Eeclesiastes
7.3
.
The
day
of
death
is
better
then
the
day
that
one
is
borne
.
THese
words
are
a
rule
or
precept
,
laid
down
by
Salomon
for
weightie
causes
.
For
in
the
Chapters
going
before
,
he
sets
forth
the
vanity
of
all
creatures
vnder
heauen
;
&
that
at
large
in
the
very
particulars
.
Now
men
hereupon
might
take
occasion
of
discontentment
in
respect
of
their
estate
in
this
life
:
therefore
Salomon
in
great
wisdome
here
takes
a
new
course
,
&
in
this
chapter
begins
to
lay
downe
certaine
rules
of
direction
and
comfort
,
that
men
might
haue
somwhat
wherewith
to
arme
themselues
against
the
troubles
and
the
miseries
of
this
life
.
The
first
rule
is
in
this
third
verse
,
that
a
good
name
is
better
then
a
pretious
ointment
:
that
is
,
a
name
gotten
and
maintained
by
godly
conuersation
,
is
a
speciall
blessing
of
God
,
which
in
the
middest
of
the
vanities
of
this
life
,
ministreth
greater
matter
of
reioicing
and
confort
to
the
heart
of
man
,
then
the
most
pretious
ointment
can
doe
to
the
outward
senses
.
Now
some
man
hauing
heard
this
first
rule
concerning
good
name
,
might
obiect
&
say
,
that
renowne
&
good
report
in
this
life
affoardes
slender
comfort
:
considering
that
after
it
,
followes
death
,
which
is
the
miserable
end
of
all
men
.
But
this
obiection
the
Wise
man
remooueth
by
a
second
rule
in
the
wordes
which
I
haue
in
hand
,
saying
,
that
the
day
of
death
is
better
then
the
day
that
one
is
borne
.
That
wee
may
come
to
the
true
&
proper
sense
of
this
precept
or
rule
,
three
points
are
to
be
considered
.
First
,
what
is
death
here
mentioned
:
secondly
,
how
it
can
be
truly
said
,
that
the
day
of
death
is
better
then
the
day
of
birth
:
thirdly
,
in
what
respect
it
is
better
.
For
the
first
,
death
is
a
depriuation
of
life
as
a
punishment
ordained
of
God
,
and
imposed
on
man
for
his
sinne
.
First
,
I
say
,
it
is
a
depriuation
of
life
,
because
the
very
nature
of
death
,
is
the
absence
or
defect
of
that
life
which
God
vouchsafed
man
by
his
creation
.
I
adde
further
,
that
death
is
a
punishment
,
more
especially
to
intimate
the
nature
and
qualitie
of
death
;
and
to
shewe
that
it
was
ordained
,
as
a
meanes
of
the
execution
of
Gods
iustice
&
iudgment
.
And
that
death
is
a
punishment
,
Paul
plainely
auoucheth
,
when
he
saith
,
that
by
one
man
sinne
entred
into
the
world
,
and
death
by
sinne
.
And
againe
,
that
death
is
the
stipend
,
wages
,
or
allowance
of
sinne
.
Furthermore
,
in
euery
punishment
there
bee
three
workers
:
the
ordainer
of
it
,
the
procurer
,
and
the
executioner
.
The
ordainer
of
this
punishment
is
God
in
the
estate
of
mans
innocency
,
by
a
solemne
law
then
made
in
these
very
words
.
In
the
day
that
thou
eatest
thereof
,
thou
shalt
die
the
death
,
Gen.
2.17
.
But
it
may
be
alleadged
to
the
contrary
,
that
the
Lord
saith
by
the
Prophet
Ezechiel
,
that
hee
will
not
the
death
of
a
sinner
;
&
therefore
that
hee
is
no
ordainer
of
death
.
Sonne
of
man
say
vnto
the
house
of
Israel
,
&c.
Againe
,
the
words
are
not
spoken
absolutelu
,
but
onely
in
way
of
comparisoy
,
in
that
of
the
twaine
,
he
rather
wills
the
conuersion
and
repentance
of
a
sinner
,
then
his
death
and
destruction
.
Thirdly
,
the
very
proper
meaning
of
the
words
import
thus
much
,
that
God
doth
take
no
delight
or
pleasure
in
the
death
of
a
sinner
,
as
it
is
the
ruine
and
destruction
of
the
creature
.
And
yet
al
this
hinders
not
but
that
God
in
a
newe
regard
and
consideration
,
may
both
will
&
ordaine
death
,
namely
,
as
it
is
a
due
and
deserued
punishment
,
tending
to
the
execution
of
iustice
;
in
which
iustice
God
is
as
good
as
in
his
mercie
.
Againe
,
it
may
be
obiected
,
that
if
death
indeede
had
beene
ordained
of
God
,
then
Adam
should
haue
bin
destroied
,
&
that
presently
vpon
his
fal
.
For
the
very
words
are
thus
,
Whensoeuer
thou
shalt
eat
of
the
forbidden
fruite
,
thou
shalt
certenly
die
.
Ans.
Sentences
of
scripture
are
either
Legall
or
Euangelical
:
the
law
&
the
gospell
beeing
two
seuerall
and
distinct
parts
of
Gods
word
.
Now
this
former
sentence
is
legall
&
must
be
vnderstood
with
an
exception
borrowed
from
the
Gospel
or
the
couenant
of
grace
made
with
Adam
,
and
reuealed
to
him
after
his
fall
.
The
exception
is
this
:
Thou
shalt
certenly
die
whensoeuer
thou
eatest
the
forbidden
fruite
,
except
I
doe
further
giue
thee
a
means
of
deliuerance
from
death
,
namely
the
seede
of
the
woman
to
bruise
the
serpents
head
.
Secondly
it
may
be
answered
,
that
Adam
and
all
his
posteritie
died
,
and
that
presently
after
his
fall
,
in
that
his
bodie
was
made
mortall
,
and
his
soule
became
subiect
to
the
curse
of
the
law
.
And
whereas
God
would
not
vtterly
destroy
Adam
at
the
very
first
,
but
onely
impose
on
him
the
beginnings
of
the
first
and
second
death
;
he
did
the
same
in
great
wisedome
,
that
in
his
iustice
he
might
make
a
way
to
mercie
:
which
thing
could
not
haue
beene
if
Adam
had
perished
.
The
executioner
of
this
punishment
is
he
that
doth
impose
and
inflict
the
same
on
man
,
&
that
also
is
God
himselfe
,
as
he
testifieth
of
himselfe
in
the
prophet
Esai
,
I
make
peace
and
create
euill
.
Nowe
euill
is
of
three
sorts
:
The
procurer
of
death
is
man
not
God
;
in
that
man
by
his
sin
and
disobedience
did
pull
vpon
himselfe
this
punishment
.
Therefore
the
Lord
in
Oseah
,
O
Israel
,
one
hath
destroyed
thee
,
but
in
me
is
thine
helpe
.
Against
this
it
may
be
obiected
,
that
man
was
mortall
in
the
estate
of
innocencie
before
the
fall
.
Answ.
The
frame
and
composition
of
mans
body
considered
in
it selfe
was
mortall
,
because
it
was
made
of
water
&
earth
&
other
elements
which
are
of
themselues
alterable
and
changeable
:
yet
if
we
respect
that
grace
and
blessing
which
God
did
vouchsafe
mans
bodie
in
his
creation
,
it
was
vnchangeable
and
immortall
,
and
so
by
the
same
blessing
should
haue
continued
,
if
man
had
not
fallen
:
and
man
by
his
fall
depriuing
himselfe
of
this
gift
and
blessing
,
became
euery
way
mortall
.
Thus
it
appeares
in
part
what
death
is
:
yet
for
the
better
clearing
of
this
point
,
we
are
to
consider
the
difference
of
the
death
of
a
man
and
of
a
beast
.
The
death
of
a
beast
is
the
total
and
finall
abolishment
of
the
whole
creature
:
for
the
body
is
resolued
to
his
first
matter
,
and
the
soule
arising
of
the
temperature
of
the
bodie
vanisheth
to
nothing
.
But
in
the
death
of
a
man
it
is
otherwise
.
For
though
the
bodie
for
a
time
bee
resolued
to
dust
,
yet
must
it
rise
againe
in
the
last
iudgement
and
become
immortall
:
and
as
for
the
soule
,
it
subsisteth
by
it selfe
out
of
the
body
and
is
immortall
.
And
this
being
so
,
it
may
be
demaunded
how
the
soule
can
die
the
second
death
?
Ans.
The
soule
dies
,
not
because
it
is
vtterly
abolished
,
but
because
it
is
as
though
it
were
not
,
&
it
ceaseth
to
be
in
respect
of
righteousnes
and
fellowship
with
God
.
And
indeede
this
is
the
death
of
all
deaths
,
when
the
creature
hath
subsisting
and
beeing
,
and
yet
for
all
that
,
is
depriued
of
al
confortable
fellowship
with
God
.
The
reason
of
this
difference
is
,
because
the
soule
of
man
is
a
spirit
or
spirituall
substance
,
wheras
the
soule
of
a
beast
is
no
substance
,
but
a
naturall
vigour
or
qualitie
,
and
hath
no
being
in
itselfe
,
without
the
bodie
on
which
it
wholy
dependeth
.
The
soule
of
a
man
contrariwise
being
created
of
nothing
&
breathed
into
the
bodie
,
and
as
well
subsisting
forth
of
it
as
in
it
.
The
kindes
of
death
are
two
,
as
the
kindes
of
life
are
;
bodily
and
spirituall
.
Bodily
death
is
nothing
else
but
the
separation
of
the
soule
from
the
body
,
as
bodily
life
is
the
conujnction
of
bodie
and
soule
:
and
this
death
is
called
the
first
,
because
in
respect
of
time
it
goes
before
the
second
.
Spiritual
death
is
the
separation
of
the
whole
man
both
in
body
and
soule
from
the
gratious
fellowshippe
of
God
.
Of
these
twaine
the
first
is
but
an
entrance
to
death
,
and
the
second
is
the
accomplishment
of
it
.
For
as
the
soule
is
the
life
of
the
body
,
so
God
is
the
life
of
the
soule
,
and
his
spirit
is
the
soule
of
our
soules
,
and
the
want
of
fellowship
with
him
,
brings
nothing
but
the
endles
and
vnspeakable
horrours
and
pangs
of
death
.
Againe
,
spirituall
death
hath
three
distinct
and
seuerall
degrees
.
The
first
is
,
when
a
man
that
is
aliue
in
respect
of
temporall
life
,
lies
dead
in
sin
.
Of
this
degree
Paul
speakes
,
when
hee
saith
,
But
shee
that
liueth
in
pleasure
is
dead
while
shee
liueth
.
And
this
is
the
case
of
all
men
by
nature
,
who
are
children
of
wrath
,
and
dead
in
sinnes
and
trespasses
.
Hauing
thus
found
the
nature
and
differences
and
kindes
of
death
,
it
is
more
then
manifest
,
that
the
text
in
hand
is
to
be
vnderstood
,
not
of
the
spiritual
,
but
of
the
bodily
death
:
because
it
is
opposed
to
the
birth
or
natiuitie
of
man
.
The
words
then
must
cary
this
sense
:
the
time
of
bodily
death
in
which
the
body
and
soule
of
man
are
seuered
asunder
,
is
better
then
the
time
in
which
one
is
borne
and
brought
into
the
world
.
Thus
much
of
the
first
point
,
now
followeth
the
second
:
&
that
is
,
how
this
can
be
true
which
Salomon
saith
:
that
the
day
of
death
is
better
then
the
day
of
birth
.
I
make
not
this
question
to
call
the
scriptures
into
controuersie
,
which
are
the
truth
it selfe
,
but
I
doe
it
for
this
ende
,
that
we
might
without
wauering
be
resolued
of
the
truth
of
this
which
Salomon
auoucheth
.
For
there
may
be
sundrie
reasons
brought
to
the
contrarie
.
Therfore
let
vs
now
handle
the
question
:
the
reasons
,
or
obiections
which
may
be
alleadged
to
the
contrarie
,
may
all
bee
reduced
to
sixe
heads
.
The
first
is
taken
from
the
opinion
of
wise
men
,
who
think
it
the
best
thing
of
all
,
neuer
to
bee
borne
,
&
the
next
best
to
die
quickly
.
Now
if
it
be
the
best
thing
in
the
world
not
to
bee
borne
at
all
,
then
it
is
the
worst
thing
that
can
bee
to
die
after
a
man
is
borne
.
Answ.
There
be
two
sorts
of
men
;
one
that
liue
and
die
in
their
sinnes
without
repentance
;
the
other
,
which
vnfainedly
repent
&
beleeue
in
Christ
.
Now
this
sentence
maybe
truly
auouched
of
the
first
:
of
whome
wee
may
say
as
Christ
said
of
Iudas
,
It
had
bin
good
for
him
that
he
had
neuer
bin
borne
.
But
the
saying
applied
to
the
second
sort
of
men
is
false
.
For
to
them
that
in
this
life
turne
to
God
by
repentance
,
the
best
thing
of
all
is
to
bee
borne
:
because
their
birth
is
a
degree
of
preparation
to
happinesse
:
and
the
next
best
is
to
die
quickly
:
because
by
death
they
enter
into
possession
of
the
same
their
happinesse
.
For
this
cause
Balaam
desired
to
die
the
death
of
the
righteous
:
and
Salomon
in
this
place
prefers
the
day
of
death
before
the
day
of
birth
,
understanding
that
death
which
is
ioyned
with
godly
life
,
or
the
death
of
the
righteous
.
The
second
obiection
is
taken
from
the
testimonies
of
Scripture
.
Death
is
ths
wages
of
sinne
,
Rom.
6.23
.
it
is
an
enemy
of
Christ
,
1.
Cor.
15.
and
the
curse
of
the
lawe
.
Hence
it
seemes
to
followe
that
in
and
by
death
,
men
receiue
their
wages
&
paiment
for
their
sinnes
:
that
the
day
of
death
is
the
dolefull
day
in
which
the
enemie
preuailes
against
vs
:
that
he
which
dieth
is
cursed
.
Answ.
We
must
distinguish
of
death
:
it
must
be
considered
two
waies
;
first
,
as
it
is
by
it selfe
in
his
own
nature
:
secondly
,
as
it
is
altered
&
changed
by
Christ
.
Now
death
by
it selfe
considered
,
is
indeed
the
wages
of
sinne
,
an
enemie
of
Christ
,
&
of
all
his
members
,
&
the
curse
of
the
law
,
yea
the
very
suburbs
and
the
gates
of
hell
:
yet
in
the
second
respect
,
it
is
not
so
.
For
by
the
vertue
of
the
death
of
Christ
,
it
ceaseth
to
be
a
plague
or
punishment
,
and
of
a
curse
it
is
made
a
blessing
,
and
is
become
vnto
vs
a
passage
or
middle-way
betweene
this
life
and
eternall
life
,
and
as
it
were
a
litle
wicket
or
doore
whereby
wee
passe
out
of
this
world
and
enter
into
heauen
.
And
in
this
respect
the
saying
of
Salomon
is
most
true
.
For
in
the
day
of
birth
,
men
are
borne
&
brought
forth
into
the
vale
of
misery
,
but
afterward
when
they
goe
hence
hauing
death
altered
vnto
them
by
the
death
of
Christ
,
they
enter
into
eternall
ioy
and
happinesse
with
al
the
Saints
of
God
for
euer
.
The
third
obiection
is
taken
from
the
examples
of
most
worthie
men
,
who
haue
made
their
prayers
against
death
.
As
our
Sauiour
Christ
,
who
praied
on
this
manner
,
Father
,
if
it
bee
thy
will
let
this
cup
passe
from
mee
,
yet
not
my
will
,
but
thy
will
bee
done
.
And
Dauid
praied
,
Returne
,
O
Lord
,
d●liuer
my
soule
,
saue
me
for
thy
mercies
sake
:
for
in
death
there
is
no
remembrance
of
thee
:
in
the
graue
who
shall
praise
thee
?
And
Ezechiah
,
Lord
,
rebuke
me
not
in
thy
wrath
.
And
by
this
we
see
that
hee
praied
not
simply
against
death
,
but
against
death
at
that
instant
when
he
was
in
that
grieuous
temptation
;
for
at
other
times
hee
had
no
such
feare
of
death
,
Though
I
should
walke
thorough
the
valley
of
the
shadowe
of
death
,
I
will
feare
no
euill
.
Therefore
he
praied
against
death
only
as
it
was
ioyned
with
the
apprehension
of
Gods
wrath
.
Lastly
,
Ezechiah
prayed
against
death
,
not
onely
because
he
desired
to
liue
and
doe
seruice
to
God
in
his
kingdome
,
but
vpon
a
further
and
more
speciall
regard
;
because
when
the
Prophet
brought
the
message
of
death
,
hee
was
without
issue
,
and
had
none
of
his
owne
bodie
to
succeede
him
in
his
kingdome
.
It
will
be
said
,
what
warrant
had
Ezechiah
to
pray
against
death
for
this
cause
?
Ans.
His
warrant
was
good
;
The
fourth
obiection
is
,
that
those
which
haue
been
reputed
to
be
of
the
better
sort
of
men
,
oftentimes
haue
miserable
ends
:
for
some
end
their
daies
despairing
,
some
rauing
and
blaspheming
,
some
straungely
tormented
:
it
may
seeme
therefore
that
the
day
of
death
is
the
day
of
greatest
woe
&
miserie
.
To
this
I
answer
first
of
all
generally
,
that
we
must
not
iudge
of
the
estate
of
any
man
before
God
by
outward
things
,
whether
they
be
blessings
or
iudgements
,
whether
they
fal
in
life
or
death
.
For
(
as
Salomon
saith
)
all
things
come
like
to
all
:
and
the
same
condition
is
to
the
iust
and
the
wicked
,
to
the
good
and
to
the
pure
and
to
the
polluted
,
and
to
him
that
sacrificeth
and
to
him
that
sacrificeth
not
:
as
is
the
good
so
is
the
sinner
,
he
that
sweareth
,
as
he
that
feareth
an
oath
▪
Secondly
,
I
answer
the
particulars
which
be
alleadged
on
this
manner
:
And
first
of
all
touching
dispaire
,
it
is
true
that
not
only
wicked
and
loose
persons
despaire
in
death
,
but
also
repentant
sinners
,
who
oftentimes
in
their
sickenesse
,
testifie
of
themselues
that
beeing
aliue
and
lying
in
their
beddes
,
they
feele
themselues
as
it
were
to
be
in
hell
,
and
to
apprehend
the
very
pangs
and
torments
thereof
.
And
I
doubt
not
for
all
this
,
but
that
the
child
of
God
most
deare
vnto
him
,
may
through
the
gulfe
of
desperation
attaine
to
euerlasting
happinesse
.
This
appeares
by
the
maner
of
gods
dealing
in
the
matter
of
our
saluation
.
All
the
workes
of
God
are
done
in
&
by
their
contraries
.
In
the
creation
all
things
were
made
,
not
of
some
thing
,
but
of
nothing
,
cleane
contrary
to
the
course
of
nature
.
In
the
worke
of
redemption
,
God
giues
life
not
by
life
,
but
by
death
:
and
if
we
consider
aright
of
Christ
vpon
the
crosse
,
we
shall
see
our
paradise
out
of
paradise
in
the
middest
of
hel
.
Eor
out
of
his
owne
cursed
death
doeth
he
bring
vs
life
and
eternall
happinesse
.
Likewise
in
effectuall
vocation
,
when
it
pleaseth
God
to
conuert
and
turne
men
vnto
him
,
he
doeth
it
by
the
meanes
of
the
Gospel
preached
,
which
in
reason
should
driue
all
men
from
God
.
For
it
is
as
contrarie
to
the
nature
of
man
as
fire
to
water
,
and
light
to
darknesse
:
and
yet
for
al
this
,
though
it
bee
thus
against
the
disposition
and
heart
of
man
,
it
preuailes
with
him
and
turnes
him
to
God
.
Furthermore
,
when
God
will
send
his
owne
seruants
to
heauen
,
he
sends
them
a
contrarie
waie
,
euen
by
the
gates
of
hell
:
and
when
it
is
his
pleasure
to
make
men
depend
on
his
fauour
and
prouidence
,
hee
makes
them
feele
his
anger
and
to
bee
nothing
in
themselues
,
that
they
may
wholly
depend
vpon
,
him
and
bee
whatsoeuer
they
are
in
him
.
This
point
beeing
well
considered
,
it
is
manifest
that
the
childe
of
God
may
passe
to
heauen
by
the
very
gulfes
of
hel
.
The
loue
of
God
is
like
a
sea
,
into
which
when
a
man
is
cast
,
hee
neither
feeles
bottome
nor
sees
bank
.
I
conclude
therfore
that
dispaire
whether
it
arise
of
weakenesse
of
nature
,
or
of
conscience
of
sinne
;
though
it
fall
out
about
the
time
of
death
,
cannot
preiudice
the
saluation
of
them
that
are
effectually
called
.
As
for
other
straunge
euents
which
fall
out
in
death
,
they
are
the
effects
of
diseases
.
Rauings
and
blasphemings
arise
of
the
disease
of
melancholy
and
of
frensies
,
which
often
happen
at
the
end
of
burning
feuers
,
the
choller
shooting
up
to
the
braine
.
The
writhing
of
the
lippes
,
the
turning
of
the
necke
,
the
buckling
of
the
ioints
and
the
whole
bodie
,
proceede
of
crampes
and
convulsions
,
which
followe
after
much
euacuation
.
And
wheras
some
in
sicknesse
are
of
that
strength
,
that
three
or
foure
men
cannot
hold
them
without
bonds
,
it
comes
not
of
witchcraft
,
and
possessions
,
as
people
commonly
thinke
,
but
of
choller
in
the
veines
.
And
wheras
some
when
they
are
dead
,
become
as
black
as
pitch
(
as
Bonner
was
)
it
may
arise
by
a
bruise
,
or
an
impostume
,
or
by
the
blacke
iaundise
,
or
by
the
putrefaction
of
the
liuer
:
&
it
doth
not
alwaies
argue
some
extraordinarie
iudgement
of
God
.
Nowe
these
and
the
like
diseases
with
their
simptomes
&
strange
effects
,
though
they
shall
depriue
man
of
his
health
,
&
of
the
right
vse
of
the
parts
of
his
bodie
,
and
of
the
vse
of
reason
too
:
yet
they
can
not
depriue
his
soule
of
eternal
life
.
And
all
sinnes
,
procured
by
violent
diseases
,
and
proceeding
from
repentant
sinners
,
are
sins
of
infirmity
:
for
which
,
if
they
know
them
,
and
come
againe
to
the
vse
of
reason
,
they
will
further
repent
;
if
not
,
they
are
pardoned
and
buried
in
the
death
of
Christ
.
And
we
ought
not
so
much
to
stand
vpon
the
strangenesse
of
any
mans
end
,
when
we
know
the
goodnesse
of
his
life
:
for
wee
must
iudge
a
man
not
by
his
death
,
but
by
his
life
.
And
if
this
be
true
,
that
strange
diseases
,
and
thereupon
strange
behauiours
in
death
,
may
befal
the
best
man
that
is
:
wee
must
learne
to
reforme
our
iudgements
of
such
as
lie
at
the
point
of
death
.
The
common
opinion
is
,
that
if
a
man
lie
quietly
and
goe
away
like
a
lambe
(
which
in
some
diseases
,
as
consumptions
and
such
like
,
any
man
may
do
)
then
he
goes
straight
to
heauen
:
but
if
the
violence
of
the
disease
stirre
vp
impatience
,
and
cause
in
the
partie
franticke
behauiours
,
then
men
vse
to
say
,
there
is
a
iudgement
of
God
seruing
either
to
discouer
an
hypocrite
,
or
to
plague
a
wicked
man
.
But
the
truth
is
otherwise
;
for
indeed
a
man
may
die
like
a
lamb
,
and
yet
goe
to
hell
:
and
one
dying
in
exceeding
torments
and
strange
behauiours
of
the
body
may
go
to
heauen
:
&
by
the
outward
condition
of
any
man
▪
either
in
life
or
death
,
we
are
not
to
iudge
of
his
estate
before
God
.
The
fourth
obiection
is
this
:
When
a
man
is
most
nere
death
,
then
the
diuell
is
most
busie
in
temptation
:
&
the
more
men
are
assaulted
by
Satan
,
the
more
dangerous
and
troublesome
is
their
case
.
And
therfore
it
may
seeme
that
the
day
of
death
is
the
worst
day
of
all
.
Answ.
The
condition
of
Gods
children
in
earth
is
twofold
.
Some
are
not
tempted
,
&
some
are
.
Some
I
say
are
not
tempted
,
as
Simeon
,
who
when
he
had
seen
Christ
,
brake
forth
and
saide
,
Lord
,
now
lettest
thou
thy
seruant
depart
in
peace
,
&c.
fore-signifying
no
doubt
,
that
hee
should
end
his
daies
in
all
maner
of
peace
.
As
for
them
which
are
tempted
,
though
their
case
bee
very
troublesome
and
perplexed
,
yet
their
saluation
is
not
further
off
,
by
reason
of
the
violence
&
extremity
of
temptation
.
For
God
is
then
present
by
the
vnspeakable
comfort
of
his
spirit
,
&
when
wee
are
most
weake
,
he
is
most
strong
in
vs
;
because
his
manner
is
to
shewe
his
power
in
weakenes
.
And
for
this
cause
,
euen
in
the
time
of
death
the
diuell
receiues
the
greatest
foyle
,
when
he
lookes
for
the
greatest
victorie
.
The
sixt
obiection
is
this
.
Violent
&
sudden
death
is
a
grieuous
curse
,
&
of
all
euills
which
befal
man
in
this
life
,
none
is
so
terrible
:
therefore
it
may
seeme
that
the
day
of
sudden
death
is
most
miserable
.
Ans.
It
is
true
indeede
that
sudden
death
is
a
curse
&
grieuous
iudgement
of
God
,
and
therefore
not
without
cause
feared
of
men
in
the
world
:
yet
all
things
considered
,
wee
ought
more
to
be
afraid
of
an
impenitent
and
euil
life
,
then
of
sudden
death
.
For
though
it
be
euill
,
as
death
it selfe
in
his
own
nature
is
;
yet
we
must
not
think
it
to
be
simply
euil
:
because
it
is
not
euill
to
al
men
,
nor
in
all
respects
euill
.
I
say
it
is
not
euill
to
all
men
,
considering
that
no
kinde
of
death
is
euill
or
a
curse
vnto
them
that
are
in
Christ
,
who
are
freed
from
the
whole
curse
of
the
law
.
And
therefore
the
holy
Ghost
saith
,
Blessed
are
they
that
die
in
the
Lord
:
for
they
rest
from
their
labours
:
whereby
is
signified
that
they
which
depart
this
life
,
being
members
of
Christ
,
enter
into
euerlasting
happines
;
of
what
death
so
euer
they
die
,
yea
though
it
be
sudden
death
.
Againe
I
say
,
that
sudden
death
is
not
euill
in
all
respects
;
for
it
is
not
euill
,
because
it
is
sudden
,
but
because
it
commonly
takes
men
vnprepared
,
and
by
that
means
makes
the
day
of
death
a
blacke
day
,
and
as
it
were
a
very
speedie
downe-fall
to
the
gulfe
of
hell
.
Otherwise
if
a
man
be
readie
&
prepared
to
die
,
sudden
death
is
in
effect
no
death
,
but
a
quicke
and
speedie
entrance
to
eternal
life
.
These
obiections
being
thus
answered
,
it
appeares
to
bee
a
manifest
truth
which
Salomon
saith
,
that
the
day
of
death
is
better
indeede
then
the
day
of
birth
.
Now
I
come
to
the
third
point
,
in
which
the
reasons
&
respects
are
to
be
considered
that
make
the
day
of
death
to
surpasse
the
day
of
mans
birth
:
&
they
may
al
be
reduced
to
this
one
,
namely
,
that
the
birth
day
is
an
entrance
into
al
woe
and
miserie
;
whereas
the
day
of
death
ioyned
with
godly
and
reformed
life
,
is
an
entrance
or
degree
to
eternal
life
.
Which
I
make
manifest
thus
:
Eternall
life
hath
three
degrees
:
one
in
this
life
,
when
a
man
can
truely
say
that
hee
liues
not
,
but
that
Christ
liues
in
him
:
and
this
al
men
can
say
that
repent
and
belieue
,
and
are
iustified
&
sanctified
,
&
haue
peace
of
conscience
,
with
other
gifts
of
Gods
spirit
,
which
are
the
earnest
of
their
saluation
.
The
second
degree
is
the
ende
of
this
life
,
when
the
bodie
goes
to
the
earth
,
&
the
soule
is
carried
by
the
angels
into
heauen
:
the
third
is
in
the
end
of
the
world
at
the
last
iudgement
,
when
body
&
soule
reunited
,
do
ioyntly
enter
into
eternal
happines
in
heauen
.
Now
of
these
three
degrees
,
death
it selfe
being
ioyned
with
the
feare
of
God
,
is
the
second
:
which
also
containeth
in
it
two
worthie
steps
to
life
.
The
first
,
is
a
freedome
from
all
miseries
which
haue
their
ende
in
death
.
For
though
men
in
this
life
are
subiect
to
manifold
dangers
by
sea
and
land
,
as
also
to
sundry
aches
,
paines
,
aad
diseases
,
as
feauers
,
and
consumptions
,
&c.
yet
when
death
comes
there
is
an
end
of
al.
Again
,
so
long
as
men
liue
in
this
world
,
whatsoeuer
they
be
,
they
doe
in
some
part
lie
in
bondage
vnder
originall
corruption
and
the
remnants
thereof
,
which
are
doubtings
of
Gods
prouidence
,
vnbeliefe
,
pride
of
heart
,
ignorance
,
couetousnes
,
ambition
,
enuy
,
hatred
,
lust
,
and
such
like
sinnes
,
which
bring
forth
fruits
vnto
death
.
And
to
bee
in
subiection
to
sin
on
this
manner
,
is
a
misery
of
al
miseries
.
ô
miserable
man
that
I
am
,
who
shall
deliuer
me
from
this
body
of
death
?
Woe
is
me
that
I
remaine
in
Meshech
,
and
dwell
in
the
tents
of
Kedar
.
Furthermore
,
this
exceeding
benefite
comes
by
death
,
that
it
doth
not
only
abolish
the
miseries
which
presently
are
vpon
vs
,
but
also
preuent
those
which
are
to
come
.
The
righteous
(
saith
the
Prophet
Esay
)
perisheth
,
and
no
man
considereth
it
in
his
heart
,
and
mercifull
men
are
taken
away
,
and
no
man
vnderstandeth
that
the
righteous
is
taken
away
from
the
euill
to
come
.
Iosias
.
Because
(
saith
the
Lord
)
thine
heart
did
melt
,
and
thou
hast
humbled
thy selfe
before
the
Lord
,
when
thou
heardest
what
I
spake
against
this
place
,
&c.
beholde
therefore
I
will
gather
thee
to
thy
fathers
,
and
thou
shalt
be
put
in
thy
graue
in
peace
,
and
thine
eyes
shall
not
see
all
the
euill
which
I
will
bring
vpon
this
place
.
And
Paul
saith
,
that
among
the
Corinthians
some
were
a
sleepe
,
that
is
,
that
they
might
not
bee
condemned
with
the
world
.
Thus
much
of
freedome
from
miserie
,
which
is
the
first
benefit
that
comes
by
death
,
&
the
first
steppe
to
life
:
now
followes
the
second
,
which
is
,
that
death
giues
an
entrance
to
the
soule
,
that
it
may
come
into
the
presence
of
the
euerliuing
God
,
of
Christ
,
and
of
all
the
Angels
and
Saints
in
heauen
.
The
worthinesse
of
this
benefite
makes
the
death
of
the
righteous
to
bee
no
death
,
but
rather
a
blessing
to
bee
wished
of
all
men
.
The
consideration
of
this
made
Paul
to
say
,
I
desire
to
be
dissolued
:
but
what
is
the
cause
of
this
desire
?
that
followes
in
the
next
words
,
namely
that
by
his
dissolution
he
might
come
to
be
with
Christ
.
When
the
Queene
of
Sheba
saw
all
Salomons
wisdome
,
&
the
house
that
he
had
built
,
and
the
meat
of
his
table
,
and
the
sitting
of
his
seruants
,
&
the
order
of
his
ministers
,
and
their
apparel
,
&c.
she
said
,
Happie
are
thy
men
,
happy
are
these
thy
seruants
which
stand
euer
before
thee
and
heare
thy
wisdome
:
Thus
now
the
third
point
is
manifest
,
namely
,
in
what
respects
death
is
more
excellent
than
life
.
It
may
be
,
here
the
mind
of
man
vnsatisfied
wil
yet
further
reply
&
say
,
that
howsoeuer
in
death
the
soules
of
men
enter
into
heauen
,
yet
their
bodies
,
though
they
haue
bin
tenderly
kept
for
meat
,
drink
,
&
apparel
;
and
haue
slept
many
a
night
in
beds
of
doune
,
must
lie
in
dark
&
loathsome
graues
,
&
there
be
wasted
&
consumed
with
worms
.
Ans.
All
this
is
true
indeede
,
but
all
is
nothing
:
if
so
be
it
we
will
but
consider
aright
of
our
graues
as
we
ought
.
We
must
not
iudge
of
our
graues
,
as
they
appeare
to
the
bodily
eye
,
but
we
must
looke
vpon
them
by
the
eye
of
faith
,
and
consider
them
as
they
are
altered
and
changed
by
the
death
and
burial
of
Christ
,
who
hauing
vanquished
death
vpon
the
crosse
,
pursued
him
afterward
to
his
owne
wen
,
and
foyled
him
there
,
&
depriued
him
of
his
power
:
and
by
this
means
Christ
in
his
owne
death
hath
buried
our
death
,
and
by
the
vertue
of
his
buriall
,
as
with
sweete
incense
,
hath
sweetened
and
perfumed
our
graues
,
and
made
them
of
stinking
&
loathsome
cabbines
,
And
though
the
body
rot
in
the
graue
,
or
be
eaten
of
worms
,
or
of
fishes
in
the
sea
,
or
burnt
to
ashes
,
yet
that
will
not
be
vnto
vs
a
matter
of
discomfort
,
if
we
do
well
consider
the
ground
of
all
grace
,
namely
our
coniunction
with
Christ
.
It
is
indeede
a
spirituall
,
and
yet
a
most
reall
coniunction
.
And
we
must
not
imagine
that
our
soules
alone
are
ioyned
to
the
body
or
soule
of
Christ
,
but
the
whole
person
of
man
both
in
body
and
soule
is
ioyned
and
vnited
to
whole
Christ
.
And
when
we
are
once
ioyned
to
Christ
in
this
mortall
life
by
the
bond
of
the
spirit
,
we
shall
remaine
&
continue
eternally
ioyned
with
him
:
and
this
vnion
once
truly
made
,
shal
neuer
be
dissolued
.
Hence
it
followes
,
that
although
the
body
bee
seuered
from
the
soule
in
death
,
yet
neither
body
nor
soule
are
seuered
from
Christ
,
but
the
very
bodie
rotting
in
the
graue
,
drowned
in
the
sea
,
burned
to
ashes
,
abides
still
vnited
to
him
,
and
is
as
truely
a
member
of
Christ
then
,
as
before
.
This
point
we
must
remember
as
the
foundation
of
all
our
comfort
,
and
hold
it
for
euer
as
a
truth
.
For
looke
what
was
the
condition
of
Christ
in
death
,
the
same
or
the
like
is
the
condition
of
all
his
members
.
Now
the
condition
of
Christ
was
this
,
though
his
bodie
and
soule
were
seuered
each
from
other
,
as
far
as
heauen
&
the
graue
,
yet
neither
of
them
were
seuered
from
the
godhead
of
the
sone
,
but
both
did
in
death
subsist
in
his
person
.
And
therefore
though
our
bodies
and
soules
bee
pulled
asunder
by
natural
or
violent
death
,
yet
neither
of
them
,
no
not
the
body
it selfe
shall
be
seuered
&
disioyned
from
Christ
.
It
wil
be
alleadged
,
that
if
the
body
were
then
vnited
to
Christ
,
it
should
liue
and
bee
quickened
in
the
graue
.
Ans.
Not
so
:
when
a
mans
arme
or
legge
is
taken
with
the
dead
palsy
,
it
receiues
litle
or
no
heat
,
life
,
sense
,
or
motion
from
the
body
:
and
yet
notwithstanding
it
remaines
still
a
member
of
the
bodie
,
because
the
flesh
&
the
bone
of
it
remaine
ioyned
to
the
flesh
and
the
bone
of
the
body
:
euen
so
may
the
body
remaine
a
member
of
Christ
,
though
for
some
space
of
time
it
receiue
neither
sense
nor
motion
nor
life
from
the
soule
or
from
the
spirit
of
Christ
.
Furthermore
we
must
remember
that
by
the
vertue
of
this
coniunction
,
shal
the
dead
body
,
be
it
rotten
,
burned
,
deuoured
,
or
howsoeuer
consumed
,
at
the
day
of
iudgment
rise
to
eternall
glory
.
In
the
winter
season
trees
remaine
without
fruite
or
leaues
,
and
being
beaten
with
winde
&
weather
appeare
to
the
eie
as
if
they
were
rotten
trees
;
yet
when
the
spring-time
comes
againe
,
they
bring
forth
as
before
,
buds
and
blossomes
,
leaues
and
fruit
:
the
reason
is
because
the
bodie
,
graines
,
&
armes
of
the
tree
are
al
ioyned
to
the
root
,
where
lies
the
sap
in
the
winter
season
,
and
whence
by
means
of
this
coniunction
it
is
deriued
to
al
the
parts
of
the
tree
in
the
spring-time
:
Euen
so
the
bodies
of
men
haue
their
winter
also
,
in
which
they
are
turned
to
dust
,
&
so
remaine
for
the
space
of
many
thousand
yeares
,
yet
in
the
day
of
iudgement
by
means
of
that
mistical
coniunction
with
Christ
,
shall
diuine
and
quickening
vertue
streame
thence
to
al
the
bodies
of
the
elect
to
cause
them
to
liue
againe
,
and
that
to
life
eternall
.
But
some
will
say
,
that
the
wicked
also
rise
again
.
Ans.
They
do
so
indeede
,
but
not
by
the
same
cause
,
for
they
rise
by
the
power
of
Christ
as
he
is
a
iudge
to
condemn
them
:
wheras
the
godly
rise
againe
by
the
vertue
of
Christs
resurrection
,
whereof
they
are
partakers
by
meanes
of
that
blessed
and
indissoluble
coniunction
which
they
haue
with
Christ
.
And
the
bodies
of
the
elect
though
they
consume
neuer
so
much
in
the
graue
,
yet
are
they
still
in
Gods
fauour
and
in
the
couenat
of
grace
:
to
which
,
because
they
haue
right
beeing
dead
they
shall
not
remaine
so
for
euer
,
but
shal
rise
to
glory
at
the
last
iudgement
.
Therefore
the
rotting
of
the
bodie
is
nothing
in
respect
,
and
the
death
of
the
body
no
death
.
And
therfore
also
death
in
the
old
&
new
testament
is
made
but
a
sleep
,
&
the
graue
a
bed
,
wherof
the
like
was
neuer
seene
;
wherein
a
man
may
rest
,
nothing
at
al
troubled
with
dreames
or
fantasies
,
and
whence
hee
shall
rise
no
more
subiect
to
weakenes
or
sickenes
,
but
presently
be
translated
to
eternal
glory
.
By
this
then
which
hath
beene
said
,
it
appeares
that
the
death
of
the
righteous
is
a
second
degree
to
euerlasting
happinesse
.
Now
then
considering
our
coniunction
with
Christ
is
the
foundation
of
all
our
ioy
&
confort
in
life
and
death
,
wee
are
in
the
feare
of
God
to
learne
this
one
lesson
,
namely
,
that
while
we
haue
time
in
this
world
,
we
must
labour
to
be
vnited
vnto
Christ
that
we
maybe
bone
of
his
bone
and
flesh
of
his
flesh
.
This
very
point
is
as
it
were
a
flaggon
of
wine
to
reuiue
our
soules
when
they
be
in
a
swowne
at
any
instant
.
And
that
we
may
be
assured
that
we
are
certainly
ioyned
to
Christ
,
we
must
shew
our selues
to
be
members
of
his
misticall
body
by
the
daily
fruites
of
righteousnes
and
true
repentance
.
And
being
once
certainly
assured
in
conscience
of
our
beeing
in
Christ
,
let
death
come
when
it
wil
,
&
let
it
cruelly
part
asunder
both
body
&
soule
,
yet
shall
they
both
remaine
in
the
couenant
;
and
by
meanes
thereof
be
reunited
and
taken
vp
to
life
eternall
.
Whereas
on
the
contrary
,
if
men
be
out
of
the
couenant
and
die
out
of
Christ
,
their
soules
goe
to
hell
,
and
their
bodies
rot
for
a
time
in
the
graue
,
but
afterward
they
rise
to
endlesse
perdition
.
Wherefore
I
say
againe
and
againe
,
labour
that
your
consciences
by
the
holy
ghost
may
testifie
that
ye
are
liuing
stones
in
the
temple
of
God
,
&
branches
bearing
fruite
in
the
true
vine
:
&
then
ye
shall
feele
by
experience
,
that
the
pangs
of
death
shall
be
a
further
degree
of
happinesse
then
euer
ye
found
in
your
liues
,
euen
then
when
ye
are
gasping
and
panting
for
breath
.
Thus
much
of
the
meaning
of
the
text
,
now
followes
the
vses
,
&
they
are
manifold
.
The
first
&
principall
is
this
:
In
that
Salomon
preferres
the
day
of
death
before
the
day
of
birth
;
he
doth
therein
giue
vs
to
vnderstand
,
that
there
is
a
direct
&
certain
way
wherby
a
man
may
die
well
;
and
if
it
had
beene
otherwise
,
he
could
not
haue
said
that
the
day
of
death
is
better
.
And
wheras
he
auoucheth
this
,
he
shewes
withal
that
there
is
an
infallible
way
whereby
a
man
may
make
a
blessed
end
.
Therefore
let
vs
now
come
to
search
out
this
way
;
the
knowledge
and
true
vnderstanding
wherof
must
not
be
fetched
from
the
writings
of
men
,
but
from
the
word
of
God
,
who
hath
the
power
of
life
and
death
in
his
owne
hand
.
Now
that
a
man
may
die
well
,
Gods
word
requires
2.
things
:
a
preparation
before
death
,
and
a
right
behauiour
and
disposition
in
death
.
The
preparation
vnto
death
,
is
an
action
of
a
repentant
sinner
,
whereby
he
makes
himself
fit
and
ready
to
die
,
and
it
is
a
dutie
very
necessary
,
to
which
we
are
bound
by
Gods
commandement
.
For
there
bee
sundrie
places
of
Scripture
which
doe
straightly
inioyn
vs
to
watch
&
pray
,
&
to
make
our selues
readie
euery
way
against
the
second
comming
of
Christ
to
iudgement
.
Now
the
same
places
doe
withall
bind
vs
to
make
preparation
against
death
,
at
which
time
God
comes
to
iudgement
vnto
vs
particularly
,
Againe
,
look
as
death
leaueth
a
man
,
so
shall
the
last
iudgement
finde
him
,
and
so
shall
hee
abide
eternally
:
there
may
bee
changes
&
conuersions
from
euill
to
good
in
this
life
,
but
after
death
there
is
no
change
at
all
.
Therefore
a
preparation
to
death
can
in
no
wise
be
omitted
of
him
that
desires
to
make
an
happie
&
blessed
end
.
This
preparation
is
twofold
:
generall
,
&
particular
.
Generall
preparation
is
that
whereby
a
man
prepares
himselfe
to
die
through
the
whole
course
of
his
life
.
A
duty
most
needefull
that
must
in
no
wise
be
omitted
.
The
reasons
are
these
:
First
of
all
death
which
is
certaine
is
most
vncertaine
.
I
say
it
is
certain
,
because
no
man
can
eschew
death
.
And
it
is
vncerten
3.
waies
:
first
,
in
regard
of
time
:
for
no
man
knoweth
when
hee
shall
die
:
secondly
,
in
regard
of
place
:
for
no
man
knowes
where
he
shall
die
,
whether
in
his
bedde
or
in
the
field
,
whether
by
sea
or
by
land
:
thirdly
,
in
respect
of
the
kind
of
death
;
for
no
man
knows
whether
he
shal
dy
of
a
lingring
or
sudden
,
of
a
violent
or
naturall
death
.
Hence
it
follows
,
that
men
should
euery
day
prepare
themselues
to
death
.
Indeede
if
wee
could
know
when
,
where
,
and
how
we
should
die
,
the
case
were
otherwise
,
but
seeing
wee
know
none
of
these
:
it
stands
vs
in
hand
to
looke
about
vs
.
A
second
reason
seruing
further
to
perswade
vs
,
is
this
:
The
most
daungerous
thing
of
all
in
this
world
is
,
to
neglect
all
preparation
.
To
make
this
point
more
manifest
,
I
will
vse
this
comparison
:
A
certaine
man
pursued
by
an
Vnicorne
,
in
his
flight
fals
into
a
dungeon
,
&
in
his
fall
takes
hold
and
hangs
by
the
arme
of
a
tree
:
now
as
hee
thus
hangs
looking
downeward
,
he
sees
two
wormes
gnawing
at
the
root
of
the
tree
,
and
as
he
looks
vpward
he
sees
an
hiue
of
most
sweet
hony
,
wherupon
he
climes
vp
vnto
it
,
and
sitting
by
it
he
feeds
theron
.
In
the
meane
season
while
he
is
thus
sitting
,
the
two
wormes
gnaw
in
pieces
the
root
of
the
tree
:
which
don
,
tree
and
man
&
all
fal
into
the
bottome
of
the
dungeon
.
Now
this
Vnicorn
is
death
:
the
man
that
flieth
is
euery
one
of
vs
,
and
euery
liuing
man
:
the
pit
ouer
which
he
hangeth
,
is
hell
:
the
arme
of
the
tree
is
life
it self
:
the
two
wormes
are
day
and
night
,
the
continuance
whereof
is
the
whole
life
of
man
:
the
hiue
of
honie
is
the
pleasures
,
and
profits
,
and
honours
of
this
world
,
to
which
when
men
wholly
giue
themselues
not
considering
their
ends
,
til
the
tree
root
,
that
is
,
this
temporall
life
be
cut
off
:
which
beeing
once
done
,
they
plunge
themselues
quite
into
the
gulfe
of
hell
.
By
this
we
see
,
that
there
is
good
cause
that
men
should
not
deferre
their
preparation
till
the
time
of
sicknes
,
but
rather
euery
day
make
themselues
readie
against
the
day
of
death
.
But
some
will
say
,
it
shall
suffice
if
I
prepare
my selfe
to
pray
when
I
begin
to
be
sicke
.
Answ.
These
men
greatly
deceiue
themselues
;
for
the
time
them
is
most
vnfit
to
begin
a
preparation
,
because
all
the
senses
&
powers
of
the
body
are
occupied
about
the
pains
and
troubles
of
the
disease
:
and
the
sicke
party
is
exercised
partly
in
conference
with
the
Physitian
,
partly
with
the
minister
about
his
soules
health
and
matters
of
conscience
,
and
partly
with
friends
that
come
to
visit
.
Therfore
there
must
some
preparation
goe
before
in
the
time
of
health
,
when
the
whole
man
with
all
the
powers
of
body
and
soule
are
at
liberty
.
Again
,
there
be
some
others
which
imagine
and
say
,
that
a
man
may
repent
when
he
wil
,
euen
in
the
time
of
death
:
and
that
such
repentance
is
sufficient
.
Ans.
It
is
false
which
they
say
;
for
it
is
not
in
the
power
of
man
to
repent
when
he
himselfe
will
;
when
God
will
,
he
may
.
It
is
not
in
him
that
willeth
or
runneth
,
but
in
God
that
hath
mercy
.
And
Christ
saith
that
many
shal
seek
to
enter
into
heauen
,
and
shal
not
be
able
.
But
why
so
?
because
they
seeke
when
it
is
too
late
,
namly
,
when
the
time
of
grace
is
past
.
Therefore
it
is
exceeding
follie
for
men
so
much
as
once
to
dream
that
they
may
haue
repentance
at
command
:
nay
it
is
a
iust
iudgement
that
they
should
be
condemned
of
God
in
death
,
that
did
condemne
God
in
their
life
:
and
that
they
should
quite
be
forgotten
of
God
in
sicknesse
,
and
did
forget
God
in
their
health
.
Again
I
answer
,
that
this
late
repentance
is
seldome
or
neuer
true
repentance
.
It
is
sicke
like
the
party
himselfe
,
commonly
languishing
and
dying
together
with
him
.
Repentance
should
be
voluntary
(
as
all
obedience
to
God
ought
)
but
repentance
taken
vp
in
sicknes
,
is
vsually
constrained
&
extorted
by
the
feare
of
hell
,
&
other
iudgements
of
God
:
for
crosses
,
afflictions
,
and
sicknes
wil
cause
the
grosses●
hypocrite
that
euer
was
to
stoope
and
buckle
vnder
the
hand
of
God
,
and
to
dissemble
faith
and
repentance
and
euery
grace
of
God
,
as
though
he
had
them
as
fully
as
any
of
the
true
seruants
of
God
:
wheras
indeed
he
wants
them
altogether
.
Wherfore
such
repentance
commonly
is
but
counterfeit
.
For
in
true
&
sound
repentance
men
must
forsake
their
sinnes
;
but
in
this
the
sinne
forsakes
the
man
;
who
leaues
all
his
euill
waies
onely
vpon
this
that
he
is
constrained
to
leaue
the
world
.
Wherefore
it
is
a
thing
greatly
to
be
wished
,
that
men
would
repent
&
prepare
themselues
to
die
in
the
time
of
health
before
the
day
of
death
or
sicknesse
come
.
Lastly
,
it
is
alleadged
that
one
of
the
theeues
repented
vpon
the
crosse
.
Ans.
The
thiefe
was
called
after
the
eleuenth
houre
at
the
point
of
the
twelfth
,
when
he
was
now
dying
and
drawing
on
:
Therefore
his
conuersion
was
altogether
miraculous
and
extraordinarie
:
and
there
was
a
speciall
reason
why
Christ
would
haue
him
to
be
called
then
,
that
while
he
was
in
suffering
he
might
shew
forth
the
vertue
of
his
passion
;
that
all
which
saw
the
one
,
might
also
acknowledge
the
other
.
Now
it
is
not
good
for
men
to
make
an
ordinarie
rule
of
an
extraordinarie
example
.
Thus
then
this
point
beeing
manifest
,
that
a
generall
preparation
must
be
made
,
let
vs
now
see
in
what
manner
it
must
be
done
.
And
for
the
right
doing
of
it
,
fiue
duties
must
be
practised
in
the
course
of
our
liues
,
The
first
is
the
meditation
of
death
in
the
life
time
,
for
the
life
of
a
Christian
is
nothing
els
but
a
meditation
of
death
.
A
notable
practise
hereof
we
haue
in
the
example
of
Ioseph
of
Arimathea
,
who
made
his
tombe
in
his
life
time
in
the
middest
of
his
garden
:
no
doubt
for
this
ende
,
to
put
himself
in
mind
of
death
and
that
in
the
midst
of
his
delight
and
pleasures
.
Heathen
Philosophers
that
neuer
knew
Christ
,
had
many
excellent
meditations
of
death
,
though
not
comfortable
in
regard
of
life
euerlasting
.
Now
wee
that
haue
knowne
and
beleeued
in
Christ
,
must
goe
beyond
them
in
this
point
,
considering
with
our selues
such
things
as
they
neuer
thought
of
,
namely
,
the
cause
of
death
,
our
sinne
:
the
remedie
thereof
,
the
cursed
death
of
Christ
,
cursed
I
say
in
regard
of
the
kinde
of
death
and
punishment
laid
vpon
him
,
but
blessed
in
regard
of
vs
.
Thirdly
,
we
must
often
meditate
of
the
presence
of
death
,
which
wee
doe
,
when
by
Gods
grace
we
make
an
account
of
euery
present
day
as
if
it
were
the
day
of
our
death
,
&
reckon
with
our selues
when
we
goe
to
bed
as
though
we
should
neuer
rise
againe
,
and
when
we
rise
,
as
though
wee
should
neuer
lie
downe
againe
.
This
meditation
of
death
is
of
speciall
vse
,
and
brings
forth
many
fruits
in
the
life
of
man
.
And
first
of
al
,
it
serues
to
humble
vs
vnder
the
hand
of
God
.
Example
we
haue
of
Abraham
,
who
said
,
Behold
,
I
haue
begunne
now
to
speake
to
my
Lord
,
and
I
am
but
dust
and
ashes
.
Marke
here
,
how
the
consideration
of
his
mortality
made
him
to
abase
&
cast
downe
himselfe
in
the
sight
of
God
:
and
thus
if
we
could
reckon
of
euery
day
as
of
the
last
day
,
it
would
pull
down
our
peacocks
feathers
,
and
make
vs
with
Iob
to
abhorre
our selues
in
dust
and
ashes
.
Secondly
,
this
meditation
is
a
meanes
to
further
repentance
.
When
Ionas
came
to
Niniuie
&
cried
,
Yet
fourty
daies
and
Niniue
shall
bee
destroyed
,
the
whole
citie
repented
in
sackecloath
and
ashes
.
When
Elias
came
to
Ahab
and
tolde
him
that
the
dogges
should
eate
Iesabel
by
the
wall
of
Iesreel
,
&
him
also
of
Ahabs
stocke
that
died
in
the
citie
,
&c.
it
made
him
to
humble
himself
so
,
as
the
lord
saith
to
Elias
,
Seest
thou
how
Ahab
is
humbled
before
me
.
Now
if
the
remembrance
of
death
was
of
such
force
in
him
that
was
but
an
hypocrite
,
how
excellent
a
meanes
of
grace
will
it
be
in
them
that
truely
repent
?
Thirdly
,
this
meditation
seems
to
stirre
vp
contentation
in
euery
estate
and
condition
of
life
that
shall
befall
vs
.
Righteous
Iob
in
the
midst
of
his
afflictions
,
comforts
himself
with
this
consideration
.
Naked
(
saith
he
)
cam
I
forth
of
my
mothers
wombe
,
and
naked
shall
I
returne
againe
,
&c
,
blessed
bee
the
name
of
the
Lord
.
And
surely
the
often
meditation
of
this
,
that
a
man
of
al
his
aboundance
can
carrie
nothing
with
him
but
either
a
coffin
or
a
winding
sheete
or
both
,
should
bee
a
forcible
meanes
to
represse
the
vnsatiable
desire
of
riches
&
the
loue
of
this
world
.
Thus
we
see
what
an
effectuall
meanes
this
meditation
is
to
encrease
and
further
the
grace
of
God
in
the
hearts
of
men
.
Now
I
commend
this
first
duty
to
your
Christian
considerations
,
desiring
the
practice
of
it
in
your
liues
;
which
practise
that
it
may
take
place
,
two
things
must
be
performed
.
1.
labour
to
plucke
out
of
your
hearts
a
wicked
&
erroneous
imagination
,
whereby
euery
man
naturally
blesseth
himselfe
and
thinkes
highly
of
himselfe
:
and
though
he
had
one
foote
in
the
graue
yet
he
perswades
himselfe
that
he
shall
not
die
yet
.
There
is
no
man
almost
so
olde
but
by
the
corruption
of
his
hart
he
thinks
that
he
shall
liue
one
yeare
longer
.
Cruell
&
vnmerciful
death
makes
league
with
no
man
:
and
yet
the
Prophet
Esai
saith
,
that
the
wicked
man
makes
a
league
with
death
:
How
can
this
bee
?
there
is
no
league
made
indeed
,
but
onely
in
the
wicked
imagination
of
man
,
who
falsly
thinkes
that
death
will
not
come
neere
him
,
though
al
the
world
should
be
destroied
.
See
an
example
in
the
parable
of
the
rich
man
,
that
hauing
stored
vp
abundance
of
wealth
for
many
years
,
said
vnto
his
own
soule
,
Soule
,
thou
hast
much
goods
laid
vp
for
many
yeres
,
liue
at
ease
,
eate
,
drinke
,
and
take
thy
pastime
:
wheras
his
soule
was
fetched
away
presently
.
And
seeing
this
natural
corruption
is
in
euery
mans
hart
,
we
must
daily
fight
against
it
,
and
labour
by
al
might
&
maine
that
it
take
no
place
in
vs
:
for
so
long
as
it
shall
preuaile
,
we
shall
be
vtterly
vnfit
to
make
any
preparation
to
death
.
We
ought
rather
to
indeauour
to
attaine
to
the
mind
and
meditation
of
S.
Hierome
,
who
testifieth
of
himself
on
this
manner
,
Whether
I
wake
,
or
sleepe
,
or
whatsoeuer
I
doe
,
me
thinkes
I
heare
the
sound
of
the
trumpet
,
rise
ye
dead
and
come
to
iudgement
.
The
second
thing
which
we
are
to
practise
,
that
wee
may
come
to
a
serious
meditation
of
our
owne
ends
,
is
,
to
make
praier
vnto
God
that
we
might
bee
inabled
to
resolue
our selues
of
death
continually
.
Lord
make
me
to
knowe
mine
ende
,
and
the
measure
of
my
daies
,
let
mee
knowe
how
long
I
haue
to
liue
,
And
Moses
,
Lord
teach
me
to
number
my
daies
,
that
I
may
apply
mine
heart
vnto
wisedom
.
It
may
be
said
,
What
need
men
pray
to
God
that
they
may
be
able
to
number
their
daies
?
can
not
they
of
themselues
reckon
a
fewe
yeares
and
daies
,
that
are
able
by
arte
to
measure
the
globe
of
the
earth
,
and
the
spheres
of
heauen
,
&
the
quantities
of
the
starres
,
with
their
longitudes
,
latitudes
,
altitudes
,
motions
,
&
distances
from
the
earth
?
No
verily
:
For
howesoeuer
by
a
generall
speculation
we
thinke
something
of
our
ends
,
yet
vnlesse
the
spirit
of
God
be
our
schoole-master
to
teach
vs
our
dutie
,
wee
shall
neuer
bee
able
soundly
to
resolue
our selues
of
the
presence
and
speedinesse
of
death
.
And
therfore
let
vs
pray
with
Dauid
and
Moses
that
God
would
inlighten
our
minds
with
knowledge
,
and
fil
our
hearts
with
his
grace
that
we
might
rightly
consider
of
death
,
and
esteeme
of
euery
day
an
houre
as
it
were
the
day
and
houre
of
death
.
The
second
dutie
in
this
generall
preparation
is
,
that
euery
man
must
daily
indeauour
to
take
away
from
his
owne
death
the
power
and
strength
thereof
.
And
I
pray
you
marke
this
point
.
The
Philistims
sawe
by
experience
that
Sampson
was
of
great
strength
,
&
therfore
they
vsed
meanes
to
knowe
in
what
part
of
his
bodie
it
lay
:
&
when
they
found
it
to
be
in
the
haire
of
his
head
,
they
ceased
not
vntil
it
was
cut
off
.
In
like
manner
the
time
wil
come
when
we
must
encounter
hand
to
hand
with
tyranous
and
cruel
death
:
the
best
therefore
is
,
before-hand
now
while
wee
haue
time
to
search
where
the
strength
of
death
lies
,
which
beeing
once
knowne
,
we
must
with
speed
cut
off
his
Sampsons
lockes
,
and
bereaue
him
of
his
power
,
disarme
him
,
&
make
him
altogether
vnable
to
preuaile
against
vs
.
Now
to
find
out
this
matter
,
we
neede
not
to
vse
the
councel
of
any
Dalilah
;
for
wee
haue
the
word
of
God
which
teacheth
vs
plainly
where
the
strength
of
death
consists
,
namly
in
our
sins
,
as
Paul
saith
,
The
sting
of
death
is
sinne
.
Well
then
,
we
knowing
certenly
that
the
power
and
force
of
euery
mans
partirular
death
lies
in
his
owne
sinnes
,
must
spend
our
time
and
studie
in
vsing
good
meanes
that
our
sinnes
may
be
remooued
and
pardoned
.
And
therefore
we
must
daily
inure
our selues
in
the
practise
of
two
duties
.
One
is
to
humble
our selues
for
al
our
sins
past
,
partly
confessing
them
against
our selues
,
partly
in
praier
crying
to
heauen
for
the
pardon
of
them
.
The
other
is
for
time
to
come
to
turn
vnto
God
,
and
to
carrie
a
purpose
,
resolution
,
&
indeauour
in
all
things
to
reforme
both
hart
&
life
according
to
gods
word
.
These
are
the
very
principall
&
proper
duties
,
wherby
the
power
of
death
is
much
rebated
,
&
he
is
made
of
a
mighty
&
bloody
enemie
so
far
forth
friendly
and
tractable
,
that
we
may
with
comfort
incounter
with
him
&
preuaile
too
.
Therefore
I
commend
these
duties
to
your
christian
considerations
,
&
carefull
practise
,
desiring
that
ye
would
spend
your
daies
euer
hereafter
in
doing
of
them
.
If
a
man
were
to
deale
with
a
mighty
dragon
or
serpent
hand
to
hand
,
in
such
wise
as
he
must
either
kill
or
be
killed
,
the
best
thing
were
to
bereaue
him
of
his
sting
,
or
of
that
part
of
the
body
where
his
poison
lies
:
now
death
it selfe
is
a
serpent
,
dragon
,
or
scorpion
,
&
sinne
is
the
sting
and
poison
whereby
he
wounds
&
kils
vs
.
Wherefore
without
any
more
delay
,
see
that
ye
pull
out
his
sting
:
the
practise
of
the
foresaid
duties
is
as
it
were
a
fit
&
worthy
instrument
to
do
the
deed
.
Hast
thou
beene
a
person
ignorant
of
Gods
will
,
a
contemner
of
his
word
and
worship
,
a
blasphemer
of
his
name
,
a
breaker
of
his
Sabbaths
,
disobedient
to
parents
and
magistrates
,
a
murderer
,
a
fornicatour
,
a
rayler
,
a
slanderer
,
a
couetous
person
,
&c.
reforme
these
thy
sinnes
and
all
other
like
to
them
,
pull
than
out
by
the
rootes
from
thy
heart
,
&
cast
them
off
.
So
many
sinnes
as
be
in
thee
,
so
many
stings
of
death
be
also
in
thee
to
wound
thy
soule
to
eternal
death
:
therfore
let
no
one
sin
remaine
for
which
thou
hast
not
humbled
thy selfe
and
repented
seriously
.
When
death
hurts
any
man
,
it
takes
the
weapons
whereby
he
is
hurt
,
from
his
owne
hand
.
It
cannot
do
vs
the
least
hurt
but
by
the
force
of
our
owne
sins
.
Wherefore
I
say
againe
,
and
againe
,
lay
this
point
to
your
hearts
,
&
spend
your
strength
,
life
,
and
health
,
that
ye
may
before
ye
die
,
abolish
the
strength
of
death
.
A
man
may
put
a
serpent
in
his
bosome
when
the
sting
is
out
:
&
we
may
let
death
creepe
into
our
bosomes
,
and
gripe
vs
with
his
legs
,
and
stab
vs
at
the
heart
,
so
long
as
he
brings
not
his
venime
and
poison
with
him
.
And
because
the
former
duties
are
so
necessary
,
as
none
can
be
more
,
I
wil
vse
some
reasons
yet
furder
to
inforce
them
.
Whatsoeuer
a
man
would
doe
when
he
is
dying
,
the
same
he
ought
to
doe
euery
day
while
he
is
liuing
:
now
the
most
notorious
and
wicked
person
that
euer
was
,
when
he
is
dying
will
pray
and
desire
others
to
pray
for
him
,
&
promise
amendment
of
life
,
protesting
that
if
he
might
liue
,
he
would
become
a
practitioner
in
all
the
good
duties
of
faith
,
repentance
,
&
reformation
of
life
.
Oh
therfore
be
careful
to
do
this
euery
day
.
Again
,
the
saying
is
true
,
he
that
would
liue
when
he
is
dead
,
must
die
while
he
is
aliue
,
namely
,
to
his
sins
.
Wouldest
thou
then
liue
eternally
?
sue
to
heauen
for
thy
pardon
,
and
see
that
now
in
thy
life-time
thou
die
to
thine
own
sinnes
.
Lastly
,
wicked
Balaam
would
faine
die
the
death
of
the
righteous
:
but
alas
,
it
was
to
small
purpose
:
for
he
would
by
no
means
liue
the
life
of
the
righteous
.
For
his
continual
purpose
and
meaning
was
to
follow
his
olde
waies
in
sorceries
&
couetousnesse
.
Now
the
life
of
a
righteous
man
standes
in
the
humbling
of
himself
for
his
sinnes
past
,
and
in
a
carefull
reformation
of
life
to
come
.
Wouldest
thou
then
die
the
death
of
the
righteous
?
then
looke
vnto
it
,
that
thy
life
be
the
life
of
the
righteous
:
if
ye
will
needes
liue
the
life
of
the
vnrighteous
,
yee
must
looke
to
die
the
death
of
the
vnrighteous
.
Remember
this
,
and
content
not
your selues
to
heare
the
word
,
but
be
doers
of
it
:
for
ye
learn
no
more
indeed
,
what
measure
of
knowledge
soeuer
ye
haue
,
then
ye
practice
.
The
third
dutie
in
our
generall
preparation
,
is
in
this
life
to
enter
into
the
first
degree
of
life
eternal
.
For
as
I
haue
said
,
there
be
three
degrees
of
life
euerlasting
,
and
the
first
of
them
is
in
this
present
life
:
for
hee
that
would
liue
in
eternall
happines
for
euer
,
must
beginne
in
this
world
to
rise
out
of
the
graue
of
his
owne
sinnes
,
in
which
by
nature
he
lies
buried
,
and
liue
in
newnesse
of
life
,
as
it
is
said
in
the
Reuelation
,
He
that
will
escape
the
second
death
,
must
be
made
partaker
of
the
first
resurrection
.
And
Paul
saith
to
the
Colossians
,
that
they
were
in
this
life
deliuered
from
the
power
of
darkenesse
,
and
translated
into
the
kingdom
of
Christ
.
And
Christ
saith
to
the
church
of
the
Iews
,
the
kingdome
of
heauen
is
amongst
you
.
Now
this
first
degree
of
life
is
,
when
a
man
can
say
with
Paul
I
liue
not
,
but
Christ
liues
in
me
:
that
is
,
I
finde
partly
by
the
testimonie
of
my
sanctified
conscience
,
and
partly
by
experirience
,
that
Christ
my
redeemer
by
his
spirit
guideth
and
gouerneth
my
thoughts
,
will
,
affections
,
and
all
the
powers
of
bodie
&
soule
,
according
to
the
blessed
direction
of
his
holy
will
.
Now
that
we
may
bee
able
truely
to
say
this
,
we
must
haue
three
gifts
and
graces
of
God
,
wherein
especially
this
first
degree
of
life
consists
.
The
first
is
sauing
knowledge
,
whereby
wee
do
truly
resolue
our selues
that
God
the
father
of
Christ
is
our
father
,
Christ
his
sonne
our
redeemer
,
&
the
holy
Ghost
our
conforter
.
That
this
knowledge
is
one
part
of
life
eternall
,
This
is
life
eternall
,
that
is
,
the
beginning
and
entrance
to
life
eternall
,
to
knowe
thee
the
onely
God
and
whome
thou
hast
sent
Iesus
Christ
.
righteousnesse
,
peace
of
conscience
,
and
ioy
in
the
holy
Ghost
.
are
led
by
the
spirit
of
Christ
.
This
day
is
saluation
come
to
thy
house
:
giuing
vs
to
vnderstand
,
that
a
man
them
begins
to
be
saued
,
when
God
doth
effectually
call
him
by
the
ministery
of
his
Gospel
.
Whosoeuer
then
will
be
saued
when
he
is
dying
&
dead
,
must
begin
to
be
saued
while
he
is
now
liuing
.
His
saluation
must
beginne
in
this
life
,
that
would
come
to
saluation
after
this
life
:
Verily
,
he
that
heareth
my
word
,
and
beleeueth
in
him
that
sent
me
,
hath
eternall
life
,
namely
,
in
this
present
life
.
The
second
error
is
,
that
howsoeuer
a
man
liue
,
if
when
he
is
dying
he
can
lift
vp
his
his
eies
,
&
say
,
Lord
haue
mercie
vpon
me
,
he
is
certainely
saued
.
Behold
a
very
fond
&
foolish
conceit
,
that
deceiues
many
a
man
.
It
is
al
one
as
if
an
arrand
thiefe
should
thus
reason
with
himselfe
,
and
say
,
I
will
spend
my
daies
in
robbing
and
stealing
,
I
feare
neither
arraignment
nor
execution
.
For
at
the
very
time
when
I
am
to
be
turned
off
from
the
ladder
,
if
I
doe
but
call
vpon
the
iudge
I
know
I
shall
haue
my
pardon
.
Behold
a
most
daungerous
and
desperate
course
:
and
the
very
●ame
is
the
practise
of
carelesse
men
in
the
matter
of
their
saluation
.
For
a
man
may
die
with
Lord
haue
mercy
in
his
mouth
,
&
perish
eternally
;
except
in
this
world
he
enter
into
the
first
degree
of
eternall
life
.
For
not
euery
one
that
saith
Lord
,
Lord
,
shall
enter
into
heauen
but
he
that
doth
the
will
of
the
father
which
is
in
heauen
.
The
fourth
dutie
is
to
exercise
and
inure
our selues
in
dying
by
little
and
little
so
long
as
we
liue
here
vpon
earth
,
before
we
come
to
die
indeede
.
And
as
men
that
are
appointed
to
run
a
race
,
exercise
themselues
before
in
running
,
that
they
may
get
the
victory
;
so
should
we
begin
to
die
now
while
wee
are
liuing
,
that
we
might
dywel
in
the
end
.
But
some
may
say
,
how
should
this
be
done
?
Paul
giues
vs
direction
in
his
own
example
,
when
he
saith
,
By
the
reioycing
which
I
haue
in
Christ
,
I
die
daily
.
And
he
died
daily
not
onely
because
he
was
often
in
danger
of
death
by
reason
of
his
calling
;
but
also
because
in
all
his
dangers
&
troubles
,
hee
inured
himselfe
to
die
.
For
when
men
doe
make
the
right
vse
of
their
afflictions
,
whether
they
be
in
bodie
or
minde
or
both
,
and
doe
with
all
their
might
indeauour
to
beare
them
patiently
;
humbling
themselues
as
vnder
the
correction
of
god
,
then
they
begin
to
die
wel
.
And
to
doe
this
indeede
is
ro
take
an
excellent
course
.
He
that
would
mortifie
his
greatest
sins
,
must
begin
to
do
it
with
small
sinnes
;
which
,
when
they
are
once
reformed
,
a
man
shal
be
able
more
easily
to
ouercome
his
master-sins
.
So
likewise
he
that
would
be
able
to
beare
the
crosse
of
all
crosses
,
namely
,
death
it selfe
;
must
first
of
all
learne
to
beare
smal
crosses
,
as
sicknesses
in
bodie
.
and
troubles
in
minde
,
with
losses
of
goods
and
of
friends
,
and
of
good
name
:
The
fifth
and
last
dutie
is
set
downe
by
Salomon
,
All
that
thine
hand
shall
finde
to
doe
,
doe
it
with
all
thy
power
.
And
marke
the
reason
.
For
there
is
neither
worke
,
nor
inuention
,
nor
knowledge
,
nor
wisedome
in
the
graue
whither
thou
goest
.
To
the
same
purpose
Paul
saith
,
Doe
good
to
all
men
while
ye
haue
time
.
Thus
much
of
generall
preparation
.
Now
followeth
the
particular
,
which
is
in
the
time
of
sicknes
.
And
here
first
of
all
I
will
shew
what
is
the
doctrine
of
the
Papists
,
and
then
afterward
the
truth
.
By
the
popish
order
and
practise
,
when
a
man
is
about
to
die
,
he
is
enioyned
three
things
.
First
,
to
make
sacramentall
confession
,
specially
if
it
be
in
any
mortall
sinne
;
secondly
to
receiue
the
eucharist
;
thirdly
to
require
his
annoyling
that
is
,
the
sacrament
(
as
they
call
it
)
of
extreame
vnction
.
Sacramentall
confession
,
they
tearme
a
rehearsal
or
enumeration
of
all
mans
sinnes
to
a
priest
,
that
he
may
receiue
absolution
.
But
against
this
kind
of
confession
,
sundry
reasons
may
be
alleadged
.
First
of
all
,
it
hath
no
warrant
either
by
commandement
or
example
in
the
whole
word
of
God
.
They
say
yes
:
and
they
indeauour
to
prooue
it
thus
:
He
which
lies
in
any
mortall
sinne
,
is
by
Gods
law
bound
to
doe
penance
and
to
seeke
reconciliation
with
God
:
now
the
necessary
means
after
baptisme
to
obtaine
reconciliation
,
is
confession
of
all
our
sins
to
a
priest
,
Because
Christ
hath
appointed
Priests
to
be
iudges
vpon
earth
,
with
such
measure
of
authority
,
that
no
man
falling
after
baptisme
can
without
their
sentence
and
determination
be
reconciled
;
and
they
can
not
rightly
iudge
,
vnlesse
they
know
all
a
mans
sinnes
:
therefore
all
that
fal
after
baptisme
are
bound
by
Gods
word
to
open
all
their
sins
to
the
priest
.
Ans.
It
is
false
which
they
say
that
priests
are
iudges
,
hauing
power
to
examine
and
take
knowledge
of
mens
sinnes
,
and
iurisdiction
whereby
they
can
properly
absolue
&
pardon
or
retaine
them
.
For
Gods
word
hath
giuen
no
more
to
man
,
but
a
ministerie
of
reconciliation
,
whereby
in
the
name
of
God
,
and
according
to
his
word
,
he
doth
preach
,
declare
,
and
pronounce
,
that
God
doth
pardon
or
not
pardon
his
sins
.
Againe
,
pardon
may
truly
be
pronounced
,
&
right
iudgement
of
the
estate
of
any
man
,
without
a
particular
rehearsall
of
all
his
sinnes
.
For
he
which
soundly
&
truly
repents
of
one
or
some
fewe
sinnes
,
repents
of
all
.
Secondly
,
this
confession
is
ouerturned
by
the
practise
of
the
Prophets
&
Apostles
,
who
not
onely
absolued
particular
persons
,
but
also
whole
Churches
without
exaction
of
an
auricular
confession
.
When
Nathan
the
Prophet
had
rebuked
Dauid
for
his
two
great
&
horrible
crimes
,
Dauid
touched
with
remors
said
,
I
haue
sinned
,
And
whereas
they
make
it
a
necessarie
thing
to
receiue
the
Eucharist
in
the
time
of
sicknes
toward
death
,
and
that
priuatly
of
the
sicke
partie
alone
,
they
haue
no
warrant
for
their
practise
and
opinion
.
For
in
the
want
of
the
sacrament
there
is
no
danger
,
but
in
the
contempt
:
and
the
very
contempt
it self
is
a
sin
which
may
be
pardoned
,
if
wee
repent
.
And
there
is
no
reason
why
wee
should
thinke
that
sicke
men
should
be
depriued
of
the
confort
of
the
Lords
supper
,
if
they
receiue
it
not
in
death
,
because
the
fruit
and
efficacie
of
the
Sacrament
once
receiued
,
is
not
to
be
restrained
to
the
time
of
receiuing
,
but
it
extends
it self
to
the
whole
time
of
mans
life
afterward
.
Againe
,
the
supper
of
the
Lord
is
no
priuate
action
,
but
meerely
Ecclesiasticall
:
and
therfore
to
be
celebrated
in
the
meeting
&
assembly
of
Gods
people
;
as
our
Sauiour
Christ
prescribeth
,
when
hee
saith
,
,
Do
ye
this
:
and
Paul
in
saying
,
When
ye
come
together
.
[
a
](A09461-e2840-b)
a
frau
dari
viatico
.
be
depriued
of
the
prouision
of
food
necessarie
for
their
iourney
.
Ans.
The
Councell
made
no
decree
touching
the
administration
of
the
Sacrament
to
all
men
that
die
,
but
to
such
only
as
fal
away
from
the
faith
in
persequution
,
or
fell
into
any
other
notorious
crime
,
and
were
thereupon
excommunicate
,
&
so
remained
till
death
:
&
either
then
or
somewhat
before
testified
their
repentance
for
their
offences
.
And
the
Canon
was
made
for
this
end
,
that
such
persons
might
be
assured
that
they
were
againe
receiued
into
the
church
,
&
by
this
means
depart
with
more
confort
.
Thirdly
it
is
obiected
,
that
in
the
primitiue
Church
,
part
of
the
Eucharist
was
carried
by
a
lad
to
Serapion
an
aged
man
,
[
a
](A09461-e2890-b)
a
B●sil
.
epi.
ad
Caes.
Tert.
lib.
2.
ad
vxor
.
Hier.
in
Apol.
pro
lib.
in
Iob.
to
cary
part
of
the
sacrament
home
to
their
houses
,
and
to
reserue
it
till
the
time
of
necessitie
,
as
the
time
of
sicknes
,
and
such
like
.
Ans.
The
reseruation
of
the
sacrament
was
but
a
superstitious
practise
,
though
it
be
ancient
.
For
out
of
the
administration
,
that
is
,
before
it
begin
,
&
after
it
is
ended
,
the
sacrament
ceaseth
to
be
a
sacrament
,
&
the
elements
to
be
elements
.
As
for
the
practise
of
them
that
vsed
to
cramme
the
Eucharist
into
the
mouth
of
them
that
were
diseased
,
As
for
the
Annoying
of
the
sicke
,
that
is
,
the
annointing
of
the
bodie
,
specially
the
organes
or
instruments
of
the
senses
,
that
the
party
may
obtain
the
remission
of
his
sinnes
,
and
comfort
against
all
the
temptations
of
the
diuell
in
the
houre
of
death
,
and
strength
more
easily
to
beare
the
paines
of
sicknes
and
the
pangs
of
death
,
and
be
againe
restored
to
his
corporall
health
,
if
it
bee
expedient
for
the
saluation
of
his
soule
,
it
is
but
a
dotage
of
mans
braine
,
and
hath
not
so
much
as
a
shew
of
reason
to
iustifie
it
.
The
fift
of
Iames
is
commonly
alledged
to
this
purpose
,
but
the
annointing
there
mentioned
is
not
of
the
same
kinde
with
this
greasie
sacrament
of
the
Papists
.
For
that
anointing
of
the
body
was
a
ceremony
vsed
by
the
Apostles
and
others
,
when
they
put
in
practise
the
miraculous
gift
of
healing
,
which
gift
is
now
ceased
.
Secondly
,
that
anointing
had
a
promise
that
the
party
annointed
should
recouer
his
health
:
but
this
popish
annointing
hath
no
such
promise
;
because
for
the
most
part
the
persons
thus
annointed
die
afterward
without
recouerie
:
wheras
those
which
were
annointed
in
the
primitiue
Church
alwaies
recouered
.
Thirdly
,
the
ancient
annointing
serued
onely
for
the
procuring
of
health
,
but
this
tends
further
to
the
procuring
of
remission
of
sins
,
and
strength
in
temptation
.
Thus
hauing
seene
the
doctrine
of
the
Papists
,
I
come
now
to
speake
of
the
true
and
right
manner
of
making
particular
preparation
before
death
,
which
containes
three
sorts
of
duties
:
one
concerning
god
,
the
other
concerning
a
mans
own
selfe
,
the
third
concerning
our
neighbour
.
The
first
concerning
God
,
is
to
seeke
to
be
reconciled
vnto
him
in
Christ
,
though
we
haue
bin
long
assured
of
his
fauour
.
All
other
duties
must
come
after
in
the
second
place
,
&
they
are
of
no
effect
without
this
.
Now
this
reconciliation
must
be
sought
for
&
is
obtained
by
a
renuing
of
our
former
faith
&
repentance
:
and
they
must
be
renued
on
this
manner
.
So
soone
as
a
man
shal
feele
any
maner
of
sicknes
to
seaze
vpon
his
bodie
,
he
must
consider
with
himselfe
whence
it
ariseth
:
&
after
serious
consideration
,
he
shall
finde
that
it
comes
not
by
chance
or
fortune
,
but
by
the
prouidence
of
God
.
This
done
,
he
must
go
yet
furder
&
consider
for
what
cause
the
Lord
should
afflict
his
body
with
any
sicknes
or
disease
.
And
he
shal
find
by
gods
word
,
that
sicknes
comes
ordinarily
and
vsually
of
sinne
.
Wherefore
is
the
liuing
man
sorrowfull
?
man
suffereth
for
his
sinne
.
It
is
true
indeed
,
ther
be
other
causes
of
the
wants
of
the
body
,
&
of
sicknes
,
beside
sinne
;
and
though
they
be
not
known
to
vs
,
yet
they
ar
known
to
the
Lord
.
Hereupon
Christ
when
he
saw
a
certaine
blinde
man
,
and
was
demaunded
what
was
the
cause
of
the
blindnesse
,
answered
,
neither
hath
this
man
sinned
nor
his
parents
,
but
that
the
workes
of
God
should
be
shewed
on
him
,
Be
of
good
comfort
,
thy
sinnes
are
forgiuen
thee
:
and
when
he
had
healed
the
man
by
the
poole
of
Bethesda
,
that
had
bin
sicke
38.
yers
,
sin
no
more
least
a
worse
thing
happen
vnto
him
:
giuing
them
both
to
vnderstand
that
their
sicknes
came
by
reason
of
their
sinnes
.
And
thus
should
euery
sick
man
resolue
himself
.
Now
when
we
haue
proceeded
thus
farre
,
&
haue
as
it
were
laid
our
finger
vpon
the
right
and
proper
cause
of
our
sicknesse
,
three
things
concerning
our
sins
must
bee
performed
of
vs
in
sicknes
.
First
,
we
must
make
a
new
examination
of
our
hearts
and
liues
,
&
say
as
the
Israelites
said
in
affliction
,
Let
vs
search
&
try
our
waies
,
and
turne
againe
to
the
Lord
.
Secondly
,
we
must
make
a
new
confession
to
God
of
our
new
&
particular
sinnes
,
as
God
sends
new
corrections
and
chastisment
.
Hee
prayed
to
the
Lord
his
God
,
and
humbled
himselfe
greatly
before
the
God
of
his
fathers
,
and
prayed
vnto
him
:
and
God
was
intreated
of
him
,
and
heard
his
prayer
,
and
brought
him
againe
to
Ierusalem
into
his
kingdome
,
and
then
Manasses
knew
that
the
Lord
was
God
.
Now
looke
what
Manasses
did
in
this
tribulation
,
the
same
thing
must
we
doe
in
the
time
of
our
bodily
sicknesse
.
Here
I
haue
occasion
to
mention
a
notorious
fault
that
is
very
common
in
this
age
,
euen
among
such
as
haue
long
liued
in
the
bosome
of
the
Church
;
and
that
is
this
:
Men
now
adaies
are
so
far
from
renuing
their
faith
and
repentance
,
that
when
they
lie
sick
and
are
drawing
toward
death
,
they
must
bee
catechised
in
the
doctrine
of
faith
and
repentance
,
as
if
they
had
beene
but
of
late
receiued
into
the
Church
.
Whosoeuer
wil
,
but
as
occasion
is
offered
,
visit
the
sick
,
shall
finde
this
to
be
true
which
I
say
.
What
a
shame
is
this
,
that
when
a
man
hath
spent
his
life
&
daies
in
the
church
for
the
space
of
20.
or
30.
or
40.
yeares
,
hee
should
at
the
very
ende
of
all
&
not
before
,
begin
to
enquire
,
what
faith
&
what
repentance
is
,
and
how
his
soule
might
bee
saued
?
This
one
sin
argues
the
great
securitie
of
this
age
,
&
the
great
contempt
of
God
and
his
word
.
Wel
,
let
al
men
hereafter
in
time
to
come
,
bee
warned
to
take
heede
of
this
exceeding
negligence
in
matters
of
saluation
,
and
to
vse
all
good
means
before-hand
,
that
they
may
be
able
in
sicknesse
and
in
the
time
of
death
to
put
in
practise
the
spirituall
exercises
of
inuocation
and
repentance
.
Now
if
so
be
it
fall
out
that
the
sicke
partie
cannot
of
himselfe
renue
his
owne
faith
and
repentance
,
he
must
seeke
the
help
of
others
.
When
the
man
that
was
sicke
of
the
dead
palsie
could
not
go
to
Christ
himself
,
he
got
others
to
bear
him
in
his
bedde
;
And
touching
helpe
in
this
case
,
sundry
duties
are
to
be
performed
.
Saint
Iames
sets
downe
foure
,
two
whereof
concerne
the
sicke
patient
,
and
other
two
such
as
be
helpers
.
The
first
duty
of
the
sicke
man
is
to
send
for
helpe
:
where
two
circumstances
must
be
considered
;
who
must
be
sent
for
,
and
when
.
For
the
first
S.
Iames
saith
,
Is
any
sicke
among
you
?
let
him
call
for
the
elders
of
the
Church
.
Whereby
are
meant
not
onely
Apostles
and
all
ministers
of
the
Gospel
,
but
others
also
(
as
I
take
it
)
which
were
men
ancient
for
yeares
indued
with
the
spirit
of
vnderstanding
and
praier
,
and
had
withall
the
gift
of
working
miracles
and
of
healing
the
sicke
.
For
in
the
primitiue
Church
this
gift
was
for
a
time
so
plentifully
bestowed
on
them
that
beleued
in
Christ
,
Exhort
one
an
other
(
saith
the
holy
Ghost
)
while
it
is
called
to
day
.
And
againe
,
Admonish
them
that
are
disordered
,
and
comfort
those
that
are
weake
.
And
indeede
in
equitie
it
should
be
the
dutie
of
euery
Christian
man
to
confort
his
brother
in
sicknesse
.
Here
wee
must
needes
take
knowledge
of
the
common
fault
of
men
and
women
when
they
come
to
visit
their
neighbours
and
friends
they
can
not
speake
a
word
of
instruction
and
comfort
,
but
spend
the
time
either
in
silence
,
gazing
,
and
looking
on
;
or
in
vttering
wordes
to
little
or
no
purpose
saying
to
the
sicke
partie
,
that
they
are
sorie
to
see
him
in
that
case
,
that
they
wold
haue
him
to
be
of
good
comfort
,
but
wherein
,
and
by
what
meanes
they
cannot
tel
:
that
they
doubt
not
but
that
he
shall
recouer
his
health
and
liue
with
them
still
,
&
be
merry
as
in
former
time
:
that
they
will
pray
for
him
:
whereas
al
their
prayers
are
nothing
else
but
the
Apostles
Creede
,
or
the
ten
Commandements
,
&
the
Lords
praier
vttered
without
vnderstanding
.
And
this
is
the
common
comfort
that
sicke
men
gette
at
the
hands
of
their
neighbours
,
when
they
come
vnto
them
:
and
all
this
comes
either
because
men
liue
in
ignorance
of
Gods
word
,
or
because
they
falsely
thinke
that
the
whole
burthen
of
this
dutie
lies
vpon
the
shoulders
of
the
minister
.
The
second
circumstance
is
,
when
the
sicke
partie
must
send
for
the
Elders
to
instruct
him
and
pray
for
him
.
And
that
is
in
the
very
first
place
of
al
before
any
other
helpe
be
sought
for
.
Where
the
Diuine
endes
,
there
the
Physitian
must
begin
:
and
it
is
a
very
preposterous
course
that
the
Diuine
should
ther
begin
where
the
Physitian
makes
an
ende
.
For
till
help
be
had
for
the
soule
,
and
sinne
which
is
the
root
of
sicknes
be
cured
,
physicke
for
the
body
is
nothing
.
Therefore
it
is
a
thing
much
to
be
disliked
,
that
in
all
places
almost
the
Physitian
is
first
sent
for
,
and
comes
in
the
beginning
of
the
sicknes
,
and
the
Minister
comes
when
a
man
is
half
dead
,
and
is
then
sent
for
oftentimes
,
when
the
sicke
partie
lies
drawing
on
and
gasping
for
breath
,
as
though
Ministers
of
the
gospel
in
these
daies
were
able
to
worke
miracles
.
The
second
dutie
of
the
sick
partie
is
to
confesse
his
sins
,
as
S.
Iames
saith
,
Confesse
your
sinnes
one
to
another
,
and
pray
one
for
another
.
It
will
be
said
,
that
this
is
to
bring
in
againe
Popish
shrift
.
Ans.
Confession
of
our
sinnes
,
and
that
vnto
men
was
neuer
denied
of
any
:
the
question
only
is
of
the
manner
and
order
of
making
confession
.
And
for
this
cause
wee
must
put
a
great
difference
betweene
popish
shrift
,
and
the
confession
of
which
S.
Iames
speaketh
.
For
he
requires
onely
a
confession
of
that
or
those
sinnes
which
lie
vpon
a
mans
conscience
when
he
is
sicke
:
but
the
popish
doctrine
requireth
a
particular
enumeration
of
al
mans
sins
.
Again
,
S.
Iames
inioynes
confession
onely
as
a
thing
meete
&
conuenient
,
but
the
Papists
as
a
thing
necessarie
to
the
remission
of
sins
.
Thirdly
,
S.
Iames
permits
that
confession
be
made
to
any
man
,
&
by
one
man
to
another
mutually
;
whereas
popish
shrift
is
made
onely
to
the
priest
.
The
second
duty
then
is
,
that
the
sick
party
troubled
in
minde
with
the
memory
and
consideration
of
any
of
his
sinnes
past
,
or
any
manner
of
way
tempted
by
the
diuell
,
shall
freely
of
his
owne
accord
open
his
case
to
such
as
are
both
able
&
willing
to
help
him
,
that
he
may
receiue
comfort
and
die
in
peace
of
conscience
.
Thus
much
of
the
sick
mans
duty
:
now
follow
the
duties
of
helpers
.
The
first
is
to
pray
ouer
him
,
that
is
,
in
his
presence
to
pray
with
him
and
for
him
,
and
by
prayer
to
present
his
very
person
and
his
whole
estate
vnto
God
.
The
Prophet
Elizeus
,
the
Apostle
Paul
,
The
second
duty
of
him
that
comes
as
an
helper
is
to
annoint
the
sicke
party
with
oyle
.
Now
this
annointing
was
an
outward
ceremony
which
was
vsed
with
the
gift
of
healing
,
which
is
now
ceased
:
and
therefore
I
omit
to
speake
further
of
it
.
Thus
much
of
the
duty
which
the
sick
man
owes
to
God
;
now
follow
the
duties
which
he
is
to
performe
vnto
himselfe
,
and
they
are
twofold
:
one
concernes
his
soule
,
the
other
his
bodie
.
The
dutie
concerning
his
soule
is
,
that
he
must
arme
&
furnish
himself
against
the
immoderate
feare
of
present
death
.
And
the
reason
hereof
is
plaine
:
because
howsoeuer
naturally
men
feare
death
through
the
whole
course
of
their
liues
more
or
lesse
,
yet
in
the
time
of
sicknesse
when
death
approcheth
,
this
naturall
feare
bred
in
the
bone
will
most
of
all
shew
it selfe
,
euen
in
such
sort
,
as
it
will
astonish
the
senses
of
the
sicke
partie
;
and
sometime
cause
desperation
.
Therefore
it
is
necessarie
that
we
shold
vse
meanes
to
strengthen
our selues
against
the
feare
of
death
.
The
meanes
are
of
two
sorts
:
practises
,
and
meditations
:
Practises
are
two
especially
.
The
first
is
,
that
the
sicke
man
must
not
so
much
regard
death
it self
as
the
benefits
of
God
which
are
obtained
after
death
.
He
must
not
fixe
his
minde
vpon
the
consideration
of
the
pangs
and
torments
of
death
;
but
all
his
thoughts
and
affections
must
be
set
vpon
that
blessed
estate
that
is
enioyed
after
death
.
He
that
is
to
passe
ouer
some
great
and
deepe
riuer
,
must
not
looke
downward
to
the
streame
of
the
water
;
but
if
he
would
preuent
feare
,
he
must
set
his
foote
sure
&
cast
his
eye
to
the
banke
on
the
further
side
:
&
so
must
he
that
drawes
neere
death
as
it
,
were
,
look
ouer
the
waues
of
death
,
and
directly
fixe
the
eye
of
his
faith
vpon
eternall
life
.
The
second
practise
is
to
looke
vpon
death
in
the
glasse
of
the
Gospel
,
and
not
in
the
glasse
of
the
Law
:
that
is
,
we
must
consider
death
not
as
it
is
propounded
in
the
Lawe
,
and
looke
vpon
that
terrible
face
which
the
law
giueth
vnto
it
;
but
as
it
is
set
forth
in
the
Gospel
.
Death
in
the
law
is
a
curse
and
the
downe-fall
to
the
pit
of
destruction
:
in
the
Gospel
it
is
the
entrance
into
heauen
:
the
lawsets
forth
death
as
death
,
the
Gospel
sets
forth
death
as
no
death
,
but
as
a
sleepe
onely
:
because
it
speakes
of
death
as
it
is
altered
&
changed
by
the
death
of
Christ
;
by
the
vertue
whereof
death
is
properly
no
death
to
the
seruants
of
God
.
When
men
shall
haue
care
on
this
manner
to
consider
of
death
,
it
will
be
a
notable
meanes
to
strengthen
and
stablish
them
against
al
immoderate
feares
&
terrours
that
vsually
rise
in
sicknesse
.
The
meditations
which
serue
for
this
purpose
are
innumerable
▪
but
I
wil
touch
onely
those
which
are
the
most
principall
and
the
grounds
of
the
rest
:
and
they
are
foure
in
number
.
The
first
is
borrowed
from
the
speciall
prouidence
of
God
;
namely
that
the
death
of
euery
man
,
much
more
of
euery
childe
of
God
,
is
not
onely
foreseene
,
but
also
foreappointed
of
God
;
yea
the
death
of
euery
man
deserued
and
procured
by
his
sins
,
is
laid
vpon
him
by
God
,
who
in
that
respect
may
be
said
to
be
the
cause
of
euery
mans
death
,
So
saith
Anna
,
The
Lord
killeth
and
maketh
aliue
.
The
Church
of
Hierusalem
confessed
that
nothing
came
to
passe
in
the
death
of
Christ
,
but
that
which
the
foreknowledge
and
eternal
counsel
of
God
had
appointed
.
The
very
haires
of
our
heads
are
numbred
(
saith
our
Sauiour
Christ
:
)
and
a
sparrowe
lights
not
on
the
ground
without
the
will
of
our
heauenly
father
.
Dauid
faith
excellently
.
My
bones
are
not
hid
from
thee
,
though
I
was
made
in
a
secret
place
,
and
fashioned
beneath
in
the
earth
:
thine
eyes
did
see
me
when
I
was
without
forme
,
for
in
thy
booke
were
al
things
written
,
which
in
continuance
were
fashioned
,
when
there
was
nine
of
them
before
.
And
he
praies
to
God
to
put
his
teares
into
his
bottle
.
I
held
my
tongue
&
said
nothing
,
saith
Dauid
:
because
thou
Lord
diddest
it
.
And
Ioseph
saith
to
his
brethren
:
Feare
not
▪
for
it
was
the
Lord
that
sent
me
before
you
.
Marke
here
how
Ioseph
is
armed
against
impatience
and
griefe
&
discontentment
by
the
very
consideration
of
gods
prouidence
:
and
so
in
the
same
manner
shall
we
be
confirmed
against
all
feares
and
sorrowes
,
and
say
with
Dauid
,
Pretious
in
the
sight
of
the
Lord
is
the
death
of
his
Saints
:
if
this
perswasion
be
once
setled
in
our
hearts
,
that
all
things
in
sicknes
&
death
come
to
passe
vnto
vs
by
the
prouidence
of
god
,
who
turnes
all
things
to
the
good
of
them
that
loue
him
.
The
second
meditation
is
to
be
borrowed
from
the
excellent
promise
that
God
hath
made
to
the
death
of
the
righteous
:
which
is
,
Blessed
are
they
that
die
in
the
Lord
,
for
they
rest
from
their
labours
,
and
their
workes
follow
them
.
The
author
of
truth
that
cannot
lie
hath
spoken
it
.
Now
then
let
a
man
but
throughly
consider
this
,
that
death
ioyned
with
a
reformed
life
hath
a
promise
of
blessednes
adioined
vnto
it
,
and
it
alone
will
be
a
sufficient
meanes
to
stay
the
rage
of
our
affections
,
and
al
inordinate
feare
of
death
:
and
the
rather
if
we
marke
wherein
this
blessednesse
consists
.
In
death
we
are
indeede
thrust
out
of
our
olde
dwelling
places
,
namely
these
houses
of
clay
&
earthly
tabernacles
of
our
bodies
,
wherein
we
haue
made
long
abode
:
but
what
is
the
ende
?
surely
that
liuing
&
dying
in
Christ
,
we
might
haue
a
building
giuen
of
God
,
that
is
,
The
third
meditation
is
borrowed
from
the
estate
of
all
them
that
are
in
Christ
,
whether
liuing
or
dying
.
He
that
dieth
beleeuing
in
Christ
dieth
not
forth
of
Christ
but
in
him
,
hauing
both
his
body
and
soule
really
coupled
to
Christ
according
to
the
tenour
of
the
couenant
of
grace
:
and
though
after
death
body
&
soule
be
seuered
one
from
another
,
yet
neither
of
them
are
seuered
or
disioyned
from
Christ
.
The
coniunction
which
is
once
begun
in
this
life
remaines
eternally
.
And
therefore
though
the
soule
goe
from
the
body
,
&
the
body
it selfe
rot
in
the
graue
,
yet
both
are
still
in
Christ
,
both
in
the
couenant
,
both
in
the
fauour
of
god
as
before
death
,
&
both
shal
again
be
ioined
togither
;
the
body
by
the
vertu
of
the
former
coniunction
being
raised
to
eternall
life
.
Indeed
if
this
vnion
with
Christ
were
dissolued
as
the
coniunction
of
body
&
soule
is
,
it
might
be
some
matter
of
discomfort
and
feare
,
but
the
foundation
and
substance
of
our
mysticall
coniunction
with
Christ
both
in
respect
of
our
bodies
and
soules
enduring
for
euer
,
must
needes
be
a
matter
of
exceeding
ioy
and
comfort
.
The
4.
meditation
is
that
god
hath
promised
his
speciall
,
blessed
,
and
comfortable
presence
vnto
his
seruants
when
they
are
sicke
or
dying
,
or
any
way
distressed
.
When
thou
passest
thorough
the
waters
,
I
will
bee
with
thee
(
saith
the
Lord
)
and
through
the
flouds
that
they
doe
not
ouerflowe
thee
:
when
thou
walkest
thorough
the
very
fire
,
thou
shalt
not
be
burnt
,
neither
shall
the
flame
kindle
vpon
thee
.
Now
the
Lord
doth
manifest
his
presence
three
waies
:
the
first
is
by
moderating
and
lessening
the
paines
and
torments
of
sicknes
&
death
,
as
the
very
words
of
the
former
promise
doe
plainly
import
.
Hence
it
comes
to
passe
that
to
many
men
the
sorrowes
and
pangs
of
death
,
are
nothing
so
grieuous
and
troublesome
,
as
the
afflictions
&
crosses
which
are
laid
on
them
in
the
course
of
their
liues
.
The
second
way
of
Gods
presence
is
by
an
inward
&
vnspeakable
comfort
of
the
spirit
,
as
Paul
saith
,
We
reioyce
in
tribulations
,
knowing
that
tribulation
bringeth
forth
patience
,
&c.
but
why
is
this
reioycing
?
because
(
saith
he
in
the
next
words
)
the
loue
of
God
is
shedde
abroad
in
our
hearts
by
the
holy
Ghost
.
Again
Paul
hauing
in
some
grieuous
sicknes
receiued
the
sentence
of
death
,
saith
of
himself
,
that
as
the
sufferings
of
Christ
did
abound
in
him
,
so
his
consolation
did
abound
through
Christ
.
Here
then
we
see
that
when
earthly
comforts
faile
the
Lord
himselfe
drawes
neere
the
bed
of
the
sicke
,
as
it
were
visiting
them
in
his
own
person
,
&
ministring
vnto
them
refreshing
for
their
soules
:
with
his
right
hand
he
holds
vp
their
heads
,
and
with
his
left
hand
he
embraceth
them
.
The
third
meanes
of
Gods
presence
is
the
ministery
of
his
good
Angels
,
whome
the
Lord
hath
appointed
as
keepers
and
nources
vnto
his
seruants
to
hold
them
vp
and
to
beare
them
in
their
armes
as
nources
doe
young
children
,
And
thus
much
of
the
first
dutie
which
a
sicke
man
is
to
perform
vnto
himself
,
namely
that
he
must
by
all
meanes
possible
arme
and
strengthen
himselfe
against
the
feare
of
death
:
now
followeth
the
second
duty
which
is
concerning
the
body
:
and
that
is
that
all
sicke
persons
must
be
careful
to
preserue
health
&
life
till
God
doe
wholly
take
it
away
.
For
Paul
saith
,
None
of
vs
liueth
to
himselfe
,
neither
doth
any
die
to
himselfe
:
for
whether
we
liue
,
we
liue
vnto
the
Lord
:
or
whether
we
die
,
we
die
vnto
the
Lord
:
whether
we
liue
therefore
or
die
we
are
the
Lords
.
For
this
cause
we
may
not
doe
with
our
liues
as
we
will
,
but
we
must
reserue
the
whole
disposition
therof
vnto
God
,
for
whose
glory
we
are
to
liue
and
die
.
And
this
temporall
life
is
a
most
pretious
iewell
,
and
as
the
common
saying
is
,
life
is
very
sweet
,
because
it
is
giuen
to
man
for
this
end
,
that
he
might
haue
some
space
of
time
wherein
he
might
vse
all
good
meanes
to
attaine
to
life
euerlasting
.
Life
is
not
bestowed
on
vs
,
that
wee
should
spend
our
daies
in
our
lusts
&
vaine
pleasures
,
but
that
we
might
haue
libertie
to
come
out
of
the
kingdome
of
darkenes
into
the
kingdome
of
grace
,
and
from
the
bondage
of
sinne
into
the
glorious
libertie
of
the
sonnes
of
God
:
&
in
this
respect
speciall
care
must
be
had
of
preseruation
of
life
,
till
God
do
call
vs
hence
.
In
the
preseruation
of
life
2.
things
must
bee
considered
:
the
meanes
,
and
the
right
vse
of
the
meanes
.
The
meanes
is
good
&
wholesome
physicke
:
which
though
it
be
despised
of
many
as
a
thing
vnprofitable
&
needles
,
yet
must
it
be
esteemed
as
an
ordinance
and
blessing
of
God
.
This
appeares
because
the
spirit
of
God
hath
giuen
approbation
vnto
it
in
the
Scriptures
.
When
it
was
the
good
pleasure
of
god
to
restore
life
vnto
king
Ezekias
,
the
third
day
he
went
vp
to
the
temple
:
yet
the
bunch
of
figs
was
a
naturall
or
ordinarie
medicine
or
plaister
seruing
to
soften
and
ripen
tumours
or
swellings
in
the
flesh
.
From
the
sole
of
the
foote
there
is
nothing
whole
therein
,
but
●●unds
,
and
swellings
,
and
sores
full
of
corruption
:
they
haue
not
beene
wrapped
nor
bound
vp
,
nor
mollified
with
oyle
.
And
whereas
God
did
not
command
circumcision
of
children
before
the
eight
day
,
he
followed
a
rule
of
physicke
obserued
in
all
ages
,
that
the
life
of
the
child
is
very
vncerten
till
the
first
seauen
daies
be
expired
,
as
we
may
see
by
the
example
of
the
childe
which
Dauid
had
by
Bathsheba
which
died
the
seauenth
day
.
And
vpon
the
very
same
ground
heathen
men
vsed
not
to
name
their
children
before
the
eight
day
.
Furthermore
,
that
physick
may
be
well
applied
to
the
mainetenance
of
health
,
speciall
care
must
be
had
to
make
choice
of
such
physitions
as
are
knowne
to
be
well
learned
,
and
men
of
experience
,
as
also
of
good
conscience
and
good
religion
.
For
as
in
other
callings
,
so
in
this
also
,
there
be
sundry
abuses
which
may
endanger
the
liues
and
the
health
of
men
.
Some
venter
vpon
the
bare
inspection
of
the
vrine
,
without
further
direction
or
knowledge
of
the
estate
of
the
sicke
,
to
prescribe
and
minister
as
shall
seeme
best
vnto
them
.
But
the
learned
in
this
faculty
plainly
a
vouch
,
Furthermore
,
all
men
must
here
be
warned
to
take
heede
,
that
they
vse
not
such
meanes
as
haue
no
warrant
.
Of
this
kinde
are
all
charmes
or
spels
,
of
what
words
soeuer
they
consist
:
characters
and
figures
either
in
paper
,
wood
,
or
waxe
:
all
amulets
,
and
ligatures
,
which
serue
to
hang
about
the
necke
or
other
parts
of
the
bodie
,
except
they
be
grounded
vpon
some
good
naturall
reason
;
if
any
turne
after
such
as
worke
with
spirits
,
and
after
soothsayers
,
to
goe
an
whoring
after
them
,
the
Lord
will
set
his
face
against
them
,
and
cut
them
off
from
among
his
people
.
When
Ahazia
was
sicke
,
he
sent
to
Baalzebub
to
the
god
of
Ekron
to
know
whether
he
should
recouer
or
no
:
as
the
messengers
were
going
,
the
Prophet
Elias
met
them
,
and
saide
,
Goe
and
returne
to
the
King
which
sent
you
,
and
say
vnto
him
,
Thus
saith
the
Lord
,
Is
it
not
because
there
is
no
God
in
Israel
,
that
thou
sendest
to
inquire
of
Baalzebub
the
god
of
Ekron
?
therefore
thou
shalt
not
come
downe
from
thy
bed
on
which
thog
art
gone
vp
,
but
shalt
die
the
death
.
Therefore
such
kinde
of
helpe
is
so
farre
from
curing
any
paine
or
sicknes
,
that
it
rather
doubleth
them
and
fasteneth
them
vpon
vs
.
Thus
much
of
the
meanes
of
health
:
now
followes
the
maner
of
vsing
the
meanes
;
concerning
which
,
three
rules
must
be
followed
.
First
of
all
,
he
that
is
to
take
physicke
,
must
not
onely
prepare
his
body
,
as
physitians
doe
prescribe
;
but
he
must
also
prepare
his
soule
by
humbling
himselfe
vnder
the
hand
of
god
in
his
sicknesse
for
his
sinnes
,
and
make
earnest
praier
to
God
for
the
pardon
of
them
before
any
medicine
come
in
his
body
.
Nowe
that
this
order
ought
to
be
vsed
appeares
plainely
in
this
,
that
sicknes
springs
from
our
sinnes
as
from
a
root
,
which
should
first
of
all
be
stocked
vp
,
that
the
braunches
might
more
easily
die
.
And
therefore
Afa
commended
for
many
other
things
,
is
blamed
for
this
by
the
holy
Ghost
,
The
second
rule
is
,
that
when
we
haue
prepared
our selues
,
and
are
about
to
vse
physicke
,
we
must
sanctifie
it
by
the
word
of
God
and
praier
,
as
we
do
our
meate
and
drinke
.
The
third
rule
is
,
that
wee
must
carrie
in
mind
the
right
&
proper
ende
of
physicke
,
least
we
deceiue
our selues
.
We
must
not
therefore
thinke
that
physicke
serues
to
preuent
olde
age
or
death
it selfe
.
For
that
is
not
possible
,
because
God
hath
set
downe
that
all
men
shal
die
and
be
changed
.
And
life
consists
in
a
temperature
and
proportion
of
natural
heat
and
radical
moisture
,
which
moisture
beeing
once
consumed
by
the
former
heat
,
is
by
arte
vnrepairable
;
and
therefore
death
must
needs
follow
.
But
the
true
ende
of
physicke
is
to
continue
and
lengthen
the
life
of
man
to
his
naturall
period
;
which
is
when
nature
,
that
hath
bin
long
preserued
by
all
possible
meanes
,
is
now
wholly
spent
.
Now
this
period
,
though
it
can
not
be
lengthened
by
any
skill
of
man
,
yet
may
it
easily
be
shortned
,
by
intemperance
in
diet
,
by
[
a
](A09461-e4310-b)
a
Intercu●aneus
carni
fex
.
drunkennes
,
and
by
violent
diseases
.
But
care
must
be
had
to
auoide
al
such
euils
,
that
the
little
lamp
of
corporall
life
may
burne
till
it
goe
out
of
it selfe
.
For
this
very
space
of
time
is
the
very
day
of
grace
and
saluation
:
&
whereas
god
in
iustice
might
haue
cut
vs
off
and
haue
vtterly
destroyed
vs
,
yet
in
great
mercie
he
giues
vs
thus
much
time
,
that
we
might
prepare
our selues
to
his
kingdome
:
which
time
when
it
is
once
spent
,
if
a
man
would
redeeme
it
with
the
price
of
ten
thousand
worlds
he
cannot
haue
it
.
And
to
conclude
this
point
touching
physicke
,
I
will
here
set
downe
two
especiall
duties
of
the
physitian
himselfe
.
The
first
is
,
that
in
the
want
and
defect
of
such
as
are
to
put
sicke
men
in
minde
of
their
sinnes
,
it
is
a
duty
specially
concerning
him
,
he
being
a
member
of
Christ
,
to
aduertise
his
parties
that
they
must
truely
humble
themselues
,
and
pray
feruently
to
God
for
the
pardon
of
all
their
sinnes
:
and
surely
this
dutie
would
be
more
commonly
practised
then
it
is
,
if
all
physitians
did
consider
that
oftentimes
they
want
good
successe
in
their
dealings
,
not
because
there
is
any
want
in
arte
,
or
good
will
,
but
because
the
partie
with
whome
they
deale
is
impenitent
.
The
second
duty
is
,
when
he
sees
manifest
signes
of
death
in
his
patient
,
not
to
depart
concealing
them
,
but
first
of
all
to
certifie
the
patient
therof
.
There
may
bee
and
is
too
much
nicenes
in
such
concealements
,
and
the
plaine
truth
in
this
case
knowne
,
is
very
profitable
.
For
when
the
partie
is
certen
of
his
end
,
it
bereaues
him
of
all
confidence
in
earthly
things
,
&
makes
him
put
all
his
affiance
in
the
meere
mercie
of
God
.
When
Ezechias
was
sicke
,
the
Prophet
speakes
plainely
to
him
,
and
saith
,
Set
thine
house
in
order
:
for
thou
must
die
,
And
what
good
wee
may
reape
by
knowing
certainly
that
we
haue
receiued
the
sentence
of
death
,
Paul
sheweth
when
he
saith
.
we
receiued
the
sentence
of
death
in
our selues
,
because
we
should
not
trust
in
our selues
,
but
in
God
that
raiseth
the
dead
,
Hauing
thus
seene
what
bee
the
duties
of
the
sicke
man
to
himselfe
,
let
vs
now
see
what
bee
the
duties
which
hee
oweth
to
his
neighbour
;
and
they
are
two
.
The
first
is
the
dutie
of
reconciliation
,
whereby
hee
is
freely
to
forgiue
all
men
,
and
to
desire
to
be
forgiuen
of
all
.
In
the
olde
testament
,
when
a
man
was
to
offer
a
bullocke
or
lambe
in
sacrifice
to
God
,
he
must
leaue
his
offering
at
the
altar
,
and
first
go
and
bee
reconciled
to
his
brethren
,
if
they
had
ought
against
him
:
much
more
then
must
this
be
done
,
when
we
are
in
death
to
offer
vp
our selues
,
our
bodies
and
soules
,
as
an
acceptable
sacrifice
vnto
God
.
Question
.
What
if
a
man
cannot
come
to
the
speech
of
them
with
whome
he
would
be
reconciled
?
or
if
he
doe
,
what
if
they
will
not
be
reconciled
?
Answ.
When
any
shall
in
their
sicknesse
seeke
and
desire
reconciliation
,
and
cannot
obtaine
it
,
either
because
the
parties
are
absent
,
or
because
they
will
not
relent
;
they
haue
discharged
their
conscience
,
and
God
will
accept
their
will
for
the
deede
.
As
put
case
,
a
man
lying
sicke
on
his
death
bedde
,
is
at
enmitie
with
one
that
is
beyond
the
sea
;
so
as
he
cannot
possibly
haue
any
speech
with
him
,
if
he
would
neuer
so
faine
,
how
shall
he
stay
his
minde
?
why
,
he
must
remember
that
in
this
case
,
a
will
and
desire
to
be
reconciled
,
is
reconciliation
it selfe
.
The
second
duty
is
,
that
those
which
are
rulers
&
gouernours
of
others
,
must
haue
care
&
take
order
that
their
charges
committed
to
them
by
God
,
be
left
in
good
estate
after
their
death
:
&
here
come
three
duties
to
be
handled
;
the
first
of
the
Magistrate
,
the
second
of
the
Minister
,
the
third
of
the
Master
of
the
family
.
The
Magistrates
duty
is
,
before
he
die
to
prouide
,
as
much
as
he
can
,
for
the
godly
&
peaceable
estate
of
the
towne
,
citie
,
or
common-wealth
:
and
that
is
done
partly
by
procuring
the
maintenance
of
sound
religion
and
vertue
,
and
partly
by
establishing
of
the
execution
of
ciuil
iustice
and
outward
peace
.
Examples
of
the
practise
in
Gods
word
are
these
.
When
Moses
was
an
hundred
and
twentie
yeare
old
,
The
duty
of
Ministers
when
they
are
dying
is
,
as
much
as
they
can
,
to
cast
and
prouide
for
the
continuance
of
the
good
estate
of
the
Church
ouer
which
they
are
placed
.
Consider
the
example
of
Peter
:
I
will
(
saith
he
)
indeauour
alwaies
,
that
yee
also
may
be
able
to
haue
remembrance
of
these
things
after
my
departure
.
If
this
had
bin
wel
obserued
,
there
could
not
haue
bin
such
aboundance
of
schismes
,
errours
,
and
heresies
as
hath
beene
,
and
the
Church
of
God
could
not
haue
suffered
so
great
hauocke
.
But
because
men
haue
had
more
care
to
maintaine
personal
succession
,
then
the
right
succession
,
which
standes
in
the
doctrine
of
the
Prophets
and
Apostles
:
therefore
wolues
haue
come
into
the
roomes
of
faithfull
teachers
,
Thirdly
,
housholders
must
set
their
families
in
order
before
they
die
,
as
the
Prophet
Esay
saieth
to
Ezechiah
.
Set
thine
house
in
order
:
for
thou
must
die
.
For
the
procuring
of
good
order
in
the
family
after
death
,
two
things
are
to
bee
done
.
The
first
concernes
this
life
,
and
that
is
to
dispose
of
landes
and
goods
.
And
that
this
may
be
well
and
wisely
done
;
if
the
Will
be
vnmade
,
it
is
with
godly
aduise
and
counsell
to
be
made
in
the
time
of
sicknesse
;
according
to
the
practise
of
auncient
&
worthy
men
.
Abraham
before
his
death
makes
his
will
,
Now
though
the
making
of
wils
belong
to
another
place
and
profession
,
yet
so
much
may
be
spoken
here
as
the
holy
Ghost
hath
vttered
in
the
word
:
and
that
I
wil
reduce
to
certaine
rules
.
The
first
is
,
that
the
will
must
be
made
according
to
the
law
of
nature
,
and
the
written
word
of
God
,
and
the
good
and
wholesome
positiue
lawes
of
that
kingdom
or
cuntry
wherof
a
man
is
a
member
.
The
will
of
God
must
be
the
rule
of
mans
will
.
And
therefore
the
will
that
is
made
against
any
of
these
,
is
faultie
.
The
second
is
,
that
if
goods
euill
gotten
be
not
restored
before
,
they
must
euen
then
be
restored
by
will
,
or
by
some
other
way
.
It
is
the
practise
of
couetous
men
to
bequeath
their
soules
when
they
die
to
God
,
&
withall
to
bequeath
their
goods
euill
gotten
to
their
children
&
friends
;
which
in
all
equitie
should
bee
restored
to
them
to
whom
they
belong
.
Quest.
Howe
if
a
mans
conscience
tell
him
that
his
goods
be
euill
gotten
,
and
he
knowes
not
where
,
or
to
whome
to
make
restitution
?
Ans.
The
case
is
common
,
&
the
answer
is
this
:
When
he
is
known
whom
thou
hast
wronged
,
restore
to
him
particularly
:
if
the
partie
be
vnknown
,
or
dead
,
restore
to
his
executors
or
assignes
,
or
to
his
next
kin
:
if
there
be
none
,
yet
keepe
not
goods
euill
gotten
to
thy selfe
,
but
restore
to
God
,
that
is
,
in
way
of
recompence
and
ciuil
satisfaction
,
bestow
them
on
the
Church
or
common-wealth
.
The
third
rule
is
,
that
heads
of
families
must
principally
bestowe
their
goods
on
their
owne
children
▪
and
them
that
be
of
their
kindred
.
This
man
(
saith
God
to
Abraham
of
Eleazar
a
straunger
)
shall
not
be
thine
heire
,
but
the
son
which
shal
come
of
thy
loynes
.
And
this
was
Gods
commaundement
to
the
Israelites
,
If
ye
be
sonnes
,
then
also
heires
:
and
againe
,
He
that
prouides
not
for
his
owne
,
and
namely
,
for
them
of
his
houshold
,
is
worse
then
an
infidell
.
The
second
dutie
of
the
master
of
the
familie
,
concerneth
the
soules
of
such
as
be
vnder
his
gouernment
:
and
that
is
to
giue
charge
to
them
,
that
they
learne
,
beleeue
,
and
obey
the
true
religion
,
that
is
,
the
doctrine
of
Saluation
set
downe
in
the
writings
of
the
Prophets
&
Apostles
.
The
Lord
himselfe
commends
Abraham
for
this
:
I
knowe
Abraham
,
that
he
will
command
his
sonnes
,
and
his
houshold
after
him
,
that
they
keepe
the
way
of
the
Lord
to
doe
righteousnes
and
iudgement
.
And
Dauid
giues
Salomon
on
his
death-bed
a
most
notable
&
solemne
charge
,
Hitherto
I
haue
intreated
of
the
two-fold
preparation
which
is
to
goe
before
death
:
now
follows
the
second
part
of
Dying-well
,
namely
,
the
disposition
in
death
.
This
disposition
is
nothing
els
but
a
religious
and
holy
behauiour
specially
towards
God
,
when
we
are
in
,
or
neare
the
agonie
and
pang
of
death
.
This
behauiour
containes
three
speciall
duties
.
The
first
is
,
to
die
in
or
by
faith
.
To
die
by
faith
is
,
when
a
man
in
the
time
of
death
doth
with
all
his
heart
rely
himselfe
wholly
on
Gods
speciall
loue
and
fauoure
and
mercie
in
Christ
,
as
it
is
reuealed
in
the
word
.
And
though
there
be
no
part
of
mans
life
void
of
iust
occasions
whereby
we
may
put
faith
in
practise
,
yet
the
speciall
time
of
all
is
the
pang
of
death
,
when
friends
,
and
riches
,
and
pleasures
,
and
the
outward
senses
,
&
temporall
life
,
&
all
earthly
helpes
forsake
vs
.
For
then
true
faith
maketh
vs
to
go
wholly
out
of
our selues
,
and
to
despaire
of
comfort
and
saluation
in
respect
of
an
earthly
thing
;
&
with
all
the
power
&
strength
of
the
heart
,
to
rest
on
the
pure
mercie
of
God
.
This
made
Luther
both
thinke
and
say
,
that
men
were
best
Christians
in
death
.
An
example
of
this
faith
we
haue
in
Dauid
,
who
when
he
sawe
nothing
before
his
eies
but
present
death
,
the
people
intending
to
stone
him
,
comforted
him
at
that
very
instant
(
as
the
text
saith
)
in
the
Lord
his
God
.
the
promise
made
to
thy
seruant
,
wherein
thou
hast
caused
me
to
trust
.
It
is
my
comfort
in
trouble
:
for
thy
promise
hath
quickned
me
.
Againe
,
My
flesh
failed
and
my
heart
also
,
but
God
is
the
strength
of
my
heart
,
and
my
portion
for
euer
.
Now
looke
what
Dauid
here
did
,
the
same
must
euery
one
of
vs
do
in
the
like
case
.
When
the
Israelites
in
the
wildernes
were
stung
with
fierie
serpents
,
Now
because
true
faith
is
no
dead
thing
,
it
must
be
expressed
by
especiall
actions
;
the
principall
whereof
is
inuocation
,
wherby
either
praier
or
thanksgiuing
is
directed
vnto
God
.
When
death
had
seazed
vpon
the
body
of
Iacob
,
he
raised
vp
himselfe
,
and
turning
his
face
towards
the
beddes
head
,
leaned
on
the
toppe
of
his
staffe
by
reason
of
his
feeblenes
,
and
praied
vnto
God
:
which
praier
of
his
was
an
excellent
fruite
of
his
faith
.
Blesse
God
and
die
.
I
knowe
and
graunt
that
the
words
are
commonly
translated
otherwise
,
Curse
God
and
die
:
but
(
as
I
take
it
)
the
former
is
the
best
.
For
it
is
not
like
that
in
so
excellent
a
familie
,
any
one
person
,
much
lesse
a
matrone
and
principall
gouernour
thereof
,
would
giue
such
lewde
and
wretched
councell
;
which
the
most
wicked
man
vpon
earth
,
hauing
no
more
but
the
light
of
nature
,
would
not
once
giue
,
but
rather
much
abhorre
and
condemne
.
And
though
Iob
call
her
a
foolish
woman
,
yet
he
doth
it
not
because
shee
went
about
to
perswade
him
to
blaspheme
God
;
but
because
shee
was
of
the
minde
of
Iobs
friends
,
and
[
a
](A09461-e5170-b)
a
Doest
thou
continue
yet
in
thine
vp
sightnes
?
v.
9.
thought
that
he
stood
to
much
in
a
conceit
of
his
owne
righteousnes
.
Now
the
effect
&
meaning
of
her
councell
is
this
:
blesse
God
,
that
is
,
husband
,
no
doubt
thou
art
by
the
extremitie
of
thine
affliction
at
deaths
doore
;
therefore
begin
now
at
length
to
lay
aside
the
great
ouerweening
which
thou
hast
of
thine
owne
righteousnesse
,
acknowledge
the
hand
of
God
vpon
thee
for
thy
sins
,
confesse
them
vnto
him
giuing
him
the
glorie
,
pray
for
the
pardon
of
them
,
&
ende
thy
daies
.
This
counsell
is
very
good
and
to
bee
followed
of
all
:
though
it
may
be
the
applying
of
it
(
as
Iob
well
perceiued
)
is
mixt
with
follie
.
Here
it
may
be
alleadged
,
that
in
the
pangs
of
death
men
want
their
senses
and
conuenient
vtterance
,
and
therefore
that
they
are
vnable
to
pray
.
Ans.
The
very
sighes
,
sobs
,
and
grones
of
a
repentant
and
beleeuing
heart
,
are
praiers
before
God
,
euen
as
effectuall
,
as
if
they
were
vttered
by
the
best
voice
in
the
world
.
Praier
stands
in
the
affection
of
the
heart
,
the
voice
is
but
an
outward
messenger
therof
.
God
lookes
not
vpon
the
speech
,
but
vpon
the
heart
.
Dauid
saith
,
God
heares
the
desire
of
the
poore
:
That
he
will
fulfill
the
desires
of
them
that
heare
him
:
yea
,
their
very
teares
are
loud
and
sounding
praiers
in
his
eares
.
Againe
,
faith
may
otherwise
be
expressed
by
the
Last
wordes
,
which
for
the
most
part
of
them
that
haue
truly
serued
God
,
are
very
excellent
and
comfortable
and
full
of
grace
:
some
choise
examples
whereof
I
will
rehearse
for
instructions
sake
and
for
imitation
.
The
scepter
shall
not
depart
from
Iuda
,
and
the
lawgiuer
from
betweene
his
feete
,
till
Shilo
come
:
and
,
O
Lord
,
I
haue
waited
for
thy
saluation
.
The
last
wordes
of
Moses
are
his
most
excellent
song
set
downe
,
Deut.
chap.
32.
and
the
last
words
of
Dauid
were
these
,
The
spirit
of
the
Lord
spake
by
me
,
and
his
word
was
in
my
tongue
:
the
God
of
Israel
spake
to
me
,
the
strength
of
Israel
said
,
Beare
rule
ouer
men
,
&c.
The
words
of
Zacharias
the
son
of
Iehoida
,
when
he
was
stoned
were
,
The
Lord
looke
vpon
it
and
require
it
.
Father
,
forgiue
them
,
they
know
not
what
they
doe
.
2.
to
the
thiefe
,
Verily
I
say
vnto
thee
,
this
night
shalt
thou
be
with
mee
in
paradise
.
Mother
,
behold
thy
son
:
and
to
Iohn
,
behold
my
mother
.
4.
and
in
his
agonie
,
My
God
,
thy
God
,
why
hast
thou
forsaken
mee
?
5.
and
earnestly
desiring
our
saluation
,
I
thirst
.
It
is
finished
.
Father
,
into
thy
hands
I
commend
my
spirit
,
Behold
,
I
see
the
heauens
open
,
and
the
sonne
of
man
standing
at
the
right
hand
of
God
2.
Lord
Iesus
receiue
my
spirit
.
Lord
lay
not
this
sinne
to
their
charge
.
Of
Polycarpe
,
Thou
art
a
true
God
without
lying
,
therefore
in
all
things
I
praise
thee
,
and
blesse
thee
,
and
glorifie
thee
by
the
eternall
God
&
high
Priest
Iesus
Christ
thine
onely
beloued
Sonne
,
by
whome
and
with
whome
,
to
thee
,
and
the
holy
spirit
,
be
all
glorie
now
and
for
euer
.
Of
Ignatius
,
I
care
not
what
kinde
of
death
I
die
:
I
am
the
bread
of
the
Lord
and
must
be
grounde
with
the
teeth
of
lyons
,
that
I
may
be
cleane
bread
for
Christ
,
who
is
the
bread
of
life
for
mee
.
Of
Ambrose
,
I
haue
not
so
led
my
life
among
you
as
if
I
were
ashamed
to
liue
:
neither
doe
I
feare
death
,
because
we
haue
a
good
Lord
.
Of
Augustine
,
1.
He
is
no
great
man
that
thinkes
it
a
great
matter
that
trees
and
stones
fall
and
mortall
men
die
.
Iust
art
thou
,
O
Lord
,
&
righteous
is
thy
iudgement
.
Of
Bernard
,
1.
An
admonition
to
his
brethren
that
they
would
grounde
the
anchor
of
their
faith
and
hope
in
the
safe
and
sure
port
of
Gods
mercie
.
2.
Because
(
saith
he
)
as
I
suppose
I
cannot
leaue
vnto
you
any
choise
examples
of
religion
,
I
commend
three
to
be
imitated
of
you
,
which
I
remember
that
I
haue
obserued
in
the
race
which
I
haue
run
as
much
as
possibly
I
could
.
1.
I
gaue
lesse
heed
to
mine
own
sense
&
reason
then
to
the
sense
and
reason
of
other
men
.
2.
When
I
was
hurt
,
I
sought
not
reuenge
on
him
that
did
the
hurt
.
3.
I
had
care
to
giue
offence
to
no
man
,
and
if
it
fell
out
otherwise
,
I
tooke
it
away
as
I
could
.
Of
Zwinglius
,
when
in
the
field
he
was
wounded
vnder
the
chin
with
a
speare
;
O
what
hap
is
this
?
go
to
,
they
may
kill
my
bodie
,
but
my
soule
they
cannot
.
Of
Oecolampadius
.
1.
An
exhortation
to
the
ministers
of
the
Church
to
maintaine
the
puritie
of
doctrine
,
to
shewe
forth
an
example
of
honest
and
godly
conuersation
,
to
be
constant
&
patient
vnder
the
crosse
.
2.
Of
himselfe
.
Whereas
I
am
charged
to
be
a
corrupter
of
the
truth
.
I
weigh
it
not
:
now
I
am
going
to
the
tribunall
of
Christ
and
that
with
good
conscience
by
the
grace
of
God
,
and
there
it
shall
bee
manifest
that
I
haue
not
seduced
the
Church
.
Of
this
my
saying
&
contestation
,
I
leaue
you
as
witnesses
,
and
I
confirme
it
with
this
my
last
breath
.
3.
To
his
children
,
Loue
God
the
father
:
&
turning
himself
to
his
kinsfolks
:
I
haue
bound
you
(
saith
he
)
with
this
contestation
:
you
(
which
they
heare
and
haue
desired
)
shall
doe
your
indeauour
,
that
these
my
children
may
be
godly
,
and
peaceable
,
and
true
,
4.
to
his
friend
comming
vnto
him
,
What
shall
I
say
vnto
you
?
Newes
,
I
shall
be
shortly
with
Christ
my
Lord
.
5.
beeing
asked
whether
the
light
did
not
trouble
him
,
touching
his
breast
,
there
is
light
enough
,
saith
he
.
6.
he
rehearsed
the
whole
one
&
fiftie
psalme
with
deepe
sighes
from
the
bottome
of
his
breast
.
7.
a
litle
after
,
Saue
me
Lord
Iesus
.
Of
Luther
,
My
heauenly
Father
,
God
and
father
of
our
Lord
Iesus
Christ
,
&
God
of
all
comfort
,
I
giue
thee
thanks
that
thou
hast
reuealed
vnto
me
thy
son
Iesus
Christ
,
whom
I
haue
beleeued
,
whom
I
haue
professed
,
whome
I
haue
loued
,
whome
I
haue
praised
,
whome
the
Bishop
of
Rome
and
the
whole
companie
of
the
wicked
persecuteth
and
reuileth
.
I
pray
thee
my
Lord
Iesus
Christ
receiue
my
poore
soule
:
my
heauenly
father
,
though
I
be
taken
from
this
life
,
and
this
bodie
of
mine
is
to
be
laid
downe
,
yet
I
know
certenly
,
that
I
shall
remaine
with
thee
for
euer
,
neither
shall
any
be
able
to
pull
me
out
of
thy
hand
.
Of
Hooper
,
O
Lord
Iesus
son
of
Dauid
haue
mercie
on
me
and
receiue
my
soule
.
Of
Annas
Burgius
,
Forsake
me
not
O
Lord
,
least
I
forsake
thee
.
Of
Melancthon
,
If
it
be
the
will
of
God
I
am
willing
to
die
,
and
I
beseech
him
that
he
will
graunt
me
a
ioyfull
departure
.
Of
Calvine
.
1.
I
held
my
tongue
because
thou
lord
hast
done
it
.
2.
I
mourned
as
a
doue
.
3.
Lord
thou
grindest
me
to
powder
but
it
suffi●ceth
me
because
it
is
thy
hand
,
Of
Peter
Martyr
,
that
his
body
was
weake
,
but
his
minde
was
well
:
that
hee
acknowledged
no
life
or
saluation
but
only
in
Christ
,
who
was
giuen
of
the
father
to
bee
a
redeemer
of
mankinde
:
and
when
hee
had
confirmed
this
by
testimonie
of
Scripture
,
he
added
,
This
is
my
faith
in
which
I
will
die
:
and
God
will
destroy
them
that
teach
otherwise
.
This
done
,
he
shooke
hands
with
all
and
said
,
Farewell
my
brethren
and
deare
friends
.
It
were
easie
to
quote
more
examples
,
but
these
fewe
may
bee
in
stead
of
many
:
&
the
summe
of
al
that
godlymen
speake
in
death
is
this
:
Some
enlightned
with
a
prophetical
spirit
foretell
things
to
come
,
as
the
Patriarkes
Iacob
and
Ioseph
did
;
O
My
soule
vnto
thy
rest
:
because
the
lord
hath
blessed
thee
:
because
thou
hast
deliuered
my
soule
from
death
,
mine
eies
from
teares
,
and
my
feete
from
falling
,
I
shall
walke
before
Iehoua
in
the
land
of
the
liuing
.
And
some
others
spake
of
the
vanity
of
this
life
,
of
the
imagination
of
the
sorrowes
of
death
,
of
the
beginnings
of
eternall
life
,
of
the
comfort
of
the
holy
Ghost
which
they
feele
,
of
their
departure
vnto
Christ
.
Quest.
What
must
we
thinke
if
in
the
time
of
death
such
excellent
speeches
bewanting
:
and
in
stead
thereof
idle
talke
be
vsed
?
Answ.
We
must
consider
the
kinde
of
sicknesse
whereof
men
die
,
whether
it
be
more
easie
or
violent
:
for
violent
sicknesse
is
vsually
accompanied
with
frensies
,
and
with
vnseemely
motions
and
gestures
,
which
we
are
to
take
in
good
part
euen
in
this
regard
,
because
we
our selues
may
be
in
the
like
case
.
Thus
much
of
the
first
duty
which
is
to
die
in
faith
:
the
second
is
to
die
in
obedience
:
otherwise
our
death
cannot
be
acceptable
to
God
,
because
wee
seeme
to
come
vnto
God
of
feare
and
constraint
,
as
slaues
to
a
master
,
and
not
of
loue
as
children
to
a
father
.
Now
to
die
in
obedience
is
,
when
a
man
is
willing
&
readie
and
desirous
to
goe
out
of
this
world
whensoeuer
God
shall
call
him
,
and
that
without
murmuring
or
repining
,
at
what
time
,
where
,
and
when
it
shall
please
God
.
Father
,
let
this
cup
passe
from
me
,
yet
with
a
submission
,
not
my
will
,
but
thy
will
be
done
:
teaching
vs
in
the
very
pangs
of
death
to
resigne
our selues
to
the
good
pleasure
of
God
.
When
the
prophet
tolde
king
Ezechias
of
death
,
presently
without
all
manner
of
grudging
or
repining
hee
addressed
himselfe
to
praier
.
We
are
commanded
to
present
our selues
vnto
God
as
freewill
offerings
,
without
any
limitation
of
time
,
and
therefore
as
well
in
death
as
in
life
.
I
conclude
then
that
we
are
to
make
as
much
conscience
in
performing
obedience
to
god
in
suffering
death
,
as
wee
doe
of
any
conscience
in
the
course
of
our
liues
.
The
third
dutie
is
to
render
vp
our
soules
into
the
handes
of
God
,
as
the
most
faithfull
keeper
of
all
.
This
is
the
last
duty
of
a
Christian
,
and
it
is
prescribed
vnto
vs
in
the
example
of
Christ
vpon
the
crosse
,
who
in
the
very
pangs
of
death
when
the
dissolution
of
bodie
&
soule
drewe
on
said
,
Father
into
thy
hands
I
commend
my
spirit
,
and
so
gaue
vp
the
ghost
.
The
like
was
done
by
Steuen
,
who
when
he
was
stoned
to
death
,
said
,
Lord
Iesus
receiue
my
spirit
.
Thus
we
see
what
be
the
duties
which
we
are
to
perform
in
the
very
pangs
of
death
,
that
we
may
come
to
eternall
life
.
Some
men
will
happily
say
,
If
this
be
all
,
to
die
in
faith
and
obedience
and
to
surrender
our
soules
into
Gods
hands
,
we
will
not
greatly
care
for
any
preparation
before-hand
,
nor
trouble
our selues
much
about
the
right
manner
of
dying
well
:
for
we
doubt
not
,
but
that
when
death
shall
come
,
we
shall
be
able
to
performe
all
the
former
duties
with
ease
.
Answer
.
Let
no
man
deceiue
himselfe
by
any
false
perswasion
,
thinking
with
himselfe
that
the
practise
of
the
foresaid
duties
is
a
matter
of
ease
:
for
ordinarily
they
are
not
,
neither
can
bee
performed
in
death
,
vnles
there
be
much
preparation
in
the
life
before
.
Hee
that
will
die
in
faith
must
first
of
all
liue
by
faith
:
and
there
is
but
one
example
in
all
the
whole
Bible
of
a
man
dying
in
faith
that
liued
without
faith
;
namely
,
the
thiefe
vpon
the
crosse
.
The
seruants
of
God
that
are
indued
with
great
measure
of
grace
do
very
hardly
beleeue
in
the
time
of
affliction
.
Indeed
when
Iob
was
afflicted
hee
said
,
Though
the
Lord
kill
me
,
yet
will
I
trust
in
him
:
yet
afterward
,
his
faith
beeing
ouercast
as
with
a
cloude
,
he
saith
,
that
God
was
become
his
enemy
,
&
that
he
had
set
him
as
a
marke
to
shoote
at
:
&
sundrie
times
his
faith
was
oppressed
with
doubting
and
distrust
.
How
then
shall
they
that
neuer
liued
by
faith
nor
inured
themselues
to
beleeue
;
bee
able
in
the
pang
of
death
to
rest
vpon
the
mercie
of
God
.
Againe
,
he
that
would
die
in
obedience
,
must
first
of
all
leade
his
life
in
obedience
:
hee
that
hath
liued
in
disobedience
can
not
willingly
and
in
obedience
appeare
before
the
iudge
when
hee
is
cited
by
death
the
sergeant
of
the
Lord
:
he
dies
indeed
,
but
that
is
vpon
necessitie
,
because
he
must
yeeld
to
the
order
and
course
of
nature
as
other
creatures
doe
.
Thirdly
,
hee
that
would
surrender
his
soule
into
the
hands
of
God
must
bee
resolued
of
two
things
:
the
one
is
that
god
can
;
the
other
is
,
that
God
will
receiue
his
soule
into
heauen
and
there
preserue
it
till
the
last
iudgement
.
And
none
can
be
resolued
of
this
except
he
haue
the
spirit
of
God
to
certifie
his
conscience
that
he
is
redeemed
,
iustified
,
sanctified
by
Christ
,
and
shall
bee
glorified
.
Hee
that
is
not
thus
perswaded
,
dare
not
render
vp
and
present
his
soule
vnto
God
.
When
Dauid
said
,
Lord
into
thy
handes
I
commend
my
spirit
:
what
was
the
reason
of
this
boldnesse
in
him
?
surely
nothing
else
but
the
perswasion
of
faith
,
as
the
next
wordes
import
:
for
thou
hast
redeemed
me
.
O
Lord
God
of
truth
.
And
thus
it
is
manifest
,
This
beeing
so
,
I
doe
againe
renew
my
former
exhortation
,
beseeching
you
that
ye
would
practise
the
duties
of
preparation
in
the
course
of
your
liues
,
leading
them
daily
in
faith
and
obedience
,
and
from
time
to
time
commending
your selues
into
the
hand
of
God
,
and
casting
all
your
workes
vpon
his
prouidence
.
They
,
which
haue
done
this
haue
made
most
happie
and
blessed
endes
.
Enoch
by
faith
walked
with
God
,
as
one
that
was
alwaies
in
his
presence
,
leading
an
vpright
and
godly
life
,
and
the
Lord
tooke
him
away
that
he
should
not
see
death
.
And
this
which
befell
Enoch
,
shall
after
a
sort
befall
them
also
that
liue
in
faith
and
obedience
:
because
death
shal
be
no
death
,
but
a
sleepe
vnto
them
,
and
no
enemie
but
a
friend
to
bodie
and
soule
.
On
the
contrary
let
vs
consider
the
wretched
&
miserable
endes
of
them
that
haue
spent
their
daies
in
their
sinnes
without
keeping
faith
&
a
good
conscience
.
The
people
of
the
old
world
were
drowned
in
the
flood
;
the
filthy
Sodomites
and
Gomorrheans
were
destroyed
with
fire
from
heauen
;
Dathan
and
Abiram
with
the
company
of
Core
were
swallowed
vp
of
the
earth
,
Core
himselfe
(
as
it
seemes
by
the
text
)
being
burnt
with
fire
:
Iacobus
Latromus
of
the
same
vniuersitie
of
Louaine
,
after
that
he
had
beene
at
Bruxels
,
and
there
thinking
to
doe
a
great
acte
against
Luther
and
his
fellowes
,
made
an
oration
before
the
Emperour
so
foolishly
and
ridiculously
that
he
was
laughed
to
scorne
almost
of
the
whole
court
:
then
returning
from
thence
to
Louaine
againe
,
in
his
publike
lecture
he
fell
into
open
madnesse
,
vttering
such
wordes
of
desperation
and
blasphemous
impietie
,
that
other
Diuines
which
were
present
,
were
faine
to
carie
him
away
as
he
was
rauing
,
and
to
shut
him
into
a
close
chamber
.
From
that
time
to
his
very
last
breath
,
he
had
neuer
any
thing
else
in
his
mouth
,
but
that
he
was
damned
and
reiected
of
God
,
and
that
there
was
no
hope
of
saluation
for
him
,
because
that
wittingly
and
against
his
knowledge
,
he
withstood
the
manifest
truth
of
Gods
word
.
Crescentius
the
Popes
Legat
and
Vicegerent
in
the
councell
of
Trent
;
was
sitting
all
the
day
long
vntill
darke
night
in
writing
of
letters
to
the
Pope
:
after
his
labour
when
night
was
come
,
thinking
to
refresh
himselfe
,
he
began
to
rise
;
and
at
his
rising
,
behold
there
appeared
to
him
a
mightie
blacke
dogge
of
an
huge
bignesse
,
his
eyes
flaming
with
fire
,
&
his
eares
hanging
low
downe
well
neare
to
the
grounde
,
which
beganne
to
enter
in
and
straight
to
come
towardes
him
,
and
so
to
couch
vnder
the
boord
.
The
Cardinall
not
a
little
amazed
at
the
sight
thereof
,
somewhat
recouering
himselfe
called
immediately
to
his
seruants
which
were
in
the
outward
chamber
next
by
,
to
bring
in
a
candle
and
to
seeke
for
the
dogge
.
But
when
the
dogge
could
not
be
found
there
nor
in
any
other
chamber
about
,
the
Cardinall
thereupon
stricken
with
a
sudden
conceit
of
minde
,
immediately
fel
into
such
a
sicknesse
,
whereof
his
Physitians
which
he
had
about
him
could
not
with
all
their
industrie
and
cunning
cure
him
:
and
thereupon
he
died
.
Steuen
Gardiner
,
when
a
certaine
Bishop
came
vnto
him
and
put
him
in
minde
of
Peter
denying
his
master
,
answered
againe
that
he
had
denied
with
Peter
,
but
neuer
repented
with
Peter
,
and
so
(
to
vse
M.
Foxes
words
)
stinkingly
and
vnrepentantly
died
.
More
examples
might
be
added
,
but
these
shall
suffice
.
Againe
,
that
we
may
be
further
induced
to
the
practise
of
these
duties
,
let
vs
call
to
minde
the
vncertentie
of
our
daies
:
though
we
now
liue
,
yet
who
can
say
that
he
shall
be
aliue
the
next
day
or
the
next
houre
?
No
man
hath
a
lease
of
his
life
.
Now
marke
,
as
death
leaues
a
man
,
so
shall
the
last
iudgement
finde
him
:
and
therefore
if
death
take
him
away
vnprepared
,
eternall
damnation
followes
without
recouerie
.
If
a
thiefe
be
brought
from
prison
either
to
the
barre
to
bee
arraigned
before
the
iudge
,
or
to
the
place
of
execution
,
he
will
bewaile
his
misdemeanour
past
,
and
promise
all
reformation
of
life
;
so
be
it
,
he
might
be
deliuered
,
though
he
be
the
most
arrant
thiefe
that
euer
was
.
In
this
case
we
are
as
fellons
or
theeues
:
for
we
are
euery
day
going
to
the
barre
of
Gods
iudgement
,
there
is
no
stay
or
standing
in
the
way
,
euen
as
the
ship
in
the
sea
continues
on
▪
his
course
day
&
night
whether
the
marriners
be
sleeping
or
waking
:
therefore
let
vs
all
prepare
our selues
and
amende
our
liues
betime
,
that
in
death
wee
may
make
a
blessed
ende
.
Ministers
of
the
Gospel
doe
daily
call
for
the
performance
of
this
dutie
:
but
where
almost
shal
we
finde
the
practise
&
obedience
of
it
in
mens
liues
&
conuersations
?
Alas
,
alas
,
to
lend
our
eares
for
the
space
of
an
houre
to
heare
the
will
of
God
is
common
;
but
to
giue
heart
&
hand
to
doe
the
same
,
is
rare
.
And
the
reason
hereof
is
athand
:
we
are
al
most
grieuous
sinners
,
&
euery
sinner
in
the
tearmes
of
Scripture
is
a
foole
:
and
a
principall
part
of
his
folly
is
to
care
for
the
things
of
this
world
and
to
neglect
the
kingdome
of
heauen
,
to
prouide
for
the
body
&
not
for
the
soule
,
to
cast
and
fore-cast
howe
we
may
liue
in
wealth
and
honour
,
and
ease
,
and
not
to
vse
the
least
fore-cast
to
die
well
.
This
folly
our
Sauiour
Christ
noted
in
the
rich
man
that
was
carefull
to
inlarge
his
barnes
,
he
sadled
his
asse
,
and
arose
,
&
went
home
into
his
cittie
,
and
put
his
houshold
in
order
,
and
went
and
hanged
himselfe
.
And
the
fiue
foolish
virgins
contented
themselues
with
the
blasing
lamps
of
a
bare
profession
,
neuer
seeking
for
the
horne
of
lasting
oyle
of
true
and
liuely
faith
,
that
might
furnish
and
trimme
the
lampe
both
in
life
and
death
.
But
let
vs
in
the
feare
of
God
,
cast
off
this
damnable
folly
,
first
of
all
seeking
the
kingdome
of
God
and
his
righteousnesse
,
and
leading
our
liues
in
faith
and
obedience
that
we
may
die
accordingly
.
And
thus
much
of
the
first
point
of
doctrine
,
namely
,
that
there
is
a
certen
way
whereby
a
man
may
die
well
:
now
I
come
to
the
second
.
Whereas
therefore
Salomon
saith
,
that
the
day
of
death
is
better
then
the
day
of
birth
,
we
are
furder
taught
that
such
as
truly
beleeue
themselues
to
be
the
children
of
God
,
are
not
to
feare
death
ouermuch
.
I
say
ouermuch
;
because
they
must
partly
feare
it
,
and
partly
not
.
Feare
it
they
must
for
two
causes
:
the
first
,
because
death
is
the
destruction
of
humane
nature
in
a
mans
owne
selfe
&
others
:
and
in
this
respect
Christ
feared
it
without
sinne
;
and
we
must
not
feare
it
otherwise
then
we
feare
sicknes
,
and
pouertie
,
and
famine
,
with
other
sorrows
of
body
and
minde
,
which
God
will
not
haue
vs
to
despise
or
lightly
to
regard
,
but
to
feele
with
some
paine
,
because
they
are
corrections
&
punishments
for
sinne
.
And
he
doth
therfore
lay
vpon
vs
paines
&
torments
,
that
they
may
be
feared
and
eschewed
:
and
that
by
eschewing
them
we
might
further
learne
to
eschewe
the
cause
of
them
,
which
is
sin
:
and
by
experience
in
feeling
of
paine
;
acknowledge
that
God
is
a
iudge
and
enemie
of
sinne
,
and
is
exceeding
angrie
with
it
.
The
second
cause
of
the
feare
of
death
,
is
the
losse
of
the
Church
or
Common-wealth
,
when
we
or
others
are
depriued
of
them
which
were
indeede
or
might
haue
beene
an
helpe
,
stay
,
&
comfort
to
either
of
them
,
and
whose
death
hath
procured
some
publike
or
priuate
losse
.
Againe
,
we
are
not
to
feare
death
,
but
to
be
glad
of
it
,
and
that
for
many
causes
.
First
of
al
,
in
it
we
haue
occasion
to
shewe
our
subiection
and
obedience
which
we
owe
vnto
God
,
when
he
cals
vs
out
of
this
world
,
as
Christ
said
,
Father
not
my
will
,
but
thy
will
be
done
.
Secondly
,
all
sinne
is
abolished
by
death
,
and
we
then
cease
to
offend
God
any
more
as
we
haue
done
.
Thirdly
,
the
dead
body
is
brought
into
a
better
condition
then
euer
it
was
in
this
life
,
for
by
death
it
is
made
insensible
,
and
by
that
meanes
it
is
freed
from
all
the
miseries
and
calamities
of
this
life
;
&
it
ceaseth
to
be
either
an
actiue
or
passiue
instrument
of
sinne
,
whereas
in
the
life
time
it
is
both
.
Fourthly
,
it
giues
the
soule
passage
to
rest
,
life
,
and
celestiall
glorie
,
in
which
wee
shall
see
God
as
he
is
,
perfectly
know
him
,
and
praise
his
name
for
euer
,
keeping
without
intermission
an
eternall
sabboth
,
therefore
Paul
saith
,
I
desire
to
bee
dissolued
and
bee
with
Christ
,
for
that
is
best
of
all
.
Fiftly
,
God
exequutes
his
iudgements
vpon
the
wicked
,
and
purgeth
his
Church
by
death
.
Nowe
in
all
these
respects
,
godly
men
haue
cause
not
to
feare
and
sorrowe
,
but
to
reioyce
in
their
owne
death
and
the
death
of
others
.
Thirdly
,
if
the
day
of
death
be
so
excellent
,
yea
a
day
of
happinesse
,
then
it
is
lawfull
to
desire
death
,
and
men
doe
not
alwaies
sinne
in
wishing
for
death
.
Paul
saith
,
I
desire
to
be
dissolueds
and
againe
,
O
miserable
man
,
who
shall
deliuer
me
from
this
bodie
of
death
?
Yet
this
desire
must
not
bee
simple
,
but
restrained
with
certen
respects
;
which
are
these
:
First
,
death
must
bee
desired
so
farre
forth
as
it
is
a
meanes
to
free
vs
from
the
corruption
of
our
nature
;
secondly
,
as
it
is
a
meanes
to
bring
vs
to
the
immediate
fellowship
of
Christ
&
God
himselfe
in
heauen
.
Thirdly
,
death
may
bee
lawfully
desired
in
respect
of
the
troubles
&
miseries
of
this
life
,
two
caueats
beeing
obserued
:
the
first
,
that
this
desire
must
not
be
immoderate
:
the
second
,
it
must
bee
ioyned
with
submission
and
subiection
to
the
good
pleasure
of
God
.
If
either
of
these
bee
wanting
,
the
desire
is
faulty
;
&
therefore
Iob
,
and
Ieremie
,
and
Ionas
failed
herein
,
because
they
desired
death
beeing
carried
away
with
impatience
.
On
the
contrarie
also
a
man
may
desire
a
continuance
of
life
.
Ezechias
praied
and
desired
to
liue
,
Lastly
,
if
death
ioyned
with
reformation
of
life
be
so
blessed
,
then
the
death
of
the
vnbeleeuing
and
vnrepentant
sinner
is
euery
way
cursed
&
most
horrible
.
Reasons
are
these
:
First
,
it
is
the
destruction
of
nature
,
and
the
wages
of
their
sins
.
Secondly
,
in
it
there
is
no
comfort
of
the
spirit
to
be
found
,
no
mitigation
of
paine
,
&
no
good
thing
that
may
counteruaile
the
miseries
thereof
.
Thirdly
,
that
which
is
the
most
fearefull
thing
of
al
,
bodily
death
is
the
beginning
of
eternall
death
,
desperation
,
and
infernall
torment
,
without
hope
of
deliuerance
.
Therefore
as
I
began
so
I
ende
,
haue
care
to
liue
well
,
and
die
well
.
FINIS
.