THE GENERALITIE OF DEATH.

DEath hath dominion ouer
all mankind, not all
together as they are innumerable,
but one after
another in their appointed
time. To which
purpose, the iust man Iob by the holy
influence of Gods diuine Spirit, said,
not onely of himselfe, but also of all others:
Surely I know that thou wilt
bring me to death, and to the house appointed
for all the liuing. Salomon the
wisest man then in all the world, hauing
duly considered of mans abode
in this life, said: Man shall be couered
with darkenesse, if he liue an
hundred yeares twise told; and shall
not all go into one place? Saint Luke
speaking by the same spirit, sets downe

B

the diuine speech of Saint Paul to the
Athenians, among which he doth
plainely relate the maner of mans creation
in this wise: God hath made of
one bloud all mankind to dwell on the
face of the earth. As if he had said, by
a vulgar phrase of speech, Where there
is a contagion or an infection, it goes
through that familie, because they are
of one nature, and of one bloud: euen so
he meant that all the generatio~ of mankinde,
being of one bloud and of one
flesh, shall all taste of one death. Saint
Paul in his exhortation to the Corinthians
for their enduring affliction, and
to liue well, said, We must all appeare
before the iudgement seate of Christ:
as if he had said, There is no helpe nor
hope, we must all die. Iosua a man exceeding
victorious, and full of magnanimitie
and Christian courage, yet being
prepared to die, in his exhortation
to his people, points vnto himselfe,
saying, Behold I enter into the way of
all the world: as if he had said. Maruell
not my brethren at me, who must needs
depart this life, the like must be your

lots & your posterity. The wise woma~ of
Tekoha amongst many other emphaticall
speeches which she vsed to Dauid
the king, in the behalfe of Absolon his
sonne; said vnto him, We must all die,
and we are as water spilt on the earth,
which cannot be gathered: neither
doth God spare any person. As Dauid
said, The sword deuoures as wel one as
another: euen so it may be said of all
people, that death seizeth one manner
or other vpon euerie man without exception.
Furthermore, the ten holy Fathers
who liued euery man almost his
thousand yet died. We may speake of
diuers by examples, as of Moses & Iosua
the most valiant & most victorious
warriours that euer were; of Sampson
the strongest man in all the world, and
yet they died. Of Salomo~ 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. Sarah and Hester were two beautiful
Ladies as euer were, and yet Sarah

B 2

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; 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, 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 whe~
God will; because mans life consisteth
of that which is Gods. Salomon saith,
The desire of death cannot be satisfied,

he gathereth vnto himselfe all nations,
& doth heape vnto himselfe all people.
Iob speaking to this purpose concerning
all mankind, and more particularly
of himselfe, said thus; 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
co~tinuance in any ma~ whatsoeuer. Also
S. Paul said to the Corinthians, we shal
not all die. Indeed we shall all once die
inrespect of our outward estate, our elementarie

B 3

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 the~ 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 chale~ge
after death the crowne of glorie. Salomon
said, I know that whatsoeuer God
hath done, he hath done it for euer: to
it can no man adde, and from it can no
ma~ diminish. Esai the Prophet, as in the
proper person of God himselfe, saith,
The Lord hath sworne saying, surely
as I haue purposed so shall it come to
passe, and as I haue consulted so shall it

6

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. Malachi
said to that purpose, I am the Lord that
changeth not. The Author to the Hebrewes
saith, 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 consolatio~.
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, 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

B 4

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, 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 euerie
man. Elihu spake must 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 fro~ 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 transubsta~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, 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, at another
time, Flesh & bloud, saith he, cannot
inherite the kingdome of heauen:
mortality must be swallowed vp of life.
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, that they may be like vnto his
glorious bodie.

The fourth reason why all men must die is,

That there may be a performance
and a seisure vpon Gods promises for
the perpetuall good of his Saints after
death, which in this life can not be obtayned,
and also for the ineuitable destruction
of the wicked. With the
godly, saith Esai, shall be ioy and gladnesse,
slaying of oxen, killing of sheep,
eating flesh, and drinking wine, reioycing
and triumphing. By which words
is meant all spiritual & heauenly plenty
of immortal melodies, and vnspeakable
alacrities; the father ioying and
reioycing in the sonne, and the sonne
in the father, and both the father and
the sonne in other the Saints, in the
Angels, and specially in the Lambe
Christ Iesus. The same Prophet continueth
his speech, as being halfe rauished
with the meditation thereof, in
the behalfe of his fellow brethren, who
saith, Awake thou that sleepest in the
dust; in that day men shall say, Lo,
this is our God, we haue waited for

10

him, he will saue vs, we will reioyce
and be ioyfull in his saluation. Againe
the Lord himselfe speakes by the
same Prophet, The dead men shall liue
euer; with my body shall they arise: awake
and sing ye that dwell in the dust.
Saint Paul said to that effect, We must
all appeare before the iudgment seate
of Christ, that euerie man may receiue
the things he hath done in his
body. As it was with Christ the head,
so is it with his members: Except the
wheate corne die, and fall into the
ground, it abideth alone, but if it die,
it bringeth much fruite.
Concerning the seisure of Gods
iudgments vpon the wicked according
to Gods promises, these ioyes, these
preparations, and these exultations,
are turned vnto weeping and gnashing
of teeth: Then saith Esai, that the noise
of them that reioyce, endeth, intimating
the wicked: then their mirth ceasseth,
they shall not eat and drinke with
mirth, and good things shall be bitter
vnto them, Lo, then the Lord commeth
out of his place, to visite the inhabitants

of the earth. The earth shall
disclose her bloud, and shall no more
hide her slaine. Then the Lord hath decreed
to staine the pride of ma~s glorie,
and to bring into contempt all them
that be glorious vpon earth. Here the
glorie of the wicked endeth, and euen
here the glorie of the godly beginneth:
as by the example of Diues, and
Lazarus. And as Abimelech hauing
fought against the city Sechem fiercely,
and exceedingly wrathfull, he slue all
the people that were therein, left none
aliue; and afterwards in signe that it
should neuer be inhabited, he sowed
salt in it: euen so is the Lord in his
wrath against the wicked of the world
at that day.

The fifth reason why all men must die.

It is drawne from the matter or substance
whereof man was made, to wit,
of earth, and therefore subiect to perishing:
earth cannot continue long out
of its spheare whence it was exhausted.
Earth how cunningly, and how curiously

soeuer it be built, (as earth vpon
earth,) it will descend and presse
downward according to the nature
thereof, vnto the place whence it came,
and by little and little, in short time
much wil come to nothing. According
to the which God said vnto Adam,
Thou art dust, and into dust thou shalt
returne. Man is built vpon a bad foundation,
therfore Iob said that the soules
which came from heauen do dwell in
houses of clay, and their foundation
is in the dust, which shall be destroyd
before the moath. And Salomon said
that the spirit shall returne to God that
gaue it.

The sixth reason why all men must die.

It is drawne from the matter or substance
whereof the woman was made,
or for her immediate conuersion from
one substance to another, to wit, from
earth to flesh; which being rightly considered
in it selfe, is a matter or substance
lesse durable, and more momentanie
then the former. For flesh how

fine soeuer it be in it selfe, and how curiously,
or costly soeuer it be preserued:
yet if it be not vsed, and taken in season,
it will putrifie and become exceeding
noisome of it selfe, specially the
flesh of a woman: for by how much
more excellent, braue, & beautifull she
is in the constitution of her body then
the man, by so much the more foule, filthy,
& stinking, her body will become
shortly after she is dissolued; following
therein, the nature of other pure and
purified creatures, which in their time,
and right vse are much to the prayse of
God, and to the comfort of man, but
being abused, or not vsed as they
ought, are the most vile, and the most
venimous things of all others. The
flesh of beasts, are good for men, and
the flesh of men, good for something,
but the flesh of women when they are
dead is good for nothing. Iob therefore
being borne of a woman, said of
him selfe, & of all others of that kinde,
My flesh is meate for wormes, my flesh
is clothed with wormes and filthinesse.
Man both by father & mother, is a stigmaticall

note, a word of disdaine, or an
appellation of anger: therefore Dauid
saith, What is man, that thou are mindfull
of him? Ye are all but men, the
sons of men. S. Paul said, O wretched
man, not, o wretched Apostle, nor, o
wretched Christian, but, o wretched
man; the cause of his wretchednesse
was in him selfe, a man miserable, because
a man.

The seuenth reason why all men must die.

It is drawne from the vigour and virility
of mans nature, which being
growne vnto the height, declineth, fadeth,
and falleth. It weareth, & waneth
like the Moone, and like Nabucadnezzars
image, which being raised from the
earth to iron, from iron to brasse, from
brasse to siluer, and from siluer to gold,
the head and highest perfection; then it
declined, it returned, and abated from
gold to siluer, from siluer to brasse,
from brasse to iron, and from iron
to earth, euen to that indeede whence
first it came. When nature is quite

decayed, the~ the body extinguisheth, as
in the example of that renowned man
Dauid, King of gods peculiar people:
he was so old that he died, when nature
was quite worne out of him. This is also
variably to be proued, euen by the
nature of naturall things, which hauing
their licour, moisture or iuice dried and
worne away, do decay and perish presently.
To which purpose God said
by the mouth of the Prophet Esai, in
part touching the desolation of Israel:
They shall be as an oake, whose leafe
falleth, and as a garden without water.
So likewise saith Iob interrogatiuely,
Can a rush grow without dirt, or can
grasse grow without water? As if he
had said, Take dirt & water away, then
neither the rush nor the grasse but will
presently wither, and come to nothing.
Saint Peter likens mankind to the
flower of the field, and to grasse which
being growne to the full height & maturitie,
which the licour & iuice thereof
could possibly extend, then presently
it returns, and in very little time is
withered, and cleane gone. Salomon likens

man, for his growing and decreasing,
vnto Lillies and roses. As an Alchymist,
hauing viole~tly exhausted the
spirits, and by little and little distilled
the quintessences of minerals, and mettals,
they are thenceforth good for litle
or nothing, but as salt hauing left the
saltnesse; eue~ so man hauing his natural
vigour, by little, and little, taken or
worne away, is but a dead carcasse,
good for nothing, but for to be hid in
the earth.

The eight reason why all men must die,

It is drawne from the decree of almightie
God for the dissolution of the
world, and a finall end of all things, a
throwing together, and as it were a
folding vp of many things into one
thing. Esai said concerning this dissolution,
thus, The day of the Lord commeth,
cruell with wrath and fierce anger,
to lay the land waste, the starres
shall fall from heauen, and the planets
shall not giue their light, the Sun shall
be darkned in his going forth, and the

C

17

Moone shall not giue her light. Likewise
Ezechiel saith, O how fearefull,
and how terrible that day shall be to
them which pierced him through. yet
then whosoeuer shall call on the name
of the Lord shall be saued.

The ninth reason why all men must die.

It is that there may be a generall victorie
ouer death and hell. For so saith S.
Paul, The last enemie that shall be destroyd
is death. God speakes to that effect
by the mouth of his Prophet, vnto
death in the behalfe of the godly:
O death, I will be thy death. As though
he had said triumphantly, thou that hast
bene the death of all mankind, o cruell
enemie, o thou vnsatiable deuourer,
now I will be thy death, now shalt thou
be destroyed for euer; now thy sting,
and thy strength, shall vtterly be taken
away. Againe the same Prophet saith,
he will destroy death for euer, and God
will wipe all teares and heauinesse,
from all faces; and S. Luke saith, they
can die no more.

The tenth reason why all men must die,

Hath foure speciall respects or diuine
attributes.
The first whereof is drawne from
the celestiall kingdome whence our
soules came, and the terrestriall tabernacles
and houses of day, wherein our
soules do a while liue or dwell, as strangers
and soiourners. Men are said to be
strangers either in respect of their trauell
from one place vnto another, or
in respect of some kingdome where
they dwell, being borne elsewhere, not
yet free denized nor naturalized. In
both which respects Dauid saith, that
as our fathers were in this world strangers,
& soiourners, so Saint Paul to the
like purpose saith, We know that we
haue a building giuen vs of God, that
is, an house not made with hands, but
eternall in heauen: as if he had said, our
certaine and most resting place is not
here on earth, but is in heauen. As he
that is in a voyage or iourney neuer co~tenteth
himselfe vntill he be at home,
and therefore toiles and trauels with

C 2

great earnestnesse to end his businesse,
that he may returne: euen so are we in
this tabernacle, as Saint Paul said, sighing,
and desiring to be clothed with
our house, which is from heauen. The
faithfull did manifestly confesse, that
they were strangers and pilgrimes on
earth, and that they desired an heauenly
countrie.

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: 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, in a
thing of nought: & like vnto the tribes
of Ruben and Gad, and halfe the tribe
of Manasses, 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, where Christ sits at
the right hand of God, and set your affections

21

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 the~
more then others. Saint Paule comforting
himselfe and others concerning
this complaint, 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: 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. Christ died
once, but in that he liueth, he liueth for

euer. So ye likewise, saith the holy Apostle,
are dead to sinne, 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,
saith of such one after this maner: Reioyce
o thou yong man in thy youth,

D

23

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: 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 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 vnspotted of the
world. Therefore they esteeme them
not worth their societie, nor worthie
to liue vpon the earth. We are not of
the world, therefore the world hateth vs,
saith S. Iohn. The manifold plagues to
the Egyptians, the fierie Serpe~ts 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

D 2

benignly, as Christian co~forters, 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 me~, 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 holy Maiestie
to whom we must answer vpon our
accompt. We are (whatsoeuer they
say) bringers of peace, and we are
peaceable. Come & see, said Iehu to Iehonadab:
so it were to be wished, that
these men would zealously and religiously
come and see before they would
condemne vs, and heare quietly what
we haue to say, before they do with
their tongues so iniuriously execute vs.

As the soule of Ionatha~ was knit to the
soule of Dauid, so our soules are knit
as in one to them. We can truly say, our
hearts are vpright towards them, as the
heart of Iehu was towards Ichonadab.
And yet for all that me thinkes I heare
them say, as Iehu said to Iehoram, what
hast thou to do with peace? turne thou
behind vs. And to be briefe, we shal not
need to insinuate for feare, to haue their
fauour: euery one of vs may with Christian
magnanimitie say vnto them, as
Nehemiah said to his aduersaries, Shall
such a man as I flie? who is he being as
I am that will do it? For we may say as
Elisha said to his man, There are more
with vs then be with the~. And with the
Prophet Dauid, If God be with vs, who
can be against vs? Although they haue
dealt with vs shamefully and despitefully,
as the Ammonites dealt with the
kind messengers of king Dauid, shauing
halfe their beards, and cutting off their
skirts euen to their buttockes, yet we
will neither do nor say, but as Iotham
said to the Sichemites, If ye haue dealt
truly and purely with vs, then reioyce

D 3

ye with vs, and we will reioyce with
you: but if not, we will retort vpon the~
their own tearms, What haue we to do
with your peace? turne you behind vs.
These are they, who long since, as they
say, do know right well that they shall
die, and they doubt not but they shall
die so faithfully and so godly, as the
purest and most perfect Christian of
vs all.
That this their error and grosse perswasion
may appeare vnto them, and
vnto all others, I will yet for their sakes,
& for the better patient abiding of the
godly, deliuer in some particular manner,
by the Scriptures of truth, who
they be indeed, out of this generall nu~ber,
that shall die well, and so liue euerlastingly
in the glorious kingdome of
heauen.
The generalitie of death is not now
in question. It is generally agreed vpon,
and withall, we find it is of necessitie:
it is forcible and violent vpon the warra~table
decree of the most Highest. But
the question is, who frames himselfe to
die willingly, and with contentment.

38

All shall die of force: but none shall enter
into the kingdome of heauen, but
such as in some measure do die willingly
and with contentment. Saint Paule
saith, Although I preach the Gospel,
I haue nothing to reioyce of, for necessitie
is laid vpon me: if I do it willingly
I haue a reward, but if I do it against
my wil, what is my reward? As if he had
said, what religious dutie soeuer is performed
in respect of commandement
and feare, is not to any man so much as
thanke worthie: but that which is performed
by man voluntarily and freely,
as from a liberal heart, without respect
of law, or constraint, that man shal haue
his reward. Euen so is it with euery ma~
that is of force surprised by death, but
almightie God highly accepteth of euerie
man that disposeth of himselfe,
with a willing heart to die. Therefore
the Lord said vnto the people of Israel:
My heart is among them that are willing.
As if he had said, Though you faile
to do such things as I command you,
yet I will accept of your will. This willingnesse
is a kind of strong affection

D 4

and a forcible facultie of the soule: and
yet for all that, it is led captiue vnto sin.
Such is the corruption of mans nature,
being inuegled with the manifold forces
and assaults of Satan, that it preuails
against the will of the inner man: as S.
Paul complains of himselfe verie largely
and particularly, and which makes
him to say plainly, I allow not of that
which I do; for what I would that do I
not, but what I hate, that do I. As if he
had said, Howsoeuer it be, that I offend
God through corruption and frailtie,
yet my heart, my mind and my will is
with God. When I do any thing contrarie
to the will of God, I must confesse
it is not I that do it, but sinne
that dwels in me. Saint Paul did desire
to die, and yet in a stronger appetite
and affection he would not. So was it
with Christ Iesus. So long as a man can
finde in himselfe a will to do well, although
it be properly the gift of God,
it shall be accounted vnto him a deede,
as it was vnto Abraham, when as his
will led him to sacrifice his sonne, and
yet did it not from his naturall affectio~.

He that will die willingly and wel, must
liue willingly and well, accordingly.
There must be a continuall combat, betwixt
the spirit of man, and his fleshly
members. The earthly members must
be mortified, and subdued by little and
little, with the will and desire of man;
to wit, man must carrie a loathing in
his mind and will of that which is euil,
by a cleane contrarie affection, lifted vp
to heauen. Our sauiour Christ referres
vs vnto the serpent, for two speciall instructions,
concerning this businesse,
in these words; Be wise as serpents.
The serpent being fiercely pursued, &
in da~ger of her life, not able to shift any
longer, she with her teeth, wings and
clawes, will earnestly labour in the
ground, to hide her head, being then
sure enough from the pursuers, as not
caring for her body, because her life
lies in her head: euen so they that make
a good preparation to die willingly
and well, must not regard their goods,
when their bodies are in question, nor
regard their bodyes, when their soules
are in question; because indeede the

life of their body and soule lies in their
head Christ Iesus, who hath so enioyned
them. The other qualitie of the serpent
is, so rouse and rub herselfe very
vehemently when she is old, against
the ground, vntill she hath gotten off
all her old skinne; and then hauing
new vnder it, she flieth vp on high with
such agilitie and nimblenesse, as when
she was young: euen so if we will die
well and willingly, so as our soules
may mount vp to heauen, we must in
our youth, and in our age rub off, and
shake away the old man which is sinne
and wickednesse, and be renewed in
the spirit of our mindes.

Three diuine causes mouing willingnesse to die.

The 1. is drawne fro~ the generall decree
of God, who in respect of death,
deales indifferently with all the generation
of mankind: all men must die,
the noble and the ignoble, the King as
the begger; why then should any man
mourne and murmure at the death of his

dearest friends? and why should he not
be moued to yeld himselfe, with al willingnesse
& contentment to die? Why
should any one man thinke himselfe
worthy of that prerogatiue, and priuiledge,
as not to die, yea rather willingly,
then of constraint? Iosua the
Lord Generall of Israel, at his death
tooke this as a strong forcible argume~t,
to perswade with his people, to liue
well, and that they might die willingly;
therefore emphatically, he said, This is
the way of all the world: to wit, Although
I be a man as ye know, in an extraordinary
acceptation with God, yet
I must die; so must you, and so must all
mankinde that liue, and are yet to be
borne, looke not you to be exempted
from this sentence: but prouide accordingly.
A voyce said vnto Esai, Crie;
What, said he? That all flesh is grasse, &
the grace thereof as the flower of the
field. This holy Prophet being suggested
and instigated by the Spirit of
God, to prepare the way of Christ in
the hearts of the people, he receiues as
from the Lord also, the manner how

to moue them effectually thereunto,
euen by telling them that they were
all subiect to death, and that the most
wise and most excellent amongst them
was subiect to the same end.

The second cause mouing willingnesse to die.

It is drawne from a threefold excha~ge
that we make with the Almighty:
the first is the exchange that we make
of our bodies; for this corruptible body,
which is subiect to manifold miseries,
and to fall from God, we shall
haue incorruptible and immortall bodies.
For these our bodies subiect to
hunger, to thirst, to cold, to heate, to
manifold diseases, to sundrie passions,
and other such like calamities, we shall
haue celestiall and glorified bodies, euerie
way freed of all those perturbations.
The Lambe which is in the middest
of the throne, shall gouerne his
people, and shall leade them vnto the
liuely fountaines of waters, and God
shall wipe away all teares from their
eyes.
The tabernacle of God is with

34

men, and he will dwell with them, and
they shall be his people, and God himselfe
shall be their God with them.
There shall be no more death, neither
sorrow, neither crying, neither paine.
Euery Christian is alwaies longing, and
desiring this exchange, yea senselesse
creatures, do alway straine with a feruent
desire to be vnburthened, & to be
discharged of this life; how much more
euery good man? As he that is in prison
desires and longs to go abroad, or as
Hagar in her bondage, so miserable is
man liuing in the flesh, as a liuing soule
in a body subiect to death.
The second exchange that we make is of
our goods, as when we change earthly
riches for heauenly, momentanie and
transitorie treasures for euerlasting, and
that which neuer fadeth. To which
purpose the holy Ghost saith, Lay not
vp treasures where moath or canker
corrupteth, and where theeues breake
through and steale: but lay vp treasures
for your selues in heauen. As if it were
to say, The best things of this life, are
subiect to corruptio~, & to manifold casualties:

but the treasures which are in
heauen, are not subiect either to mutability,
or yet to decay. And our sauiour
Christ saith by way of a parable,
that the abundance of worldly wealth
auailes nothing for the time present,
which is but momentanie, neither doth
it any way minister comfort vnto the
distressed soule. Thus he saith, take heed
of couetousnesse; for though a man
haue abundance, yet his life standeth
not in his riches. Saint Paul seeing and
perceiuing the inordinate desire of riches,
which was in his time, and knowing
that the like would be continued,
he speakes by way of comparison, verie
disdainefully and contemptuously of
worldly riches, and charges men to
prouide for better things, and to build
vpon a better foundation. In heauen is
all kinde of plentie, maturitie, and
satietie. As the Spies said vnto the children
of Dan their brethren concerning
Laish, Arise and let vs go vp, we haue
seene the land, and surely it is verie
good, it is a place lacking nothing
that is in the world; be not slothfull to

possesse it, for God hath giuen it into
your hands: euen so do innumerable
sentences and examples of holy Scripture
say and assure vs as touching the
kingdome & immortall ioyes of heaue~.
The third exchange that we make by
dying willingly and well, is of our societie,
& of our companie; as when we
change the societie, fellowship, and co~panie
of men, for the company and societie
of Angels; the company of
whoremongers, drunkards, liers, swearers,
oppressors, and such like, for the
company of the Saints; the company of
children on earth, for the company of
children in heauen; the company of
husband or wife, for the company of
Iesus Christ himselfe. As a virgine that
is affianced to a man thinkes it long before
the solemnization thereof: so is euery
one that is affianced with Christ
euermore desiring his full fruition and
holy fellowship.

47

The third cause mouing willingnesse to die.

It is the mitigations, co~forts, & helpes,
that almightie God yeelds against the
torments of death, to such as do commemorate
their mortality, with prayers
and intercessions vnto almightie God,
that they may be faithfully prepared.
Of which gracious qualifications of
sicknesses, and diminishing of deaths
torments, the holy Prophet Dauid
speakes, most plainely, The Lord will
strengthen him vpon his bed of sorrow;
thou Lord, saith the Prophet, hast turned
all his bed in his sicknesse as if it
were to say, God will enable a mercifull
religious man, to endure all that he will
lay on him, or else will diminish the
qualitie or quantitie of the disease. To
whom also Christ Iesus saith, I am the
physition: as if it were in effect to say,
I am a present discharge for the soule
that is surcharged with sinne, and also a
present qualification of bodily griefes,
and naturall diseases, as was manifoldly
and plainely experimented by Christ,

vpon diuers poore people, who were
miserably and mortally distressed with
both.

The second instruction.

Concerning the manner, sort, or kind
of death, to wit, how diuersly, and how
many wayes, death seizeth on all the
generation of mankind: I will distinguish
into foure sorts. The which for
assignations sake, I must call by foure
names, vnder the which the holy Ghost
comprehends as in a close narration dispersed
ouer the Bible, all maners, sorts,
and kinds of death whatsoeuer, howsoeuer,
and wheresoeuer: which are
these.
1. the Penall death.
2. the Naturall death.
3. the Vnnaturall death.
4. the Politicall death.
These three are comprehended in that
answer of Dauid, the selected man of
God, to Abishai, concerning Saul the
king, whom God deliuered into their
hands, to do with him as they would:
euen as Pontius Pilate deliuered Iesus

E

into the hands of the Pharises, to do
with him as they would. 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,
as did appeare by many particular denuntiations;
and afterwards concluded
with his death, and with the death
of all his posterity irrecouerable in the~selues

for euer. Iob to this purpose said,
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?