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WHich we intend now to produce, endea∣uoureth to shew that Death is not only not preiudiciall, but euen profitable vnto Gods Elect; and that ther∣fore it ought to be welcome vn∣to them. For vnto them it is a passage to eternall blisse. The which can onely be taught and declared vnto vs, by the pre∣script
of Gods word, which now must be our onely guide.
But seeing that sicknesse is commonly a fore-runner of death, we will first endeauour to shew, how both before, and at the time of the approach there∣of, wee ought to prepare our house, our body, and our soule. Secondly, we will enquire how wee may disarme Death of its sting, and so arme our selues, that it shall not be able to hurt our soules. Thirdly, wee shall seeke to strengthen the feeble in faith, and to comfort the troub∣led consciences in their assaults. And lastly, we hope to make it manifest, that we ought to long for the end of this life, by rea∣son of sundry honours, and ioyes, that expect vs after it. Which foure points, wee pur∣pose
in order as they follow to discusse.
Whether then sicknesse doe fasten on vs, through an exter∣nall bad ayre, or some intern∣all distemper of blood by the sword, or by the infection of o∣ther men, or the sting or furie of wilde beasts, by dead palsies, by miscarryings, or vnfortunate childe-birthes, or by any other meanes or mischance whatso∣euer, wee must vnderstand that God maketh these and all other, manifested meanes his seruants, to execute on vs his secret will.
The cause for which diseases are sent, is our sinne, as it is set downe at large in the fif•• booke of Moses, and is confirmed by St. Paul, where he saith to the Co∣rinthians, For this cause, many are weake and sickly among you, because
they take the Lords supper vnwor∣thily. Yet is it not thus alwayes. For the blindnesse of that man that Christ gaue sight vnto, be∣fell him not either for his owne, or his Parents sinne, but that the workes of God should be made mani∣fest in him: But generally, he that sinneth before his Maker, must fall into the hands of the Phisitian (saith Ecclesiasticus.)
But what ought wee to doe when sicknesse assaileth vs? Yea, what ought wee at all times to doe, that Death may not be hurt∣full vnto vs? We must prepare our selues well against the same. This did Ezechias the King learne of that Prophet that said vnto him, Set thy house in order, for thou shalt die, and not liue. If so be that God commanded him for to set his house in order, who
had yet fifteene yeares to liue we can by no meanes procrasti∣nate it without great danger, who each houre may expect to heare with the rich man in the Gospell, This night shall thy soule be required of thee.
Wherefore to conceiue this aright, we must vnderstand that this preparation is three-fold, to wit, of our houshold and earthly possessions, of our body, & prin∣cipally of our soule.
Touching our houshold or heires, wee are not onely bound in duty to keepe them in good order, and peace while we liue, but likewise so to fore-cast all things, that we may leaue peace with them after our departure. If any prouide not for those of his owne house (saith St. Paul) he is worse then an Infidell.
Therefore is euery one of vs bound at all times, but especially in the time of sicknesse, to striue to end all quarrells, and suites with his aduersaries, to reueale all doubtfull things, to his friends, and besides to make a plaine and lawfull partition, of his goods by his last will. And he must not deferre this, till hee waxe olde, as Isaac did, who stayed till he was blinde, and so, at the instant, could not per∣ceiue the deceit of his wife. And much lesse till he be sicke, or at deaths dore. For this last time will busie a sicke man enough, in reconciling his soule to God. Hee that first goes about to take leaue of his friends, when the ship is putting off, doth often∣times loose his vovage by it. And hee that at the last paspe is
encombred with the world, stands in danger of forgetting heauen. The woman that was carefull for Sodome, when shee could walke to the place of her safety, remained standing by the way. And that Achitophel, who set his house in order but iust before the houre of his death, (as the Scripture telleth vs) had no great leasure to thinke on God, appea∣red by his wicked end, which is set downe for our instruction and admonition.
Touching our body, the care of the same is also committed vnto vs, yea enioyned vs. And leaprous Naaman teacheth vs, that he that is diligent in enqui∣ry, may oft finde remedy for his disease. And in this respect La∣zarus his sisters are much to bee commended, who presently
sent to Christ to come and heale their brothers corporall disease. Wee also in our weake and lan∣guishing estate, ought to pro∣uide for our body needfull meanes, according as our weak∣nesse shall require, and our abi∣lity may afford: For God hath created many things to releeue our infirmity withall. This St. Paul manifests vnto vs, where he charges Timothy to vse a little wine, for his stomacks sake. We must also send for the Physitian, for the sicke haue neede of him, as Christ witnesseth. For God that inflicts sicknesse oft by ex∣ternall meanes, vseth also to re∣lease vs thereof by externall remedies. So Esay commanded Plaisters of figges to be made for King Ezechias, and layde vpon the boyle, that he might recouer.
We ought then to take care of our sicke members, and not to trouble or ouer-loade our weake head too much with the molestations of trade, or world∣ly affaires: For a sound body is better then much riches. Nor yet too too much to grieue our lan∣guishing heart with discomfort, in regard of that our present af∣fliction, but we must doe good to our selues, comfort our heart, and remooue sorrow farre from vs, and commend the euent vnto our heauenly Father.
And although in the meane while our paines almost intolle∣rably doe grieue vs, yet we must know certainly that wee receiue them all from the hands of that good God, who heretofore hath afforded vs many more ioyfull dayes of health, & consequently
we may therefore say with Iob; Haue we receiued good at the hands of God, and shall we not receiue euill. And yet this chastisement is not euill. No chastening for the present seemeth to be ioyous, but grieuous. (We read to the Hebrewes) How∣beit afterwards, it yeeldeth the peace∣able fruit of righteousnesse vnto them which are exercised thereby. For whom the Lord loueth he chasteneth, and scourgeth euery sonne whom hee receiueth.
If then wee will assure our selues that wee are Gods deare children, and spirituall members of one head, that in this world with much anguish was cruci∣fied; wee must following the command & example of Christ, take vp our crosse and follow him. He doth not command vs to as∣sume that Crosse which euery
one would chuse himselfe, but that which the diuine Proui∣dence doth make ours. And vnder the same wee must not heartlesly lye downe, but cou∣ragiously beare it, and not beare it onely, for this euen the repro∣bates doe against their wills, but take it vp as from Gods hand, and for his sake patiently endure it: But how farre, and how long must we doe this? Christ com∣mands vs to follow him. Whi∣ther did he beare his? vnto his death. Euen so farre also must we beare ours, if it please him so long to loade vs therewith. Yet by the way, let our soule cast her eye on the Crosse of Christ, and we shall behold one Simon a Cy∣renean, who carrying it a while, followes him. If so be then that our Sauiour (who was God) was
by a man refreshed in bearing his Crosse, farre more hope may we (that are silly mortalls) haue, that we shall be eased in bearing our Crosse. But what was the vse of this his Crosse? On the same he gaue vp his soule into the ••ands of his heauenly Fa∣ther, and finished the worke of our reconciliation. And St. Paul as a spirituall member of Christ his body, filled vp in his sufferings that which was behinde of the af∣flictions of Christ: So also must we hope and wish that our af∣fliction may be vnto vs, as a con∣uenient meanes of presenting our bodies a liuing, holy, and (through Christ) an acceptable sacrifice vnto God: which we commonly bet∣ter performe in misery then in a pleasure. For in trouble doe wee seeke God (saith Esay.)
If therefore it please God for a long time to visite vs with his common rods of agues, lame∣nesse, the gowt, the stone, or other sore grieuances, let vs not be discomforted, much lesse be rebellious. Let vs also with Iob take heede wee doe not sinne through impatience. Let vs be especially instructed by the bles∣sed Thiefe, that could say in the midst of his paine. Wee receiue the due reward of our deedes: and consider that our Sauiour hath suffered farre greater torments in soule and body, though (as the same party sayes) hee himselfe had done nothing amisse. Hence we also in our anguish haue great reason to thanke God, that it hath pleased him to lay the hea∣uie punishments which wee de∣serued on his Sonne, and by this
his fatherly chastisement to withdraw vs from the world, and to call vs home vnto him.
Let vs also freely hope, that he that hath smitten vs, will binde our sores vp againe. Yea it may bee that hee comes now with stripes to heale vs, if not the bo∣dy, yet the soule, which is more infected then the body, and re∣quires more curing, then our selues can conceiue. Let Salo∣mon teach vs, that faithfull are the wounds of friends, but the kisses of an enemie are deceitfull. Hence ought we more to reioyce in this visi∣tation of God, then if the deuill came and fla••tered vs with the whole worlds prosperity. The apostle also termeth that mā bles∣sed, that endureth temptation: For (saith he) when he is tried, he shal re∣ceiue the crown of life. Let this then
moue vs to patience, and let it be our greatest comfort in our sorest griefe.
But (may some heere say) though it be true indeede, that God chastens those children, whom he makes his owne, yet it followeth not that therefore he makes all those his, whom he chasteneth, For wee reade, that God doth rebuke and destroy the heathens through many plagues. How then shall I know whether this heauenly Sheepheard strike at me with his Crooke, as at a straying Sheepe, which he dri∣ueth home to the Sheepe-fold, or as at a Woolfe which hee frights away.
This a man may perceiue by himselfe, according as hee re∣ceiues and makes vse of the blowe. Gods stroke is some∣what
what like the Pills, which Phy∣sitians vse to prescribe. Vnruly men turne and chewe them in their mouth, till the bitternesse of them doth make them euen to loath them, and at the last, with great anguish (though no benefit) spe•• them out againe. But the wiser sort knowing that the Physitian thereby doth en∣deauour to recouer their health, swallowe them without tasting them, and let them worke in their body.
Euen so the Reprobates, con∣sider in their diseases nothing, but the externall troubles, and onely take care how they may be deliuered from them. They are alwayes impatient, murmu∣ring against God (if they looke so high at least) or against them onely which God doth vse as
instruments of their punishment. Neither are they mollified here∣by, that they may returne vnto their God. Though you should bray a foole in a Morter, yet will not his foolishnesse depart from him, sayes the wise King. And this was apparen•• in the hard punish∣ed, yet stil hard hearted Pharaoh. And Ahaz (sayes the Scripture) in his troubles trespassed yet more against the Lord.
But the children of God (on the contrary) receiue th•• blowe as from the hand of their Father, and blame nothing more then their sinnes that deserue punish∣ments as the cause thereof. They know that God doth all things for their best, and so haue their eyes fixed on the heavenly blisse promised to the patient, that they thereby endure or swallow
downe their paines much the easier. And therefore they ra∣ther turne themselues to their God; for the same King saith, When the wise is rebuked, he recei∣ueth knowledge. Hee perceiueth that hee must part from his mis∣deedes. Hee cryes vnto the Lord with Ionah in his affliction. He be∣seecheth the Lord his God (with Ma∣nasses) in his distresse, and humbleth himselfe greatly, and his supplicati∣on is heard. I haue sinned (saith he) with Dauid, in his pestilence, or in any other sicknesse. And with the same Dauid hee is not ashamed afterwards to confesse, that before hee was afflicted he went astray, but now hee keepes GODS word.
To be short, the visitations of the Lord, be oft one and the same, both to the good and to
the bad: but the euent is cleane contrary, and may well be re∣sembled vnto the accursed wa∣ter, which the Priest vpon occa∣sion of the husbands iealousie, gaue the women sometime to drinke. This water was bitter in the mouth vnto all, but being taken (sayes the Scripture) the de∣filed did swell of it, but it could not hurt those that were cleane. Yea, the chaste ones gaue their hus∣bands occasion by this triall, to loue them better then before. Wee reade in one selfe-same Chapter, that the Angell of the Lord smote Peter, and the Angell of the Lord smote Herode. But the one was thereby raised vp, and deliuered from death, and the other gaue vp the ghost. Euen so are the better sort by the hand of God raised vp out of the sleepe
of sinne to be deliuered from e∣ternall death, and the wicked are consumed by their endlesse grudgings, euen till their dy∣ing day.
This is then the difference, Gods enemies endure the crosse indeede, but reape no benefit thereby, but paine and domage, whereas Gods friends take their crosse from him, and so beare it, that these bodily paines turne to their good.
Now concerning the soule, though we speake of it last, yet ought we in our sicknesse first to begin with it, following the ex∣ample of the afore-named King. Hee in his weakenesse did not first consult with the Physitians, but turned his face from the people to the wall, and there betweene God & himselfe began to pray,
and ro rip vp his offences, and to bewayle them. And after that hee committed him to bee cured. Dauid also first prayeth, Deliuer me from my transgressions, and afterwards remooue thy stroke away from me. This order doth the sonne of Syrach fitly set be∣fore vs, in foure parts. Pray vn∣to the Lord. Cease to sinne, Make a fat offering, and then giue place to the Physitian. St. Iames the A∣postle saith also, Confesse your faults one to another, and pray one for another that you may be healed. Wee ought therefore in the first place, (yea before we can offer vnto God with a good consci∣ence, the calues of our lips, (as Christ by St. Mathew teacheth vs) to endeauour to be reconciled to our brother who hath ought against vs. And to be ready to forgiue
our neighbours all offences com∣mitted against vs. Secondly, wee must also openly confesse our manifold transgressions, as occasions of all sicknesses, and say with Paul, What I would, that doe I not; but what I hate, that doe I. And with Dauid, wee must pray vnto God continually, and pro∣mise with Ezechias vprightnesse of life. Concerning the sacri¦fice, Dauid confirmes it, saying, Blessed is hee that considereth the poore, the Lord will deliuer him in the day of trouble. This must the soule ruminate, when man is surprized with sicknesse. Moses knew well enough how much it behooued well to prepare the soule against death, when hee said, So teach vs to number our dayes, that we may apply our hearts vnto wisedome: That hee must
dye, and that his dayes were nu∣merable, nature taught him, but considerately to meditate on death, or day by day euen num∣bring them; to prepare himselfe against the same, that God must teach him, of whom he request∣ed it by prayer.
Our Lord Iesus Christ know∣ing how needfull this meditati∣on would be vnto vs, and con∣sidering that many times we are so suddainly snatcht out of this world, that wee haue no time once to thinke on ought, ceaseth not to admonish vs, that wee should be continually busied hereabout. Teaching vs some∣time by fore-warning vs, as where he sayes, Be yee ready, for in such an houre as you thinke not, the sonne of man commeth. Some∣times by way of instruction,
Be yee your selues (saith hee) like vnto them that waite for their Lord, that when he commeth and knocketh, yee may open vnto him immediatly. And sometimes by similitudes, as that of the fiue foolish Vir∣gins, that neuer went about to fu••nish their Lampes with oyle, before they heard that the Bride∣groome was comming. And fi∣nally, by fearefull examples of the dayes of Noah and Lot; In which (sayes the Scripture) men were so busied with eating and drinking, marrying of wiues, buy∣ing and selling, planting and build∣ing, that they did not thinke on their end, vntill that first the flood of water; and after that, the fire rained downe from heauen, and de∣stroyed them all. Which admo∣nitions, though they haue an eye to the suddaine comming of the
day of Iudgement, yet seeing that the temporall dea••h bring∣eth vs to that estate, wherein the Iudge at the last day shall finde and confirme vs; we are warned by Christ, to be so well prepa∣red against the assault of this death, that we through the same may not passe into the second, and euerlasting death.
But if so be that those which spent their time in buying and selling, and other lawfull affaires, were so consumed in GODS wrath: what may others expect, that spend euen their whole time in things vtterly vnlawfull? If those missed the right way, how shall these enter into that gate which leades vnto eternall life; which is so straight, that fewe there be that finde it. Or doth a man in his extreamity, thinke to
find some precious thing, which in his strong health hee neuer looked after? Doth hee thinke after his departure, Royally to be entertained by that King, with whom in his life time hee neuer sought to be acquainted? This is somewhat too late, and chan∣ceth very seldome. Let no man therefore continue in his impie∣tie, in hope to conuert himselfe to God on his death-bed. This presumption is the most dange∣rous poyson that the deuill can minister to any man. We must learne out of the holy Scripture, that he that all his life-time hath beene a thorne-Bush or a Thistle, doth not vsually afterwards bring foorth Figges or Grapes. And that the tree that bringeth not forth good fruits, is hewen downe, and cast into the fire.
Therefore let vs with Iesus, Syrachs sonne, while wee are yet young, ere euer we goe astray, desire wisedom openly in our prayers. Hum∣ble thy selfe (saith hee also) before thou be sicke, and in the time of sinnes shew repentance. Let nothing hin∣der thee to pay thy vowes in due time, and deferre not vntill death to be iu∣stified. Before thou prayest, prepare thy selfe, and be not as one that temp∣teth the Lord.
For it will not auaile a man afterwards with Balaam, to wish to dye the death of the Righteous; who hath not before with Iacob en∣deauoured to leade the life of the righteous. Therefore Isaiah warnes vs, and sayes, Seeke you the Lord while he may be found. For that words be but winde, is here a true prouerbe. Not euery one (saith the Iudge himselfe) that
saith vnto me, Lord, Lord, shall en∣ter into the Kingdome of heauen, but hee that doth the will of my Father which is in heauen. Wherefore it seemes we may (sooner in Chri∣stian charity) feare the end of a carelesse man, that onely calls and prayes to GOD at his last houre, then of a godly man, who in his extreamity (by reason of a burning Feauer) dyeth in a ra∣ging phrensie.
But is there no hope then of a sinfull mans repentance to∣wards the last period of his life? Yes certainly, and that out of the very words of the afore-na∣med Iudge. Hee doth not shut out all those that haue not done his Fathers will, as if it were too late to doe it at the last houre: but those onely which doe not the will of the Father which is in heauen,
pointing as with his gracious finger to this, that it is neuer too late to doe his Fathers will. And this is his will, that the wic∣ked forsake his way, and the vnrigh∣teous man his thoughts, and that hee returne vnto the Lord. That is, that by earnest repentance, hee continually striue to attaine vn∣to sincere conuersion, which con∣sisteth in an vnfained loathing of our deparau••d nature, and ha∣tred of all our transgressions, and euill lustes. And withall, an earnest longing to be by Christ our onely Sauiour receiued, san∣ctified, and iustified. And last∣ly, to haue a constant purpose, to vse all meanes throughout the whole course of our life (though it yet should last-an hundred yeares) to obserue all occasions for keeping Gods commande∣ments.
And that not for feare of that punishment, which shall befall all transgressours, but out of that meere loue and affection, which like good children wee beare vnto our heauenly Father. And then (saith the Prophet) Will God be mercifull vnto vs, for with him is much forgiuenesse.
We must then follow the ex∣ample of the valiant Champi∣ons, and wrastlers in olde time, who for many dayes together before hand, caused their bodies to be rubbed, annointed, and ex∣ercised, yea tyed themselues to a certaine strict course of dyet, and then they presented them∣selues (so prepared) in the fa∣mous Olympian games, to fight or wrastle in open view for ho∣nour. In like manner must wee long afore prepare our soules
couragiously to fight with Death at the appointed time, that when it assaile vs, it may not hurt vs.
But how may we secure our selues against it? By two man∣ner of meanes. Wee must dis∣arme it, and arme our selues. We must diligently enquire where∣withall it can hurt vs, and hauing found it out, seeke to bereaue it thereof.
The Philistims were subtill enough, to giue Sampson no rest, till they had vnderstood where∣in his great strength consisted. As soone as his Philistine dar∣ling heard, that it consisted in his haire, she presently plaid the Barber, and cut it off. Then was Sampson weake as another man, saith the Scripture. Now wherein the power of Death consisteth, the Apostle hath shewed to vs,
to wit, in the sting, this is the dart wherewithall Death peirceth our soules. And this sting (faith he) are our sinnes. Whosoeuer then will deale prudently and prouidently, must endeauour to bereaue Death of this sting. Not when it comes to struggle with him, and when hee lyes on his death-bed, for then it stingeth too deepe. But hee must doe this before it comes to assaile him.
The ancient Poets faigned, that Pallas the Goddesse of wise∣dome, bore a shield, that turned all those that gazed on it into stone. But wee know, that the holy Apostle Paul, who was a seruant of the Sonne of God (the true wisedome of his heauenly Father) hath shewed vs the true shield, wherewith wee may bee able to quench all the fierie darts
of the wicked; to wit, in trust∣ing in Iesus Christ. This faith then is termed, and is really the right shield, against, which the force of the hellish sting of death shall not bee able to preuaile, though it assaile vs with as much fury as may bee: For (to com∣mence at the beginning) when the first man through infidelity, did transgresse his Creators or∣dinance, hee (with all his future Progenie) lost the right of being termed the Sonne of God. And so cast himselfe, and vs all (who resemble him in dayly disobe∣dience) out of Gods mercy into his eternall wrath. Wherein we should also haue remained for euer, had not the diuine wise∣dome otherwise prouided. This alone hath deuised a remedie, and hath ordained that the eter∣nall
Sonne of God (as the fittest person in Trinity) to restore man vnto his lost title of a Sonne) should assume humane nature. And this not onely that therein hee might yeeld perfect obedi∣ence vnto God, but for this end chiefly, that he might suffer that wrath and punishment which man by sinne had deserued, and so satisfie Gods Iustice for mans transgressions. All which in due time being fulfilled, so many are now still acquitted before God as come to beleeue in him. For he that beleeueth in him, is not con∣demned; but he that beleeueth not, is condemned already. This Sonne of God, as a Lambe without ble∣mish, and without spot hath offered vp his pretious blood vnto God for vs, saith St. Peter. And thereby taketh he away the sinne of the world,
saith St. Iohn, and consequently the sting of death; Yea death it selfe is abolished by his appearanee, sayes St. Paul.
Whosoeuer then is thus ar∣med with faith in his Sauiour Christ, how cā death or its sting hurt him? Hee that beleeueth on the Sonne, hath euerlasting life, as St. Iohn witnesseth. Death indeed doth retaine its force to kill our naturall flesh with a dart, but this Shield or Buckler so defends our soule, that this dart cannot touch it. Now what a comfort is this for a dying man? that now wee may freely vse the words of the Apostle, O Death where is thy sting? O Graue where is thy victo∣rie? But thankes be to God which giueth vs the victory, through our Lord Iesus Christ.
but faint in faith. How shall I know certainly, thinkes hee, whether I be one of those, which God hath called & chosen to en∣ioy his gracious promises, or of those tha•• haue nothing to doe wi••h them? A man migh•• in∣deede here answere, the Lord knoweth his. And he that (as St. Paul farther ••eacheth) doth cer∣tainly feele the testimonie of the holy Ghost within him, may vndoubtedly assure himselfe of his saluation. This is certaine, and he that feeles this, can haue not better in••••ruction. Yet will we endeauour to set these in the way to find true Christian com∣fort, who through weaknesse of faith, doe not feele such a testi∣monie in their sicknesse.
First then the Sauiour of the world, giues vs this certaine to∣ken,
He that belceueth and is bapti∣zed, shall be saued: but he that be∣leeueth not, shall be damned. Who∣soeuer therefore findes himselfe to haue beene baptized in the name of God; and besides, hath often beene present at publique prayers, and preaching of the word of God, and beene inui∣ted to the holy Sacrament: may already hope, that he thereby is called to the vni••ersall, or at l••a••t to the visible Church of Christ. And whosoeuer doth further perceiue in his heart, that Gods spirit hath called him to his Church, and doth beleeue that Christ his blood is sufficient for the wiping out of all his sinnes, yea doth conceiu•• that GOD himselfe doth proffer him his re∣demption, if onely hee can but embrace it with stedfast faith;
the same (though he cannot yet vndoubtedly beleeue it) must know that God hereby sets sal∣uation before his eyes.
And if we haue further found a continuall inclination in our selues to heare the word of God, to obserue his commandements: and (as we said before) to a true repentance of our negligence, we may safely beleeue, that wee are in the way which leades to Christ his sheepe-fold. For he sayes himselfe, My sheepe heare my voyce, and I know them, and they follow me. Yea, if we endeauour to imploy our selues in all good workes, to be obedient to Christ, we haue already some fruites of faith. And if we haue the fruits, wee must also haue the roote, though yet couered with earth, or with our earthly thoughts. For
we must assure our soules, that the good Lord will, pardon euery one that prepareth his heart to seeke God. As King Hezekiah prayed for those Israelites, that did eate the passeouer without due purifica∣tion, according to the Law. As also St. Paul comforts and encou∣rages the Corinthians, saying, If there be first a willing minde, it is accepted according to that a man hath, and not according to that hee hath not.
Besides, if wee feele in our conscience that God loues vs, we may certainly conclude out of St. Iohns words, that we are of those, vnto whom God hath sent his Sonne to be a propitiation for our sinnes.
And if besides we finde that we loue God, we may also (vp∣on St. Pauls word) expect the things
which God hath prepared for them that loue him. And what is this but a token of our faith? Wee may then, yea must still cry out, and pray with the childs father in the Gospell: Lord I beleeue, helpe thou mine vnbeliefe. Assu∣redly trusting, that as Iesus re∣stored that mans Childe to his corporall health, hee will also worke vpon our soule that cure that shall be effectuall, to pro∣cur the saluation of it.
And if euer wee haue felt in our prayers, (especially being at deathes dore) that the Spirit did beare witnesse with our spirit, that we were the children of God. We may freely bee confident, that this God his mercy remaines con∣stant towards vs. For hee still continues the same towards them that doe not willingly for,
sake him. Yea, though our ve∣ry conscience do witnesse against vs, that with desire and greedi∣nesse, wee haue since that time committed many sinnes: yet is it no small comfort if shee can also witnesse vnto vs, that after the committing thereof, we haue often cast our selues downe at Gods feete, with true sorrow and repétance. For this is indeed the fault & condition of Gods chil∣dren. Nor can this true repen∣tance proceede from any but from God, who is the fountaine of all good. If then he send vs true repentance, hee endeauours our Saluation; if hee endeauour it, he will performe it. God in his word bids vs, Comfort the feeble minded, wee may therefore well beleeue, that hee himselfe will doe it. Let vs then (as it
followes there) pray without ceas∣ing, and hope to the end for the grace that is to be brought vnto vs, at the Reuelation of Iesus Christ.
But if any man there be that cannot perceiue or feele in his soule a stedfast hope, that his prayer is heard of GOD, but finds himselfe deprest by meanes of his riotous and vnruly life, he must not therefore giue himselfe ouer to despaire. It is true in∣deede, that Sathan our enemie, (who assaults euen the holiest minded men oft in their extrea∣mitie) hath sufficient matter to torment this miserable creature withall. But shouldest thou marke iniquities, O Lord; who shall stand? But there is forgiuenesse with thee. The Lordour God is a mercifull God. If we be sinners, wee are those that Christ came to redeeme.
For he came not to call the righteous, but sinners to repentance, for (sayes he) the whole neede not the Physitian, but they that are sicke. Let vs only earnestly runne after him, Call on him by faith, as did the sick, the blinde, the lame (as St. Ma∣thew hath distinctly set downe) and wee may yet be cured with them. Yea rather before them, for our Sauiour came into the world to heale the sicknesse of the soule, and did but heale their bodily diseases, thereby to moue them, to giue him leaue to take their soules in hand. And by these externall things he would haue vs to feele his infinite loue. Salomons words indeed befit him well, who telleth vs that Lone co∣uereth all sinnes. Sinne indeed is so strong, that it did hinder man from entring into heauen, into
which as yet hee neuer had set foote. But the loue of God was of farregreater might, that caused him to send his onely begotten Sonne into the world out of heauen, where he was in all glory, and that to this end, that euen the feeblest might liue through him. This incom∣prehensible loue St. Paul termeth, the riches of his grace. These riches then, and this infinite trea∣sure of his loue, is the true wed∣ding grament, that will hide all our sores at the wedding of the King, and will richly adorne all wretched and forlorne soules, notwithstanding any estate of pouerty or misery, that their sin ha••h brought them to, if onely they can sit it vnto themselues by faith.
Therefore, if the deuill assaile vs, let vs resist him (saith the
Apostle) and he will flee from vs. If hee doe obiect and testifie a∣gainst vs, that we haue not with Maries zeale chosen the better part. Let vs constantly hope that neuerthelesse, seruing Christ with Marthas vprightnesse, wee may notwithstāding be beloued of him. If he shall suggest vn∣to vs, that we must not thinke to see that vnspeakeable ioy of the third heauen, which was shewed Paul, to that Elect vessell of God, yet let vs constantly trust, that we shall enioy that blisse in Pa∣radise, which was granted to the Thiefe on the Crosse. If hee tempt vs with the text of Holy writ, that GOD doth not heare the prayers of sinners: let vs answere him with Holy writ againe: De∣part from me Sathan. God sweares by himselfe, that hee hath no plea∣sure
in the death of the wicked, but that the wicked man turne from his way, and liue: yea, there is more ioy in heauen ouer one sinner that re∣penteth, then ouer ninety and nine iust persons, which neede no repen∣tance. Therefore let vs turne our hearts to God, hope for that we see not, and expect it with patience. Doe we not heare from Christ himselfe that Iamentable voyce, My God, my God, why hast thou for∣saken mee? Yet presently after that, Father into thy hands I com∣mend my spirit.
Wee must also know that this our trembling for feare of Gods wrath, is a token that wee doe not with worldlings carelesly neglect our sinnes, or seeke to hide them from Gods sight. But that we feele them with Dauid, and doe confesse them vnto him, and
therefore may hope with him, that the Lord forgiueth vs our trans∣gressions. Wee haue with the Prodigall serued the world and the deuill: but now in our po∣uerty and agonie wee cry out with him: Father I haue sinned against heauen and in thy sight, and am no more worthy to be called thy Sonne: wherefore wee must ex∣pect that our heauenly Father will be moued with compassion, and receiue vs with a kisse. This stray∣ing Prodigall childe, when hee so spake, knew not whether his Father would receiue him into fauour againe or not, yet hee found good successe with it. Wherefore let vs (for whose in∣struction and encouragement this is recorded) assuredly hope, that if we doe the like, God will like∣wise receiue vs. For to haue
compassion on his children, is the true nature of a father, which that we may assure our selues to finde in God, our Lord Iesus Christ (to our great comfort) puts this name in our mouth, in the very beginning of our pray∣ers. Let vs then cry out with∣out ceasing, Our Father forgiue vs our trespasses: deliuer vs from euill, and wee doubtlesse in him shall finde the right affection and ef∣fects of a Father.
Let vs obserue also the two Disciples, that had in a manner lost both faith and hope, and (trauailing towards Emaus) were troubled in their soules concer∣ning the death of Iesus Christ. who they had hoped (as they complained) should haue deliue∣red Israell, but now seemed to haue lost that hope. And out
of the aboundance of their heart, their mouth vttered these things vnto a stranger in the field. Now what befell them? Did the Lord reiect them, because they told him this, euen to his face? No: hee tooke pitty rather on their infidelity, and was with them ere they thought on him. And so let vs hope beyond hope, that our Redeemer mercifully now stands and beholds our per∣plexity, though we see him not. And that he in due time, will ve∣ry kindly and assuredly let vs feele his compassion and ayde.
Yea if God sent the Prophet Nathan, to that King that pri∣uately by adulterie and murther, had sinned against him, and if he prepared a crowing Cocke, for that Apostle that publiquely had denied him, and beheld them
both with the eye of his com∣passion, before euer they tho∣rowly perceiued their owne sins, or euer thought of repentance. O may not we then beleeue that he will haue mercy on vs, who haue our heart harder prest downe by our sinnes, then if a milstone lay on it, and lie now sighing, to be releast? Yea, we must beleeue it, when the Saui∣our of the world himselfe saith it. Behold, hee is so mercifull vnto those, whose hearts are sore opprest with the burthen of their sinnes, that he doth not stay till they finde him. But hee seekes them, and cries out himselfe with a loude voyce, Come vnto me all yee that labour and are heauie laden. To what end? to op∣presse them, no certainly. I will giue you rest, saith he: Let a man
obserue this well, and ruminate priuately on it, and his heart shall be forced, to powre out secretly before the Lord either these or the like words.
O Lord Iesu, Almighty God the onely Sauiour of the world, doest thou call mee? wilt thou refresh me? Thou, thy selfe, in whose power onely the sauing and condemning of my soule doth consist? Doest thou pro∣mise me this, who art truth it selfe? and that because I finde my selfe loaden wi••h many sins? O Lord, what, or whom neede I then to feare? I come, I come, I am he whom thou callest. Be∣hold, I come bur••hened and so ouer-laden wi••h all my sinnes, that I cannot appeare before thee standing vpright, but fall downe at thy foote. Thou
onely O Lord refresh, refresh mee: yea Lord, I am confident that thou wilt. Thy word is thy deede: yea thou doest it already, and I feele it. My soule is re∣leeued and refreshed with a rest, with a peace that surpasseth all the worlds treasure. And thy Spirit beareth witnesse with my Spi∣rit, euen in this my greatest affli∣ction, that I am one of thy children. Therefore doe I most thankful∣ly say; Blessed be thy name for euer and euer.
He that meditates hereon, and (as he ought) comforts himselfe with the same, may not he freely say with Simon, Lord now lettest thou thy seruant depart in peace: for mine eyes haue seene thy saluation: May he not sing with Dauid, The Lord is my light and my saluation, whom shall I feare, the Lord is the
strength of my life, of whom shall I be afraide? And so consequent∣ly proceede to the end of that comfortable Psalme, applying the same to himselfe against all his Spirituall temptations. May hee not with St. Paul be assured, that neither death, nor life, nor An∣gels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to seperate him from the loue of GOD, which is in Christ Iesus our Lord. Yea he will reioyce, that he may follow his Lord, euen at the heeles passing through the same dore of death, which hee went through before him. And will willingly, set∣ting light by this life, and all what so euer hee hath in the world, crie out with Salomon, the day of death is better then the day of
birth, because it is a meanes to bring him vnto an vnexpressable ioy, which will then especially quicken his heart, when he shall consider what entertainment hee is then and there to expect.
If now wee enquire of the place of the blessed soules, wee know that heauen is made ouer to them by promise. Not the ayre that the cloudes and fowles houer in, which sometimes is called heauen. This is too nar∣row and subiect to dayly cor∣ruption: nor that heauen neither or firmament that the starres glister in, though it be somewhat more spacious and more perma∣nent. For euen this also at the last day shall be shaken, and the starres shall fall downe. It is a farre other thing that God hath pro∣uided for his Elect. It is the
third heauen which that chosen vessell Paul was caught vp into. It is the vppermost heauen com∣passing all the heauens, whither Christ is ascended, where is roome enough for many mansions. This is stedfast and permanent vnto all eternity. Hither Christ hath promised to take all his mem∣bers vnto him, that they may bee where he is. There be the righ∣teous soules in the hand of God. There is the penitent Thiefe in Paradise. There is La∣zarus in Abrahams bosome. There St. Iohn sawe them that were mark∣ed, before the Throne and before the Lambe. One onely place, set foorth by diuers names. What a glorious comfort then is this for vs, that our soule, as soone as shee forsakes this earth, shall bee receiued into
so stately an habitation?
Concerning a mid way man∣sion, or fiery prison, which some haue endeauoured to settle, by the way, there to purge and pu∣rifie the blessed soules, some cer∣taine yeares before their ascen∣tion into heauen, wee finde no∣thing at all in holy writ thereof set downe, nor yet declared by the examples of any Saints de∣ceased. For euen as in this life, there are but two kindes of con∣uersations set before vs, to walke in light or darknesse, but two wayes through the narrowe, or the wide gate, so we read in the future life, but of two hands of God, the right and the left, but of two kinde of men comprehended vnder the name of sheepe and goates; and by consequence then, but of two places heauen and hell. There∣fore
when we are dying, let vs fixe firmely the eyes of saith, on the blood of Iesus Christ, which (as his beloued Disciple speakes) cleanseth vs from all sinnes, and we shall directly ascend to that hea∣uen, which the first Martyr Ste∣phen, euen when hee was yet on earth, sawe opened vnto him.
On what maner our soules get thither, we may obserue by the fore-named Lazarus, who was carried thither by the ministrie of Angels. To St. Iohn it is also reuealed what they doe there, to wit, that they praise God, hee saith farther, that they rest from their labours, that is as well from the paines and diseases of the body, which sicknesse did here bring on them, and the troubles wherewith the wicked did op∣presse them, as from the labour
and continuall warfare, which they had against their owne concupiscences. Concerning which, the booke of Wisedome sayes very well, that they are at peace. And principally at con∣tinuall peace with God, and ex∣empted from that trouble of minde, whereby they feared to fall into Gods wrath. And are not infinitely said to rest vnder an Altar, in respect of Christ his onely sacrifice, whereby our soules are reconciled vnto God.
As for the glory of this hea∣uenly place, no man can con∣ceiue it. Yet whosoeuer doth but obserue how glorious, how comely God hath created this world, which is but a temporall habitation as well of the wicked as of the good, and what diuer∣sity of delights he hath prepared
for all kinde of men in the same, he may in some sort guesse, how louely, how comely, how full of pleasure that place must needs be, which hee hath prepared to bee an habitation for his chil∣dren, whom hee hath elected to eternall blisse, before the foundation of the world. Saint Iohn when he faine would reueale some part thereof vnto vs, writes that hee saw a Citie, A holy Ieru∣salem of pure gold, whose walls were of Iasper stone, and her foundations of most precious stone, things that we here chiefely esteeme of, and yet not to bee gotten in such quantity, that thereof wee may build the least part of a Citie. And yet all this is nothing in re∣spect of the incomprehensible excellencie of this heauenly mansion.
Diuine Paul had a tast of this heauenly ioy, but hee could not finde any termes wherewith to expresse the same. But could onely say, Eye hath not seene, eare hath not heard, neither haue there entred into the heart of man, the things which God hath prepared for them that loue him. And to re∣ceiue and enioy this glory, there is no other way, but by death. Death onely fetches vs, and brings vs thither.
Now as a young Prince li∣uing some-where in banishment, would exceedingly reioyce to see a messenger, sent by the King his father to fetch him home, and to set him on his Throne. Euen so ought a childe of God, to reioyce when God sends vn∣to him his Messenger Death, to fetch him vnto his eternall king∣dome.
Yea, so much the more then such a Prince, by how much the more the Kingdome of heauen doth excell all the Kingdomes of the world: For it is better to be one day in the Pa∣lace of heauen (sayes Dauid) then else-where a thousand.
For what haue we on the face of the earth, that should make vs desire to stay here? If we giue ouer this life, which is but tem∣porall, and full of miserie and trouble, wee obtaine a life on high, where there shall be no more death, neither sorrow, nor crying, neither shall there be any more paine. If heere wee depart from our earthly parents, we are entertai∣ned there of our heauenly Father. If heere wee leaue our chiefest friends and kindred, wee meete there with our brethren in
Christ, cloathed in long white gar∣ments. If heere wee loose our Gardens and faire Pallaces, wee finde our selues there in Para∣dise, where the tree of life is continually growing. If heere we remoue out of a famous Ci∣tie, wee become there Citizens of the heauenly Ierusalem. Or if here we forgoe our Princely ho∣nours, there we are named chil∣dren of the most high. Yea, if here we forsake euen an earthly Kingdome, we possesse there a heauenly Kingdome, whereof there shall be no end.
When further wee proceede and consider, that we are promi∣sed there to see God, and that we shall see him as he is, how can wee but hope to see the holy Trinity with full satisfaction? Wee shall see him in whose presence is the ful∣nesse
of ioy, and who shall say then vnto vs, Enter into thy masters ioy, O what an vnexpressable ioy will this bee? What can our mindes imagine, or hearts wish more!
If the Queene of Seba cryed out, that those men were happy which stoode before Salomon to heare his wisedome; how happy will those be, that shall stand before Iesus, who is the wisedome of his heauenly Father? And if Iohn the Baptist leaped for very ioy at the presence of Christ, while he was yet in his mothers wombe: And Simeon was satis∣fied when hee had but seene the childe in the Temple, what ioy and satiety will those receiue, that shall see him sit at the right hand of his Father, in eternall glory?
The three Apostles of our Lord, when they had but a very small resemblance therof in that short transfiguration of Christ, how soone did they forget & set light by the world, with all her appurtenances, & cried out, Ma∣ster it is good for vs to be here, and let vs heere build vs tabernacles: What doe those Apostles now feele? Or what doe they say now, with all those that perfect∣ly behold his glory, and dwell in it?
When we farther yet consi∣der, that we our selues shall ob∣taine there the Crowne of glory, that fadeth not away, as Peter speakes: And that Gods children (being by Christ iustified shall shine forth as the Sunne in the Kingdome of their Father, and be as the Angels of God in heauen; yea, are there to
raigne for euer and euer: What heart, what soule can chuse, but long exceedingly to forgoe this world, and to attaine to the pre∣sence of God? Dauid cries out, As the Hart panteth after the water brookes, so panteth my soule after thee, O God. My soule thirsteth for God, for the liuing God, when shall I come and appeare before God? Now that which he longed for, euery true beleeuer, after this life once ended, shall for euer enjoy.
But whosoeuer farther will cast his eyes, on the generall re∣surrection of the dead may finde yet farther matter of ioy and comfort. Euery one may in some sort conceiue, how vn∣speakeably these two old friends soule and body will reioyce, when (after many ages) they shall meete againe, and perceiue
that each of them is in a happy estate. But chiefly, when this cor∣ruptible shall haue put on incorrupti∣on, and this mortall shall haue put on immortality, and bee partaker with the soule of heauenly de∣light. Yea the Lord Iesus, shall change our vile body, that it may be fashioned like vnto his glorious body. What is there in heauen, or in earth more excellent? or what can bee imagined that deserues rather to be desired?
Yea, with our corporall eyes, we shall behold Christ. This it was, euen this (I say) was it wherewith Iob comforted him∣selfe in his long continued mi∣serie, and which did releeue him in his greatest agony. I know, (sayes he) that my Redeemer liueth, and that hee shall stand at the latter day vpon earth: and though after
my skinne wormes destroy this body, yet in my flesh shall I see God, who•• I shall see for my selfe, and mine eyes shall behold and not another.
Stephen the Martyr had assu∣rance hereof in this life, for hee being full of the holy Ghost (sayes the Scripture) looked vp stedfastly into heauen, and sawe the glory of God, and Iesus standing on the right hand of God.
With this fir••t Martyr of Christ, let vs then cōtinually cast our harts & eies of faith towards heauen, and fixe them wholly on Christ, crying out with him, Lord Iesus receiue my spirit. Yea, when wee can neither crie, nor speake any more, Let vs all with Hanna, powre out our soules before him, And the Spirit will make in∣tercession for vs, with groaning which cannot be vttered, and wee
doubtlesse with the afore-said Stephen shall see heauen open, and when our time comes with him, dye in the Lord.
Yet if it shall please God, af∣ter all our good preparation, to lift vs, (as he did the fore-men∣tioned Ezechias) from our b••d againe, and to restore vs to health, let vs take good heede that we doe not neglect likewise with the same King, to sing songs in the house of the Lord all the dayes of our life, that is, euermore to be thankfull vnto him, to serue him, and to praise him. So the diseased person whom Iesus had healed at Ierusalem, was presently found in the Temple. The Pro∣phet Dauid teacheth vs in his hundred and sixteenth Psalme, that being released, we should call vpon him as long as we liue, walke
before him, and pay our vowes vnto him in the presence of all his people▪ which Psalme throughout ought then to be our meditation, and our practise. For wee doe neg∣lect this, and forgetting God and all godlinesse, returne againe to our euill wayes, wee must ex∣pect some greater punishment. This the Lord demonstrates vn∣to vs in his words to the fore∣named diseased person. To whom (because wee should not thinke it sufficient sometimes to appeare in the Temple) hee said, Sinne no more, lest a worse thing be∣fall thee. That is, worse then the sicknesse of eight and thirty yeares continuance, which hee had endured before. Behold how sorely he is threatned, that after his release, vngratefully rushes againe into his former
sinne. God graunt vs a better heart.
To conclude all that hath beene said, as we in the first part haue shewed, that the death of the body is not hurtfull to man, and in that respect ought not to be fearefull: so we suppose, that in this second part wee haue de∣clared by what meanes we may make the same to be very profi∣table vnto vs, and haue shewed in the first place, how that wee must settle our house by a de∣cent ordering of our goods, that we ought to inure our body to a patient suffering of paine, and that we must prepare our soules, by a timely preparation to meet death couragiously. After that, we haue taught how we ought to disarme it, and so to streng∣then our selues (through Chri∣stian
faith) that its sting may not pricke our soule, and bring it to the second death. And with∣all, we haue endeauoured to esta∣blish the wauering soule in this faith, and to relieue the troubled consciences with comfortable speeches, and examples that may instruct them. And lastly, wee haue made it apparent, that death openeth a dore for our soule, to a life truly happy, which shee shall receiue with all aduantage, honour, and perfect ioy from her Sauiour in heauen, and shall pos∣sesse vnto all eternity. Where∣fore we iustly conclude, that all Christian soules haue great rea∣son, to waxe weary of this tem∣porall, troublesome, and sinfull life, and earnestly to say with the holy Apostle, Wee desire rather to remoue out of the body, and be with
Sicknesse from God.
Sicknesse through sin.
Deut. 28.
1 Cor. 11.29.
Ioh. 9.3.
Ecclus. 3••▪15.
1 Point. Preparation of our house.
Es. 38.1.
Luk. 12.20.
1. Tim. 5.8.
Gen. 2••.1.
Gen. 29.26.
2 Sam. 17.23.
Preparation of the body.
1 Reg. 2.1.
Ioh. 11.3.
1 Tim. 5.23.
Ma••. 2.17.
Es. 38.21.
Ecclus. 30.16.
Ecclus. 30.23.
The enduring of anguishes.
Iob 2.10.
Heb. 12.10.
Heb. 12.6.
Mar. 10.21.
Luke 23.26.
Col. 1.24.
Rom. 12.1.
Esay 26.16.
Iob 1.21.
Luk. 23.4.
Hos. 6.1.
Pro. 27.6.
Iam. 1.12.
The difference of the wicked and the good in corrections.
Psal. 9.6.
Pro. 27.22.
Ex••d. ••.32.
2 Chro. 28, 23.
Pro. 21.11.
Ion 2.2.
2 Chro. 35.12.
2 Sam. 24.17.
Psal. 119 64.
Num. 5.27.28.
Act. 12.7. & 23
Rom 8.28.
Preparation of the soule.
Esa. 38.2.
Psal. 39 8.11.
Ecclus. 38.9 12.
Iam. 5.16.
Math. 5.24.
Rom. 7.15.
Psal. 38.
Esay 38.10.
Psal. 41.1.
Psal. 90.12.
Necessity of speedy repen∣tance.
Math. 24.44.
Luk. 12.36.
Math. 25.10.
Luk. 17.26.28.
Math. 7.13.
Math. 7.16.19.
Ecclus. 51.13.
Ecclus. 18.21. &c.
Num. 25.10.
Isaiah 55.6.
Math. 7.21.
Isaiah. 55.7.
Ier. 1••.••.
2 Point. The armes or sting of death.
Iudg. 16.17.
1 Cor. 15.56.
Faith in Christ.
Eph. 6.16.
Ioh. 19 36.
Ioh. 3.18.
1 Pet. 1.19.
Ioh. 1.29.
2 Tim 1.10.
1 Ioh 3.36.
1 Cor. 15.55.57
3 Point.
Confirmation of weak faith.
2 Tim. 2.29.
Rom. 8.15.
Mar. 16.••6.
Ioh. 10.27.
2 Chro. 30.19.
2 Cor. 8.12.
1 Ioh. 4.10.
2. Cor. 2.9.
M••r. 9.24.
Rom. 8.16.
1 Thes. 5.14.15
1 Pet. 1.13.
Comfort a∣gainst the temptation of the deuill.
Psal. 130.3.
Deut. 4.31.
Math. 9.12. & 13.
Pro. 10.12.
1 Ioh. 4.9.
Eph. 1.7.
Mat. 22.12.
Iam. 4.7.
Ioh. 11.5.
Luk. 23.46.
Mich. 3.4.
Math. 4.10.
Ezech. 33.11.
Luk. 15.7.
Rom. 8.25.
Luk. 23.48.
Psal. 32.5.
Luk. 15.20.21.
Math. 6.9.
Luk. 24.21.
2 Sam. 12.7.
Math. 26.75.
Math. 11.28.
A comfortable meditation.
Rom. 8.16.
4 Point. A longing for death.
Luk. 2.29.
Psal. 27.
Rom. 8.38.
Eccles. 7.1.
The place of the soule.
Math. 5.3.4. & 26.26.
Math. 24.29.
2 Cor. 12.2.
Eph. 4.10.
Ioh. 14.2.
Ioh. 14.3.
Wis. 3.1.
Luk. 23.43.
Luk. 16.23.
Reuel. 7.9.
1 Ioh. 1. 〈◊〉〈◊〉.
Math. 7.13.
Math. 25.32.
1 Ioh. 1.7.
Act. 7.56.
Luk. 16.22.
Reu. 7.10.
Reu. 14.13.
Sap. 9.3.
Reu. 6.9.
Ornaments of heauen.
Reu. 21.
1 Cor. 2.9.
Psal 84.11.
Priuiledge of the life to come.
Reu. 21.4.
Math. 5.45.
Reu. 7.9.
Heb. 12.22.
Luk. 6.35.
Luk. 1.33.
The seeing of God.
Math. 5.8.
1 Ioh. 3 2.
Psal. 16.11.
Math. 25.21.
1 Reg. 10.8.
Luk. 1.44.
Luk. 2.30.
Luk. 9.33.
The honour of our soules.
1 Pet. 5.4.
Math. ••3.43.
Math. 22.••0.
Reu. 22.5.
Psal. 42.1.
The meeting of the body and s••ule to∣gether.
1 Cor. 15.45.
Phil. 3.21.
Iob 19.26.
Acts 7.55.
1 Sam. 1.15.
Rom. 8.26.
An appendix.
Es. 38.20.
Ioh. 5.14.
Psal. 116.
Finall con∣clusion.
Rom. 5.••.
Reu. 22.20.