.1 yeares together before they came into the promised land not resting in any one good place one whole yeare intermingling one with another EueÌ„ so is it with gods people specially such of theÌ„ as his Maiesty knoweth will not trauel rightly the right way Moses said God led them 40 yeares in the wildernes Deut. 8.2.3 to trie theÌ„ to humble them to know what was in their hearts God said by the mouth of his Prophet thus Ier. 30.11 Although I haue striken thee with the wound of an enemie and with a sharpe chastisement because thy sins were increased I will correct thee but not vtterly cut thee off So God said to Dauid concerning Salomon his sonne 2 Sam. 7.13 If he sin I will chastise him with the roddes of the children of men but my mercy will I not vtterly take from him Whom the Lord loueth Heb. 12.6 saith the holy Author to the Hebrues he chastiseth he scourgeth euery sonne that he receiueth We haue a famous example in Dauid whoÌ„ if God had not humbled with continuall persecution it is certaine he would haue driuen Saul violently out of his kingdome The third reason why some do die languishingly As the former proceeded from the mercie of God towards those whom he would reforme so in this we shall finde the ineuitable iustice of God vpon the wicked euery way disabling and putting them downe from their intents and enterprises keeping them at a low rate and as it were at a scantling He deales with them as with the house of Ioab the murtherer 2 Sam. 3.23 neuer without running issues neuer without the leprosie or one that leaneth on a staffe or doth fall on the sword or lacketh bread So God said he would deale with the people Israel if they would not keepe his commandemeÌ„ts in these words The Lord wil make thy plagues wonderfull and of long continuance Deut. 28.59 sore diseases and of long durance Such a writing was brought to Iehoram King of Iudah from the Lord because of his Idolatrie contayning this effect Thou shalt be in great diseases 2 Chro 21.12 to 16. 2 King 15.5 in thy boweles day by day Ahaziah King of Iudah was disabled with a leprosie for euer The fourth reason why some do die suddenly or instantly hath these two respects The first respect is the matter wherewith they die Some die with old age as did Dauid some with long endured sicknesse some with the eminency of the place which ministreth present danger and death as a ship against the rocks a wildernesse of wilde beasts a storehouse of gunpouder Sometimes in respect of Gods sudden decree because the Lords breath is in his nostrels Sometimes being occasioned from a naturall cause which learned PhysitioÌ„s say doth arise ab apoplexia a stoppage in the head or Ã vomida pulmonuÌ„ a suffocation in the lungs or else Ã sincope vel cardiaogmo from the stomacke or heart All which is common both to good and bad men to the iust and vniust and that which neuer giues warning nor knowledge any manner of way formerly to be preuented by physicke and therefore rightly called Mors repentina a sudden and an vnprouided death The second respect is the manner or difference betwixt both The bad and vniust man dieth suddenly how long soeuer he liueth and what warning soeuer he hath Mat. 25.3 because of his vnpreparednesse like the foolish virgins or like the vniust and carelesse steward The good and vpright man who feares the Lord and rules himselfe according to his lawes is alwaies vpon his guard like the good householder who knowes on a night suddenly his house shall be broken vp and like those wise virgins alwaies in a readinesse euer looking for death This reseÌ„blance of both was in the old world Noah was well prepared the rest were nothing at all The eight vses that we are to make of this doctrine concerning the naturall death which is the common death and the generall visitation of all men The first vse concerning the naturall death It serueth to reproue old men who either idlely or riotously speÌ„d their patrimonies and their parents portions The holy Prophet Hosea saith Hose 7.9 Gray haires are here and there vpon him and he knowes it not to wit the aged man considers not the old man whose life is almost ended remembers not he thinkes vpon time enough to be getting and sparing which is yet left behinde he deuiseth vpon many more yeares so goeth on vntill his streÌ„gth faileth him and he purposeth to bring many matters vnto good effect euen by his wits when as indeede with his strength his senses will faile him Therfore Ieremy the Prophet said Lam. 3.27 It is good for a man to beare the yoke in his youth It is expedient that he do take paines in his profession while he may lest when he should giue he be enforced to take Salomon not onely for matters of saluation but also for matters of this life doth exhort very earnestly particularly plainly Eccle. 12.1.2 to 8. thus RemeÌ„ber thy maker in thy youth whiles the euil dayes come not nor the yeares approch wherein thou shalt say I haue no pleasure in them To conclude with that patheticall saying of Saint Paul 1 Timo. 5.8 If there be any man that prouideth not for his owne namely for them of his household he denieth the faith and is worse then an infidell the honorable age is not that which is measured by time neither that which is measured by the number of yeares but wisdome is the gray haire Wisd 4.7.8 an vndefiled life is the old age As if he had said It is not the age of any man how old soeuer that deserues reuerence and speciall account amongst men but it is the knowledg of God and an vnreproueable life The second vse concerning the naturall death It serueth to reproue those who by their ouer much care and excessiue labors haue gotten much wealth alway getting euer sparing neuer spending accounting from ten to the hundred and from the hundred to the thousands for euery of their children yea and many times hauing neither sonne nor daughter they know not for whom and yet in all this time and amongst all this wealth hauing nothing at all for themselues against the day of the Lord hauing indeede neither oyle nor lampes Much like the gluttoÌ„ that fared deliciously euery day Luk. 16.19 gorgeously apparelled but inwardly for his soule he was more miserable then any and as the poore begger at his doore outwardly So commonly

liue so long as he can The answer or reason is fourefold The first reason thereof is to declare that he is the principall maister of times and according to his diuine prescieÌ„ce he is an exact performer of promises through all ages of the world He obserues the time when a man comes into the world and when he goeth out of the world The Maiestie of this eternall God considerately and renownedly beginneth samous actions and ends them memorably by periods places full of weighty consideration accounting vpoÌ„ the yeares of holy men Gen. 5. Gen. 1. to Gen. 7. Gen. 8 to Gen. 12. Gen. 12. to Exod. 19. Exo. 12. to Ios 1. Ios 1. to Iudg. 1. Iudg. 1. to 1 Sam. 1. 1 Sam. 1. to Nehe. 1. Nehe. Esra Hester Daniel As by the liues and deathes of the first ten holy Fathers how many yeares there was from the creatioÌ„ to the floud viz. 1656 yeares From the floud to the promise made to Abraham 427. yeares From the promise to the giuing of the law 430 yeares From their going out of Egypt to their entrance into Canaan 40. yeares From their entrance into Canaan to their quiet possession 7. yeares From thence to Saul the first King 450. yeares Thence to their captiuity in Babylon 490 yeares From their captiuity to their restoring againe to build the Temple at IerusaleÌ„ 70. yeares From thence to their generall libertie by Christ Iesus 490 yeares Almighty God is so seuere and so soueraigne an obseruer of time for the beginning ending of all famous actions and specially the coming of maÌ„ into the world and his going out that he standeth vpon the performance of his word and promise euen to a day Moses speaking of the Egyptian captiuity said Exo. 12.41 that wheÌ„ the 430. yeares were expired euen the selfesame day departed all the hoast of the Lord out of Egypt Yea and farther his Maiestie obserues the verie name of the day in which he doth performe his word and promise as he speaketh plainely by his Prophet Eze. 14.1.2 Sonne of man saith he write the name of the day euen of this same day for the King of Babell set himselfe against Ierusalem the selfesame day So God ordereth all things in measure Wisd 11.17 in mumber and weight The second tenne holy Fathers in whom it pleased God to multiplie a new Church after the floud Gen. 11.10 to the end are exactly accounted by euerie full yeare in which they liued according to the determinate will of God and that for diuers causes but specially to declare that the life of man is not at randome nor at rouers And here also obserue that at the floud the ages of men were halfed as may appeare by the ages of those holy men who liued not aboue halfe so long as they liued before the floud Againe the fame age was halfed at the building of Babel againe it was halfed vpon the going of Israel out of Egypt And at euery of these ages his holy Maiesty had a speciall hand that neither the one nor the other good nor bad should haue either more or lesse then was in his will As of these holy men before and immediatly after the flood so withall God computates the ages verie directly of all and euerie of the twelue Patriarchs Gen. 49.50 also how long euery Iudge of Israel hued and how long euerie oppressor was to liue He also kept a register and did diumely chronolize the age of euerie king and how long he did reigne in Israel and in Iuda as may be sound in euerie of their stories Dan. 1.2.3.4.5 The seuentie yeares captiuitie was ended exactly vpon the particular death of three kings to wit Nebucadnezzar who liued 45. yeares Euilmerodech who liued 22. yeares and Baltashar who liued three yeares neither one day more nor one day lesse The second answer or reason concerning the timelinesse of death to wit why God hath so exactly determined it It is to set foorth the incomprehensiblenesse of Gods wisedome and prouidence in that he doth gouerne all the generation of mankind throughout the world as one common weale or as one priuate family or as if it were one particular person registring and chronolizing euerie man by his name by the place of his habitation by the manner of his conuersation and by the time specially of his departure out of this life as a wise maister of a familie taking in some letting others forth So did Ahashuerus the king of Persia put forth Vasthi Hest 1.19 and tooke in Hester so doth the Maiestie of God in due time take in some into the world and lets others depart 1. King 10. 1. to 11. The Queene of Sheba hearing of the maruellous wisedome of Salomon for the ordering and gouerning of his house and kingdome came from farre to see and to heare more therof after the which she said Happy are these thy seruants which stand before thee to heare thy wisedome Behold here faith the holy Ghost a greater then Salomon to wit a God more admirable then Salomon for his gouernment in Church and coÌ„mon weale The holy Prophet Dauid entring into some consideration of his maruellous Maiestie concludes most admirably of it saying O Lord our gouernour how wonderfull art thou in all thy workes thy knowledg is too wonderful for me Psal 139.1 I cannot attaine vnto it Ezra said that God numbred all the vessels that were to be returned from Babylon to Ierusalem euen vnto the meanest sort Ezra 1.7.8 And he doth account the people euen by their names and by the names of their fathers intimating thereby Ezech. 9.7 that none went to Babylon but such and so many as had receiued his expresse name nor any that were to returne but such as he had reserued to build the Temple and to reedifie the wals of the citie and to plant the religion of their fathers Gods wisedome and prouidence is innarrable and infinite euen to a sparrow Luk. 12.6 Barnabas and Paul said Act. 15.18 From the beginning of the world God knew his workes Moses to the end he might fasten the sure knowledge and the euerlasting remeÌ„brance therof in the harts of the people of Israel said Remember the dayes of old Deu. 32.7.8 aske thy father and he will shew thee thine elders and they will tel thee When the most high God deuided the nations their inheritance when he separated the sons of Adam he appointed the borders of the people according to their number The third answer or reason concerning the timelinesse of death why God hath so exactly determined vpon the same It is to manifest the prerogatiue the priuiledge and supremacy that his holy Maresty hath and holdeth ouer all principahties and powers captiuating and subduing them and all the generation of man to the obedience of his will that neither the one nor the other can possibly lengthen or shorten his own life much lesse the

liue so withall euen in the same decree was set downe before the giuing of the law that long life should be a reward for him that kept the law and shortnesse of life for him that did breake the law when as yet he had done neither good nor euill Almightie God foretelleth the sinnes of Israel many hundred yeares before they were and their iudgements that should be accordingly in these words Deut. 31.16.17 This people will go a whoring after other gods they will forsake me and my couenant wherefore my wrath will wax hot against them that day and I will forsake them then shall they be confounded Almightie God to the like purpose by the mouth of his Prophet Esay speaks thus concerning the same people Esa 48.8 I knew that thou wouldest transgresse therefore haue I called thee a transgressor from the wombe Saint Peter speaking of Christs death therin of the death of his Saints saith thus to the Iewes Act. 2.23 Him haue ye takeÌ„ by the haÌ„ds of the wicked being deliuered by the determinate counsell and foreknowledge of God As if he had said This could not haue bene had it not bene so decreed before hand this is not happened by chance nor by aduenture but as it was foreseene good of God The second answer concerning conditionall lengthning and threats of shortning life The answer concerning the Prophets praying for and in the behalfe of Gods people for long life and sometimes praying for the cutting off of the wicked They being so graciously and so pleÌ„tifully inspired by the spirit of God could not erre so grosly as to crosse contrarie other holy men who had written by the same Spirit They knew well that God had exactly concluded the time of all men for their life and time of death and therefore they did but pray as other religious meÌ„ drawne thereunto vpon the performance of other religious duties in that behalfe towards their brethren After this maner Daniel doth pray for the people of Israel being in Babylon Dan. 9.2.3 hauing found by bookes when the number of yeares was ended wherof the Lord had spokeÌ„ by Ieremie that he would accomplish 70 yeares in the desolation of Ierusalem Therefore although he knew that God would deliuer his people out of bondage according as he had promised yet out of his loue to them and from his dutie to God he betook himselfe most importunately to pray for them and so continued vntill the Angell Gabriel brought him a direct an immediate answer from the throne of the Almightie Gen. 18.23 to 33. Abraham prayed for the Zodomites and that verie importunately though he knew very well that God had most iustly determined their ouerthrow The third answer concerning conditionall lengthning of life Thirdly concerning that addition of fifteene yeares to Hezekiahs life it is not so to be vnderstood when he was so mortally sick that his day was come to die But in such a case alwayes where such a Scripture seemeth litterally to disallow or crosse another as this doth men must looke for another sence yea such a sence as may agree with the analogie of faith It seemed indeed vnto Hezekiah as he was a mortall man and as the case stood between him God at that time that indeed fifteen yeares were added to his life Iob. 42.16 The like place is in Iobe Hauing exactly by many sentences proued the timelinesse of death and withall hauing answered some obiections that might be made in the discourse thereof Let vs now obserue sixe sorts of people who are to be reproued by this obiection of lengthning and shortning of life First it serueth warrantably to reproue those that do put off the time of their death vsing the world as if they were to dwell therein for euer Like the people before the floud Gen. 7.11 of whom Saint Luke speaketh who notwithstanding 120. yeares repentance giuen vnto theÌ„ in the which the arke was a preparing yet neuerthelesse they were carelesse and vnconscionable Luk. 17.26.27 They did eate and drinke maried wiues and gaue in mariage euen vnto the day that Noe entred into the arke and the floud came Likewise as it was in the dayes of Lot and when as they tooke his holy exhortation for mockage they eate Gen 19.24 Luk. 17.28 they dranke planted vineyards and builded but in the day that Lot went out of Sodom it rained fire and brimstone and destroyed them all So the people in these dayes notwithstanding the manifold and variable warnings of the Amightie sometimes out of the element sometimes out of the earth sometimes out of the sea and specially out of his holy Scripture these I say are not yet moued in heart to prouide for their departure or at least they haue no willingnesse or resolutioÌ„ therunto They stand as it were vpon terms with his Maiesty vntill they be ouercome surprised sodainly as a bird in the snare of the fowler These are they whose affections being alienated do iudge better of earthly things then of heauenly of whom Saint Iohn saith They loue darkenesse better then light Io. 3.19.31 And he that is of the earth is of the earth and speaketh of the earth And as God said vnto the Israelites Iudg. 10.14 11.7 Deu. 32.29 Go and cry vnto the gods which you haue chosen let them saue you in the time of your tribulation so will the Lord say vnto all such as defer the time of their repentance and amendment Seeke you help elsewhere find it if you can for I will do nothing for you Why come ye vnto me now in the time of your tribulatioÌ„ did ye not thrust me out O that men were wise then would they consider their latter end Secondly it serueth to reproue those who wilfully riotously waste spoile and spend that which should necessarily appertaine to their posteritie Euen in nature and qualitie like the wilde Boare Psal 80.13 of which the Prophet Dauid speaketh who not onely eates and deuoures all that is aboue ground but afterwards roots vp all that should serue another yeare And in the same place also likened vnto wild sauage beasts who hauing eaten their fill do tread trample all the rest vnder foote and into the dirt that no other beast may or can eate thereof If they sinne that do neglect the vse of lawfull meanes how much more then they that vse lawfull meanes vnlawfully by surfetting by drunkennesse such like which God in his mercie hath ordained for the chearing and comforting of the godly Pro. 31.7.8 Euen as the people of Laish after the manner of the Sidonians Iudg. 18.7 dwelt carelesly and so were conquered Thirdly it serueth to reproue those who not knowing the Scriptures and therein not knowing specially the absolute decree of almightie God concerning the verie certaine day houre of euerie mans departure they fret they furne they weepe they waile excessiuely for the deceasse of

parents soules and bodies Gen. 4.10 As the bloud of Abel did call and crie from earth to heauen for vengeance against his brother Caine 2. Kin. 1.12.13 to 15. and as Eliah called cried that fire might come from heauen to the earth vpon all the captaines of Ahaziah euen so is there an interchangeable entercourse from heauen to earth froÌ„ earth to heauen of Gods irefull plagues to fall vpon such children The holy man Dauid although he vnlawfully longed to drinke of the water at Bethlehem yet vpon better consideration he wold none of it when the three Worthies brought it vnto him but poured it for an oblation to the Lord and said Let not my Lord God suffer me to do this 2 Sam 23.15.16 Be it farre from me that I do this is not this the bloud of these men which went in ieopardie of their liues 1. Chron. 11 17.18.19 shall I drinke the bloud of these mens liues So that by this it appeareth were there no other proofe how dangerously ill gotteÌ„ goods are kept how more dangerously they are to be spent and how damnably such children do liue in this world indeed as it were without God yea the very damned in hell shall rise in iudgement against theÌ„ Luk. 16.27 For the gluttoÌ„ in torments was perplexed with griefe for the state of his brethren which liued in sin would not haue them come to that place to aggrauate his torments Whereas these vngracious children haue no remorse or sorrow for their distressed parents which died in sinne and liue in death And what may not be said of another sort of gracelesse children who after the deceasse of their godly religious parents are so far from mourning after them or for them as that they indeed do ioy and reioyce in their hearts at their departure If they sorrow any thing at all it is for that they died not sooner according as many times they wished for their lands and goods sake Shall they escape for their wickednes No the Maiestie of our eternall Father will shorten their dayes diminish their store and from their gracelesse stocke shall spring vngracious impes to requite disobedieÌ„ce seuen fold into their bosomes Mat. 7. For the measure saith our Lord which you mete to others shall be heaped vpon you againe When good king Iosiah was dead we reade not that his sonne Iehohaz mourned for him or followed his good examples either in the continuance of religion administration of iustice or godly conuersation Wherefore his dayes were shortned his life miserable and his kingdome was left to the disposition of his enemie His posteritie was yet more miserable for his sonne being dead was not lamented Ier. 22.18.19 neither did any mourne for him saying Ah Lord or ah his glory he shall be buried as an asse euen drawne and cast forth without the gates of Ierusalem This serueth necessarily to instigate and to call vpon all suruiuors of their parents and friends carefully to commemorate the heauy hand of God vpoÌ„ themselues for that priuate depriuation of friends if they were godly with the acknowledgement of their owne sinnes chiefly in the omission of many reuerent duties towards them and specially in thankfulnesse vnto God for those helpes which they receiued from them It serues for the accomplishment of other holy duties towards the dead in taking care in making conscience to do good vnto those whom their friends being dead entirely loued whiles they liued Whereof we haue a famous example in Dauid toward his faithful friend Ionathan who was dead Is there any man 2. Sam. 9.1 to 8. said he of the house of Saul that I may shew mercie vnto him for Ionathans sake to whom was brought Mephiboseth Ionathans son Dauid said vnto him Feare not for I will surely shew thee kindnesse for Ionathan thy fathers sake who is dead and I will restore thee all the fields of Saul thy father and thou shalt eate at my table continually Againe he said 2. Sam. 10.1 I will shew kindnesse vnto Hanun as his father shewed kindnesse vno me There was a soleÌ„ne law in Israel which was to be performed to the widow of him which was dead if she had no son to comfort her which law Christian commemoration for the dead was memorably performed by Boaz towards Ruth Ruth 4.10.21 If the person dead were wicked in his life and at his death then there is more cause of mourning and lamentation and calling earnestly vnto God by his kindred and by his allied friends for the auoiding of Gods iudgements which they most iustly haue deserued in that they did not more carefully and more conscionably instruct such a man or such a woman vnto a better life whereby he or she might haue made a better death According to which purpose Saint Iames speaketh after this maner Iam. 5. v. 19.20 If any of you haue erred froÌ„ the truth and some man hath conuerted him let him know that he which hath conuerted the sinner from going astray out of his way shall saue a soule from death and shall hide a multitude of sinnes If the partie dead or dying be publicke spirituall or temporall and iust Then consider the present euill that hath happened to particular persons to priuate families to publike congregations and to whole kindomes after the deceasse of such a man or such a woman Which is drawne from that good which almightie God vouchsafeth for the time present wherein they liued who being dead it incontinently ceasseth As Salomon saith By the blessing of the righteous Pro. 11.11 cities are exalted to wit the whole inhabitants of that towne and countrie where a righteous person liueth shall fare and prosper the better and shall haue the iudgements of God which they haue deserued withholden from them And it is certaine Iosua 7.1 to 6. as for the sinnes of one many haue bene in the anger of God destroid and brought to nothing so for the true godlinesse of one or more 2. Sam. 24.15 many hundreds and thousands haue bene most miraculously preserued God promised Abraham that if in all Sodome and Gomorrah there were found but ten righteous persons Gen. 18.24 to 33.19.18 to 26 he would spare all the rest for their sakes The same was experimented in Zoar at Lots request for all the people therein were miraculously preserued from the fire which abundantly fell from heauen round about them There was three yeares dearth in all the land of Israel for Sauls sinnes onely in slaying the Gibeonits 2. Sam. 21.1 to 11. Dauid the King did therfore importune the Gibeonits for their fauour vnto God in their behalfe which being obtayned the plague ceassed On the contrarie so long as Ioseph liued King Pharao and all his subiects prospered but when Ioseph died Exo. 1.6.7.8 to the end 9.1.33 Exo. 9.27.28 2 King 24.2 to the end Dan. 11.1.2 then their plagues reuiued and fell thicke

in Egypt When Moses was intreated to pray for theÌ„ those plagues also ceassed Moreouer after the death of King Iosias the citie of Ierusalem was wonne and the people caried captiue vnto Babylon God spared them and did withhold his wrath from theÌ„ in all his dayes according to his promise As the person is in his place of preheminence in Church or coÌ„monweale in his paines performing the worke of the Lord so is the losse of him to the people wheÌ„soeuer he departs And as the greatnesse of the losse is so ought the greatnesse of the considerations to be had amongst those where he is missed continually mourning weeping and calling vpon God for his mercy and that he will be pleased to withhold those plagues which he hath so begun hauing alwaies before them the remembrance of their sinnes and the iudgements of God for the same which they haue many wayes and at sundrie times deserued humbly prostrating theÌ„selues before the throne of his mercies in the name and mediation of Iesus Christ The children of Israel wept much and mourned sore for Moses thirty dayes together Deut. 34.8 The Maiestie of God taking particular knowledge of his death said vnto Iosua Moses my seruant is dead Iosua 1.2.3 As if he had said more plainely I see his want already amongst the people it is so great and so dangerous that there must be a present supply If the person publike being dead were vngodly an oppressor and such like ill disposed being in profession either spirituall or temporall who will not thinke it an happy day a blessed time in which it pleased God to cut him off for euery man where such an one had to do for his owne particular priuate good hath cause to commemorate the mercies of God in that behalfe And by how much the more it may be said that he was generally disposed to euill by so much the more ought all that people amongst whom he liued be generally disposed to commemorate the mercies of God with all alacrity and cheerefulnesse for his depriuation weeping and mourning for their former sins which was the cause why God did raise such a gracelesse man to haue rule ouer them so long and continually praying to haue a more vertuous and a more religious man in his roome This teacheth all true professors of christianity as formerly was said religiously to commemorate the deceasse of publike persons who had their places in Church and commonwealth specially if they were profitable to the people and religious towards God We haue the example of Dauid the King and all his honourable subiects who mourned much after the deceasse of Abner 2 Sam. 3.27 to 39. because he was a necessary man in the common wealth So likewise it is said Act. 8.2 that there was great lamentation amongst all the people which feared God for Saint Steuen who was a necessary man in the Church This religious duty is not so much required because of their deceasses directly as for our selues who were the cause thereof according to the foreknowledge of God sometimes arrogating too much worthinesse vnto them and therby derogating from God or sometimes derogating from them that worthinesse and desert which was their due and thereby do become spirituall spoilers and vnfaithfull vnto God that gaue them And I may presse farther and iustifie out of mine owne lamentable experience that the commemoration of death past vpon others our deare friends will worke in vs a hartie calling vpon God for mercy and a kinde of preparation in our selues to die well besides the good example which we shall giue thereby vnto our posterity to do the like for vs. FINIS

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