that euer were Iud. 16.28.29 of Sampson the strongest man in all the world and yet they died 1. King 11.43 Dan. 4. Of SalomoÌ„ who was the wisest man in all the world and yet he died Nabucadnezzar was the richest man in all the world and yet he died Peter and Paul were as holy as euer any before or since and yet Peter and Paul died Gen. 23.1.2 Hest 9. Sarah and Hester were two beautiful Ladies as euer were and yet Sarah and Hester died To conclude there was neuer any time nor place nor person that could exempt any man from death For Sem called Melchizedech was before the flood he out liued all that knew him Gen. 14.14 Heb. 7.1 to 7. and so long that no man knew his kindred euen when Lot was taken prisoner and a great grandfather of eight degrees in Abrahams time whence he was said to be without father and without mother and in part a figure of Christ whose Godhead had no mother and whose manhood had no father without beginning of dayes or end of life in respect of whom also he was said to be king of righteousnesse king of peace and a Priest for euer of the most high God yet for all this Melchizedech died Iob said If God set his heart vpon man Iob. 34.14 and gather his spirit vnto himselfe then man shall returne to dust As though he had said more plainly No man in all the world that liueth but liueth to die wheÌ„ God will because mans life consisteth of that which is Gods Salomon saith The desire of death cannot be satisfied Eccles 8.8 he gathereth vnto himselfe all nations doth heape vnto himselfe all people Hab. 2.5 Iob speaking to this purpose concerning all mankind and more particularly of himselfe said thus Iob. 6.11 What power haue I that I should endure is my strength the strength of stones or is my flesh of brasse To wit What did men thinke of me when I was at the best or what could I euer thinke of my selfe was I a man like to liue alwayes And what man may be named that now is that euer was or euer shall be so strong or so enduring as that he shall be able to surcharge death The sundrie examples and the common experience euen of our owne time hath told vs and doth still forewarne vs of death which is so due to vs as to them who are gone before The most vnlikeliest do longest liue the most likeliest do soonest die which argueth plainly that there is no stability no certainty nor true token of coÌ„tinuance in any maÌ„ whatsoeuer Also S. Paul said to the Corinthians 1. Cor. 15.51 we shal not all die Indeed we shall all once die inrespect of our outward estate ourelementarie inclination and naturall affections but in respect of Gods diuine maiestie innarrable power and secret will they which shall liue at the last day shall be changed they shall not be the same which formerly they were as men in the world I haue aduisedly considered of ten holy motiues or diuine reasons of Scripture why all men must die The first reason why all men must die It is the decree of almightie God which ordereth all inferior causes and binds theÌ„ to the obedience of his will No king can produce so ancient a right to his crowne as euerie man hath out of this most ancient decree to chaleÌ„ge after death the crowne of glorie Salomon said Eccles 3.14 I know that whatsoeuer God hath done he hath done it for euer to it can no man adde and from it can no maÌ„ diminish Esai the Prophet as in the proper person of God himselfe saith The Lord hath sworne saying Esa 14.24 surely as I haue purposed so shall it come to passe and as I haue consulted so shall it stand Againe he saith Seeke ye the booke of the Lord and reade none of these things shal faile none shall want his mouth hath commanded it Mal. 3.6 Malachi said to that purpose I am the Lord that changeth not The Author to the Hebrewes saith Heb. 6.17.18 That God more abundantly to shew the stablenesse of his counsell bound himselfe by an oath wherin it is impossible that God should lie that we might haue strong consolatioÌ„ Dan. 6.8 As the lawes of the Medes Persians were vnrepealable so is the decree of almighty God concerning death vnrepealable and in regard of the euerlastingnes of it Ieremy said Ier. 17.1 It is written with an iron pen and with the point of a diamond and grauen vpon the tables of the heart The second reason why all men must die Is drawne from the vprightnesse of Gods iustice Sinne being so generall in all men his Maiestie hath decreed to punish it by death in all men yea in his owne deare children who although the guilt of sinne be remoued and taken from them yet sinne remaining in their mortall bodies is to be punished with death and perishing of that substance so subiect to sinne Saint Paul said Death went ouer all men Rom. 5.12 in as much as all men haue sinned As by the law euerie husband may put away his wife for alienating her body to another man euen so sinne by the law doth alienate put away the soule from the body of eueric man Iob. 34.11 Elihu spake most diuinely to this purpose with his friends God will render vnto man according to his work and cause euery man to find according to his way And as sinne increased from age to age so did the anger of God as appeared by the shortning of their dayes Though Christ hath forgiuen vs yet sinne is not out of vs. There is stil in man that will keep him froÌ„ soaring and a Quis me in his mouth extending lamentably with Saint Paul from men to Angels with a violent interrogation enforcing an answer who shall deliuer me from the bodie of death The third reason why all men must die All men must die in respect of Gods generall purpose for the changing and renewing of mankind from one substance into another for the transubstaÌ„tiating of one body into another a transmitting of one life into another This purpose of the Father in Christ Iesus made Iob to say Iob. 14.14 I wil waite mine appointed time till my changing come S. Paul relating the verie same amongst many other things of great weight vnto the Corinthians said We shal all be changed And in another place 1. Cor. 15. at another time Flesh bloud saith he 35 â—4 cannot inherite the kingdome of heauen mortality must be swallowed vp of life 2. Cor. 5.4 And in his epistle to the Philippians he writes the same in effect being occasioned otherwise thereunto and that in these words God shall change our vile bodies Phil. 3.21 that they may be like vnto his glorious bodie The fourth reason why all men must die is That there may
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
not in some sort humour and applaud you Here I end this matter desiring God to enlarge your affections more more vnto the obedience of his word An answer to the 2. obiection concerning the generalitie of death Herein I will be briefe because indeed this sort of people are lesse worthy of further instruction who hold that this so goodly a frame of the world should not or cannot be destroyed Of whom Saint Peter speaketh thus 1. Pet. 3.3 There shall come in the last dayes mockers who will walke after their owne lusts and shall say Where is the promise of his coming for since the Fathers died all things continue alike vnto this day There needeth no other answer for them then that which S. Peter maketh them in the verses following let them looke to it vpon their perill This doctrine concerning the generalitie of death serueth to reproue three sorts of people The first are those who wholly or for the most part do set their loue and liking vpon the things of this world as if they were to tarrie in it for euer or as if they were to chuse they would not change this world no not for the kingdome of heauen ioying and reioycing as Amos the Prophet said Amos. 6.13 in a thing of nought like vnto the tribes of Ruben and Gad and halfe the tribe of Manasses Num. 32.1.2 who chose the towns and lands on this side Iordan because there were goodly habitations and fertile soyle rather then the townes and lands in Canaan which for the fertilitie therof was said to flow with milke and honey and for the innumerable pleasures thereof like vnto the kingdome of heauen Saint Paul blaming such and seeking to draw them vnto better choise exhorteth saying Seeke ye the things which are aboue Col. 3.1 where Christ sits at the right hand of God and set your affections on heauenly things and not on earthly The second sort who are to be reproued by the generall doctrine of death Are they who murmure much or rather do mourne too much for the deceasse of their neare friends as though God had not done well to take one and not another to take this and not that or as if death had surprised them before their time and for euer or else that death had casually lighted on thē more then others Saint Paule comforting himselfe and others concerning this complaint 2. Cor. 5.1 sayd We haue a building giuen of God that is an house whose builder and maker is God The children of God die but one Luk. 20.36 they taste not of that second death in hell as the reprobates do This once to die is but a short interiection betweene two eternities to wit election and glorification with a kingly and a kindly passage as it were by calling and iustification vnto eternall saluation Rom. 6.9 Christ died once but in that he liueth he liueth for euer So ye likewise saith the holy Apostle are dead to sinne Rom. 6.9 but aliue to God through Iesus Christ The third sort who are to be reproued by this generall doctrine of death Are those who not minding their mortalitie nor accompts which they must make do treasure vp sinne vpon sinne being driuen as it were with the swinge of their nature set on fire of hell defile their bodies and the whole course of nature resolued with themselues to vndergo any sinne so as it may bring them either pleasure or profite Alwayes saying in their hearts and many times with their tongues If we must die for sinne as Preachers say and that as well for one sinne as for a thousand why then let vs eate and drinke and be merrie while we may Salomon out of his owne experience and specially from the holy Spirit of inspiration faith of such one a after this maner Eccles 10.9 Reioyce ô thou yong man in thy youth let thine heart cheare thee walke in the wayes of thine owne heart and in the sight of thine eyes But what followeth God will bring thee to iudgement Although his Maiestie be inclined to mercie yet when he is moued to iustice it is ineuitable it is innarrable it is intollerable To that effect said Dauid as if it were in the proper person of almightie God vnto all such desperate and gracelesse wretches that do abuse his holy patience Psal 50.17 I will set thy sinnes in order to wit thy sins in the night thy sinnes in the day thy sins in thy youth and thy sins in thine age thy sins against me and thy sinnes against thy brethren I will so muster and so ranke them together so place them by rowes and in euerie ranke and row such and so many as shall seeme to be more odious shamefull and detestable euen vnto thine owne selfe And what shall follow I will teare thee in peeces that is thy torments shall be more terrible and farre more horrible to nature then as if thou wert racked tormented peece-meale These are they who although in deed sinne is too too generall yet they rifle and runne ragingly after it in a more particular manner not minding their mortalitie or at least not regarding the accompts that they must make do maligne enuie vtterly hate yea and seeke the whole ouerthrow of vs the Preachers of his holy word and others the deare children of God who runne not into the same excesse of riot and damnable behauiour but with zeale do frequent the ministerie of his word with reuerence do keepe his Sabbaths with all care do keepe themselues vnsported of the world Therefore they esteeme them not worth their societie nor worthie to liue vpon the earth Ioh. 15.19 We are not of the world therfore the world hatethvs saith S. Iohn The manifold plagues to the Egyptians the fierie Serpēts to the Israelites and the Emerods to the Philistims were not so troublesome and tedious as these heathenish Atheists prophane Iewes are to vs. We liue not as enemies in an hostile manner among them but modestly and mildly and benignly as Christian cōforters bringing peace offering reconciliation The words of our commission are of 3. emphaticall and publicke narrations The first is Benedicite blesse ye the second is Benefacite do ye good and the third is Orate pray ye Thus are we enioyned to behaue our selues amongst many other religious duties towards God and good mē yea towards our enemies Where in so euer we do faile through frailtie it is not indifferent nor iustice for them being our enemies to iudge what we should do but rather out of charity to iudge what we would do Neither is it for them to reuenge themselues vpon vs it is his holy Maicstie to whom we must answer vpon our accompt We are whatsoeuer they say bringers of peace and we are peaceable 2. King 10.17 Come see said Iehu to Iehonadab so it were to be wished that these men would zealously and religiously
at deathes doore the wicked parteth with all ioyes and there the godly receiues it The third vse concerning the naturall death It serueth to reproue all such parents who hauing a sonne or a daughter taken from them by death in his minority they do not take to heart nor thinke the extraordinary care the greedy griping the intollerable shiftes and the manifold deuices which they vsed to get worldly wealth and preferments for him So that they euer kept from their heart or for the most part all conscionable care of trayning him vp in the feare and nurtour of the Lord so as he might be a necessary member in Church or comon wealth They consider not neither can they be made to thinke much lesse to beleeue that God tooke him away for their punishment And for this cause also God takes away another and so another of their best and dearest children leauing such parents either none at all or else such as are gracelesse and without hope to be any comfort vnto them If parents out of their naturall affection or out of Gods word would but imagine what a dolefull day what a sorrowfull sight and a galling griefe it would be vnto them to see one child after another suffer the bitter paines and pangs of death then being dead to be doubtfull of their saluation such parents might the better and the sooner see take knowledg of their sinnes towards their poore children and so by true repentance be turned vnto the Lord. The fourth vse concerning the naturall death It serueth to reproue those who out of their ouer abounding naturall affection towards their children are neuer prepared to part with their children no not though they be to change their company for the company of God himselfe and the company of others their brothers and sisters for the company of the holy Saints and Angels in heauen And their worldly riches for the true treasures purchast by the precious bloud of Iesus Christ And this because that either they want knowledge or faith The fift vse concerning the naturall death It serueth to reproue those who liue so securely and so carelesly as if they had made a couenant with death vntill an appointed day or as if they could keepe death away so long as they would or at least giue themselues lawfull warning Vpon these comes the day of the Lord suddenly not in respect of God but in respect of themselues being vnprouided By how much they want of that they should haue against his coming or by how little they feare death by so much the more terrible and fearefull death is vnto them The sixth vse concerning the naturall death It serueth to reproue those who arrogate to much vnto the worthinesse of the meanes attributing that vertue vnto them which indeede is due vnto God as in the time of sicknesse to physicke surgery and such like No maruell though they languish in their diseases and no man able to helpe thē What was the ouerthrow of so many thousands of the Israelits the taking away of the Arke of God by the Philistines 1. Sam. 4.5 was it not because they relied to much vpon the arke as appeared by their shooting and loud reioycing as though heauen and earth rang together Ieremie speaketh of them at another time how they vanted and boasted of their temple saying Ier. 7.4 The temple of the Lord the Temple of the Lord therefore the Lord gaue their Temple to be ransacked and ruinated by Nebuchadnezzar king of Babylon Dan. 1.1.2 Ieremie likewise speaking of the pride and presumptusnesse of the Egyptians who in their strength and multitude of their men concluded most infallibly the vtter ouerthrow of the people of Israel Ier. 46 7. They come saith he like floods and riuers with raging horses swift chariots Blackemores and Libians to shoote and to beare shields yet all in vaine The seuenth vse concerning the naturall kind of death It serueth to reproue those who do derogate from the worthinesse of the meanes which God in his mercie hath ordained in his Church and common-wealth to be in him and for him or as in his stead helpers comforters vnto his people as in the time of sicknesse not to seek to the Physitiā they rather scoffe and scorne them and they deride their profession These indeed as the former are accessarie to their owne cōtinuall diseases languishing maladies and in the end to their owne death not because that they thereby do directly shorten their liues but because that they do frustrate so much as in thē lieth the holy ordināces of God which are ioyned with his decree The eight vse concerning the naturall death It serueth to reproue those who run into eminent dangers places of contagion they auoid not when they may conuemently outragious elements as fire water and such like or enterprise to performe actions which stand not either with their wits or with their abilities The 3. generall sort manner or kind of death to wit the vnnaturall death The vnnatur all death is that which is more violent more abhorring nature more crosse and contrarie to the lawes ordinances of God A kind of death which proceedeth from mans selfe or rather a death instigated by the diuell meerely derogatiue to the Maiestie of Gods gouernment dishonourable to his name by the reuealed word impeachfull to the saluation of the soules of such An vntimely and an vnseasonable death Vnder this kind of death there are 4. other inferior sorts First when a man killeth himselfe vnawares or against his will as Ahaziah king of Israel did with a fall 2. King 1.6 Secondly when a man kils himselfe wittingly and willingly 1 Sam. 31.4 2. Sam. 17.23 1. King 16.18 as Saul did with his owne sword as Achitophel hanged himselfe and as Zimry did that burnt himselfe Thirdly when a mā is killed by another vnwittingly and vnwillingly not hauing hated him before Nu. 35.22 Ios 20.1.2.3 for whose saftetie God appointed cities of refuge Fourthly when a man is wittingly and willingly killed by another 2. Sam. 3.27 2. Sam. 20.10 as Abner was by Ioab and as Amasa was The first question concerning the maner of the vnnaturall death Why it is or how it comes to passe that some vnwittingly and vnwillingly do kil and destroy themselues yea with their act and deed some hang themselues some burne themselues some drowne themselues and such like manner of vnnaturall death This kind of vnnaturall executions happeneth many times on the iust as well as on the vniust vpon the wise as vpon the foolish vpon the rich as vpon the poore The answer therefore is twofold one concerning the vngodly the other concerning the godly That which concernes the vngodly is when any such man or woman vnwittingly puts or brings himselfe into perillous places puts himselfe to death by his owne act and deed It proceedeth from the vpright iustice of God ruling and ouer-ruling man how
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
life of another As a king that is to gouern a kingdom must be powerful and seuere in the execution of instice against the mightie and readie to minister mercie to the needie and distressed euen so the Maiestie of this eternall King hauing the whole world to guide and to gouerne must be powerful and seuere To which effect he faith by his Prophet Ier emie Feare ye not him faith he Ier. 5.22 who hath placed the sand for the bounds of the sea by a perpetuall decree that it cannot passe Againe he said Cannot I do with you ò Israel as this Potter Ier. 18.6 The holy Prophet Ezekiel speaking of his predomināt power ouer the wicked faith after this manner Ezech. 6.7 I will take the bloud out of his mouth his abhomination frō amongst his teeth The same prerogatiue our Sauiour Christ manifesteth himselfe to haue in his speech to his Disciples If any man saith he Mar. 11.3 do say vnto you Why loose ye the Colt say ye vnto them The Lord hath need and they will straight way let it go As if he had said Do but tell them of me vse but my name and they shall haue no power to withstand you The second question why God doth conceale the time of mans departure out of this life Why doth he keepe it secret to himselfe This seemes to be hard iustice that a matter of so great importance should be hid Eccl. 9.12 No man knoweth his time saith Salomon but is suddenly taken as a fish or as a bird Dan. 12.4 It is shut vp and sealed vnto theend of the time appointed said Daniel Gen. 27.2 I know not the day of my death said the holy Patriarch Isaac And as Saint Luke said to the disciples concerning the restoring of Christs kingdome It is not for you to know the times seasons which God hath rescrued in his owne power Act. 17. euen so is it not for any man to know the time and season of his departure out of this life I conclude this question with the forewarning of Saint Paul to Timothie in these words Put away foolish and vnlearned questions knowing that they ingender strife There are three speciall and diuine reasons why the time of death is concealed The first reason is That euerie man should stand vpon his guard lest the enemie come suddenly Watch and pray therefore said our Sauiour Christ Iesus Saint Luke knowing the manner of death exhorts to watchfulnesse in these words Luk. 12.35.36.37.38 Let your loynes be girded about and your lights burning and ye your selues like vnto men that wait for their maisters God told Moses where he should die but he told him not the time and why because he as all other men should stand vpon his watch or guard Deu. 28.66 Thy life saith the Lord shall hang before thee and thou shalt feare both day and night and shalt haue none assurance of thy life The second reason why the time of death is concealed It is for the continuall good of all succeeding ages that the one ought to prouide for the other Therefore specially it is said by Salomon Eccl. 1.4 One generation passeth and another cometh as of heauenly so in some proportion of earthly which made Christ to say One soweth and another reapeth Ioh. 4.37 Were it that some might know the time of their departure they would not renue any thing that might be for them that should come after partly through malice and enuie and partly through extreme idlenesse or superfluous expences The third reason why the time of death is concealed That all men should carefully conueniently vse the meanes for life which God hath appointed in his Church Whereas if they knew the exact time of their departure they wold hold it friuolous to vse any of those good means which his holy Maiesty hath inserted annexed to the decree for the time of mans departure So should the ordinance of God concerning the vse of his creatures be made frustrate and those his exceeding good creatures stand of none effect The fourth reason why the time of death is concealed If the time of death were knowne to some they would liue very desperately and damnably for many yeares and the more neare to the time of their death they would grow the more sad sorowfull and heauy and into such intollerable passions as would driue them into desperation or at least into an vnwilling and a most gracelesse striuing with death in a sort against God himselfe Therefore Moses said Deu. 29.29 Secret things belong to the Lord our God but the thing reuealed belong vnto vs and to our children for euer Besides these two questions which formerly you haue heard there arise out of this doctrine concerning the timelinesse of death three obiections First if God haue so resolutely decreed vpon the verie day and houre of euery mans departure To what end shall a man vse indeuor or any of the best meanes for the preseruation of life The first answer for the vse of meanes to preserue life As almightie God hath decreed the time of death so withall he hath annexed and commanded religious and pertinent meanes for the preseruation of life vntill the time come As for example The people vnder Moses and Aarō might haue perished in a naturall contagion of the leprosie therefore God commāded that the whole might be singled and seuered from the sicke and infected Leuit. 13.1.2.3.4 The same people might haue bene destroyed in the iudgment which God had prepared for others therefore God commanded some saying Separate your selues from the tents of Corah Numb 16.1.2 2 King 10.23 Dathan and Abiram Iehu the King said Search see whether there be any of the Lords seruants amongst the seruants of Baall lest they be also destroyed with them Good men may perish in the outrage of the wicked Mat. 2.12.13 therefore God forewarned the wise men to depart home another way And Saul said to the Kenites 1 Sam. 15.6 Depart from amongst the Amalekits lest I destroy you with them That vertuous woman so highly in the fauor of God might haue bene famished in that seuen yeares of dearth 2 Kings 10.23 had not God forewarned her by his Prophet that she should shift for her selfe and her houshold in due time All men by the iustice of God for their sinne might lawfully be destroyed together in this or that plague or vengeance yet he hath in his mercie forewarned some and so doth to saue thēselues with the vse of meanes which he hath commended and commanded in his Church And withall in the vse of the same meanes or the like to preserue very reprobates frō the plagues which falle vpon their fellowes to the end they may liue vnto the time which he hath decreed for their death in which their sinnes will be full ripe As may appeare in the foure recited examples The second
such as are nearely appertaining vnto them as if the want of meanes or the neglect of some dutie had directly shortned his or their liues all which is a plaine euidence of an vnbeleeuing heart Fourthly it serueth to reproue those who to preuent death in the time of danger do arrogate vnto the vse of vnlawfull meanes as forceries witchcraft and such like which God hath directly absolutely forbidden or else do first vse vnlawfull meanes and afterwards do applie themselues to the vse of lawfull meanes Da. 2.1.4.1 as Nebucadnezzer did who first sought to his astrologers soothsayers and others of that kind and afterwards sought helpe of Daniel the seruant of the liuing God For to attribute that vnto the meanes which is due to God is euery where inhibited as it was forbidden the people of Israel to say Deu. 8.17.18 My power the strength of my hands hath prepared me this abundance but remember the Lord thy God for it is he which giueth thee power to get substance Fiftly it reproues those who spend the time of their renowm the time of their dwelling here the time wherein they possesse their soules so vainly Euerie point whereof is precious although not riotously nor wantonly nor couetously yet carelesly vnconscionably spent without desire of the knowledge of God according to his word without groweth in zeale to his holy ordinances in the strength of faith and in the power of his spirit hauing all meanes therof brought euen home vnto them but euen as a people that doth neither good nor harme luke-warme or halting betweene two opinions The time of this ignorance want of zeale knowledge and such like God regardeth not in vs whiles we are without the meanes thereof as in his mercie he declared himselfe also towards the heathen But now it is called to day Christ said partly concerning himselfe and partly concerning others I must work while it is called to day Ioh. 9.4 the night commeth when a man cannot work Let vs also take it as spokē to vs we are Gods children and therfore may not be idle let vs be doing in time for time will away A man not knowing by the word of God the timelinesse of death to wit that death cannot take hold on him vntill Gods appointed time and that then he must needs depart the same man dieth willingly comfortably whereas a man that is ignorant thereof mournes and murmurs imputing the cause of his sickenesse and death vnto casuall meanes Sixtly it is sharpely and warrantably to rebuke those most ignorant and most prophane caluminators who do derogate from the worthinesse of the meanes which God hath ordained in his Church whose detracting tongs do manifest their hearts in speaking so maliciously so vntruly and euery way so indignely not only of graue learned Physitions but also euē of that laudable and honourable vse of Physicke it selfe which was highly commended carefully vsed amongst the holy Patriarches the Prophets and Apostles and thence from age to age successiuely by all and amongst all godly men ruling themselues by the former examples sufficient grounds of Scripture Some of which malicious profane persons wil neuerthelesse in their depth of danger vse the aduico and helpe of Physitions whom at other times before and after they vse in a parable of reproch disdaine as they do the Ministers and Pastors of their soules without whose ministerie they cannot possibly be saued and as indeed they do vse the learned the graue and most honest professors of the law who in their places do stand for the defence of their goods their good names and their patrimonies Euerie of which stately and most honourable professions is so needfull and so necessarily required in Church and in commonweale as that neither the one nor the other can be nor in any good seasonable sort continue And to be breefe the ignorant and dissolute man doth alway beare armor defensiue to defend his owne euilles and armes offensiue to assaile the good maners of others according to the old saying cōmon Prouerbe Yet according to my humble duty in Christ and in Christ his steede euen by the mercifulnes of God I do exhort all such as in an acceptable time to make vse of these honest and holy professors as of the meanes of his mercie towards them and as of effectuall instruments for their bodies and for their soules and that according to the directions of the Scriptures of truth and examples of holy men in all ages And as Abimelech said vnto his folke Iudg 9.48 What ye see me do make hast and do the like looke on me and do likewise euen as I do so do ye euen so say I and more also vnto you my good christian brethren let all things be spoken and done in the feare of God according to knowledge and according to the good example of such as guide themselues by the word and Spirit The fourth instruction concerning the memorability of death hauing in it these 4. principall respects or christian considerations as the persons are in place or in behauiour so is the cōmemoration either more or lesse after their decease to be solemnized priuatly or publickly with mourning fasting and praying First the person dead or dying Secondly whether priuate or publicke Thirdly whether spirituall or temporal Fourthly whether iust or vniust First whether the person dead or dying be priuate or publicke we are instigated vnto this mournefull memento for the terrors and torments of death which he endured in our sight and in our hearing as did appeare by his wofull complaints to such as were about him who would and should but by no meanes could minister any helpe vnto him as also by the galling griefes and griping grones he endured who being yet aliue was so surprised of al his vigor and force of spirit as made him blind yea deafe and dumbe O how detestable is sinne whence death and the intollerable pangs thereof are originally deriued Sinne being so odious and so detestable with God his Maiestie deuised an odious and detestable punishment and plague for it which is death A plague of all plagues and the most vnwillingest plague of all other for any man to vndergo There was neuer any punishment that God did inflict vpon man for the breach of his holy lawes nor any torture which the Imps of the diuell could deuise for the Saints of God but euerie man was more willing to endure it then death Not onely because it did depriue man of the world and worldly things but also and more specially because that man hath euen in nature a great loathing an vnspeakable feare of it as may partly appeare by the strange meanes by the notable deuices and by the desperate attempts which men haue vsed and indeuored onely to shunne and to auoide the torments of death and as also may appeare by the examples of many in the Scriptures and of others who are recorded in
Ecclesiasticall histories The paines and pangs which the body doth endure before the soule be sundred may be likened vnto the paines and pangs of a woman in her trauell with child of whoÌ„ the holy Prophet speakes Her hands saith he on her loynes Iere. 30.6 Esai 13.7.8 her face turned to palenesse her heart weakened and melting with feare and anguish Yea the paines and pangs of death do well resemble the paines and torments of hell and therefore the first second death is but one selfesame with this difference onely the one is naturall and temporarie the other is supernaturall and euerlasting The feare of this death made our blessed Sauiour Iesus Christ as he was a man to importune the Maiestie of his Father with teares that it might passe from him Mat. 26.39.40.41.42.43 being brought vnto it through the agonie thereof he was enforced to call and to crie vnto God his Father as if in part he had despaired O my Father why hast thou forsakeÌ„ me The like obliuion and desperate speeches are heard seene in the time of deaths torments euen from many of Gods deare children and canonized Saints Saint Paul saith that death hath a sting thereby inferring that death is venimous as all creatures which haue stings are noysome and hurtfull either more or lesse but death is like vnto the diuell himselfe stinging and poysonful therfore called a serpent the most noisome and the most pestiferous creature of all others Againe Saint Paul calleth death an enemie inferring thereby as out of the naturall disposition of a naturall enemie the greatest mischiefe that possibly he can deuise to the poore body of man specially being godly The torments of death must needes be held innarrable if we do but consider the combate and conflict that is betweene the soule and the body the one affecting cleane contrarie to the other and in nature quite opposite Which opposition and conflict may well be resembled vnto that dangerous tempest on the sea of Tarshish which was raised purposely by God himselfe for the arresting of Ionas who was as he thought secure The winds were sent into the seas which being an element light laboured vehemeÌ„tly according to the nature therof to ascend and the seas being an element heauy laboured mightily according to the quality thereof to descend so that the seas being violently kept vp by the winds and the winds being violently kept downe by the seas made such a storme such an outragious tempest as if heauen and earth had ratled and rang together or as if the shippe had bene still a rushing and a riuing in peeces vpon the rocks euen so is the soule and body of him who is in the hands of death The soule according to the nature and quality thereof being a spirituall an heauenly and holy creature of the Almightie vseth and enforceth all meanes thither to ascend but the body being of a cleane contrary disposition massie heauy and earthy according to the qualitie thereof in sort and kind labors thither to descend The one being of a cleane contrarie disposition to the other they become hindrances to the passage one of another meanes one against another of greater enduring passions And to conclude briefly the torments of death are as the hewing of Agag in peeces 1 Sam 15.33 Psal 50.22 as the irefull execution of God whereof Dauid speaks Although this tormeÌ„ting be the decree of the Almighty for the subduing of mans body and for the depriuation of his life yet it is euident that the variety and sundrie manners sorts and kinds of death whereunto his Maiestie hath left himselfe at large is the cause that many wicked men so well as the godly do depart this life with litle pangs or paines And at other times out of his Maiesties roiall and extraordinary fauor through Iesus Christ the paines and pangs of death in many of the godly are mitigated and diminished as may appeare out of manifold sentences and examples of Scripture For it is all one with him in regard of his power and mercie to abate or to annihilate the qualitie and the quantity of executing creatures or things appointed for torments as it is for him to increase and to multiply the same As the sauage and hungrie lions were so asswaged in their natures so mitigated Dani. 6.20.21.22.3.20.21.22 that they became as playfellowes vnto Daniel the fierie fornace being seuen times hotter then ordinary was vnto him and his companions but as a place of recreation So no doubt were the fiery tormeÌ„ts vnto the Saints of God who were cruelly executed in Queene Maries dayes After another sort most powerfully doth his Maiestie multiplie or increase the qualitie of bread and water for the good of the poore who otherwise could not possibly liue and abateth the extremitie of their cold in the winter Remember the augmentation of the 7. Mar. 8.8 Dan. 1.15 loues and few fishes so that more was taken vp then was layd downe and remember Daniels puâ—â—â— And albeit I should absolutely grant that there is no mitigation of paines in death for any and that it must needes be concluded that the verie Saints and seruants of God shall suffer the most grieuous torments of naturall death equally with the reprobates which cannot be truly agreeed vnto and which God forbid yet considering that the guiltinesse of sin is cleane taken away in Iesus Christ that these torments of death are but as it were momentanie or as the twinckling of an eye in comparison of the euerlasting torments of the reprobates what man or woman hauing any hope thereof hauing any feeling of faith or hauing any one motion of Gods spirit but would most willingly endure the torments of bodily death were they yet greater yea before it come to coÌ„memorate and withall to celebrate the remembrance of death by which there is an end of all sorrowes and the possessing of all ioyes and immortall happinesse If the person dead or dying be an husband Then the matrimoniall association which by Gods ordinance was made singularly and plurally two in one and one in two the better to be helpfull one vnto another is now by death dasht as it were into powder and violently parted a sunder and seuered one from another for euer into two distinct places which deuision to the husband or wife is so naturally grieuous as it is for one limbe being cut off from another as Ruth doth impart out of her most singular affection to Nahomie her mother in law in these words Ruth 1.17 The Lord do so to me and more also if ought but death part thee me euen so is the loue of a wife fearing God towards her husband that she concludeth in her heart from the first houre vnto the last that nothing shal infringe her faith towards him but death which when it cometh exceedingly moueth her to mourne This also appeares vpon the wofull and lamentable experience
parents soules and bodies Gen. 4.10 As the bloud of Abel did call and crie from earth to heauen for vengeance against his brother Caine 2. Kin. 1.12.13 to 15. and as Eliah called cried that fire might come from heauen to the earth vpon all the captaines of Ahaziah euen so is there an interchangeable entercourse from heauen to earth frō earth to heauen of Gods irefull plagues to fall vpon such children The holy man Dauid although he vnlawfully longed to drinke of the water at Bethlehem yet vpon better consideration he wold none of it when the three Worthies brought it vnto him but poured it for an oblation to the Lord and said Let not my Lord God suffer me to do this 2 Sam 23.15.16 Be it farre from me that I do this is not this the bloud of these men which went in ieopardie of their liues 1. Chron. 11 17.18.19 shall I drinke the bloud of these mens liues So that by this it appeareth were there no other proofe how dangerously ill gottē goods are kept how more dangerously they are to be spent and how damnably such children do liue in this world indeed as it were without God yea the very damned in hell shall rise in iudgement against thē Luk. 16.27 For the gluttō in torments was perplexed with griefe for the state of his brethren which liued in sin would not haue them come to that place to aggrauate his torments Whereas these vngracious children haue no remorse or sorrow for their distressed parents which died in sinne and liue in death And what may not be said of another sort of gracelesse children who after the deceasse of their godly religious parents are so far from mourning after them or for them as that they indeed do ioy and reioyce in their hearts at their departure If they sorrow any thing at all it is for that they died not sooner according as many times they wished for their lands and goods sake Shall they escape for their wickednes No the Maiestie of our eternall Father will shorten their dayes diminish their store and from their gracelesse stocke shall spring vngracious impes to requite disobediēce seuen fold into their bosomes Mat. 7. For the measure saith our Lord which you mete to others shall be heaped vpon you againe When good king Iosiah was dead we reade not that his sonne Iehohaz mourned for him or followed his good examples either in the continuance of religion administration of iustice or godly conuersation Wherefore his dayes were shortned his life miserable and his kingdome was left to the disposition of his enemie His posteritie was yet more miserable for his sonne being dead was not lamented Ier. 22.18.19 neither did any mourne for him saying Ah Lord or ah his glory he shall be buried as an asse euen drawne and cast forth without the gates of Ierusalem This serueth necessarily to instigate and to call vpon all suruiuors of their parents and friends carefully to commemorate the heauy hand of God vpō themselues for that priuate depriuation of friends if they were godly with the acknowledgement of their owne sinnes chiefly in the omission of many reuerent duties towards them and specially in thankfulnesse vnto God for those helpes which they receiued from them It serues for the accomplishment of other holy duties towards the dead in taking care in making conscience to do good vnto those whom their friends being dead entirely loued whiles they liued Whereof we haue a famous example in Dauid toward his faithful friend Ionathan who was dead Is there any man 2. Sam. 9.1 to 8. said he of the house of Saul that I may shew mercie vnto him for Ionathans sake to whom was brought Mephiboseth Ionathans son Dauid said vnto him Feare not for I will surely shew thee kindnesse for Ionathan thy fathers sake who is dead and I will restore thee all the fields of Saul thy father and thou shalt eate at my table continually Againe he said 2. Sam. 10.1 I will shew kindnesse vnto Hanun as his father shewed kindnesse vno me There was a solēne law in Israel which was to be performed to the widow of him which was dead if she had no son to comfort her which law Christian commemoration for the dead was memorably performed by Boaz towards Ruth Ruth 4.10.21 If the person dead were wicked in his life and at his death then there is more cause of mourning and lamentation and calling earnestly vnto God by his kindred and by his allied friends for the auoiding of Gods iudgements which they most iustly haue deserued in that they did not more carefully and more conscionably instruct such a man or such a woman vnto a better life whereby he or she might haue made a better death According to which purpose Saint Iames speaketh after this maner Iam. 5. v. 19.20 If any of you haue erred frō the truth and some man hath conuerted him let him know that he which hath conuerted the sinner from going astray out of his way shall saue a soule from death and shall hide a multitude of sinnes If the partie dead or dying be publicke spirituall or temporall and iust Then consider the present euill that hath happened to particular persons to priuate families to publike congregations and to whole kindomes after the deceasse of such a man or such a woman Which is drawne from that good which almightie God vouchsafeth for the time present wherein they liued who being dead it incontinently ceasseth As Salomon saith By the blessing of the righteous Pro. 11.11 cities are exalted to wit the whole inhabitants of that towne and countrie where a righteous 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
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