THE GENERALITIE OF DEATH.

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2
DEath hath dominion ouer3
all mankind, not all4
together as they are innumerable,5
but one after6
another in their appointed7
time. To which8
purpose, the iust man Iob by the holy9
influence of Gods diuine Spirit, said,10
not onely of himselfe, but also of all others:11
Surely I know that thou wilt12
bring me to death, and to the house appointed13
for all the liuing. Salomon the14
wisest man then in all the world, hauing15
duly considered of mans abode16
in this life, said: Man shall be couered17
with darkenesse, if he liue an18
hundred yeares twise told; and shall19
not all go into one place? Saint Luke20
speaking by the same spirit, sets downe21
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the diuine speech of Saint Paul to the24
Athenians, among which he doth25
plainely relate the maner of mans creation26
in this wise: God hath made of27
one bloud all mankind to dwell on the28
face of the earth. As if he had said, by29
a vulgar phrase of speech, Where there30
is a contagion or an infection, it goes31
through that familie, because they are32
of one nature, and of one bloud: euen so33
he meant that all the generatio~ of mankinde,34
being of one bloud and of one35
flesh, shall all taste of one death. Saint36
Paul in his exhortation to the Corinthians37
for their enduring affliction, and38
to liue well, said, We must all appeare39
before the iudgement seate of Christ:40
as if he had said, There is no helpe nor41
hope, we must all die. Iosua a man exceeding42
victorious, and full of magnanimitie43
and Christian courage, yet being44
prepared to die, in his exhortation45
to his people, points vnto himselfe,46
saying, Behold I enter into the way of47
all the world: as if he had said. Maruell48
not my brethren at me, who must needs49
depart this life, the like must be your50
51
lots & your posterity. The wise woma~ of52
Tekoha amongst many other emphaticall 53
speeches which she vsed to Dauid54
the king, in the behalfe of Absolon his55
sonne; said vnto him, We must all die,56
and we are as water spilt on the earth,57
which cannot be gathered: neither58
doth God spare any person. As Dauid59
said, The sword deuoures as wel one as60
another: euen so it may be said of all61
people, that death seizeth one manner62
or other vpon euerie man without exception.63
Furthermore, the ten holy Fathers64
who liued euery man almost his65
thousand yet died. We may speake of66
diuers by examples, as of Moses & Iosua67
the most valiant & most victorious68
warriours that euer were; of Sampson69
the strongest man in all the world, and70
yet they died. Of Salomo~ who was the71
wisest man in all the world, and yet he72
died. Nabucadnezzar was the richest73
man in all the world, and yet he died.74
Peter and Paul were as holy as euer any75
before or since, and yet Peter and Paul76
died. Sarah and Hester were two beautiful77
Ladies as euer were, and yet Sarah78
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and Hester died. To conclude, there81
was neuer any time, nor place, nor person82
that could exempt any man from83
death. For Sem called Melchizedech84
was before the flood: he out liued all85
that knew him; and so long, that no86
man knew his kindred: euen when Lot87
was taken prisoner, and a great grandfather88
of eight degrees in Abrahams89
time: whence he was said to be without90
father and without mother, and in91
part a figure of Christ, whose Godhead92
had no mother, and whose manhood93
had no father: without beginning of94
dayes, or end of life: in respect of whom95
also he was said to be king of righteousnesse,96
king of peace, and a Priest for euer97
of the most high God; yet for all98
this Melchizedech died. Iob said, If99
God set his heart vpon man, and gather100
his spirit vnto himselfe, then man101
shall returne to dust. As though he had102
said more plainly; No man in all the103
world that liueth, but liueth to die whe~104
God will; because mans life consisteth105
of that which is Gods. Salomon saith,106
The desire of death cannot be satisfied,107
108
he gathereth vnto himselfe all nations,109
& doth heape vnto himselfe all people. 110
Iob speaking to this purpose concerning111
all mankind, and more particularly112
of himselfe, said thus; What power113
haue I that I should endure? 114
is my115
strength the strength of stones? or is my116
flesh of brasse? To wit, What did men117
thinke of me when I was at the best? or118
what could I euer thinke of my selfe?119
was I a man like to liue alwayes? And120
what man may be named that now is,121
that euer was, or euer shall be so strong122
or so enduring, as that he shall be able123
to surcharge death? The sundrie examples,124
and the common experience euen125
of our owne time hath told vs and doth126
still forewarne vs of death, which is so127
due to vs, as to them who are gone before.128
The most vnlikeliest do longest129
liue, & the most likeliest do soonest die;130
which argueth plainly, that there is no131
stability, no certainty nor true token of132
co~tinuance in any ma~ whatsoeuer. Also133
S. Paul said to the Corinthians, we shal134
not all die. Indeed we shall all once die135
inrespect of our outward estate, our elementarie 136
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inclination, and naturall affections:139
but in respect of Gods diuine140
maiestie, innarrable power, and secret141
will, they which shall liue at the last day142
shall be changed, they shall not be the143
same which formerly they were as men144
in the world.145
I haue aduisedly considered of ten holy146
motiues, or diuine reasons of Scripture,147
why all men must die.148
149

The first reason why all men must die,

It is the decree of almightie God,150
which ordereth all inferior causes, and151
binds the~ to the obedience of his will.152
No king can produce so ancient a right153
to his crowne, as euerie man hath out154
of this most ancient decree to chale~ge155
after death the crowne of glorie. Salomon156
said, I know that whatsoeuer God 157
hath done, he hath done it for euer: to158
it can no man adde, and from it can no159
ma~ diminish. Esai the Prophet, as in the160
proper person of God himselfe, saith,161
The Lord hath sworne saying, surely162
as I haue purposed so shall it come to163
passe, and as I haue consulted so shall it164

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stand. Againe he saith, Seeke ye the166
booke of the Lord, and reade; none of167
these things shal faile, none shall want,168
his mouth hath commanded it. Malachi169
said to that purpose, I am the Lord that170
changeth not. The Author to the Hebrewes171
saith, That God more abundantly172
to shew 173
the stablenesse of his174
counsell, bound himselfe by an oath,175
wherin it is impossible that God should176
lie; that we might haue strong consolatio~.177
As the lawes of the Medes & Persians178
were vnrepealable: so is the decree179
of almighty God concerning death vnrepealable,180
and in regard of the euerlastingnes181
of it, Ieremy said, It is written182
with an iron pen, and with the point of183
a diamond, and grauen vpon the tables184
of the heart.185

The second reason why all men must die,

Is drawne from the vprightnesse of186
Gods iustice. Sinne being so generall in187
all men, his Maiestie hath decreed to188
punish it by death in all men, yea in his189
owne deare children; who although190
the guilt of sinne be remoued and taken191
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from them, yet sinne remaining in their194
mortall bodies is to be punished with195
death, and perishing of that substance196
so subiect to sinne. Saint Paul said,197
Death went ouer all men, in as much as198
all men haue sinned. As by the law euerie199
husband may put away his wife for200
alienating her body to another man: euen201
so sinne by the law doth alienate &202
put away the soule from the body of euerie203
man. Elihu spake must diuinely to204
this purpose, with his friends: God will205
render vnto man according to his work206
and cause euery man to find according207
to his way. And as sinne increased from208
age to age, so did the anger of God, as209
appeared by the shortning of their210
dayes. Though Christ hath forgiuen vs,211
yet sinne is not out of vs. There is stil in212
man that will keep him fro~ soaring: and213
a Quis me in his mouth, extending lamentably214
with Saint Paul, from men to215
Angels, with a violent interrogation216
enforcing an answer, who shall deliuer217
me from the bodie of death?

The third reason why all men must die.

All men must die in respect of Gods218
generall purpose for the changing and219
renewing of mankind from one substance220
into another, for the transubsta~tiating221
of one body into another, &222
a transmitting of one life into another.223
This purpose of the Father in Christ224
Iesus, made Iob to say, I wil waite mine225
appointed time till my changing come. 226
S. Paul relating the verie same amongst227
many other things of great weight vnto228
the Corinthians, said, We shal all be229
changed. And in another place, at another230
time, Flesh & bloud, saith he, cannot231
inherite the kingdome of heauen:232
mortality must be swallowed vp of life.233
And in his epistle to the Philippians he234
writes the same in effect, being occasioned235
otherwise thereunto, and that in236
these words. God shall change our vile237
bodies, that they may be like vnto his238
glorious bodie.239

The fourth reason why all men must die is,

That there may be a performance240
and a seisure vpon Gods promises for241
the perpetuall good of his Saints after242
death, which in this life can not be obtayned,243
and also for the ineuitable destruction244
of the wicked. With the245
godly, saith Esai, shall be ioy and gladnesse,246
slaying of oxen, killing of sheep,247
eating flesh, and drinking wine, reioycing248
and triumphing. By which words249
is meant all spiritual & heauenly plenty250
of immortal melodies, and vnspeakable251
alacrities; the father ioying and252
reioycing in the sonne, and the sonne253
in the father, and both the father and254
the sonne in other the Saints, in the255
Angels, and specially in the Lambe256
Christ Iesus. The same Prophet continueth257
his speech, as being halfe rauished258
with the meditation thereof, in259
the behalfe of his fellow brethren, who260
saith, Awake thou that sleepest in the261
dust; in that day men shall say, Lo,262
this is our God, we haue waited for263

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him, he will saue vs, we will reioyce265
and be ioyfull in his saluation. Againe266
the Lord himselfe speakes by the267
same Prophet, The dead men shall liue268
euer; with my body shall they arise: awake269
and sing ye that dwell in the dust.270
Saint Paul said to that effect, We must271
all appeare before the iudgment seate272
of Christ, that euerie man may receiue273
the things he hath done in his274
body. As it was with Christ the head,275
so is it with his members: Except the276
wheate corne die, and fall into the277
ground, it abideth alone, but if it die,278
it bringeth much fruite.279
Concerning the seisure of Gods280
iudgments vpon the wicked according281
to Gods promises, these ioyes, these282
preparations, and these exultations,283
are turned vnto weeping and gnashing284
of teeth: Then saith Esai, that the noise285
of them that reioyce, endeth, intimating286
the wicked: then their mirth ceasseth,287
they shall not eat and drinke with288
mirth, and good things shall be bitter289
vnto them, Lo, then the Lord commeth290
out of his place, to visite the inhabitants291
292
of the earth. The earth shall293
disclose her bloud, and shall no more294
hide her slaine. Then the Lord hath decreed295
to staine the pride of ma~s glorie,296
and to bring into contempt all them297
that be glorious vpon earth. Here the298
glorie of the wicked endeth, and euen299
here the glorie of the godly beginneth:300
as by the example of Diues, and301
Lazarus. And as Abimelech hauing302
fought against the city Sechem fiercely,303
and exceedingly wrathfull, he slue all304
the people that were therein, left none305
aliue; and afterwards in signe that it306
should neuer be inhabited, he sowed307
salt in it: euen so is the Lord in his308
wrath against the wicked of the world309
at that day.310

The fifth reason why all men must die.

It is drawne from the matter or substance311
whereof man was made, to wit,312
of earth, and therefore subiect to perishing:313
earth cannot continue long out314
of its spheare whence it was exhausted.315
Earth how cunningly, and how curiously316
317
soeuer it be built, (as earth vpon318
earth,) it will descend and presse319
downward according to the nature320
thereof, vnto the place whence it came,321
and by little and little, in short time322
much wil come to nothing. According323
to the which God said vnto Adam,324
Thou art dust, and into dust thou shalt325
returne. Man is built vpon a bad foundation,326
therfore Iob said that the soules327
which came from heauen do dwell in328
houses of clay, and their foundation329
is in the dust, which shall be destroyd330
before the moath. And Salomon said331
that the spirit shall returne to God that332
gaue it.333

The sixth reason why all men must die.

It is drawne from the matter or substance334
whereof the woman was made,335
or for her immediate conuersion from336
one substance to another, to wit, from337
earth to flesh; which being rightly considered338
in it selfe, is a matter or substance339
lesse durable, and more momentanie340
then the former. For flesh how341
342
fine soeuer it be in it selfe, and how curiously,343
or costly soeuer it be preserued:344
yet if it be not vsed, and taken in season,345
it will putrifie and become exceeding346
noisome of it selfe, specially the347
flesh of a woman: for by how much348
more excellent, braue, & beautifull she349
is in the constitution of her body then350
the man, by so much the more foule, filthy,351
& stinking, her body will become352
shortly after she is dissolued; following353
therein, the nature of other pure and354
purified creatures, which in their time,355
and right vse are much to the prayse of356
God, and to the comfort of man, but357
being abused, or not vsed as they358
ought, are the most vile, and the most359
venimous things of all others. The360
flesh of beasts, are good for men, and361
the flesh of men, good for something,362
but the flesh of women when they are363
dead is good for nothing. Iob therefore364
being borne of a woman, said of365
him selfe, & of all others of that kinde,366
My flesh is meate for wormes, my flesh367
is clothed with wormes and filthinesse.368
Man both by father & mother, is a stigmaticall369
370
note, a word of disdaine, or an371
appellation of anger: therefore Dauid372
saith, What is man, that thou are mindfull373
of him? Ye are all but men, the374
sons of men. S. Paul said, O wretched375
man, not, o wretched Apostle, nor, o376
wretched Christian, but, o wretched377
man; the cause of his wretchednesse378
was in him selfe, a man miserable, because379
a man.380

The seuenth reason why all men must die.

It is drawne from the vigour and virility381
of mans nature, which being382
growne vnto the height, declineth, fadeth,383
and falleth. It weareth, & waneth384
like the Moone, and like Nabucadnezzars385
image, which being raised from the386
earth to iron, from iron to brasse, from387
brasse to siluer, and from siluer to gold,388
the head and highest perfection; then it389
declined, it returned, and abated from390
gold to siluer, from siluer to brasse,391
from brasse to iron, and from iron392
to earth, euen to that indeede whence393
first it came. When nature is quite394
395
decayed, the~ the body extinguisheth, as396
in the example of that renowned man397
Dauid, King of gods peculiar people:398
he was so old that he died, when nature399
was quite worne out of him. This is also400
variably to be proued, euen by the401
nature of naturall things, which hauing402
their licour, moisture or iuice dried and403
worne away, do decay and perish presently.404
To which purpose God said405
by the mouth of the Prophet Esai, in406
part touching the desolation of Israel:407
They shall be as an oake, whose leafe408
falleth, and as a garden without water. 409
So likewise saith Iob interrogatiuely,410
Can a rush grow without dirt, or can411
grasse grow without water? As if he412
had said, Take dirt & water away, then413
neither the rush nor the grasse but will414
presently wither, and come to nothing.415
Saint Peter likens mankind to the416
flower of the field, and to grasse which417
being growne to the full height & maturitie,418
which the licour & iuice thereof419
could possibly extend, then presently420
it returns, and in very little time is421
withered, and cleane gone. Salomon likens422
423
man, for his growing and decreasing,424
vnto Lillies and roses. As an Alchymist,425
hauing viole~tly exhausted the426
spirits, and by little and little distilled427
the quintessences of minerals, and mettals,428
they are thenceforth good for litle429
or nothing, but as salt hauing left the430
saltnesse; eue~ so man hauing his natural431
vigour, by little, and little, taken or432
worne away, is but a dead carcasse,433
good for nothing, but for to be hid in434
the earth.435

The eight reason why all men must die,

It is drawne from the decree of almightie436
God for the dissolution of the437
world, and a finall end of all things, a438
throwing together, and as it were a439
folding vp of many things into one440
thing. Esai said concerning this dissolution,441
thus, The day of the Lord commeth,442
cruell with wrath and fierce anger,443
to lay the land waste, the starres444
shall fall from heauen, and the planets445
shall not giue their light, the Sun shall446
be darkned in his going forth, and the447
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449
Moone shall not giue her light. Likewise450
Ezechiel saith, O how fearefull,451
and how terrible that day shall be to452
them which pierced him through. yet453
then whosoeuer shall call on the name454
of the Lord shall be saued.455

The ninth reason why all men must die.

It is that there may be a generall victorie456
ouer death and hell. For so saith S.457
Paul, The last enemie that shall be destroyd458
is death. God speakes to that effect459
by the mouth of his Prophet, vnto460
death in the behalfe of the godly:461
O death, I will be thy death. As though462
he had said triumphantly, thou that hast463
bene the death of all mankind, o cruell464
enemie, o thou vnsatiable deuourer,465
now I will be thy death, now shalt thou466
be destroyed for euer; now thy sting,467
and thy strength, shall vtterly be taken468
away. Againe the same Prophet saith,469
he will destroy death for euer, and God470
will wipe all teares and heauinesse,471
from all faces; and S. Luke saith, they472
can die no more.473

The tenth reason why all men must die,

Hath foure speciall respects or diuine474
attributes.475
The first whereof is drawne from476
the celestiall kingdome whence our477
soules came, and the terrestriall tabernacles478
and houses of day, wherein our479
soules do a while liue or dwell, as strangers480
and soiourners. Men are said to be481
strangers either in respect of their trauell482
from one place vnto another, or483
in respect of some kingdome where484
they dwell, being borne elsewhere, not485
yet free denized nor naturalized. In486
both which respects Dauid saith, that487
as our fathers were in this world strangers,488
& soiourners, so Saint Paul to the489
like purpose saith, We know that we490
haue a building giuen vs of God, that491
is, an house not made with hands, but492
eternall in heauen: as if he had said, our493
certaine and most resting place is not494
here on earth, but is in heauen. As he495
that is in a voyage or iourney neuer co~tenteth496
himselfe vntill he be at home,497
and therefore toiles and trauels with498
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great earnestnesse to end his businesse,501
that he may returne: euen so are we in502
this tabernacle, as Saint Paul said, sighing,503
and desiring to be clothed with504
our house, which is from heauen. The505
faithfull did manifestly confesse, that506
they were strangers and pilgrimes on507
earth, and that they desired an heauenly508
countrie.509
510

An answer to the 2. obiection concerning the generalitie of death

511
512
Herein I will be briefe, because indeed,513
this sort of people are lesse worthy514
of further instruction, who hold515
that this so goodly a frame of the516
world, should not, or cannot be destroyed.517
Of whom Saint Peter speaketh518
thus: There shall come in the last dayes519
mockers who will walke after their520
owne lusts, and shall say, Where is the521
promise of his coming? for since the Fathers522
died, all things continue alike vnto523
this day. There needeth no other answer524
for them then that which S. Peter525
maketh them in the verses following,526
let them looke to it vpon their perill.527

This doctrine concerning the generalitie of death serueth to reproue three sorts of people.

The first are those who wholly, or528
for the most part, do set their loue and529
liking vpon the things of this world,530
as if they were to tarrie in it for euer:531
or as if they were to chuse, they would532
not change this world, no not for the533
kingdome of heauen; ioying and reioycing,534
as Amos the Prophet said, in a535
thing of nought: & like vnto the tribes536
of Ruben and Gad, and halfe the tribe537
of Manasses, who chose the towns and538
lands on this side Iordan, because there539
were goodly habitations, and fertile540
soyle, rather then the townes and lands541
in Canaan, which for the fertilitie therof,542
was said to flow with milke and honey:543
and for the innumerable pleasures544
thereof, like vnto the kingdome of heauen.545
Saint Paul blaming such, and seeking546
to draw them vnto better choise,547
exhorteth, saying: Seeke ye the things548
which are aboue, where Christ sits at549
the right hand of God, and set your affections550

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551
on heauenly things and not on552
earthly.

The second sort who are to be reproued by the generall doctrine of death,

Are they who murmure much, or rather553
do mourne too much for the deceasse554
of their neare friends, as though555
God had not done well to take one,556
and not another, to take this and not557
that: or as if death had surprised them558
before their time, and for euer; or else559
that death had casually lighted on the~560
more then others. Saint Paule comforting561
himselfe and others concerning562
this complaint, sayd: We haue a building563
giuen of God, that is, an house564
whose builder and maker is God. The565
children of God die but one: they taste566
not of that second death in hell, as the567
reprobates do. This once to die, is but a568
short interiection betweene two eternities,569
to wit, election and glorification,570
with a kingly and a kindly passage571
as it were, by calling and iustification572
vnto eternall saluation. Christ died573
once, but in that he liueth, he liueth for574
575
euer. So ye likewise, saith the holy Apostle,576
are dead to sinne, but aliue to577
God through Iesus Christ.578

The third sort who are to be reproued by this generall doctrine of death,

Are those, who not minding their579
mortalitie, nor accompts which they580
must make, do treasure vp sinne vpon581
sinne, being driuen, as it were, with the582
swinge of their nature, & set on fire of583
hell, defile their bodies, and the whole584
course of nature: resolued with themselues585
to vndergo any sinne, so as it may586
bring them either pleasure or profite.587
Alwayes saying in their hearts, and many588
times with their tongues, If we must589
die for sinne, as Preachers say, and that590
as well for one sinne as for a thousand;591
why then let vs eate and drinke, and592
be merrie while we may. Salomon593
out of his owne experience, and specially594
from the holy Spirit of inspiration,595
saith of such one after this maner: Reioyce596
o thou yong man in thy youth,597
598

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599
let thine heart cheare thee, walke in the600
wayes of thine owne heart, and in the601
sight of thine eyes. But what followeth?602
God will bring thee to iudgement.603
Although his Maiestie be inclined604
to mercie, yet when he is moued to605
iustice, it is ineuitable, it is innarrable, &606
it is intollerable. To that effect said607
Dauid, as if it were in the proper person608
of almightie God, vnto all such desperate609
and gracelesse wretches, that do610
abuse his holy patience: I will set thy611
sinnes in order: to wit, thy sins in the612
night, thy sinnes in the day, thy sins in613
thy youth, and thy sins in thine age, thy614
sins against me, and thy sinnes against615
thy brethren. I will so muster and so616
ranke them together, & so place them617
by rowes, and in euerie ranke and row,618
such, and so many, as shall seeme to be619
more odious, shamefull, and detestable620
euen vnto thine owne selfe. And what621
shall follow? I will teare thee in peeces,622
that is, thy torments shall be more terrible,623
and farre more horrible to nature624
then as if thou wert racked & tormented625
peece-meale. These are they who626
627
although in deed sinne is too generall,628
yet they rifle, and runne ragingly629
after it, in a more particular manner,630
not minding their mortalitie, or at least,631
not regarding the accompts that they632
must make; do maligne, enuie, vtterly633
hate, yea and seeke the whole ouerthrow634
of vs the Preachers of his holy635
word, and others the deare children of636
God, who runne not into the same excesse637
of riot and damnable behauiour:638
but with zeale do frequent the ministerie639
of his word, with reuerence do640
keepe his Sabbaths, & with all care do641
keepe themselues vnspotted of the642
world. Therefore they esteeme them643
not worth their societie, nor worthie644
to liue vpon the earth. We are not of645
the world, therefore the world hateth vs,646
saith S. Iohn. The manifold plagues to647
the Egyptians, the fierie Serpe~ts to the648
Israelites, and the Emerods to the Philistims,649
were not so troublesome and650
tedious, as these heathenish Atheists, &651
prophane Iewes are to vs. We liue not652
as enemies in an hostile manner among653
them, but modestly, and mildly, and654
655

D 2

656
benignly, as Christian co~forters, bringing657
peace, & offering reconciliation.658
The words of our commission are of 3.659
emphaticall and publicke narrations.660
The first is, Benedicite, blesse ye; the second661
is, Benefacite, do ye good; and the662
third is, Orate, pray ye. Thus are we enioyned663
to behaue our selues, amongst664
many other religious duties, towards665
God and good me~, yea & towards our666
enemies. Where in so euer we do faile667
through frailtie, it is not indifferent,668
nor iustice for them, being our enemies669
to iudge what we should do, but rather670
out of charity to iudge what we would671
do. Neither is it for them to reuenge672
themselues vpon vs, it is holy Maiestie673
to whom we must answer vpon our674
accompt. We are (whatsoeuer they675
say) bringers of peace, and we are676
peaceable. Come & see, said Iehu to Iehonadab:677
so it were to be wished, that678
these men would zealously and religiously679
come and see before they would680
condemne vs, and heare quietly what681
we haue to say, before they do with682
their tongues so iniuriously execute vs.683
684
As the soule of Ionatha~ was knit to the685
soule of Dauid, so our soules are knit686
as in one to them. We can truly say, our687
hearts are vpright towards them, as the688
heart of Iehu was towards Ichonadab.689
And yet for all that me thinkes I heare690
them say, as Iehu said to Iehoram, what691
hast thou to do with peace? turne thou692
behind vs. And to be briefe, we shal not693
need to insinuate for feare, to haue their694
fauour: euery one of vs may with Christian695
magnanimitie say vnto them, as696
Nehemiah said to his aduersaries, Shall697
such a man as I flie? who is he being as698
I am that will do it? For we may say as699
Elisha said to his man, There are more700
with vs then be with the~. And with the701
Prophet Dauid, If God be with vs, who702
can be against vs? Although they haue703
dealt with vs shamefully and despitefully,704
as the Ammonites dealt with the705
kind messengers of king Dauid, shauing706
halfe their beards, and cutting off their707
skirts euen to their buttockes, yet we708
will neither do nor say, but as Iotham709
said to the Sichemites, If ye haue dealt710
truly and purely with vs, then reioyce711
712

D 3

713
ye with vs, and we will reioyce with714
you: but if not, we will retort vpon the~715
their own tearms, What haue we to do716
with your peace? turne you behind vs.717
These are they, who long since, as they718
say, do know right well that they shall719
die, and they doubt not but they shall720
die so faithfully and so godly, as the721
purest and most perfect Christian of722
vs all.723
That this their error and grosse perswasion724
may appeare vnto them, and725
vnto all others, I will yet for their sakes,726
& for the better patient abiding of the727
godly, deliuer in some particular manner,728
by the Scriptures of truth, who729
they be indeed, out of this generall nu~ber,730
that shall die well, and so liue euerlastingly731
in the glorious kingdome of732
heauen.733
The generalitie of death is not now734
in question. It is generally agreed vpon,735
and withall, we find it is of necessitie:736
it is forcible and violent vpon the warra~table737
decree of the most Highest. But738
the question is, who frames himselfe to739
die willingly, and with contentment.740

38

741
All shall die of force: but none shall enter742
into the kingdome of heauen, but743
such as in some measure do die willingly744
and with contentment. Saint Paule745
saith, Although I preach the Gospel,746
I haue nothing to reioyce of, for necessitie747
is laid vpon me: if I do it willingly748
I haue a reward, but if I do it against749
my wil, what is my reward? As if he had750
said, what religious dutie soeuer is performed751
in respect of commandement752
and feare, is not to any man so much as753
thanke worthie: but that which is performed754
by man voluntarily and freely,755
as from a liberal heart, without respect756
of law, or constraint, that man shal haue757
his reward. Euen so is it with euery ma~758
that is of force surprised by death, but759
almightie God highly accepteth of euerie760
man that disposeth of himselfe,761
with a willing heart to die. Therefore762
the Lord said vnto the people of Israel:763
My heart is among them that are willing.764
As if he had said, Though you faile765
to do such things as I command you,766
yet I will accept of your will. This willingnesse767
is a kind of strong affection768
769

D 4

770
and a forcible facultie of the soule: and771
yet for all that, it is led captiue vnto sin.772
Such is the corruption of mans nature,773
being inuegled with the manifold forces774
and assaults of Satan, that it preuails775
against the will of the inner man: as S.776
Paul complains of himselfe verie largely777
and particularly, and which makes778
him to say plainly, I allow not of that779
which I do; for what I would that do I780
not, but what I hate, that do I. As if he781
had said, Howsoeuer it be, that I offend782
God through corruption and frailtie,783
yet my heart, my mind and my will is784
with God. When I do any thing contrarie785
to the will of God, I must confesse786
it is not I that do it, but sinne787
that dwels in me. Saint Paul did desire788
to die, and yet in a stronger appetite789
and affection he would not. So was it790
with Christ Iesus. So long as a man can791
finde in himselfe a will to do well, although792
it be properly the gift of God,793
it shall be accounted vnto him a deede,794
as it was vnto Abraham, when as his795
will led him to sacrifice his sonne, and796
yet did it not from his naturall affectio~.797
798
He that will die willingly and wel, must799
liue willingly and well, accordingly.800
There must be a continuall combat, betwixt801
the spirit of man, and his fleshly802
members. The earthly members must803
be mortified, and subdued by little and804
little, with the will and desire of man;805
to wit, man must carrie a loathing in806
his mind and will of that which is euil,807
by a cleane contrarie affection, lifted vp808
to heauen. Our sauiour Christ referres809
vs vnto the serpent, for two speciall instructions,810
concerning this businesse,811
in these words; Be wise as serpents. 812
The serpent being fiercely pursued, &813
in da~ger of her life, not able to shift any814
longer, she with her teeth, wings and815
clawes, will earnestly labour in the816
ground, to hide her head, being then817
sure enough from the pursuers, as not818
caring for her body, because her life819
lies in her head: euen so they that make820
a good preparation to die willingly821
and well, must not regard their goods,822
when their bodies are in question, nor823
regard their bodyes, when their soules824
are in question; because indeede the825
826
life of their body and soule lies in their827
head Christ Iesus, who hath so enioyned828
them. The other qualitie of the serpent829
is, so rouse and rub herselfe very830
vehemently when she is old, against831
the ground, vntill she hath gotten off832
all her old skinne; and then hauing833
new vnder it, she flieth vp on high with834
such agilitie and nimblenesse, as when835
she was young: euen so if we will die836
well and willingly, so as our soules837
may mount vp to heauen, we must in838
our youth, and in our age rub off, and839
shake away the old man which is sinne840
and wickednesse, and be renewed in841
the spirit of our mindes.842

Three diuine causes mouing willingnesse to die.

The 1. is drawne fro~ the generall decree843
of God, who in respect of death,844
deales indifferently with all the generation845
of mankind: all men must die,846
the noble and the ignoble, the King as847
the begger; why then should any man848
mourne and murmure at the death of his849
850
dearest friends? and why should he not851
be moued to yeld himselfe, with al willingnesse852
& contentment to die? Why853
should any one man thinke himselfe854
worthy of that prerogatiue, and priuiledge,855
as not to die, yea rather willingly,856
then of constraint? Iosua the857
Lord Generall of Israel, at his death858
tooke this as a strong forcible argume~t,859
to perswade with his people, to liue860
well, and that they might die willingly;861
therefore emphatically, he said, This is862
the way of all the world: to wit, Although863
I be a man as ye know, in an extraordinary864
acceptation with God, yet865
I must die; so must you, and so must all866
mankinde that liue, and are yet to be867
borne, looke not you to be exempted868
from this sentence: but prouide accordingly.869
A voyce said vnto Esai, Crie;870
What, said he? That all flesh is grasse, &871
the grace thereof as the flower of the872
field. This holy Prophet being suggested873
and instigated by the Spirit of874
God, to prepare the way of Christ in875
the hearts of the people, he receiues as876
from the Lord also, the manner how877
878
to moue them effectually thereunto,879
euen by telling them that they were880
all subiect to death, and that the most881
wise and most excellent amongst them882
was subiect to the same end.883

The second cause mouing willingnesse to die.

It is drawne from a threefold excha~ge884
that we make with the Almighty:885
the first is the exchange that we make886
of our bodies; for this corruptible body,887
which is subiect to manifold miseries,888
and to fall from God, we shall889
haue incorruptible and immortall bodies.890
For these our bodies subiect to891
hunger, to thirst, to cold, to heate, to892
manifold diseases, to sundrie passions,893
and other such like calamities, we shall894
haue celestiall and glorified bodies, euerie895
way freed of all those perturbations.896
The Lambe which is in the middest897
of the throne, shall gouerne his898
people, and shall leade them vnto the899
liuely fountaines of waters, and God900
shall wipe away all teares from their901
eyes. 902
The tabernacle of God is with903

34

904
men, and he will dwell with them, and905
they shall be his people, and God himselfe906
shall be their God with them.907
There shall be no more death, neither908
sorrow, neither crying, neither paine.909
Euery Christian is alwaies longing, and910
desiring this exchange, yea senselesse911
creatures, do alway straine with a feruent912
desire to be vnburthened, & to be913
discharged of this life; how much more914
euery good man? As he that is in prison915
desires and longs to go abroad, or as916
Hagar in her bondage, so miserable is917
man liuing in the flesh, as a liuing soule918
in a body subiect to death.919
The second exchange that we make is of920
our goods, as when we change earthly921
riches for heauenly, momentanie and922
transitorie treasures for euerlasting, and923
that which neuer fadeth. To which924
purpose the holy Ghost saith, Lay not925
vp treasures where moath or canker926
corrupteth, and where theeues breake927
through and steale: but lay vp treasures928
for your selues in heauen. As if it were929
to say, The best things of this life, are930
subiect to corruptio~, & to manifold casualties:931
932
but the treasures which are in933
heauen, are not subiect either to mutability,934
or yet to decay. And our sauiour935
Christ saith by way of a parable,936
that the abundance of worldly wealth937
auailes nothing for the time present,938
which is but momentanie, neither doth939
it any way minister comfort vnto the940
distressed soule. Thus he saith, take heed941
of couetousnesse; for though a man942
haue abundance, yet his life standeth943
not in his riches. Saint Paul seeing and944
perceiuing the inordinate desire of riches,945
which was in his time, and knowing946
that the like would be continued,947
he speakes by way of comparison, verie948
disdainefully and contemptuously of949
worldly riches, and charges men to950
prouide for better things, and to build951
vpon a better foundation. In heauen is952
all kinde of plentie, maturitie, and953
satietie. As the Spies said vnto the children954
of Dan their brethren concerning955
Laish, Arise and let vs go vp, we haue956
seene the land, and surely it is verie957
good, it is a place lacking nothing958
that is in the world; be not slothfull to959
960
possesse it, for God hath giuen it into961
your hands: euen so do innumerable962
sentences and examples of holy Scripture963
say and assure vs as touching the964
kingdome & immortall ioyes of heaue~.965
The third exchange that we make by966
dying willingly and well, is of our societie,967
& of our companie; as when we968
change the societie, fellowship, and co~panie969
of men, for the company and societie970
of Angels; the company of971
whoremongers, drunkards, liers, swearers,972
oppressors, and such like, for the973
company of the Saints; the company of974
children on earth, for the company of975
children in heauen; the company of976
husband or wife, for the company of977
Iesus Christ himselfe. As a virgine that978
is affianced to a man thinkes it long before979
the solemnization thereof: so is euery980
one that is affianced with Christ981
euermore desiring his full fruition and982
holy fellowship.983

47

The third cause mouing willingnesse to die.

It is the mitigations, co~forts, & helpes,984
that almightie God yeelds against the985
torments of death, to such as do commemorate986
their mortality, with prayers987
and intercessions vnto almightie God,988
that they may be faithfully prepared.989
Of which gracious qualifications of990
sicknesses, and diminishing of deaths991
torments, the holy Prophet Dauid992
speakes, most plainely, The Lord will993
strengthen him vpon his bed of sorrow;994
thou Lord, saith the Prophet, hast turned995
all his bed in his sicknesse as if it996
were to say, God will enable a mercifull997
religious man, to endure all that he will998
lay on him, or else will diminish the999
qualitie or quantitie of the disease. To1000
whom also Christ Iesus saith, I am the1001
physition: as if it were in effect to say,1002
I am a present discharge for the soule1003
that is surcharged with sinne, and also a1004
present qualification of bodily griefes,1005
and naturall diseases, as was manifoldly1006
and plainely experimented by Christ,1007
1008
vpon diuers poore people, who were1009
miserably and mortally distressed with1010
both.1011

The second instruction.

Concerning the manner, sort, or kind1012
of death, to wit, how diuersly, and how1013
many wayes, death seizeth on all the1014
generation of mankind: I will distinguish1015
into foure sorts. The which for1016
assignations sake, I must call by foure1017
names, vnder the which the holy Ghost1018
comprehends as in a close narration dispersed1019
ouer the Bible, all maners, sorts,1020
and kinds of death whatsoeuer, howsoeuer,1021
and wheresoeuer: which are1022
these.1023
1. the Penall death.1024
2. the Naturall death.1025
3. the Vnnaturall death.1026
4. the Politicall death.1027
These three are comprehended in that1028
answer of Dauid, the selected man of1029
God, to Abishai, concerning Saul the1030
king, whom God deliuered into their1031
hands, to do with him as they would:1032
euen as Pontius Pilate deliuered Iesus1033
1034

E

1035
into the hands of the Pharises, to do1036
with him as they would. Let me smite1037
him but once, said Abishai to Dauid, &1038
I will smite him no more: intending by1039
those words, with one blow to kill1040
Saule. Shall I lay mine hands vpon the1041
Lords annointed, said Dauid? No, I will1042
not, God shall smite him. There he plainly1043
related the penall death. Or his day shall1044
come to die. There he plainly related the1045
naturall death. Or he shall descend into1046
battell. There he plainly related the vnnaturall1047
death.1048
First, the Penall death is that which almightie1049
God did vsually inflict vpon1050
those, with whom he was wrathfully1051
displeased; as appeared by the ineuitablenesse1052
thereof. It was most commonly1053
miraculous, and publikely powerful,1054
that it might be for an euerlasting remembrance1055
among all nations. Such1056
was the punishment of Adam for the1057
transgression of Gods commandement,1058
as did appeare by many particular denuntiations;1059
and afterwards concluded1060
with his death, and with the death1061
of all his posterity irrecouerable in the~selues1062
1063
for euer. Iob to this purpose said,1064
If God set his heart vpon man, and gather1065
vnto himselfe his spirit and his1066
breath, all flesh shall perish together,1067
and man shall returne to dust. As if he1068
had said, If God be once wrathfully1069
displeased with any man, how shall he1070
liue? how can he or they endure the1071
hand of him, who so penally & powerfully1072
punisheth vnpenitent sinners?1073