A TREATISE TENDING TO TAKE AWAY THE fear of death, and make the faithful man desire the same.  
WRITTEN FIRST IN FRENCH, AND Dedicated to the most illustrious and virtuous princess Iaqueline of Rohan, princess of Chastel-aillon, &c.  
Newly translated out of the French.  revel. 9.6. In those dayes men shall seek Death, and shall desire to die, and death shall flee from them. 
LONDON, printed by W. I. dwelling in Red-cross street. 1619.   

THE AVTHOVR TO THE Reader.  

THat woeful man, within whose heavy heart.  
The dreadful fear of death doth always rest.  
Which doth him wast, and daily much afflict,  
And with strong grief and torments fills his breast.  
He, that one back, and in his wretched bones  
Such painful, heavy clog doth ever bear;  
And he, that doth the force and power of death,  
( Which sure will come) so strive to shun with fear:  
unhappy is, his loathsome troubled life,  
That lives inthrald in so great troubles still;  
For sure it is, strange evil, and fierce assaults,  
With sorrow, pain,& wo, his thoughts doth kill;  
But this great grief most common is to all,  
Because no man is free from deaths sharp sting,  
And there is none, that lives, which is not fraught  
With that great weight, which heavy him doth bring;  
He that would live,& from this fear be free,  
Thē this small book vouchsafe to read with care,  
And if he Christian be; lo here the means,  
To make him live, most blessed from this fear.   

Added by M. C.  
Here shall he find that precious balm will cure,  
And drive, all grief& sorrow from his heart,  
And that will cause him live in ioy most sure,  
And banish clean all dolour, care and smart.  
Thou blessed man, whose labour merits praise,  
For this good work, which will thy glory raise.  
sand boldly forth thy little book, and give  
Comfort to all true people that do live.    

TO THE CHRISTIAN READER.  
I Am not ignorant( Christian Reader) how many learned men haue written worthy works of Death. As namely, M. Strode in his Anatomizing of mans mortality, as also that reurend divine ( Mr. Samuel Crooke) in his learned Treatise of subduing of Death, lately published; yet this Treatise amongst the rest is worthy thy reading; wherein thou shalt find many notable documents, as namely; to take away thy fear from embracing of Death; who is very terrible to many, yea; often times to the chiefest of the Saints: but still in their perplexities, they past through the fear of Death; onely by casting themselves on the Lord as david did; when that his own seruants were ready to ston him, it is said that david comforted himself in the Lord his God, teaching all the children of God in the like case, even in the midst of death to cleave first to the Lord, peruse gentle Reader this Treatise, though small, yet much worth thy meditation, and if thou reapest any comfort thereby, give God the glory.  
Thine in the Lord Iesus, W. I.   

A TREATISE TENDING TO take away the fear of death, and make the faithful man desire the same.  By M. D. S. A. 1. corinth. CHAP. 2. THe eye hath not seen, nor the ear heard, neither haue entred into the heart of man, the things that God hath prepared for them that love him: But God hath revealed them unto us by his Spirit. PSAL. 103. 
The daies and time of mortal men are like the withering hay:  
Or like the flower full faire in field, that fades full soon away.  
Whose gloss and beauty stormy winds, do utterly disgrace.  
And make that after their assaults, such blosoms haue no place.  
But yet the goodness of the Lord, with his shall ever stand.  
Their childrens childrens do receive his righteousness at hand.  
I mean, which keep his covenant, with all their whole desire.  
And not forget to do the thing, that he doth them require.  
PLato said that the philosophy wherein man ought chiefly to exercise himself while he liveth in this world, is the meditation of death. That is to say, of his frail, weak, and mortal estate, of diuers accidents of this humane life, and of his hour incertain and unknown, to the end that considering these things, he may humble himself, he may draw away his trust and affection out of the world: he may despise it, and all temporal things, in the which he sees and marks so much inconstancy, and so variable and frequent mutations, and that through this contempt of incertain and mutable things, he may raise himself up into a contemplation of divine and celestial things: and that leaving behind him that which is here corruptible and transitory unto worldlings, he may choose his part in heaven, and bee content with that which is eternal and permanent. For the like cause Philip the father of Alexander the great a man endowed with very great wit& understanding to the intent that in time of his great prosperity he might not forget his duty, gave charge that one of the grooms of his chamber should come and speak unto him at his rising every day these words, O King, remember thou art a mortal man, Christ Iesus also our saviour and master, to the same purpose, doth often exhort us, to watch and lay up store in heaven, and not on earth where all things are incertain and mutable. We perceive thereby, that during our life, we cannot do better then meditate on death, and the body being butted to accustom ourselves to haue our spirit and hearts always in heaven. Now for so much as the remembrance of death is dreadful unto many, I haue determined, to the end that I may drive away melancholy,& refresh myself from my studies, and likewise may testify unto you, how far do think myself bound to you, as well for good deeds received at your hands, as for the good will you bear me, to writ and offer unto you this little treatise, wherein I haue touched briefly certain points whereby the faithful may bee armed against death. Which he ought to go about betimes, and prepare himself to receive it with boldness whensoever it shall please God to sand the same unto him. For that which astonisheth many, when they perceive death to be at hand, is that the coming thereof was not expected by them, and that they were taken unawares. We see through experience in a frontier town, that when it is well furnished with victuals, and provided with all necessary things, to endure a long siege, those that bee within are so much the more encouraged,& become more confident: whereas if the same were unprovided they would all bee amazed and quake for fear, if purchance they did perceive the enemy to make his approaches that he might besiege them. Hence it is easy to bee judged of what importance it is to haue prevented dangers,& to haue been prepared.  
That the faithful man therefore may be provided, and armed against death, it is to be marked that there be two sorts thereof, the one temporal of the body, which Christians ought to desire. The other eternal of the body and the soul, which they ought not to fear whiles they persevere in the faith of our Lord.  
That this is true, all manner of fear presupposeth some evil and danger.  
We are not afeared of a good thing, but do affect the same, wee desire it, wee purchase it, and when it is offered to us, we receive it cheerfully. But an evil thing we are ascared thereof, and abhor the same, we fly there from,& when it happeneth us, we become sorrowful and do lament therefore: if then it doth appear by good and evident proofs, that the faith full man is not in danger of this second death, may wee not thence conclude, that if wee are the same, it is foolishly and without cause? And verily, if wee had any iudgement, and never so little faith, it would be sufficient to deliver us immediately from all fear.  
For first, the true nature of faith, is to animate and give life to our heart immediately after it is received thereinto. The just man,( saith the Prophet) shall live by his faith.  
Now as the body so long as the soul remaineth therein, liveth, and death not, until such time that they bee separated: so likewise doth the faithful man, so long as he persevereth in the faith which hath been inspired and planted in his heart through the grace of God. Although( said david) I walk in the midst of the shadow of death, yet will I fear nothing. For thou art with me, Lord. What was the cause of this confidence? Was it through faith? Wherewith wee ought not to fear death, more then we do sickness while wee are in perfect health, in good case and lusty: or poverty while we haue plenty and abundance of all good things.  
Secondarily, by faith, we haue a remission and discharge for all maner of offences that wee haue committed. What do we fear then? death? There is no death where no sin is. By sin death entred into the world, saith S. Paul: and in another place: the reward of sin is death, sin is the cause why God is angry with us, and that in his anger he adjudgeth us unto death. As righteousness is the seed of life, so also is sin the seed of death. Now all manner of seed bringeth forth fruit according to his kind and nature. wheat bringeth forth wheat, and Rye bringeth forth rye. And there can be no hope of any fruit, unless some seed hath been sown before. This being true therefore and made manifest in a thousand places of Scripture, that all the sins and debts of a Christian are forgiven him through the grace and mercy of God that they are forgotten, that they are covered, that they are not imputed unto him, that they are forgiven and pardonned, that they are cast away from us as far, as the East is from the West: since there is no more seed, wee ought to expect no more fruit. That is to say, that if there be no more sin, there is no more wrath of God, nor sin:& by consequence that there ought likewise to be no more fear.  
Thirdly, by faith wee haue the word, and promises of God, whereon it is grounded. Amongst others this. he that believeth shall not die, but hath passed from death to life. Now this promise can no more fail us, then he that made the same. And all whatsoever God speaks, is as certain and permanent, as the heaven, or the earth. For this cause when we do behold them wee ought to consider the virtue, and force of this word, by which they were once created. And since haue ever been conserved and kept in the state wherein we see them: and from thence to infer that he being of the like power& virtue in al other things, nothing is doubtful or uncertain, of all whatsoever God saith or promiseth vs. And for this cause, as Saint james saith, by receiving his holy word into our hearts,& the promises which he hath made unto us, to give us life everlasting, we ought to assure ourselves,& shake off all maner of fear& apprehension of death. What was the cause of our fall,& of our first fathers? was it because they did forsake Gods word, to follow after their own fancies, and the counfell of Satan? If contrariwise then, wee will remain steadfast without going backward a whit, either towards the right, or towards the left hand, we shall live thereby,& in the same. give ear unto me, saith God speaking by Esay, and your souls shall live. And zachary in his song: He hath given us the knowledge of salvation. And St. Peter speaking to Christ Iesus, thy words are the words of everlasting life. If God, the Prophets and Apostles, do assure us that the word of God, being received through a sincere faith into our hearts, giveth life if it be retained& kept, what reason haue we to fear death?  
moreover by faith wee dwell in Christ Iesus, and he in us, who having life in himself, as his father hath, doth impart life unto us, and to all those unto whom he doth communicate himself. Wherefore then wee being his members, flesh of his flesh, and bones of his bones, briefly being one with him, shall wee fear Death? Hath he not vanquished the same, not for himself onely, but also for us? he saith Saint Cyprian, that hath once overcome death for our sake, shall still overcome the same in vs. Hath he not overthrown, dispossessed, chased, and spoiled Satan, the Prince and Lord of death? Hath he not fulfilled the Law? And through his perfect obedience towards his Father, hath appeased his wrath, fulfilled his desire,& abolished the curse of the Lawe, which is no other thing then death? Hath he not died that he might cause the same die also? When he rose again, did he not break and dissipate the dolours thereof, bruise the gates of hell, and triumph over them and all their forces? Say not hence forth, saith Saint Paul, who shall ascend into heaven, or who shall go down into the pit to bring life unto us? For Christ Iesus hath died and risen again from death, that he might deliver us from death, and hath risen again that he might restore us unto life. He is our Pastor. And for this cause, we ought not to fear, that any creature is able to ravish and carry us away through violence out of his hands, or let him from giuing us life everlasting. he is our advocate, we ought not to bee feared then to be overthrown in iudgement, nor that the sentence of death bee pronounced against vs. he is out Mediator. Then wee ought not to fear the wrath of God. he is our light, wee ought not to bee afeared of darkness. He is our shadow and our cloud, we ought not then to be afeared of the heat of everlasting fire, no more then the children of Israel were of the heat of the sun in the desert being hide under the pillar.  
Let us for these reasons shake off& cast away far from us all manner of fear& horror of death. Which having had no power, or advantage over the head, can likewise haue none over his members.  
moreover, by faith wee haue with Christ Iesus God his father, and are allied& joined with him, as he saith by his Prophet, I shall mary thee, providing that thou wilt promise and give thy faith to me. And Christ Iesus in S. John: he that loveth me will keep my words,& my Father and I shall come, and shall dwell in him. For this cause likewise wee are name his temples, for as much as wee are consecrate& dedicate by the holy Spirit, to the end that he may dwell in vs. Thus seeing God to be with us, we haue the origne, the spring, the cause, the beginning and author of life. We haue the great Iehoua, of whom all things depend, by whom all things are& move, in whom the Angels, Archangels, Prin cipalities, the heauens and elements do consist. Wee haue him, who is the true Zeus, of whom all creatures both visible and invisible receive their life and being, through the participation which they haue with him. Wee haue him who is the true Prometheus a most perfect and sovereign worker of all things, who through his breath& blowing doth animate and give life to them. We haue ton Theon, that is to say, him who penetrating and passing over all things by his infinite virtue, doth conserve and nourish them in their own estate. We haue to be brief El, that is to say, him who alone is able to suffice, and through his presence work that of life, and all other good things wee shall both haue and think that wee haue plenty. Shall wee bee afraid of death then being with such company? If, as Saint: Austin saith, God is the soul of our soul, we cannot die but through the separation of him and us: which david confirmeth in one of his psalms, saying, those shall perish Lord, that depart& go away from thee. For this cause, let us onely endeavour to keep him stil with us through faith and obedience, and let us in end shake off all fear of death whatsoever.  
moreover by faith wee haue the spirit of God, you are not carnal, saith St. Paul to the romans, but spiritual oncs. For whosoever hath not the spirit of God, is none of his. And in another place speaking to the Galatians; Haue you not the spirit of God through faith? Now this spirit is the spirit of life, if God take away the same from his creatures, they die, they perish, and suddenly turn to nothing. Contrariwise when he doth sand and power down the same vpon them, he reneweth and restoreth them again in a moment of nothing. Like as we behold the Hen when she hath sit on her eggs, thereafter through a secret virtue to hatch them and give life thereto, though before they were without life or sense: so likewise doth the Spirit of God unto all creatures through his divine power, he beareth witness, and assureth us in our hearts, that wee are Gods children, to the end that through a certain and assured hope we may look for life from him, as from our Father. he is a paund to us in case we should bee distrustful. having such an earnest-penny of life: having his testimony, whobeing the spirit of verity, cannot lye or deceive: having himself who is the preserver of all creatures, shall we be a feared of death? It is as much as if one should bee afraid of darkness in the noonday. The spirit of him who hath raised again Christ Iesus, and who hath upholden him, that he might not bee beaten down and smothered by death, being in us, will quieken us likewise, saith Saint Paul, and will preserve vs. Let us cast away all fear then.  
Faith likewise is the cause, why God doth adopt and repute us for his children. You are all the children of God through faith, saith S. Paul. And S. John, He hath given power unto all those that shall receive him, and shall believe in his nane, to become the children of God. Now being his children, we are heires& coheirs with Christ Iesus. And by the means of this adoption we are assured, that we shall obtain life and rest, and enter into that glory, wherein he shall reign eternally, with his Father. moreover, being Gods children, we are his domestics. Now it is not in his house that death dwelleth: it is in hell and in the divels house. In heaven and where God dwelleth there is an inaccessible light, a felicity and happiness so great, that in regard thereof, david cried out and said, O how blessed are they that dwell in thy house: And in another place In this doth my chief felicity consist, to bee near unto the Lord. Further being children, wee are free and frank of sin, free of death, free of the condemnation and rigour of the Law, free from bondage, and likewise from the forces of the divell. What do we fear being the children of God, and consequently brethren with Christ Iefus. Is it possible that he can ever misknow or abandon his flesh, and his blood, or suffer them to decay, having the power to save them? To conclude, being the children of God who is our further, who loveth us with a sindere and fatherly affe●tion. And if, as Saint Paul saith, while we were yet his enemies he had forgre it ware of us, that not having spared his own son, he delivered him to death, that wee might bee saved and reconciled unto him: Now being his friends and in favour with him, will he not save us? who is he, that having considered these reasons doth not incontinent persuade himself,& shake off all fear of death? That which ought likewise to strengthen us against death, and remove from us whatsoever fear we haue thereof, of dishonour, of tribulation, of horror, and anguish prepared for the reprobate and damned, is our vocation: that God of his mercy hath deigned himself to free us from the darkness wherein we were, and to illuminate us through his holy spirit, in teaching us by his word, wherein wee should put our trust, and where wee ought to seek for our salvation, and what wee ought to do to please him, and obey him, to the end that by walking in his Law,& serving him wholly in righteousness& holinesse, wee may, after that wee haue endured in this world for a little season, in end be glorified with him. For that which God hath begun, he will finish. And when he hath determined to call unto him any man and save him, he doth never alter his resolution, nor repent him of any good thing that he is to bestow on him. he is unchangeable, and is so constant in his desirings and purposes, that what he hath once willed and ordained, he will execute the same, not doing any thing to the contrary. If then wee do feel in ourselves, that God hath given us the grace to hear, to beleeue,& love his word, and to reject and fly from all that is contrary thereto: moreover to haue an earnest desire to keep his commandements, and bee sorry, if perhaps through infirmity or otherways wee should commit any thing against his Lawe: let us not doubt but we are regenerate, elected and preordained unto everlasting life, and consequently rid of all danger of death. Let us therefore cast away all manner of fear,& say with Saint Paul: Who shall bee able to separate us from the love and charity of God? Who shall bee able to persuade us, that he hath no desire to save us? It shall not be affliction, famine, persecutoni, nor any sort of adversity. Neither death, nor any creature whatsoever shall ever make us doubt of his love towards us, by the favour of Christ, Iesus: and that having chosen, called,& justified us in him, he shall in end glorify us through him.  
The Sacraments which Christ Iesus left unto us for confirmation of our faith, ought likewise to assure us against death.  
First, baptism, by which we are butted and die with Christ Iesus, that with him also wee may bee raised again. Wherein wee are washed from all our filthiness, and clothed with his innocency, to the end that presenting us unto the father thus adorned, and covered with the Robes of our eldest brother, wee may receive his holy blessing, and be saved in the time of the great deluge, wherein all the unfaithful do perish, as Noah was in his time in the ark. having therfore Gods promises, as wee haue said before,& moreover his zeal, whereby he hath bound himself to restore unto us the life that wee had lost through our sin, why do wee fear death? do wee think that he will revoke that which he hath done, or that he will deny and disaduouch his zeal?  
Secondarily the holy Supper, where wee receive the bread and Wine, that wee may be admitted unto the communion and participation of the body and blood of our Lord Christ Iesus, and consequently unto the fruits thereof. This is to bee partakers of his obedience, of his righteousness, of his satisfaction and redemption, of his new Testament and covenant, and generally of all Gods promises, which haue been ratified by his death. It resteth now that wee should conclude this matter, and infer from these things preceding: that if we bee afeared of death, it is because wee do not weigh them: or if wee do, that it is through want of Faith. For there is no man so fearful, having surely persuaded himself of that which is said, but he will cast away all fear of death, and say with david, I shall not die, but shall live for ever, that I may declare perpetually the works of the Lord, and praise him: And who would not even mock death, with St. Paul, and insult over the same, saying: O death where is thy victory? Where is thy sting? Where is thy strength? Where is that fear& dread which men had of thee? Christ Iesus our saviour, seeing the time of his death to draw near, said, that shortly he was to pass out of this world, and go unto God his father, naming death a passage. Which ought to be a singular comfort unto vs. We are almost all possessed with this opinion, and it is this that terrifieth us so, that it is a dangerous and difficult passage. But to deliver us from thence, and that wee may bee encouraged, he hath passed the same before us, and as it were tried the ford, to the end that wee having seen that he perished not might be encouraged thereby.  
As wee see the Prophets, Apostles, Martyres and other famous persons to haue done both before and after him: who having passed the same without any fear or apprehension of death, and having escaped with safety and ioy, do now rejoice with God, after that they are come into the land and port, whereunto the aspired. Shall wee be such cowards then, shall our hearts fail us so far, and our courage become so soft and womanly, that we shall bee afraid, to pass through a place so frequented, and a way so broad and beaten, that it is gone blind fold, as one of the ancients said, yea and where we perceive that not one: of all those, that haue put their trust in God, by calling for his help, hath been lost in this passage. When the children of Israel feared to pass through the read sea, Moyses declared unto them that if they would trust in God, they should behold his glory& power. Which they saw, while they were passing surely through the midst of the danger, where their enemies were drowned. So likewise shall all the faithful do through the straits of death: providing that they recommend them to God, and repose wholly on him. Those being in the wilderness, although they were stung by Serpents, yet were they preserved from danger, through beholding the Serpent, which Moyses had caused set up. Howbeit also that the curesed and ennious Serpent, hath infected us with his poison, yet we die not, if through faith we behold Christ Iesus crucified. Let death come, let her seize on us, let her bind us, yet wee shall burst her bands a sunder, as samson did those of the philistines his enemies. Let her devour and swallow us up, as the Whale did jonas, yet shall shee bee compelled to cast us out again, and reuomite us, if out of the mid dost of the bottomless pit, we be mindful and call on God. Let her enterre and bury us, as shee did once Christ Iesus, yet shall wee rise again as he did, and it shall be impossible for that Tyrant to detain us under her power. After it hath been declared, how wee ought to guard ourselves, against the apprehensions of eternal death; let us declare likewise, that not onely wee ought not to bee afeared of temporal death, but moreover ought to desire it, and when it pleaseth God to visit us with the same, to thank him, to rejoice, to embrace her and sing for gladness: whether it bee in regard of the miseries, of the woes and vexations of this life, from which she riddeth us: or of the profit, the solace and contentment of everlasting life, whereunto she leadeth vs.  
Concerning the poverty. misery, incertitude, fragility, accidents and changes of this life, not onely the Scripture, but likewise many wise and great Philosophers do teach us the same. And there is one of them, who declaring the origine of the Greek term signifying life, saith, bios para ten bian. Which is, that life hath been so termed by the Grecians, because of the violence, assaults, excesses, pains and miseries that we suffer, which are innumerable both in body and soul.  
Our bodies are subject to could, to hear, to hinger, to drought, to time, to age, and to so many diseases, that there is no part that hath not the own peculiar disease. The feet are subject to the gout, the belie to gnawing, the sides to pleurisies, the stomach to rawness: the lungs to the cough, the head to a thousand dollours. There need but a spider, or some other little worm to kill us, there needs but a hair, or a grape-stone to strangle vs. briefly the flesh, with all its main force, glory, and great magnificence, is no other thing but grass. Is it to day green and pleasant, let the sith once go through, it will make fall ten thousand stalks at one stroke, which in an houres space shall become dry and withered. The Grecians do term the body of man in their language sóma& Dèmas, whereof the one is borrowed from a word that signifieth to bind, and the other draweth near unto that which signifieth a sepulchre: to show unto us that in what state and disposition soever it be, it representeth unto us rather death, then life, and bondage rather then liberty. Concerning the soul, shee is first subject unto all the evils and diseases of the body, for it is unpossible, this being sick, that for the coniunction and sympathy which is between them, shee should not suffer and endure torment. moreover she hath her own diseases, as well of ignorance, of sin, of distrust, of suspicion, of iealousy, of hatred and envy, of lusts, of desire, of ambition,& of passions, which like hangmen draw the same, some one way, some another, even as if they were to cut her in quarters. I omit a thousand cares that shee hath, and which man taketh, that he may attain to his ends, that he may live in peace and ease, that he may obtain honour, that he may keep good correspondence with his friends and allies, that he may bee ware of his enemies, that he may raise his house, that he may conserve and keep it in the own greatness, which things do often torment us in such sort, that we cannot take our food, nor sleep in quietness.  
And we must not think, that any estate is exempted from this misery. Begin at the greatest Prince and Emperour that ever hath ben in the world: and by discoursing, descend even unto the poorest beggar that ever the earth did bear, you shall not find one that is content: neither tradesman nor the Merchant, neither the Lawyer, nor the Gentleman, nor the Duke, nor the King, enter into their closerts, you shall often find them, as Menander said, laid on their beds, crying with a lamentable and pitiful voice, Alas. Valerius writeth of a King, unto whom the sceptre and diadem were offered, who before he would suffer the same to be set on his head, took it in his hand, and after he had viewed it a great while, cried out loud, O diadem, if the miseries and sorrows were known which do accompany thee, there is no man that having found thee would stoupe down to the ground to take thee up. Declaring by this exclamation, that the life of Kings, is not so happy as the life of mean persons. Tiberius Caesar, under whom Christ Iesus was crucified,& who commanded that he should be acknowledged and worshipped as a God, as Tertullian witnesseth, after the death of Augustus his predicessor, who by testament had made him heir as well unto his goods, as unto the Empire afterwards offered unto him( as the manner was) by the Senat, doubted a long while, if he should embrace the same, for the fear he had of the weight of this charge, and of the toil which he behoved to endure in executing thereof. Diocletian, after he had possessed the Empire about twenty yeares, gave it over of his own accord& goodwill, and during the rest of his life time choosed a peaceable& homely life. Wherein after the great perturbations and storms of displeasure which he had had during the time of his government, he found ease to be so sweet, and his spirit so content, and free, that oftentimes among his friends he affirmed, that no time had ever seemed more beautiful unto him, nor the sun and dayes more pleasant. showing by these words, how much he abhorred the imperial life, although few Emperours before or after him; had obtained so many honours, victories, and prosperities as he had.  
These examples do show manifestly that the life of Kings is not so fortunate, as some take it to bee, more through error then reason. And they are so far from the fruition of rest,& want of sorrow, that in respect of the care and anguish that they haue, the ancient Grecians haue name them anacas, dia to anacôs échim, saith Plutarch, in expounding this word, which according to his exposition is as much, as who would say careful; The higher a three is planteth& groweth up, it is the more subject unto winds. So likewise are the great ones unto diuers fortunes and accidents, more then mean persons. The thunder and lightnings fall commonly vpon high places: so also do great and lamentable disastres vpon great and famous persons.  
And if in this world, those offices& places which we esteem of most, be subject unto so many calamities, what may wee think of others, which wee ouselues because of the inconuenients that are joined therewith, do abhor and repute unhappy. Thus we perceive, that there is no manner of estate, which of the self is able to procure felicity and contentment to any. And like as in estates, besides common miseries, every one hath with all his private sorrows, so all the ages of man haue their own peculiar miseries. In his youth he is weak, without virtue, without knowledge& use of reason, without speech or spirit, and must be above fifteen yeares of age before he can bee capable to choose a fit estate for himself. Wherein most often he deceiveth himself, in choosing that which is unfitting for him.  
having entred into his adelescency, he is rash, venturous, foolish, passionate, voluptuous, prodigal, a drunkard, a contentious Player, whereof ensueth often, that while he is of this age, he falleth into great inconuenients and dangers, as to be imprisoned, to be hanged, to loose his goods, to procure death unto his parents through anguish& sorrow.  
When this raging heat beginneth by little and little to assuage and diminish, and that he is become a perfect man, then must he labour day and night, to maintain his family, nourish his children, and provide for the time coming. he is besieged, sometimes by covetousness and avarice, sometimes by fear that his children be left unprovided, that they govern not themselves well, and bring some dishonour vpon their house.  
The age of virtue& perfection now declining, behold old age cometh on foftly and unawares, wherein man waxeth sickly, feeble, could,& destitute,& like as among the four seasons the last that is winter, is the most tedious, so is old age amongst all other ages.  
That which I haue said is not the hundreth part of those evils, whereunto the life of man is thralled& neuetherlesse this little that we haue alleged, is sufficient to declare, that in all maner of estates, in all ages the same is miserable, and as Menander said, that life and misery bee two twins. For they are born, they grow, they are nourished, and live together always, which nature hath taught us in two things.  
First, in so far as little children coming into this world, weep continually as foreseeing what miseries they are to endure, if they live long therein. Secondly, in so far as coming out of their mothers womb, they are bathed in blood, and resemble rather a dead man, that hath had his throat cut by a thief, then any other thing. Two ancient Philosophers having considered these things, the one said, that God loveth those whom in their infancy he taketh out of the world: the other, that it were good, not to be born at all, or to die immediately thereafter. truly it is a wonderful thing, and which declareth evidently, that wee lack iudgement, that although the same bee so ugly and deformed, that through all the parts thereof, there is neither grace nor beauty to recommend it, wee notwithstanding are so enamoured therewith, that wee desire to keep still the same, being unwilling to hear of any change. But we are much deceived: For it is yet more incertain then miserable. To declare unto us the incertitude, the ancients called it a shadow and dream, which bee the two things in the world, that are most vain and least settled after one manner. Pythagoras being once demanded, what thing the life of man was, said never a word. For it was his custom to answer, and teach mor● by signs then words: bu● went into a chamber and came out again suddenly: signifying that the life o● man is but an entry and su●den departing out of this world. And Christ Iesus exhorting us to watch, doth ground himself on no other thing, then the inconstancy and incertitude of this life( watch saith he) for you know not at what hour the Lord will come. Who is he, in what good case and felicity soever he bee, that can promise unto himself, to hold out, and continue one day. Those of Samaria feared nothing, who were suddenly oppressed, by the fall of the Tower of Silo. In time of the flood, they were building, they were marrying and feasting, when suddenly, against the opinion& expectation of the whole world, the showers powred down in faire and clear weather, and drowned the whole earth. That rich man of whom mention is made in the twelfth of St. Luke, thought himself in security, who having such plenty and riches, that he knew not where to lay thē, made his account to take his pleasure, and live thenceforth in ease. When thus purposing with himself, behold Gods Sergeant that comes to summon him, to appear that same day, and give an account before him, of all the precious things, and goods which he had left behind him, and heaped together with so great pains.  
But it is lost labour, to go about to prove so manifest a thing, whereof wee haue experience,& which we see daily. For there is no thing more ordinary, and frequent in this world, then that which ovid saith, that the life of man and all humane things do hang, and haue no other hold then by a little thread.  
Let us behold then, considering on the one part the great evils wherewith it is replenished, and on the other part the inconstancy of the goods belonging thereto: if we haue just reason, to ask of God, that he would prolong the same unto us, or to complain& bee discontent with death, when he shorteneth the same unto vs.  
Wee haue heard what evils death delivereth us from, let us now consider what good it bringeth unto us, from thence wee shall yet know the better, that wee ought not to fear her, to fly away, or go back: But rather to desire the same with our whole affection. For one good thing which we possess by her means is greater then all those which wee can haue from the world, although wee should live for ever.  
By her wee repose, as St. saith in his revelation. And after that we haue suffered, and are almost consumed through innumerable troubles and vexations, in dying our spirit returneth into heaven, and our body into the earth, as into a bed there to rest and repose. The poor tradesman are very glad, when it groweth late, and the night approacheth, hoping then to bee paid for their daies labour,& retire themselves to rest in their houses: or when after they haue laboured the six dayes of the week, sunday comes, whereon they hope to recreate themselves,& recover the force and vigour as well of their body as of their spirit. Wee ought to be no less joyful when the time of our death approacheth, which wee ought to desire and wish as some feast, wherein wee hope to repose,& through the pleasure wee are to receive, to forget immediately all the sorrows& griefs, that wee haue endured in this world. The end of all that which wee do, and which wee propound unto ourselves, is it not our rest? wherefore do we gather riches with a thousand toils and a thousand dangers? Wherefore do wee study? Wherefore do wee make warres? Wherefore is it that wee do all other things? It is not that by this means may attain to the rest and quietness which we seek and labour, for as a supreme felicity? What is the chief reward that God promiseth unto his people, and to all those that serve him faithfully? Is it not a perpetual rest, wherein himself hath continued ever since the creation of the world. When wee pray unto him that his kingdom may come, is it not to the end that wee may enjoy peace and rest? What do wee hope for of him in the end? Is it not this? Now the ease that God hath promised us, which wee ask from him, which we look for, briefly which we aim at as at a but and conclusion of all that wee do, and undertake, is given to us by no other mean then death. Some seek after it among such goods as they affe●… thinking there to find it, some in their studies, others in voluptuousness, and worldly pleasures. But all this is mere deceit. For it is to be found no where but in death, which wee ought to love more for this cau●… then the world doth p●… sures, nor the covetous 〈◇〉 treasure, nor the scho●… his books, nor the amb●●●ous his honours; for 〈◇〉 much as in an hour, 〈◇〉 delivereth into our hands, and giveth them the fruition of those goods which they cannot find through great labour all their life time, in those things which we haue mentioned.  
moreover death is the cause why we become content, satisfied, and happy. Blessed are those that depart in the faith of our Lord, saith S. John. Now this felicity is the sovereign good whereunto we aspire,& which we cannot find in this world, where we are never content. If we haue wealth, we desire learning, if we haue learning we desire honours, if we haue honours, we desire health, if we be in health, we wish to be young: to be brief, we lack always something, which we seek for: and when we cannot attain to it, it is the cause that we become heavy and discontent. Now we shall be satiated and fully satisfied, as david saith, When through death wee shall arrive in the kingdom of God, and his glory shall be made manifest unto vs.  
In him are all things, he is the sovereign good, which comprehendeth and containeth in him all othe●… Wherefore when we ha●… obtained him our appet●… and desire shall repose in him. Wee shall pause there without going any further, without searching or seeking for any other thing. Then shall it bee fulfilled which Christ Iesus promised unto all his faithful, that believing in him with a whole faith, and such as God requireth in his word, in their hearts shall be a fountain of water, springing up into everlasting life. Wee shall fear no more, being no more in danger. Wee shall desire no more having all things in our hands. We shal hope no more, for all promises shall be fulfilled. Wee shall demand no more, for wee shall haue no more need. God shall bee all in all, if wee would be rich, we shall haue him who enricheth all such as call on his blessed name, if wee desire knowledge, wee shall haue heavenly wisdom: if wee would be mighty, wee shall haue th●… omnipotent: if wee woul●… be good, wee shall haue th●… onely excellent good: i●… we would be beautiful, we●… shall haue the great Architect& worker of all things●… if wee would bee healthfu●… and live long, we shall hau●… the eternal. All our souls shall bee ravished through greatness of the pleasure, which they shall receive& feel. Our eyes, in beholding the great sumptuous and stately palace of our God, in beholding the perfect and sovereign beauty of his clear and glistering face, in beholding the Son of righteousness, the fountain of living water, the three of life, Paradise, that is to say, the pleasant garden of our God, his goodly and noble company of Angels, of Apostles, patriarchs, Martyrs, and all the blessed spirits, and if the onely sight of Christ Iesus transfigured in the mountain was of so great efficacy that Saint Peter having forgotten all other things, was in an instant transported out of himself,& wished to dwell there perpetually. What may wee think of the ioy and pleasure that he receiveth that seeth Christ Iesus glorified, and with him his Father, his Spirit, and all the foresaid assembly? The eye hath not seen, the ear hath not heard, the heart hath never conceived the greatness of the good things, pleasures, ease and contentment, that are prepared for those whom God hath chosen to bee saved.  
Our ears likewise shall be ravished, when we hear the talk and speech of the incomprehensible wisdom of God: further the good music, the sweet and pleasant harmonies of Angels, and Saints, that reign with him, who sing incessantly. unto the holy, unto the holy, unto the holy God of hostes be honour and glory for ever and ever. Salomon while he was on earth made the world astonished& wonder at the great wisdom, and knowledge, wherewith he was endowed. So likewise did Christ Iesus so long as he preached; What is he able to do now in heaven then, where all the great treasures of his divine eloquence are displayed& opened? Aeschines having rehearsed unto the Rhodians the oration of Demosthenes, which had caused him to bee banished, perceiving them to wonder thereat: What would you haue done( said he) if you had heard him pronounce the same? We likewise that are ravished with the onely reading of the holy Scriptures when we shall hear Christ Iesus pronounce them, and talk continually& abundantly with us, shall wee not become mute before him in the like ecstasis that Saint Paul was, being ravished unto the third heaven? Shall not our eyes be still fixed, in beholding our master incessantly? And our ears always listening and harkening unto him? Plaiot overlooked God often for three things: For that he was a man, for that he was a graecian born, and for that he had been so fortunate and happy, as to hear Socrates. And we, shall we not thank him because we are Christians, because we are heavenly ones, and because through the means of death wee hope once to obtain favour to hear the wisdom of God?  
We haue spoken of that which we shall see& hear. What shall wee taste? Wee shall bee set at the table of the Lord, where wee shall haue plenty of all good things, it shall bee covered with meats, which he hath kept and prepared a long time, for this feast. We shall eat of the bread of Angels. Wee shall drink of a river of pleasures. Wee shall always bee filled and stuffed with all manner of good things, we shall haue continual feasting and banqueting. We shall forget all the delicate things of the world in a moment, having tasted those of heaven, as the companions of Vlysses did all other meats, after they had eaten of lôtos so much mentioned by Homer. It is another sort of manna, then that of the children of Israel. For they loathed the same in the wilderness: and desired to eat of the garlic, melons and flesh which they had left in Egypt. But wee being in heaven when first we shall taste of those meats that shall bee set before us, we shal loathe the taste of fritters, of sweet cakes, and of all the delicates of this world. We haue eaten here of the fruit of the three of knowledge of good and evil, contrary to the Physicians rule and commandement, whereof hath proceeded sickness unto all, and death unto those that haue not been succoured and healed by Christ Iesus. But in the kingdom of God, and in his Paradise we shall eat of the fruit of the three of life, which shall make us to bee always young and Iustie. And which is more, shall cause us become incorruptible and immortal, this is it that wee shall taste. What shall wee smell? A room full of perfumes, the garments of the bridegroom& of the spouse perfumed with all manner of oderiferant& aromaticke odours: It shall bee then that the Church shall triumph, and that the vine being covered with his flowers, shall yield such a pleasant smell, that the whole heaven shal be filled therewith. There shall bee no stink or filth, for there is no corruption likewise. Wee shall smell perfectly the odour of the sacrifice, which Christ Iesus hath made for us on earth, so great and so sweet, that the Father for the delight that he hath taken therein, hath reconciled himself with the world, and hath pacified his wrath towards vs. What pleasant sacrifice and precious incense is that also, namely the praises of all the Saints, who with one voice do glorify God, and sanctify his holy name? moreover what good smell doth that goodly flower yield, which came out of the roote and stock of jesse, being now in his prime and strength? In the end we can not choose but smell good odours. For then our Winter shall bee past, and wee shall bee in a perpetual spring, wherein all things shall grow green and bud forth, for the delight and pleasure of the Church.  
To satiate our desire, and give contentment to the last of our senses, wee shall touch no more, and likewise shall not bee touched by any thing that is able to procure any dolour unto vs. Wee shall bee received by Christ Iesus our saviour, who shall come and meet us in the entry: saying, Come thou faithful seruant: thou hast served me faithfully, so long as thou wast in the world. Enter now into the ioy and rest of thy Lord, he shall kiss us, he shall embrace us, and shall keep us always by him, not suffering us ever to depart, or go far from him.  
Now if the chiefest good and that whereunto all others are referred, be this felicity which consisteth in the possession and fruition of all good things, and giuing contentment to our will, and to all our senses: with what desire ought we to expect death, whereby wee attain unto the ame.  
moreover, death freeth and delivereth us from all dangers: in this world, day and night: within and with out we are in fear and danger. Our life is a cruel and bloody war. Wee haue a multitude of enemies that kill us continually, and labour by all means to destroy us, the divels lay wait for us, and cease not to go about like ravening Lions, and hungry wolves, seeking to surprise& devour us, the world sometimes by allurements and enticing, sometimes by threatening& violence, endeavours to withdraw& divert us from the right way. Our flesh for her part doth flatter us, tikle us, and dally with us, and the better to suborn us, through great subtlety propoundeth,& setteth always before us such things, wherein wee take most delight. Sometimes also shee mourneth, that shee may move us to take compassion on her, her whole intention being to overcome us, and that without any capitulation or agreement wee may surrender ourselves wholly unto her, and that shee may become our mistress.  
If we consider our infirmity now, our stupidity, our sloth, the small cunning and vigilancy that is in us, wee shall bee able to judge what danger wee live in. It is impossible for us to live in this world in the midst of so many pestilentious persons, and of so great a contagion, without falling often into sickness. Is it possible for us to wrestle so often, against so strong and puissant enemies, without falling and being beaten down sometimes? Is it possible for us to travell through so deep and foul ways without dirtying ourselves? Wee see this in the example of those holy men of times past, who were not able to govern themselves so well, but that the Serpent that waits always at our heels did infect them with his poison, and that they committed diuers faults, some falling into incredulity, some into idolatry, others into fornication, others into surfeits and drunkenness, others into murder, no man but he hath had some fault. And sometimes so great& hideous, that they had been bruised to pieces, if God had not upholden them with his hand. Ought wee not then to imitate the example of Saint Paul, and cry out as he did: Who shall deliver us from these dangers, among which wee live so long as our soul is in this mortal and miserable body? Let us confess that it is our gain and profit to die, to the end that through death wee may be wholly delivered from all mortal things. moreover death giveth us full possession of all Gods promises, and of the goods, which Christ Iesus hath purchased unto us,& which wee hope to receive from him here. He in dying hath enfranchised us and obtained liberty, and notwithstanding wee perceive that we are yet still in great bondage.  
We are Kings, Lords, Iudges, heires to God, coheirs with Christ Iesus Prince of heaven and earth: yet doth it not appear so long as wee are in this world, for we are beaten& used like seruants: like children that are in minority, wee haue not as yet the free use of our goods: though we be all Kings and great Lords, wee are often driven unto such necessity, that we haue neither bread to eat, nor water to drink, nor wool to cover vs. moreover, Christ Iesus hath purchased unto us the grace of God, a perfect Iustice, life everlasting, glory, and virtue unto our bodies, and to our souls peace and sure rest, ioy and contentment. But this gift is not yet delivered to vs. For wee haue oftentimes had experience of the wrath and iudgement of God. Wee feel the concucupiscences and vicious desires of our flesh. In our bodies there is corruption, mortality, and weakness: and in our souls troubles, anguish, and like a seditious and intestiue war of good and evil desires, which fight one against another, and how much these evils be more grievous, so likewise are the foresaid goods greater or more to bee desired. If then although they be already purchased unto us, and that they bee ours, nevertheless wee attain not unto the possession, and fruition thereof, but by death, are we not in this respect much beholden to her? should wee not love and desire her. The children of Israel being come to the river of jordan, seeing on the other side thereof the fertility and plenty that was in the land which God had promised thē, and that having passed through the same, they should begin to enjoy it and to take rest, had they not great cause to rejoice, and pass through the river with great alacrity? And wee what? When wee draw near to death, that is to say, the passage, beyond which is our country, our house, our city, our parents, our rest, our ease, our pleasure? The child who during his minority hath always lived in fear, and half slavery, doth he not rejoice when the day comes wherein he hopeth to bee emancipated, and to haue liberty to enjoy his goods peaceably. So likewise ought every faithful man to do when he perceiveth day of his death to approach, wherein he shall bee made possessor of all the goods that God hath given him, and the donation thereof registered at length.  
When any man, that hath undertaken a very long journey, having gone many dayes together, and being weary and faint through travell perceiveth a far off the gate of the city, that he is bound to, doth he not rejoice, and leap a little for ioy that he receiveth? Doth he not, entering into the City, thank God, that hath done him the favour to conduct and bring him thither. Now since we were born, we haue ever been like strangers in this world, we haue done nothing but travail in these low parts as in great deserts, we are become faint and deanery: then seeing death near unto us, that is to say the gate to enter, into the kingdom of our God, and the stairs to ascend into his holy hill, haue wee not cause to leap and be merry, considering how that we are vpon the point of arriving at that place where wee hope to rest perpetually? If poor Adam being chased out of earthly Paradise, after he had tasted of the miseries, whereunto he did precipitate himself through his sin, had been revoked and restored to his former estate, what cause should he haue had to rejoice? And we also who after so many diverse afflictions are called forth by God, through the means of death, into the Paradise not earthly, but heavenly, not of Adam, but of God, where one cannot sin, where there is no serpent, where there is no forbidding, where briefly there is neither fear nor shane? When Noah after the flood and overflowing of the waters which had demolished and overthrown all, began to see the main land again he reioyced, and for gladness offered sacrifice unto God, to give thankes to him, although the same was accursed and brought forth briars and thorns onely, as it had done in times past. What greater cause shal we haue, when after the great deludges and desolations that wee haue seen in this world, we shall begin to see and salute the land of the living, the blessed land, the land promised and kept for the godly, the land that floweth with milk and hony, and with all sweet and savoury things. When joseph after he had been a long time prisoner in great calamity, suddenly not thinking thereon was exalted unto such honour, that in Egypt he was the second person of the kingdom, was making laws and statutes for the well of the state and affairs of the country, had he not matter enough to comfort himself with?  
Wee haue no less, but far more, when after our imprisonment, captivity, slavery, banishment, and so many other afflictions, that we suffer in this world, wee through death are in a moment exalted from the dunghill and puddle unto heaven, that there wee may reign with Christ Iesus, and be partakers of his glory, of his honour, of his faith, of his ease, and of his table. Was it not great comfort unto the Iewes that were captives sixty yeeres in Babylon among the Idolaters, in great misery, deprived of the commodity of spiritual exercises, as to assemble themselves to pray to God,& hear his word and to perform such othe●… things as belonged to th●… duty of a Christian: som●… times lamenting with themselves in private, and hanging their haps and instruments on willow trees, so sorrow they had becaus●… they might not serve Go●… after their pleasure, nor sin● praises unto him among strangers to obtain letters of the King to return into their country and build their Temple, and there after their old custom, at full liberty, to serve God, to praise him, to worship him, and pray to him? Is our ioy any thing less, when after a long and tedious captiuiuitie, which we haue endured in this world, while we conversed with idolaters, vnbelieuers, blasphemers, contemners of God and his Word, we are delivered and haue obtained a licence to depart into the heavenly jerusalem, and into the holy Temple of our God, that there wee may perpetually praise him, and in beholding his goodness glorify and sanctify his holy name?  
Death likewise is to b●… wished for, for as much 〈…〉 she putteth an end to o●… griefs and sorrows both together. In this world we●… are always heavy, sad an●… melancholic. We weep 〈◇〉 we sigh: wee are always i●… mourning apparel: b●… when through death we d●… part, that wee may go int●… the house of our Brid●grome, wee put off and lea●… behind us at our departu●… those mourning garment●… that wee may put on o●… goodly and rich apparel.  
In robes well wrought with needle work.  
And many a pleasant thing  
With virgins faire on her to wait,  
She cometh to the King.  
Saith our divine Poet. Esay: a perpetual ioy shall bee powred on them that haue ben faithful seruants to God. And then shall it be fulfilled which was promised unto them: blessed are you that weep in this world, for you shall laugh. There shall be no more dolour, nor complaints, nor tears: for God so soon as wee enter into his kingdom, shall wipe them away from our eyes. Wee shall receive comfort and rest in Abrahams bosom, as Lazarus doth, we shal haue no mo●… to do, but to sing and 〈…〉 every one to his soul.  
My soul give laud unto the Lord,  
My spirit shal do the sa●…  
And all the secrets of 〈…〉 hearts,  
Praise ye his holy name.  
To say to the harp and Psalter go to, awake that you● may bee tuned and made ready to serve God, a●… praise him for his bou●… fullness: to say unto the wh●… Church.  
O give ye thankes unto the Lord,  
For gracious is he:  
Because his mercy doth endure  
For ever toward thee.  
To say unto all creatures: Praise God all his works, praise and exalt his name, praise God you Angels of heaven, sun, and moon, fire, air, water, earth, trees and beasts. The maid that hath been a long while sure to her love, desireth that the day may come whereon shee should be married:& when it is come she rejoiceth, seeing that shortly she shall be lead into her husbands house, that shee may dwell with him for ever. we ought in like manner to comfort ourselves when the time approacheth that our Lord shall come, and we ought to wait for the same by watching, as did the five wise Virgins, to the end that so soon as he shall co●… we may go in to the wedding with him, and that 〈…〉 door may not be shut 〈◇〉 us, as it was on the fiue●… lish ones, because they 〈…〉 slept.  
Another reason why de●… is to bee wished for, is 〈…〉 cause she maketh us see 〈…〉 saviour, and friend Ch●… Iesus, of whom hethert●… haue seen nothing but 〈…〉 portrait, the Prophets●… Apostles haue described●… so beautiful& of so goo●… a shape, and such a mild behaviour, so courteous, so virtuous, so trusty, so eloquent, so amiable, so noble, so rich, so loving unto us, that to save us he gave his life? which ought to move us more then any thing else: what maid having heard of so many perfections and good parts that are in her love, would not burn with in her, and bee incontinent transported with desire and affection to see him? If our King or any Prince of great worth, come into our country, we haue a desire to see him, for the famed that goeth of his virtue and valiant acts. If Hercules, Alexander the Great, Caesar, Cato, whose old portraits wee esteem so much, were now in the world, we would go an hundreth miles through curiosity to see them.  
With what earnest desire then ought wee to aspire unto the day, whereon wee hope to see face to face this faire& potent Prince, who by an invincible force hath bruised the heads of all our enemies? Who like a valiant Iosua, in despite of them hath lead us through the dangers and passages into the land which God had promised unto vs. What pleasure will it bee unto us, to behold him in glory, in a triumphing manner& furniture,& environed about with his goodly trophies reared up for a memorial of his great victories? It is reported that Alexander after he had vanquished Darius King of the Persians, entering into the place where his abode was, he set himself down in his throne, and that immediately a greek Gentleman of his company began to weep for ioy in uttering these words, O happy journey wherein wee see our King victorious over the Barbarians, and their pride abated and trod on: O that whole Grecia might now enjoy this sight and pleasure of this spectacle. Consider likewise what ioy it shall be unto every faithful man to behold Christ Iesus in his royal seat, treading under his feet all his enemies and ours,& chiefly the Serpent, whose head is already bruised, and hath no more power but onely to stir his tail, looking always when one shal come and dispatch the remnant of his life at the day of iudgment. Many Kings and Prophets haue earnestly desired to see him while he was yet on earth, clothed like a seruant.  
Simeon because he had seen him so, was so much reioyced, and so well pleased, that he feared no more to die. Ought we not more to desire to see him in heaven in his royal robes, with a company, greatness, majesty, state, and as he is Lord? The queen of Sheba which having heard the great famed that went al the earth over, of the great Court of Salomon, came from the farthest and remotest countries of the South to see him, and hear his wisdom: after that she had diligently remarked his great& profound knowledge, the order, state, and magnificence of his house was astonied, and said with great admiration. Happy are thy seruants, which stand ever before thee and hear thy wisdom. Let us say also, O thrice& four times happy are the faithful who in dying go strait to heaven to behold the face of Christ Iesus who is far greater then Salomon. For the onely contemplation of the same maketh a man fully content, and by taking from us the memory and sense of all other pleasures, maketh us so bent toward this, that wee are not able, neither yet will turn our eyes and our cogitations from it. Now death maketh us see not onely Christ Iesus, but likewise with him the Angels, the Patriarhes, the Prophets, the Apostles, the Martyrs, who haue excelled in virtues and graces. And if every man whose heart is toward the Lord, desireth to see the Church well governed in this world, and prefereth this unto all the goods of the earth, although the order can never bee so good, but many things are still amiss: with what vehemency& affection ought wee to wish to see the same in heaven, without blemish, without spot glistering like the sun, clothed with robes white like snow, in nuptial garments and attire.  
The last reason why we ought to desire death, is because through her our spirit being separated from the body that maketh it heavy, is more free,& more capable to contemplate the the mysteries of God. Wee live all in this world, with a natural appetite and desire of knowledge. Hence it is, that to find out contentment for ourselves we labour always to see and hear some new thing. But it is not possible that here beneath wee can attain to a very high knowledge, namely of the truth, as well because in itself it is difficult& obscure to be known, as for the cares, anguishes, perturbations, motions, affections, and passions wherewith our spirit is manacled and letted so long as it remaineth in the body, which be unto the same as dust in the eye, which keep it from being able to behold steadfastly or discern any thing. This is the cause, why God said unto Moyses, that during the time of our life, we can not see him clearly, for which cause Saint Paul saith likewise, that wee know but in a part, St. John, wee see not the mysteries of God, but in a mirror, and as it were through a glass. But when our soul shall depart out of the body, and the vail shall be removed that covered her eyes, then shall shee behold God face to face, then shall shee haue a full knowledge of him and of Christ Iesus his son, and therein life everlasting. We shall see that which we worship now. For we shall enter into the sanctuary of our Lord, and there shall behold him incessantly, with the propitiatory and Cherubins, there shall be no more of the Law and gospel hide from our knowledge. God shall show unto us as to his friends and familiars the whole riches of his house, he shall talk with us in private, and declare all things unto vs.  
A certain famous person being returned home with his marchand goods, and having entred into the hall, where Demetrius Phalereus was teaching, after he had heard him a while, began to lament and say, O unhappy man that I am, haue the goods of this world been the cause why I haue been so long deprived of such goods as these be. Let us in like manner say, O miserable life, art thou to continue yet any long season, wilt thou not suffer us to go by and by into the place whereunto we aspire, which is into the school of our God? Must wee loose so many dayes? Blessed death wilt thou not make hast to come unto us and conduct us thither?  
Wee see in the foresaid reasons what cause we haue to fear, to fly, or complain of death, which is a rest and most sound sleep,& pleasant above all others: for there is no noise nor dreams, nor vexations that can disturb or interrupt the same to vs. It is wholesome physic which so soon as it is taken doth cure us of all manner of diseases, and rid us of all dolours. Which Socrates having considered, after that he had drunk the hemlock by sentence and commandement of the Athenians, who had wrongfully condemned him, the poison being already dispersed through all his members, his friend Crito a little before he gave up the Ghost, having demanded him if he mould command him in any thing: No said he, but onely that thou wouldest offer sacrifice unto Aesculapius God of the Physicians to give thanks to him; for I never took physic that had such virtue, and wrought so well. It is great shane that those Gentiles in their ignorance and infidelity, seem to be better taught, and more virtuous then wee. For we fly and fear death as some desastre, and they esteem and embrace the same, as a most happy and incomparable good thing. Epaminondas at the hour of his death having perceived his friends that were about his bed to weep did comfort them, saying, be merry my friends, for your friend Epaminondas is going to begin to live. Is death then an evil thing, which hath nothing else of that which wee esteem to be death, but the name and reputation? for in truth it is a life, and can this life bee any ways good when it carrieth onely the name and opinion? for in effect it is death verily. The one and the other, as saith St. Chrysostome, is masked, and haue both twain false visages. The life that is so ugly, hath the faire one, which causeth it to be esteemed and loved, death that is so faire hath the ugly and fearful one, which causeth it to be feared and hated. When the same doth present the self unto us thus masked it seemeth terrible and hideous unto vs. But if we take off the mask we shal find her under the same to bee so faire and well complexioned, that immediately wee shall be kindled with her love. Let us then cast away this vain fear of death. Let us believe( as it is true) that it is the greatest good that can happen unto vs.  
Which Apollo answered to Pindarus in old times, being demanded what was the best and most profitable thing that could befall unto men, to die, said he. It is written of Cleobis and Biton, that God had a desire to reward them for their piety, honour& obedience which they had carried toward their mother. Now having given them their choice to ask what they would, they referred themselves to his iudgment, as to one that knew better what is good for us then ourselves do. What came thereof? they died that same day. Wherein it appeared, that there is nothing better for man then death, by the means whereof we are lead into a place of pleasure where we begin to live. In old times the monuments of the dead were builded in gardens, which was done not onely to put us in mind of our end whiles wee were sporting ourselves, and taking pleasure, and by this mean to use the same moderately: but likewise to teach us, that pleasure& delectation are a consequence of death, and that this is a passage, to enter into a goodly and pleasant garden. This is the cause why in Athens when they butted their dead corpes, they turned their faces toward the East, and not toward the West, to declare that our life and light haue their beginning in death. wherefore do we lay our bodies in the graues as it were in coffers, unless it be to show that they are not lost: but laid up like precious vessels of the holy Ghost, and that with time they shall be taken out, and shall bee brought to light, that they may become ornaments for the house of the Lord? These things being considered let us cast away all fear and apprehension of death, let us rejoice, and sing as the swans do when they are near their death: Let us say with david, Lord I haue reioyced when they said unto me, come let us go unto the house of the Lord.  
It remaineth yet before we finish this present Treatise, to declare after what manner wee ought to take the death of our friends,& to moderate the grief that we receive thereby: to do this wee must consider that which followeth.  
First, the inevitable necessity unto all men, which cannot be shunned neither by counsel nor any other means. david in regard thereof did comfort himself after the death of his little child, for whom he had lamented so much, and prayed during his sickness, while he yet hoped to obtain of God through his humble prayers that he might bee restored to his health. But seeing all hope was past, and that thereafter all tears were but superfluous and unprofitable, he left off mourning& began to be cheerful. Christ Iesus saith, that every day bringeth thought enough with it to torment us, although we add no other thereunto, or of the times past, by refreshing the same through remembrance thereof, or of those to come, by anticipating the same through fear and conjecturing. This is a most profitable instruction and which wee ought all to embrace for the tranquillity and rest of our spirits.  
Secondarily when our friends die wee must consider that it is Gods will. Who doth and ordaineth nothing but for the will of his children, as Saint Paul saith; To those whom God loveth, all things turn to their weal& profit. If we believe this wee ought not to become weary of any thing that happeneth unto us: for every thing redoundeth unto our weal& profit. Now wee haue but small cause to be angry at our gain. The sovereign wisdom of God is the cause why nothing is better done then that which he doth: and his goodness why nothing is better. If nothing be better, nor better done, then that which he ordaineth& disposeth: and that he disposeth of us and of our affairs, and generally of all that happeneth unto us, why are we sad? why desire we any other thing? For we can come by nothing that is better. Why do we complain? for all is well, and cannot be better ordered.  
We must thirdly think, that to die is a thing general and common to all. We pass and slide away swiftly, like the water of a river that runneth strong. And it is a statute& decree of our God, that we must all die, if then it doth befall unto us which is ordinary& common to all men, is it not great folly and arrogancy to desire to bee exempted from the common condition, and wish to be singular? What hath happened unto us for that our friends are dead? So do our neighbours friends likewise. Menander writing to a certain friend, that he might comfort him did allege this reason: Thou shouldst haue just cause to become sorrowful, if thy fortune and destiny were worse then other mens. But if it bee equal, why dost thou complain? There is yet more that if wee would consider diligently, and compare ourselves with others, wee shall find that there is an infinite number more infor tunate then wee. And it is true that Anax●goras said, as Valerius Maximus reporteth that although it were possible to gather al the miseries of the world in one heap, and thereafter to distribut● them by equal portions unto each one, yet wee should find none that would not rather choose his own then his portion of the whole heap. Sith wee are not alone that haue lost our friends, and that if wee will search, wee shall find that there be many that live not at so great ease as we do, let us bee content with that which hath pleased God,& let us not crave that our friends may bee immortal, when as wee see those of other men to be mortal.  
moreover let us consider that it is a natural thing to die, as it is, that winter should be could, and summer hot, Our bodies, saith S. Paul, are mortal. Now we wonder nothing if in winter there be rain, frosts& could nipping weather: for the season so requireth. Wee marvell not that the night succeedeth the day,& that man after that he hath laboured goeth to sleep at night: for all this is natural. Likewise for the same reason we ought not to bee astonished, when a man death, no more( saith St. basil,) then when he was born& came into the world; for both the one and the other is ordinary. And this not being considered is the cause most often why at the death of our friends wee become as much amazed, as if it were some prodigious& strange thing. When word was brought to Anaxagoras that his son was deceased, he was not a whit moved thereat, but said onely that it was no new or strange thing th●t a mortal man should die,& that when he beget him not immortal. What moved him to be so constant, but that he had first foreseen and considered often that it should so come to pass, the case being natural.  
Furthermore wee ought to consider that death is a tribute, which we are bound and ought to pay to nature. Thou art dust and earth, and to dust shalt thou return( saith God) speaking to man after he had sinned. When one of our friends death, then wherefore are wee discontented? because he hath quited himself, and payed that which he was owing? If he had paid the tribute and ordinary duty to his King wee would approve that as a most equitable and dutiful obedience towards his Prince, and if he hath payed the like to nature, what cause is there to bee angry? moreover that our requests are granted in that. For we crave of God every day, that his kingdom may come, and that his will may be done. What do we mock God? asking of him that which wee desire not, and are feared to obtain, and chaffing and murmuring in stead of giuing thankes to him when he hath heard vs. We show manifestly that we take no heed what we pray: For if we took heed: either wee would not pray so: or in praying so if God grant our requests we ought not to be sorry.  
moreover that when our friends die, wee loose them not, for our Lord to whom they belong before and after their death, is not the God of the dead, but of the living. Cyrus speaking to his friends before his death, that he might comfort them, said; think not, when I am dead, that I am lost and turn to nothing. When wee sow the ground, the grains of wheat that we sow do not perish, they putrifie: but it is to the end that they may increase and fructify the better: so are our bodies in the earth, that they may be once revived and raised again in incorruption, immortality, glory,& virtue. When likewise any man goeth a long journey, do wee hold him to be lost? When any of our kinsmen is at court with his Prince, who will not suffer him to depart, having raised him to honors, and advanced him to great places, are we sorry therefore? Why more for our friend then, whom we know assuredly to bee in the house of God in honour& credit, and to live so contentedly, that he would not change for al the felicity of the world. Further that it is an unhonest and unseemly thing for a faithful man to mourn so immoderately& like a desperate person. A Christian ought to haue an invincible force& courage against all adversities, and namely, against the gates of hell. he ought to be like a house builded on a strong rock, that is able to hold out against storms, tempests, winds and al inconuenients that can assault the same, he must not be soft or yield easily unto adversity, melting away in tears and sobs, washing( as david said) his bed. The Licians had in old times a Law, whereby it was ordained, that whosoever would mourn for the death of any kinsman or friend should put on womans apparel, to declare that it was more fit and convenient for those that bee cowardly and effeminate, then for such as bee of a manly courage. And as it happeneth in mens bodies, that when they are tender& delicate, they are neither able to endure the could of winter, nor the heat of summer, so may the like be thought of those courages, that if they be not able to suffer adversity with patience, in like maner they shal be unable to bear prosperity without insolency.  
In end we must consider that by the tears and complaints which wee power forth at the death of our friends, we find no cure for our fore no more then doth the sick person for his disease by his sobs, but do rather increase our misery, and may say that like as by ordinary experience& the report of Physicians we perceive in choleric persons, that the more they fret and chafe, the more doth their gull and choler augment& increase: so it is also with sad and melancholic persons, who continuing in their tears and lamentations, do redouble and fortify their grief. Thus spake an ancient Philosopher to Arcino that he might comfort her, if said he thou loues tears, they will love thee again, and like friends will always be ready to accompany and frequent thee. What doth this great sorrow profit us then, unless it bee to make us become more miserable? But yet some to excuse themselves will say, that it is a natural thing to mourn in such a case, I grant the same, neither will I find fault with the dolour, when it is moderate. A certain man having perceived an ancient Philosopher to mourn for the death of his son,& having reproached unto him his inconstancy, was answered very well by him in these words, suffer me friend to be a man. We must not be like barbarous people, or wild beasts without humanity, without affection, with out pity, or sense, I wish( said P●●darus) not to be sick, but if I he I desi●e not to be without feeling, for it is a bad sign when w● become stu●id& senseless in our sic●nesses. whensoever then we keep a mediocrity in our mourning, eschew the two extremities, which( St. basil) condemneth as vicious, to wit, Phylotrynon and thiriodian, which is, that we become not stoics, that is to say, without affection: neither yet on the other part effemin●te by suffering ourselves to be vanquished and overcome through grief I shal approve that. If in weeping wee declare ourselves to be men, let us declare likewise that wee are Christians furnished with faith& hope, by correcting& moderating our sorrows.  
Others will say, I loved him so dearly. If thou didst love him so well as thou sayest, show the same in rejoicing for his welae and his ease. I believe rather that the cause of our great grief, is the love we bear to ourselves, which maketh us to lament the loss of our friends, not for any regard we haue to them, but to ourselves that are sorry to bee deprived of the pleasure& comfort that wee received by them. Which Christ Iesus said to his Disciples, when he perceived them to wax heavy, for that he had said unto them that shortly he was to suffer death: it is not for the love you bear toward me that you are so sad, for if you loved me you would bee glad: for so much as it is good for me to die.  
Other will say, he was such a good man, for this cause did God take him, as he did Enoch for fear that he might bee changed through the malice& corruption of the world. When any fruit is ripe, ought it not to be gathered for fear of rotting on the three.  
Others say he died in the prime of his age. So much the happier. For as Anacharsis said, the ship that cometh to land first is the happiest. moreover there is no certain time, appointed for all men to die. But like as wee see in the season of fruits, some are pulled more timely then others, so is it among men. Some say also that wee must honour the dead body by mourning after this manner: falling into the superstition of the Iewes, who being of this opinion, hired certain singers, and musicians to sing doleful& funeral songs at the death of their friends. Which Christ Iesus reproved in the house of the Prince of the Synagogue. And not without reason, for it is no good custom to praise any one by mourning for him. Tears and weeping are rather a token of misery then of any thing else. Wee lament not for the blessed Martyres now: which wee should bee still bound to do if any honour did consist in tears. But wee honour them by the remembrance we haue of them, and by the labour and care we take to imitate them. If likewise we haue a friend, whom wee desire to honour after his death, it must not bee by tears and lamentations; but by honourable mention made by us of him and his virtues,& by a desire that we haue to resemble him and follow his good and laudable actions.  
It is time to conclude this present Treatise: and gather from these reasons preceding, that wee must neither fly nor fear death: But love and desire the same more then life, and prefer the day of our decease, unto the day of our nativity. For by our birth wee enter into sorrow and affliction, and dying, wee go to God and a perpetual rest, which the Grecians haue shewed most evidently unto vs. For in their tongue the day of our nativity is name genethlia, that is to say in the same tongue, genesis tôn athlôn, and in our vulgar language the beginning of miseries: and death is name theanatos, which according to the interpretation of Themistius, is as much as who would say, on high to God. Let us judge with reason, that the fear of the one, and the excessive love of the other may be removed from vs. God grant us the grace, through his Holy Spirit. So be it.