A discourse of death, bodily, ghostly, and eternall nor vnfit for souldiers warring, seamen sayling, strangers trauelling, women bearing, nor any other liuing that thinkes of dying. By Thomas Tuke. Tuke, Thomas, d. 1657. 1613 Approx. 239 KB of XML-encoded text transcribed from 63 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A13996 STC 24307 ESTC S100586 99836421 99836421 693 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A13996) Transcribed from: (Early English Books Online ; image set 693) Images scanned from microfilm: (Early English books, 1475-1640 ; 1367:08) A discourse of death, bodily, ghostly, and eternall nor vnfit for souldiers warring, seamen sayling, strangers trauelling, women bearing, nor any other liuing that thinkes of dying. By Thomas Tuke. Tuke, Thomas, d. 1657. [12], 113, [1] p. Printed by William Stansbie for George Norton, London : 1613. Some print faded and show-through; some pages marked and stained. Reproduction of the original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Death -- Religious aspects -- Early works to 1800. 2005-06 TCP Assigned for keying and markup 2005-07 Aptara Keyed and coded from ProQuest page images 2005-09 Andrew Kuster Sampled and proofread 2005-09 Andrew Kuster Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A DISCOVRSE OF DEATH , BODILY , GHOSTLY , AND ETERNALL : NOR VNFIT FOR SOVLDIERS Warring , Seamen sayling , Strangers trauelling , Women bearing , nor any other liuing that thinkes of DYING . BY THOMAS TVKE . PSAL. 89. 48. What man liueth , and shall not see death ? shall he deliuer his soule from the hand of the Graue ? ECCL . 14. 17. All flesh waxeth old as a garment , and this is the condition of all times , Thou shale die the death . IOB . 17. 13. The graue shall be my house , and I shall make my bed in the darke . LONDON , Printed by William Stansbie for George Norton . 1613. TO THE RIGHT WORSHIPFVLL SIR IOHN LEVENTHORPE Knight , and to the right-vertuous Ladie , the Ladie IOANE LEVENTHORPE , his louing Wife . ( ⸪ ) RIGHT WORSHIPFVLL , many write , and many more doe speake of Death : and it were not much , if as many wrote thereof , as could write at all . For it is the Way , that all must walke in : and although to all it be either very fortunate , or very fatall , yet of the most it is forgotten , till it seeme to seize vpon them : yea , euen we , that speake and write about it , are sometimes too vnmindful of it ; perhaps then also , when we speake and write vpon it . But howsoeuer wee doe forget it , it will bee sure to remember vs. It hath been wisely said , that to speake and thinke often and seriously of hell , is a good meane to saue the soule from hell : so I suppose that a sad and sober thinking , and remembring of bodily death , will bee a blessed helpe to keepe the soule and bodie from eternall death . It is strange to see the feares of many : yet euen the fearefull sometimes shew small feare of death , except then , when it is to bee embraced . Others well neare with the feare of death are brought to death . Some will not beginne to liue , till they feele themselues beginne to die . And how many are there , that are a-fraid of death , and yet dare play with the sting of death ? It were no great matter to handle a Snake , when her poysoning tooth is pulled out : but to flie a Snake , and in the meane time not to feare that , which makes her venome , were ( I wot not well ) whether more base , or foolish . I know not why death should not be counted terrible , whiles her venomous and killing tooth is in her head ; but that being once pulled out , why shee should affright a man , I see no reason . For why should he feare death , whom death doth helpe , not hurt , and ease rather then end ? Hee that dies , whiles he liues , liues whiles he is dead : yea , and that death at last shall meet with death it selfe . Certainly death cannot be ill to him , that liues well : neither is that worthie the name of death , which is made the doore of life . Yet I finde the vertuous sometimes appalled with her grisly lookes . They are loth to part , that haue liued long together : and a man can scarce without some reluctation forsake the house , wherein he was bred , and hath euer liued , since he liued , to dwell in another , though a better , Countrie . But ( me thinks ) the delicacie of the place , the affluence of all good things there , amongst these the fellowship of the Saints , the presence of that louing and beloued Sauiour , the fruition of the All-sufficient God , together with a certaine expectation of a ioyfull returne at last , should satisfie the departing Soule , and settle her vnruly passions . As for you ( Right Worshipfull ) I doubt not but that God , to whom you striue to liue , hath taught you both ere now to die . I write not these things therefore , as intending to instruct you , but rather to shew that the memorie of your loue doth liue within me , and as one desirous by putting you in minde of those things , which ye know alreadie , that , whiles you liue , the remembrance of them might not die . Read them at your leysure , and enioy them . And that God , vnder whom they were begunne and ended , giue a blessing to them : vnto whose sauing grace I do commend you both , beseeching him in Christ Iesus to vouchsafe you his loue while ye liue on earth , and to crowne you after death with eternall life in heauen . London St. Clem. Ann. 1612. Nouember 5. A day neuer to bee forgotten of true English hearts . Your Worships to be commanded in the Lord , Thomas Tuke . To the Reader . I Suppose there is not one thing more common and lesse thought of then death . All men must die , yet most men liue , as if they thought they should neuer die . Wherein men are very iniurious to them selues ; the sad and setled remembrance of death being a notable furtherance of Repentance , and a profitable meane to keepe vs from eternall death . For I pray you , why should man lift vp himselfe against his Maker , who ere long must fall into the earth ? Why should we be proud and insolent , who are but dust ? Why should we insult ouer any man , because wee surpasse him in wit , wealth , strength , honor , beautie ? Are we not all food for the Wormes ? Will not death knocke all our bones together ? Is not our life a breath , a bubble ? Why should a man pinne his heart to the earth , and set his loue on the World ? Shall not the earth deuoure him ? Will not the world forsake him ? Shee is certaine in nothing , but in vncertainetie , vncertaine in nothing , but in her certainetie . If she doe not him , yet of necessitie Hee must forsake her . We are here but Pilgrims , and Forrainers : Mors manet omnes : and we know not how soone our Pilgrimage will end : neither can we carrie the world away with vs. We come naked , and we go naked . Why then should we wed our soules to the World ? Riches , pleasures , wife , children , friends , honors , and all the things that the world can afford , are all mutable , momentanie , mortall : but mans soule is immortall : wherefore then should it be set vpon these things ? Why not vpon God , who is an immortall , and immutable Good , only indeede able to giue true and full contentment to the soule ? And finally why should men wallow in their sinnes , and deuote themselues vnto their lusts ? Shall we not all die ? And as the tree falleth , so shall it lie . In what estate we die , in that we shall be iudged . Oh that we would therefore remember our latter end ! Oh that wee would number our dayes , and thinke of our death , that we might apply our hearts vnto wisdome ! Lie is vncertaine , Death is most certaine : if men could duly meditate of this , that is most certaine , they could not abuse and mispend that so much , which is precious , but most vncertaine . But besides that all men must once die , euen by the course of nature ; death being by sinne bred in the bone , and will neuer out of the flesh : God , who hath the keyes of life and death in his hand , doth by many meanes bring men vnto their ends : and sometimes he doth punish vngodly wretches by vntimely and vnexpected death , shewing his anger by the manner and occasion of his punishing . Famous were the Iudgements of God vpon those persecuting Tyrants ; Domitian , Hadrian , Valerian , Dioclesian , Maximinus , Aurelian , Arnolphus , Baiazet the Turke , and Mamucha a Saracen . The former was slaine with Daggers by his owne Seruants , in his priuie chamber , his Wife consenting . The second hauing caused ten thousand Christians at one time to bee crucified , and still raging against them ; God tooke him in hand at last , smit him with an issue of bloud , then with a consumption of his lungs , and lights , which he spat out , thirdly with a dropsie , and being in horrible torment he would haue killed himselfe , but being hindred , he died in that miserable estate . The third being taken prisoner in the Persian warres , Sapor the King of Persia vsed him as a blocke or stirrope to get on horsebacke , and ( as Eusebius saith ) made him to be slayed aliue , and powdered with salt . The fourth in hatred of Christianitie by publike edict commanded the Christians Churches should be beaten downe , and their Bibles burnt and torne , and themselues to be put out of their offices in the Common-wealth , which had any : but God met with him , plagued him with strange diseases , fired his house with lightning , and terrified him with thunder so , as that not knowing where to hide himselfe he fell mad , and killed himselfe . The fift was smitten with a most stinking and vile disease , which increased his crueltie , and at last killed him ; his carkasse being rotten and full of wormes . St. Chrysostome saith the Apple of his eye fell out before his death . The sixt had his throat cut by his owne seruants . The seuenth rotted liuing , and sending forth lice and wormes continually , at length died miserably in the twelfth yeare of his tyrannie . Baiazet was taken captiue by Tamerlaine , caried about in a Cage , and vsed as his stirrope , and ended his daies miserably . Mamucha returning from the slaughter of many Christians , was with his whole Armie swallowed vp of the Sea , few or none escaping of an hundred saile of ships . What need I say so much ? The iudgements of God are many and fearefull in all the world . Morindus a cruell Tyrant in this Iland , was deuoured of a Monster that came out of the Irish Seas . Popiel a King of Poland , an Vncle-murtherer , and a notable curser , was with his wife ( who consented to his Vncles death ) eaten vp of Rats . Cerinthus perished with the fall of an hot-house vpon him . Arrius voided his guts . The Emperours Constantius and Valence , both Arrians , were punished by God ; the former by a sodaine , and inexpected Apoplexie , whereof he died ; the latter was burnt in a little house , in which he had hid himselfe in his slight from the Gothes . But what need I goe so farre for examples ? All ages are full of them . And we see how God suffers Adulterers , Drunkards , and other sinners which scape often vnpunished , to fall into thefts and murthers whereby they come vnto their deaths . Which things , if men would duly consider , it would rouse them vp by the grace of God vnto better care and conscience : which God grant vnto vs. But I will hold thee no longer , but leaue thee to consider the things I haue prepared for thee . Thine in Christ , Thomas Tuke . A DISCOVRSE OF DEATH : CORPORALL , SPIRITVALL AND ETERNALL . THere is , as of Life , so of Death , three different kindes ; externall or bodily , internall or spirituall , eternall , or of both body and soule . Externall or bodily death is , as a Plutarke saith , the Priuation of all heate , or as b Scaliger speaketh , the Priuatien of Life : or as they c both say , the Disiunction of the soule from the body , which two by God were coupled to make one liuing , and perfect man. Death , is a disiunction of the soule , not a destruction , it is a separation , and not an annihilation . Etsi morimur corpore , nunquam tamen spiritu : for though ( as Martialis saith ) we die in regard of the bodie , yet we neuer die as touching the soule : because death ( as Lactantius speaketh , Mors non extinguit hominem , sed ad praemium virtutis admit tit : ) doth not make a man to be iust nothing , but admits him to the reward of vertue , if hee haue beene vertuous : or else deliuers him vp to most greeuous punishments , if he haue beene vicious . Amōgst the heathen some there were , that held the death a dissolution of the soule , as Democritus , Epicurus & Dicaearchus : others there were , which held it was immortall , as Pherecydes , Plato , & many moe . The Stoicks ( saith Lactantius ) held that the soules of men continue , and that ( nec interuentu mortis in nihilum resolui ) they are not brought by death to nothnig . Cyrus instructing his sonnes a little before his death saith , that he was ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ) neuer perswaded that the soule af man died ; when it left the body : but saith , that the mind , when it is freed from the fellowship of the body , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is then most wise and vnderstanding : and that , when a man is dissolued , euery thing in the bodie ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) besides , the soule returnes ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) vnto the things of the same kinde , that is , are resolued into the elements , out of which they were taken : and therefore hee forbids his sonnes to thinke ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that he shall be Nothing any more after his death . In like manner Hermes describing the Nature of man saith , that God made man of both natures , to wit , of an immortall nature , and of a mortall , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) making the same man to bee partly immortall , and partly mortall ; which immortalitie is to be vnderstood of the soule , experience shewing the body to bee mortall and corruptible without all remedie . And finally , the Diuell himselfe , as he gaue testimonie to the diuinitie of Christ , so hath hee by Oracle shewed the immortalitie of the soule : for being by Polytes consulted vnder the name of Apollo Milesius , Whether the soule remained after death , or was dissolued , hee answered , that the soule , when it was departed from the body ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is alwaies free from the weakenesse of olde-age , and continueth altogither vnvanquished . To these testimonies of the Creature we may for better satisfaction adde the witnesse of holy Scriptures , which are the very Oracles of the great Creatour . Salomon saith , that when the body returnes to the earth , the spirit returnes to God that gaue it . Esay saith , that the Worme of the transgressors shall not dye , & that their fire shall not be quenched , which argues the mortall immortalitie , or immortall mortatalitie of their soules . Accordingly our Sauiour sheweth in two parables , that the soules of wicked men dye not with their bodies , but remaine in torments . The one is of him that said , Soule , thou hast much goods layed vp for many yeeres : but God said vnto him , Thou foole , this night will they fetch away thy soule from thee . The other of another rich Epicure , who was grieuously tormented in hell after hee was dead . It is true therefore , that as Lactantius speaketh , Mors non funditus perimit , ac delet , sed aeternis afficit cruciatibus , Death doth not vtterly kill and extinguish , but euerlastingly torment and punish . Now if the soules of the wicked dye not , but continue ( though indeede afflicted so , as that their life is worthy to bee called and accounted death , an euer-dying life , or an euer-liuing death ) it were very absurd to thinke that the soules of the godly should perish with their bodies . Doth not our Sauiour say , vpon the death of Lazarus , that had lien dead foure daies , whom hee raised vp to life , Whosoeuer liueth , and beleeueth in me , shall neuer die ? Did hee not say to the Thiefe , that was crucified with him , To day shalt thou bee with mee in Paradise ? Doth hee not professe that his Martyrs are blessed , that they rest from their labors , and that their workes doe follow them ? What blessednes haue they now ? what is their honour , if their soules doe dye with their bodies ? And to what end should that his Proto Martyr Saint Steuen commend his soule vnto him , saying , Lord Iesus receiue my Spirit , but that hee knew his soule did liue , when his bodie was dissolued ? Or why should Saint Paul , if he did not verily beleeue the immortalitie of the soule , desire to bee loosed , and to bee with Christ , and vse this boldnes of speech vnto the Corinthes . We know that if our earthly house of this Tabernacle bee destroyed , wee haue a building of God , an house not made with hands , eternall in the heauens ? And finally , if Christ Iesus be like vnto his Brethren in All things , as the Apostle teacheth , Sinne excepted : then it appeares , that his Brethen are like vnto him : but Christ hath a soule , which is immortall , and did not dye , though his body lay dead a time : their soules therfore liue euer , and dye not with their bodies . And that vvee may not seeme to forget that memorable speech of our Sauiour to the Sadduces , God is not the God of the dead , but of the liuing : but hee is the God of Abraham , Isaac , and Iacob : therefore these three are liuing in their soules , though dead as touching the life of their bodies . And thus our faith concerning the not dying of the soule is founded , fed , and fortified by the testimonie of the Scriptures , which beeing of infallible veritie , are simply to bee beleeued , for God , the Authour , and Inspirer of them . Neither is Philosophy here of no vse : therefore Iulius Caesar Scaliger , by three reasons prooueth it , taken ( as himselfe professeth ) from Aristotle , and created Nature . First , no simple is resolued into the grounds therof : for it is composed of no grounds : but the soule of man is a thing simple , and not compounded : for it is an Act , ( and no Act is a Power : therefore it is not compounded ) and a Ground , Principium effendi & agendi , which it cannot bee , if it be compounded . It followes therefore that the soule beeing vncomposed is irresoluble , and so immortall . Secondly , the soule is a celestiall Nature : namely , a Fift Essence , differing from the Nature of the foure elements : vnsubiect therefore to corruption , whereunto all bodies elementarie are obnoxious . Thirdly , if the soule doe die , being a simple nature , it must needes be brought to nothing : for it cannot be resolued into the grounds of it , because it hath none ( for grounds are the acts of those things whereof they bee grounds : and no such ground as the soule , hath a ground of it selfe besides God , into whom nothing can bee resolued : ) now if the soule should be brought to nothing , then of something nothing shall be made . It is true indeede , that the soule and all created natures , may be corrupted & destroyed , how simple they be so euer . For there is but one absolute and prime Beginning or Ground of all things , which is God : all other things are dependant , they are all from and by him . Now whatsoeuer dependeth on God , at his will the same thing may bee changed of God , and altered at his pleasure . But the soules of men depend on God , and therefore at his becke they may bee deposed from that essence , in which hee made them . Now they are not corrupted , because hee will not haue them so to be . These Arguments are of some soliditie , and worthy to be receiued : but as for that , which some doe bring to demonstrate the immortalitie of the soule , to wit , because ( they say ) it is ( not onely A Deo , but also De Deo ) of the very essence of God , which is immortal , it is altogether vnreasonable & wicked . For so it wold follow that the nature of God should be captiuated , deceiued , altered , defiled , damned , & tormented . For though indeede wee be the Progenie of God , and partakers of the diuine Nature , as the Apostles speake , yet are we not parts of his nature , neither doth he communicate by generation his nature to vs , as a Father to his Children : For God hath but one naturall sonne , which is Christ Iesus , who is begotten from all eternitie , and hath the whole Nature of the Father in his person , neither is the Nature of God capable of alteration or diuision : and for the speeches of these two Apostles , Paul and Peter , they are to bee vnderstood partly because God is our Architect and Creatour , and partly in respect of those excellent giftes and graces , which shine in men , specially good men , more then in all other creatures , and partly in regard of that new name , state or Nature , which is through the grace of God in Christ bestowed on vs. It is true indeede that the Soule in some sense may be said to be Mutable ( in deterius scilicet desiciendo , & in melius proficiendo ) to wit , by waxing better or worse , in respect of good and euill : yea , and Mortall , by dying either to sinne by Mortification , or by being dead in sinne , through bondage , and submission to it , or else by suffering tormentes for sinne , which depriue it of the ioyes of life ; but to say that the substance , the essence of the Soule , doth dye , doth perish , is dissolued , this is against all sound reason , both Theologicall , and Philosophicall . It may bee then demanded , if the soules of men dye not , when their bodies loose them , whether goe they , what becomes of them ? The Author of the Questions in Iustin saith , that the Soules of the iust are carried into Paradise , where is the company and sight of Angels , and Arke-angels , and of our Sauiour Christ : but the Soules of the wicked into Hell. Death ( saith Chrysostome ) doth not seuer vs from Christ , but ioines vs to that company , which is with Christ . And Anselme agreeth saying , So great peace is wrought by the death of Christ , that the soules of the Righteous doe now , when they goe forth of the bodie , forthwith enter into Heauen , the Angels being glad thereof . And this appeares to bee true by that Parable in the Gospell , which saith that the Begger died , and was carried by the Angels into Abrahams bosome : the Richman also dyed , and was tormented after his death in Hell. For where should the soules of men be after Death , but either in Heauen with Christ , or in Hell with the Diuell ? Non est vllus vlli locus medius , vt possit esse nisi cum Diabolo , qui non est cum Christo . There is not any place for any man , to be any where but with the Diuell , who is not with Christ , saith Saint Austen . There are two receptacles for mens soules , Heauen and Hell : Tertium penitus ignoramus : a third place we are vtterly ignorant of , saith one . The Scripture speaketh of no moe , then two . Thus wee haue seene what Death is , to wit , a disiunction of the soule from the bodie , and not a dissolution of the Soule with the bodie ; the soule remaining vncorrupt , and In aeternum , as Lactantius speaketh . Death , though , for the Nature of it , it bee but one , and the same , to wit , a temporarie diuorce or separation of the soule and body , which were married or vnited by God himselfe , yet in respect of the state , into which men are by it admitted , it is double : and in regard of the meanes or waies , whereby it is effected , it is manifold : for as Seneca truely speaketh , Mille ad hanc aditus patent , there are a thousand waies to bring a man to Death . In respect of the persons dying , and of that estate , which they are let into by death , death is twofold , a death of the godly , and a death of the wicked , a sanctified and comfortable death , a miserable and vnhappie death . Of the former , Balaam speaketh in his wish . Let me die the death of the righteous , and let my last end be like his : and Dauid in the Psalme , Precious in the sight of the Lord is the death of his Saints . Of the latter our Sauiour speaketh in the parable when he saith , O foole this night will they ( the diuels he meanes ) fetch thy soule from thee : And againe , The rich man also died , and was buried , and being in hell tormented , &c. Furthermore , death we said was manifold for the waies or meanes thereof . For albeit death bee the common way of all flesh , ( Omnibus est eadem lethi via , non tamen vnus Est vitae cunctis , exitijque modus , ) yet all men goe not the same way vnto death . Mille modis lethi miseros mors vna fatigat . Death meets with vs a thousand waies . As into a great Citie , or into the maine Sea , so vnto death there are many waies . It is as the center , wherein all the lines doe meete ; a towne of Mart , wherein many waies from contrarie coasts doe end . Hos bella , hos aequora poscunt : His amor exitio , furor his , & saeua cupido : Vt sileam morbos . Some are eaten vp of warres : some are swallowed vp of the Seas . The old world was drowned , the Sodomites were burned , the disobedient Prophet was killed of a Lion , the mocking children were deuoured of two Beares , Senacheribs Armie was killed with an Angell , Herod Agrippa was eaten of wormes , Pherecides of lice , a King of Epirus was killed with a tile , a King of Israel with an arrow , and of France with a dagger , some haue beene swallowed vp of the earth , some haue beene killed of Serpents , some haue beene eaten of Wolues , * one was killed of rats , some by the fall of towers and trees , some by one meanes , some by another . But we will bring them to some heads , yet heere we promise no accuratenesse . There is therefore an ordinarie way of dying , which is vpon ordinarie causes , and is common to all the sonnes of Adam since their transgression : or there is a death by causes more rare and extraordinarie , as by pestilence , samine , battell , opening of the earth , wilde beasts , and the like . Or thus , there is first a naturall death , which is when nature is spent , when her forces are exhaust . A light will go out of it selfe , when the flame wants oyle , waxe or tallow to feed on . A mellow apple will fall of it selfe , and through-ripe corne will shill without shaking . O' this death Eliphaz speaketh , Thou shalt goe to thy grane in a full age , as a ricks of corne commeth in due season into the barne : and such a death Iob , and Dauid died , of whom it is said , they died in a good age , and full of daies . Secondly , there is a ciuill death , which is inflicted by the ciuill Magistrate , Who is the Minister of God to take vengeance on him that doth euill . Such a death died Achan vnder Ioshuah , and the two theeues vnder Pilate . But it may be asked if the magistrate may lawfully take away the life of an offender , seeing no man is absolute Lord of the life of man , but only God ? To the soyling of this doubt , if any be , wee must know that the Magistrate is Gods Lieutenant , or God in office , according to the Psalme , I haue said yee are Gods , and as Iehosophat saith , hee executes not the iudgements of men , but of the Lord , whose creature he is , and whose person he represents , and who beareth not the sword for nought , but for the protection of the good , and for the terrour and suppression of the wicked . Those therefore that are cut off by the Magistrate , as he is a Magistrate , or the Minister of God , as S. Paul doth stile him , they are not cut off by Man , but by God , in as much as the authoritie is Gods , by which they bee cut off . And although we be all as one by Christ , yet is it in respect of the Communion of the Spirit , and not by reason of any politicke , or worldly parilitie . And albeit Christ hath made vs all Kings , yet we may iustly say with Christ , Our Kingdome is not of this world , though begunne in this world : and our regalitie may very well stand without wrong to Caesar , or his sword . But to returne . Ciuill death is double , iust , or iniust . A man dies iustly , when he dies for some wickednes committed , or for some notable villany , as high treason , intēded and plotted , though not performed . Thus Ioab was slaine at the commandement of Salomon , as also Shimei , both of them by Benaiah . In like maner Bigtan and Teresh were both hanged for intending & seeking to lay violent hands vpon their King Ahashuerosh . Thus iustly died those Powder-Papists , that most barbarously plotted with one blast to haue blowne vp this whole Church and State , vnder the wings whereof it is protected ; Praise be vnto Christ for euer , who hath honoured vs with this saluation , and let all good people say , Amen . Againe , a man dies vniustly , when he dies vndeseruedly . Thus died Naboth vnder Ahab , S. Iohn the Baptist vnder Herod , the Martyrs of Christ vnder Tyrants , and Christ himselfe vnder Pilate . For though that Christ his death was most iust in regard of God , to whom he was to make satisfaction for vs , whose roome he did willingly stand in : yet Pilate had no iust cause to condemne him , nor the Iewes to accuse him . But suppose the Magistrate will take away a mans life without cause , or for maintaining Gods cause ; may not a man resist , take vp armes against him , or practise his death ? No , in no case : for though he abuse his power , yet thou maist not breake thy patience : the misapplying of his authoritie , must not make thee forget thy loyalty . Dauids heart smote him , when he did but cut the very coate of his Soueraigne Saul . And Saint Peter saith , It is acceptable , if a man for conscience toward God endure griefe , suffering wrongfully . For hereunto ( saith hee , that was willingly crucified with his heeles vpward for his masters sake ) yee are called : for Christ also suffered for you , leauing you an example , that ye should follow his steps : who when he was reuiled , reuiled not againe : when he suffered , he threatned not , but committed it to him that iudgeth righteously . Blessed are yee , if yee suffer for righteousnesse . And bee readie alwaies to giue an answere to euerie man , that asketh a reason of the hope , that is in you , with meekenesse , and reuerence , hauing a good cōscience . Yea , feare not their feare , neither be troubled . But sanctifie the Lord God in your hearts . For what praise is it , if when yee bee buffeted for your faults , ye take it patiently ? It is not indeede the praise of Martyrdome ( for non paena sed oausafacis Martyram , the cause makes a Martyr , and not the Crosse : ) but if when ye doe well , yee suffer wrong , and take it patiently , this is acceptable to God. And thus much of Ciuill death sustained by the authoritie of the Magistrate , who ought to be very wary how he smites , remembring that it is more Prince-like to saue then to destroy , and more difficult to reuiue one dead man , then to kill a thousand liuing , and that the smallest member is not to bee cutt from the body , but for the fafety of the body , and finally , that the Emperour Theodosius ( Maluit sibi homines religione , quàm timore a stringere ) thought it better to binde his Subiects to him by Religion , then by terror . For ( Multos timere debet , quem multi timent ) he must needs feare many , who will needes bee feared of many : ( Quem multi timent , pauci amant ) whom many doe feare , few doe loue : and quem quisque odit , perijsse expedit . But a Prince , that is slow to punish , and readie to reward , and which is sory , when hee is constrained to be seuere , as it was spoken of Augustus Caesar , doth most resemble the Prince of Princes , and gaineth the loue of his Subiects , which is ( saith Seneca ) Regi inexpugnabile munimentum , an inuincible fortresse for the Kings protection . But we haue too much digressed . Thirdly , there is a voluntary , or rather a Wilfull Death , when a man doth of purpose kill himselfe . Of this death died Achitophel and Iudas , who hanged thēselues , & such as desperately cut their owne throats , & throw themselues into Welles & waters , or burn themselues vp ; as she , that seeing her goods and bagges consumed with fire , ran in a rage into the fire and there dyed : thus also dyed Empedocles a Sicilian Poet , of whom Horace thus writeth , — Deus immortalis haberi Dum cupit Empedocles , ardentem frigidus Aetnam Insiluit — That is , Whiles that Empedocles desired that men should count him an immortall God , hee leapt into the flames of Aetna ; a Hill in Sicily , whence ariseth most horrible smoke and flames of fire , to the end that disappearing on the sudden from the sight of men , he might haue beene thought to haue gone into heauen , and to haue been a God , as he did affirme vnto his fellow Citizens , the people of Agrigentum . But ( by the way ) marke the hap ; The flame ( as one saith ) more iust then hee , discouered his imposture : for it cast vp one of his pantables or sandals , and so it was iusily coniectured that the poore ambitious wretch was there consumed . Here sundry Questions are to be resolued . First , whether vpon any cause it be lawfull for a man ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to kill himselfe ? I answere no , except God doe by speciall and extra ordinarie reuelation of his will command . The reason is , because a man is not created for himselfe , but for God : and no man is absolute and Soueraigne Lord of his owne life : for wee are not our owne , we are Christs : our bodies and our soules are not ours , but Gods , as Saint Paul doth teach vs. Our bodies are the Temples of God : if any man shall pull downe or destroy his Temple , if he haue not expresse warrant for it , God will him destroy . The sixt Commandement saith , Thou shalt not kill , now he , that killes himselfe , kills a man , therefore hee violates the lawe , and so incurres the curse . And whereas true fortitude is occupied about thinges , that might ingender feare , and because ( as Aristotle speaketh ) nothing is more terrible then Death , it might seeme therefore that those which kill themselues , are very valiant men , and therefore to be commended as men indued with the vertue of true fortitude . But in truth they are of all other most cowardly , which doe kill themselues to auoide discredit , shame , pouertie , torments : for because they want discretion , and courage to beare the crosse , therefore out of passion , and through saintnesse of Spirit they make themselues away . This is the courage of an Hare , which fearing to be rent in pieces of the Hounds runnes vnder the Hunter . Which kinde of fatall foole-hardmesse Ouid doth elegantly set forth in these Verses , Qui rapitur fatis , quid praeter fat a requirit ? Porrigit ad spinas duraque saxa manus . Accipitrem metuens pennis trepidantibus ales Audet in humanos fessa venire sinus . Nec se vicino dubitat committere tecto , Qua fugit infestos territa cerua canes . He that the fates haue met with , what doth he seek , But things as fatall as the Fates , hee met with ? He graspes the sharpest thornes , & roughest stones . The tired Bird , fearing the greedy Hauke , Flyes to a man , that is as greedy of her . and so the Hind dreading the hoūds , that chase her , Takes vp some neighbour house as Fatall to her . What valour was in the Fishes in the Fable , which leapt out of the Frying panne into the fire ? What wisedome is it for a voiding shame to rush into a shamefull death . Is this courage to kill thy selfe for feare of being killed by others ? Fortitude hath his name ( a Ferondo ) of bearing : And men are called valiant ( saith Aristotle ) because they indure those things , which are troublesome and bitter . But ( saith he ) for a man to kill himselfe , that hee might auoide pouertie , or trouble , doth not betoken courage , but rather cowardice . For it is the point of a feeble and effeminate spirit to shunne those things , which are painefull . Neither doe they indure to dye for honesty sake , but that they might escape and auoide some euill , or greeuous thing . Secondly , it may bee asked whether a man may not lawfully hazard his life , yea , and expose himselfe to certaine death for the Churches sake , or for the good of his Countrey ? Yea , no doubt he may and must , if necessitie so require . Hereby ( saith Saint Iohn ) we perceiued loue that Christ laide downe his life for vs , therefore wee ought also to lay downe our lines for our Brethren . And Saint Paul saith , I passe not at all , neither is my life deare vnto my selfe , so that I may fulfill my course with ioy , and the ministration which I haue receiued of the Lord Iesus , to testifie the Gospell of the grace of God. And when Agabus by the inspiration of the Spirit , had told Paul that the Iewes should bind him and deliuer him to the Gentiles , wherevpon some that heard it , with teares besought him that hee would not goe to Ierusalem ; Then Paul answered , What doe yee weeping , and breaking mine heart ? For I am ready not to be bound onely , but also to die at Ierusalem for the Name of the Lord Iesus . And vnto the Philipians he profesteth his willingnesse to dye for their confirmation , Yea , saith he , and though I be offered vp vpon the sacrifice , and seruice of your Faith , I am glad , and reioice with you all : And this kinde of death is very honourable . For ( sanguis Martyrum est semen Ecclesiae ) the bloud of the Martyrs is the seede of the Church . Persecutiembus creuit Ecclesia , Martyriis coronata est . The Church ( saith Saint Ierome ) increased by persecutions , and was crowned by Martyrdomes . Tanta est virtus Martyrij , vt per illam credere etiam ille cogatur , quite doluit occidere . So great ( saith Saint Cyprian ) is the force of martyrdome , that thereby euen he is forced to beleeue with thee , that was ready to haue killed thee . The Phoenix ( as Epiphanius , & others doe report ) when she is come to her full age , gathereth in some high mount a pile of Myrrhe , Frankencense , and other Spices , which being kindled by the heate of the Sunne , she suffereth her selfe to be burnt vp ; and of her ashes there first breedeth a litle worme , which at last becomes a Phoenix : so the Martyrs of Christ hauing gathered a pile of vertues and good works , when they see the glory of God , and the good of the Church requires it , expose themselues to the scorching heat of persecution , and sacrifice themselues by patience in the flames therof , that by their death the posteritie of the Church might be preserued , another generation of faithful Christians springing ( as it were ) out of their ashes . Philo saith that the Coriander seed being cut into little peeces , euerie parcell thereof bringeth out as much as the whole seede would haue done : so it may be said that euery inch of the Martyrs , euerie drop of their bloud is exceeding fruitfull Ligabantur ( saith Saint Austen , ) They were bound , beaten , butchered , burned , & multiplicabantur , and yet they multiplied , insomuch as at last Christianitie did preuaile ; Emperours , Kings and Queenes submitting their soules to the Scepter of Christ Iesus , and being become noursing-fathers , and noursing mothers of the Church which is the Spouse of Christ , as Esay prophecied . In like manner honourable and honest is their death , that die for the safegard of their King and Countrie . How readie is the hand to set it selfe before the head , caring for no danger ( that I may so speake ) so that the head may bee preserued whole . The King is the Head of a Kingdome : what good Subiect or Seruant will not willingly glue his life to saue the life of his Soueraigne ? Dulce & decorum est pro patriâ mori : it is a sweete and honest death ( saith Horace ) which a man indures for his country . Patria est communis omnium nostrum Parens : Our country ( saith Tully ) is the common Mother of vs al. Chari sunt liberi &c. We loue ( saith he ) our children , kindred , acquaintance : but our Countrie alone hath all the loues of all men ( omnes omnium charitates patria vna complexa est ) for which what good man would refuse to die to doe it good ? For the Commonwealth is a name of an vniuersall Citie , on which wee ought to bestow our selues wholly , and as it were to consecrate our selues . A wiseman should refuse no danger for the safetie of his Countrie : for thus ( saith Tullie ) he reasons with himselfe : Non mihi soli , sed etiam , atque adeò multo potius , natus sum patriae : I am not borne for my selfe alone , but also , and much more too for my Countrie . Vita , quae fato debetur , saluti patriae potissimum soluatur : Let the life , which is due to destinie , bee payed especially for the safegard of the Countrie : O fortunata mors , quae naturae debita pro patria potissimum est reddita ! O blessed death ( saith hee ) which being due ( as a debt ) to nature , is payed especially for the Countries good ! And vndoubtedly they , that willingly and deuoutly lay downe their liues for God and their Countrie , being called thereunto , are of all others most louing , and most couragious : neither doe they die but liue in happie and eternall memorie with God , who no doubt rewardes their momentanie crosse with an immortall crowne of glorie in the heauens . Thirdly , it may be demanded , whether the death of Christ and of the holy Martyrs may be called voluntarie , seeing they died at the commaund and by the execution of others . I answere , their death was voluntarily but not with wicked wilfullnesse sustained of them . For Christ could haue saued himselfe then , when hee suffered himselfe to be apprehended , condemned , and executed : for hee had power to lay downe his life and take it vp , and might to doe what he listed : no man could take his life from him against his wil : for being verie God he could not be compelled . And for the Martyrs of Christ , they died in deed by the malice of others , and not through the malicious wilfulnesse of their owne spirits : yet did they willingly die , choosing rather to die , then to denie their Lord , and to betraie a good cause . A man will cast away his wares rather , then bee drowned himselfe : so the Martyrs would willingly embrace the fire rather , then dishonour God by cowardize , and loose their soules by Apostacie . And that it may fully appeare that their death was with their willes ( though not simply , as if they were in loue with death , or were wearie of their liues ) aske the cause of their profession . What made , who forced them to embrace the faith ? No man , but they willingly through the worke of Gods Spirit receiued it . Againe , though they did embrace it , yet if they would haue forsaken and for sworne it ; they might haue saued their liues , and perhaps haue come to preserment also , many of them : but rather then they would denie their Lord , that bought them , and his truth commended to them , they did willingly and cheerfully endure those punishments which were laid vpon them . There bee two sorts of voluntarie deathes , the one lawfull and honest , such as the death of Martyrs , the other dishonest and vnlawfull , when men haue neyther lawfull calling , nor honest endes , as of Peregrinus , who burnt himselfe in a pile of wood , thinking thereby to liue for euer in mens remembrance . So of Asdrubals wife , who at the surprizing of Carthage , rather choosed to burne out her eyes , and yeeld her bodie to her countrey flames , then to behold her husbands miserie , and to be her selfe a prey vnto the enemie : finally of Abimelech , who made his Page thrust him through and kill him , least it should bee said of him . A woman slew him : for a certaine woman had broke his braine-pan with a stone . But the holy Martyrs suffered themselues to be slaine for the glory of God , the honour of his truth , the confirmation of his people , & the remonstration of their gratitude and fidelitie , and that they might obtaine a better resurrection . Fourthly , it may be asked whether this willing & alacrious death of the Martyrs deserued for the worthines therof to be rewarded with the ioies of heauē ? Vndoubtedly no : for euerlasting life is ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the gracious gift of God through Iesus Christ , and not giuen for the bloud of the Martyrs , which yet no doubt is very precious in his sight . Et si millies moriamur : Although ( saith Chrysostome ) we should die a thousand deathes , Et si omnes virtutes animae expleamus , though we should shew the perfection of all the vertues of the soule : Nil dignum gerimus ad ea , quae ipsi à Deo percepimus , yet doe we nothing worthie in comparison of thoses things which we haue enioyed , of God. Te coronat in miseratione , & misericordia saith Saint Austen , God crownes vs in mercie and compassion . Notabis quod mors Christi sola potuit mererivitam vitam aeternam : You shall marke ( saith Cusanus ) that the alone death of Christ was able to merit eternall life . Alij omnes Martyres non merentur ex sua morte vitam aeternam . No other Martyr by his death dotht deserue eternall life . Merium meum miseratio Domini my merit , ( saith Bernard ) is Gods meruie . And to make it sully cleare , by reason that by their deathes they could merit nothing , I demand whether Martyres stand not bound to Christ for his death , which is their deliuerance , to die for him , if he require it ? It may not be denied , a brow of brasse would blush at the deniall of it . I demaund further , who giues them courage and conscience to suffer death ? Euen God , of whom we receiue , what wee haue , and who for Christ doth giue vnto men , not onely to beleeue in him , but also to suffer for him . Eueu Homer could say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that God did increase and daunt the courage of men . And Pindar likewise , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , O God , great vertues ( and what greater then fortitude and pietie ? ) doe come to mortall men from thee . I aske thirdly , is God bound to the Martyrs to giue them courage , constancie , fidelitie patience ? No verily : for God is ( Liberrimum Agens ) a most free worker , tied to no man further then he list himselfe . He will doe what he will , he hath mercy on whom he listeth . And who hath giuen vnto him first ? I demaund yet once more ; Is it by Gods gracious assistance , or by their owne proper strength , that the Martyrs did vse their gifts and vertues wel , and not loose them , or vse them indifferently ? No man , though his head were made of steele , could say but that it is by Gods grace that he doth continue constant in grace , and vse his gifts with profit . For who doth confirme vs vnto the end , but God ? who but he doth performe the good woorke begunne , vntill the day of Iesus Christ ? By whose power are we kept and guarded through faith vnto saluation , but by the power of God ? Of whom are we to desire strength , confirmation , perfection , and establishment but of God ? Whom to are we to ascribe them , but to God. It followes therefore that the Martyrs for their very martydomes stand rather bound to God , then God to them . No man hauing freely bestowed vpon another a gift , is bound by the good vse of the said gift to bestow more , but he that receiueth it , is rather bound to him , that giues it . But all the works of grace whatsoeuer , though neuer so well vsed , are freely bestowed vpon men by God , who also of his free good will doth enable them to vse them well : therefore God is not bound by the good vse therof to bestow more . And so consequently all holy Martyrs stand obliged vnto God , and all their reward ( which is very great : for according to their passions and their patience , such shall bee their euerlasting possessions in Paradise ) is of Gods mercie , and not for their merits . Fiftly , it may bee asked if a man seeing his neighbour about to cut his owne throat , to drowne , poyson , hang , or otherwise to kill himselfe , be bound in conscience to hinder him , if hee may possibly ? I answere , hee stands bound by the lawe of charitie . For if a man should saue his neighbours sheeepe from drowning , or his house from burning , how much rather ought hee to saue his neighbour himselfe from perishing ? It is true indeed , which the Poet saith , Inuitum qui seruat , idem facit occidenti : Hee that saues a man against his will , doth as hee , that kils him , that is , hee out of his corruption of heart , and distemper of braine accounts him as his murtherer , that would saue his life , because hee accountes it worse then death to liue : but our neighbours corruption may not let our courtesie , his weakenesse and wilfulnesse must not cause vs to bee vncharitable : and though hee by reason of distemper will take him for his enemie , that saues him , yet God , to whom euerie man owes his life , doth account it charitable , and agreeing to sound reason , that a man should to his power hinder any man , that out of will and weakenesse seekes his owne destruction , and will not hold him guiltlesse of murther , that wittingly and willingly suffers his neighbour to make himselfe away , if it lay in his power to haue hindered him with the safetie of himselfe . Sixtly , it may bee demanded , whether for a man wilfully to kill himselfe bee a great sinne , as it is commonly reputed , and whether it may bee forgiuen ? To the first branch of the question I thus answer . It is a most grieuous sin for a man wilfully to murder himselfe . For first , he sinnes against God , who out of his goodnesse lent him his life to vse it to his glorie , and not to cut it off with shame and wickednes . Indeede if a mans life were his owne , and not Gods , he might doe with it what he would . Commonly a man makes himselfe away for one of these causes ; either because hee counts his sinnes vnpardonable , and that with God there is no mercy for him : and this made Iudas hang himselfe , who notwithstanding his vile treason , and abhominable couetousnes , which brought him to it , might haue found mercy , if he had had the grace by Faith to haue come to Christ , and with true repentance to haue returned : but to all his other sinnes adding these of finall desperation , and wilfull murder , hee did wilfully depriue himselfe of mercy . Iudam traditorem non tàm scelus , quod commisit , quàm indulgentiae desperatio fecit penitus interire : The villany ( saith Saint Augustine ) that the Traitor Iudas committed , was not the cause of his vtter destruction , so much as his despaire of pardon . Sceleratior omnibus , O Iuda ( saith Leo ) & infaelicior extitisti , quem non paenitentia duxit ad Dominum , sed desperatio traxit ad laqueum . Thou wast , O Iudas , more wicked and more wretched , then all men , for that Repentance led thee not to the Lord , but Desperation drew thee to the halter . Yea , but a despairing man will say , I haue beene a most grieuous sinner all my life long , how should I looke that God should forgiue mee ? let no man distrust ( saith Saint Austen ) let no man , guiltie to himselfe of his old offences despaire , Nouit Dominus mutare sententiam , si tu nouer●s emendare delictum , mend thou thy faults , and God will vouchsafe thee fauour . Let thy end be good as the Theeues was , and Christ will receiue thee into his kingdom . Let no man despaire of pardon ( saith Isidore ) though he repent about the end of his life : for God doth iudge euery one as his end is , and not as his life was . And suppose that God will not forgiue thee : wilt thou therefore by killing thy selfe make thy sinne the greater , and send thy soule the sooner into Hell ? this is very madnesse , and extremitie of folly . But why shouldest thou despaire ? Desperatio certa mors est : desperation is certaine death , faith Ambrose , Aeternae ciuit atis ianuas nobis desperatio claudit : Desperation doth shut the gates of heauen against vs : Desperare est in infernum descendere , to despaire is to descend into Hell , ( saith Isidore ) On the contrarie , Prima salus est declinare culpam , secundae non desperare veniam , to auoide the fault is the first step to saluation , and the second is not to despaire of pardon . Doest thou despaire of mercie , as thinking that God cannot helpe and pardon thee ? Hee can doe all things : with him nothing is impossible : neither can the fountaine of his mercy be drayned dry . My sinnes ( said Cam ) are greater then can bee forgiuen . Mentiris , Cain , maior est Dei miserieordia , quàm omnium peccatorum miseria : thou lyest , Cain , ( saith Saint Austen ) Gods mercie is greater then the misery of all sinnes . Or doest thou despayre , because thou thinkest God will not forgiue thee ? Tell me , O vaine man , hath God made thee of his counsell ; how canst thou thus thinke with reason ? Why doest thou imagine that God hath no mercie for thee ? Is it because thou art a greeuous sinner ? Who is not so ? Is it because thou art not worthy of mercy ? who is worthy ? Mans worthinesse is vnworthinesse , and his merits , demerites ; if mercy succuored not , misery would swallow al men . But why will not hee haue mercy on thee ? Is not God mercifull and tender-hearted ? Be mercifull to thy selfe by repentance and true hope , and doubt . lesse God will be mercifull to thee by pardoning thee . Doest thou thinke that he will not heare thee , if thou callest ? Be not iniurious to thy selfe : The Lord is neare vnto all , that call vpon him in trueth . Come vnto mee , all yee , that are heauy laden , saith Christ , and I will refresh you . Iustly doth he lack , that may haue for asking . Thinkest thou that God delights in thy death ? Be not iniurious to God. As I liue , saith the Lord , I desire not the death of the wicked , but that the wicked turne from his way and liue . Turne thee , turne thee , and despaire not , and thou shalt liue . Tertullian here exclaimeth , Iurat Deus , Viuo , dicens , cupit sibi credi , God sweareth saying . As I liue ; Hee desires that men would beleeue him . O beatos , quorum causa iurat Deus ! O miserrimos , si nec iuranti Domino credimus . O blessed men , for whose sake God doth sweare ; but O most miserable wretches , that we are , if we will not credit him , though hee doe sweare ! But thou hast liued long without repentance , thou hast long abused his lenitie , and hast setled on thy lees , it is now iust that God should set the feete of his Iustice on thee , and tread vpon thee like vnsauorie salt , it is too late to repent , repentance is hid from his eyes . It is true that God may iustly deny thee mercy now , seeing thou hast neglected thy good , mispent thy time , abused his gentlenes . But God neither doth alwaies , neither hereafter will be euer doe all which he may may iustly doe : but hee sometimes shewes mercie , when men are most miserable , and haue very long abused his patience towards them . Hee vouchsafed mercy to the Thiefe vpon the Crosse , that no man by reason of long or grieuous wickednesse should despaire of mercy . Despaire not then , O Man , but hope in God : he can forgiue thee , if he will : he hath not told thee that he will not : he will forgiue thee , if thou wilt repent : repent then , and repent of these desperate imaginations , and he will remit thee . Cry out , and say , O Lord , helpe , O Lord forgiue , Turne me , O Lord , vnto thee , and I shall be turned . Draw me , and I will runne ●fter thee . Hide thy face from my sins , & put away all my misdeeds . Create in me a cleane heart , and cast mee not away from thy presence . And this is one common cause , to wit , the despaire of pardon , which makesmen make themselues away . Another is very vanity of minde , and to auoide reproch , insamy , beggery , contempt , and the despight of the enemy . Thus Saul commanded his Armour-bearer to thrust him through with his sword , least the Philistims should kill and mocke him : and because his Armour-bearer would not , therefore he killed himselfe : And his Armour-bearer seeing him dead , fell likewise vpon his sword , and dyed with him . In like manner Achitophel seeing his counsel was not followed , and no doubt fearing the wrath of his Soueraigne , which he had by his treacherie deserued , went home and hanged himselfe . Lucretia stab'd her selfe to renowne her chastitie . Cleopatra applyed venemous Serpents to her body , because shee would not bee carried as a Captiue in triumph . Others ( wee haue heard ) haue hanged themselues , because the price of corne hath fallen against their couetous desire and expectation . Oh , what horrible iniury is here offered vnto God! Such surely either thinke God is not , or that his eye mindes them not , or else they presume vppon his mercie , or distrust his prouidence : but how euer it be , it is sure there wants true wisedome , and fortitude of spirit , they forget to humble themselues vnder the mighty hand of God , and are not contented with his corrections , and finally take vpon them as if they were the Lords of their owne liues , and forget to winde their care vpon his prouidence . Now seeing these are causes of such selfe-murdering courses , wee must needes account such selfe-slayers guilty of greeuous sinne , whereby they are very iniurious to Almightie God , the Lord and authour of their liues . Secondly , hee that murthers himselfe is iniurious to the Church of God. For whereas he should obey the doctrine taught him , which she commends vnto him from Christ her Husband , hee flatly shewes himselfe disloyall , vnthankefull , and vnruly : and is by this his wilfull murder a griefe vnto her , & scandalous by his leud ensample . And whereas his life should vpon necessitie haue beene giuen away in her service and for her securitie , it cannot now bee , neither can he performe such seruice for her , as hee ought and might haue done , if this murderous spirit had not possest and spoiled him . Thirdly , he that murders himselfe , offers wrong vnto his Country . For as he was borne in her , so he was born for her . His life , which he owed to death , should ( if neede had beene ) haue beene offered vp in her seruice : but by this vnnaturall murder of himselfe , he depriues her of all helpe and honour , which otherwise shee might haue enioyed of him , if true valour , faith , and wisedome had possest him . Fourthly , he offers wrong vnto his Parents , which vnder God were the causes of his life . And is this all the thankes , the comfort , and credit , hee does them , for their generation , and education , care and cost , to make himselfe away , to bee his owne hangman or executioner ? Such a Sonne is a Shame to his Father , and an Heauinesse vnto his Mother , and by his wickednesse depriues them of that helpe and comfort , which God and Nature claimed at his hands . Finally , he is iniurious vnto himselfe : first to his soule , making himselfe guilty of murder , and so of death : Secondly , to his body , which with his owne hands hee doth destroy , and deliuer to corruption , beeing neuer able to repaire it by himselfe againe , and depriues it of that honest and comely buriall , which otherwise it might haue had with the bodies of the Saints : Thirdly , he marres his credit , making himselfe famous by an infamous death , and giues iust occasion to men greatly to suspect his saluation . Wee are now come to the second part of the Question , Whether may this Selfe-murder be forgiuen ? Vndoubtedly it may , if God will ; for Gods mercy is greater then the mischiefe and malice of any sinne or sinner : and the death of Christ is of merit sufficient to wash away the foulest wickednes , that can be committed . This therefore I say , a man that killes himselfe , if hee doe repent of his murder , before he be dead , he may , and shall be forgiuen . Gods mercy may be bestowed , Inter pontem & fontem , betweene the bridge and the water , betweene the stabbe and death . The sinne against the Holy Ghost might be forgiuen , if the sinner could repent : but because hee cannot repent by reason of the hardnes of the heart , which shall not be remoued to death , therefore he cannot be forgiuen . But Selfe-murderers are not alwaies ( as those sinners ) punished with finall hardnes and impenitencie , and therefore they may be forgiuen , and no doubt are sometimes , then when God doth giue them grace to repent , and grone vnto him for his mercy . But let no man presuming vpon Gods mercy dare to commit this barbarous villany , least by presuming on mercy , he meet with iudgement , which is the ordinarie portion of presumptuous offenders : but rather let him pray and say with Dauid , Keepe thy Seruant from presumptuous sinnes , and let the meditation of mine heart be acceptable in thy sight : for indeede the meditation and intention of murder is too too vvicked and abominable . To conclude , it may be demanded whether a man be guilty of his owne death , if he shall be kild , when out of a priuate humour , and desire of reuenge hee doth either make , or take a challenge ? Yes no doubt : for though hee did not simply will , but rather nill his owne death , yet because he left his calling , and did willingly agree and condescend vnto the meanes of his death , which is fighting , hee becomes thereby guilty of his death . And it is not inough to say that hee did not intend to worke his death , but rather to saue his credit , and honour , by offering or accepting the challenge , and by sighting . For neither God , nor the positiue lawes of our kingdome doe allot and allow those meanes of sauing mens reputations and of righting themselues by them , but vtterly condemne them , and punish the vsurpers of them : & besides , whatsoeuer he ment to effect by those irregular courses , yet the euent shewes ( when he is slaine by them ) that they were the meanes of his slaughter , to which he gaue consent without constraint . Yea , I adde further , that whosoeuer holds this paradox , which is so commonly receiued in the world , That the giuing of the lye , or of foule-mouthed language , must necessarily for the saueguard of honour bee reuenged vvith a Stabbe , a Stroke , or a Challenge of a combat , He is an embracer of a murderers doctrine , and by holding it makes himselfe a very Murderer in the iudgement of GOD , who condemnes all murdering positions , intentions , & desires , as well as the acts of murder . And thus much concerning voluntarie Death . Violent * death is when by force a man doth die . Such a death did Absalon die , when as full against his will he hanged in the Oake , where he was slaine hanging , by Ioab and his tenne seruants . The like death died Daniels accusers , who being cast among the Lions were crushed and killed of them . In like manner also this kinde of death those eighteene died , vpon whom the Tower in Siloam falling slew : and of this death Horace saith , he had almost perished by a tree that fell vpon him . And that we may briefly conclude our discourse of the kinds and waies of dying , one man dies more easily , another with more difficultie , and greater paines : One dieth in his full strength , being in all ease and prosperitie : his breasts are full of milke , and his bones runne full of marrow : and another dieth in the bitternesse of his soule , and neuer eateth with pleasure . One dieth being wasted with long sicknes , and lingring diseases : another dieth sodainly , without warning , and beyond his expectation . Now it may be by the way demanded , Whether it bee lawfull to pray against sodaine death ? I answere thus ; because our corruption is great , our sins are daily , our aduersarieslie and subtle , readie to take all aduantages , and because without repentance men may not looke for pardon , and because as death doth leaue vs , so the latter day shall finde vs , therefore least we should be taken vnprepared , it is fit and needfull for vs to pray that God would not take vs away vpon the sodaine : or if it shall seeme good vnto him to remoue vs sodainly , that hee would be pleased not to take vs away vnprepared for him : but that , whēsoeuer he doth remoue vs , he woud pardon & accept vs , & be pleased to smite vs , whiles we be either in some holy worke of his seruice , as preaching , prayer , meditation , or the like , or else in some honest worke of our honest calling , or at the least in no euill plot , nor about any euill act . Now finally , of sodaine deathes some are by the distemper of the passions , as the death of such as die of feare , sorrow , or ioy . Thus died that good old Poet Phileman , who being neere an hundred years old , and seeing ( as he lay ) an Asse eate figs , fell into an extreme laughter , and hauing called his seruants , he bad them giue the Asse some drinke after his figges , and laughing very earnestly so died . Plutarch also writeth of one Polycrita , who with ioy conceiued , for that her life was granted , whereof it seemes she was not a little fearefull , fell downe sodainly , and so died . Againe , some that die sodainly , are taken away by the extraordinarie hand of God , as Dathan and Abiram , whom the earth opening her mouth by Gods command deuoured : thus also two sonnes of Aaron , Nadab , Abihu , sodainly were killed by fire sent out from God. Nabal also the Lord sodainly smote and slue , not long after his churlishnesse toward Dauid . Others haue died by the special permission of God , though by the meanes of the diuell himselfe : as Iobs children , who were sodainly slaine with the fall of the house vpon them , which was blowne downe with a sodaine storme , raised doubtlesse by the power of the diuell . Others haue beene sodainly dispatcht with their owne hands , as Lucretius the Poet : some haue beene sodainly killed of others as Eglon , whom Ehud slue with his dagger , or as the Princes and people of the Philistins , on whom Sampson with the sorce of his armes pulled downe the house , in which they were assembled : or also as Sisera , whom Iael slue with a naile driuen into his head , as he was sleeping in her Tent : but all these * perished without treason : but some others haue been sodainly dispatcht by treason , as Senacherib , whom his owne sous slue , as he was in his Idols temple , & as Elah whom his seruant Zimri kild , as he was in his drunkennesse : and thus with inhumane barbarity shold our noble king with many mo haue died in the Parliamēt house by the malice of wicked Iesuits and their bloudie schollers , had not God from heauen deliuered them , Whose name be praised for euermore , Amen . And thus from the kinds of death we passe vnto the causes . The first and highest Ruling cause of death is Almightie God. Dauid saith to the Lord , Thou hast made my daies as an hand breadth . Hezekiah saith , Thou wilt make an end of mee : to whom said God , I will adde vnto thy daies fifteene yeares . By which it appeareth that God is ( vitae necisque , arbiter ) the Author and Ordainer of life and death . Yea the Lord by that commination vnto Adam . In the day that thou eatest thereof , thou shalt die , doth plainely shew that in his hands is the power of life & death . Finally he saith , I forme the light , and create darkenesse , the light of prosperitie , the darknesse of aduersitie , the light of life , the darknesse of death , I make peace , and create euill , the euill , not of sinne , but of sorrow , of troubles , bloudshed , famine , pestilence , death . To all things ( saith Salomon ) there is an appointed time , a time to be borne , & a time to die : & who hath appointed this time , but GOD , who hath put times and seasons in his owne power , as our Sauiour teacheth ? And surely , if God number the verie haires of our head , doubtlesse he hath numbred the daies and houres , and minutes of our life , and hath set downe the periode of our age . And if a poore Sparrow cannot light on the ground without his will , surely then no man can fall into the ground but by his will. Euen the wiser heathen knew this , therefore Hector saith in Homer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God did call him vnto death . Tertullian another Doctor saith , Deus vniuersa vtique , disponendo praescituit , & praesciendo disposuit , that God hath foreknowne and disposed all things : if all things , then the liues and deathes of men . Saint Ierome saith , What good things or euill things soeuer be in the world , Non absque , prouidentia , & fortuito casu accidit , sed Iudicio Dei , not one of them comes to passe by chance , and without prouidence but by the iudgement of God , if nothing , then not murthers , manslaughters , killing . Finally , Saint Austen saith , Voluntas Deiomniū , quae sunt , ipsaest causa , that the will of God is the verie cause of all things , that are : and to conclude with the Prophets speech : Who is he that saith , It commeth to passe , and the Lord commandeth it not ? It will be thus perhaps obiected , If God be the Author of death , then it seemes hee delightes in the destruction of his creature : for by death life is put out , and the bodies of men are corrupted . I answere thus , Death is a punishment , or at the best , and to the best a triall , a correction , a passage to a better life : now God ordaines and appointes death , not simply as it is a destruction , but eyther as it is a punishment of wicked men , or a correction and triall of the godly , and as a meanes of deliuerance to his elect from worldly and wicked miseries . Euen as a wise , potent , and iust King appointeth places of execution , executioners , and the death of grieuous malefactors , not as though hee delighted in them , but for the maintenance of iustice , the punishment of vice , and for the good of the Commonwealth : Or as a Father , who maketh and vseth rods , not because he taketh pleasure simply in whipping , or in roddes , but because hee desires the good of his children , and that they might be afraid of euill : Or finally , as a Landlord that puls downe his Tenants house , not because he delightes simply in pulling downe of houses , but for that he purposeth to cure it of all rottennesse and ruines , and to build it for him new and faire againe . It may againe bee thus obiected : If God appoint and ordaine euery mans death , then if a man murther himselfe , or if he be killed by another , or be vniustly put to death by a Tyrant , God ( you will say ) appointed and ordained that mans death , which you will say is harsh . I answere , and let my words be well obserued . Our Sauiour Iesus Christ wee all know was most wickedly put to death by the Iudges iniust sentence at the malitious pursuite of the Iewes : now Saint Peter saith expresly that he was deliuered by the determinate councell of God , and that his enemies were gathered together against him : and what to doe ? To doe ( saith Peter ) What soeuer thine hand , and thy councell had determined before to be done . Thus therefore I say , if any man kill himselfe , or bee killed by others , no more is done then was of old determined by the hand and counsell of Almightie God. Thou wilt then replie , if a murtherer do but what God willed and determined to be done , then he is to be excused as one that fulfils the will of God. Not so : and the reason is , because though he did that act , which God would , and determined in his secret and eternall councell to be done , yet he did it not vpon those grounds , & for those ends , which God did propose vnto himselfe . For all the workes of God are done in wisedome and iustice : but the murtherer is set a worke by the diuell , and his owne inward corruption . When the Father deliuered his sonne , ( saith Saint Augustine ) and Christ his bodie , and Iudas his master , wherfore is God in this deliuery iust , and man guiltie , but that because in one thing , which they did , the cause is not one , for which they did it ? Againe , though a murtherer doe what the hand and counsell of God hath determined to bee done , yet that is no warrant for his murther , because hee sinnes against the reuealed will of God , the which is to be obeyed of euery man vnto death : now Gods reuealed will is that we should not murther . It will be said then that the reuealed will of God ( which forbids murther ) is contrario to his secret will , by which hee doth determine and appoint it . I answere , the reuealed will is not contrarie to his secret will : for the reuealed will forbids murther simply as it is murther : but the secret decrees and willes it , not as or because is is murther , sed propter coniunctum bonum , but for some good conioined with it . For it is not possible that God , who is the fountaine of good things , yea and goodnesse it selfe , should will any euill for it selfe . But that no man be mistaken , that readeth these things , I will heere briefely shew mine opinion in this point of murther . First , I say God is not the Author of murther , as it is murther , but doth detest and condemne it , and puts no ( not the least ) malice into any mans heart , which stirres him , or moues him vnto murther . Secondly , I say that which God doth about murther , is comprehended in these actions . First , as the vniuersall cause of all things hee sustaineth man and all his actions , so that no man could either be , or act any thing , but that God doth sustaine him . For by God we are , we liue , and moue . All a mans actions therefore , as they are actions , and euery man , as he is a man , is the worke of God , and therefore also good . The action then ( which is the materiall part or subiect ) of murther , the naked action ( I say ) is of God , not the murther , which is the formall part , indeed the deformitie of that action . Secondly , God with-holdeth his grace from the murtherer , and leaues him to himselfe , being tied to no man further or longer then he list . Now , as Hugo de Sancto Victore saith , Peccatū necessarie sequitur ex gratiae subtractione , Sinne necessarily , followes vpon the with-holding of grace : but how ? not as the effect followes the efficient : for God doth not put any murtherous thought or intention into their hearts : but he doth onely denie them his grace , which should make them tender hearted & louing : he giues Satan leaue to egge them on , and offers them sundrie obiects by themselues good , which they turne into occasions of euill , hauing neyther will nor power to stay themselues . And God may thus deale , because he is bound to no man. Thirdly , God ordereth and disposeth the murther , and that is thus : hee directes it so , as that it proceeds no further , nor no otherwise , then hee pleaseth : sometimes hee turnes it to another end , then the murtherer thought of : sometimes hee makes a way by it to punish some other sinne , and sometimes he turnes it to the good of them , that are murthered . But I will set downe some sentences of the learned , of whom I haue light my candle : which I will propound as Answeres to these ensuing Questions : First , is there any thing , whether good or euill , which is not by the will of God ? Non fit aliquid , nisi omnipotens fieri velit , vel sinendo vt fiat , velipse faciendo : there is nothing done ( saith Saint Austen ) but that which the Almightie will haue done , Either by permitting it to be done , or by doing it himselfe . Secondly , may not a man will that with an vniust will , which God doth with an holy ? Fieri potest vt hoc velit homo voluntate malâ , quod deus vult bonâ . It may fall out ( saith Saint Augustine ) that a man may will that with a will , that is euill , which God doth will with a good . Thirdly , Is it good that there should bee euill ? Quamuis ergo , quaemala sunt , in quantum mala sunt , non sunt bona : tamen vt non solum bona , sed etiam sint & mala , bonum est . Nam nisi esset hoc bonum , vt essent & mala , nullo modo sinerentur ab omnipotente bono : Although ( saith Saint Augustine ) those things , that are euill , as they are euill , are not good ; Yet it is good that there should bee not good things onely , but euills also : for except it were good that euilles be , they would by no meanes bee permitted of that Good that can doe all things . Fourthly , is that , which is against the word , at any time done with the will of God ? Intelligendum est omnia vel adiunante domino perfici , vel deserente permitti : vt intelligas tamen nolente Deo nihil prorsus admitti . Vnderstand ( saith Saint Augustine ) that all things are either done by Gods helpe , or suffered to be done by his forsaking , that thou maist know that there is nothing at all committed if God nill it . Propterea namque magna opera Domini exquisita in omnes voluntates eius , vt miro & ineffabili modo non fiat praeter eius voluntatem , quod etiam contra eius fit voluntatem : for therefore ( saith he ) the great workes of the Lord are exquisit according to all his willes , that after a maruellous and vnspeakeable manner , that is not done besides his will , which is also done against his will. Fiftly , doth God will no more , then his will is to worke himselfe ? Est Dei voluntas beneplacitum eius , voluntas eius operatio eius & voluntas Permissio Eius : the will of God ( saith Hugo ) is his good pleasure , his will is his operation , and his will is his permission . Sixtly , doth not God will contrarie thinges , if he doe will those things , which he doth in his law forbid ? Yea ( saith Perkins ) if hee should will that the same thing should come to passe , and not come to passe in the same respect and manner : but God forbiddeth sin , as it is an euill : and doth will it should come to passe , as it hath respect of good . Here vpon Thomas Aquinas saith , Deum velle mala sieri , & Deum velle mala non sieri , non opponuntur contradictoriè , cum vtrumque sit affirmatum , this is no contradiction to say that God doth will that euills should bee done , & that God doth will that euils should not be done , seeing both the propositions are affirmatiue . Seuenthly , doth God make men sinners , or doth he onely order them ? Saint Austen saith , God makes men iust and orders them , peccatores autem , in quantum peccatores , non facit , sed ordinat tantum : but God makes not sinners , so farre forth as they be sinners , but onely orders and disposes them . And againe , as God is the best Creatour of good willes , it a malarum voluntatum iustissimus ordinator , so is he a most righteous orderer of euill willes . Eightly , is it iniurious to God to say that hee drawes good out of euill , and vseth euills , as a wise Phisitian doth poison , vnto good ? Clemens Alexandrinus saith , it is a point of diuine wisedome , vertue and power , not onely to doe good things , but also to bring the deuises of the wicked to some good and profitable end , & vtiliter iss , quaevidentur mala vtatur , and to vse those things profitably , which seeme euill . Austen saith , Deus quasdam voluntates suas vtique bonas implet per malorum hominum voluntates malas : God doth accomplish certain good wils of his , by the naughty wils of naughty men . And Fulgentius saith , De malo opere cuinslibet non desinit ipse bonum operari , that God ceaseth not of euery mans euill worke ▪ to worke that , which is good . But tell me yet againe , though God put no corruption into any mans heart , yet doth hee not incline the will to sinne by offering a man obiects , and by leauing him to himselfe , as a Shepheard stirres vp his sheepe to eate by setting Hay or Grasse before it , or as a Huntsman stirres vp his Greyhound to a course by shewing him the Hare , and letting the slip goe ? Manifestum est , &c. It is manifest ( saith Saint Austen ) that God doth worke in the heartes of men ( Ad Inclinandas corum voluntates ) to incline their willes , whither he pleaseth , either to good things for his mercie , or to euill things for their deserts , sometimes verily with his open iudgement , sometimes secret , but alwaies iust . And Bellarmine saith that by a figure God exciteth men to sinne , As an Huntsman setteth the Dogge vpon the Hare , by letting goe the Slip , that held in the Dogge . If these things then , which are spoken of sinne in generall , be applyed vnto the particular sinne of Murder , it will appeare that euery Murderer doth ( as it is said of the Murtherers of our Sauiour ) Whatsoeuer the hand and counsell of God had fore-determined to be done , and that God doth permit , limit , and order him , as it seemeth best in his holy wisedome . Now wee haue seene how God is the Ordainer , and Inflicter of Death . But further wee must know , that death comes by Sinne , as the Apostle sheweth , and before sinne there was no death at all . For death is the wages of sinne . Quoniam mors non naturae conditio , ised poena peccati , sequatur necesse est poena peccatum . Because death ( saith Saint Austen ) is not the condition of nature , but the punishment of sinne , it is necessary that the punishment should follow the sinne . For it is most certaine that God hath not made death ( as though be were in loue with death for it self sake ) neither hath he pleasure in the destruction of the liuing : but vnrighteousnesse bringeth to death , and man by forsaking God hath procured his owne death . And although ( as saith Siracides ) Life and Death come of the Lord , yet not vpon the same ground . For vita is a donante , Life is a gift of God , that giues it : but Mors is a vindicante , Death is a punishment inflicted of God , auenging , as Saint Austen teacheth . But let vs heare Saint Paul. By one man , saith he , that is , by Adaem , sinne entred into the world , and death by sinne . And that wee may briefely dispatch the causes of Death , we must vnderstand , that as Death is of God For sinne , so it comes by diuers meanes ( as hath beene toucht afore ) all which from the greatest to the smallestare determined , ordered and directed by the Lord , so as that none of them come to passe , but according to his most holy prouidence . And thus wee leaue the causes of death , and come vnto the Subiects thereof . Albeit Iesus Christ the Sonne of Mary dyed , yet wee must know it was not by his owne desert ( for hee knew no sinne , he was no Sinner ) but because it was his will to dye , that by his death hee might deliuer vs from eternall death , and sanctifie our death to be the doore of life vnto vs. And although Adam dyed , yet it was not because hee was a man , but because he was a Sinner . For if Adam had neuer sinned , Adam had neuer died , because God had granted him this grace , Vt posset non mori , si eius mandatis obsequeretur , as to bee able not to die , if he did obey his precepts . This then I say , All the children of Adam by reason of sinne ( in which all but Christ are conceiued and borne ) are all without exception subiect vnto death . By one man ( saith Saint Paul ) sinne entered into the world , and death by sinne , and so death went ouer All men . The law of sinne ( saith Austen ) is that whosoeuer shall sinne , must die . The Law of death is whereby it is said to Man , Thou art earth , and vnto earth thou shalt returne . Out of it we spring , because wee are earth . Et in terram ibimus propter meritum peccatiprimi hominis , And to earth we shall returne for the first mans sinnes desert . But you will say , How is it that Infants of a day olde doe dye , seeing that they commit no sinne ? I answere , Sinne is either the corruption of nature , or any euill , which proceedes as the fruites thereof : or thus , sinne is either originall , or actuall : the former is in Infants , though not the latter . For euen Infants are conceiued and borne in sinne , being naturally vncleane and guiltie of Adams first transgression . The stame of the roote corrupted is so propagated & diffused through all the branches , which arise thereout , that as Saint Austen truely speaketh , Nec infans quidem vnius diei a culpâ sit primae praenaricationis alienus , indeede an Infant of a day old is not free from the fault of the first transgression . But it may bee asked , how Infants can become guilty of that , they did not giue consent to ? I answere . The fall of Adam and Eue is the fall of all their Children begotten after the common order , euen as the righteousnesse of Christ is become the righteousnesse and saluation of all his Children : because as Christ , so Adam was no priuate person , but represented all Mankinde , which vvas now within his loynes . Because ( saith Anselme ) the whole nature of man was ( in protoplastis ) in our first formed Parents , and nothing thereof was out of them , the whole nature was weakened , and corrupted . As therefore , if it had not sinned , it should haue been propagated such , as it was of God created : it a post peccatum , qualem se fecit peccando , propagatur : so since it hath sinned , it is propagated such , as it hath made it selfe by sinning . Fuit Adam , & in illo fuimus omnes perijt Adam , & in illo perijmus omnes . Adam was ( saith Saint Ambrose vpon the Gospell of Saint Luke ) and in him wee all were : Adam perished , and in him we perish all ; In him , because wee were all in him , because we are all of him , and he as our Head and Representer receiued and lost for vs all . But it vvill bee obiected that Infants baptised haue no sinne , it beeing taken away in baptisme , how happes it then that Infants baptised die ? And how is it that the best Beleeuers die , seeing that their sinnes are vvashed away in the blood of Christ ? I answere , with the Augustane Confession out of Saint Austen : Sinne is remitted in Baptisme ( non vt non sit , sed vt non imputetur ) not so that it should no longer bee , but that it should not bee imputed . It is destroyed ( saith Anselme ) not as if it were made nothing , sed vt non cogamur ei seruire , but that wee might not be compeld to serue it . But to giue a full answere ; the reason why the Lord inflicts death on them , that are baptised and doe beleeue , is not as if their sinnes were vnforgiuen , for they are for Christ forgiuen fully : neither yet is it to be supposed that they should haue dyed , though they had not sinned : for death is not the condition of Nature , but the Daughter and desert of sinne : neither yet doth God take away their liues , as intending thereby to punish Them : for if sinne be forgiuen them ( as it is indede ) then also all the punishments due to sinne , which followes sinne , as the shadow doth the bodie : God therefore inflicts death vpon his Elect , not as a Iudge offended with them ( for hee loues them most dearely , and their death is precious in his sight ) but as a Father , a Friend , or gracious King ▪ who by death doth humble , try , amend , and deliuer them from worldly miseries , sinfull diseases , and earthly discontentments , and brings their soules into heauenly Canaan , to the fellowship of Christ , and those blessed Spirits of Men and Angels , that tend vpon him in the Heauens . To returne therefore to the point a fresh . Euery child of Adam is subiect vnto death . It is appointed vnto men that they shall once dye , saith Paul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Death is a debt that all men owe. I goe the way of all the Earth , saith Dauid , that is , I draw neere to death , which is the common course of all men liuing vpon she earth . Moriendum est omnibus , All men must dye , saith Tully . Tendimus huc omnes , met am properamus ad vnam . Omnia sub leges mors vocat atra suas . To death ( saith Ouid ) wee doe All of vs goe , it is the marke wee hast to , shee causeth all to bee in thrall her lawes vnto . Omnes vna manet nox , & calcanda semel via lethi . Omnes eôdem cogimur . Death waites for all , the way thereof must needes bee once trod . Thither we are driuen All , saith Horace . There is no writ of priuiledge to exempt vs : her eyes are pitilesse , her heart is inflexible , and her hands will hold no bribes . Pietie , vertue , goodnesse cannot put by her stroke . Hector in Homer is reported to haue said vnto his wife , that no man could kill him before the time of death destinated vnto him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : but as for destinie , ( and such a thing is death ) he tolde her that no man , neyther good nor bad , could scape it . — Nec pietas moram Rugis & instants senectae Afferet , indomitaeque morti : Pretie ( saith the Poet ) will cause no stay to death . Abraham , Moses , Ioshuah , Iob , Dauid were godly men : but yet the Scripture saith of them all ; they died . Strength is not able to withstand death . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hercules was a strong man , yet the strength of Hercules yeelded vnto death , which ouercame him . Milo was renowned for his strength of bodie , yet Milo was weaker then death . Sampson was stronger then euer any mere man was , yet was he ouercome of death . Fortitude and valour of spirit cannot out-stand death , but the most couragious that euer liued , yeelded vnto death . Dauid and his Worthies were valiant men , yet all of them are dead . Abstulit clarum citamors Achillem , Achilles famous for his courage was taken away by death . Wisedome is a most excellent vertue , yet it is vnable to conquer death . Salomon the wisest King that euer raigned , is of death dispatched . Wise men die as well as Fooles , and goe whensoeuer death calleth them . Eloquence is not able to charme death , but the most eloquent men that euer liued , haue also died , as Tullie , Demosthenes , and the rest . Noblenesse of birth and royaltie are vnable to encounter with death , and ouermaster it . Alexander , Iulius Caesar , and the most victorious Princes , that haue euer raigned , haue stooped vnto death , which subdueth all men ! Pallida mors aequo pulsat pede pauperum tabernas , regumque turres . Death can finde way into Princes pallaces , into the courts of Kings as well as into the peasants Cottage . Magistrates are Gods in office , but yet as mortall as their subiects . I haue said yee are Gods , but ye shall die as a man , and ye Princes shall fall like others . Agamemnon , Cyrus , Nebuchadnezzar , and Augustus Caesar , were mightie Monarches : but yet death hath preied vpon them all . Old age is venerable , youth is stout and lustie , swiftnesse and actiuitie are commendable : but death reuerenceth not the gray hoires of the aged : it respecteth not the greene lockes of the young : neyther is there any by swiftnesse of foote or dexteritie of hand able to out-runne and out-match death . Mista senum ac iuuenum densantur funera : Old and yong die in heapes together . Death will not die vnder any Magistrate , neither wil she be ouer-awed with the hore-head , or graue behauiour of any aged father . Both old and young are a prey vnto her . All is fish that comes vnto her net . The Lambes skinne is common in the market , as well as the old sheepes . Mors & fagacem persequitur virum , nec paroit imbellis iuuentae poplit ibus timidoque , tergo . Death followes him , that flies him , and spateth not young folkes , though fearefull of him . Serius aut citius sedem properamus ad vnam : First or last we must all die . Yea but the beautifull peraduenture may finde better fauour . No doubtlesse : Rebecca , Bathsheba , Ester , Helena , Irene were goodly creatures . Absalon and Achilles were gallants , yet all these with many moe are dead and gone . Asahel was as swift as a Roe , yet death out-went him , won him , Goliah was a great fellow , but death was the greater . Achitophel was verie politicke and subtile , Aristotle learned , Aesop wittie , Mithridates a good linguist : but they bee dead all . Rich and poore , Craessus as well as Codrus , wise and foolish , high and low , young and old , bond and free , all men must die . Omnia peribunt , sie ibimus , ibitis , ibunt . All must away , I , thou , and euerie man besides . Intrasti , vt exires : we came all into the world to go out againe . Contra vim mortis non est medicamen in hortis . No phisicke can preuent death , no charme can let it , no wile can catch it , no bribe can blinde it , no griefe can moue it , no least can abash it , no place , no pleasure , no man , no meanes can stay it . All goe to one place , and all was of the dust , and all shall returne to the dust . Shall all men then die ? haue all men then in former ages died ? Surely Saint Paul directed by God doth tell the Corinthes that All ( meaning them that liue at the verie laste gaspe of the world ) shall not die : but all must be changed , by which sodaine change they shall be stript of all corruption and mortalitie . And againe , if euer any man in former daies haue not died , or if any man shall be translated without death into heauen , as Enok and Elias , who are now in their glorified bodies with Christ in heauen , it must be confessed that such a translation and assumption is of meere fauour by a singular priuiledge , and not common : for commonly all men do die , and come not into heauen , till they haue beene dead . In like manner , if any man haue beene , or shall be smitten into hell aliue in bodie ( as Romulus , who by a diuell was carried away in a mighty tempest of thunder & lightning : or peraduenture Abiram and Dathan ) this is to be counted to be by a singular and extraordinarie iudgement : for ordinarily all wicked men doe die before they goe into hell . Hauing spoken of the Subiects of death , we come now to speake of the time , and number thereof : where we are to note these things . First , that God in his counsell hath determined the yeare , the moneth , the weeke , the day , yea the verie houre , minute , and moment of euery mans death that dieth . He that denies this , denies the prouidence of God. Secondly , this time prefined by God for death , cannot be auoided by man , or prorogued . For the counsell of God shall stand ( saith Esay ) and his purpose shall be performed . Euen Homer brings in his Iupiter , affirming , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that whatsoeuer he doth will , shall irreuocably and vndoubtedly be fulfilled . Seeing therefore the day of death is defined in the decree of God , it is not to be imagined that any man can euer die sooner , or tarrie longer then the time by God appointed . Certa quidem finis vitae mortalibus adstat , Nec deuitari lethum pete , quin obeamus , A certain terme of life to each there is appointed And die we must , death cannot be avoided . Lanificas nulli tres exorare puellas Contigit : obseruant quem statuere diem . The purpose of God doth stand vnalterable , His day for our death he keepes vnchangeable . For though it be true that the Scripture saith of Hezekiah , that God added fifteene yeares vnto his daies ? yet it is not meant as if God did alter his eternal purpose cōcerning Hezekias his death , but gaue strength vnto nature now decayed in him , by reason of his grieuous disease , so as he should be able by his grace to hold out fifteene yeares longer : not longer then God had from eternitie determined , but longer then he now had reason to looke for , being wasted and worne with sicknesse and sorrow . Thirdly , the time of deathes comming is not to all alike , or the same : for one dieth old , another in his full strength , and from some , ( Prima , quae vitam dedit , hora carpsit ) the houre that first gaue them life , did also take away their life . Fourthly , no man can tell certainly how long he shall liue , nor certainly foretell the verie time of his death , vnlesse God doe teach him , or vnlesse death be present and visible in his causes , Quis est , quamuis sit adolescens , cui sit exploratum se ad vesperum esse victurum ? Who is there ( saith Tullie ) though he a youth , who is certaine of his life till euening ? Fiftly , death is a dayly attendant . Mors quasi saxum Tantalo semper impendet . It hangs and houers ouer vs alwaies . There is not one moment of life without some motion vnto death : We die daily ( saith Seneca ) for euerie day we loose some part of our life . Et tunc quoque , cum crescimus , vita decrescit , and euen then , when we do increase , our life doth decrease . Hunc ipsum , quem agimus diem , cum morte diuidimus : this verie day , which now we liue in , we diuide with death . And as euerie man doth carrie death about him in his forerunnrs , euen so also euery man the longer he carries it , the nearer he is to it , as a glasse , the longer it runnes , the sooner its runne out , lesse sand remaining in it . Sixtly , death befalles one man ordinarily but once . It is appointed to men that they shall once die , saith the Apostle , Et calcanda semel via lethi : the way of death must once be trodden , saith Horace . Yet some we doubt not but that they haue died twise , as Lazarus , and the man that rose from death , when the Prophets dead bodie toucht him , as hee lay in his graue , and some others also : but this was extraordinarie . Thus much for the time and number of death : I will adde heere moreouer two things : first that it is an easie thing for a man to be depriued of his life : secondly , that as death doth leaue vs , so the iudgement of God in the latter day shal find vs. Of the easinesse of deaths comming we neede no long discourse : experience shewes that men are many waies easily brought to death . Our nature is verie fraile of it selfe , and besides subiect to many exterior anuoyances . Nonne fragiliores sumus , quàm si vitrei essemus ? Are wee not more brittle ( saith Saint Austen ) then if we were of glasse ? Vitrum enim et si fragile est , tamen seruatū diu durat , for though glasse be brittle , yet being kept it lasteth long . But though wee keepe our selues neuer so well , yet death will steale vpon vs , and ouercome vs. For what is your life ( saith Saint Iames ? ) It is euen a vapor , which is easily dissolued . And for externall meanes , how easily can any thing kill , if God permit ? A little fire , a little water , a little waight , a little bullet , a bone , a flie , what not , who not ? Eripere vitam nemo non homini potest : at nemo mortem : mille ad hanc aditus patent : There is none , saith Seneca , but can take away a mans life , but no man can hinder death : to it there are a thousand passages . There are not more riuers runne into the Sea , then waies leading vnto death . It is much more easie to destroy then to build , to fall then to rise , soone is an house burnt downe , that hath beene long in setting vp , corruption is readier then generation , and a tree that hath beene an hundred yeares a growing is blowen downe or cut vp in one day , and may easily bee soone consumed to ashes . Our life is transitorie . For ( puluis & vmbra sumus ) we are but dust and shadowes ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) nothing but a breath and a shadow . The continuance of our life is verie vncertaine . Quis scit an adijciant hodiernae erastina summae tempora Dij superi ? Who knowes if God will let him liue to morrow ? And how easily may death arrest vs ? It is an easie thing to blow out a candle , or to put out a little fire : so it is an easie thing to cut a-sunder the threed of life : easily is the life of man extinguisht ; a little smoke or vapor ( such as is the life of man ) is easily and soone resolued , and vanisht out of sight . For the second ; In what estate a mans last day shal find him in this estate ( saith Austen ) shall the last day of the world receiue him : Quoniam qualis in die isto moritur , talis in die illo iudicabitur : For as he dies in this day such shall his iudgement be in that day . As the tree falleth , so it lieth . For this life is the onely time allowed vnto man to prouide against damnation . Quando hinc excessum est , nullus iam poenitentiae locus : When we are once gone hence ( saith Saint Cyprian ) there is no place for repentance . I come now to speake of the commodities , that come by death . Death vnto the R●probate and vngodly doth bring no good , but depriues them of all earthly benefits : and though it rid them of many crosses , which they did perhaps endure , whiles they liued , yet it makes them no true gainers , but sets them in further miserie , for measure greater , and for continuance longer . For the wicked are in bitter and inextricable torments so soone , as death hath preyed vpon them ▪ The true commodities then of death belong truely to the Elect and Godly , whose death is sanctified by the death of Christ , who by his death hath beene the death of sinne , which is the cause of death , and by fulfilling the Lawe for vs hath made an entrance for vs into heauen . First of all , by death the Children of God are deliuered from all worldly troubles and vexations . Mors est malorum remedium , & portus humanis tempestatibus : Death is the remedy of all earthly euilles , and brings vs out of all stormes and tempests . Secondly , by Death the godly are deliuered wholly from sinne : after death they sinne not at all : but in their soules , and after the Resurrection in their soules and bodies , they doe serue God purely ; God in his prouidence ordaining that the Daughter should eate vp the Mother , that sinne the mother of death , should be deuoured by death . Thirdly , by death the soules of the Faithfull are brought into Abrahams bosome , and inioy the fellowship of those onely , who are iust and holy , and doe liue in all peace and quietnesse in a Paradise of euerlasting pleasures , where the King is Veritie , the Lawe Charitie , the peace Felicitie , and the Life Eternitie . Precious is the death of the Saints ( saith Bernard ) precious without doubt , as the end of labors , as the consummation of a victorie , tanquam vitae ianua , & perfectae securitatis ingressus , as the doore of life , and the entrance to perfect securitie . And the onely discommoditie , that death doth bring vnto the godly , is that it depriues the soule of the body for a time : which discommoditie is not voide of many commodities , which doe make amends . For by this departure of the Soule , a man is taken from the sight and sense of many sinnes and sorrowes , many crosses and calamities : he looseth earth , and gaineth heauen : hee forsaketh men , but findeth Angels and holy Spirits : hee looseth the company of his friends on earth , but inioyes the face and fellowship of God , of Christ in heauen : and though he leaues his body , which he loues most dearely , yet hee shall not be depriued of it alwaies : hee goes but as it were out of a smokie and sluttish house , waiting a time ( yet with vnspeakeable ioy al the while with pleasing companions there where is good being ) till it be renewed , and made cleane . Wherevpon Saint Austen saith . Qui cupit dissolui , & esse cum Christo , non patienter moritur , sed patienter viuit & delectabiliter moritur , He which desireth to be dissolued , and to be with Christ doth not dye as a Patient , but liues as a Patient , and dies with delight . Indeede Death to the wicked is full of discomforts . For it depriues them of their worldly promotions , profits , and pleasures : it robs them of their Friends and Familiars : it depriues them of their bodies : it abridges them of the light of the sunne , the societie of the liuing , and the comfort of the creatures : and finally , it closeth them vp in Hell vvith Diuels and Reprobates , there to bee tormented in endlesse , easelesse , and remedilesse tortures , Vbi mors optabitur , & non dabitur , where death shall be desired , but not granted to them . Hauing thus farre discoursed of bodily death , we will now see whereto it is compared , and then answere a few questions , and so come to apply the former doctrines to our edification , and this with as much breuitie and perspicuitie , as we may conueniently . Death is compared to a Physitian , because it cures men of all earthly miseries , as the Physitians cure men of their maladies . But herein it ouergoes all Physitians : for whereas it killes them all , they are not all able to kill it . It is also likened to an Hauen . For as an Hauen affoordeth quietnesse , and comfort to those , that haue beene tossed with windes and waues vpon the Seas : so death vnto the Godly is a quiet and safe harbour , freeing them from all that hard weather , and tedious trauels , which they did indure in the world , which as a Sea , is full of changes , crosse-windes , tempestes , and vexations ; according to that of the Scripture , * The righteous are taken away from the euill . They rest from their labours , and their workes follow them . But yet here is some dissimilitude in two other respects . For first , the hauen entertaines and comforts all , whether good or bad : but death affords no true rest , no true comfort , but to the godly onely . For much more miserable are the wicked after death , as may appeare by the parable of the rich Epicure in the Gospel : Secondly , saylers tarry not long in the hauen , but put forth again , when they see conuenient , into the Seas a fresh : but men , when they once come into Deathes Hauen , there they continue till God will , there they tarry , and neuer returne more into this mortall life , they neuer come more vpon this glassie Sea , vnlesse it bee by an extraordinarie worke of God. He shall returne no more to his house saith Iob , neither shall his place know him againe . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Diseases come and goe , and returne againe : but death comes but once , neither did any man euer see ( saith Agathias ) a dead man to come againe . Let the holy Land bee excepted , and it will not bee denyed , I thinke , except perhaps in Troas once a dead man was by Paul reuiued . Thirdly , Death is compared to the Night . For as the night is the priuation of the light , so death is the priuation of life : as the night followes vpon the going downe of the Sunne , which is the fountaine of light , so death ensueth the departure of the soule , which is the Author of life . But yet here also is some oddes : for the night comes and goes , and comes againe : the Sunne doth set and rise againe : but when our life is gone , when our death is come , wee returne no more to a life with men on earth : our night endes not , our Sunne riseth not , vntil that determined time of the Resurrection be fulfilled , which how long or how soone it will be , before it bee expired , God , that hath appointed all times and seasons , can onely tell . Furthermore , Death is compared to a Medicine or Remedie , for it cures all crosses , it is a salue for all sores , a medicine for all maladies , and the remedie of all calamities , Quae morbos placat , pauperiemque leuat . But heere is the difference ; a man may chuse whether he will vse a medicine or no : but death will not be denyed , cannot be eschewed , Dat cunctis legem , recipit cum paupere regem . And where as medicines are applyed during the residence of the Soule in the bodie : this medicine is the reliction of the bodie , the discession of the Soule out of the bodie . Againe , Death is like Fire , that saith not , It is inough : so is Death vnsaturable , it is not contented with those infinite millions , which it hath alreadie deuoured , but still waiteth to swallow vp more . Indeede here is great diuersitie in another respect . For there is no fire made by man , but it will either bee put out , or goe out : but death is a fire , that man by sinne hath kindled , which hee is not able to extinguish , neither will it dye of it selfe . Christ alone is able to slake it with his bloud : he will be the death of death . Moreouer death is likened to an Haruester vvith his Sickle cutting downe the corne without partialitie , or respect : so death moweth down all , and spareth none : Mors resecat , mors omne necat , nullumque veretur : it cuts vp all , killes all , feares none . And as the Haruester cuts downe the corne , but is not cut vp himselfe of the corne , neither can bee : so death takes away all , but it selfe is kild of none . Mors mordet omnes , mordetur a nullo : it bites all , it deuoures all , it is bitten , it is deuoured of none . Yet here also is something vnlike : For Haruesters tarry till the corne bee ripe : but death stayes not alwaies till men come to ripenesse of age , but like a woman , that longs , puls the greene Apple off , before it bee halfe ripe , or like hungry Cattell , which croppe vp corne as soone as it sproutes vp . Pelles quot pecorum , tot venduntur vitulorum . Infants dye as well as old men : the Calues skinne is as vsually sold in the market , as the old Cowes , and the Lambe goes to the shambles as well as the Ewe . Seuenthly , death is compared to a cruell Tyrannesse , that pities neither age , nor sexe : and so death , altogither pitilesse , spareth neither man nor vvoman , neither yong , nor old . Esops wit , Irenes beautie , Tullies tongue , the Infancie of Dauids first child by Bathsheba , no respect whatsoeuer can withstand death , obtaine her fauour . Indeede here is a difference : for as Iuuenall saith , Ad generum Cereris sine caede & vulnere pauci Descendent reges , & sicca morte tyranni , few tyrants scape vnmurdered : but no man can tyrannize ouer death , no man can kill her . Hee that could kill a thousand with an Assesiaw , could not kill death with all his weapons . Euulsisque truncis Enceladus iaculator audax . Hee ( if any such ) that could pull vp trees by the rootes and cast them like dartes , could not strike a dart through death . And they , that haue beene most skilfull in poysons , could not saue themselues from the poison of death , and poison her : no sinner can subdue her . Moreouer , death is compared to a woman winged . For death is fruitfull and very swift : it often takes men ere they bee aware , and like a Serieant is at their backes before they looke for her . Againe , death is like the Sea , which is terrible , not to bee drained , not to bee turned out of his channell , and which breaking bankes and preuailing without mercy carries all away with it , which it meetes with . And as into the Sea , so vnto death , there are many vvayes and meanes to bring men . Besides , it is compared to the Lyon in the fable , to whose denne many beasts went , but none returned : so many die , but from death to life again we see no man to returne . It accepts as many as comes , but like a couetous niggard , it keepes all and parts with none . Finally , death is compared to Sleepe . Homer calles Sleep the Brother of death ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) And Diogenes being wakened out of a dead Sleepe , and asked of his Physitian , how he did , answered I am well , Nam frater fratrem amplectitur , for one brother embraceth another . And Gorgias beeing neere vnto death and sleepic , if any man askt him how hee did , returned this answere , I am somnus incipit me fratri suo tradere . Sleepe begins now to deliuer me to his brother , meaning death . Which two are something alike . For death is common as sleepe : and a dead man is depriued of worldly cares , and is at rest in his soule , if godly , and his bodie lyeth in the graue as in a bed : but yet a man sleeping is not wholly depriued of the vse of his bodie : for the pulses beate , the stomacke digesteth , and the breath comes & goes : but death depriues a man wholly for a time of all vse of his body : Againe , a man wakes out of his sleepe and returnes vnto the workes of his calling a fresh : but a dead man wakes not to the workes of his former life : neither can hee bee awakened out of the sleepe of death , but by the power of God , of whom alone the day of our resurrection is seene and knowne . Thus much for the things , where vnto death may be compared . There remaine certaine Questions concerning death , worthy to bee soiled , which I remembred not in time to set in their more proper places , neither are they here so methodically digested , as plainely resolued . First , it may bee demanded whether any death may be said to be naturall , seeing it destroyes life , which is according to nature , Quae cupit suum esse , which delights still to be ? I answere , a thing is said to be naturall more waies then one . Death being simply in it selfe considered is not naturall : but forasmuch as that which doth necessarily follow the nature of a thing , and hath the beginning or ground of his existence therein , to which that , which is violent , is opposed , is called naturall , That death therefore , which followes the consumption and dissipation of the naturall moysture by the naturall heat , seeing it comes of causes , which are within the bodie , in that respect is called naturall . Secondly , it may againe be asked , what naturall death is properly ? I answere , that properly is called naturall death , when naturall heat faileth , by reason that the moysture is dried vp by it , as a lamp goeth out when the oyle is spent . And this death is with much ease , and with little or no paine , as Aristotle writeth . Thirdly , it may be asked , what violent death is properly ? I answere , that is called violent death , when by accident , eyther the moysture is drawne out of the bodie , or the heat extinguished by some inward or outward violence and oppression . Inward violence is by poyson , gluttonie , drunkennesse , or such excesse , as when a lampe is drowned in the oyle . Outward violence is when a man is strangled with an halter , as a fire sodainely choaked with some huge heape of earth , or ashes , throwne vpon it ; and many moe oppressions of life there are of this kinde . So that , taking violent death in this largenesse of sense , it will appeare that fewe die a naturall death . Fourthly , it may be demanded , when a man doth die , or when the soule doth leaue the bodie ? I answere , then when there is a defect of those instruments of the soule , whereby life is prolonged . When the bodie is become vnfit for the soule to worke with , then doth the soule forsake the bodie , which it loues most dearely , and not before . Death comes not by the impatience & fickle-mindednesse of the soule , but by reason of the impotencie and vnaptnesse of the bodie ; as a workeman leaues his toole , when it is become altogether vnfit for his vse . Fiftly , but whence is it that one man dieth sooner then another , that nature failes in one sooner then in another ? I answere , the highest reason hereof is Gods decree : but the Principall naturall cause of the length of life is first a fit composition of heat and moysture in the sinewes , marrow , spirits , &c. And secondly , the long and fortunate continuance of this good temper , which being interrupted by diseases and other oppressiōs death necessarily follows , & a mans life is ended , as an artificers occupation then endes of necessitie , when his tooles are worne and past working with , Sixtly , whether natural death be by no meanes to be auoided ( if a man escape violence ) seeing that the radicall humour , as it wasteth , may be repaired by nurriture , and therewith maintained ? I answer , that the radicall humour may indeed by nourishment be daily renewed , yet that restored moysture is not so good , as that which was wasted of the beate : it is not so pure as that , which was of the seed : it is not so wel wrought and excocted as the seed , neither so exactly mingled and attenuated . Seeing therefore that which is restored , is not so pure as that , that was wasted , the heat for want of conuenient matter to feed vpon at length is dissipated and put out . Neyther is the quantitie of the humour restored so much to be respected , as the qualitie : whereupon Auicennus saith that , Though there were as much restored , as is daily wasted , yet must we of necessitie die . And besides all this , we are all Sinners , vnable to keep such a precise and regular diet , but that we shall offend herein , and old age will steale vpon vs , doe what wee can . Festinat enins decurrere velox Flosculus augustae , miseraeque , breuissima vitae Portio , dum bibimus , dum serta , vnguenta , puellas Poscimus , obrepit non intellecta senectus . Sensim , sine sensu senescimus . Seuenthly , what difference is there betwixt the death of a man , and of a beast ? I answere , when a beast dies , his soule doth vanish , and is dissolued : but when a man dies , his soule still continues . For the soule of a beast is mortall : but the soule of man is immortall , as hath beene shewed . God ( saith Gregory ) created three liuing spirits : one , which is not couered with flesh : another which is couered with flesh , but dies not with the flesh : a third which is couered with flesh , & dies with the flesh . Primus Angelorum secundus hominum , tertius brutorū animaelū : the first is of Angels , the second of men , the third of brute beasts . And albeit the Scriptures sometimes speak of the death of the soules , yet eyther the person or the life is to be vnderstood , or such a death as is not the extinction and deletion of the soule , but her separation from God , who is her comfort and contentment . Secondly , the death of a man is wont to be with much comfort , or else horror of hell it selfe , our conscience telling vs of another state after death : but beasts , because they haue no conscience , no hope of heauen , nor feare of hell , are not therefore subiect to such passions , eyther of ioy or sorrow . Thirdly , when beasts die , they die for euer : but though death deuoure vs , as the Whale did Ionas , and binde vs as the Philistins did Sampson , yet we shall come forth againe , the bands and snares of death shall be broken , and we shall be deliuered . For it is most true which Saint Bernard saith : There is a threefold state of holy soules : the first in the corruptible bodie ( and that is in this life : ) the second out of the bodie , ( and this is after death ; ) the third in the bodie glorifyed ( and that shal be at the Resurrection , ) And so there is a threefold condition of wicked soules : the first is in their bodies of sinne : the second is in misery out of their bodies by death dissolued : the third shall be in eternall torments within their bodies at the Resurrection : which Resurrection shall be of men , both iust and vniust , but not of beasts . Eightly , Whether may death be said to be euill ? Thales said that death was no more euill , then a mans natiuitie : wherefore being asked by one , that heard him say so , Cur igitur tu non moreris ? Why doe not you die then , Thales ? Hee made him this wittie answere : Ob hoc ipsum , quia nihil refert . Potius enim habetur , quod accersitur : which is as if he should haue said , The reason , why I die not , and forsake my life , is because there is no difference betwixt life and death one is not better then another : for that is counted the better , which is desired . If therfore I should hasten mine owne death , it might be well supposed that I doe account death better then life , whereas I make no difference betweene them . But to passe by this conceit of Thales : that we may answere rightly to the question we must distinguish . Death considered simply by it selfe , and as it is an effect of sinne , is euill : for if life bee good , then death must needes be euill : and if it bee an euill to bee in Hell tormented , then to an euill man death must needes bee euill , because by death his soule is brought into affliction in hell , and hee altogether depriued of those benefits of life , which hee did before enioy . But death beeing considered as bereaued of her sting , which is sinne , and as it is sanctified by the death of Christ to be the dore of life vnto his members , it is not in this respect euill , but rather good . Chrysostome saith well , Mors nonest malum : sed post mortem poenas dare malum est , Death is not euill , but to suffer punishmēt after death is euill . Death is an euil , not in regard of gods iustice , for so it is good : but it is euill to him , that suffers it ; for it is a punishment , and a very curse to the wicked : But vnto the godly it is become a benefit ▪ the graue is as a bed , Death is as a sleepe , and the soule is at peace vvith Christ . 9. Whether is the day of a mans birth or death the better ? I answere , if a mans birth and death bee simplie considered , surely it is better to be borne , then to dye , Melius est nasci , quàm denasci . But if wee remember how we are borne in sinne , how we sinne , as long as we liue , and that our life is full of crosses : and if withall we doe remember that death , if wee die Gods Seruants , doth deliuer vs from all worldly euilles , both of sinne and sorrow , and is the meane , whereby our soules are brought vnto the Cape of Hope , and Hauen of pleasing rest , then surely wee may say with Salomon , the day of death is better then the day that one is borne in : & melius esse denasci , quam nasci . 10. Whether is better to dye quickely , or to liue long ? I answere , it is better for a Reprobate to dye betimes euen in the cradle , then to liue till olde age : because his sinne increaseth with his yeeres , and his punishment shall bee answerable to his sinne . But for an Elect and godly man to dye quickly , is better then to liue long , and not better . It is the better in this sense , because he is the sooner deliuered from sin and sorrow : it is not so good in another regard , namely because by his long life hee may doe much good vnto others , and hee may come to such grouth of grace , & to shew forth such abundance of good workes , as that his glory in the life to come may be much augmented : for as we doe excell in grace in this world , so we shall exceede in glorie in the world to come . 11. Whether is it lawfull for a man to hasten his death , that he might bee the sooner vvith Christ ? I answere , wee may not do euill , that good may come of it . The end makes not an act good , but the good ground of it , the good forme and the good end together . Thou shalt not kill , saith God , as not another , so not thy selfe . Non est nostrum mortem arripere : It is not for vs ( saith Saint Hierome ) to catch at death , but to accept it willingly if others inflict it . Vnde & in persecutionibus non licet propriâ manu perire : Wherefore also , when wee are persecuted , it is vnlawfull to kill our selues . 12. Whether is it lawfull to desire death , or no ? I answer thus : To desire death merely for deaths sake , and onely or principally to be rid of grieuances is a certaine weakenesse ; and vnlawfull . But to desire death to be deliuered from all sinne ; and to be with Christ , and in the last place ) to bee rid of crosses ( and annoyances , so long as we referre all to the good pleasure of our God , it is vndoubtedly lawfull , and according to Paules ensample . It was well said by Saint Austen : Potest iustus iustè optare mortem in vitâ amarissimâ : si non concedat , iustum pativitam amarissimam : a iust man may iustly wish for death , when his life is full of Wormewood : but if God grant not this , iust it is to suffer this most bitter life . 13. Whether may a man pray against death ? I answere , to pray against death as it is the stipend of sin it is allowable : againe to pray against death , till a man haue learned how to dye is lawfull , prouided that he studie and desire to be prepared and instructed : to pray against death , till a man haue effected some good worke , which hee desired to see done before his death ; & generally if a mans endes of his deprecation of death be good , it is lawfull for him to pray against it , Prouided , that hee commit all to the will of God , resting himselfe therwith content , resoluing with Iob , that though the Lord doe kill him , yet to put his confidence in him , and so long as his breath is in him , to speake no wickednesse , nor to forsake his righteousnesse . 14. Whether is death to be feared ? When thou hast walked much and long ( saith Seneca ) thou must returne home . It is folly to feare that , which thou canst not auoide : hee hath not escaped death , who hath deferred it . Hac conditione intraui , vt exirem , I came into the world vvith this condition , to goe forth againe . Therefore for a man to torture himselfe with the feare of Death , and as it were to dye for feare least hee should dye , is basenesse of Spirit , and vnchristian . But yet altogether to be without feare of death is not good : for death beeing against Nature , doubtlesse Nature cannot but something feare it : and for a man nothing to feare it is a certaine oppression of Nature . Besides , the feare of death , if moderate and mixed with Faith in the Death of Christ , doth further to repentance and sanctimonie of life , and ( quasi clauis carnis omnes motus superbiae ligno crucis affigit ) doth fasten all proud and carnall motions as it were with nayles vnto the Crosse . Againe , the moderate feare of Death makes vs meditate the deeper of it , & nihil sic reuocat a peccato , quàm frequens mortis meditatio , and nothing ( saith Saint Austen ) doth so much recall a man from sin , as doth the often meditation of his death . And finally , there is no better way to vanquish the terrible aspect of death approching , then a well tempered feare of Death before it doe come . Sic mors ipsa , cum venerit , vincitur , si prius , quam veniat , semper timeatur . Death , when it comes , is ouercome , if , before it doe come , it be alwaies feared . 15 Whether is the suddennesse of death in it selfe an euill ? I answer , if the death be not euil , the suddē cōming of it is not euil : Anselm saith wel : Nō nocet bonis &c. It is not hurtful to good men , though they be slain , or die suddenly : non enim subito moriuntur , qui semper se cogitauerunt morituros : for they die not suddenly , which haue alwayes thought they should die . Precious in the sight of the Lord , alwayes is the death of his Saints : as it is said , Quacunque hora iustus moriatur , iustitia eius non auferetur ab eo . Whensoeuer a righteous man dieth , his righteousnesse shall not bee taken from him . And as the Common saying is , Qualis vita , finis ita , a good life hath a good end , how sudden soeuer it falleth out . 16 Whether is it vnlawfull to lament the death of Parents , Children , Friends , Kinsfolkes , and honest Christians ? Not to bee grieued at all for their death , is a sinne to be lamented with griefe of heart . For they are our flesh , wee haue inioyed comfort by them , and are now depriued of it : and their life sometimes is very profitable to the Church and Kingdome . To grieue then is a thing both naturall and honest . Contristamur ( sayth Austen ) set non sicut caeteri . Wee sorrow , but not as others , that are hopelesse . Non culpamus affectum ( sayth Bernard ) but excessum , wee accuse not the affection , but the excesse , Saint Paul forbidding the Thessalonians to sorrow for the dead , doth not simply forbid all sorrow : but Sorrow not ( sayth he ) as other , that haue no hope . For if we beleeue that Iesus is dead , and is risen , euen so them , which sleepe in Iesus , will God bring with him . And hee himselfe professeth that God had mercie on him , in sparing Epaphroditus , Least ( quoth hee ) I should haue sorrow vpon sorrow . What should I heape vp the examples of Abraham mourning for his wife Sarah , of the Israelites for Samuel , of the Machabees for Iudas their noble Captaine , of Dauid for Ionathan , of the Widowes for Dorcas , of Martha for Lazarus ? Infinite are examples hereof . But this our mourning must bee moderate , and mixed with hope . For they are not ( amissi but praemissi ) lost . but sent before vs. And ( Sapiens eodem animo fert illorum mortem , quo suam expectat ) a wiseman will take their death , as hee doth expect his owne . Filium meum memini me genuisse mortalem moriturum . Thy child , that 's borne to day , and dies to morrow , Looseth some daies of rest , but yeares of sorrow . Thou loosest wife , and friends , and parents deare , The Heauens find them , though thou loose them here . 17 But of all the meanes of death : which are very many , which doth death most certainely follow and attend ? Seneca shall giue the answere . Other kindes of death ( sayth he ) are mingled with hope . A disease endeth , a fire is extinguished , a man escapes a ruine , which was likely to haue opprest him , the Souldier being readie to cut the necke asunder held his hand back : nil autem habet , quod speret , quem senectus ducit ad mortem : but there is no hope of escaping lest for him , whom Old-age leadeth vnto death . 18 Of all , that die : who commonly forget themselues and die without sound repentance ? The sinner ( sayth Caesarius ) is smitten with this punishment ( Vt moriendo obliuiscatur sui , qui viuens oblitus est Dei ) that hee should forget himselfe at his death , who forgot God in his life . Et vix benè moritur quimalé vixit , and he , that liued ill ( sayth Saint Austen ) doth scarcely die well , 19 Whom to is death most terrible , and vnwelcome ? Surely to those , whose GOD is their Belly , whose portion is the world , whose end is damnation , and whose conscience affrights them . Death ( sayth Tully ) is terrible to those , who loose all thinges with their life , not vnto them , whose praise is immortall . 20 Who die most cheerefully , and with least discomfort ? They questionlesse , whose conscience witnesseth with them . Venientem nemo hilaris mortem recipit , nisi qui se ad illam rectè composuerit , No man giues death a cheerefull welcome , when it comes , but hee that hath rightly prepaired himself for her . Hee dies most readily that liued most religiously . 21 Is there any thing in the world more certaine , and withall more vncertaine then death ? No verily . What ( sayth Saint Bernard ) in humane things is there more certaine , then death , and what is found more vncertaine , then the houre of death ? Shee pitties not pouertie , shee reuerenceth not riches , she spareth not wisdome , manners , age : nisi quod senibus mors est in ianuis , iuvenibus vero in insidijs : sauing that death lookes olde men full in the face , but lies skulking to take yongmen napping at vnawares . 22 Doth death make no difference betweene the bodies of the rich and the poore , the noble and the simple ? And are all these worldly differences among men become dead by death ? We are all borne naked ( saith Saint Ambrose ) and wee die naked : there is no difference among the carkasses of the dead , vnlesse perhaps the bodies of rich men doe sauour more strongly by reason of their riot . And as a Marchants Counters vpon his counting table may stand for a greater or lesser number , as he pleaseth , but are all alike , when they are shuffled together , and put in the bagge : euen so these earthly differences , which were amongst men , whiles they liued vpon earth , doe all take their end , and die , when death hath once shuffled them together on heapes in the graue . Alphonsus , asked what made all men equall ? answered Ashes . 23. But of all kindes of death , which is the best , and worst ? Doubtlesse of the best the death is the best , and of the worst the death is the worst . Of the death of good men , I suppose the death of Martyrs to bee the best , because it is indured with shew of the greatest vertues , and ( as I thinke ) is best rewarded : and they lose that for God , which is most deare to nature , namely life . And of Malefactors their death is the worst simply , who haue liued and die most wickedly : but theirs is counted most odious and infamous , who either murder themselues , or else die by Law for their outragious villanies . Bias being asked , What kinde of death was euill , answered ( Quod legibus constitutum est ) That , which the Lawes ordained , meaning that which men haue deserued for their wickednesse , as treason , murther , robberie . In like manner hee in Plautus saith , So I die not for my faults , I care not much though I perish heere : Qui per virtutem peritat , non interit , He that dies for well-doing , doth not die . 24. Why doe not men know the very time , that is appointed for their deathes ? Saint Austen shall answere , Latet vltimus dies , vt obseruentur omnes dies : A mans last day is kept secret , that all daies might be obserued . Ad hoc fortè nescis , quando veniet , vt semper paratus sis : therefore it may be thou knowest not when he will come , that thou mightest be alwaies prepared . I suppose ( saith Plutarch ) that Nature knowing the confusion and shortnesse of our life , would therefore haue the period of our life vnknowne to vs : for it is cōmodious for vs. For if we should forknow it , many would pine away with vntimely mourning , & would preuēt death with death : he means the feare of death would kill thē , wheras otherwise by course of nature they might haue liued longer . 25. Whether is a man worse at his death , or at his birth ? Peiores morimur , quâm nascimur , we die more euill then we are borne , saith Seneca . But this is our fault & not natures , if we consider it simply without relatiō to corruption . Indeed we are borne in sinne : but that sin is not acted of vs , but by propagatiō deriued to vs : but before we die , if we liue the age of a man , we die after the commission of many actuall transgressions . Neuerthelesse by the grace of God in Christ a mans death may be better then his birth , & much more comfortable . For to be borne is a worke of nature , but to die with Christian faith & fortitude either for Christ , or in Christ , is a work aboue nature . I haue read of some , that are said to die , or to sleepe in Christ : but I read of none , that is borne in Christ : re-borne , and borne a new in Christ we may be said , but not borne . In briefe , There is no man borne iustified and absolued . But a man may die iustified and absolued . Now it is better to die iustified , then to bee borne a sinner : It is better to die the child of Christ , then to bee borne the sonne of Adam . This then I say ; an old man dying ( if we regard him by himselfe ) is worse then an infant newly borne : but if we consider an Infant without Christ , & an old man in Christ , certainly it is much better for him to die with many sins forgiuen in Christ , then fot the other to be born ( though but with one sin ) out of Christ , & so to die in that estate . 26. Of all kindes of death considered simply without respect of grace , or sinne , which is the best ? Iulius Caesar said that sodaine death was best , and a sodaine death befell himselfe . But ( as I take it ) a sodaine death , except it be by the course of nature , without violence , is not the best . For that doubtlesse is the best , which is most agreeable vnto nature : now a naturall death is not simply sudden , because it is not without messengers , and signes foregoing : yet sometimes it comes on the sodaine , that is , in a trice , or before a man thinkes , or while he thinks , he may liue a while longer , or when he thinkes not of it , sometimes whiles he sleepes , sometimes whilst he is awake , as a mellow apple which drops of , whilst a man sometimes is lookng on it . 27. Whether is it lawfull for a man to pray that God would tell him directly when hee shall leaue the world and die ? I would not say it is altogether vnlawfull , by reason of some extraordinarie occasions . But vsually and ordinarily it is not expedient . For reuealed things belong to vs , but not the secrets of God , such as are hidden seasons , locked vp within Gods breast , as the day of our death , & the day of Christs comming . And as it is no way fit to pray to know the day of iudgement , the verie time of the Iudges cōming , so neither is it to pray to know the certain houre of death . For though our end may be good , yet that is not enough to make a prayer good , but it must be made in faith according to the will of God. But the curious inquiring into such things hath a checke in the Scriptures . And though Dauid pray , Lord let me know mine end , and the measure of my daies , what it is , and let me know how long I haue to liue : yet he meanes ( as I take it ) not to begge the knowledge of the verie point & article of his death , but desires God to giue him grace to acknowledge , consider , and duely to acquaint himselfe with the shortnesse and frailtie of his life , as to me it seemeth , by considering the words ensuing , and by comparing it with Psal . 92. 12. But howsoeuer it be , we know ( Legibus viuitur , non exemplis ) that good and obedient Christians must liue by lawes . and not by ensamples . But I demaund , why wouldest thou know the verie moment of thy death ? That thou mightest prepare thy selfe the better for it ? Thy meaning may be good , but this thine ayme is of litle moment . Know this , thou art a man , die thou must : this verie day may see thy death : prepare thy selfe this day . Thou maist die any day , to day , to morrow , next day , be therefore prepared euery day , to day , to morrow , next day , any day , euerie day : Miserable man , why dost thou not prepare thy selfe euery houre ? Thinke of thy selfe as if thou werst now a dying , for thou knowest thou must die . It is not for thee to know the times or the seasons , which God hath put in his owne power . If God will not haue thee know them , then desire not to know them . It is enough for vs to know wee must die : how soone , or when , it skils not : it cannot be long to : for we are but fome , and fume . 28. What honour ought the liuing to performe vnto the dead ? I answere , they ought moderately to be touched with the losse of them : they ought to giue them honest buriall : they ought to commemorate and imitate their vertues : they should praise God for his graces giuen them , and for receiuing them to mercy , out of a miserable & mercilesse world : they ought to maintaine their credits : they ought not to misuse their bodies , neither speake euill of them : if the deafe ought not to be euill spoken of , much lesse the dead : for who deafer then a dead man ? who further off . Who lesse able to answere for himselfe ? Hauing thus ended these questions concerning death , and dead men ; I come now to set down some principall vses of that , which hath beene said before . First , seeing death destroyes not the soule , though it dissolue the bodie , we see that the soule is of a more noble nature , then the bodie , and therefore more to be esteemed , and with greater care and loue to be kept and tended . As God excelleth all soules , or as the Ladie excels her handmaid , so the soule excelleth all bodies . What would a man haue euill ? Surely nothing , not his wife , not his sonne , not his seruant , not his horse , not his ground , not his fruite , no not his coate : and wilt thou haue an euill soule ? For shame take care of it , that it be not euill . Euill it is , or good . For ( Omnis anima aut Christisponsa , aut Diaboli adultera est , ) euery soule ( as Saint Austen speaketh ) is eyther the Spouse of Christ ( and then good ) or the diuels harlot , and so is euill . If euill , then thy state is euill ; and if death finde it euill , it leaues it euill : and this soule which cannot die , in respect of dissolution , yet it doth die in regard of consolation , being separated by euill , as wel from God ( who is the soule and solace of the soule ) as from the bodie , which in life it did enioy with ioy . And forsomuch as the soule doth suruiue the bodie , and liue , when it is dead , it should comfort mē against the dread , that death brings with it . For they shall not be Nothing , nor No-where . Death doth subdue but one part , and that which is the baser of them . Secondly , seeing God inflioteth death , without whose prouidence it could not come , it teacheth vs in all patience , quietnesse , and humilitie to bee contented with his worke , not opening our mouthes against him , though he take vs away in the flower of our time , or by the crueltie of wicked men . And to them , that truly serue God according to his will , it cannot but be a comfort that whē they die , they die not without the knowledge , but by the will and disposement of their gracious aud louing Master , who is able to saue them in death , as he did Daniel in the Lions denne , and the three Children in the fierie furnace . Thirdly , seeing death is the fruit of sinne , it should teach vs to detest sinne . Death is not very pleasing , but rather odious to flesh and bloud : How much more odious then should sinne bee counted , by which death found entrance into the world , and without which no man had euer died ? Diseases , death , and damnation come by sinne : diseases hinder health , death endeth life , and damnation depriues man of the ioyes of saluation : will any wise man then delight in sinne , a thing so odious , hurtfull and vnhappie ? Salomon being directed by the Spirit of God calles him a Foole that maketh a mocke of sinue , and as a pastime to doe wickedly . Doth any man loue the plague , the gout , the palsie , the stone , the crampe , the canker , or the dropsie ? I suppose no man. All these diseases are the consequents of sinne : the world had not knowne them , had shee not beene acquainted with sinne : and certainely these diseases are not more hurtful to the body , then sinne is to the true health and life of the soule . Sinne is a Tyger , a Beare , a Lyon , an Aspe , a Viper , a destroyer both of bodie and of soule . Fourthly , the ineuitable necessitie of Death , which lies vpon all the world , condemnes the immoderate feare of Death in many men . There is no man so ignorant , but knowes hee must die : yet when death is threatned , what feare is there , what fainting , what tergiuersation , what impatience is there to be seene in many ? Quid fles miser , quid trepidas ? Eye wretch why doest thou weep ? why dost thou tremble ? This yoke is laid vpon euery necke : thou goest the way that all mê go . To this wast thou born , this hath befallen thy Father , thy Mother , thine ancestors , to all men before thee , and to all that succeed thee . Wilt thou not thinke to come thither at last , whither thou hast beene a going alwaies ? Nullum sine exitu iter est : there is no iourney without an end . VVee make our life vnquiet with the feare of death , and such is the madnesse of men , that some by the feare of death are brought vnto death : wee ought to fortifie our selues , that wee loue not our life too well , and that wee hate not death too much : and when reason aduiseth vs , to dye , and not to feare . Vir fortis & strenuus non fugere debet de vita , sed exire , a man of courage and spirit should not flye out of life , but goe out . To dye is not glorious , but to dye couragiously is glorious . Finally , seeing all men must dye , and seeing Christ vvill finde them at the day of iudgement , as the day of their Death doth leaue them , it behooues all men to prepare themselues for Death , that it may not hurt them , but rather helpe them . To this end these things are to bee considered , and performed . First , hee that would haue comfort in his death , must beleeue in God the Authour of life , in Iesus Christ , who saues vs from the power and euill of Death , Verily , verily , I say vnto you ( saith Christ : ) Hee that heareth my word , and beleeueth him that sent me , hath euerlasting life , and shall not come into condemnation , but hath passed from death to life . And to Martha speaking of himselfe hee saith , I am the Resurrection and the life : hee that beleeueth in mee , though he were dead , yet shall he liue , and whosoeuer lineth , and beleeueth in me . shall neuer die , meaning the death of the damned . Now Christ , who thus speaketh to vs , is omnipotent , and true : Verbum eius ab intentione non dissentit , quia Veritas est : nec factum a Verbo , quia Virtus est . Hee is Trueth , and therefore he speakes , as he meanes : and he is Might it selfe , therefore he does as he speakes . But he doth professe and promise that those , that beleeue in him , shall not perish by death , but liue for euer : therfore we may be bold vpon his word , and should stir vp our selues to beleeue . And let no man deceiue himselfe : For hee onely doth aright beleeue in Christ , who beleeues him in his word and Sacraments , and in his Ministers speaking according to his word . In vaine it is for men to say or thinke they beleeue in Christ , who beleeue not his Lawe , who regard not his Sacraments , who beleeue not his Seruants , declaring to them their Maisters minde . This faith is not faith , but fancie . Secondly , hee that would dye the Death of the Godly , must repent of the sinnes of the wicked . For without Repentance it is vnpossible to escape the damnation of vnrepentant Sinners . Returne ( saith God ) and iniquitie shall not be your destruction . Cast away all your transgressions : For why will yee die ? Qui per poenitentiam peccata diluit , angelica foelicitatis consorsin aeternum erit . He , which by repentance purgeth away his sinne , shall be partaker ( and saith Saint Austen ) of Angelicall happinesse for euer . Now a true penitent person must bee thus disposed . First , hee must plainely and from his heart confesse his sinnes to God. Secondly , he must earnestly beg pardon of his sinne , desiring God for Christ to bee reconciled to him . Thirdly , hee must resolue fully to leaue his sinues , and to practise all holy , and honest duties . If the wicked will returne from all his sinnes , and doe that , which is lawfull and right , he shall surely liue , and shall not dye . It is not inough to set himselfe against one fault , but against all , all , all , without exception of any . For one wing belimed may cause the whole bird to be taken , and one discase may bee the death of all the bodie : so one vnrepentant of knowne enormitie , euen one ( though there were no more , ) may , yea and will bee the ruine of the soule , the destruction of the sinner . Fourthly , where an iniury is done vnto our neighbours , there ought wee to seek reconcilement , and to giue them satisfaction . For hee , that hauing offended man , seekes not to be reconciled to him , doubtles shall neuer truely be at peace with God. Briefely , hee that would shew himselfe a true penitent , must be truly grieued , because his repentance is so poore , his deuotion so cold , and his life so bad . Thirdly , hee that would dye comfortably in Christ , should liue obediently to Christ . For hee that obeyeth not the sonne shall not see life , but the wrath of God abideth on him . Now he , that will proue his obedience vnto Christ the Lord , must shew it vnto the Bishops and Ministers of the Church , his Seruants speaking vnto them in his Name according to his Lawe . Obey them ( saith the Holy Ghost ) which haue the ouersight of you , and submit your selues . Certainely they , that dishonour , disobey , and disdaine them , dishonour , disobey , and disdaine Christ their Maister . Fourthly , it behooues vs to weine our affections from the world : for the pleasures and vanities of the world are very bandes and boltes vnto our soules , if wee wed our selues vnto them , and they vvill make vs altogether vnwilling to depart . Fiftly , doe good vnto the poore and afflicted members of Christ Iesus ; pray for them , visite them , and aduise them , help them , feede them , cloth them , harbour them . By mercy and trueth iniquitie shall be forgiuen , saith Salomon , Charge them that are rich , saith Paul , that they bee rich in good workes , and be ready to distribute and communicate , laying vp in store for them a good foundation against the time to come , that they may obtaine eternall life . That which is giuen to pore christians , because they be christians , is giuen vnto Christ himselfe , who will recompence our temporall gifts with eternal glory . Pore christians are as a rich fieldif : the rich will sow the seede of their charitable almesdeedes on them , they shal by the heauens blessing receiue a plentiful crop of eternall happines . On the contrarie , he shuts against himselfe the doores of Gods mercy , who will shew no mercy to his afflicted brother . Sixtly , he that would haue comfort in his death , ought to liue , or at least to die in the loue and reuerent affection to the Church of Christ : neither meane I onely the Catholique Church , part whereof is triumphing in heauen , and a part warring on earth : but that true visible Church , in which hee is borne and baptised , and to the obedience whereof he is most properly called . For I doe very much doubt of the saluation of all such as dye vnreconciled to the church , out of loue with that church , vnto the loue and obedience wherof God doth call them . Let our Papists therefore , Brownists aud such like spirits take heede vnto themselues , how they liue and dye , out of loue and loyalty to this church of England , whereof they should be louing and obedient members : but vnto which indeede they stand ill-affected , disobedient , and vndutifull . They malice her , they write and speake against her , they speake euill of her , and of her chiefest members . I meane not to dispute of her lawfulnes and trueth : this is all I say : if shee be found to be a true Church of Christ , as it will appeare one day , I doe much feare that these her enemies , her slanderers , her disobedient and vnruly children , will not bee able to stand vnconfounded before her Head , & Husband , Christ Iesus , who then will recompence to euery one according to his workes , euen euerlasting life to them , which through patience in well-doing seeke glorie , and honour , and immort alitie : but vnto them , that are Contentious , and disobey the trueth , indignation and wrath . It behooues vs therefore for our better assurance of comfort and saluation , to know the true Church , and to cleaue vnto it beeing knowne . Seuenthly , let a man set his house in order , and dispose of his estate . It was the last wise work , which Achitophel performed . And finally , when death seemeth to approch ( if it giue him any warning ; as vsually it doth ) let him commend his soule with Steuen into the hands of Christ , Lord Iesus receiue my Spirit , crauing for mercie , and not forgetting that the ioyes of Heauen , after which he gaspeth , are farre more compleat , and are able to giue a thousand times more true contentment to the soule of man , then all the transitorie pleasures , profits , and preferments of this world can doe . He that is thus composed for death , shall not dye , but liue for euer : his death shall bee as a pleasant sleepe : his graue as a bed : and his soule shall rest in peace with Christ , till the time appointed for the Resurrection of our bodies bee fulfilled . Oh that men would thinke of these things , practise these things ! Wouldst thou haue comfort in thy death ? then seeke and sue for comfort in thy life . Wouldst thou bee armed against the feare of death ? then dye betimes to sinne : Death is a Serpent , her sting is Sinne : pull out the sting by true repentance , and thou needst not feare the Serpent : Death can not hurt thee , if thou hurt not thy selfe by Sinne. Death is not ( Interitus ) Death to the penitent , ( Introitus ) but an entrance into heauen : and the way is made , and the doore is opened by true repentance , and by Faith in Christ , who is the Sunne of our glorie , and the Saluation of our soule , by whose death letum delethum , mortua mors est ) death is defaced , and dead it selfe . But wouldst thou giue hope of the truth of thy turning ? then turne , whilest thou maist runne on , repent when thou mightest yet sinne : deferre not thy turning till thy death , least it be thought that the world doth forsake thee , and not thou the world , and that sinne rather leaues thee , then thou dost leaue sinne , and that the cause of this turning is , not the loue of GOD and godlinesse , but the feare of death , and the apprehension of damnation only . Take heede therefore , and deale plainly with thy selfe . I know many men thinke well of themselues , and would count themselues much iniured , if they should bee censured as euill members , which yet how they will auoide , I cannot see . This is my reason , they are notorious and ordinarie prophaners of the Lords day ; euen those houres , that are destinated to the publique worship of GOD , euen those very houres , are mispent vsually in eating and drinking , in buying and sclling and gaming . This is a mortall sinne ( stat against the Law of God and his Church ) and is commonly practised of manie : how is it possible for these Sinners to haue any true comfort ? How can they be saued ? Vndoubtedly so continuing they are in the state of death , and not in the state of grace . For hee that oheyes sinne is the Seruant of sinne , is not borne of God , doth not serue God. And there is no way to scape but by true repentance , which consists in Auersion from sinne , and in Conuersion vnto God ; these are the two celestiall Poles or Hinges , whereon repentance turneth . I name this one sinne : but there are others , as drunkennesse , whoredome and such like , which beare sway with many , and if they looke not to it , will sway and weigh them downe into the pit of Hell. It behoues vs all therefore to looke vnto our selues . Death and the Iudgement are the things most certaine : but when , or how , or where our death shall happen , that we know not . If wee should bee taken away in our sinnes , all the world could not saue vs : but if we repent vnfeignedly , then happie are wee : death cannot come amisse : wee may embrace it , kisse it , welcome it : wee loose the earth , but wee find Heauen , wee goe forth of the wildernesse into Canaan , out of the Region of death into the Land of the liuing , the euer-liuing , wee goe from Sinners to Saints , from Men to Angels , to God , with him to liue in immortall glorie , and in glorious immortalitie , in that Kingdome , wherein all shall be Kings , and of which there shall neuer be an end ; vnto the which , God for his mercie bring vs through Iesus Christ , vnto whom with their Holy Spirit be all honour , praise , and glory this day and euermore , Amen . Hauing finisht our discourse of Corporall ( or temporarie ) death , it remaineth that we say something of Spirituall , and Eternall deatb . Spirituall death is either of the wicked , or of the godly . The spirituall death of the wicked is a certaine spirituall separation of them from spirituall and Christian grace and goodnesse , when as they lie dead ( without all godly feeling ) in sinnes and trespasses , their hearts being alienated from God , and true godlinesse . This is a most miserable kind of death : for they , that are thus dead , are the Seruants of sinne , the Vassals of Satan , the Children of wrath , out of the state of grace , and in the Region and shadow of death , liable to damnation , which to escape they can haue no hope , while they continue in that estate . The spirituall death of the godly is threefold . The first is , whereby they are dead to sinne . This death stands in the disallowing and condemning sinne in the iudgement , in the nilling and refusing it in the will ; in the hatred of it and grieuing for it in the affections , and finally in the declining and forsaking it in the life and conuersation . This death is the separation of the soule from the approbation , loue and embracing of wickednesse . It is of God through Christ , and with much comfort and contentment . For hee , that dies to sinne , shall neuer die fot sinne : he that dies to sinne , doth liue to God : and whosoeuer liues vnto God in this world , shall liue for euer with GOD in the world to come . To die to sinne is to liue a Saint : and precious in the sight of the Lord is both the life and the death of his Saints . They be like the Moūtaine that was not to bee toucht : They that touch you ( sayth the Lord ) touch the apple of mine eye : and wee know that the apple of the eye is very tender . The second Spirituall death of the Godly is whereby they are dead to the Law : and this is because the Law doth not condemne them , that are in Christ Iesus , who by iustifying vs through his righteousnesse doth deliuer vs from the curse of the Law , and rids the conscience of those terrours , which the Law might cause by sinne vnpardoned . The third death Spirituall of the Godly is , whereby the world is crucifyed or dead to them , and they dead vnto the world . The World is dead to them , when as they dote not on the world , but contemne all worldly things , and account them as nothing in comparison of Christ Iesus , and his benefits . This death is very needfull : for he , that liues to the World , liues not vnto GOD : and hee liues to the World , to whom the World is not dead , but who doteth on the World , shall perish with the World : hee that liues not to God in this life , shall not liue with God in the life to come . Godly men are said to bee dead to the World , when the World coutemnes them , hates them , persecutes them , and wisheth ( as it were ) to be rid of them . This kind of death is the ordinarie portion of the Godly . For they being not of the World , but of God , whom the World knowes not , and being but as Forrainers and Strangers , it is no maruell if the World frowne on them , and shew her selfe an vnkinde Step-mother towardes them , it is no wonder though wicked Worldlings beat them , bite them , barke at them , and flie at their throats : for thus Dogges vse to deale with Strangers , which they know not . And thus much wee haue seene what death is in respect of the World , to wit , the Separation and abalienation of our hearts from the World , or of the World from vs : and so much also for Spirituall death . The third kind of death is called Eternall death , or the second death , which is the Separation of the soule from God , or the euerlasting punishment of the whole man , consisting of soule and bodie , from the comfortable presence of GOD , in hell fire . The Prouider and Inflicter of this death is God , who is a most iust Iudge , Whose very soule doth hate the wicked , and him that loues iniquitie . Tophet ( which indeed is Hell ) is prepared of old . Hee hath made it deepe and large ; the burning thereof is fire and much wood : the breath of the Lord like a Riuer of brimstone doth kindle it . By which we see that Hel-fire is prepared , and kindled by the Lord. Now God doth not ordaine and inflict death for it selfe , as if he did delight in death and destroying : but it is for the clearing of his iustice : for if wicked men should neuer be punished , they would imagine either GOD is not , or that he is not iust . But all the world shall know that God both is , and that he is iust , and therefore hee will punish wicked sinners , and by that meane declare his iust iudgement against vicious wretches . The deseruing cause of death of sinne , as ignorance of God , disobedience of the truth , especially of the Gospell of Christ Iesus , and obedience of vnrighteousnesse , as the Apostle sheweth , as also want of charitie , and charitable behauiour towardes the poore and needie members of Christ Iesus , as hee himselfe doth teach vs. Neyther are these sins only meritorious of death , but euen euery sinne , though the smallest want of that , which the law requireth , is in it selfe odious , and deadly . For the wages of euery sinne is death . The persons subiect to this death are all the Sons of Adam , is as much as all are Sinners : yet all of them shall not die this death , namely they that are redeemed by the bloud of Christ , who by his death hath deliuered them from this death , by them through sinne deserued . Those then shall die this death , that were reprobated of God , and who by their wickednesse and hardnesse of heart , which could not repent , haue treasured vp vnto themselues wrath against the day of wrath . Depart from me , ye cursed , saith Christ into euerlasting fire . The cursed then are they , that must die this accursed death . I neuer knew you saith Christ , Depart from me , ye workers of iniquitie . They that shal die this death are such as Christ knew not , owned not , neuer acknowledged for his : and such as whiles they liued , were very hypocrites , nourishing some sinne or other in their bosomes , though they did many glorious and good works , as preach , baptise , eiect diuels , cure diseases , and were perhaps of great account with men . The Apostle saith that the Lord Iesus will render vengeance at his appearing vnto them that know not God , and obey not the Gospell . So that all , which are ignorant of God , and which disobey the Gospell of his Sonne , shall die this death . This then I say , All impenitent sinners shall be damned , all that beleeue not in Iesus Christ , as Mahometaus , incredulous Iewes , and all other Infidels , and all that professe Christ in name , but denie him in example : All these liuing and dying without sound repentance shall die this death . And I proue it thus . Except ye beleeue , saith Christ , that I am he , you shall die in your sinnes : but the Iewes beleeue not that Iesus the sonne of Mary was the Messias foretold : therefore they shall die in their sinnes . Hee that obeyes not the Sonne , shall not see life , but the wrath of God abideth on him : but neyther Iewes nor Mahometans obey Christ Iesus : Therefore neyther of them shall liue , but die . Peter being full of the holy Ghost said , that Christ is the Stone , euen the fundamentall stone of mans saluation : Neyther is there ( quoth he ) saluation in any other : for among men there is giuen none other Name vnder heauen , whereby we must be saued . All therefore , that either denie him , or beleeue not in him , and do not know him , whether Iew , Turke , Persian , Moore , Indian , American , or who else soeuer , all such shall bee damned , cannot bee saued . For by his knowledge shall my righteous seruant ( Christ Iesus ) Instifie many . And we , which are Iews by nature , and not sinners of the Gentiles , know that a man is not iustified by the works of the law , but by the faith of Iesus Christ . God ( saith Saint Iohn ) hath giuen vnto vs eternall life , and this life is in that his Sonne . Hee that hath that Sonne , hath that life : and hee that hath not that Sonne of God , hath not that life . But Mahometans , Iewes , and Infidels haue not that Son , therefore they haue not eternall life ( in spe ) and shall not haue it ( In Re , ) but so continuing shall vndoubtedly die the damned death of the wicked , for ought that man can tell . I say further , that those , which professe Christ in word and in shew , but denie him by their deeds , addicting themselues to wicked lusts , as whoredome , pride , drunkennesse , auarice , idlenesse , epicurisme , those ( I say ) shall vndoubtedly perish without mature and true repentance . Know ye not ( saith Saint Paul that the vnrighteous shall not inherit the Kingdome of God ? Be not deceiued , neither fornicators , nor Idolaters , nor adulterers , nor wantons , nor buggerers , nor theiues , nor couetous , nor drunkards , nor raylers , nor extortioners , shall inherite the kingdome of God. But among Christians there are offenders in all kinds of the sinnes aforesaid , therefore ( if they shall die in them ) they cannot possibly scape damnation . Our Lord saith , that The fearefull and vnbeleening , the abhominable and murtherers , whoremongers , sorcerers , idolaters , and all lyars ( wherewith the Christian world aboundeth ) shall haue their part in the lake , which burneth with fire and brimstone , which is the second death . And finally S. Iude speaking of sundrie wicked Epicures cept into the Church , saith that for them is reserued the blacknesse of darknesse for euer . Thirdly , I say that all they which professing Christ doe notwithstanding adde vnto the faith of Christ , and coyne articles , which they doe propose as necessarily to be beleeued to saluation , all such I say by this their presumption do cut themselus off from Christ , and shall vndoubtedly perish except they shall repent . In like manner they that doe take from the faith any essentiall point , and needfull absolutely to saluation , they also are subiect to damnation , which without repentance they cannot scape . Ye shall put nothing vnto the word , which I command you , neither shall ye take ought therefrom : It was twise at least giuen in charge by Moses . When Moses was now dead , and the gouernment cast vpon Ioshuah , God gaue him the same lesson in effect : Thou shalt not turne away from it to the right hand , nor to the left . In like manner Agur saith . Put nothing vnto his words , least he reproue thee , and thou be found a lyar . I protest ( saith Christ ) to euery man that heareth the words of the prophecie of this booke , If any man how precise , how pure , how holy , how austere , how sanctified soeuer he seeme , or how learned soeuer he be , and wit tie in the iudgement of men , shall adde vnto these things , God shall adde vnto him the plagues , that are written in this booke , and if any man shall diminish of the words of the booke ( he meaneth the true sense and substance of the words ) of this prophecie , God shall take away his part out of the booke of life , and out of the holy Citie , and from those things which are written in this booke . If any subiect , or subiects shall presume to repeale the lawes of the kingdome , or to make new lawes , and to vrge men to receiue and obey them , the king in the mean time vnacquainted with their proceeding , or disliking it , they shew themselues busie bodies , rebellious , turblent : and taking vpon them as kings they incurre the displeasure of the king , and deserue no better then death it selfe : euen so are they the Children of death , who teach their Traditions in the Church , which is the kingdome of Christ , for the doctrines of God , and deuise new articles of saith not heard of in the ancient Church , and presse them vpon vs as necessarily to be beleeued , and they likewise , who destroy the faith , or maime it by their subtractions , and denialls of Articles necessarily to be beleeued . Let them looke to it therefore , that deny the Trinitie , or the Diuinitie of Christ , and which deny saluation by Christ alone , and they , that teach worshipping of images , adoration of reliques , prayer for the dead , transubstantiation , and all they , that beleeue it is of necessitie to saluation , for euery Christian to be subiect to the Bishop of Rome , affirming all to be Heretiques , that refuse him to bee their chiefe Pastor on earth . Finally , all wicked and impenitent Sinners without exception of any , shall dye this death . Wit , wealth , birth , beauty , strength , friends , attendants , these things cannot exempt them . Tophet is prepared for Kings , if wicked : and Christ ( as Iude speaketh out of an ancient Prophecie ) will rebuke All the vngodly . Saul shall not bee deliuered by his crowne , nor Nabal by his Coffers ; Achitophel shall not bee helpt by his counsell , nor Absalon by his beautie , nor Haman by his honour , nor Caiaphas by his priesthood , nor any man by his greatnes , by his high Offices , and spacious Kingdomes . These things cannot saue the body from Death , much lesse able are they to saue the soule from Hell. Nec prece , nec pretio : the Iudge will not bee perswaded by prayer , nor blinded by bribing , nor peruerted by any meane , but vvill reward euery man according as his worke shall be , without respect of persons . The nature of this death is not easily to bee described to the full : for neither hath the eye seene , nor the eare heard , neither hath it entered into mans heart to conceiue the panges and torments , that are prepared for the wicked . Only they , that feele them , are able ( if able ) to expresse them . Neuerthelesse seeing the Scriptures are not wholly silent , wee may be bold to speake by their direction . First therefore the damned are depriued of the fauour of GOD , and the comfort of his presence . Secondly , they doe indure horrible and very painefull punishments , both in Soule and bodie . Thirdly , their paines are endlesse , their tortures abide without ease for euer . All these three Saint Paul affirmeth in one Verse together , when he saith , they shall be Punished with euerlasting perdition from the presence of the Lord , and from the glorie of his power . Here is ( Paena Damni ) the punishment of losse and lack at the least exprest , and the eternitie of it , if not also ( Paena Sensus ) the punishment of feeling panges , and torments : but our Sauiour sheweth that the wicked shal suffer Euerlasting Paine : and Esay saith that their worme shall neuer dye , nor their fire bee quenched . There shall bee weeping and gnashing of teeth . Planè fltetus ex dolore , stridor dentium ex furore , They shall weepe ( saith Bernard ) for sorrow , and grinde their te-th through rage . Hell fire is full of paine , and altogether voide of comfort . In fire there are two things , heate and light : Hell-fire is hot , but darke : if it giue light , it is not the light of comfort , but of miserie , to let the damned see those things , which might affright and grieue them . But this fire is not ( as I suppose ) such fire as ours is , neither is their worme such a worme as creepes vpon the earth , or as is bred in our body : but it pleaseth the Holy Ghost by these words to point out , and as by simitudes to shew vnto vs the griefes and gripes of the damned , which shall be with much paine and horrour , as the burning of a fire , or the gnawing of wormes . The Diuell and the wicked ( saith Damascene ) shall bee deliuered vp into euerlasting fire , Non materialem , qualis est apud nos , not vnto a materiall fire , as is with vs , but into such as is knowne to God. And Saint Austen doth thus somewhere dispute about this point : If the fire of Hell bee corporall , it must bee fed by corporall fuell , which beeing once wasted it also must goe out , But it 's certen that hell-fire shall neuer fayle , therefore it is spirituall : but if it bee a corporall fire , but by creation euerlasting , then must the soules of men feele a corporall fire The Gluttons Soule in the parable was tormented greeuously , burnt extremely : but vvith vvhat fire ? with hell-fire indeed ; but it is improbable that elemenrary or bodily fire could affect a spirit out of the body . But let vs not dispute vvhat kinde of fire it is , but rather studie to keepe our selues from feeling it . This fire , saith Christ , is euerlasting , semper vrens , nunquam exurens : torquet , non extorquet : punit , sed non finit : it alwaies burnes , but neuer burnes them vp : it paines them but kils them not : it afflicts , but endes not . It is called Ignis inextinguibilis fire vnquenchable : for it neither is put out it selfe , neither doth it extinguish those , whom it doth torment . Hell-fire ( saith S. Gregorie ) seeing it is ( incorporeus ) not bodily , it is neither kindled by the help of man , nor fed with wood , but beeing once made it continueth vnquenchable , and stands not in neede to bee kindled , neither wants it heate . Neither must it seeme hard that the paines of the wicked must indure euer , For though indeede their liues had an end , some sooner , some later , yet if we consider the infinitie of his person , whom they sinned against , and againe that their sinnes left an immortall and indeleble staine in their soules , and finally the eternall auersion of their willes , that if they had liued euer , they would haue sinned euer : if we consider these things ( I say ) it will appeare there is no cruelty or iniustice in the Lord to punish them with eternall perdition , so as that their death shall be without death , their wants without want , their destruction without destruction . And that , which doth aggrauate their misery is that their companions are no better then the Diuels , and the place of their abode no sweeter no better then Hell it selfe , which of all places in the world is the worst , the habitation of Diuels , voide of order , full of horror , vbi nulla spes boni , nulla desperatio mali , where there is no hope at all of any good , and no despaire of euill . But yet in Hell there shall be differences and degrees of paines , euen as in heauen there will be degrees of glory : For pro disparibus ponderibus peccatorum , erunt etiam disparia tormenta paenarum ) as Saint Augustine speaketh according to the different degrees of sinnes there shall bee different degrees of torments . The seruant , that knowes his Maisters will , and doth it not , shall be worse beaten then he , that knowes ir not , and doth it not . Christ tells the Scribes and Pharisees that , because vnder the cloke of Religion they preyed on Widdowes , therefore they should Receiue the Greater damnation : and sayes that they make their seduced proselytes Two fold more the children of Hell , then themselues . And speaking of them , that contemne the Gospell offered them , he saith , It shall bee easier for them of the land of Sodome and Gomorrha , in the day of iudgement , then for that Citie . As for the situation of Hell ; to say precisely where hell is , it is not easie : below it 's doubtlesse , as may appeare by sundry places of the Scripture , and farre from heauen : but that there is an Hell , to wit , a place appointed for the tormenting of wicked Angels , and vngodly men , it is cleere ynough : our chiefest care should bee so to demeane our selues that we may neuer come there . And assuredly whosoeuer is in the state of grace shall neuer come into that horrid place prepared onely for gracelesse and wicked people . He is in the state of grace , which depends wholly on the grace of God , which turnes not his grace into wantonnes , which delights not in vngracious wretches , which maketh much of those meanes of grace , which God hath in his Church : and finally , who out of a gratefull spirit doth bestow himselfe , his soule & seruice vpon God , labouring tooth and nayle with might and maine for the aduancement of his honour , and the welfare of his house , which is the Church , being sorie at the heart that his seruice is so simple , his weakenesses so many , and his obedience so vnperfect as it is , Certainely this man shall not dye , but liue eternally : not hell , but : heauen shall bee his habitation : God doth honour him with his grace in this world , and will crowne him with eternall glory in the world to come . Trin-Vni Deo Gloria . Because these few pages left vntouched should not bee lost , I haue set downe some Positions which are not disagreeing from the matter handled . The first Position . Death is not the End of man , if wee speake properly . THE end is that properly , to which a thing is ordained , or for which it is , But when God mad : a man , death was not the end he shot at : dissolution is not the scope of Gods creation , nor of Parents generation . Againe , the End by it selfe and of it owne natnre is only good : but death of it selfe and in it owne nature is not good , but the priuation of life , which is a certaine good : death came in by sinne , is the fruit of sinne , and is ( as the Apostle sheweth ) an Enemie . which shall bee destroyed as an enemie : and therefore death properly is not good , but euill : therefore properly death is not the end of man. Furthermore , Finis est , quod maximè volumus , that is the end , which we doe chiefly desire : but neither God nor man doth chiefly desire death . A good Christian desires death , not for it selfe , but to bee with Christ , to be unburdened of his concupiscence . Many men out of distemper of minde and an ill-informed will doe couet death , and kill themselues : but yet it is not for death it selfe , but for some respect besides : as Cato Vticensis killed himselfe with his owne sword , because he would not fall into the handes of Iulius Caesar : Sophronia to keepe her chastitie from the lust of Decius the Emperour , who daily assaulted it by her husbands consent slew her selfe : Portia the wife of Brutus , vnable to beare the newes of her husbands death , killed her selfe with eating burning coales : Labienus hearing his bookes were condemned to the fire , killed himselfe , because they should not die before him . Siluius Italieus murdered himselfe to rid himselfe of the torments of his greuous and incurable disease . Pontius Pilate , being banished to Vienna , and feeling the gripes of an accusing conscience , and fearing punishment for his misdeeds , to preuent all , killed himselfe . These and such like are the ends of Selfe-slayers , and not death it selfe . And albeit God doe appoint men to die , yet it is not death hee aimes at , but the manifestation of his iustice in punishing sinne , of his power in raysing men dead to life , and for such ends , as are best knowne vnto himselfe . To conclude then , Death is not properly a mans end non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the highest scope of Gods creation : nor a mans perfection or be atitude , which is the full and finall fruition of Almightie God : but it is a certaine Extreme , or the end of priuation , which end is the corruption and the dissolution of a thing . The second Position . It is iust with God to smite Sinners with death , euen in the very act of their wickednesse , and with that wherein they doe offend . COrnelius Gallus and Quintus Elorius , two Roman Knights died ( as Plinie lib. 7. recordeth ) in the very action of filthinesse . Arichbertus , eldest sonne to Lotharius King of France died , as hee was embracing his whores . Anacreon the Poet , a notable Drunkard , was choked with the huske of a grape . A certaine African caled Donitius eate so much at a Supper that he died there with . Philostrates being in the Bathes at Sinressa , deuoured so much wine , that hee fell downe the staires , and almost broke his necke with the fall . Alexander the sonne of Basilius and Brother of Leo the Emperour , being a very belly-god , one day hauing crammed himselfe too full , as hee got vp his horse , he burst a veine , whereat flowed such store of bloud that hee died . These and many more such are the iudgements of GOD vpon Sinners and are in him most iust . For first his will is the rule of iustice : but these punishments hee doth will and ordaine ( for there is no euill in the Citie , no punishment , which hee sendeth not ) : therefore these must needes bee iust . Secondly they are deserued : for the wages of sinne is death : and in that God doth not strike euerie Sinner alike , the reason is , because hee is tied to no Law , but is a Law vnto himselfe , and may doe what he will. But sometimes he is pleased to smite suddenly , to terrifie the wicked , and to keepe his owne in obedience , and to let all men know that there is a God , that iudgeth the world , and hateth wickednesse , and wicked men . The third Position . A wicked man , though wickedly and cruelly murthered , is not not therefore discharged of his wickednesse vnrepented of , and saued . SEnacherib was murthered of his sonnes , yet for that his owne Idolatry & other sinnes were not forgiuen . For men are not saued for any good thing either done by thē , or for any euil sustained of them . The Easterne Emperour Zeno was such a loathsome Belly-god , that his wife Ariadne fell to loath bim , and on a day as he lay senselesse ( as his manner was ) through gurmandizing , she got him into a tombe , and throwing a great stone vpon it , pined him to death . This was a iust punishment of a glutton , in regard of God , though vniust in respect of her , that did it . This then I say , If a man out of the state of grace be murthered , or die by an iniust sentence of the Magistrate , yet he is not therfore deliuered from the sentence of God , but must suffer as he hath deserued ; that his vntimely death being also long of his sinne . And though a wicked man or one not within the state of grace may die not deseruing it of man , as Archelaus King of Macedonia , who was murthered of one Cratenas , whom he loued deerely , or as that forenamed father was of Adrameleke and Sarasar his sonnes , yet is this their death iustly sent from God , whom they knew not , worshipt not , serued not , as they should haue done . Yea their death may be iustly punished in their murtherers ( as Cratenas was himselfe also after murthered ) and yet death deserued at the hands of God. For though God and the murtherer agree in the act , yet not in their grounds and ends : God therefore pursues the murtherer , because he violates his law so souly , he not bidding him , but forbidding him to murther , and putting no malice into his heart to make him murther , giuing him no commission , but onely a certaine permission , which God being Lord of all , and bound to no man , may iustly doe . The fourth Position . The number of such as shall suffer eternall death , is greater then of them that shall be saued . MAny are called , but few in comparison of them are chosen : now none shall be saued but the chosen . There are , & haue beene many , that neuer had a verball calling . An infinitie of people there is at this day in the world , as of Turkes , Iewes , Indians , Tartars , and other sauage nations , in number beyond Christians : & of all that rabble there can be no hope of life , so long as they liue out of the Church , and by no extraordinarie fauour , know Christ , who himselfe doth teach that the way of life is strait , and found of few , but that the way to death is broad , and full of trauellers . And finally , euen among Christians , only those shall be saued which embrace the true faith , and are obedient vnto Christ , in those particular true visible . Churches , in which they were bred and baptized , and to the obedience of which God doth call and tie them . Now how few these are to heretikes , schismatikes , and other factious firebrands , and euill liuers , as drunkards , fornicators , earthwormes , idle and vnprofitable wretches , the multitude of sinnes and sinners which swarme like the flies of Egypt in Citie and countrey doth demonstrate . The fifth Position . Whosoeuer doth simply and sincerely will and desire to be deliuered from eternall death , shall not die , but liue eternally . I Make it plaine thus ; he that willes the end simply and sincerly , doth seeke out means vnto it , & doth vse those means : for if he know the means whereby he may obtaine his desire , & yet neglects to vse thē , and cares not for them , he shewes his desire is but confused , vncertaine , & vnsincere . If therfore a man with an honest and true heart do will , wish , & desire to liue , and to escape death , he wil seeke out meanes to accomplish his desire , & when he knowes them , he will be carefull to vse them . It is an old and true saying , Wishers and Woulders were neuer good Householders : the meaning whereof is to taxe the foolishnesse of such , as wish and would , but will take no paines , will vse no meanes . An idle peeson would be rich , but he will not labour : a trewant would be a scholler , but he will not studie . The truth is that he , that indeed would inioy a thing , wil vse means to compasse it : If then I would not die , but liue , I must not runne on in sinne , I must not distrust God , I must not disobey the Church of Christ , and kindle coales of contention , I must not contemne the word and Sacraments , but I must beleeue in Christ , repent of my sinne , begge their pardon , reuerence my Minister , loue my Brethren , and take heede I giue no offence . Now he , that doth carefully vse the meanes of life , and auosdes the waies of death , shall vndoubtedly liue , and not die . But hee , that saith , I would liue , I would not die , and yet goes the broade way , and regards not the narrow path , this man surely is wrong : his will is not simple and sincere , but confused and mishapen ; and except he reforme his course , he shall perish notwithstanding his wishing and woulding . Tell mee , if a man shall say , he would be in health , and yet will vse no meanes of health , no good diet , no labour , nor the like , but delights onely in eating , drinking , glouzing , sleeping , idlenesse ; tell me , does this man indeed will health , and a good temper of bodie ? He doth not doubtlesse : he may wish health , but he will take no paines for it , which argues verie foolishnesse . Euerie man would be saued , who would die ? Balaam would not : no man would : yet in the meane time who vseth the means ? Who leaueth his sinnes ? Who fighteth with his lusts ? Who honoureth his Minister as the man of God ? Who thirsteth after Christ ? Who is louing and obedient vnto the Church ? Is not sinne committed & countenanced ? Is not the Sabbath commonly , and notoriously profaned ? Doe not othes , drunkennesse , pride , idlenesse , and hard-heartednesse abound ? And are not many to seeke ( as it were ) in the Alphabet of religion . They know not which is the true Church , which are the people of God , which is his house . What miserable times doe we liue in ! How vaine is the world ! Men would faine liue , they would not die , they say , and yet they care not for the waies of life , whereas if men did truely and effectually will to liue , and to auoid death , they would not runne the broad way , but would shew themselues wise men , that is , as well seeke out and vse the meanes as affect the end . The sixt Position . Though a man feele not the fruits and working of the Spirit in him , yet hee must not despaire of life , and thinke hee is ordained to death , and must needs be damned . A Man may bee called before death , though now he be in sinne ouer head and eares , and altogether voide of mercy : Gods arme is neuer too short to saue , his eare is neuer too dull to heare : neither doth any man know what the purpose of God is . Paul was as bad as one God ; did call him , & so was the Thiefe , that was called on the Crosse . Againe , a man may be in the state of grace , and yet sometimes feele no comfort , no working of the Spirit , euen as a man in a swoone or sleepe doth liue , though hee knowes not so much , and a child ( we see ) liues before it knowes it liues . I say finally , what though thou feelst no grace ? what though thou beest nothing so good , as thou shouldst bee ? Wilt thou therefore despaire ? Is there no way with thee , thinkest thou , but death ? Wrong not thy selfe : where is thy faith ? wee liue by faith , and not by feeling . It is not thy graces in thee , that doth saue thee , it is Gods grace in Christ vnto thee , of which grace thou maist bee partaker , though thou feelest no graces in thee . And know this , that it is not so much thy loue of God and thy knowledge of Christ , which is sauing to thee , as Gods loue , whereby hee loues thee , as Christs knowledge , whereby he knowes thee , who knowes and loues thee before and better , then thou canst know and loue him . And certainely , if thou doest earnestly seeke and affect his grace , thou hast grace : for it is a grace to desire grace : and it argues that , if thou doest truely seeke Christ for Christ , thou hast alreadie found Christ , or rather that Christ hath found thee . And finally , what if thou findest not all the workes of the Spirit in thee ? If thou findest but one , there is reason of quietnesse . If feeling no grace , thou dost feelingly desire and couet grace , one drop of grace , this is a grace , a voice of the Spirit , and there is reason of comfort , and why thou shouldst not be dismaide . One greene leafe vpon a Tree will shew the tree is aliue , one sigh doth argue life . This then I say , if out of the want of Christ thou desirest Christ , if feeling the want of the Spirit thou doest desire and pant after the Spirit , assure thy selfe thou art not voide of grace , Christ doth loue thee , the Spirit hath taken possession of thee : stand not in thine owne light , bee not ouer wise , but bee ruled , and remember that Christ cries , Come , vnto them , that are heauy laded , and is so pitifull that hee vvill not quench the smoking Flaxe nor breake the bruised Reede . ( ⸪ ) Trin-Vni Deo Gloria . FINIS . Notes, typically marginal, from the original text Notes for div A13996-e510 Heu viuunt homines tanquam mors nulla sequatur , aut velut infernus sabula vana foret . Note . 1. Pet. 2. 11. Linquenda tellus , & domus , & placens vxor . Hor. Carm. l. 2. od . 14. 2. Tim. 6. Iam. 7. Eccl. 11. 3. Note . Domitianus . Apud Sucton . Hadrian . Spartian . lib. 2. cap. 12. Valerian . Euseb . hist . lib. 7. cap. 30. Dioclesian . Ruffin . Maximinus . Nicephor . Aurelian . Arnolphus . Stow Anno mundi . 3659. Munst . Cosm . lib. 1. cap. 32. Socrat. Zozom Ruffin . l. 2. c. 13 Notes for div A13996-e1280 Three sorts of Death . a Plut. comp . aq . & ignis . b Scal. Excre . 307 Sect. 23. c Plut. de consolat . Scal. ibid. Note . In Epist . ad Burdig . De diuino praemio , lib. 7. c. 16. Lact. de diu . praem . l. 7. c. 6. 7. 13. Lib. 7. c. 10. Xenoph l. 8. de Instit . Cyri. Vid. Lactantii l. 7. c. 13. Lact. l. 7. c. 13. de diu . praem . Lact. vbi supra . Scriptures prouing the immortalitie of the Soule . Ec. 12. 7. Is . 66. 24. Luk. 12. 19. 20. Luk. 16. 22. 23. Lib. 7. c. 12 ▪ de diu . praem . Ioh. 12. 26 : Luke 23. 43 Luke 14. 13. 〈…〉 Act. 7 59. Phil. 1. 23. 2. Cor. 5. 2. Heb. 2. 17. & 4. 15. Mat. 22. 32. Exerc. 307. Sect. 20. Philosophicall arguments shewing the soule of man to be immortall ▪ Arg. 2 Arg. 3. Note . Note . Acts 17. 28. 2. Pet. 1. 4. Note . Note . How the soule may be said to die . Quaest . Quaest . 75. Hom. 16. in Ep. ad Rom. In Col. 1. Luke 16. 22. 23. Aug. lib. de pec ; mer. & remis . c. 28. Author Hypog . l. 5. lib. 7. de diu . prem . c. 12. Of a double Death . Num. 23. 10. Psal . 116. 15. Luke , 12 , 20. Luke . 16. 22 , 23. Many waies of death . Iosh 23. 14. Maximianus . Statius . A Simile . Silius . 2. King. 13. 14. 2. King 2 , 23. 24. 2. Chron. 32. 21. Act. 12. 23. 1. King. 22. 34 , 35. * Hatto Archbishoppe of Mentz . Anno Domini 940. Read Numh. 18 , 19. 30. Of the kinds of death . 1. Kind . A Simile . Iob. 5. 26. 1. Chron. 29. 28. Iob. 42. 17. 2. Kind . Rom. 13 4. Iosh 7. 25. Mark. 15. 37. Quest . Sol. Psal 82. 6. 2. Chron. 19. 6. Rom. 13. 1. Gal. 3. 28. Reuel . 16 Job . 18. 36 1. King. 2. 31. 46 Anno 1605. Nouemb. 5. 1. King. 21. 13. Marke . 6. 27. Note . Quest . Ans . 1. Sam. 24. 6. 1. Pet. 2. 19. 22. 23. 1. Pet. 3. 14. 15. 16 , 14 , 15. 1. Pet. 2. 20. Cyprian Ambros . de Obitu Theodos . Sed piger ad poenas Princeps , ad praemia , velox , Quisque dolet quoties cogitur esse ferox , Ouid. de Pont. l. 1. eleg . 3. 3. Kinde : 2. Sam. 17. 23. Act. 1. 18. De Arte poet sub finem . Quest . 1. Ans . 〈…〉 Rom 14 8. 1. Cor. 6 19. & 3. 23. & 6. 20. Ex. 20. 13. Eth. l. 3. cap. 6. Note . De Pont. l. 2. eleg . 2. Eth. l. 3. c. 9. Lib. 3. Cap. 7. Sub sinem . Quest . 2. Aus . 1. Joh. 3. 16. Acts 20. 24 : Acts 21 , 11. 12 , 13 Phil. 2. 17. Cyprian De laud. Martyrij . A simile . A Simile . De Ciuit. Dei. lib. 22. cap. 6. Isa . 49 23. A Simile . Hor. l. 3. car . ode . 2. Or. 1. in Cat. Offic. 1 , Cic. 2. de Leg. Ad Heren . l. 4. Phil. 14. Quaest . 3. Ans . Math. 26. 53. Iohn . 10. 18. 1. Iohn . 5. 20. Note . A Simile . Note . Two kindes of voluntarie death . Judg. 9. 53. 54. Heb. 11. 35. Quest . 4. Ans . Rom. 8. 23. De compunct . cord . De verb. Apost . ser . 2. Excit . l. 9. Serm. 61. in Cant. How it appeares that Martyrdome merits not of God. 1. Cor. 4. 7. Phil. 1. 29. Iliad . 2. Rom. 9. 18. Rom. 11. 35. 1. Cor. 8. Phil 1. 6. 1. Pet. 15 1. Pet. 5. 10 Note . Ans . Hor. de . Arte Puct sub . sinem . Note . Quest . 6. Ans . One reason against selfe-murther . The first common cause of selfe-murder . Lib. de vtil . Poenit. Ob , Ju Ps . 50. Sol. Lib. 2. de sum● bono . Ambros . in Luk. l. 2. Isid . vbi supra . Ibid. Hug. l de vera sap . Quest . Sol. Gen. 4. 8. 23. Quest . Ans . Psal . 145. 18. Mat. 11. 28. Ezck. 33. 11. Ob. Sol. Lam. 5. 21. Cant. 1. 3. Psal . 51. 9 10. 11. The second common cause of Selfe-murder . 1. Sam. 31. 4. 2. Sam. 17. 23. Hor at . car . in l. 1 Od. 7. Reason 2. against selfe-murder . 3. Reason . 4. Reason . 5. Reason . Second part of the 6. quest . Ans . Selfe-murder may be pardoned . Note . Note . Psal . 19. 13 , 14. Quest . 7. Ans . Note . A Paradox of our vnwise Gallants . * I take not Violent in the largest sense . 2. Sam. 18. 9. 14. 15. Dan. 6. 24. Luke . 13. 4. Lib. 2. Carm. ode . 17. Other waies of dying . Iob. 22. 24 , 25. Quaest . 3. Ans . It is not vnlawfull to pray ( as in our Letanie ) against sodaine death . Note . Of sodaine death . Valer. Max. & Hen. Steph. ex Gregor . Gyrald . De virtut mulierum . Num. 16. 30. 31 32. Leuit. 10. 2. 1. Sam. 25. 38. Iob. 1. 18. 19. Jud. 3. 21. Iud. 16. 30. Iud. 4. 21. * 1. Eg. the Phil. and Sisera . Isa . 37. 38. 1. King. 16. 9. 10 An 1605. Nouemb . 5. Of the causes of death . God inflicteth death . Psal . 39. 5. Isa . 38. 12. Gen. 2. 17. Isa . 45. 7. Ec. 3. 1. 2. Act. 1. 7. Math. 10. 29. 30 Iliad 22. Contra Marcel . In lerem . c. 12. De gen . cont . Manich. l. 1. c. 2 Lam. 3. 37. Ob. 1. Sol. In what sense God may be said to ordaine and cause death . A Simile . Ob. 2. Sol. Act. 2. 23. Act. 4. 28. Ob. 3. Sol. No murtherer is excused by Gods decree . Epist . ad Vinc. 38. Note . Ex. 20. 13. Ob. 4. Sol. Note . Three actions of God about murther . 1. Act. 17. 28. Note . Act. 2. Note . Act. 3. Quaest . 1. Sol. Enchir. c. 95. Quest . 2. Sol. Enchir. c. 101. Quest . 3. Sol. Enchir. c. 98. Quest . 4. Sol. De Praed . & Grat. c. 15. August . Enchir. c. 101. Quest . 5. Sol. Lib. 1 de Sacr. c. 7. part . 4. Quest . 6. Sol. Depraedestin & grat . p. 48. Sum. 9. 19. art . 9. Quest . 7. Sol. De Gen. ad lit . imperf . cap. 5. De ciuit . Dei l. 11. c. 17 Quest . 8. Sol. Strom. l. 1. Euchir . ad Laur. c. 101. Quest . 9. Sol. De grat . & lib. arbit . cap. 21. De amiss . grat . l. 2. c. 13. Acts 4. 28. Sinne the mother of Death . Rom. 5. 12. Rom. 6. 23. Depraed . & grat . c. 11. Wisd . 1. 13. 15. Eccles . 11. 14. Aug. retract . l. 1. c. 21. Rom. 5. 12. Note . Who are Subiect to Death . 2. Cor. 5. 21. Ioh. 10. 15. 18. Rom. 3. 25. Bucan . loc . 11. q. 13. 1. Cor. 15. 22. Rom. 5. 12. Lib. contra Fortunat . disput . 2. Gen. 3. 19. Quest . Ans . Why Infants dye . Psal . 51. 5. Aug. de praedest . & grat . cap. 2. Quest . Ans . Why Infants are guiltie of Sinne. Lib. 16. de excell . Mariae . c. 10. Quest . Reu. 1. 5. Ans . In cap. 6. ad Rom. Note . Note . Psal . 116. 15. All men must dye . Heb. 9. 27. 2. King. 2. 2. Tuscul . 1. Ouid. ad Liuiam . Hor. Car. l. 2. od . 28. l. 2. ode . 3. Iliad . l. 6. Hor. carm . lib. 2. od . 14. Homer . ll . 18. Hor. carm . l. 2. od . 16. Psal . 49. 10. Hor. l. 1. Carm. od . 4. Psal 82. 6. Hor. carm . lib. 1. od . 28. Hor. carm . l. 3. od . 11. Ouid. 2. Sam. 2. 18. Eccl. 3. 20. Quest. Sol. 1. Cor. 15. 5. Of the time of Death . Isa . 46. 10. 11. Iliad . 1. Lucret. Martial . Isa . 38. 5. Note . Seneca . Herc. fur . Deaths houre is vnknowne . Tul. 1. de finib . Epist . 23. Note . A Simile . Death is but once . Heb. 9. 27. Carm. l. 1. od . 18 2. King. 13. 22. Death takes possession easily . Iam. 4. 14. Hor. car . l. 4. od . 7 Eurip. Hor. 16. A Simile . As death leaues so the Iudge findes men . Ad D●oscor . Eccl. 11. 3 Cyp. Tract . ad Demetrian . Of the cōmodities of death . To whom death is ●ndeed a benefit . Commod . 1. Vid. Plutarch . de consolat . ad Apol. Commod . 2. Commod . 3. Note . A simile . In Ioh. Death is discommodious to the wicked 1. 2 3 4 5. Aug. ad Julian . ep . 211. What to death may be compared . Simile 1. Death is a Physitian . Adissimile . Death is an Hauen , * Isay . 57. 1. Reu. 14. 13. Adissimilitude . In two cases Death is vnlike an Hauen . Luke 16. A second dissimilitude . Job . 7. 10. Vid. Nat. 〈◊〉 . Myth . l. 3. c. 13. Acts 20. 9. 10. Death is a Night . A dissimile . Agath . in Nat. Com. vbi supra . A dissimile . Pro. 30 16. Death a fire . A dissimile . Death is a Reaper . A Dissimilitude . Death is a Tyrant . A Dissimili . Satyra 10. Iudg. 15. 15. Horat. Carm. l. 3. Od. 4. Death is a flying woman . Death is a Sea. Death a Lion. Death a Sleep . Laert. lib. 6. Plutarc . Consol . , ad Apoll. A Dissimilitude . 28 questions about Death . Quest . 1. Sol. How death may be said to be naturall . Note . Quest. 2. Sol. Naturall death described . Quest . 3. Sol. What violent death is . A Simile . A Simile . Quest . 4. Sol. Note . A Simile . Quaest . 5. Sol. The causes of long life . A Simile . Quest . 6. Sol. This answere belongs to the state of mans fall by sinne . Note . Note . Juuenal . Satyr . 80. Quest . 7. Sol. Three liuing spirits created How mans soule is said to die . 2. Difference . 3. Difference . In Cant. ser . 107 Iohn . 5. Act. 24. 15. Quest . 8. Sol. Laert. lib. 1. c. 1. Ans . How death is an euill , and how not . Note . 1. Cor. 15. Quest . 9. Sol. Psal . 51. 5. Note . Ec. 7. 3. Quest . 10. Sol. Note . Quest . 11. Sol. Rom. 3. 8. We must not die till God call vs. Quest . 12. Sol. Phil. 1. 23. Quest . 13. Sol. lu what sense a man may pray against death . Note . Iob. 13. 15. Iob 17. 3. 4. 6. Quest . 14. Sol Epist . 88. Note . How death may be feared . Aug. l. 2. de doct . Christ . Greg. Quaest . 15. Sol. When sudden is euill . Quest . 16. Sol. How we may lament the death of our friends . De verb. Ap. ser . 3 2. In Cant. ser . 29. 1. Thes . 4. 13. 14. Note . Phil. 2. 27. Note . Whiles I was a writing these things , it pleased God to take from me mine onely sonne , before he was a fortnight old . Quest . 17. Epist . 30. Sol. Quaest . 18. Sol. In admonit . 6. Quaest . 19. Sol. In paradox . Quaest . 20. Sols Quaest . 21. Sol. Death both certaine and vncertaine . Quaest . 22. Sol. A Simile . Quaest . 23. Sol : Whose death is best . Whose death is counted worst . The iuster the Law , the worser the death . Quest . 24. Sol. Why God keepes from men the time of their deaths De consolat . ad Apoll. Quest . 25. Sol. Epist . 22. Note . Note . Note . Quest . 26. Sol. What is the best death , without reference to sinne or vertue . A Simile Quaest . 27. Sol. Why it is vnlawfull to pray to know the time of our deathes . Tu ne quaesieris scire ( nesas ) quem mihi , quem tibi finem Dij dederint . Seu plures hyemes , seu tribuit Iupiter vltimakm . Hor. car . l. 1. od . 11. Rom. 14. 23. Psal . 39. 5. Note . Spacio breui spem lougant reseces . Dum loquimur , sugerit inuida aelas . Hor. car . li. 1. od . 11. Act. 1. 7. Quest . 28. Sol. The honors performed to the dead . Leuit. 19. 14. Vses of the former discourse . ● . The bodic is baser then the soule . A Simile . Note . Why should a man haue an euil soule , that would haue a good bodie ? A comfort against the feare of death . Vse . 2. Why death is to be borne with patience . A comfort to a good man dying . Dan. 3. & 6. Vse . 3. A reason to hate sinne . Sinne a very Crab-tree . Pro. 14. 9. & 10 23. Vse . 4. Inordinate feare of death to be supprest . Senec. 78. epist . Epist . 24. Epist . 78. Vse 5. Rules of preparation against Death . 1. John 5. 24. Iohn 11. 25. 26. Note . Who is a right beleeuer , and who fantasticall . Rule 2. Ezek. 18. 30. 31. Fiue duties of a true penitent . Ezek. 18. 22. Note . A Simile . Rule 3. Iobn 3. 16. Heb. 13. 17. Rule 4. Rule 5. Pro. 16. 6. 1. Tim. 17. 18. 19 Note . Mat. 25. A Simile . Iam. 2. 13. Rule 6. English Papists & Brownists are liable to damnation . for their obstinate Schisme . Note . Reu. 22. 12. Rom. 2. 7. 8. Rule 7. Isay 38. 1. 2. Sam. 17. 23. Acts 7. 59. The death of the godly commended . 1. Cor. 15. 56. Note . Note . A false imagination of sundrie persons Ex. 20. 8. 10. Rom. 6. 16. 1. Joh. 3. 8. 9. Ezek. 18. 21. Is . 1. 16. 17. Of spirituall death . Eph. 2. 1. Col. 2. 13. The spirituall death of the Godly , is threefold . What death to sinne is . The preeminence of a Saint . Ex. 19. 12. Zak. 2. 8. Rom. 7. 4. Gal. 2. 16. 19. Note . Gal. 6. 14. When the World is dead to a man. How a man is said to be dead to the World. Iob. 15. 19. & 16. 3. 1. Pet. 2. 11. Reu. 22. 8 What eternall death is . 2. Thes . 1. 9. God the inflicter of eternall death . Psal . 11. 5. Is . 30. 33. Note . Rom. 2. 5. 8. Death the fruit of sinne . Rom. 6. 23. 2. Thes . 1. 8. Rom. 2. 8. Matth. 25. 41. 42. Who are subiect to eternall death . Who shall die this death . Math. 25. 41. Math. 7. 23. 2. Thes . 1. 8. Ioh. 8. 24. Note . Ioh. 3. 36. Act. 4. 8. 11. 1 Pet. 2. 4. 6 Act. 4. 12 Isa . 53. 11 Gal. 2. 15. 16 2. Ioh. 5. 11. 12 In hope . In actuall possession . Note . 1. Cor. 6. 9. 10. Reu. 21. 8. Iude. 4. 13. Note . Deut. 4. 2. & 12. 32 Iosh . 1. 7. Pro 30. 6. Reu. 22. 18. 19. How dangegerous it is to tract or adde vnto the word of Christ . A Similitude . Note . As Anti-trinitarians , Arians As Papists . No saluation for sinners during their impenitencie . Isay 30. 33. Iude 15. Reu. 22. 12. Rom. 2. 6. Eternall cannot be fully described . Three things about this death to be noted . 1. Paena damni . Paena Sensus . Aeternitas Paenae 2. Thes . 1. 9. Math. 25. 46. Esay 66. 24. In fire two things . Note . Hell-fire is not like our fires . Lib. 4. de ortho . c. 28. Lib. de cogn . verae vitae c. 40. Luke 16. Note . Math. 25. 41. In 20. cap. Iob. Note . Why the death of the damned is for euer . The companions of the damned . The Place . Difference of torments . Lib. 4. contr . Donat . c. 19. de Bap. Luke 12. 47. Math. 23. 14. 15 Math. 10. 15. Where Hell is . Isay 30. 33. Luke 16. 26. Reu. 9. 11. & 20. 3. & 17. 8. Num. 16. 30. 33 Iude 6. 2. Pet , 2. 4. Note . Whom Hell shall not receiue . Who is in the state of grace . Notes for div A13996-e21950 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Aristot . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Cor. 15. 26. Aristot . lib. 1. de Anima . Rom. 6. 23. Note . 2. King. 19. 37. Why God punisheth a murther , which he doth permit . Math. 20. 16. Ioh. 3. 18. Heb. 5. 9. Ioh. 27. 9. Math. 7. 13. 14. Note . Note . Ezek. 18. 21. Ioh. 3. 16. Note . Note . Isay 59. Note . Note . 1. Ioh. 4. 10. 19. Note . Note . Mat. 11. 28. Mat. 12. 20.