TO euery thing there is a set time , Eccle. 3.1 . a time to bee borne , and a time to die , saith Salomon . And betweene the time of birth and of death , there passed in the first ages sixe , eight , or perhaps ten hundreth yeares . But since the time that mans sinne drew the deluge ouer the whole world , Man borne of a woman , hath but a short time , saith Iob. Iob 14.1 . Iacob said , that his dayes were an hundreth and thirty yeares , Gen. 47.9 . and that hee had not attained to the dayes of his Fathers . But our dayes ( saith Moses ) comming after him , Psal. 90.10 . are but threescore yeares and tenne , and at the highest , fourescore . Yet not one among fourescore times fourescore attaine vnto that age . 2 Sam. 12.18 . Dauids beloued childe neuer saw the eight day ; yea , the life of some is ended , before they bee borne . But how well so euer we are deliuered out of our mothers wombe , yet hauing taken shipping in this world , we still sayle towards our end . And whether wee be fewe or many dayes by the way , death is our last port , vnto it we are all bound , and at it must euery one arriue . Now what man doth euer commit himselfe to Sea , and doth not first furnish himselfe with necessary prouision , against all vnexpected tempests ? How much the more then ought we to furnish our selues against the stormes of death , which euery one of vs must certainly looke for ? hee that intends but a iourney by land , enquires for the most commodious way , And doe wee thinke to performe our iourney , from Heauen to earth without any trouble or forecast at all ? This is a lamentable carelesnesse .

For whosoeuer doth then first goe about to prepare himselfe to dye well , when he feeles sicknesse vpon him , or seeth death before his eyes , is like to a Souldier that beginneth then to forge his weapons , when hee beholds his enemies on the wall . Wee ought to spend the whole course of our life on the meditation of death ; for hee certainly hath liued well , who hath learned well to dye . Prouident Ioseph gathered in the seauen yeares of plenty , that which fed him , and those that were with him , in the seauen yeares of famine . Gen. 41.43 . In like manner ought wee in our youth and health to make prouision of that Spirituall foode that may cherish vs towards our end , when wee may chance to bee weake both in body and in minde .

Hee that is Lord of life and death , open the eyes of our vnderstandings , and endue vs with his Holy Spirit , that hee may lighten and conduct our soules in and thorow the darknesse of death . Hee I say , that hath by dying ouercome death , graunt that we may know it throughly , to withstand it valiantly ; and hereafter ( as Souldiers vnder his banner ) happily vanquish it .

To treate hereof orderly ; The originall of Death . we are first to know that God created not death : Hee created the first man immortall in soule and body : Zanch de Var. qual . 4.1 . so that hee might haue liued eternally , had hee but obserued the will of his Creator : Yet neuerthelesse , hee also created him mortall , so that hee might dye , whensoeuer hee should transgresse the law of his Creator . This appeares vnto vs by the words , wherein GOD threatneth him on this manner , In the day that thou eatest thereof , Gen. 2.17 . thou shalt surely die , speaking of the forbidden tree of knowledge . Wherefore , Iesus the sonne of Sirach sayes , that God himselfe made man from the beginning , and left him in the hand of his owne counsell . Eccl. 1● . 14.17 . He set before him life and death ( sayes he ) and which hee liketh shall bee giuen him Now , when Adam ( through the Serpents subtilty ) slighted this diuine warning , hee straightwayes became lyable to death , both in respect of his body which was dust , Gen. 3.19 . and shall returne to dust againe , as also of his soule ; for through this sinne was hee adiudged to condemnation . Rom. 5.16 . And not hee onely , but also all his posterity , who all died in Adam , 1 Cor. 15.22 . as the Apostle teacheth . So then this death ( as we may say ) was begot of the deuill , brought into the world by sinne , borne in Paradise , the Mid-wife Eue , the Nurse Adam . It hath an abominable mother , that mainely doth resist God : It is lamentable of it selfe , in respect that it is the fruit of our transgression . It is ignominious , because it is vnto vs as a brand of Gods wrath . Yet is it not so abominable , as the mother of it , sinne it selfe , because it doth execute Gods iust iudgement on vs , slaying vs three manner of wayes , whence it also may bee termed three-fold .

Death threefold . First , it killeth the body in separating the same from the spirit , which is the life of it , for the body without the spirit is dead , saith Iames. This kinde of death is common vnto all men . It assailes vs , out of our owne nature , or may be inflicted on vs by others . And from this , shall all men be freed , at the generall resurrection .

Secondly , it slayeth the soule by with-drawing the same from God her Creator , Psal. 36.9 . who is the fountaine of life , and from God her Redeemer , Pro. 3.22 . who is the life of our soule , and the word of life . This manner of death , is also common vnto all those that walke as yet in Vanity and Blindnesse of heart . Ioh. 1.11 . It befalleth vs by meanes of our sinnes and trespasses . Ephes. 4.17 . Ephes. 2.1 . And from this in this present life , as many are freed , Col. 2.13 . as Christ hath quickned together with him , and hath forgiuen them all their trespasses , as the Apostle speaketh . And this it is , that Saint Iohn termes the first resurrection .

Thirdly , it kills soule and body both together by excluding them both from the blisse of eternall life . And of this kinde of death , Christ saith , If a man keepe my saying , Ioh. 8.31 . hee shall neuer see death . Whereby the contrary is proued , to wit , that vnto them that do reiect the word of God , this death shall befall , and will come vpon them by the iust sentence , which at the last day God shall pronounce against them . Nor shall any of those , whom it befalleth , euer be released , neither in this , nor in the world to come . These three sorts of dying , are all comprehended by Christ in a speech of his , where he saith , Feare not them which kill the body , Iohn 10.28 . but are not able to kill the soule , but feare him rather who is able to destroy both soule and body in hell .

Death twofold . This hell , Saint Iohn in his Reuelation , at the last sees throwne into a lake of fire , Reu. 20.15 . and calls it the second death . And so he makes death but two-fold : one corporall in this world , the other spirituall in the other world , whose diuision we also willingly embrace .

The death of the body . That death then whereof we meane to treate , is the first or corporall death , to wit , that which doth separate the soule from the body , and is euery where vsually knowne by the name of death . For whatsoeuer we speake or reade of dying , as well in the diuine bookes of the Bible , as in humane Writers , it is for the most part to be vnderstood of this kinde of death . This death is also chiefly feared of men , and causeth them to bee troubled , maketh them faint-hearted , and vnconstant , and vpon occasion of any euill rumour fearefull . Yea , that wise Naturalist Aristotle , was of opinion , Eth. 3. that of all things there is nothing more terrible then death .

The aduantage of them that doe not feare death . If then this death be the most terrible thing in the world , how happy is he that is released from the feare of it ? Yea verily , wherwith can the world make him to tremble , that contemnes the very vttermost of her power ? If hee liue in a Citie infected with the plague , if hee dwell in a Country flaming with warre , if he trauell in danger of theeues , or if a tempest at sea ouertake him , his spirits are not daunted , nor his senses benum'd . Hee hath the more rest , and yet neuer the more danger . Yea , rather the lesse , because a man that is affrighted by his very frights , may bring some sicknesse vpon himselfe , and so consequently death . But such a resolute man is certaine , that come the worst , nothing can be exacted of him , beyond his life , which hee oweth ; and is willing to surrender , where , and when it shall please God . If hee be called of God to a Souldier condition , he fighteth boldly for the defence of his Country . Yea certainely , hee that oft-times through a cowardly feare would loose the field , by this his couragious resolution putteth his enemie to flight . Thus is euen our life sometimes lengthened by this willingnesse to dye . Besides , if such a one liue by enuious persons , or vnder tyrannizing Princes , he shall not neede to flatter , nor to faine against his conscience . He is not astonisht , though they threaten to slay his body : for hee knowes that it must dye whether they threaten him or no. Yea , if they put him to death , he knowes that they euen then bereaue themselues of power to torment him any farther . And is not this a great liberty , and worthy to be sought after ? whereas on the contrary , how miserable is that man , that is continually encumbred with feare , and that not for some thing , that hee may hope or chance to escape , but for that which vndoubtedly may , yea must sometime befall him . Truly such a one walkes throughout the course of his life in a continuall flight , farre worse then death it selfe .

The diuision of the Treatise . Well then , for the better ouercomming of this feare , wee will assay for to vnmaske death , and disrobe it of all terrible apparition , that so wee may behold it naked , and in his owne nature . And first wee shall endeauour by foure naturall reasons , and then by foure other obseruations , to demonstrate that it hath nothing in it selfe that should be terrible vnto vs . And secondly , proceeding , we hope , likewise in a foure-fold discourse manifestly to shew , that to those that know how to arme themselues against it , death is altogether profitable , and consequently worthy to bee desired .

This death then , 1 Reason . though it be one of the twinnes which together by sin entred into the world , Death is not bad . Rom. 5.12 . yet doth it in no manner of wayes resemble in iniquity the spirituall death its sister . For though this death doe vtterly slay the body , and the other doth not kill the soule , but casts it into a miserable life , yet is it better to dye by the first , then to liue in the second . Yea , by meanes of this obtaine wee this benefit and profit , that at the last it doth free vs from this toyle-some life , to which God ( since the fall of man ) hath heere on earth condemned all mankinde . In the which , were it not that this death preuenteth it , wee should continually remaine . For this cause then , as also for that God doth send it , as well to his children , whom he loueth , as to his enemies , whom he hateth , it cannot in its owne nature be euill . Howbeit , God doth diuersly addresse it vnto vs . For the wicked hee consumes in his wrath , Eccl. 45.19 . as vnworthy of this temporall life : But the godly hee takes away in his mercy and peace : as esteeming them worthy of a better life . 2 Reg. 22.20 . And thus is death vnto the Reprobates a passage vnto eternall misery , but to the Righteous , vnto eternall life . Ioh. 5.24 . Euen as a Master thrusteth his disobedient seruant out of dores to deliuer him vnto the Iaylor , and le ts forth his obedient , to set him at liberty for euer . Yet is it one , and the same doore that both passe thorow . Who then will terme this doore , or this death euill ? If death in it selfe be not euill , then from it directly no euill can bee expected . Let this then be the first reason , wherefore we neede not feare death .

But some may heere object , that it is the occasion of this euill , that wee by meanes of it , loose this temporall life , which is sweet to euery one . But in sooth for vs to pay that we owe , may not bee termed any losse vnto vs . And who knoweth not the condition of this life ? All things which by birth haue a beginning , haue an end by death . Whosoeuer therefore feareth the end , must not desire the beginning . Our life is like vnto a candle , if wee desire it to giue light in lightning , it must burne , and burning , draw , and come to an end . If the Sunne would not descend , it must not ascend . For the same course that causeth it to ascend , causeth it to descend , euen so doth this life conduct vs to death . And who then can say this life is good , and death euill ? Certainly whatsoeuer is spoken against death , opposes life , which is the cause of death . Epictetus his saying is good , Death ( saith hee ) is not frightfull , but the feare of death , Ar. 2. ● . and to dye is not ill , but to dye shamefully .

Hence Socrates , 2 Reason . Death Naturall . when tydings was brought vnto him , that the Gouernours of Athens had condemned him to dye : And so hath Nature them , A poph , Eras. 4. said hee , without any farther alteration . He knew well that it was no lesse naturall to dye , then to liue . And this shall be the second reason wherfore death is not to be feared . All flesh ( we read in Ecclesiasticus ) waxeth old as a garment , Eccl. 14.18 . for the decree from the beginning is , thou shalt dye the death . As of the greene leaues , vpon a thicke tree , some fall , and some growe , so is the generation of flesh and blood . One commeth to an end , and another is borne . Euery worke rotteth , and consumeth away . Yea , to what end doth the corne spring vp into eares , but to bee reaped ? And doth not euery lowe ebbe make way to a new flood ? Doth not euery day by declining , giue time vnto the approaching night ? The same course of enterchange , is likewise among men , the precedent giues place vnto the future . The Elements and all things composed of them , are subiect vnto mutation ; yea , the heauens themselues shall be dissolued and renewed . 2 Pet 3.12 . How then can a mortall body for euer remaine ? Being but a house of clay , that is soone broke downe . It comes vp like a flower , and is soone cut downe : Iob 14.2 . Yea what is the life of this body ? 1 Chron 29.15 . A shadow , a winde , Iob 7 7. a vapour that appeareth for a little , Ioh. 4.14 . and then vanisheth away , saith holy writ . As an arrowe once being shot , continually flye●h to the place where it must be fixed : So man once being borne , passeth without intermission vnto that end where hee must rest .

Yea we our selues ( if we obserue it ) are continually dying from the first day of our birth . Our childhood dyed in vs when we became youthes . Our youthfull age when wee grew to bee men . The day present destroyeth the day past , and euery present houre , yea moment , slayes that that is newly past : yet doth not the absence of the time past hurt vs , nor doe we bewaile it , though euen now we want time . Much lesse then ( if death at this instant should hurry vs away . ) Should the want of the present time then procure any losse to vs , when as the time of this world in no wise further can auaile vs . So that there is not any naturall reason why death should affright vs . No reason I say , which is hence also apparent , in that the antienter sort , doe oftentimes more abhorre death then the younger , where as reason rather requireth the contrary . This desire therefore of delay in olde men , springs onely out of an habituated lo●e of these two friends , soule and body ; the coniunction of the which , the longer it lasteth , the closer is their amity knit together , to wit , so long till they be sufficiently enformed , that their separation can be no losse vnto them , and no longer . Yea nature it selfe , directs all things to their end . The fairest blosomes shee causeth freely to shed their pleasant leaues , that the following cods may finde place . These doth she also cause to shrinke together , and split , that the seede may fall out of them , into the lap of the earth where it ought to be . Wee our selues also haue a continuall naturall longing towards our end , and wish ( though wee doe not obserue it ) that our dayes might hasten their course . What is it else when as children long to be great ? those of middle growth to be married ? the married to see their children come to age ? yet is it certaine , that how much the more we obtaine of th●se our wishes , we approach the neerer to our end , and yet we wish for it . Yea farther , who knowes not that fire at the last shall bring this world to an end ; yet is it so farre from terrifying vs , that in signe of publique and generall ioy , we are accustomed to kindle extraordinary great bonfires .

We haue also farre more desire , to see mens decease then their birth . No body r●nnes forth for pleasure , to see a woman in labour : you will say , the reason is , because there is nothing therein but calamity and paine . And what is there else , where two fighting , hurt one the other , and yet who desires not to be a spectator ? Or if any by the Magistrates command , must suffer a painefull dea●h , what running is there to see it ? And who among vs would not take great delight ( if he could but securely behold it out of a windowe to see some-where a battell fought in the field ? The Romane Emperors who in foretimes , knew well enough how to entice the people , and to get their fauour , did on feastiuall dayes present them with certaine hundred paires of Fencers , which freely sported , till that commonly , one of each couple couered his standing with his dead body . And on this sport ( for so they called it ) did the people sit gazing whole dayes , without showe of wearinesse . Yea , it seemes that the same was first brought in by the Israelites , when Abner and Ioah caused their Souldiers to sport together on this wis● . 2 Sam. 2.14 .

Behold then how farre man euen beyond all decencie , taketh pleasure in seeing the death of others , when hee suffereth himselfe to be led , by his naturall inclination . So that to dye , is not onely naturall , but it seemes there is also a secret desire to behold the Tragedy of it .

Thirdly , 3 Reason . Death vniuersa●l . to whom can any thing seeme terrible , that presents it selfe dayly before his eyes ? What is more common among vs , then Christnings and Burialls ? Haue euer any beene knowne of all that haue beene borne , not to haue dyed ? Old , young , rich , poore , honest , dishonest , all ●read that path . Gen. 4.8 . Abel ( it may bee ) was slaine in his youth , Gen. ● . 27 . and Methusalah liued welnigh a thousand yeares , yet hee died also . Exod. 14.8 . The impious Egyptians were drowned in the red sea : Gods people perished in the wildernes . Poore Lazarus died , Luk. 16.22 . the rich man died also , saith St. Luke . Yea , that mighty Ahasueros , Est. 1.1 . who raigned ouer a hundred and seauen and twenty Prouinces , that great Alexander , the valiant Iulius Caesar , who conquered the whole world , haue all bin conquered by this death .

All things that are created , as fire , ayre , water , earth , and all things compounded and ingendred of them , are able to inflict death on vs . Anacreon the Poet , was choaked with a grape kernell , Pope Adrian the fourth with a flye . Yea , in our selues doth not the least disturbance of our blood , oft end our liues ? Anger , heat , colde , a fright , doe the same . I spare to speake of a plague , which in the space of seauen or eight moneths , hath deuoured in one Citie of London , eight and thirty thousand . Or a siedge , which without and within the Towne of O oslend , hath swept away more then a hundred thousand men , in lesse then three yeares . This we see , and this we heare dayly , and such like accidents fill the greater part of leaues in all manner of Chronicles , and this will bee common as long as men shall inhabit the world . Haue we not then great reason so to accustome our selues to these common chances , that we may not be affrighted by them ? But what doe I number men , we see whole Cities destroyed . That mighty Citie of Troy now giueth the Plow-man leaue to f●rrowe her . Holy Ierusalem can hardly shew one stone on the other . The Maiestie of Rome must now be guessed out of her Ruines . Gen. 19.23 . Yea , a fire kindled in Canaan , and burnt foure Cities together , with all the Inhabitants . Ann● 14●1 . A flood drowned in Holland threescore and twelue Villages , with whole housholds inhabi●ing the same . And shall we then for our selues bee so grieued , whereas each of vs is but one silly man ?

And yet aboue all , 4 Reason . Death is Gods will . we haue no reason to disturbe our selues , in that which is Gods will and pleasure . Hee hath set a law to all his creatures , which they must obay . Psal. 148.6 . Immediatly after the Creation , he spake to man , and said , Earth thou art , and to earth thou shalt returne . Gen. 3.9 . Therefore well saith Salomon , All liuing know that they shall dye . Eccl. 9.5 . When God onely saith , Returne yee children of men : ( singeth Moses ) they are carried away as with a flood , Psal. 90.3.5 . as a sleepe , and as grasse that is withered .

Feare not death ( saith the sonne of Sirach ) for remember that this is the sentence of the Lord ouer all flesh ; Eccl. 41.5 . of them that goe before thee , and of them that come after . And why art thou against the pleasure of the most high ? Let it suffice vs to know , that it is Gods commandement , and that he is alwayes entirely good , 1 Sam. 15.22 . and that obedience to him is better then Sacrifice . This is the fourth reason , why wee ought not to shunne death . Especially because though wee neuer so much shunne it , yet cannot we escape it : but must some time or other ( will we ●ill wee ) fall into its clawes . If there be then a necessity , what folly is it , to wrastle against God and his ordinance ? It must needes bee easier quietly to walke towards our end , then to suffer our selues to bee dragged to it by force ? And although we see the yeares of antient folkes sometimes prolonged , and of the younger sort shortned , or by misfortune ( as it may seeme ) cut off ; yet must we not therefore wrangle with our Creator about it , as if it were contrary to reason and nature . But say with Christ , when hee thanked his father , that hee reuealed to children , that which he kept secret from the wise and prudent ( which seemes both to oppose nature and humane reason ) Euen so Father , because it seemed good in thy sight . Luk. 10.21 . That then which is pleasing vnto him , who is onely wise , and good , and our father also must needes seeme good vnto vs .

He that hath brought vs into this world , Selfe murther is vnlawfull . not when it seemed good vnto us , but when it pleased him , hath also good reason to take vs from hence , when it shall be so pleasing vnto him . We are all his creatures , and belong vnto him , and euery one from him possesseth his body , as a needfull and pretious pledge of his loue , committed on trust vnto him for a while . And although we must alwayes be ready to restore the same , when the owner shall please to demand it , yet in the meane while ought we not either carelesly to loose , or vnthankfully to cast away this creature of God . Although the Stoical Philosophers doe terme a mans killing of himselfe , the opening of a doore , through which euery one may freely out-runne the miseries of this life . Lib. 3. Yet did Aristotle better consider this matter , who shewes that the murthering of a mans selfe to eschew any calamity or sorrow , doth not argue any valour , but cowardise rather . If God by many trialls here , will haue vs trained to fortitude ; let vs then not resemble peeuish children , who as soone as they are but chidden in their first Schoole , runne presently whining out of dores . Wee must shew our selues men , and as valiant Souldiers stand on our guard , in this world against all dangers . As also continue constant in cold , heat , hunger , thirst as long as it shall please our Generall to place vs there . None of vs ( saith the Apostle ) liueth to himselfe , Rom. 14.7 . therefore whether wee liue or dye , we are the Lords . If all of vs then are the Lords , it is a point of great iniustice for any of vs , according to our owne will , to kill himselfe . Which sinne is therefore iustly deemed the more damnable , for that the man that murdereth himselfe , after the committing of the sin , hath not any time of repentance . It is our duty therefore wholy to referre the length of our life , and did meanes of our death , to the will of God , that so in both wee may alwayes with a good conscience say vnto him , Math. 6.10 . Our Father , thy will be done .

Yet many doe not shunne death in respect of dying , but in respect of the condition wherevnto death bringeth them . Let vs likewise therefore consider this their future estate foure manner of wayes , and ponder each of them seuerally .

1. Obseruation concerning the body . First , some feare the future misery of their body , when it shal be separated from the soule . We must to this purpose vnderstand , that the dead in holy Writ , are sometimes said to sleepe , and sometimes to rest . The one seemes to be in respect of the body , the other of the soule . Iob ioyneth them together , when he wisheth that his mothers wombe had bin his tombe , For now should I ( saith hee ) haue luine still , Iob 3.13 . and bene quiet , I should haue slept , then should I haue beene at rest And very fitly is the death of the body compared to sleepe , for euen as man , at euery finishing of the Sunnes compasse is subiect to this short sleepe , euen so , when his life hath compassed his course , the long sleepe of death scases on him . And as our bodies perceiue no vnquietnesse in the dayly sleepe , in like manner shall they feele none , in this long and last sleepe . Hence Cato said very well , Dist. Cat. that sleepe is the image of death . Apoph . Eras . Diogenes learned of Homer , to call sleepe and death brothers . If then they bee like the one to the other , wee haue no reason to shunne the one more then the other . And whosoeuer vnwillingly doth forgoe this body may well bee resembled vnto little children , that are very loath to be vndrest , that they might bee had to bed by times ; but being easily laide downe , soone fall into a sweet sleepe . If sleepe then be sweet to the body , while wee sleepe , and if a man sle●ping counts no time , nor tells any houres , but those wherein hee commit himselfe to sleepe , and those wherein her doth awake , what neede he to care how much ●●n he spend in sleeping , whether they he shall sleepe seauen houres in his b●d , or seauen ages in his graue ? And whilest hee thus counes no time , there remaines for him betweene death and sleepe no difference at all Wherfore then should he abhorre the one more then the other .

Now conc●rning the corruption of our body , it is an old saying , the corruption of one thing , Aristotle . is the generation of another . Our body is but changed againe into the same elements , whereof it was at first created by GOD , when by him a liuing breath was blowne into it . Which liuing soule keepes by force ( as it were ) these elements together . But when the same by m●anes of the departure of the soule , haue reobteined their former freedome , then our body returnes to dust whence it was taken , Gen. 3.19 . according to Gods word and ordinance . So that whatsoeuer in our composition we likewise had borrowed from the water , ayre , and fire , returnes each to his owne element , where it is well at rest , and at home .

The Resurrection of the body . But at the last day shall God cause the elements to surrender again the ma●ter of our bodies , and then as many as lye in the earth and sleepe ; Dan. 12.6 . shall awake ( saith the Prophet ) not onely those that b●o predestinated to eternall life , but euen those also which are ordained to eternall shame . And although wee cannot comprehend , how God shall finde , distinguish , and reforme our bodies , yet neede wee not to doubt of his word . Wee see dayly before our eyes , many things come to passe , incredible , before they are expounded vnto vs . Would it not seeme vnpossible to any of vs , to finde a man in a wood , or way , where no body euer had seene him walking . Yet put but on a Beagle , or Blood-hound , and he by the sent onely will follow , and finde his Master . Againe , shew the Copies of a hundred schoole boyes , vnto al the wisest Philosophers in the world , it will bee vnpossible for them to distinguish them . Shewe them but vnto their Schoole-Master , hee at the first sight will know euery ones proper hand . In like manner , let a golden bowle be cast amongst a hundred pound of melting brasse , and ( as it will be ) equally disperced and mingled with the same , will it not seeme vn o vs ( that haue no insight in that Art ) vnpossible to recouer the Cup againe out of the whole masse . Giue it but an Alchymist , he will soone extract your gold ; giue that then to the Goldsmith , and you shall haue your Cup new cast , as it was before . If so be then that a skilfull man , yea a beast can bring things o passe in this world , which seeme vnpossible , to the greater and wiser sort of men , yea if wee our selues can transforme the dust of the earth , ( sand and ashes ) into a goodly transparent glassie body . Wee must needes expect more from God , with whom all things are possible . Math. 19.26 . Hee that hath created the earth of nothing , and vs , of the earth , who meeteth out heauen ( as Esay speaketh ) with his spanne , Esay . 40.12 . within which our bodies remaine , ( whether they be in the earth , in the water , or in the entrayles of beasts ) will easily finde , know , and re-establish all that which he once made , and yet containes in the palme of his hand . Let vs then freely be confident , that the houre shall come , Iob 5.29 . in the which all that are in the graues , shall come forth vnto the resurrection . And as death is termed a sleepe , so is the resurrection , by the forenamed Prophet , Dan. 12.2 . fitly called an awaking . Yet this resurrection will farre surpasse our dayly awaking out of sleepe : for now we awake with a body that falls a sleepe againe : but hereafter we shall rise with a body that neuer can dye any more ; for then ( sayes St. Paul ) the dead shall bee raised incorruptible . 1 Cor. 15.51 . So that wee may obserue , that our bodies doe profit by death : For first , wee obtaine a long lasting ease ; and secondly an euerlasting life . Whence it followeth , that in regard of our bodies , wee haue no cause at all to shunne death .