Christian Exortation against the fearc of Death.  
For since by man came death, by man came also the resurrection of the dead.  Corin: 15 Ch. p: 21.   

TWO DISCOURSES, The FIRST, A CHRISTIAN'S EXHORTATION, Against the FEARS OF DEATH: The SECOND, A brief and clear Declaration of the Resurrection of the Dead.  
With suitable Meditations and Prayers touching LIFE and DEATH.  
Recommended as proper to be given at Funerals  
By W. S.  
LONDON: Printed for Tho. Bever, at the Hand and Star, next to the Middle Temple-Gate, near Temple Bar, 1690. Price Bound 1 Shilling.   


A DISCOURSE Against the Fears of DEATH.  
PLATO said, That the Philosophy wherein Man (living in this World) should principally exercise himself, is the Meditation of Death. That is to say, of his condition in the World, frail, diseased, and mortal; of the divers accidents of this humane Life, and of the Hour of Death, so uncertain and unknown; to the end that considering these things, he might withdraw his affection and trust from this World, that he might despise it, and all temporal things, wherein he sees and discovers so much inconstancy, and such sudden and frequent mutations or changes: and that by such a despising of uncertain and casual things, he should stir up himself unto a contemplation of those that are Divine and Heavenly; and forsaking that which is here perishing and transitory, he should choose his part in Heaven, and should stay himself at that which is permanent and eternal. For the like reason Philip, the Father of Alexander the Great, a man of good understanding, and of very great consideration, to the end that in the midst of his great prosperity, he should not forget himself in his Duty, gave order that one of his Gentlemen should every day at his waking, come and speak these words unto him; King, have in remembrance that thou art a mortal Man.  
Jesus Christ also, our Saviour and Master, intending the same, doth exhort us to Watch, and to lay up Treasures in Heaven, and not on Earth, where all things are uncertain and changeable. We see by this, that during our Life we cannot do better than to think upon Death, and our Body being upon the Earth, to accustom ourselves to have always our Spirit and Heart in Heaven. Now because that the remembrance of Death is a fearful thing to many, I have bethought myself to pass away my Griefs, and to recreate myself from my other Studies; and also to give you a testimony of the Obligation which I think I have towards you, as well for the good which you have done unto me, as for the Friendship which you bear me, to write unto you, and to present this small Treatise, wherein I have briefly touched certain Points, wherewith the Faithful may Arm themselves against Death: which he ought to do in time, and prepare himself to receive it with assurance, at such time as it shall please God to send it; for that which doth astonish many, is that the coming thereof is sudden unto them, and that they are surprised unlooked for. We see by experience in a frontier Town, that when it is well Victualled and provided of all things necessary, to withstand a long Siege, those within are a great deal the more assured and bold; whereas if it were unprovided, they would stand amazed and tremble with fear, if they should chance to see the approaching of the Siege. It is easy to judge by that, of what importance it is to have prevented a danger, and to be prepared for it.  
To provide therefore and arm the Faithful Man against Death, we must note that there are two sorts of it: the one is temporal, of the body, which Christians ought to desire; the other is eternal, of body and Soul, which they ought not to fear, persevering in the Faith of our Lord.  
That it is so, all Fear presupposeth evil and danger; we do not fear that which is good, but long after, desire and pursue it, and when it offers itself, we receive it joyfully; but an evil we apprehend and fear, we fly from it, and when it happens unto us, we sorrow and do complain. If then it doth appear by good and evident Proofs, that the Faithful Man is not in danger of this second Death, may we not then conclude, that if we fear it, it is foolish and without occasion? And surely if we had judgement, and never so little Faith, it were sufficient presently to take away the fear of it from us.  
For first, the proper nature of faith is to animate and quicken our heart, so soon as it is received in us. The Just (saith the Prophet) shall live by Faith. Now even so as the Body, whiles the Soul is in it, liveth, and dieth not, until such time as it be separated from it; no more doth the Faithful Man, persevering in the Faith which hath been inspired and put into his Heart by the Grace of God. Although (saith David) I should walk in the midst of the shadow of Death, I will not fear; for Thou art with me O Lord! What was the cause of this assurance? was it not Faith? Armed wherewith, we ought no more to fear Death, than we do Sickness when we are in perfect health, well disposed, and in good liking; or Poverty, when we have plenty and abundance of all good things.  
Secondly, By Faith we have remission, and an abolition of all the faults which we have done; Why do we then fear Death? There is no Death where there is no Sin; 〈…〉 Death 〈…〉 Paul: and elsewhere; The Reward of Sin is Death: Sin causeth God to be angry with us, and that in His Anger He condemneth us to Death. Now all Seeds doth bring forth according to their sort and quality: The Wheat bringeth forth Wheat, and the Rye, Rye; and we must not hope for any Fruit, if there be not Seed before hand.  
This being true, and witnessed in a thousand places of the Scripture, that unto a Christian all his Sins and debts are acquitted, by the Grace and Mercy of God, that they are forgotten, that they are covered, that they are not imputed, and that they are remitted and pardoned, that they are cast as far from us, as the East from the West; provided that there be no more Seed thereof, we need not look for any Fruit: That is to say, if there be no more Sin, there is no more anger of God, nor of death, and by consequent that also there ought to be no more fear.  
Thirdly, By Faith we have the Word and the Promises of GOD, whereupon it is grounded: Among others this; Whoso Believeth shall not Die, but is passed from Death to Life. Now this promise can no more fail, than He that gave it us: It is Eternal; and all that God saith, is as sure and permanent as Heaven and Earth: For this cause when we look into them, we ought in them to consider the virtue and power of this Word, by the which they were once Created, and ever since preserved and maintained in that estate wherein, we now see them; and to infer thereupon, that being of the same power and efficacy in all other things, nothing is, impossible nor uncertain of all that which God doth say and promise unto us. And therefore as St. James saith, Receiving His holy Word by Faith in our Hearts, and the Promises which He hath made us, to give us Eternal Life, we ought to assure ourselves of it, and take away all fear and apprehension of Death. What was the cause of the ruin of us and our Forefathers? Was it not because they did decline from the Word of God, to follow their own Fancies and the Counsel of Satan? If then on the contrary we will cleave to it, without leaning any jot either to the right hand or to the left, we shall live by it, and in it. Harken unto Me, saith GOD (speaking by Isaiah) and your Soul shall Live. And Zachary in his Song; He hath given us a knowledge of Salvation. And St. Peter, speaking to Jesus Christ, Thy Words are Words of Eternal Life. If GOD, the Prophets and Apostles, do assure us, that the Word of God received by a true Faith in our Hearts, doth there quicken, keeping and retaining it; What occasion have we then to fear Death?  
Moreover, by Faith we dwell in Jesus Christ, and have him dwelling in us, who having Life in himself as his Father, doth quicken us, and all those unto whom he doth communicate himself: Wherefore then being his Members, Flesh of His Flesh, and Bone of His Bones; in brief, being one with him, shall we fear Death? Hath not He power over it, and not only for Himself, but also for us? He (saith S. Cyprian) who hath once overcome Death for us, will always overcome it in us. Hath not he beat down, dispossessed, chased and spoiled Satan, the Prince and Lord of Death? Hath not he accomplished the Law; and by this perfect Obedience, which he hath born to God his Father, appeased his Anger, satisfied his Will, and abolished the malediction of the Law, which is nothing else but Death? Did not he die to make it die, when he risen again? Hath not he broken and dissipated all the Torments, plucked down the Gates of Hell, and triumphed over her and all her Power? Say not henceforth, faith St. Paul, who shall go up into Heaven, or who shall descend into the depths, for to bring Life unto us? For Jesus Christ is dead, and risen again from the dead, for to deliver us from death; and risen again to restore us to Life: He is our Pastor; and for this Reason we ought not to fear, that any Creature should snatch us by Violence out of his Hands, or can hinder him from giving us Eternal Life. He is our Advocate, we ought not then to fear to be overthrown in Judgement; nor that by Sentence we should be condemned to death; He is our Mediator, we need not to fear the Wrath of God; He is our Light, we not fear Darkness; He is our Shadow and our Clouds, we ought not then to fear the heat of the Fire Eternal, no more than did the Children of Israel the heat of the Sun in the Wilderness, being hidden under the Pillar. Let us then for these Reasons forsake and cast behind us all Fear of Death; which having had no Power nor Advantage over the Head, shall have no Power over his Members.  
Again, By Faith we have with Jesus Christ God his Father, and are allied and joined together with him, as he saith by his Prophet, I will marry thee if thou wilt promise me thy Faith: And Jesus Christ in St. John, He that loveth me will keep my word, and I and my Father will come and dwell in him: For this Reason we are also called his Temples; because we are consecrated and dedicated unto him by his Holy Spirit, that he should dwell in us. Now, seeing God is with us, we have the Original, the Fountain, the Cause, the Beginning, and the Author of Life; we have the great Jehovah, of whom all things depend, by whom all things are, and move, in whom the Angels, Archangels, Principalities, the Heavens, and all the Elements consist; we have him, from whom all Creatures, Visible and Invisible, take their Life, and their Being, by the Participations which they have with him: We have him who is the most Perfect, and most Sovereign Workman of all things, who by his breath doth quicken, and make them to Live, and by his power infinite doth preserve them: We have, to make short, Him who only can satisfy, and by his Presence cause that of Life, and of all other good things we shall have, and think we have enough: Shall we then fear Death in such company? If as St. Augustine saith, God is the Soul of our Soul, we cannot die but by being separated from him; the which David doth confirm in one of his Psalms, saying, Those shall perish O Lord, who do departed and go from thee; which being considered, let us strive only to keep him with us by Faith and Obedience; and besides, let us take away all the fear which we may have of Death.  
Again, by Faith we have the Spirit of God: You are not Carnal, saith St. Paul, (writing to the Romans) but are Spiritual, for who hath not the Spirit of God is none of his. And elsewhere speaking to the Galathians, Have you not the Spirit of God by Faith? Now this Spirit is the Spirit of Life; if God withdraws it from his Creatures they die, they perish, and come suddenly to nught: On the contrary, when he pleaseth to send and pour it upon them, he raiseth and restoreth them in an instant; even as we see a Hen brooding of her Eggs, by a secret virtue doth disclose and bring them to Life, albeit that before they were without sense or feeling. Even so doth the Spirit of God, all Creatures by his Divine Power: He giveth testimony, and doth assure us in our Hearts that we are the Children of God, to the end that from him as from our Father, by a certain and assured hope we should wait and look for Life: He is a pledge unto us for fear lest we should doubt. Having therefore such earnest of Life, having testimony from him, who being the Spirit of Truth cannot lie nor abuse, having him himself who is the preserver of all Creatures, shall we fear Death? It is as much as who should fear the darkness at noonday, the Spirit of him who hath raised again Jesus Christ, and who hath up-held him because he should not be overcome of Death, being in us will quicken us also, saith Saint Paul; and will preserve us from it; let us then put away all fear of it.  
Faith also causeth that God doth adopt and repute us for his Children: you are all Children of God by faith, saith St. Paul; and St. John, he hath given power to all those that shall receive him, and believe in his Name, to be made the Children of God; then being Children, we are the Heirs and Coheirs with Jesus Christ; and we are by the means of this adoption certain once to come unto Life, unto the rest, and unto the glory wherein we shall Reign Eternally with his Father. Moreover, being Children of God, we are of his Household, and it is not in his House where Death dwelleth, it is in Hell in the Devil's House; in Heaven and the Place where God abides, there is an unspeakable Light, so great a Beatitude and Happiness, that in the Contemplation thereof, David crying out, said, O how they are happy that do inhabit and dwell in thy House! And elsewhere, In this consists all my good, Lord that I may be near unto thee.  
Again, being Children we are at Liberty, free from Sin, free from Death, free from the Condemnation and Rigour of the Law, freed from Service and Force of the Devil: what do we fear being then Children of God, and consequently Brothers of Jesus Christ? Is it possible that he can ever deny or abandon his Flesh and Blood, or suffer them to die, having Power to save them? Therefore being the Children of God our Father, he loveth us with a Love unseigned and Fatherly. And if, as saith St. Paul, during the time that we were his Enemies, he had such a care over us, that not sparing his only begotten Son, he hath delivered him over to Death to preserve us from it, and to reconcile us unto himself, now that we are his Friends and in his Favour, will he not save us? Who is that Man, who considering these Reasons, will not presently assure himself, and cast away all fear which he had of Death? That which also ought to assure us against Death, and take away all fear which we have of it, and of the Horror and Anguish prepared for the reprobate and damned, is our Calling; that God of his Grace hath vouchsafed to withdraw us out of the Darkness wherein we were, and to illuminate us by his Holy Spirit, teaching us by his Holy Word, wherein we ought to trust, and wherein lieth our Salvation; and so what we ought to do to please and obey him, to the end that walking in his Law, and serving him in all Justice and Holiness, we might after we have a little suffered in this World, be faithfully glorified with him in the end; for that which God beginneth he will accomplish; and when he hath determined to call any one to him and to save him he never changeth his Counsel, neither doth repent himself of the good that he will do unto him. He us Unchangeable, and so steadfast in his Purpose and Determination, that that which he once Wills and Ordains, he doth execute without being turned from it. If then we feel in ourselves that God hath given us the Grace to hear, to believe, and to love his Word, and to fly from and reject all that which is contrary to it, and to have an Affection to observe that which he commandeth us, and a dislike, if haply by infirmity or otherwise, we chrnce to commit any thing against his Law: Let us not doubt but we are regenerate, elected, and predestinated to Eternal Life, and consequently out of danger of Death. Let us then take away all fear, and let us say with St. Paul, What shall separate us from the Love and Charity of God? What shall make us to think, that he hath not a will to save us? It shall not be Pain, Affliction, Hunger, Persecution, nor Adversity, nor Death, nor any Creature whatsoever shall make us to doubt that he doth not love us, in the favour of Jesus Christ, and that having chosen, called and justified us in him, but that finally he will also glorify us by him.  
The Sacraments which Jesus Christ hath left us for the Confirmation of our Faith, ought likewise to assure and strengthen us against the Fear of Death.  
First, Baptism by the which we are buried and die with Christ, that we may rise again with him; in the which we are washed from all our sins, and clothed with his Innocency, to the end, that presenting ourselves to the Father, so adorned and covered with the Robe of our Elder Brother, we may receive his Holy Blessing, and be saved from the Deluge, wherein all the Infidels perish, as Noah was in his time by the Ark. Having then the Promises of God, as we have said before, and over and above his Sign and Seal, by the which he has bound himself, to render that Life to us, which we havelost by our Sin; wherefore then do we fear Death, do we think that he will revoke, or that he will deny and disavow his own Sign and Seal.  
Secondly, The Lord's Supper, where we take the Bread and the Wine, for to be received into the Communion and Participation of the Body and Blood of our Lord Jesus Christ, and by Consequent into the Fruits of them; that is, to have part in his Obedience, in his Justice, in his Satisfaction and Redemption, in the Testament and new Alliance, and generally in all the promises of God, the which by his Death have been ratified, It remaineth now to conclude our purpose, and to infer upon the precedent things, that if we fear Death, it is for want of considering them, or if we do consider them, it is for want of believing them; for there is no man so timorous, being firmly persuaded of that which is spoken, but will take away all fear of Death, and will say with David, I shall not die but always live, to declare perpetually the Works of the Lord, and praise him. And who will not scorn at it with St. Paul, and insult upon it, saying, O Death where is thy Victory? Where is thy Sting? Where is thy Strength? Where is thy Terror and Fear which Men had of thee? Jesus Christ our Saviour perceiving the time of his Death draw near, said, that in short time he should pass from this World to go to his Father, calling Death a Passage; which should greatly comfort us. We have almost all this opinion rooted in us, and it is that which doth so Discourage us, that it is a dangerous passage and uneasy. Now for to take it from us, and to stir up our Hearts, he would needs pass it before us, and as it were sound the depth to the end, that we seeing that he did not stick at it, should take Courage: As also we see before and after him, the Prophets, Apostles, Martyrs, and other Holy Persons have done it; who having passed it without any apprehension of Danger, and being escaped safe and well, do now rejoice with God, that they are gotten to the Land, and to the Port where they did aspire. Shall we then be such Cowards? shall we be so faint hearted, and of such tender and effeminate Courage, as to fear to go by a place so frequent, and a way so great and beaten, that Men go it, as said some of the Ancients, Blindfold? Likewise we see that not one alone of those that trusted in God, calling upon his aid, that put themselves to pass it, did ever miscarry; when the Children of Israel did fear at the passage of the Red-Sea, Moses did show unto them, that if they would trust in God, they should see his Glory and Power; which they did see, passing safely through the midst of the danger, where their Enemies did perish: So shall all the Faithful through the straits of Death, provided that they commend themselves to God, and do only set their trust upon him. They being in the Deserts, although they were bitten by the Serpents, yet were they preserved from the danger in looking upon him, that Mofes had caused to be erected: So also, although the cursed and envious Serpent hath tainted us with his Venom, yet shall we not die, if by faith we look upon Jesus Christ Crucisied. Let Death come, let it take us, let it bind us, yet shall we break the bonds as easily as did Samson those of the Philistines his Enemies; let it swallow and devour us as the Whale did Ionas, yet shall it fain to disgorge and cast us up again, if in the midst of the depth we do remember God and call upon him. Let it bury us as it once did Jesus Christ, yet shall we rise again as he did, and it shall be impossible for this Tyrant to retain us under his Power. After having showed how we should arm ourselves against the apprehensions of Eternal Death: Let us also show that we ought not only not to fear the temporal but also desire it; and when it pleaseth God to send it unto us, to thank him for it, to rejoice at it, to embrace it, and to sing for Joy; whether it be that we behold the Misery, the Mishaps and evils of this Life, from which it doth deliver us; or else the joy and contentment of eternal Life, whereto it doth bring us.  
As for the poverties, miseries, incertitudes, accidents and mutabilities of this Life, not only the Scripture, but also divers wise and great Philosophers doth show them unto us: And there is one amongst them, who declaring the Original of the Greek Phrase signifying Life, sayeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is, that Life hath been so called of the Greeks, because of the violence of the assaults, excess, pains, and outrages which therein we suffer, which are innumerable both in Body and Soul.  
Our Bodies are subject to cold, to heat, to hunger, to thirst, to time, to age, and to so many Diseases, that there is no part but hath his particular infirmity: The feet are subject unto the gouts, the belly unto gripe, the sides to pleurisies, the stomach to rawness, the lungs to the cough, the head to a thousand Diseases; we need but a spider or other little worm to kill us, we need but a hair or a crumb to strangle us: in sum; the flesh with all its strength, is nothing else but grass; Is it to day green and pleasant? let but the  pass, it will cut down a thousand leaves at once, which in an hour will be dry and withered. The Greeks do call the body of Man in their Language, Soma and Demas, whereof the one is taken from a phrase which signifieth to bind, and the other comes near to that which signifieth Sepulchre, for to show unto us in what estate and disposition soever he be, he doth represent rather Death unto us than Life, and Servitude than Liberty. As for the Soul, it is first subject to all the evils and diseases of the body; for it is impossible if that be ill, but that for the conjunction and amity which is between them, it must endure and feel pain. Moreover, she hath her own distempers, as ignorance, sin, mistrust, suspicion, jealousy, hatred, envy, love, lust, ambition and passions, the which as tormentors, do hale her the one one way, the other another, as if they would pull it to pieces. I leave a million of importunities which she hath, and which man taketh to attain to his purposes, to live in rest and at ease, to be in honour, to maintain his alliances and friendships, to beware of his Enemies, to increase his House, to amintain and keep it in its greatness, the which do torment us ofttimes in such sort, that we can neither eat or sleep at ease.  
And we must not think that there is any estate exempt from this misery; begin at the highest Prince or Emperor that ever was in the World, and so discoursing descend to the poorest beggar that ever the Earth did bear, and you shall not find one content, neither the Artificer nor the Merchant, nor the Advocate, nor the Gentleman, nor the Duke, nor the King; enter into their closerts, there you shall often find them, as said Menander, laid upon their Beds with a mournful Voice, and pitiful, crying, Alas, alas. Valeri IX. speaketh of a King, unto whom the Sceptre and Diadem were offered; before he put it on his head, he took it in his hands, then having looked long upon it, he cried out; O Diadem, if one knew the miseries and encumbrances which thou dost bring, there is no man that finding thee upon the ground, would once take thee up; showing by that exclamation, that the Life of Kings is less happy than that of private Persons. Tiberius' Caesar, under whom Christ was crucified, and who commanded that he should be worshipped as a God also, as Tertullian records it, after the Death of Augustus his Predecessor, who by will had left him Heir, as well of his Goods as of the Empire; which being offered him by the Senate, according to custom, doubted a great while whether he might accept of it, by reason of the fear that he had of the weight of this charge, and of the pain that he was to suffer in the undergoing of it. Dioclesian after he had held the Empire some twenty years, left it of his own accord, and chose for the rest of his time to live a peaceable and domestical Life; wherein after the great agitations and storms of trouble which he had during the time of his Government, he found the rest to be so sweet and pleasing, and his mind so contented and freed, that many times amongst his familiars he did witness, that the time had never seemed so good to him, nor his Sunshine days so pleasant; showing by these words how he did abhor the Imperial Life, although that few Emperors before or after him had had such Honours in Victories, and other prosperities as he had.  
These Examples do sufficiently show, that the Life of Kings is not so happy, as some men sometimes esteem them, more by error than by reason; and they are far from being at quiet and without trouble: For by how much a Tree is planted and seated in a higher place, by so much the more is it subject to the wind; so also are the great men more than the commons, to divers fortunes and accidents; the Thunderbolts and the Tempests fall ordinarily in high places, so do the greatest misfortunes upon Men of state and renown.  
And if in this World the Estates which we esteem most of are subject to so many mis-haps, what may we think of others, which we ourselves by reason of the discommodities which are joined unto them, do fly from and esteem unhappy? So we see that there is not any estate, that of itself doth make a body happy or contented; and as in Estates, besides the common Miseries, every one hath his own particular; so also have all the Ages of Man evils which are proper unto them.  
In his Childhood he is full of Infirmities, without Virtue, without Understanding, without the use of Reason and Speech, and without Wit; and he must be fifteen years old before he is capable to know only what Estate is fittest for him; wherein oftentimes he deceives himself, choosing that whereunto he is least fit.  
Is he come into his Youth? he is rash, adventurous, foolish, passionate, voluptuous, prodigal, a drunkard, a gamester, quarrelsome; whereby it happeneth oft, that in this age he falleth into great inconveniences and dangers, to be Imprisoned, to be Hanged, to lose his Goods, and even to bring his Parents with sorrow to the Grave.  
When this great heat by little and little gins to cool and diminish; and ●hat he waxeth a perfect Man; then he must labour Night and Day for to entertain his House, nourish his Children, and provide for them for time to come: he is Besieged, now with Desire and Covetousness, then with Fear, lest his Children should remain unprovided for, lest they should behave themselves ill, and lest they should do some dis-honour to their House.  
The Age of Virtue and Perfection declining, behold in our sight old Age comes creeping on, in the which Man is sickly, unwieldy, cold and forsaken; and as among the Seasons of the Year, the last is Winter, and the most troublesome; so amongst all the Ages of Man, is the old Age.  
That which I have said, is not the hundredth part of all the Evils whereunto the Sick Man is subject; and nevertheless that little which we have spoken of it, is sufficient to show that in all Estates and in all Ages, it is miserable; and as said Merander, Life and Misery are two Twins; for they are born and grow, they are nourished and live always together. Which Nature teacheth us in two things: First, in that the little Children 〈◊〉 into the World, they always 〈◊〉 presaging the Evil which they are to endure if they live long: Secondly, in that coming forth of their Mother's Belly, they are all bathed in Blood, and are more like unto a dead Man, whose Throat had been lately out by Murderers, then to any thing else. Two ancient Philosophers considering these things said the one, That God did love those which he takes out of this World in their Childhood: The other; That it were good never to be Born, or else to die presently. Surely it is a wonderful thing, and which showeth well that we have want of Understanding, that although Life were never so ugly and disfigured, and that in all her parts there were neither Grace nor Beauty that could commend it, we nevertheless should be so in love with it, that we always desire to keep it, and never to change. But we are much abused, for it is more uncertain than it is miserable: For to show us the uncertainty of it, the Ancients called it a Shadow, and a Dream; which are the two things in the World, the most vain and least fixed. Pythagoras' being once demanded what humane Life was, spoke never a word; for his custom was to answer and instruct more by Signs than by Words; but went into a Chamber, and came forth again presently: Signifying, That the Life of Man is but an entering in, and going out. And Jesus Christ exhorteth us to Watch, and grounds Himself upon nothing else, but upon the inconstancy and uncertainty of this Life: Watch, saith He, for you know not at what Hour the Lord will come. And who is that Man, in how good disposition and happiness soever he be, that can promise himself continue in it but a day? Those 18 Men in Jerusalem doubted of nothing, when in an instant they were destroyed by the ruins of the Tower of Syloe. In the time of the Flood, they did Build, and made Marriages and Banquets; when suddenly, contrary to the expectation and opinion of all the World, the Rain fell in clear Wether; which Rain did overflow the whole Earth. The rich Man, whereof mention is made in the Twelfth of Luke, though he was very secure; who having so much Wealth that he know not where to Whored it, made account to give himself to Pleasure, and to live after that time at his ease; when while he was standing upon these terms, behold the Sergeant of GOD comes day, to give up an account unto him, of all the precious things and goods which he had left, and which he had gathered with such great labour.  
But it is labour lost to go about to prove a thing so manifest, and which we experiment and see daily: For in this World there is nothing more ordinary, nor more frequent, then that which Ovid saith, That the Life of Man, and all humane things are hanged, and do hold but by a little Thread.  
Let us behold then, seeing on the one side the great Evils whereof it is full, and on the other side the inconstancy of the good which it hath; if we have great occasion to desire God, that he would prolong it unto us; or to complain or discontent ourselves at Death, when it taketh it away from us? We have understood the evils from the which Death doth deliver us; let us now come to consider the good which it bringeth unto us, from thence we shall yet better know, that we ought not only not to fear, eat, and avoid it, but also desire it with all affection; for one of the Goods only which we enjoy by Death's means, is greater than all those which we can have in the World, living in it for ever.  
By it first we rest, as saith St. John is his Apocalyps. And after that we have endured, and are almost consumed with innumerable troubles and labours, Dying, our Spirit goeth into Heaven, and our Body into the Earth, as into a Bed, there for to rest and refresh itself. The poor Artificers are so glad when Evening draws near, and that it is almost Night, that they may be paid for their Labour, and go home to rest themselves; or when after they have laboured the six Days in the Week, that Sunday comes, when they hope to rest and refresh themselves, and recover the force and vigour, as well of their Bodies as of their Minds; we ought not to be less joyful when the time of our Death draweth near, which we ought to wait for, and desire as a Holiday; in the which we hope to rest, and by the pleasure which therein we take, presently forget all the sorrows and troubles which we have had in this World. The end of all that we do, and of that which we purpose, Is it not our Rest? Why do we gather Goods with a thousand troubles, and as many dangers? Why do we Study? Why do we Fight? Why do we Labour? Why do we all other things? Is it not by that means to come to ease and to a rest, which we pretend and seek as a sovereign good? What is the principal reward which God doth promise to his People, and to all those that serve him Faithfully; Is it not a perpetual rest, where into he himself is entered since the Creation of the World? When we do Pray unto Him that His Kingdom come; Is it peace and rest? Finally, what we do hope for at his Hands, Is it not that? Then the rest which God hath promised us, which we demand of him, which we wait for, and which we do purpose as the end and conclusion of all that we do and undertake, is given us by no other means, but by Death. Some seek for it in their Goods, which they love, supposing there to find it; others in Study, others in Voluptuousness and worldly Pleasures: But all this is but an abuse; for it is found no where but in Death, which we ought more to Love for this reason, than the Wordling doth his Pleasure, the Covetous Man his Treasure, the Scholar his Books, or the Ambitious his Humours; by reason that in one Hour it putteth into our hands, and gives us the enjoying of Goods, which they cannot find by great Labour all their life time, in the aforesaid things. Furthermore, Death causeth that by it we are content, satisfied, and very happy. Happy are those which depart in the Faith of our Lord, saith St. John. Then is this Blessedness the sovereign good where unto we aspire, and which we cannot find in this World, where we are never content. If we have Goods, we desire Knowledge; if we have Knowledge, we desire Honours; if we have Honours, we desire Health; if we have Health, we desire to be Young: Briefly, we always want something which we seek after, and when we cannot get it, that is a cause of grudging and discontentment: But then shall we be fully satisfied, as saith David, When by Death we are come to the Kingdom of God, and his Glory hath appeared unto us.  
In it are all things; it is the Sovereign good which doth comprehend all other; therefore when we shall have it, our appetite and desire shall rest in it; we shall rest there without going any further, without demanding or seeking for any thing else. Then shall be accomplished that which Jesus Christ hath promised to all his Faithful, who, believing in him with an entire Faith, and such a one as God requires in his Word, will raise up in their Hearts a Spring of Water of Life, springing to Life Eternal. We shall no more fear any thing, being no more in danger; we shall desire nothing, having all in our possession; we shall hope for nothing, for all Promises shall be accomplished; we shall no more ask any thing, for we shall have no more need; God shall be all in all. If we will be rich, we shall then have Him that doth in rich all those that call upon His Holy Name; if we will be wise, we shall have the Heavenly Wisdom; if we will be mighty, we shall have the Almighty; if we desire to be good, we shall have the only excellent Good; if we will be fair, we shall have the great Architect, and perfect Workman of all things; If we will be healthful and live long, we shall have the Eternal.  
All our Senses shall be ravished with the greatness of the Pleasures which they shall have and feel. Our Eyes seeing the great, sumptuous, and magnificent Palace of our God, seeing the perfect and sovereign Beauty of His bright shining Face: Seeing the Sun of Justice, the Fountain of Water of Life, the Tree of Life, the Paradise, that is to say, the pleasant Garden of our GOD, His fair and noble company of Angels, of Apostles, Patriarches, Martyrs, and of all the blessed Spirits And if the only sight of Jesus Christ transfigured in the Mountain, was of such great power, that St. Peter, (all other things forgotten) in an instant, was thereby transported out of himself, and desired so to remain perpetually: What may we think of the joy and pleasure that he receives who seethe Jesus Christ glorified, and with him his Father, his Holy Spirit, and all the aforesaid Assembly? Eye hath not seen, Ear hath not heard, Heart hath never conceived, the good, the pleasure, the rest, and the contentment, prepared for those which God hath Elected to Salvation.  
Our Ears shall likewise be ravished, hearing the Discourses and Sermons of the incomprehensible Wisdom of our God: Again, the good Music, the sweet and pleasant accords of the Angels and Saints reigning with Him, which Sing without ceasing, To the Holy, Holy, Holy God of Hosts, be Honour and Glory, for ever and ever. Selomon upon the Earth ravished the People, and made them astonished at the great Wisdom and Knowledge that was in him. So did Jesus Christ also when He Preached. What can he then now do in Heaven, where all the great treasures of his divine Eloquence are unfolded and laid open? When Aeschines had repeated to the Rhodians the Oration of Demosthenes, for the which he was Banished, seeing that they marvelled at it, What would you have done (said he) if you had heard him pronounce it? We also that are so ravished only with the reading of the Holy Scriptures, when we shall hear Jesus Christ pronounce them, and with open Mouth discourse continually with us; shall we not stand before him. In the like ecstasy as was S. Paul, being ravished into the third Heavens? Shall we not have our Eyes settled with continual looking upon our Master, and our Ears always attentive to hearken unto him? Plato gave God thanks for Three things; for that he was a Man, for that he was a Grecian, for that he had been so happy as to hear Socrates. And shall not we give him thanks for that we are Christians, for that we are Heavenly, and for that by the means of Death, we hope Eternally to hear the Wisdom of God?  
We have said, what we shall see and hear; and now what shall we taste? We shall be set at the Table of our Lord, where we shall have abundance of all good things. It shall be covered with meats that he hath prepared, and reserved a long while since, for that banquet; we shall there be fed with the bread of Angels; we shall be made to drink in Brooks of Pleasure; we shall be filled with all good things; we shall be always at Nuptials, and in an instant we shall forget all the delights of the Earth, having tasted those of Heaven; as did the Companions of Ulysses all other meats, when they had eaten Lotos so celebrated by Homer. It is an other manner of Manna than that of the Children of Israel, for they waxed weary of it, and were sorry in the desert, that they had lost the Quails and Flesh pots of Egypt. But we in Heaven, at the first taste of the meats, which there shall be served us, shall lose then all appetite to the Pleasures of this World. We have hear eaten of the fruits of the Tree of Knowledge of good and evil, against the Command of the Physician. Whereupon followed the Sickness and Death of all. But in the Kingdom of God, and of Paradise, we shall eat of the Fruit of the Tree of Life, which shall always keep us young and fresh; and which is more, will make us incorruptible and immortal. This is that which we shall taste; what then shall we smell? A Hall of Perfumes, the Garments of the Bride and the Bridegroom, perfumed with all odoriferous and fragrant things. It shall be then that he Church shall Triumph, and that the Vine being blossomed, shall give such a pleasant odour that the whole Heavens shall be filled with it.  
There shall be no stink, for there shall be no Corruption; we shall there plainly smell the sweetness of the Sacrifice, which Jesus Christ made for us on Earth, so great and pleasant, that the Father for the Pleasure which he took in it, was reconciled with the world, and his anger towards us hath been appeased. What a pleasant Sacrifice, and precious Incense is also the praises of the Saints, who with one accord do glorify God, and sanctify his holy Name? More over what an odour gives that fair flower sprung from the root and sap of Jess now that it is in its force and strength To conclude, we cannot miss then to smell good odours; for our Winter shall then be passed, and we shall be in a perpetual spring time, where in all things shall grow and flourish for the Delectation and Pleasure's 〈◊〉 the Church. For to satisfy our desire, and content all our affection we shall touch no more, neither shalt we be touched of any thing that m● hurt us. We shall be gathered up by Jesus Christ our Lord and Saviour, who will come at the entrance to receive us, saying, Come hither faithful Servant, thou hast served me faithfully in the World, while thou hast been in the World; enter now into the Joy and rest of the Lord. He will kiss and embrace us, and will keep us near to his Person, without suffering us to departed or go far from it.  
Now if the greatest good, and that unto the which all others are referred, be this felicity, which doth consist in a possession and enjoying of all good, to the contentment of our Will, and of all our senses, with what a desire should we wait for Death, by the which we attain it?  
Moreover, Death doth deliver us out of all dangers: In this World night and day, within and without we are always in fear of peril. Our Life is a cruel and bloody War, we have a great many Enemies that invade us continually, and do assay by all means to destroy us: The Devils Watch for us, and cease not compassing about like devouring Lions, and as ravening Wolves, to see whether they cannot surprise us, and carry us away; the World sometimes by entice, and allurements; some time by threats and violence, endeavours to try and turn us out of the right way. Our Flesh on the other side, doth flatter us, and the better to undermine us, with great cunning doth propound and lay before us, things wherein we have most delight, It weepeth also sometimes, to stir us up to pity it, all to the intent towin us, and cause us in all points to yield unto it, and that it may master us.  
Now if we consider our infirmity, our stupidity and negligence, the little wariness and watchfulness that is in us we may judge in what danger we live It is impossible that we should live in this World among so many that are infected, and that with so great a Contagion, without falling often into Sickness. Is it possible that we should so often grapple with such strong and mighty Enemies, without being sometimes staggered and overthrown? Is it possible that we should go in such dirty and muddy ways, without being defiled? We see it in good Saints of old time, who could not govern themselves so well, but the serpent who always dog's us at the heels, hath reached them with his venom; but that they have fallen in divers faults, some in incredulity, others in idolatry, others in adultery, others in excess and drunkenness, others in murders; there is none of them but hath his fall, yea sometimes so great and heavy, that they had been altogether bruised, if God had not upheld them with his hand. Ought not we then follow the example of St. Paul, and as he did cry. Who shall deliver us from these dangers wherein wherein we live, while our Soul is in this miserable and mortal body? Let us confess that it is our gain, and profit for to die, that by death we may be fully delivered from all mortal things.  
Again, death put us in full possession of all the promises of God, and of those good things which Jesus Christ hath purchased for us, and that we hope for him. He in dying hath freed us, and purchased our liberty, and nevertheless we see ourselves still in great scrvitude.  
We are Kings, Lords, Judges, hers of God, coheirs with Jesus Christ the Prince of Heaven and Earth, yet it seems not so, while we live this World; for there we are beaten and used like servants, like children under age, we have as yet no use nor managing of our goods. Kings and great Lords tho' we be, we are often in such necessity, that we have neither Bread to eat, nor Water to drink, nor Wool to cover us. Moreover Jesus Christ hath purchased for us the Grace of God, a perfect Justice, life Eternal, an immortal Incorruption, glory and virtue to our Bodies, and to our Souls an assured peace and quietness, a joy and a contentment; but this good hath not yet been delivered unto us, for oftentimes we experiment the Wrath and Judgement of God; we seel the concupiscences and vicious desires of our flesh.  
In our bodies their is Corruption, Mortality and Weakness, and in our spirit, Troubles, Anguish, and as it were a studious and intestine war between our good and bad desires, which fight the one against the other, and because these evils are more grievous, so are the abovesaid goods more great, and more to be desired. If then, altho' they be already purchased for us, and that they be ours, we nevertheless cannot come to the possession of them but by death, are not we for this reason much bound unto it? Ought not we to love and desire it? The children of Israel being arrived at the River of Jordan, seeing on the other side thereof the fruitful Land which god had promised them, and that being passed, they should begin to enjoy it and to rest, had they not great cause to rejoice, and to pass the River with great alacrity? And why not we, when we shall come near unto death, that is to say to the passage, beyond the which is our Country, our House, our city, our Friends, and Kinsfolks, our Rest, our Joy, and our Pleasure? The Child who during the time of his minority hath always lived in fear and base servitude, doth he not rejoice when he seethe the day coming wherein he doth hope to have liberty, and quietly to enjoy his goods? So ought every faithful man, seeing the day of his death draw near, in the which he shall be put in possession of all the goods which God hath given him, and the gift wholly resigned.  
When a man that hath undertaken some long and tedious Journey, having traveled many days, and being wearied on the way, seethe the gate of the Town whether he goes, doth he not rejoice, and as it were leap for joy? Doth he not give God thanks going into the Town, that it hath pleased him to conduct and bring him safely thither? Now ever since we were born, we have always been in this world as strangers, we have done nothing else but travel in this low place, as in a great desert, we have here wearied ourselves; then seeing death near unto us, that is to say, the gate whereby we must enter into the Kingdom of our God, and the stairs whereby we must ascend unto his Holy Mountain, have we not occasion to consolate ourselves, and to leap for joy, considering that we are almost arrived at the place, where we hope to rest perpetually: If poor Adam being driven out of the earthly Paradise, after he had tasted of the miseries whereinto he precipitates himself by his sin, had been called thither again, and set in his first Estate, what occasion should he have had to rejoice? And we also, who after so many and divers afflictions, are called out by God, by the means of death, into no Earthly but Heavenly Paradise, not adam's, but Gods, where there is no Sin, where there is no Serpent, where there is no forbidding, in short where there is no fear nor shame. When Noah after the flood, and falling of the waters which had broken and torn all, began to see the firm land he did rejoice, and for joy sacrificed to God for a thanksgiving; altho' it was accursed, and brought forth thorns and thistles as before. What more great occasion shall we have, when after the great floods, and desolations which we have in this world, we shall begin to see and salute the Land of the living, the blessed Land, the land that was promised to the good, the Land flowing with Milk and Honey, and all sweet and savoury things? When Joseph after he had a long time been prisoner in great calamity, suddenly without thinking thereon, was raised to such dignity, that he was next the King in Egypt, making Laws and Ordinances, for to dispose the State and Kingdom; had not he matter of Consolation?  
We have no less, but much more, when after our Prisons, Captivities, Servitudes, Banishments, and so many other afflictions which we suffer in this World, we by death are in a moment lifted up from the dunghill into Heaven, there to reign with Jesus Christ, and to be partakers of his Glory, of his Honour, of his Faith, of his Rest, and of his Table.  
Was it not a great joy to the Jews, who had been captives three score years in Babylon, amongst the Idolaters in great misery, deprived of the use and benefit of spiritual things, such as to assemble together to praise God, and to hear his Word, and to do other things appertaining to the office of a Christian; weeping sometimes when they were by themselves, and hanging up their Harps and Instruments, through grief that they could not serve God according to their desires, nor sing his praises among the strangers; was it not a great joy then in these circumstances to have the King's letters to return into their country, build their Temple? and there according to their ancient manner, in all Liberty, serve praise and worship their God; and is it less to us, when after a long and tedious captivity that we have endured in this world, conversing with Idolaters, Unbelievers, Blasphemers, despisers of God and of his Word; we are delivered and have our passport to go into this celestial Jerusalem, and into the holy Temple of our God, there for to praise him perpetually, and in beholding his goodness, to glorify and sanctify his holy Name?  
Death is also to be desired by reason that with out sorrows in also ends our mourning; we in this world are always sad, heavy, and melancholy. In it we weep, we sigh and always wear the black weed: But when by death we go forth of it, to go into the House of our Bridegroom, we put off and leave the mourning weed for to take our goodly and and sumptuous a biliments, and everlasting joy shall be poured on those which have been the faithful servants of God, and then shall be accomplished that which hath been promised them. You that do weep in this world are happy, for you shall laugh: there shall be no more grief, nor complaining, nor tears; for God at our coming into his Kingdom will wipe them away from our eyes, we shall be comforted, and we shall rest in Abraham's bosom, as did Lazarus, there shall be no other question but of singing and saying every one to our Souls.  
Praise thou the Lord, O my Soul! and all that is within me praise his Holy Name.  
So to the Harp and other instruments, Go to, a wake that you may now be set up again in the estate to serve God, and praise him for his goodness, say to all the Church.  
O! give thanks unto the Lord, and call upon his Name, O! let your songs be of him and praise him, and let your talking be of all his wondrous works.  
Say to all creatures, bless the Lord in all his works, praise and exalt his Name. Bless God ye Angels of Heaven, Sun, Moon, Fire, Aire, Water, Earth, Trees, and Beasts. A maid that hath long time been betrothed, desires that the day of her Marriage were come, and when it is come she rejoiceth, seeing that she shall soon be brought to her Husband's House to dwell perpetually with him; we ought also to comfort ourselves, when the time draws near that our Lord must come; and we ought to attend him waking as did the five wise Virgins, that so soon as he shall be come, we may go in to the wedding with him, and that the gate be not shut against us, as it was against the five foolish, because they were fallen asleep.  
Another reason why death is to be wished for, is that it causeth us to see our friend and Saviour Jesus Christ, of whom we have as yet seen but the Picture. The Prophets and Apostles have described him unto us so fair of such a comely Stature, so Courteous, so Virtuous, so Loyal, so Eloquent, so Lovely, so Noble, so Rich, so loving of Us, that for our salvation he did abandon his own life, which ought more to move us then any other thing. Where is that Person, who having heard of so many perfections to be in his friend, would not burn, and be altogether transported with desire and affection to see him? If our King, or some Prince of renown comes into our Country, we desire to see him, because of the report which we have heard of his Virtue and Valour. If Hercules, Alexander the great, Caesar Cato, of whom we so much commend the ancient Pictures, were now in this world we would through curiosity go a hundred Miles to see them; with what an affection than should we aspire to that day, in the which we shall face to face see and behold that so mighty Prince, who with an invincible force hath broken the head of all our Enemies; who like unto a valiant Josua, in despite of them hath brought us through the dangers, and conducted us into the land which God promised us? What a pleasure shall it be to us to see him glorious, and in triumphant array, and round about him the goodly trophies of his great victories set up? It is said that when Alexander had overcome Darius' King of the Persians, entering into the place where he made his residence. He sits down in his Throne, and that presently a Greek Grentleman of his Company began to weep for joy in speaking these words. O happy day in the which we see our King victorious against the Barbarians, and their pride trodden under foot! O that all Greece had now the sight and the pleasure of this Spectacle. Think what joy it will be also to every faithful Man, to see Jesus Christ in his Royal Seat, holding under his Feet all his Enemies and ours, but especially the Serpent whose head is already broken, and now he doth nothing else but wag his Tail, waiting his final end, which shall be at the day of Judgement. Many Kings and Princes did with great affection desire to see him when he was on Earth in the form of a Servant. And Simeon because he saw him so, did so rejoice, and was so satisfied, that he feared no more to die: Ought hot we more to desire to see him in Heaven in a Kingly Robe, with company, greatness, majesty and pomp, and in the state of a Lord? The Queen of Sheba, who being induced by the rumour which was spread over all the Earth of the great Court of King Solomon, came running thither, from the farthest part of the South, to see him, and to hear his wisdom; and after she had diligently considered his great and marvellous Wisdom; the order, the splendour, and state of his House, stood all astonished, and with great admiration, said, O how happy are the Servants of thy House, who may see thy Face every day, and hear thy Divine Speeches? Let us say also, O thrice and four times happy are the Faithful, who dying go directly to Heaven, to behold the Face of Jesus Christ, who is greater than Solomon: For the only contemplation of it, makes man content in every point; in taking from us the memory and feeling of all other pleasures, causeth that we cannot, nor will not turn our eyes and Thoughts from it. Now Death doth not only cause us to see Jesus Christ, but maketh us with him to behold the Angels, the Patriarches, the Prophets, the Apostles, the Martyrs, which have been singular in graces and virtues. And if any Man that hath a Heart towards God, desires to see the Church well ordered in this World, and preferreth it to all that can be given him; albeit, the order is never so great, yet there will be many things more to be desired; with what vehemence and heat than should he wish to see it in Heaven, without spot or wrinkle, shining like the Sun, clothed in Robes as white as Snow, set forth in Nuptial Order?  
The last Reason, for the which we ought to desire Death, is, that by it our Spirit being parted from the Body, which doth clog it, is more at liberty, and more capable to look into the Mysteries of God. We live all in this World with a natural desire to know; therefore it is that for our contentment, we seek always to hear and see some Novelties; now is it not possible that here beneath we should come to any great knowledge, chief of the truth, as well because that of itself it is obscure and hard to know; as also, for the Cares, Peturbations, Afflictions, Passions, etc. wherewith our mind is entangled and hindered, whilst it is in our Bodies, which are unto it as dust in a Man's Eye, which doth hinder it from discerning any thing understandingly. This is the Reason wherefore God saith unto Moses, That whilst we live we cannot see it clearly; for the which also S. Paul saith, That we know but in part; and S. John, That we see the Mysteries of our god, but as it were in a Glass, or through a Window; but when our Soul shall be parted from this Body, and the veil taken away which blindeth her Eyes, then shall it behold and see God Face to Face, then shall it have the perfect Knowledge of him and of Jesus Christ his Son, and in it Eternal Life. We shall behold that which now we Worship; for we shall enter into the Sanctuary of our Lord, and there shall look on him without ceasing, the Propitiation and the Cherubins: Nothing neither of the Law nor the Gospel shall be any more unknown or hid from us. God will show unto us. God will show unto us as unto his Friends and Familiars, all the Riches of his House; he will talk Friendly with us, and will impart all unto us. An ancient Man turning from Merchandise, and being entered into the Hall, where Demetri IX. and Phalere IX. read; when he had heard him a little while, gins to complain, and said, O unhappy Man that I am, have the Goods of this World been the Cause that I have been so long deprived of such good things at these? Let us also say, O Miserable Life, will thou last much longer? wilt thou not shortly let us go whither we aspire? which is the School of our god. Must we lose so many days? Happy Death wilt thou not hasten to bring us thither? We see by these Reasons what occasion we have to fear, fly from, and complain of Death, which is a rest and sleep most delightful above all other; for there is no noise nor dreams to trouble or interupt it: it is a wholesome Medicine, which being swallowed, doth heal us of all Diseases, and taketh all pain from us. Which Socrates considering, after he had drunk the poison by the commandment of the Athenians, who had unjustly condemned him to die, when the venom was dispersed in his Members, and his Friend Crito a little before he gave up the Ghost, had asked him, if he would command him nothing; no, said he, but that thou offer Sacrifice to Esculapi IX. the God of Physiek, to give him thanks; for I never took a Medicine of such great force, nor which wrought better. It is a great shame that these Pagans in their Ignorance and Infidelity seem to be better instructed and more virtuous than we are; for we fear Death, and fly from it, as an evil thing, and they hold and esteem it as an incomperable good. Epaminondas at the hour of his Death perceiving his Friends about his Bed weeping, comforted them, saying. Rejoice O my Friends, for your Friend Epaminondas is going to begin to Live. Is Death then an Evil, which hath nothing else of that which we esteem Death, but the Name and Reputation, for indeed it is a Life? Also is this life a good, which hath but the Name of it, for in effect it is a very Death? Both the one and the other, as saith Saint John Chrysostom, is masked and have both false Faces. Life which is so evil favoured hath the fair, which maketh it to be feared and hated. When it presents itself unto us so masked, at the first it seems fearful; but if we put up the mask we shall find it underneath so fair and Beautiful, that presently we shall be inflamed with the Love of it. Let us then take away this vain fear of Death; let us believe that which is true, that it is the greatest good that can happen unto us. That which anciently Apollo answered to Pindar, being questioned what thing he did esteem the most healthful and profitable to Man. To die, answered he. It is said of Cleobis and Biton, that God would recompense them for their piety, and obedience, and respect which they had born towards their Mother. Now having given them leave to demand what they would, they referred themselves to his Judgement, as knowing best what is most profitable and necessary for us then ourselves: What came of it? The same day they died. Whereby did appear that there is nothing more profitable unto man, than Death, by the which we are led into a place of pleasure, where we begin to live. In the Old Time the Sepulchers were built in Gardens, which was done not only for to bring into our minds our end, in taking off our Pleasures and Delights, and by that means to moderate them, but also for to instruct us, that Death is a Guide to Pleasure and Paradise, and is as a passage for to enter into a pleasant Orchard; it is the reason for the which at Athens, when they buried the dead Bodies, they turned their Faces towards the East, and not towards the West, to show that in death our Life and Light gins: Why do we put our Bodies in Sepulchers as in Chests, if it be not to show that they are not lost, but laid up as precious Vessels of the Holy Ghost, and that in time they shall be taken forth, and shall be put into Light, for the Decoration of the House of their Lord. These things considered, let us take away all fear and apprehension of Death, let us rejoice and sing as do the Swans when they are near their Death: Let us say with David, Lord I have been glad when it hath been said unto me, Go to, let us go into the House of our Lord.  
It remains now, before we end this present Treatise, to show how we should behave ourselves at the death of our Friends, and how to mitigate the Sorrows, which we conceive for them, which to do we must consider that which followeth.  
First, the unavoidable necessity of all Men, the which cannot be remedied neither by Counsel nor any other means, David having a regard thereunto, did comfort himself after the death of his little Child, for whom he had wept and prayed so much during his Sickness, when there was yet some hope to impetrate of God, by humble Prayers, that he would restore him to Health: but when he saw that it was too late, that all Tears were now vain and unprofitable, he left his Mourning and began to rejoice. Jesus Christ saith, that every day hath Afflictions enough o itself to trouble us, without heaping on those of others, either of those that are gone, renewing it by the remembrance of them; or of those which are to come, anticipating by Fear and Cunjecture. This is an Instruction most necessary, and which we ought all to take, for the rest and tranquillity of our Minds.  
Secondly, we must consider when our Friends die, that it is the Will of God which doth, nor ordaineth nothing but for the good of his Children, as saith St. Paul, to those that are loved of God, all things succeed and turn to their Profit: If we do not believe that, we are Unbelievers: if we believe it, we ought not to grieve for any thing that befalls us; for all is profitable to us. Now there is no great reason that we should hid us from our Profit. The Sovereign Wisdom of God is the Cause that there is nothing better done than that which he doth; and his Goodness that there is nothing better: If there be nothing better, nor better done than that which he ordaineth and disposeth; and he disposeth of us and of our Affairs, and generally of all that which happeneth unto us, why do we sorrow, why do we desire any thing else? For we cannot have any thing that is better; why do we complain? For all is well and cannot be better done.  
We must thirdly think, that to die is a thing general and common to all: We pass and fly away as doth the water of a Brook; and it is an act and stature of our God, that we must die all: if then that happen unto us which is common to all, is it not a great Folly and Pride in us, to desire to be exempt from the common condition, and to wish for a Particular? What are we the worse that our Friends are Dead? so do those of our Neighbours die. Menander Writing to a Friend of his to comfort him, alleged this reason unto him: Thou shouldst have, saith he, just occasion to grieve if thy fortune and destiny were worse than other men's, but if it be alike, why dost thou complain? There are more that if we would diligently consider and make an entire comparison between us and others, we should find there are an iufinite many worse fortuned than we are. And that is true which Anaxagoras said, as reporteth Valerius, That if it were possible to assemble all the Miseries of the World on a heap, and afterwards to part them by equal Portions, there is not he but would rather choose his own, than his part of the whole Heap. Seeing that we are not alone losing our Friends, and that if we will look into it, we shall find that there are enough more ill at Ease than we: Let us content ourselves, that so it pleaseth God, and let us not desire Immortal Friends, where we see those of others to be but Mortal.  
Again, let us think that it is a natural thing to die, as it is for winter to be cold, and summer hot. Our bodies (saith St. Paul) are mortal; then let us not marvel if in winter there be rain, frost and snow, for the season brings it. Let us not marvel that the night follows the day and that man at night after his labour goeth to sleep, for all that is natural. Also ought not we for the the same reason to be astonished when a man deity; no more saith St. Basil, then when he is born and cometh into the world, for the one and the other is Ordinary: And want of considering it, is cause oftentimes that at the death of our Friend we are so amazed, as if it were a thing prodigious and not accustomed. When news was brought to Anaxagoras, that his son was dead, it moved him not at all, only he said that it was not a new and unusual thing that a mortal man should die, and that when he begot him, he did not beget him immortal. What made him so constant, but that before hand he had foreseen and often considered that it ought so to come to pass, being a natural thing?  
Moreover, we must consider, than death is a tribute which we own and are bound to pay unto nature. Thou art dust and earth, and to earth thou shalt return, saith God, speaking to man after he had sinned: Then, when one of our Friends dieth, why are we discontented? Because he hath quitted himself and paid what he ought? If he had paid his King the tribute and ordinary Tax, we would approve of that as most right, and an obedience and duty towards his Prince; and if he hath done as much to nature, what reason is there to grieve at it?  
Again, that in it God heareth us, for we ask of God that his Kingdom come, and that his will be done; what do we jest with God, ask him that which we would not have, and fear to obtain? and do vex ourselves, and murmur, instead of giving him thanks when he hath granted our requests? We show well that we think little on the prayers which we make: for if we thought upon them, either we would not pray so, or else in praying, so if God grant our request, we would not be sorry for it.  
Again, that when our Friends die we lose them not; for our Lord whose they are both before and after death, is not the God of the dead but of the living. Cirus speaking to his friends before his death, to comfort them said; Do not think when I shall be dead that I am lost, or shall come to nothing. When we sow a land, the grains of corn are not lost, they rot therein, but it is the better to fructify; so are our bodies in the earth, for to revive one day, and to rise again in incorruption, immortality, and virtue. When also a man goeth along and tedious journey, do we think him lost? When any one of our friends is at the Court with his Prince, who will not suffer him to departed out of his Company, raised to honour, and provided of great offices, are we sorry for it? Why then are we sorry for a Friend, whom we know assuredly to be in the House of God, in honour and credit, and so well at ease, that he would not change for all the felicity of this world? Again, that it is a very unhonest and unseemly thing in a faithful man to grieve so immoderately and as if he were desperate. A Christian ought to have a strength and courage, which should be invincible against all adversities, and even against the gates of Hell: He should be like a building grounded upon a firm Rock, that may hold firm against all the storms, waves and winds, and all the inconveniences wherewith he may be assailed; he must not be soft, and yield presently to Adversity, melting in Tears, and therein drowning (as David said) his Bed. The Lucian's in time past had a Law, by the which it was ordained that whosoever would weep for the Death of his Friend, should put on women's , to show that it is more answering to a cowardly and esseminate Heat, than to manly Courage. And as it happens in men's Bodies, that when they are tender and delicate, they cannot endure the cold in Winter, nor yet the heat in Summer; so may we judge of such Courages, that if they cannot bear Adversity without Impatience, no more can they prosperity without Insolency.  
We must finally consider, that by the Tears and Complaints which we use at death of our Friends, we do not remedy ourselves, no more than doth the sick Man his Disease by his Sighs, but rather doth increase his Misery. And we may say that even as by common Experience, and the reports of Physicians, we see in Choleric Folks, that the more they anger themselves their Rage and Choler doth augment: also in the mournful and heavy People, that continuing in their Tears and Lamentations, their Sorrow doth grow and strengthen. So said an ancient Philosopher to Arcinoe, to comfort her; If said he, thou lovest Tears, they will love thee reciprocally, and as Friends will always frequent and accompany thee: What then doth this great Mourning profit us, if not to make us more miserable? I, but will some say, in excusing themselves, it is a natural thing to weep at such an accident: I agree to it, neither will I condemn a moderate Sorrow. As I certain Man saw an ancient Philosopher weeping for the Death of his Son, and did reprove his inconstaney: he answered him very well, saying, Good Friend, suffer me to be a Man. We must not be like Barbarians or savage Beasts, without Humanity, without Affection, without Pity nor Feeling. I wish saith Pinder, not to be Sick, but if I am, I would not be without feeling; for it is an evil sign, when in our Sickness we are dull and feel nothing. Then when in our Mourning we shall keep the mean, and shall avoid the two Extremes, which St. Basil doth condemn as vicious, which is, that we be not Stoics, that is to say, without affection, nor soft on the other side, to suffer ourselves to be won and overcome with sorrow; I do approve that if we show ourselves Men in Weeping, let us also show that we are Christians furnished with Hope in correcting and moderating our Sorrows. Others say, I loved them so dearly. If thou lovedst him so dearly as thou sayest, show it and rejoice at his happiness and rest: I rather believe that which causeth in us this great Mourning, is the love which we have of ourselves, which is the cause that we grieve at the loss of our Friends, not for the respect which we have to them, but to ourselves, being discontens to be deprived of the Pleasure and Consolations which they gave us. Which Jesus Christ said unto his Disciples, Seeing that they grieved that he had told them, that in short time he should be put to Death: It is not for love of me that you are so heavy; for if you loved me you would be glad, for as much as it is my good or happiness to die. Others say, he was so honest a Man, therefore is it that God took him, as he did Enock, for fear lest by the Malice and Corruption of this Age, he should change. When the Fruit is ripe must it not be gathered, for fear lest it should rot on the Tree?  
Others say be died in the prime of his Age; by so much the happier is he: for, as said Anacharsis, That Ship is happiest which arriveth first at the Port. Moreover, there is no certain time determined for all Men to die: But as we see in Fruit time, some are gathered sooner than the others; so is it amongst Men. There are some also that say, we must honour the Dead, by mourning for them, falling into the superstition of the Jews, who holding his opinion, did hire certain Singers and Musicians, to sing pitiful and funeral Songs for the Death of their Friends; which Jesus Christ did reprove in the House of the Prince of the Synagogue: and not without cause, for it is not good in praise o a Body to mourn for it: Complaints and Tears are rather signs of Misery than any thing else. We do not now weep for the holy Martyrs, which yet we should do, if in Tears there did consist any Honour; but we honour them by a remembrance of them, with blessing and thanksgiving, and by Pain and Study we endeavour to follow them. If likewise we have a Friend whom we will honour after his Death, it must not be with Tears and Lamentations, but rather by an honourable mansion which we are to make of him and of his Virtues, and by a desire which we have to imitate and follow his good and laudable course of Life.  
It is time to conclude this present Treatise, and to resolve on the precedent Reasons; that we must neither fear nor fly Death, but rather love and desire it more than Life, and prefer the day of our Death before the day of our Birth: for by our Birth we come to Pain and Affliction, and dying, we go to God, and to perpetual rest. Let us then strictly examine them, and judge of them, that we may take away the fear of the one, and the excessive love of the other. God through his holy Spirit give us the Grace to do it. So be it.   

A Clear Declaration Of the RESURRECTION Of the DEAD.  
FOrasmuch as in all times there have been some who have mocked at the Resurrection, and have utterly denied it: Mat. 12. Acts 17. 1 Cor. 15. It is not without good Cause that the Apostle St. Paul doth so carefully teach us, that the Dead shall rise again: for even as the Knowledge doth bring unto us a Sovereign Joy and Consolation, and doth give us a Will and Affection to follow unto the end JESUS CHRIST our Head and Spouse, to be Crowned with him, with that Eternal Beatitude which God hath prepared for his Children. Mat. 25. So also those that are not assured of the Resurrection which is the Foundation of our Religion, are less affectionate to follow the Lord, and to give themselves to Piety and Justice. And we must not doubt but the wicked, who abandon themselves to all impiety against God and who without remorse of Conscience do exercise all sorts of Wickedness against their Neighbours, they do it so much the more freely, as to persuade themselves that if they escape the Judgement and Punishment of Men, they shall hear nothing of it after this Life. For seeing that to avoid only the vengeance of the Magistrate in this World, they hid as much as they can their iniquities, and give such good Colours to their mis-deeds as possibly they can, that they may not be convicted Wicked; how much more do you think they would be bridled from doing Evil, if they were persuaded that although their Bodies die, yet their Souls shall remain Immortal, and shall endure the Judgement of God which it hath deserved; and that one day their Bodies shall rise again, that both Body and Soul may be Eternally tormented in Hell, Heb. 10. by the Judgement of God so horrible and fearful; Heb. 10. whereupon we may see how necessary it is to know that the Dead shall rise again, this Doctrine being the principal upholder of Christian Religion; of which if a Man be not altogether persuaded all is nothing. And it is impossible to persevere amongst so many Difficulties and Afflictions which are daily present at the serving of the Lord: For if the hope of the Resurrection were not, we should be the most miserable of the Earth, Cor. 15. seeing that in this World the Faithful are ordinarily more afflicted than the Infidels; but our Consolation is the Promise of Jesus Christ, that although the World shall rejoice for a time, and that we shall weep, Joh. 16. Rom. 8. Psal. 37. and 73. the time will come that our Head will visit us, and rejoice our Hearts with a Joy that shall never be taken from us.  
Now for to understand this Article of Faith, we must well consider these three Points.  
First, we must know whether the Soul now dieth with the Body or no.  
Secondly, Whether the Body returns so to the Earth, that it cannot ●ise again.  
Thirdly, If it doth rise, who is ●t doth raise it, and in what estate it shall be when risen.  

The first Point.  
AS for the first Part. The Lord for to declare unto us the Immortality of Souls, compares Death ●o the Sleep of Man, and saith that those that are dead, sleep: assuring us, that even so as when the Body doth sleep, the Soul doth not sleep, as appears by so many Dreams which Men have, that also, although the Body shall be put into the Sepulchre, as in a place of Sleep: nevertheless the Immortal Soul shall be gathered and assembled in its place; from whence it shall come again at the day of Judgement to put on her Body that therein she may enjoy the happy Life, or suffer Eternal Punishment Rom. 2. Mat. 25. Luk. 8. The Apostle speaking of the Daughter of Icairus, whom the Lord did raise again, saith, That the Spirit did return into her; showing that it was not dead like the Body, but only that she was gone to the Place, from the which by the Commandment of Jesus Christ she came again to re-enter into her Body: as also that of Lazarus of Bethleem, Joh. 11. For ever so as the Body doth return to the Earth, from whence it was taken; so the Spirit doth return to God, who gave it. The same Evangelist declares, that the Soul of Lazarus lives in Heaven, and that of the evil Rich Man in Hell. Luc. 16. And the Lord dying, to show that the Soul was not subject to Death as the Body, did recommend his Soul to his Father. Luk. 22. Act. 7. Saint Steven the first Martyr, recommended his to Christ. Saint Paul desired to be dissolved, and to be with Jesus; Phil. 1. knowing that after his Soul should be delivered out of the Prison of his Body, it should go to the Joy of the Children of god. Unto the Thief it was said, This Day thou shalt be with me in Paradise; Luk. 23. Joh. 5.6. which cannot be understood of the Body, but shows that the faithful Dying, makes the passage from Death to Life.  
The which ought only to be understood of the Soul, seeing that the Body must first be brought to Earth, and that it must put off all Corruption, for to rise at the last Day Incorruptible and in Glory. Mat. 22. Thus Jesus Christ against the Saducees, who denied the Immortality of Souls, shows, that forasmuch as God calls himself the God of Abraham, of Isaac and of Jacob, Exod. 3. infallibly the Souls departed do live; for he is not the God of those that are dead in such sort, that they are no more; but he is the God of those that are, and that live; and doth good to the Posterity of those that are, and not of those that are not; which cannot be understood but of their Souls, seeing their Bodies were returned to the Earth. Whereby we see that they deceive themselves greatly, that say that their Souls die and vanish with the Body where they Sleep; also those likewise who think that they enter into other Bodies Make 6. Luk. 9 Even the Pagans by natural Apprehensions, have believe that the Souls were Immortal; a we see that Euripides in the Tragedy which he entitled Hecuba, doth declare it, when he brings in Polixen speaking to Hecuba, and dying, saying to her, What shall I say to Hect● thy Husband, who was dead, she a● sweared her, tell him that I am the most wretched in the World: And in that which he entitled, The Supplicant, he says, The Spirit shall return to Heaven. Likewise, Pholicides says, That the Soul is immortal, and living always, waxeth not old: Pythagoras in his Golden Verses, said, If when thou hast left the Body thou comest into Heaven, thou shalt be as God, living always, and being no more Mortal: Cicero likewise Writes of it in his Book of Friendship, and in that which he writ of Age, in some sort comforting himself in the hope which he had of the immortality of his Soul. We see then that it is a thing most assured, that the Soul is immortal, as the Lord by his Word, which is the Infallible Truth of Heaven, doth show it us: And likewise, the Pagans, how Ignorant soever they were of the true Religion, have well understood it. Wherefore those that deny the Immortality of Souls, accuse God of lying, and make themselves in worse estate than the Pagans.  
This Knowledge is a great Consolation to the Faithful in all their Afflictions, and doth take from them the fears of Death, knowing that their Souls being separated from their Bodies live in Heaven, 1 John 2 in which they are admonished, not to settle themselves upon the transitory things of this Life; and not to load their Souls with the burden of Sin, to the end that dying they may be raised up towards God our Father, and Jesus Christ our Saviour, unto whom we ought with a steadfast faith to recommend them. Now even as the faithful do rejoice at it, the unfaithful on the other side, knowing the Souls to be immortal, are so much the more fearful of Death; seeing the eternal pains, and torments to be prepared for them at their going forth of this World. James 1. 1 Pet. 1.4. So that which serveth to the Elect for Joy and Instruction, is unto the wicked nothing but Sorrow, and occasion of Despair.   

The Second Point.  
TOuching the Body, it is all apparent that it is subject to die, as well because that we know that those that were in times past are dead, and that we see that those of our time die one after another; as principally because that the Lord declares to Adam, that by reason of his Sin, he with his posterity shall be subject to return into the Earth, from whence he was taken. Gen. 3. The Apostle says, Rom. 5.8.6. That by Man Sin came into the World, and by Sin Death, and so Death came unto all Men, by reason that all have sinned, ●nd the reward of Sin is Death, whereof the hour is uncertain unto us. ●uke 12. Although we are certain ●hat it is the Journey that every man must go, by reason that unto them ●ll it is ordained to die once. Jos. 12. 1 Kings 2: The Scripture is full of Testimonies upon this matter, although it be well enough known of all by every days Experience. Heb. 9 Job 14. The Pagan's themselves without Instruction of the Word of God, have well understood that unto Man it is a thing that cannot be avoided; as Euripedes shows it in the Tragedy of the Supplicants, saying, That every part of Man must return from whence it came; the Spirit into Heaven, the Body into the ●●●ih, which is the Mother and Nurse thereof. Wherefore it is a thing known to all, that we must die; but now by how much it is easy to believe, that necessity to die is imposed upon us, by so much is i● more difficult to believe that our bodies being returned to dust, shall ris● again: And indeed the sensual Ma●● cannot comprehend any thing there in, neither hath any thought of it; as we see that the Pagans never thought of it, although that they have disputed of the immortality o● Souls. But the Man that is regenerate by the Spirit of God, doubt not but that the Lord can raise the dead, seeing he will have it so, and that nothing can hinder his Will Psal. 115. For as, saith the Prophet he doth what he will. Apoc. 4. We must then fee how the Scripture dot● assure us, that the Bodies as well o● the good as of the wicked, shall rise again, the first ●o be crowned with Glory, the other with perpetual Infamy. Dan. 12. For to teach us th● Resurrection, it compares Death to a sleep, as hath been already said, to ●he end we may be certain that as the bodies, after they have laboured shall rest by Sleep, that they being awaked may with so much more alacrity return to work; so when we shall have made an end of this present Life, our Bodies shall be brought to the Tomb, as in a Bed of rest, for to rise again from thence at the latter day, and be put into their place. Job. prophesying of the Resurrection, the which he did firmly believe, says, I know that my Redeemer liveth, and that he will stand up at the latter day upon the Earth, and although after my Skin, this Body shall be devoured by Worms, yet with my Flesh shall I see God, I shall behold him, and my Eyes shall look upon him, and none other for me, although my Reins are consumed within me. Job. 14. & 19 David foretells the Resurrection of Christ, by whom we shall rise again; the which was figured by this, that Ionas was three days and three nights in the Whale's Belly, as Jesus Christ himself declares it. Johu 2. Mat. 12. The Prophet Isay in the 26. Chap. speaking of the Elect, saith unto the Lord with Faith, Thy dead shall live and rise again with my Body. Awake and rejoice ye Inhabitants of the dust, for thy dew is as the dew of the Fields, and the Earth shall cast forth the dead. The Lord willing to assure his People Israel, that delivering them from the Captivity of Babylon, he would bring them back into the Land which he had given them, he said unto them in a Vision, by the Prophet, Ezek. 37. that as certain as the dead shall rise, so certainly will he deliver them from the Captivity of the Babylonians, for to set them in Peace in their own Land. Danie saith, that those that sleep in the dust shall wake, some to Eternal Life, and others to perpetual shame and Infamy, and those which have been wise, shall shine as the Brightness of the Firmament, and those which do persuade Man to Righteousness, shall be as Stars for ever and ever. Dan. 12. Jesus Christ shows the Saducees, that the dead shall rise again, because that God is their God, Mat. 28. In St. John, Chap. 6. he saith, that the will of his Father who sent him, is, that he shall lose nothing of all that he hath given him; but that he shall raise it up at the larter day. The Apostle declares that Christ is risen again for our Justification. Then he saith that even as we die in Adam, so we shall rise again, and shall be quickened in Christ. Rom. 4.5.6. 1 Cor. 15. For seeing that he who is the Life, when he was put into the Tomb, thereby made many to rise again, by much more reason now, being risen again and glorified, will he raise us again. John 19 Psal. 36. Mat. 27. In like manner he declares, That he that believes Jesus is dead, and risen again (of which we have the surest Testimonies) ought by the same parity of Reason to believe, that God will bring from the Grave those that sleep in Jesus, who shall from thence forth ever live with the Lord, wherefore, says St. Paul, comfort one another with these Words, that is, let this be your Consolation in the midst of all your Trials, Afflictions, and Troubles upon Earth, that they cannor last long, but must end with your Life; when you shall descend into the Grave, where you shall not long remain, but the same Power that raised your Blessed Redeemer from thence, shall have the same effect on you, and likewise raise you from the Dead, and you shall be joined with Christ your Head, and live with him in everlasting Glory; this is the very sum of our Christian Profession, and the highest point of our Faith.  
All humane wisdom, which is folly before God, Mat. 24.25. cannot persuade themselves, that the bodies which are returned into dust can rise again, 1 Cor. 15. Phil. 7. nor those which have been burned, whereof the ashes have been dispersed with the winds, 2 Cor. 5. Acts 2.4. nor those which have been devoured by birds and by beasts, and digested, and reduced to dung, 1 Thess. 1. nor those which have perished in the waters, which have been food for fishes, 1 Pet. 1. 1 Cor. 1. But the Lord by that which he had done before, plainly showeth, that hereafter it shall be very easy for him to do what he will with our bodies; for seeing he hath made all things of nothing, can he not make that to return to life, which hath already been? Gen. 1. Psal. 33. Gen. 1. And as he made man first of the Earth, can he not as well make him to rise again from it? Gen. 1. in the beginning the Earth was so obedient unto him, that when he commanded it to bring forth the bud of the herbs that beareth seed, and the fructifying tree, and the living creature, beasts, worms, etc. It of itself, immediately brings forth that which before had never been; how much more easily by the commandment of God, may it restore many which have already been, and shall be returned into it? John 11. We see that although that Lazarus of Bethania, had already been three days in the Earth, and nevertheless when the Lord commanded him to come out of the Earth, presently it was done; He himself also risen again from the Earth the third day, for to assure us that he will raise us again, Mat. 28. Apoc. 1. for as death could not overcome Jesus Christ, but that he is risen, so shall it not be able to hinder his members from rising again, because that he hath as much power over the dead, as over the living; Rom. 14. Gal. 1. 1 Thess. 1.4. If God hath raised the head, it followeth, that he will also raise the body, which we are if we believe, When we consider that he did hinder the so hot burning furnace from doing any hurt to Sidrake, Misake, and Abednego, Eph. 4. Dan. 3. we shall not find it an impossible thing to God, to make them rise again which have been buried, that they may be reunited unto their Souls. And he that shut the Lion's Jaws, because they should do no harm to Daniel, Dan. 6. shall be able to raise those again which have been devoured, And he commanded the fish to cast up Ionas, Jon. 2. also can be easily cause that the Sea shall obey him, when he shall command it to cast up his dead. In brief, the faithful cannot doubt of his Resurrection, knowing that neither Death, nor Life, nor Angels, nor Principalities, nor powers, nor things present, Rom. 8. nor things to come, nor height, nor depth, nor any other creature, can separate him from the love which God beareth in him, in Jesus Christ our Lord, Revel. 20. For also the Sea must cast up those dead bodies which are in it, and death and the Grave, those which are in them; for as much as the Lord hath the keys of the Grave and of death, having power over them.  
Rev. 1. Moreover God cannot be true, nor truly wise, nor Almighty, nor Just, if he doth not raise the dead, and by consequence cannot be God. And so who denyeth the Resurrection, denyeth also that there is a God: for seeing by his Word he promiseth to raise up the dead, if he do it not, he is not true. And seeing that he declares that he will have it, if he doth it not, it follows, that it is for want of knowledge, and of power, and so shall neither be truly wise nor Almighty. Also he shall not be just if he doth not render to every one that which he promiseth him; for the Author to the Hebrews saying that God is, saith also that he is a rewarder of those that seek him. Heb. 11. Mat. 10. Marc. 8. Luc. 9, Now in this world, the children of God have nothing but afflictions every day, being set out for a show, as men condemned to death, and being made a spectacle to the world, to the Angels and to men. Cor. 4. John 16. As our Saviour also saith to his disciples, You shall weep and lament, and the world shall rejoice, 2 Tim. 3. And the Apostle declares, that whosoever will live holy in Christ, he shall endure affliction. Act. 5.20. 21. We see that the Apostles and those which received their doctrine, have almost always been in continual afflictions. Col. 1. Heb. 10.11. In our time the afflictions of the faithful have been notorious, that there is none so simple but may see them. Mat. 6. Marc. 14. 1 Cor. 10, 11. 1 Thes. 1.3. On the contrary part the wicked instead of receiving punishment in this world, are ordinarily better at their ease than the faithful, and do flourish like the bay Tree, as saith the Prophet, Psal. 37. Wherefore there must necessarily be another place where the good shall be recompensed with joy, and the wicked with sorrow, otherwise God should not be just, and Christ should have died in vain. But some one will say, God doth accomplish his promises upon the souls of the just, and his threaten upon those of the unjust, and by that means God shall not cease to be just, although he should not raise again the bodies of men. With this we must consider, that if it be so, that a free retribution is done to the soul, as (according to the promise of God) it ought to be done to the just, and punishment is justly inflicted upon the soul of the reprobate, to the end that the justice of God may be safe; so must it also of necessity be, that the bodies be recompensed, some with honour, others with disdain, to the end that God may remain just for ever. For even as the Soul of man renewed by the holy Ghost, giveth itself to serve God, so doth the body, when it ceaseth from evil doing, and being even ready to be martyred for professing the Lord, serving to Justice and Holiness. Rev. 12. For Example we have the Prophets, Rom. 6. Act. 7. St, Stephen, the Apostles, and so many Martyrs, and true Servants of God, whose bodies have greatly given themselves to serve God; Rev. 6.8. Also in like manner as the spirit of the wicked doth employ itself but only to offend God, likewise they employ their bodies to serve to filthiness and iniquity, and to do all evil; Rom. 6.7. therefore just it is that the bodies of the Saints which served God, and of the wicked which disobeyed God, should both be raised by him to receive according to what they have done for or against him. Furthermore they who deny the Resurrection of the body, do likewise make the incarnation and bodily passion of Jesus Christ unprofitable. For if the body do not rise again, what needed he to take humane nature upon him, and to suffer in it, to deliver our bodies from the everlasting curse? Seeing that if it were so, that the bodies being dead, should so return to the Earth, that they should have no more being, and so could neither enjoy happiness, nor suffer pains and sorrows; had it not been enough that he had only suffered his soul, being heavy to death, for to deliver the Souls from Hell? Marc. 14. Whosoever then denies the re-establishment of bodies, through ignorance makes the humanity of Christ unprofitable, and accuseth God the Father of cruelty, as if he had taken pleasure to see his well beloved Son so cruelly entreated, without having (for his part) deserved it, and without that it should serve to the Elect; he maketh him also (for his part) in blaspheming, a Liar with his Father, because he says, that he will raise his at the last day. In like manner doth he accuse the holy Ghost of vanity, which by the mouth of the Prophets hath prophesied and foretold the Resurrection of the Dead. Also he disannulleth Christian Religion; for if the dead do not rise again, Christ also is not risen, and so the preaching of the Apostles should be false, and we should be abused to believe their doctrine, and those which are dead in Christ should be cast away. Cor. 15. The Lord fitting himself to our capacity, as the mother to the child, teacheth us the Celestial things by the comparison of the things Terrestrial, to the end we comprehend that which otherwise is incomprehensible unto us. And touching the matter which we have now in hand, the Prophet Esay declares unto us, Esai. 19 that even as in Winter the grass of the field seems to be dead, and in the spring after it hath felt the dew it springs and waxeth green again, so likewise our bodies being dead shall rise again, when at the latter day they shall feel the dew of the grace of God, hearing the voice of the Son of man. The Apostle saith, Mat. 24. that as the seed must die before it be quickened, 1 Thess. John 5. and then it riseth by virtue of the sap which it hath had in the Earth, in greater glory than it was sown; 1 Cor. 15. so likewise all men must die, that they may rise again, the elect in greater glory than they were set upon the Earth, by the virtue of the eternal Spirit of Jesus, in whom they died; Rom. 1. Thess. 4. the probate in greater dishonour than they were before, by the virtue of the immortal spirit of Satan, in whom they are departed. For seeing the Lord doth excellently unfold his power towards the insensible creatures, we ought not to doubt, but he hath at the least as much will to show his power in making them to rise again for whom he died, to the end to crown them with glory; and his enemies to be charged with shame and infamy, seeing they have so much dishonoured him. When a nut, or the kernel of a Pear or Apple is rotten in the ground, God causeth it to rise again to a great tree, for to bear much more fruit, being risen again, than it did before; and a grain of Wheat, being put into the ground, and dying, brings forth much fruit; John 12. do we think that the Lord hath not as great power to raise up men, as he hath to raise these things, so small; and as it were of no value? Shall it not be easy for him to raise us again, as it hath been easy to him to draw us forth of the matrix of the mother alive, where before we were born, we were as it were in a Sepulchre? If the Prophets and Apostles in the name of God have raised up the dead, Psal. 18, shall it be impossible to the Lord by his power to raise them? 2 King 4. Acts 9 Let us assure ourselves, that nothing can separate the body and soul of the faithful from the love which God beareth them, neither hinder, but that he shall make the wicked both in body and soul to be his footstool.  
Now by reason that the Apostle saith, John 6. that the body which is sown is not that which riseth again; Heb. 10. 1 Cor. 15. there are some that will infer thereupon, that at the Resurrection our souls shall not return into those bodies which now we have, but into other bodies which the Lord shall give us. He himself in that place showeth us, that he speaks not that, but only to show us, that although our bodies shall rise in the same substance which now they have, they shall notwithstanding be changed in quality and glory; seeing that this corruption most put on incorruption, and that this mortality shall be swallowed up of life, and put on immortality; 1 Cor. 15. declaring that they shall be these self same bodies in substance, but divers in qualities. St. Paul saith, Phil. 3. Christ will transform this vile body, that it may be made like unto his glorious bo●y, according to the power by which he is able to make all things subject unto himself. Mat. 27. Whereon followeth, that as Jesus Christ risen again in the same body, which was crucified for us, being cleansed and discharged of all infirmity; Luke 24. John 20. also we shall rise again in the same bodies which now we have in this world, having in them, cold, heat, hunger and thirst, poverty, sickness, banishment, imprisonment, and such like adversities: Heb. 10. 11. being cleansed and disrobed of all that which by sin did cause us any grief; for Justice of God cannot consist without remunerating the bodies of those that have sought for his glory, in crowning his graces in them, and punishing those which have laboured to offend him. Moreover we see that those which the Prophets and Apostles, and Jesus Christ himself have raised again, Mat. 27. it hath been in the self same bodies in the which the had lived before. Who doubts but those that risen again at the death of our Lord, did rise in the self same bodies which they had before; for otherwise how should they have been known by those to whom they did appear? The Apostles puts us out of doubt of it, saying, 1 Cor. 15. That if the Spirit of him who raised Jesus from the dead, doth dwell in us, he that hath raised up Christ from the dead, will also quicken our mortal bodies, because his spirit dwelleth in us; he saith more over, that the body which is sown in corruption, shall rise again in incorruption. It is sown in dishonour, it shall rise again in glory; it is sown in weakness, it shall rise again in power: it is sown a sensual body, it shall rise a spiritual body. Wherefore we ought to believe that the bodies which now we have, shall be the self same which shall rise again in the same substance, but the earthly qualities shall be changed into heavenly; which is no small consolation, seeing that we love our bodies so much, although that in this world they be laden with so many miseries.   

The Third point.  
AS concerning the Author of the Resurrection, the Scripture doth declare unto us, that God the Father in the beginning made man by his word. Gen. 1. 2. which is his son, John 1. and having made his body, breathed into him a living soul, by his spirit; Gen. 2. Psal. 33. so in the Resurrection of the dead, 2 Cor. 4. he shall raise us again by his Son in a quickening spirit.  
And when the Son of justice shall come in judgement for to judge the quick and the dead, Mal. 4. the Sun shall wax dark, Revel. 1. and the Moon shall not yield her light, 2 Tim. 4. and the brightness of the Stars shall be seen no more than if they were fallen from Heaven, and the virtues which are in the Heavens, as the Stars, Mat. 24. the Planets, and other celestial creatures, with Heaven and Earth shall be shaken; Luke 21. Revel. 6. then the Sea and her waves shall roar after an unaccustomed manner; 2 Pet. 3. and when the order of nature shall be changed, those shall be signs of the coming of the Son of man. Mat. 16. And when that Jesus Christ, the Son of God shall come, who took humane nature upon him in the Virgin's womb, Luke 1. Acts 1. he shall come in the same body, wherewith he did converse here below upon the Earth, before and after his death, as he himself declares, calling himself the Son of man, sent of God his Father, Mat. 24. Mark 13. (who gave him power to do judgement, in so much as he is the Son of man) Luke 24. John 5. set above the clouds, at the right hand of the power of God, Mark 16.24. 1 Thess. 4. accompanied with the voices of Archangels, and of Angels with God's Trumpets, Rev. 1. and all eyes shall behold him; Mat. 24. for he will cause his sign to appear in Heaven, 1 Cor. 15. and his voice to be heard, the which at the last trump shall be heard of those that have been put into the Sepulchers, to the end that first they may rise again: 1 Thess. 4. and those which shall be found living shall hear it also, to the end they may be translated, which unto them shall be a kind of death, being changed from mortal and corruptible, to immortal and incorruptible bodies, 1 Cor. 35. and shall rise again, and shall be changed in a moment and twinkling of an eye.  
This day shall not surprise the elect that are in the light, because it shall be the day which they have so long waited for, and wished, with the other creatures, 1 Thes. 5. 1 John 1, for to those who have overcome Satan by the blood of the Lamb, 1 Cor. 1. and by the word of their testimony, Rom. 8. and have not loved their lives to death, 1 John 2.4.8.5. it shall bring unto them an unspeakable joy, Rev. 12.21. making them lift up their heads aloft, seeing their perfect deliverance come. For their Saviour shall send his Angels with great sound of Trumpets, to gather them together, Esay. 35. how far in sunder soever they be from the four winds, Zach. 9 from the end of the earth to the end of heaven, Luc. 22. Rom. 8. and then they shall be altogether caught within the clouds to meet the Lord in the Air, 2 Thes. 4. for to be joined with their head, as members of his body, and shall be always with him who will separate them from the reprobates, as the Shepherd doth the Sheep from the Goats, Mat. 25. to put them both in body and soul in full possession of the everlasting heritage and happiness by them so long hoped for.   

The Estate of the Elect that are Risen again.  
THen their bodies which shall be risen again in triumph shall be changed, not in substance but in quality, being discharged of the earthly heaviness, for to be made spiritual bodies, 1 Cor. 15. to the end to be fit for the heavenly habitation; where they have no need of meats which do corrupt, Rev. 7. for they shall be no more hungry, nor thirsty, and they shall die no more, but shall use the heavenly food, which is the word of God, Luc. 20. they shall also be delivered from the bondage of sin, for to serve evermore to Justice. For these are the two principal things which hinder man from beholding the face of God, this heavy earthly body, and infectious sin. And for the first, we see that the Lord said to Moses, Exod. 33. who was desirous to see him; Man shall not see me upon the Earth and live. As for the other, it was cause that the wicked Angels were cast down from Heaven, and man out of Paradise, Gen. 3. for there is nothing common between God and a sinful man. Wherefore the faithful shall have a spiritual body, discharged and purified from all sin. There shall also be no defect in their bodies, nor imperfection, and all deformity and vice, which cometh of sin, shall be done away; for the Lord will transform their vile and contemptible bodies, and make them conformable and like unto his glorious body. Phil. 3. 1 John 3. Moreover, they shall no more suffer any torments, pains, sickness, nor any other adverse thing, because there shall 〈…〉 rning, nor weeping nor ●●●●uring; for the Lord will wipe away all tears from their Eyes. And there shall happen no more corruption to them by death, Rev. 25. whereof there shall be no more remembrance, Isa. 25. but being made immortal, they shall be made incorruptible, Rev. 7.21. and delivered from all suffering, for to be in a happy state for ever.  
Their Soul, which before was a living Soul, Gen. 2. shall be changed into a quickening spirit, 1 Cor. 15. than it shall be delivered from all sorrows, griefs, annoy, perturbations and fear, which came through sin, Psal. 61. and shall be set in rest, joy, consolation, happiness, and perpetual assurance, without being any more perplexed nor defiled with troublesome affections.  
Then being put in so excellent estate, both of Body and Soul, the Image of God shall truly shine upon them, having this power to serve God, being perfectly wise, holy, pure, irreprehensible, innocent, without spot, 1 Cor. 1. good, just, true, immortal and incorruptible, being resplendent in glory and honour, before the Throne of God Col. 1.  
The which shall be the white vesture, wherewith St. John saith, Rev. 14.21. They shall be clothed, which is the pure and shining Vestments, Rev. 3.4.6.7. which are the justifications of the Saints that shall hold the Palms in their hands in sign of Victory, Rev. 19 after that the books being opened, they shall hear the Voice full of meekness, Rev. 7. grace and mercy, receiving in the presence of the wicked, who judged them the outcasts of the Earth, Rev. 10. the sentence of eternal blessing, being found written in the book of life, which is the book of the Lamb, Sap. 4.5. being clothed with the innocency of Jesus Christ: 1 Cor. 4. and having the name of their Father written in their forehead, Rev. 13.21. they shall be with Christ the Spouse, 2 Cor. 5. crowned with the incorruptible crown of life, Gal. 3. and eternal glory, Apoc. 14. being pronounced the sons and heirs of God, and coheirs with Jesus Christ, Rev. 2. and Judges with him of the Apostate Angels, 2 Tim. 4. and of the reprobate, 1. Pet. 5. for all power and judgement is so given to the Son. Rom. 8. Gal. 4. that he will participate in this honour as his assistants, Wisd. 3. they shall be put in possession of the Kingdom of Heaven, Mat. 19 having praise of God, Luc. 22. which is the incorruptible heritage, 1 Cor. 6. which cannot contaminate, nor whither, and which is preserved in Heaven for them, John 5. they shall shine therein as the Firmament, Rev. 2. and as the Sun, Mat. 25. and as the Stars for ever. 1 Cor. 4. Then they shall have their right in the Tree of Life, Pet. 1. and shall enter into the new Celestial Jerusalem, Dan. 12. in the which there shall be no Temple, Mat. 13. for the Lord Almighty is the Temple thereof, and the Lamb, Wisd. 3. They shall be in it everlasting Kings and High Priests, Rev. 2.21, 22. offering sacrifices of Praise and Thanksgiving unto the Lord. Then being in the House of God, Rev. 15.7. which is the blessed house which the faithful have in Heaven, which is not made with hands, 2 Cor. 5. they shall be filled with the magnificence of the Lord, and shall bud like the Olive branch, and blossom like the Palm, and like the Cedar which is in Lebanus, Psal. 16.17.52. & 92. being immortal and incorruptible, and shall not be importuned by Satan, to sin and offend God. The face of God which is the Fountain of Light, 1 Cor. 13. the River of Pleasure, Psal. 16. and Ocean of Goodness, Rev. 22. they shall see, which shall give them such a great and perfect Joy, that all the Joys which may be compared to that, are but as a sparkle compared to a great Fire, Marc. 9 It will make them forget all Terrestrial, Heb. 11.12. what pleasure soever they could take in them in the world, and they shall not remember any thing that may bring them sorrow or grief. They shall be led to the Mountain of Zion, and to the City of the living God, (which hath no need of the Sun nor Moon to shine in it, Rev. 21.22. for the light of God hath lightened it, and the Lamb is the Candle thereof) and of thousands of Angels, and of the assembly of the first born, which are written in Heaven, 2 Cor. 11. and to God which is the Judge of all, Col. 1. and to the sanctified Souls of the Just, Eph. 1. and to Jesus Christ their Head and their Spouse, Mediator of the new Covenant, Rev. 19 and of the blood shed, speaking better things then that of Abel: then with all his company, and the other Saints, with whom they shall be fellow Citizens, being domestics of God; they shall be called to the nuptial banquet of the Lamb, and shall enjoy the Kingdom of God their Father, Rev. 19 the felicity which Jesus Christ by his death hath conquered for them, Heb. 2.5.9.10. in whom they have put their whole trust, Gal. 3.4. as he himself promiseth, saying, Rom. 4.5. Father, I will that those which thou hast given me be with me, Eph. 1.5. and see my glory which thou hast given me, Rom. 5.9.10. and then I dispose the Kingdom unto you, as the Father hath disposed it unto me John 12.14.17. to the end that you may eat upon my Table in my Kingdom. The Apostle saith, Luc. 22. If we die with him we shall live with him; and if we suffer with him we shall reign with him, 2 Tim. 2. and shall be glorified with him, Rom. 8. Of these promises the Children of God need not doubt; for seeing that the Lord when he died, gave Paradise to the Thief, can be not more easily give it to those to whom he hath promised it, Luc. 23. when he shall come into such great Glory and Majesty? And now being with him, and seeing him as he is, they shall have a much greater Joy than had the Disciples, seeing him transfigured; that shall be so understanding, Mat. 17. that they shall know all the Saints that ever have been, Marc. 9 Luc. 9 and even those with whom they have conversed in this world joyfully, and according to God. For if it be so that in the transfiguration of our Lord, which was but a little demonstration, as well of the Glory of the Body of Jesus, as of the estate and condition in the which the Children of God shall be in Heaven, (for their meanness and infirmity could not have been able to see the incomprehensible Majesty of the Lord, without being destroyed) The Apostles, although they had never seen the body of Elias and of Moses, nevertheless they knew them. How much sooner shall the Elect know one another, when they shall be endued with this perfect knowledge and intelligence of the Image of God, which shall be in them? And if Adam in his first estate, which was a great deal less glorious than that of the sanctified by Christ, 1 Cor. 13. did know the beasts which God brought before him, 1 Cor. 1. and did properly impose a Name to each one: and even knewn Eve to be bone of his bones, and flesh of his Flesh; although that the Lord took the rib from him without his feeling it; shall not we in this admirable glory have more wisdom to know each other? Luc. 16. Now this knowledge shall be disrobed of all carnal and corrupt affection; for the Elect shall not be known for loving the one more than the other, or hating one reprobate more than another, or in calling to mind the injuries and displeasures which they may have received in this world.  
But they shall love directly without respect of persons, those which God loveth, and shall hold in abomination those which God shall detest; For then all Paternity, brotherhood, and Marriage shall be abolished, and there shall be but God alone Father of all, whose Children we shall be, and Brothers and Sisters one to another: the Children of God shall be made Partakers of the divine Nature, Marc. 12. for God shall be glorified in his Saints, Eph. 4. and shall be made admirable to those that have believed. 2 Cor. 6. 1 Pet. 1. Wherefore seeing God will communicate his Glory, Virtue and Justice to his Elect, imparting himself unto them; let us know, that this benefit contains the sovereign good of man, which all desire, and which the wisdom of man could never comprehend. And indeed when by all the similitudes which the Scripture doth teach us, we shall have said and learned much of the excellency of the children of God, it is almost nothing in comparison of that which shall then appear; surely then the Apostle with the Prophet hath good reason, 1 John 3. having tasted in spirit the inestimable glory of the Elect in the heavenly life, to say, the things which Eye hath not seen, nor Ear heard, and which is not come into the heart of man, are those which God hath prepared for them which loveth him, which are unspeakable: and it is not impossible for man to tell them. 1 Cor. 2. For although Adam was created in a very noble estate, Isai. 64. yet so it is, that if the Elect were to reassume that estate, 2 Cor. 12. they should be miserable in regard of the sovereign excellency, in the which they shall be set.  
For, First, he had an earthly and sensual body, Gen. 2. the Elect shall have Spiritual and Celestial bodies, 1 Cor. 14.  
2. He had a living soul, they shall have a quickening spirit.  
3. He could fail and render himself subject to death, they shall not be able to fail, nor fall in danger of death; 1 Cor. 15. the which then shall be abolished.  
4. Satan had power both to tempt him, and to make him to fall; but he shall not have power of either to them.  
5. He was husbanding in an earthly Paradise, they shall be in rest and enjoy the Heavenly Paradise.  
6. He had command over the birds of the Air, the fishes of the Sea, the beasts of the Earth; Gen. 2. they being in greater power shall condemn Satan and all the wicked: and the holy Angels shall be their companions, Mat. 22. and shall have power in the Kingdom of their Father.  
7. Adam had such great wisdom, that he named every beast according to their property; 1 Cor. 9 they shall be endued with such wisdom, all filled with such a perfect knowledge, Rom. 2.3.5. that they shall be ignorant of nothing. 1 Pet. 3, Surely than we ought to be much moved and stirred up to worship and serve God; 2 Cor. 1. who, without any desert of ours, Rom. 15. Rom. 3.4. will for the love of his wellbeloved Son so admirably unfold his incomprehensible goodness unto us, Mat. 3.17.   

The Estate of the reprobate.  
NOW this day shall surprise the wicked and reprobates which are in darkness, Rom. 2.2. (whom the Lord hath borne and suffered with great patience, to the end to bring them to repentance) as the Thief by night stealeth upon the Master of the family while he sleepeth: and they shall be found without , and shall walk naked, Rev. 3. and their shame shall be seen: Rev. 16. for when they shall say peace and security, 1 Cor. 4. than shall sudden destruction come upon them, like to a woman in travel, 1 Thes. 5. and they shall not escape, but shall be marvellously afraid, by reason that it shall be a day of darkness unto them, Amos 5. and not of light, an obscure and not a clear day, and then they shall be condemned by their own consciences, like unto Cain, giving praise to God, seeing the Lord with his Saints come, which are by millions, for to give judgement against those that have not had the fear of God before their eyes: and to the end to convince all the wicked of all the evil works which they have wickedly done, Sap. 4.5. and of the rude speeches which the wicked have preferred against him: Gen. 4. then for to weigh down the Wine-press of the anger and wrath of Almighty God, Rom. 14. because they have persecuted Jesus Christ in his members, Judas. Rom. 3. which are bones of his bones, and flesh of his flesh; Rev. 19 Eph. 5. so that they shall be in such great Agonies and Afflictions, feeling the terrible judgement of God to come upon them, Heb. 10. that they shall hid themselves in holes and between the stones of the Mountains, Rom. 2. and shall say to the Mountains and stones, fall upon us, and hid us from the Face of him who is set upon the throne, Rev. 6. and from the wrath of the Lamb; Rev. 9 for the great day of his wrath is come, and who is it shall be able to subsist; They shall seek for Death and not find it, and shall desire to die, but Death shall fly from them; they shall strike themselves with despair, and shall be as dead for fear, by reason of the expectation which they have of those things which shall suddenly come upon them: Luk. 21. they shall lament before the Lord, who shall have a flame of fire to do Vengeance and Judgement, according to Truth and Justice, upon those which have not acknowledged God, and who have not obeyed the Gospel of the Lord, Mat. 24. Rev. 1. and shall punish them in Body and Soul with eternal perdition in the Face of the Lord, 2 Thes. 1. and in the Glory of his strength. Rom. 2.2.  
The bodies of those which are dead before, shall come out of the Earth: Job 5. 1 Thes. 4. and of those which shall be found living shall be changed, and put on immortality, and shall be charged with opprobrious infamy before God and his Saints: for he shall make clear the things that are hid, and shall manifest the counsels of hearts.  
And then their immortal Soul shall be loaden with fear, with sorrow, with terrors, with grief, with desolation, and with such despair, Mat. 24. Luke 21. that it is impossible for us to comprehend it. Mar 13. Rev. 1.  
Then being in such confusion of Body and Soul, the image of Satan their herd shall appear upon them: that is to say, infidelity, iniquity, wickedness, abomination, filthiness, hatred, cruelty, tyranny, perjury, lying, envy, and all that is of impiety and unjustice, which is the black Robe of the reprobate: and even so as the Elect have Christ for their head, 1 Cor. 11.12. of whom they are the body, unto whom they shall be made alike; Eph. 1.5. so likewise the reprobates have Belzebub for theirs, Mat. 25. unto whom they shall be made conformable.  
For although that all the Devils are all Apostate Angels, nevertheless the Scripture in sundry places attributes the principality to one alone, to the end to gather all the wicked unto him, as members in one Body, for to be put to perpetual ruin.  
Then the wrath and indignation of God shall show itself clearly upon all the infidelity and unjustice of the unbelievers, and execrable, 2 Cor. 4. Ephes. 2. which shall not be found written in the book of Life; Mat. 9.10.12.25. for which they shall receive sentence of Condemnation, Mark 3. and being separated from Christ, Luk. 11.21. shall be driven from before the presence of the Lord, as the dust before the wind, Rom. 1.2. Rom. 2. and cast like dogs forth of the City of the Children of God, Rev. 21. & 17. Rom. 9 and sent with their Captain Satan and his Angles, who did accuse the elect before God night and day, Psal. 1. Isa. 17. Rev. 21. & 22. in perpetual malediction, for to drink of the wine of the wrath of God, Rev. 12. Mat. 25. filled into the cup of his wrath, and shall be tormented with fire and brimstone before the holy Angels, and before the Lamb, and the smoke of their torments shall mount for ever, Rev. 14. 15. & 16. and they shall have no rest neither day nor night.  
Now this place of torment for the wicked is so horrible, 2 Thes. 1. that it is incomprehensible unto us; and even as God is eternal, also this ruin shall be eternal. The Scripture for to declare it unto us, useth many comparisons. David saith, Psal. 55. That the wicked shall be cast into the Pit of ruin, and of the bottomless Pit. Rev. 9 Isa. saith, Isa. 30. That the torture is already prepared for the wicked, which God hath made deep and large; the Building of it is fire and much wood, and the breath of the Lord like unto a stream of Brimstone doth kindle it; Isa. 66. then he saith that the worm of the wicked shall not die, and therefore shall not be quenched, and they shall be hateful to all flesh. Daniel sayeth also, Dan. 12. That they shall be in perpetual shame and contempt, Malachy declares, Mal. 4. That the day of the Lord shall come burning like an Oven, and all the proud and those that do wickedly shall be like stubble, and the day of the Lord shall burn them, and shall leave them neither root nor branch. St. John Bapist saith, Mat. 3. that the chaff shall be put into the fire, which shall never be quenched, Mat. 3. The Lord saith, that they shall be cast into the Furnance of Fire, Mat. 25. which is the everlasting Fire. Saint Luke showeth, Luc. 16. that the evil rich man whose Soul is in Hell, is in such great heat, that he greatly desires to have a drop of Water, which he shall never be able to get; how much more shall he be tormented when he hath put on his body? The Apostle saith, Heb. s10. that they shall feel a ferventness of fire, which shall devour them. St. John declareth, Rev. 19, 20, 21. That they shall be cast into the lake of fire and brimstone, which is the second death. For although they shall live, yet by reason of these incredible torments, they ought rather to be called dead then alive: Now although that by all these similitudes it is demonstrated unto us, that the damned shall be grievously and everlastingly tormented; yet nevertheless, man cannot think nor comprehend how great the everlasting sufferings shall be, no more than he can comprehend the joy of the Children of God, Mat. 9 1 Cor. 2. Wherefore with good cause the Author to the Hebrews saith, Heb. 10. that it is a terrible and fearful thing to fall into the bands of the living God. For although that we should see one continually knawed with worms, and burnt with fire, that torment should notwithstanding be as nothing in regard of that which is prepared for the wicked. For besides that their bodies shall be horribly afflicted, their souls shall be in incredible distresses and sorrows. This aught well to stir us up to watch and pray, and to refrain from doing evil, and to move us to serve God, Rev. 3. Mat. 24. 1 Thes. 1. Psal. 25. & 51. and to desire him with the Prophets and Apostles, Jer. 31. to change, review and increase our faith, that so being made new creatures, we may escape this place of torment, and be numbered amongst the Sons of God. Lamen, 5. Cant, 1. Luc. 17. Joh. 3. Wis. 4. & 5. Which the Lord grant for the love of his well beloved Son our Saviour, to whom be all honour and glory for ever and ever, Amen.   

Prayers and Meditations touching Life and Death.  

Meditation the First.  
THe life of Christians ought to be occupied in considering the things that follow, and to put them in practice; to wit, to have always in remembrance the benefits which they have received at the hands of God; to give him thanks for them without ceasing, both with heart and mouth; to love him, who is goodness itself, to fear and worship him, seeing he is the Almighty, and only Wise; to be stirred up by the love which they bear to God, also to love their Neighbours. The love of God draws us from the love of corruptible things, lifts us up to Heaven, and inflames our hearts to a holiness of life. The love of our Neighbour turns us from all troublesomeness in will or in deed, and doth stir us up to integrity, and well doing.   

Another.  
LEt us often think what we are: The principal part of us is the Soul, the which is endued with understanding, with reason, and with judgement, to know the sovereign good, which is God, to love him, to adhere and unite ourselves unto him, that we may have part of his immortality and happiness. Now we forsake and contemn this great good, for to grovel upon the earth, and to go down into the pit of carnal desires, applying the vigour of our understanding and judgement, to things that are not worth the pains that we employ in them. We bury ourselves quick, of heavenly we become earthly, and of men created for eternal life, we endeavour as much as in us lieth, to set ourselves in the rank of brute Beasts. God doth not forsake us nevertheless, although that our ingratitude hath well deserved it, but calls us unto him by his word, presents unto us infinite testimonies of his grace, continueth it daily, he supports, exhorts, counsels, chides and fatherly chastiseth us; Nevertheless we continue blind, deaf, and negligent, despising his goodness, or use it not as we should, or indeed abusing it; nay, which is worse, we love vain and transitory things better, and have our minds too much fixed and settled upon them. God stretcheth forth his hand to conduct us, we draw back ours, and fly when he calleth us. If he put us into the way of salvation, we grudge and repine for the world, we look behind us, deferring and remitting our amendment till to morrow. Let us awake then, let us not always stick in the mire, let us strengthen ourselves in the virtue of him that supports and succours us, let us a little undertake to despise corruptible things, and to desire those that are truly good and everlasting. When God calleth us, let us hearken, if he guides us, let us follow him, that we may come to his house: let us receive his good things, and himself too; for he gives himself unto us in the person of his Son. He shows us the means to get to Heaven, let us then desire of him to give us the will and courage by faith, repentance, charity and hope to aim thither, and that he would maintain his grace in us until the end, to sigh in this mortal life, and to wait (through the assurance of his mercy) for our departure out of this world, and our last day, which shall be the beginning of our true life.   

Prayers and Meditations.  
HOW great are the illusions and impostures of the enemy of our salvation? He showeth us afar off things that are ridiculous and vain, and persuades us that it is all good and happiness; he scares us with things that we ought not to fear; and makes us to fly from those things which we ought to embrace. He calleth, enticeth and flattereth us, by the means of our desires; if that will not serve, he roars and storms, and endeavours to astonish us within and without. O eternal Light and Verity, O Lord and merciful Father, disperse those clouds of ignoranee and error, illuminate our understanding, and do not suffer us to come near to that, which thou hast commanded us to fly from, and which is hurtful and pernicious unto us; let us not desire, but what is truly to be desired, to wit, thyself, who art the springhead of all goodness of our life, and of eternal happiness. All flesh is grass, and the glory of the man is like the flower of the field: cause then that we may seek for our firmness and contentment in the grace which thy Son hath brought us: let our life lie hid in him, so that at the day of the separation of our souls from our bodies, we may find it holy in Heaven, waiting with assured rest and joy, the happy Resurrection of this flesh; in which all corruption, infirmity and ignominy being abolished, and death being swallowed up of victory, we shall live eternally with thee, in an incomprehensible happiness in thee, by the which thou shall be glorified. Maintain then thy Children, O Lord, in this faith and hope, finishing thy work in us, until they be altogether with thee, for to enjoy the inheritance, and the glory which thine only Son hath by his Merit purchased for them, Amen.   

Prayer.  
OLord Jesus Christ, Creator and Redeemer of Mankind, who hast said, I am the way, the Truth, and the Life, I do bessech thee by this unspeakable Charity which thou hast showed, in yielding thyself to Death for us, that I may never stray any jot from the, who art the way; nor that I doubt of thy Promises, seeing thou art the Truth, and dost accomplish that which thou promisest. 'Cause that I may only take pleasure in thee, who art the Eternal Life, beyond the which there is nothing to be desired, neither in Heaven nor Earth. Thou hast taught us the true and only way to Salvation, because we should not abide erring like strayed Sheep in the lost ways of this World; showing us clearly that which we ought to believe, to do, to hope, and wherein we ought to yield and settle ourselves. It is thou that hast given us to understand, how cursed we are in Adam; and that there is no way to escape from this Perdition in the which we are plunged, but by Faith in thee. Thou art that true Light which dost appear to those that walk in the desert of this Life, and who having drawn us out of the darkness of the spiritual Egypt, hast driven away the darkness of our Understanding, and dost enlighten us, to the end we may tend towards the promised Inheritance, which is the Life Everlasting; into the which the Unbelievers does not enter, but those that have assuredly relied upon thy holy Promises. O what a Goodness is it that thou hast vouchsafed to descend from thy Fathers-Bosom, and from the Everlasting Throne to the Earth, to put on our poor Nature; of Master to become Servant, to the end that by thy Doctrine thou mightest do away the darkness of our Ignorance, to guide our feet into the way of Peace, and to make plain the way of Salvation unto us; which if we follow, we cannot stray nor wax weary, seeing that thy Grace and Power do accompany us therein all the days of our Life.  
Moreover, by thy Spirit thou dost strengthen us in it, and double our Courage. Thy word is Bread, which nourisheth us therein; thy promise is the staff which upholds us. Thou thyself by thy secret and incomprehensible virtue dost bear and maintain us in it, in an admirable manner; to the end, that both in fair and foul weather, we may walk with all Alacrity unto thee. And as in preserving us, thou hinderest that we do not fall into the snares of Satan and the World; also seeing thou art the Truth, thou takest away all doubts, scruples, and mistrusts, which may trouble and let us, or turn us during our course; thou causest us to behold the supernal Vocation, the misery and vanity of the World, the frailty of this present Life, the Gate of Death, and the most happy Life which is beyond that. And as thou art this true Life, even in this World thou dost quicken by thy Truth, us that are poor, wretched, and dead in Sin; thou dost augment that life by the Ministry and Efficacy of thy holy Gospel, and dost confirm it by the use of the Sacraments which thou hast established to confirm the Faith of those that are thine, until that our Corruption, and what we have in mortality in us, being abolished by the Resurrection, we shall be, and live everlastingly with thee, both in Body and Soul, when thou shalt be all in all. Life Everlasting is to know the true God, and thee his Son, which wert sent unto us. Now we see thee by Faith in a Glass, and in Obscurity; but one day we shall behold thee face to face, and shall be transformed into thy Glory, and wholly reform unto thy Image. I do beseech thee, merciful Saviour, to increase my Faith, that I may be so well grounded in the Doctrine of my Salvation, that nothing may turn me from it. Increase in my Heart the Reverence which I own thee, that I may never turn from thy Obedience; Strengthen me in such sort, that the allurements nor threaten do neither entrap nor astonish me, but that constantly I may cleave unto thee (who art my Life) till Death. 'Cause that in virtue of thy holy Promises, and of thy Spirit, I may increase more and more in thy Love; and leaving behind me the things of this World, I may tend to that which is firm and perfect. Increase thy Grace in me, that every day I may die in myself, for to be quickened and guided by thy Favour, fearing no other but thou God Almighty, loving nothing but thee, as there is nothing but thee to be beloved; boasting myself in nothing but in thy only Grace and Mercy, which is the Glory of all thy Servants; seeking no other good but thee, nor desiring any thing but thee, who art the full and entire felicity of all the Faithful, Amen.   

Another.  
LOrd Jesus, who art always merciful, who dost not stick to be my Saviour, as well in Adversity as in Prosperity. Give me the Grace in all humble obedience to yield unto thy will, when it shall please thee to mingle bitterness amongst so many sweet things which thou causest me to taste in living under thy Protection. Thou art admirable and most good in the time of Afflictions: In that by such means thou dost heal spiritual Diseases, and in visiting of us in this World, thou disposest us to meditate of a better Life, having thyself shown us the Example thereof. True it is, that I find it very hard to digest, but thou hast been brought to a more strange condition, when for to draw me out of Hell, thou goest down into it thyself, and for to reconcile me to thy heavenly Father thou hast undergone his Curse, by reason of my Sins. I have so often deserved Hell and the fiery Torment, and thou deliveredst me, assuring me that I have part in the merits of thy Death, and thy Obedience, and that I am one of thy Coheirs, for to reign one day with thee in thy Kingdom; and at this present in the midst of so many Afflictions, to be nevertheless set in the heavenly Places. Having part in so many good things, why shall I vex myself for a little endurance, by the means whereof thou wilt awaken me, and make me better, and draw me so much the more to thee? But seeing thou knowest me better than I know myself, if it be thy pleasure to put me to any trial, give me necessary force and patience to glorify thee, converting all the evil that may happen unto me, to good and Salvation. And if in supporting my weakness, thy goodness is pleased to advertise me by some light affliction, cause that this thy wellwilling may draw me more and more to love and honour thee, to give thee thanks for the care which thou hast of thy poor Servant, and by that means to dispose me to weight for thee at my Death, that after it I may find the Life which thou hast purchased for me by thy Death, and therein with thee to have part in Joy and Rest for Ever, Amen.   

Another.  
Lord God Heavenly Father, when I consider in how many sorts I have sinned before thy Face, and against thy high Majesty, I have horror in myself, in thinking that I have so often turned from thee. Propitious and favourable Father, I detest my ingratitude; seeing in what servitude of sin, I have been too often precipitate, selling as much as in my lay of the precious Liberty which thy Son had purchased for me. I condemn my folly, I altogether dislike of myself, I see nothing but Death and mishap hanging over my head, and my Conscience rising for a Judge and Witness of my Iniquities. But when on the other side I enter into a Contemplation of thy infinite mercy the which surmounteth all thy works, and in the which, if so I dare to speak, thou surmountest thyself, my soul is comforted. And indeed, why should I make myself believe that I cannot find grace before him that summons and so often and gently calls the sinner to repentance, protesting expressly that he desires not the death of a sinner, but rather that he turn from his wickedness and live.  
Moreover thy only Son hath so well assured us, that we shall find favour in thy sight, by the sweet words which himself had uttered, as that of the lost sheep, and of the prodigal Son, the image of whom I acknowledged myself to be; that I should be most unthankful, incredulous and wicked, to go back and to be ashamed of thy presence, although I am wretched; seeing thou dost so stretch forth thy hand unto me, and draw me to thee with such wonderful affection. I have very vildly forsaken thee; O merciful Father, I have unhappily let slip thy Graces; and adhering to desires of my flesh, and straying from thy Obedience, I have wrapped myself in the base servitude of sin; I am fallen into extreme misery, I know not whether to retire, unless it be towards thee whom I have abandoned. Let thy mercy receive this poor supplication whom thou hast supported during his errors. I am unworthy to lift up mine Eyes unto thee, or to call thee Father; But I pray thee bow down thine Eyes to me, seeing thou wilt have it so, being without that, in the power of thine Enemies. The sight of thy Face will revive me, and bring me again to thee. Seeing I have some displeasure in myself, I know thou lookest upon me, that thou hast given me Eyes to see the danger wherein I was: thou hast sought and found me in death, and in the world, and hast through thy mercy given me a desire to enter into thy house. I dare not desire that thou shouldst kiss and embrace me, nor that how shouldst weep for joy that thou hast found thy poor Servant and Slave: I do not demand the precious Ornaments wherewith thou dost honour thy great servants and most affectionate Children. It is enough for me to be among of the least of thy House, amidst the greatest sinners, that have obtained pardon of thee, and that have some shelter in thy Palace, where there are so many Dwellings: That even in thy House I may be as little as thou shalt please, provided that thou wilt preserve me thine for ever.  
O Merciful Father, I beseech thee that for the love of thy well beloved Son my only Saviour, thou wouldst give me thy holy Spirit, which may puri●●e my heart, and strengthen me in such sort, that I may always dwell in thy House, there to serve thee in Holiness and Justice all the days of my Life. Amen.   

Prayers.  
WHat do we in this world but heap sins upon sins? So that the morrow is always worse than the day before, and we do not cease, drawing thy indignation upon us; But being out of this world in thy heritage, we shall be altogether assured of our perfect and eternal felicity, the miseries of the bodies shall be abolished, the vices and filthiness of the Soul shall be done away. O Heavenly Father, increase our Faith in us, for fear lest we should doubt of things so certain; Imprint thy Grace and thy Love in our Hearts, which may lift us up to thee, and strengthen us in thy fear. And because thou hast lodged us in this World, there for to remain as long as it shall please thee, without declaring unto us the day of our departure, the which thou alone knowest. I do beseech thee to take me out of it when thou in thy mercy pleasest; and then to do me that good that I may acknowledge the same, that in the mean while I may fit myself therewto, as thou hast appointed by thy holy Name, through Jesus Christ our blessed Saviour and Redeemer. Amen.   

Another.  
THis body is the Prison of the Soul, yea, a dark Prison, narrow and fearful; we are as it were banished men in this world, our life is but woe and misery: on the contrary, Lord, it is in thy heavenly Kingdom, that we find our Liberty, our Country, and our perfect Contentment. A wake our Sold by thy word, to the remembrance and apprehension of such a good; imprint in our Hearts the love and the desire of the Everlasting good things, and only to be wished for; give unto our Consciences some taste of that joy wherewith the happy Souls which are in Heaven are filled, that I may hold as dung and filth all that which the Worldlings find so fair, and covet so much, which so obstinately they retain, and do adore with such fervency. 'Cause that finding taste but in thy verity and grace, I may wait for (calling upon thee) the day of my perfect deliverance, through Jesus Christ thy Son, to whom with thee and the holy Spirit be glory Everlasting. Amen.   

Another.  
O Lord Jesus, the only Salvation of the Living, Life everlasting of the dead, I submit myself to thy holy Will, whether it be thy pleasure yet to suffer my Soul to be some space within this body, for to serve thee, or that it please thee to take it out of prison, being assured that what thou keepest cannot perish. I am content with all my heart, that my Body return into the Earth, from whence it was taken, believing the last Resurrection, which shall make it immortal, incorruptible, and full of Glory. I do beseech thee to fortify my Sold against all temptation, environ me with the buckler of thy Mercy, to beat back the darts of Satan. As for me, I am weakness itself, but I rely upon thy strength and goodness. I cannot allege any good thing before thee whereof to boast; on the contrary, alas, my sins, infinite in number, accuse and torment me, but thy merit assures me that I shall be saved; for I hold for certain, that thou wert born for me, that thou wert tempted, that thou hast obeyed to God thy Father, that thou hast taught and brought Life Everlasting for me; seeing thou hast given thyself to me with all these good things, let not such a gift be unprofitable; let thy blood wipe out the filth of my faults, thy Justice cover my Iniquities, thy Merits make me to find Grace before the heavenly Throne. If my Evils do increase, augment thy Grace in me; so that Faith, Hope, and Charity may not die, but rather wax strong in me: that the apprehension of Death do not daunt me, but that even after this body shall be as it were dead, cause that the Eyes of my Soul may lift themselves up to Heaven, that the Heart may then cry fervently unto thee, Lord I commend my Soul into thy Hands, fulfil thy work, for thou hast bought me, I am thine by the Gift of thy Father, to whom with thee and the Holy Ghost be Everlasting Glory, Amen.   

The Humble Suit of a Sinner for the Pardon of his Sins.  
O Most just and dreadful God, equitable in all thy Judgements, who sufferest no Sin to pass unpunished either in this Life, or in the Life to come. Let me have with Job this Consolation, That afflicting me, thou wouldst not spare me here, to punish me hereafter. Here rather burn, here cut, that hereafter thou mayest spare me. That Union, O God, which thou didst put at my Creation betwixt my Soul and my Body, I have not employed for to serve thee, therefore I will that henceforth it be dissolved. For too great affection I had to Riches, and for my ill employing of them, I will deny myself of all things under the Sun, and will have no more but a Sheet, Coffin, and an hole to lie in, and wait for thy Coming. For the too great love I carried to my Husband, Wife, Children, Parents, Friends, Companions, Conversation and Company, I will now willingly abandon them all, and their Embracements and kindly Usage. I will also have an end put to all my Senses, that henceforth I neither See, Hear, Touch, Taste nor Smell any thing, for not having ruled them, nor shut them up by mortification when the Devil was seeking entry into my Soul. From henceforth, Lord, I will put silence to this wicked Tongue of mine, which hath been so great an Instrument of Impiety, swearing, lying, cursing, defaming, backbiting, detracting, and breaking forth so often in impure, dishonest and injurious Speeches, against thee and my Neighbour.  
For the too great mind I had to run, go, and walk in the ways of the wicked; For the too frequent, impure postures, gestures, and motions of my Body, I will lie dead in the Grave, and desire that henceforth none do so much as name me, or speak a word of me, by reason I was too desirous to be in every one's mouth, and to be praised and conserved in their Memories; and because I did so much affect Honour, Dignity, and the things of the Earth, and did so much search after delicate fare, soft bedding, and good clothing, and did nourish and pamper this flesh of mine with too great care; for honour, I will lie in abjection; and for that I aspired to have others bowing their heads to me, and to be lifted above them, I will have them to trample over me. For my love to the Earth, I will return to it; for my Food, I will have the Worms to crawl in and out at my Mouth; for my Bed, I will have a Grave, for my Garments, a Sheet; and for thy dainty usage of my Body, I will henceforth turn all my Beauty into Corruption. Receive then O just God, all these things in Punishment of my many Offences, for so this being thy just Will, it is also mine. Only, O god of Justice, let my Punishment be here in this Life, that I may find thee to be a God of Mercy in the Life to come: (for thou hast declared by thy Servant David, that thy Mercies are above all thy Works.) Grant this O Lord, for the Merits of thy only Son, my Saviour, Jesus Christ. Amen.     
FINIS.