1.
COR.
15.
55
O
death
where
is
thy
sting
?
O
graue
,
where
is
thy
victory
?
56
The
sting
of
death
is
sinne
:
and
the
strength
of
sinne
is
the
law
.
57
But
thankes
be
vnto
God
,
which
hath
giuen
vs
victory
through
our
Lord
Iesus
Christ
.
THese
parcels
of
holy
Scripture
naturally
divide
and
branch
themselues
into
these
foure
head-streams
.
-
1
The
ioyfull
Exultation
and
Triumphant
insultation
of
all
the
godly
,
in
the
person
of
St
Paule
,
over
Death
and
the
Graue
[
O
death
,
where
is
thy
sting
?
O
graue
where
is
thy
victory
?
]
-
2
The
originall
Cause
of
Death
;
which
is
sinne
.
[
The
sting
of
death
is
sinne
.
]
-
3
The
Power
and
life
(
as
it
were
)
of
Sinne
;
which
is
the
Law
[
The
strength
of
sinne
is
the
law
.
]
-
4
And
last
,
The
Victory
and
conquest
of
Christians
in
their
head
and
Captaine
Christ
Iesus
over
Sinne
,
and
Death
[
Thankes
bee
vnto
God
,
which
hath
given
vs
victory
through
our
Lord
Iesus
Christ
.
]
Of
all
these
by
Gods
gracious
assistance
&c.
But
first
of
the
cause
of
Death
,
which
is
Sinne
,
and
so
of
the
rest
;
and
in
the
last
place
of
the
triumphant
Insultation
over
death
,
which
will
best
befit
the
present
occasion
.
It
was
the
errour
,
or
heresie
rather
,
of
the
Pelagians
(
as
St.
Augustine
writeth
)
that
whether
Adam
had
sinned
or
no
,
(
Necessitate
)
by
any
necessity
of
creation
and
institution
from
God
:
(
Potestate
,
)
by
his
owne
power
;
because
then
indeed
life
and
death
were
both
in
his
power
.
For
although
,
in
regard
of
the
contrary
principles
whereof
man
consisted
,
he
had
in
himselfe
a
naturall
propension
to
corruption
;
inasmuch
as
contrarieties
both
in
bodies
naturall
&
politique
,
alwaies
breed
destruction
of
those
bodies
:
yet
God
in
the
first
creation
had
given
that
speciall
and
celestiall
power
&
vertue
vnto
the
soule
,
that
it
was
ever
able
to
haue
preserued
the
body
from
sicknesse
,
and
from
death
,
&
to
haue
perpetuated
the
same
throughout
all
generations
.
So
that
the
God
of
Nature
in
the
beginning
never
intended
that
Monster
of
Death
,
as
the
Pelagians
and
Celestians
did
erroneously
conceiue
but
when
the
soule
by
her
divorce
and
separation
from
God
through
sinne
lost
her
life
,
both
Passiue
,
which
she
received
from
God
,
and
Actiue
which
she
infused
to
the
body
,
then
the
soule
lost
all
power
and
abilitie
of
perpetuating
the
life
of
the
body
.
For
what
is
more
iust
then
the
law
of
Retaliation
with
God
,
even
to
punish
like
with
like
?
and
therefore
(
as
St
Bernard
saith
)
Anima
volens
perdidit
vivere
,
nolens
ergo
perdat
&
vivificare
,
The
soule
of
her
own
accord
lost
the
life
which
she
had
in
God
;
and
therefore
now
will
shee
,
nill
shee
,
shee
must
loose
the
life
,
which
she
giues
vnto
the
body
.
And
so
indeed
man
is
now
become
mortall
by
necessitie
;
partly
,
by
the
fraile
condition
of
the
body
,
vt
à
causa
disponente
as
the
disposing
cause
(
as
the
Schoolemen
speake
)
alwaies
tending
to
corruption
:
but
especially
by
sinne
,
vt
à
causa
removente
prohibens
,
which
did
remoue
the
originall
iustice
of
the
soule
,
which
was
the
obstacle
and
barre
of
death
;
wide
gate
to
hell
&
destruction
.
Wherefore
God
is
not
the
cause
of
Death
,
Deus
enim
mortem
non
fecit
,
God
made
not
death
,
but
Sathan
,
by
suggestion
;
and
Adam
,
by
sinfull
action
:
the
one
moving
to
sinne
,
the
other
committing
sinne
.
Wherefore
as
the
theefe
or
malefactour
is
the
author
of
his
owne
death
,
and
the
iust
Iudge
no
cause
thereof
;
albeit
he
pronounce
the
sentence
of
death
against
him
:
In
like
manner
,
sinnefull
man
is
the
cause
of
his
owne
death
both
of
body
and
soule
,
and
God
is
but
the
iust
Iudge
to
pronounce
the
sentence
of
death
,
Morte
morieris
;
thou
shalt
surely
die
.
For
sinne
is
indeed
that
sting
of
the
serpent
,
that
stingeth
man
to
death
:
S.
Augustine
deriues
the
Latine
word
Mors
à
morsu
serpentis
,
as
if
death
had
its
name
of
the
biting
of
the
serpent
;
but
it
is
more
,
even
the
sting
of
the
serpent
,
because
as
the
poison
of
the
serpent
is
collected
and
vnited
in
a
smal
sting
,
as
the
fittest
instrument
of
deadly
poison
:
so
al
the
venome
&
poison
of
Death
is
in
the
sting
of
sinne
.
For
sinne
is
the
Father
of
Death
,
By
one
man
sinne
entred
into
the
world
,
and
death
by
sin
:
When
lust
hath
conceived
,
it
bringeth
forth
sin
,
and
sin
bringeth
forth
death
.
Let
none
then
make
God
the
author
of
death
,
because
by
his
iust
sentence
he
condemneth
man
to
die
for
sinnes
sake
,
&
the
trespassing
of
his
law
,
as
the
Iudge
the
malefactour
for
offending
against
the
lawes
of
God
and
man
:
Neither
let
any
thinke
Sathan
the
author
of
death
or
of
punishments
Propriâ
potestate
,
as
by
his
owne
power
;
sed
permissione
divinâ
&
propria
suggestione
,
but
as
of
Gods
permission
,
&
of
his
own
suggestion
:
And
let
every
one
of
vs
say
vnto
another
,
David
,
Thou
art
the
man
,
Thou
art
the
cause
of
thine
owne
death
.
For
it
is
sinne
as
a
viper
in
the
bowels
of
man
,
which
eateth
out
the
bowels
of
man
;
it
is
the
canker
of
sinne
in
the
heart
of
man
,
that
devoureth
the
heart
of
man
:
Perditio
tua
ex
te
ô
Israël
,
O
Israël
thy
destruction
commeth
of
thy selfe
;
the
like
may
God
say
to
every
man
,
O
sinneful
man
,
thy
death
and
thy
destruction
commeth
of
thy selfe
.
For
as
the
heathen
Oratour
saide
of
the
priviledge
of
a
Citizen
of
Rome
,
through
the
offence
of
one
,
death
passed
vpon
all
men
,
for
as
much
as
all
haue
sinned
in
him
.
Rom.
5.
Yea
the
little
children
,
who
die
so
soone
as
they
are
new
borne
,
are
stung
to
death
through
sin
;
not
because
they
committed
sin
,
but
because
they
were
conceived
in
sin
:
S.
Augustine
doth
wel
distinguish
their
sin
to
be
vterinâ
conceptione
,
non
personali
actione
,
through
their
sinneful
conception
,
and
not
through
any
personall
action
.
Parvuli
enim
non
actu
,
sed
ortu
sunt
peccatores
,
Infants
are
sinners
,
not
for
any
fact
,
conceived
in
sin
,
and
borne
in
iniquity
.
For
if
they
had
beene
free
from
all
originall
sin
,
as
they
were
from
actual
sin
,
they
should
not
so
soone
haue
died
,
because
the
wages
of
sin
is
death
;
and
where
is
no
sinne
,
who
did
no
sinne
,
yet
his
death
was
Voluntary
,
Tradidit
in
mortem
animam
suam
,
he
powred
out
his
soule
vnto
death
;
hee
laid
downe
his
life
of
himselfe
:
But
all
other
men
die
necessarily
;
Statutum
est
omnibus
semel
mori
,
It
is
appointed
to
all
men
that
they
should
once
die
;
it
was
the
decree
of
God
for
sinnes
sake
that
everie
man
should
die
,
and
that
decree
of
God
was
not
,
Respectu
naturae
institutae
,
in
regard
of
the
first
created
nature
of
man
,
sed
respectu
naturae
destitutae
,
in
respect
of
the
depraved
and
corrupted
nature
of
man
through
sinne
.
Againe
,
Christs
death
was
Expiatory
,
but
mans
Poenall
:
Christs
death
was
not
the
sting
of
sinne
Passiuely
,
to
be
stung
to
death
by
sin
,
as
mans
was
;
but
it
was
the
sting
of
sinne
Actiuely
,
to
sting
sinne
to
death
;
for
his
death
was
the
death
of
death
.
Thus
then
you
haue
heard
the
cause
of
death
to
be
sinne
,
according
to
these
words
of
my
Text
[
The
sting
of
death
is
sinne
.
The
second
thing
which
I
noted
is
the
Life
and
Power
of
Sinne
,
which
is
the
Law
[
The
strength
of
sinne
is
the
law
.
]
Whereas
sinne
in
the
time
of
the
Law
of
Nature
in
many
did
seeme
dead
,
or
at
least
senselesse
,
and
to
lie
as
in
a
transe
,
so
that
it
did
not
manifestly
appeare
what
was
sin
,
and
what
was
not
,
the
eies
of
mens
minds
and
vnderstandings
being
darkned
and
overcast
with
grosse
mists
of
ignorance
and
errour
;
then
the
law
of
Moses
brought
sinne
to
life
againe
.
Quando
enim
venit
mandatum
,
revixit
peccatum
,
when
the
commandement
came
,
sinne
reviued
.
The
bright
sunshine
of
Moses
Law
made
sinne
shine
cleere
in
its
perfect
colours
;
and
then
the
darknesse
and
confusion
of
the
differences
of
sinnes
was
taken
away
,
that
every
one
might
runne
and
read
what
sinne
was
:
Et
supra
modum
peccatum
erat
peccatum
per
mandatum
,
sinne
was
growne
out
of
measure
sinfull
by
the
commandement
.
For
the
law
made
the
full
tide
of
sinne
;
which
grew
by
these
degrees
.
First
,
in
his
being
:
for
sinne
had
his
beginning
,
and
being
as
it
were
from
the
Law
;
where
no
law
is
,
there
is
no
transgression
,
Rom.
4.
Secondly
in
the
knowledge
of
sinne
:
as
St
Paule
saith
,
I
knewe
not
sinne
but
by
the
Law
;
for
how
should
I
haue
knowne
lust
,
except
the
Law
had
said
,
Thou
shalt
not
lust
?
Wherefore
knowledge
hoysseth
vp
the
waues
of
sin
:
for
where
the
greatest
knowledge
is
,
there
the
greatest
sinne
is
,
if
vertue
&
godlinesse
be
not
the
handmaids
of
knowledge
,
and
that
it
be
not
seasoned
with
grace
,
according
as
our
Saviour
saith
,
Luk.
12.
That
man
who
knoweth
his
masters
will
,
and
doth
it
not
,
shall
bee
beaten
with
many
stripes
.
And
therefore
saith
St
Paul
,
Tribulation
&
anguish
,
and
indignation
,
and
wrath
shall
bee
vpon
the
soule
of
every
man
that
doth
evill
,
of
the
Iew
first
,
and
also
of
the
Gentile
.
Rom.
2.
Why
vpon
the
Iew
first
,
but
because
hee
knewe
most
,
and
therefore
is
first
and
most
punished
?
holy
,
iust
,
and
good
:
the
strength
of
sinne
,
not
of
it selfe
,
but
by
accident
;
not
directly
,
but
indirectly
;
as
appeareth
by
the
three
former
degrees
of
being
,
knowing
,
and
forbidding
:
as
also
by
the
great
industrie
and
pollicie
of
Sathan
,
who
seeing
God
to
haue
made
the
Law
as
a
barre
to
keepe
men
from
sinne
,
doth
therefore
labour
the
more
to
tempt
men
thereby
,
and
to
make
the
Law
as
a
snare
to
catch
men
.
Wherefore
for
conclusion
of
this
point
,
the
Law
is
no
more
in
fault
that
man
groweth
more
sinfull
thereby
,
then
the
sune
in
the
firmament
is
in
fault
,
because
sore
and
bleare
eies
become
sorer
and
blind
thereby
.
For
as
the
Physition
is
not
to
bee
blamed
,
or
his
physicke
in
fault
,
because
the
sicke
patient
doth
ill
apply
it
,
and
by
his
distemperature
in
diet
turneth
wholsome
phisicke
and
medicine
to
the
increase
of
his
maladie
and
disease
:
In
like
manner
,
God
the
Physition
of
mens
soules
,
who
gaue
his
law
as
a
soveraigne
medicine
to
preserue
them
from
sicknesse
and
from
sinne
,
is
not
to
be
blamed
,
or
his
law
in
fault
;
but
sinfull
man
,
who
maketh
that
soveraigne
medicine
as
poyson
vnto
his
soule
to
increase
his
sinne
.
Thus
you
haue
heard
how
the
Law
is
the
strength
of
sinne
:
I
come
now
to
the
victory
&
conquest
of
Christians
in
their
head
and
Captaine
Christ
Iesus
over
sinne
and
death
[
Thankes
bee
vnto
God
,
which
hath
given
vs
victory
tbrough
our
Lord
Iesus
Christ
.
When
mankind
was
not
able
to
encounter
with
Death
that
great
Giant
,
which
did
overcome
all
people
by
his
power
,
&
did
trample
vpon
Kings
&
Princes
,
tyrannizing
over
all
at
his
pleasure
;
for
indeede
death
was
like
that
mighty
King
Prov.
39.
who
had
his
name
of
a
compound
Hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Alkum
,
none
is
able
to
stand
or
rise
vp
against
him
;
like
Iosua
the
Captaine
of
Israel
:
for
as
he
shut
Kings
&
Princes
in
caues
of
the
earth
,
roaled
great
stoces
vpon
the
mouthes
of
the
caues
,
Ios.
10.50
.
So
death
shutteth
the
greatest
Emperors
and
Kings
in
caues
&
in
graves
,
and
rowleth
great
stones
vpon
the
mouthes
thereof
,
&
maketh
great
tombes
ouer
them
:
)
I
say
,
when
mankind
was
not
able
to
enter
listes
&
combate
with
this
potent
tyrant
,
but
was
forced
to
yeeld
&
lie
down
at
his
feet
:
Then
Christ
Iesus
that
blessed
sonne
of
God
,
and
sonne
of
David
,
St
Hierome
speaketh
;
whilst
Sathan
and
death
sought
to
kill
him
,
he
killeth
them
both
,
&
maketh
his
death
their
death
:
as
it
was
prophecied
of
him
Hos.
13.
O
Death
,
I
will
be
thy
death
!
O
graue
I
will
be
thy
destruction
!
Christi
enim
morte
mors
mortua
est
;
by
Christs
death
,
Death
died
:
Devorauit
,
Heb.
2.
take
flesh
and
blood
vpon
him
,
that
so
hee
might
die
in
his
flesh
,
and
through
death
destroy
Death
,
and
him
that
hath
the
power
of
Death
,
that
is
,
the
Devill
.
So
that
Christ
hath
carried
away
the
gates
of
death
,
In
re
,
indeed
,
actually
destroying
that
in
all
the
faithfull
through
remission
of
their
sinnes
in
his
blood
:
But
the
temporall
death
of
the
body
hee
hath
only
taken
away
In
spe
,
in
hope
of
the
glorious
resurrection
of
the
body
at
the
last
day
,
when
death
shall
be
swallowed
vp
into
victory
,
there
shall
be
no
more
death
.
For
this
corporall
death
,
which
is
a
temporall
punishment
of
originall
sinne
,
Rom.
5.
where
it
is
said
that
death
raigned
from
Adam
to
Moses
,
hath
led
captivitie
captiue
.
And
therefore
this
tyrant
Death
(
whose
kingdome
is
alreadie
actually
destroyed
,
though
it selfe
shall
not
be
fully
destroyed
vntill
the
end
of
the
world
,
for
the
last
enimie
that
shall
be
destroyed
is
Death
)
I
say
,
the
sting
of
death
,
and
as
it
were
the
forme
and
life
of
death
.
So
that
as
hony
is
not
truely
honie
,
when
it
hath
lost
its
sweetnesse
;
nor
Vineger
truely
vinegar
,
when
it
hath
lost
its
tartnesse
and
sharpnesse
;
nor
Aloes
and
Gall
truly
so
,
when
they
haue
lost
their
bitternes
:
no
more
is
the
death
of
the
righteous
truely
death
,
hauing
lost
its
bitternesse
,
gall
and
vineger
,
which
Christ
dranke
a
little
before
his
death
,
hath
taken
away
the
gall
and
bitternesse
of
the
death
of
the
faithfull
,
in
whom
death
,
hath
lost
as
the
greatest
part
of
its
nature
,
so
even
the
very
name
of
it
too
,
it
being
in
them
no
more
but
a
sleepe
,
as
it
is
called
in
diverse
places
of
holy
Scripture
,
1.
Thess.
4.
where
it
is
said
that
they
which
liue
and
are
remaining
at
the
comming
of
the
Lord
,
in
the
resurrection
shall
not
prevent
those
that
sleepe
,
that
is
all
those
that
are
dead
before
.
Wherefore
to
draw
towardes
a
conclusion
of
this
point
,
it
doth
appeare
how
the
faithfull
are
conquerours
in
Christ
their
head
and
Captaine
over
sinne
and
death
;
for
Christs
victory
is
their
victory
,
because
all
his
fighting
with
sinne
and
death
and
the
Divel
,
the
great
and
capitall
enimies
of
mankind
,
was
only
to
make
men
his
faithfull
members
Conquerours
:
so
that
they
may
say
with
St
Paule
in
my
Text
,
that
God
hath
given
them
victorie
over
sinne
and
death
through
his
sonne
Christ
Iesus
.
brasen
serpent
in
the
wildernesse
,
which
had
indeed
the
shape
and
forme
of
a
Serpent
,
but
nothing
else
of
a
serpent
,
nec
motum
,
nec
morsum
,
nec
venenum
;
neither
life
,
nor
motion
,
nor
tongue
,
nor
sting
,
nor
poyson
of
a
serpent
:
In
like
manner
the
death
of
the
godly
in
the
wildernesse
of
this
world
hath
the
likenesse
and
semblance
of
death
;
but
it
hath
no
sting
,
it
hath
no
venome
,
it
hath
no
poyson
.
But
,
whereas
it
is
to
the
wicked
and
vngodly
the
beginning
of
sorrow
and
everlasting
torments
,
it
is
to
the
godly
and
righteous
the
end
of
sorrowes
,
but
the
beginning
of
everlasting
ioyes
:
to
the
wicked
it
is
the
gate
of
hell
;
but
to
the
godly
the
gate
to
heauen
:
in
a
word
,
to
the
wicked
it
is
death
indeed
even
death
of
body
and
soule
,
but
to
the
righteous
rather
a
life
then
a
death
,
even
the
entrance
and
passage
to
everlasting
life
.
So
that
when
they
lie
on
their
death-beds
,
and
are
even
at
their
last
gaspe
,
when
they
are
ready
to
giue
vp
the
ghost
,
and
death
seemeth
to
haue
gotten
the
vpper
hand
of
them
,
and
brought
them
almost
as
low
as
the
dust
;
Vicisti
Galilaee
,
O
Galilean
,
thou
hast
overcome
me
,
so
may
death
say
to
them
Vicisti
Christiane
,
O
Christian
,
thou
hast
overcome
me
.
No
marvaile
then
if
our
blessed
Apostle
here
in
my
Text
,
in
the
person
of
all
the
godly
,
burst
forth
into
that
ioyfull
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
triumphant
song
,
[
O
death
,
where
is
thy
sting
?
O
graue
where
is
thy
victory
?
]
which
now
followeth
in
the
last
place
to
be
considered
,
containing
the
ioyfull
exultation
,
and
triumphant
insultation
of
the
godly
over
Death
,
and
Hell
,
and
the
Graue
.
The
Heathens
and
Pagans
,
saith
St
Origen
,
were
wont
to
celebrate
the
day
of
their
birth
and
nativitie
,
prevailed
with
God
and
did
see
God
:
Semblably
,
the
godly
after
they
haue
wrestled
with
the
Angell
of
death
on
their
death-beds
,
may
haue
the
sinews
of
their
bodies
shrunk
vp
,
&
al
the
parts
&
members
thereof
out
of
ioint
(
for
death
indeed
disiointeth
all
)
so
that
they
are
not
able
to
go
vpright
,
but
are
carried
on
mens
shoulders
vnto
their
graues
;
yet
the
Angel
of
death
in
the
end
cannot
but
confesse
,
that
they
haue
power
with
God
,
&
that
God
wil
blesse
than
,
&
giue
them
a
new
name
,
Israëls
,
prevailers
with
God
,
seers
of
God
,
and
blessed
Saints
of
God
in
the
kingdome
of
heaven
.
The
godly
then
haue
great
cause
to
reioice
,
and
insult
over
death
,
saying
,
O
Death
,
where
is
thy
sting
?
Thou
maiest
indeed
sting
our
bodies
vnto
death
;
but
thou
haste
lost
thy
great
string
,
thou
canst
not
now
any
more
sting
our
soules
to
death
.
O
Tyrant
,
thou
mayst
kill
our
bodies
for
a
time
,
but
thou
canst
not
kill
our
soules
for
ever
.
So
that
they
may
say
with
S.
Bernard
;
O
mors
,
crowne
of
reioicing
:
Gregorie
Nyssene
speaketh
,
)
to
helpe
to
bring
vs
out
of
the
womb
of
this
world
into
a
better
world
,
the
land
of
the
living
;
thou
art
the
ship
,
wherein
we
saile
vnto
the
haven
of
our
happynesse
,
whilst
we
are
here
almost
drowned
in
the
deluge
of
this
miserable
and
wretched
life
.
Aurelius
Verus
,
O
Death
,
where
is
thy
sting
?
O
Graue
where
is
thy
victory
.
And
now
(
Beloued
)
lest
the
stream
of
discourse
should
carrie
me
beyond
the
compasse
of
the
time
,
Learning
,
Life
,
and
Death
.
That
so
both
I
may
faithfully
repay
some
part
of
that
I
owe
him
,
(
for
deserved
praise
is
tanquam
aes
alienum
,
Greg.
Nazianzen
,
and
is
to
be
paid
even
to
the
dead
)
and
others
also
thereby
may
bee
the
more
incited
to
emulate
,
and
follow
his
steppes
.
First
,
as
touching
his
Learning
;
such
was
his
skill
in
the
tongues
,
and
his
multiplicitie
of
knowledge
in
all
Arts
&
Sciences
both
divine
and
humane
,
Baptista
Mantuanus
spake
of
Picus
Mirandula
,
in
vno
eodemque
homine
videri
Hieronymum
&
Augustinum
revixisse
;
so
it
should
seeme
that
both
these
learned
Fathers
did
liue
in
him
againe
.
Apollos
,
mightie
in
the
Scriptures
;
hee
was
familiarly
conversant
amongst
the
Fathers
,
and
as
a
father
amongst
them
;
and
amongst
the
Schoolemen
tanquam
Seraphicus
Doctor
,
at
whose
mouth
,
as
at
an
oracle
,
men
might
be
resolued
in
matters
of
doubt
.
And
therefore
most
worthy
was
he
of
that
chiefe
place
of
the
Doctour
of
the
Chaire
in
Divinitie
,
which
hee
with
so
great
applause
and
approbation
,
I
had
almost
said
admiration
,
so
long
(
even
about
twentie
yeares
)
bare
amongst
vs
:
out
of
whose
Schoole
haue
proceeded
so
manie
light
starres
of
our
Church
,
Greg.
Nazianzen
compared
his
father
,
so
might
this
our
Reverend
Father
be
well
compared
to
Abraham
.
For
he
was
an
Abraham
indeed
,
Pater
multorum
filiorum
,
a
father
of
many
sonnes
,
by
scholasticall
creation
of
them
in
the
highest
degrees
of
Learning
:
and
that
I
may
speake
the
more
to
his
honour
,
and
to
the
honour
of
our
Mother
the
Vniversitie
,
a
great
part
of
the
Reverend
Bishops
of
the
Land
were
thus
his
sonnes
;
whereof
[
*
](A04823-e13180-b)
*
The
Arch-Bishop
of
Canterbury
,
the
Bishop
of
London
.
two
at
this
daie
very
worthily
sit
at
the
sterne
of
our
Church
,
and
are
chiefe
pillars
thereof
.
But
I
will
say
no
more
of
his
learning
,
lest
my
praise
should
but
eclipse
his
fame
,
who
was
so
much
renowned
for
his
preaching
,
reading
,
disputing
,
moderating
,
that
all
mouthes
commended
him
,
and
strangers
admired
him
;
so
that
his
fame
was
spread
abroad
,
and
that
in
forraine
countries
as
well
as
at
home
:
and
therefore
it
were
sore
to
be
lamented
,
were
it
not
that
the
good
pleasure
of
Almightie
God
was
such
,
that
so
much
learning
should
goe
to
the
graue
,
and
bee
buried
in
the
bowels
of
the
earth
.
And
so
I
hasten
to
speake
of
his
Life
;
which
was
so
answerable
to
his
learning
,
that
it
is
hard
to
say
which
was
more
commendable
and
admirable
to
him
,
the
one
or
the
other
;
his
Learning
,
or
his
life
:
they
did
both
so
equally
meet
and
kisse
each
other
in
him
.
And
surely
,
they
are
an
happy
couple
where
they
meet
together
;
Geminae
salutares
,
like
Castor
and
Pollux
:
when
they
both
appeare
together
,
they
portend
much
good
,
and
betoken
a
happy
arrivall
in
heauen
.
He
had
as
well
tasted
of
the
tree
of
life
,
I
meane
of
good
liuing
in
the
world
,
as
of
the
tree
of
knowledge
.
Hee
was
not
like
those
of
whom
Seneca
speaketh
,
apparentem
,
quam
existentem
scientiam
;
rather
an
apparent
&
seeming
knowledge
vnto
the
world
,
thereby
to
clime
to
riches
,
and
promotions
,
and
honours
here
on
earth
,
then
scientiam
donum
Spiritus
sancti
,
true
and
sanctified
knowledge
which
is
the
gift
of
the
holy
Ghost
,
whereby
they
might
climbe
vp
to
the
kingdome
of
heaven
.
But
he
had
otherwise
and
farre
better
learned
Christ
then
so
:
&
was
so
holy
,
and
vpright
,
and
sanctified
in
his
life
and
conversation
,
that
,
as
Alexander
de
Ales
(
as
Trithemius
reporteth
)
was
wont
to
say
of
Bonaventure
,
factor
veritatis
,
a
doer
of
the
truth
,
he
was
an
earnest
professour
of
the
Orthodoxe
faith
,
zealous
of
true
religion
;
&
did
hate
with
a
perfect
hatred
al
Idolatry
,
and
superstition
,
&
false
religion
.
the
whole
armour
of
God
:
for
as
he
had
the
shield
of
faith
,
so
hee
had
the
brestplate
of
righteousnesse
;
and
as
he
had
his
loynes
girt
with
veritie
,
and
with
the
sword
of
the
spirit
,
which
is
the
word
of
God
,
so
hath
he
now
the
helmet
of
salvation
,
which
is
set
on
his
head
as
a
Diademe
and
Crowne
of
glorie
in
the
heavens
.
He
was
meeke
and
humble
as
Moses
:
Moses
wist
not
that
the
skinne
of
his
face
shone
bright
,
which
the
children
of
Israël
saw
and
admired
;
no
more
did
he
see
and
know
how
his
knowledge
and
vertues
did
shine
vnto
the
world
,
but
was
meeke
and
lowly
in
his
owne
eies
.
I
wil
not
presume
too
much
of
your
patience
to
speak
any
further
of
his
life
,
albeit
I
verily
assure
my selfe
you
woulde
thinke
nothing
too
much
and
too
long
which
should
be
spoken
of
him
:
and
for
my selfe
I
could
not
want
matter
of
discourse
in
so
worthy
a
subiect
.
Wherefore
considering
howe
much
time
hath
beene
already
spent
in
the
solemnizing
of
his
funerals
,
I
am
willing
to
yeeld
vnto
the
time
,
and
to
mine
owne
and
others
weaknesse
;
and
and
therefore
hastening
to
an
end
,
I
come
in
a
word
or
two
to
speake
of
his
end
and
Death
,
leaving
the
manner
&
circumstances
of
his
sicknes
,
&
the
name
and
nature
of
his
disease
,
which
is
vnto
me
altogither
vnknowne
,
and
no
more
then
conjectural
with
Physitions
;
arte
&
the
knowledge
of
man
being
vnable
to
comprehend
all
that
infinit
variety
of
particuler
diseases
,
whereby
God
at
his
good
pleasure
bringeth
men
vnto
their
ends
.
Now
what
ende
and
death
can
be
iudged
of
him
,
but
a
good
end
,
&
a
good
death
?
For
a
good
life
is
the
forerunner
of
a
good
death
,
according
as
S.
Hierome
saith
,
I
haue
not
read
or
heard
,
but
that
he
who
lived
well
,
died
well
.
And
as
the
whole
time
of
his
sicknesse
was
accompanied
with
holy
Praiers
and
devout
meditations
,
so
towards
his
end
especially
he
did
even
seeme
to
powre
out
his
soule
in
praier
;
breathing
out
(
as
his
short
breath
would
giue
him
leaue
)
these
&
such
like
heavenly
songs
,
a
little
before
day
the
same
morning
that
he
died
,
Come
,
oh
come
Lord
Iesus
the
bright
morning
starre
;
Come
Lord
Iesus
;
I
desire
to
be
dissolved
,
and
to
be
with
thee
:
as
,
if
he
had
fully
conquered
death
,
and
had
saide
in
his
soule
,
O
Death
,
where
is
thy
sting
?
O
Graue
?
Where
is
thy
Victory
?
The
Lord
hath
given
me
victorie
over
you
through
his
sonne
Iesus
Christ
.
And
so
when
his
voice
began
to
faile
him
,
that
hee
could
pray
no
longer
with
his
tongue
,
lifting
vp
his
hands
vnto
heaven
,
eies
vnto
the
hils
from
whence
commeth
salvation
,
by
the
mouth
of
the
Lord
;
that
is
,
as
some
of
the
Rabbines
&
Hebrew
Doctours
interpret
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
a
kisse
of
Gods
mouth
:
for
so
indeed
death
is
to
the
godly
sweet
as
a
kisse
:
Osculetur
me
osculo
oris
sui
,
Let
him
kisse
me
with
the
kisses
of
his
mouth
.
And
thus
this
reverend
man
hath
left
vs
,
and
hath
left
the
worlde
;
and
surely
hee
had
little
cause
to
loue
the
world
,
and
it
should
seeme
the
world
did
as
litle
loue
him
:
so
that
as
it
was
said
of
Othniel
,
a
good
Iudge
in
Israel
,
that
he
died
,
Amen
,
Amen
.
FINIS
.