A
Sermon
PREACHED
AT
THE
Funerall
of
the
Lord
HARINGTON
.
MICAH
7.1
,
2.
Woe
is
me
,
for
I
am
as
the
Summer
gatherings
,
and
as
the
grapes
of
the
vintage
:
there
is
no
cluster
to
eate
:
my
soule
desireth
the
first
ripe
fruits
.
The
good
man
is
perished
out
of
the
earth
,
and
there
is
none
righteous
among
men
.
THe
elect
vessell
and
holy
Apostle
both
for
Iewes
and
Gentiles
Saint
Paul
,
telleth
the
Corinthians
,
and
in
them
the
whole
Church
,
that
they
were
[
](A12980-e11910-b)a
a
1.
Cor.
3.9
.
Gods
husbandary
;
whence
it
will
follow
,
and
out
of
relation
,
that
the
Minister
is
Gods
Husbandman
.
Now
the
secular
husbandman
hath
and
obserueth
his
seasons
to
sow
his
seed
,
and
his
ground
to
cast
his
corne
into
,
as
hee
soweth
some
in
the
Autumne
and
fall
of
the
lease
,
some
in
winter
and
dead
time
of
the
yeere
,
some
in
the
spring
and
renewing
of
the
yeere
,
some
in
a
dry
season
,
and
some
in
a
wet
;
some
in
a
moist
clay
,
and
some
in
a
dry
sandy
ground
:
and
as
the
holy
Ghost
speaketh
,
[
](A12980-e11930-b)b
b
Esay
38
25
,
26
Hee
soweth
the
fetches
,
and
cummin
,
and
casteth
in
wheat
by
measure
,
and
the
appointed
barley
and
rye
in
their
places
.
And
all
this
,
for
his
God
doth
instruct
him
to
haue
discretion
,
and
doth
teach
him
.
As
the
secular
,
so
the
spirituall
husbandman
hath
his
seed
for
all
seasons
,
and
for
all
grounds
,
all
hearts
:
some
for
the
time
of
mercy
and
iudgement
,
for
the
season
of
mirth
&
mourning
,
as
wet
and
dry
seasons
:
some
for
the
birth
&
buriall
,
as
for
the
spring
and
fall
:
some
for
them
who
sorrow
in
Sion
,
and
some
for
them
that
reioice
in
Ierusalem
,
and
as
Esay
speakes
,
[
](A12980-e11990-b)c
c
Esay
61.2
.
to
preach
the
acceptable
yeere
of
the
Lord
,
and
the
day
of
vengeance
of
our
God
,
and
to
comfort
all
that
mourne
.
And
all
this
,
because
his
God
doth
instruct
him
to
haue
discretion
,
and
doth
teach
him
.
And
as
the
same
Prophet
saith
,
[
](A12980-e12020-b)d
d
Esay
28.29
.
This
also
commeth
from
the
Lord
of
hosts
,
which
is
wonderful
in
counsell
,
and
excellent
in
works
.
Now
to
allude
to
the
words
of
Saint
Paul
,
[
](A12980-e12060-b)e
e
1.
Corinth.
3.10
.
According
to
the
grace
of
God
which
is
giuen
to
me
,
as
a
skilfull
master
builder
,
&c.
As
Bernard
speakes
of
himselfe
,
so
I
of
my selfe
,
[
](A12980-e12090-b)f
f
Non
sum
Propheta
,
non
sum
Apostolus
:
&
Prophetae
tamen
&
Apostoli
(
audeo
dicere
)
vice
fungo●
:
&
quibus
non
equor
meritis
,
eorum
impli●or
curis
.
super
Cant.
Ier.
46.
I
am
no
Apostle
:
and
yet
(
I
may
be
bold
to
say
)
I
am
in
stead
of
a
Prophet
,
of
an
Apostle
,
I
supply
the
place
,
and
serue
in
the
turne
of
a
Prophet
and
an
Apostle
,
and
though
I
am
inferior
to
them
in
fitnes
and
abilitie
,
yet
I
am
incumbred
with
the
same
cares
.
I
say
then
,
according
to
the
grace
of
God
giuen
me
,
as
a
skilfull
husbandman
in
my
measure
,
I
haue
thought
this
portion
,
and
this
measure
of
the
eternall
seed
of
God
,
fitting
this
season
:
seed
of
sorrow
for
a
season
of
sorrow
,
and
a
portion
of
Scripture
containing
lessons
of
lamentation
for
an
Auditory
,
which
I
know
well
are
,
(
as
they
haue
iust
cause
)
full
of
lamentation
.
This
Chapter
brancheth
and
diuideth
it selfe
naturally
,
without
any
violence
into
two
principall
parts
.
The
first
is
a
lamentation
of
the
Prophet
and
the
godly
,
from
the
first
verse
to
the
eight
.
The
second
is
a
consolation
to
the
Church
and
faithfull
,
from
the
eight
verse
to
the
end
of
the
Chapter
.
In
the
lamentation
are
two
things
laid
downe
:
The
thing
which
they
lament
for
and
bewaile
,
in
the
1.
2.
3.
4.
5.
and
6.
verses
.
And
a
counsell
and
direction
to
the
godly
,
how
to
demeane
and
carry
themselues
with
some
good
wisdome
and
profit
amongst
those
euils
lamented
for
,
&
that
in
the
5.
&
7.
verses
.
The
things
lamented
for
are
of
two
sorts
:
First
,
the
paucity
and
great
defect
of
the
good
:
Secondly
,
the
plurality
and
great
abundance
of
the
wicked
.
The
first
conteined
in
my
text
,
is
set
downe
first
vnder
a
Parable
and
similitude
,
which
helps
both
present
attention
,
and
future
memory
,
being
delightfull
:
Secondly
,
plainely
,
and
without
parable
,
which
truely
enformeth
the
iudgement
,
being
perspicuous
.
Woe
is
me
.
]
As
if
he
had
said
,
The
meaning
.
how
hard
is
my
case
?
how
heauy
is
Gods
hand
vpon
me
?
how
miserable
is
my
condition
,
that
haue
now
so
few
holy
,
good
,
&
righteous
men
remaining
in
mee
,
who
haue
formerly
abounded
with
good
men
of
all
sorts
and
rankes
?
I
that
haue
beene
as
a
field
full
fraught
with
Corne
,
as
a
Vineyard
abounding
with
beautifull
bunches
of
Grapes
,
am
now
destitute
,
and
depriued
of
these
,
being
all
gathered
from
me
to
their
Fathers
,
and
the
Father
of
all
spirits
:
[
](A12980-e12170-b)f
f
Ruth
.
1.20
,
21.
Woe
is
me
.
Call
me
not
Naomi
,
but
call
me
Mara
:
for
the
Almighty
hath
giuen
me
much
bitternesse
.
I
was
ful
,
but
the
Lord
hath
made
me
empty
:
Why
call
ye
me
Naomi
,
seeing
the
Lord
hath
humbled
mee
?
and
the
Almighty
hath
brought
me
into
aduersitie
,
as
Naomi
speakes
.
I
am
as
the
summer
gatherings
,
&
as
the
grapes
of
the
vintage
.
]
To
passe
by
many
interpretations
of
these
words
,
which
breed
confusion
rather
then
vnderstanding
:
Hieroms
reading
of
them
I
conceiue
fully
and
naturally
to
expresse
them
.
[
](A12980-e12270-b)g
g
●●●ra
factus
sum
sicut
qui
co●ligit
in
〈…〉
●ace●●●
vi●de
m●●
.
Hie●
〈…〉
.
For
I
am
as
he
that
gathereth
in
haruest
the
Grapes
of
the
vintage
.
For
hauing
said
that
he
was
as
hee
that
gathereth
in
Summer
,
and
not
expressing
what
hee
gathereth
,
hee
addeth
,
the
grapes
of
the
vintage
.
There
is
no
cluster
to
eate
.
]
And
it
is
with
me
as
it
is
with
him
;
that
as
hee
found
not
a
cluster
of
grapes
,
all
being
gone
before
hee
came
,
that
he
could
finde
none
to
refresh
himself
;
so
not
I
one
good
man
to
comfort
my selfe
withall
.
My
soule
desireth
the
first
ripe
fruits
.
]
To
passe
here
also
by
diuers
interpretations
as
not
profitable
to
bee
stood
vpon
,
I
conceiue
it
to
be
as
if
hee
had
said
:
I
am
as
he
that
gathereth
Grapes
,
and
findeth
none
,
desireth
that
he
might
but
haue
the
first
ripe
fruits
:
when
all
should
be
ripe
in
the
time
of
Haruest
,
I
wish
I
could
finde
but
a
few
like
those
that
are
first
ripe
before
others
,
but
I
find
none
of
them
at
all
.
The
good
man
is
perished
out
of
the
earth
.
]
The
Prophet
here
explaineth
the
parable
,
and
setteth
downe
in
plaine
termes
that
hee
did
before
in
similitude
,
&
sheweth
that
there
are
but
few
good
men
left
in
the
Land
&
Church
,
which
hee
proueth
,
because
the
Lord
had
gathered
many
good
men
in
peace
to
their
fathers
,
and
taken
them
away
.
The
word
translated
here
,
good
man
,
is
by
some
read
,
the
mercifull
man
,
and
then
they
take
it
either
actiuely
,
one
that
sheweth
mercy
&
goodnesse
to
others
;
or
passiuely
,
one
that
God
hath
shewed
mercy
and
goodnes
to
:
this
is
the
cause
of
that
,
man
being
merciful
,
because
hee
hath
found
mercy
.
Hierome
readeth
it
sanctus
,
as
it
were
,
one
whom
God
hath
sanctified
,
and
of
his
grace
consecrated
to
himselfe
.
The
Septuagints
reade
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
that
is
,
reuerens
&
religiosus
;
a
deuout
,
reuerent
,
and
religious
man
:
they
are
all
to
one
purpose
,
and
in
deed
the
same
.
Now
the
Prophet
bewaileth
the
taking
away
of
such
:
for
though
he
saith
,
he
perish●th
,
yet
hee
meaneth
not
simply
that
they
were
perished
;
but
as
Chrysostome
of
one
,
[
](A12980-e12450-b)h
h
Dormuit
,
non
mortuus
est
:
quiescit
,
non
perijt
.
Chris
.
hom.
69
ad
p●p
.
Ant.
Hee
sleepeth
,
he
is
not
dead
;
he
resteth
,
hee
is
not
perished
:
so
heere
of
these
,
they
sleep
,
and
are
not
dead
;
they
are
at
rest
,
and
are
not
perished
:
for
the
Prophet
speaketh
out
of
the
opinion
of
the
wicked
,
who
were
fixed
,
as
it
were
,
in
the
world
,
and
had
there
their
felicitie
,
and
so
iudged
them
to
be
perished
,
who
were
taken
out
of
the
world
somewhat
vntimely
,
and
vnseasonably
,
as
it
seemed
to
their
sence
and
iudgement
.
There
is
none
righteous
.
]
By
this
the
Prophet
telleth
,
how
many
are
gathered
from
among
men
,
not
a
few
,
but
many
,
euen
so
many
,
that
none
remaineth
:
he
meaneth
,
in
comparison
,
not
simply
none
,
but
as
it
is
vsed
,
none
for
very
few
,
and
in
comparison
of
the
great
multitude
none
;
as
in
the
Psalme
,
[
](A12980-e12520-b)i
i
Psal.
14.3
.
All
are
gone
out
of
the
way
;
they
are
all
corrupt
,
there
is
none
that
doth
good
,
no
not
one
.
Heere
all
is
put
for
the
most
,
and
none
for
the
fewest
,
and
in
comparison
none
.
and
as
in
the
Philippians
,
[
](A12980-e12570-b)k
k
Philip.
2.21
.
All
seeke
their
owne
,
and
not
that
which
is
Iesus
Christs
.
By
righteous
man
,
he
meaneth
the
vpright
man
,
which
walketh
vprightly
with
God
and
man
,
and
turneth
not
to
the
right
hand
,
nor
to
the
left
;
one
that
sheweth
his
holines
by
his
vpright
and
iust
dealing
.
Salomon
saith
,
[
](A12980-e12610-b)l
l
Pro.
23.1
.
When
thou
sittest
to
eate
with
a
Ruler
,
consider
diligently
what
is
before
thee
:
Which
words
Bernard
translateth
from
corporall
to
spirituall
foode
,
and
feasting
,
from
a
table
to
a
text
,
from
dishes
to
doctrines
,
&
saith
to
the
hearer
,
[
](A12980-e12640-b)m
m
Int●●mini
presentem
mensam
,
quomodo
supernis
est
refert●
delicijs
spiritualia
sunt
,
et
diuina
,
quae
nobis
in
ra
appo●untur
.
Bernard
:
super
Cant
▪
serm
▪
29.
Behold
the
present
table
,
how
it
is
furnished
with
delights
from
aboue
:
they
are
spirituall
,
and
diuine
,
which
are
therein
set
before
vs
.
And
to
the
teacher
:
[
](A12980-e12670-b)n
n
Diligenter
considera
quae
tibi
appon●ntur
,
quia
talia
te
oportet
praeparare
.
Ibidem
.
Consider
diligently
what
things
are
set
before
thee
,
knowing
that
such
also
thou
oughtest
to
prepare
:
that
hee
take
his
doctrines
from
the
text
,
and
not
bring
them
to
it
:
carue
them
of
the
things
vppon
the
table
,
not
fetching
things
elsewhere
.
Honorable
,
and
beloued
,
behold
this
table
,
see
how
it
is
furnished
with
spirituall
dishes
:
and
I
for
my
part
will
consider
them
,
and
not
propose
all
,
so
much
as
to
your
sight
,
or
taste
,
but
will
onely
labour
to
feede
you
with
some
two
or
three
which
are
most
fitting
our
present
occasion
,
and
your
prepared
appetites
.
The
first
whereof
is
this
.
Doctrine
1
The
scarcitie
and
paucitie
,
the
decay
and
the
defect
of
holy
and
good
men
hath
euer
beene
esteemed
sufficient
and
most
iust
cause
of
mourning
and
lamentation
by
them
who
suruiued
them
and
liued
after
them
,
being
good
men
,
led
and
guided
by
Gods
spirit
.
Thus
the
Prophet
and
the
godly
of
his
time
thought
it
worth
their
sighes
&
teares
,
that
so
many
of
the
righteous
men
were
gone
,
and
so
few
remained
in
the
Church
.
Thus
and
this
did
Dauid
by
the
spirit
of
God
lament
[
](A12980-e12770-b)o
o
Psal.
12.1
.
Help
Lord
,
for
there
is
not
a
godly
man
left
,
for
the
righteous
are
failed
among
the
children
of
men
.
Thus
the
Prophet
Esay
bewaileth
when
hee
had
prophesied
how
few
there
should
be
remaining
that
were
good
,
[
](A12980-e12800-b)p
p
Esay
24.13
.
As
the
shaking
of
an
Oliue
tree
&
as
the
grapes
when
the
vintage
is
ended
.
After
he
expresseth
his
sorrow
;
[
](A12980-e12820-b)q
q
verse
.
16.
My
leanenes
,
my
leanenes
;
woe
is
me
.
Thus
certaine
men
fearing
God
,
made
great
[
](A12980-e12840-b)r
r
Acts
8.5
.
lamentations
for
Stephen
,
that
the
number
of
the
good
was
lessened
but
by
one
.
This
may
shew
that
vndoubtedly
they
lamented
the
death
&
decay
of
good
men
,
when
they
[
](A12980-e12860-b)s
s
Acts
21.10.11.12
13.
wept
so
greatly
for
the
danger
of
Paul
,
prophesied
by
Agabus
.
And
why
thinke
we
this
to
be
matter
of
lamentations
?
Reason
1
First
,
because
by
this
meanes
the
Church
&
the
land
is
exceedingly
weakned
,
and
vnarmed
:
for
not
one
of
them
but
they
are
in
their
ranke
(
as
Ioash
the
King
lamented
sicke
Elisha
,
and
weeping
vppon
his
face
said
,
)
[
](A12980-e12940-b)t
t
2.
Kings
13.14
.
The
Charet
of
Israel
,
and
the
horsemen
of
the
same
:
not
for
their
persons
,
who
are
men
inferiour
to
many
others
,
not
for
their
pollicie
,
which
are
of
inferiour
reach
then
many
thousands
,
but
for
their
pietie
and
praiers
:
[
](A12980-e12960-b)u
u
Iob
22.30
.
For
the
innocent
shall
deliuer
the
Iland
,
and
it
shall
be
preserued
by
the
purenes
of
his
hands
.
And
as
Chrisostome
saith
:
[
](A12980-e12990-b)x
x
Vt
ciuitas
non
cincta
muris
facile
venit
in
potestatem
hostium
sic
&
anima
non
munita
precibus
.
Chris
.
de
precat
.
lib.
2.
As
a
Citie
not
compassed
with
walles
,
easily
cometh
into
the
power
of
the
enemie
,
so
the
soule
not
fenced
with
praiers
:
so
on
the
contrary
;
the
walles
of
the
Citie
are
the
praiers
of
the
saints
,
or
at
least
they
vphold
the
wals
.
As
[
](A12980-e13020-b)y
y
Iosh.
6.20
.
at
the
shoutings
of
the
people
,
the
walles
of
Ierico
fel
downe
,
so
at
the
prayers
&
cries
of
the
godly
,
the
walles
of
the
Church
and
countrey
stand
vp
.
These
are
the
strength
of
their
strength
.
Reason
2
Secondly
,
because
this
is
a
forerunner
,
and
certaine
immediate
signe
&
prediction
of
some
fearefull
iudgement
&
plague
of
God
at
hand
ready
to
breake
in
vpon
them
,
as
the
red
&
lowring
skie
in
the
morning
,
is
a
signe
of
a
shortly
ensuing
tempest
:
so
the
taking
of
these
away
of
an
imminent
plague
,
the
Prophet
Esay
giues
this
reason
of
it
:
[
](A12980-e13090-b)z
z
Esay
57.1
.
The
righteous
perisheth
,
and
no
man
considereth
it
in
heart
,
and
mercifull
men
are
taken
away
,
and
no
man
vnderstandeth
that
the
righteous
is
taken
away
from
the
euill
to
come
:
Their
taking
away
,
doth
then
directly
presage
an
euil
to
come
?
for
as
the
Apostle
saith
in
an
other
case
,
so
I
in
this
,
[
](A12980-e13110-b)a
a
2.
Thessal.
2.7
.
Only
he
which
now
with-holdeth
shall
let
,
till
he
be
taken
out
of
the
way
:
these
while
they
are
,
with-hold
and
keepe
backe
the
plague
.
As
the
Angel
said
to
Lot
,
[
](A12980-e13140-b)b
b
Genes.
19.22
.
I
can
do
nothing
till
thou
be
come
thither
,
namely
to
bring
the
plague
vppon
Sodome
and
Gomorrah
,
but
he
no
sooner
was
entred
into
Zoar
,
but
instantly
the
Lord
raigned
fire
and
brimstone
vpon
Sodom
and
Gomorrah
.
As
Noah
was
no
sooner
in
the
Arke
,
[
](A12980-e13220-b)c
c
Gen.
7.11.13
.
but
in
the
very
selfe
same
day
were
all
the
fountaines
of
the
deepe
broken
vp
,
and
the
windowes
of
heauen
were
opened
.
Vse
1
Now
to
make
some
vse
of
this
point
to
our selues
.
First
how
farre
are
they
then
from
the
spirit
of
the
Prophet
and
holy
men
?
what
enemies
to
their
owne
strength
&
defence
,
what
furtherers
of
their
owne
plagues
?
who
wish
and
desire
,
who
worke
and
procure
the
decay
&
diminution
of
the
number
of
the
godly
and
faithfull
?
who
account
it
matter
of
singing
rather
then
sorrow
,
of
laughing
then
lamentation
,
to
heare
of
their
fall
and
taking
away
:
As
Saluian
said
of
some
in
his
time
:
[
](A12980-e13280-b)d
d
An
credimus
forte
quod
Captinus
populus
ille
non
fuerit
,
qui
laetus
tunc
in
suorum
captiuitatibus
fuit
?
Captinus
corde
et
sensu
non
erat
qui
inter
suorum
supplicia
ridebat
,
qui
iugulari
se
in
suorum
iugulis
non
intelligebat
,
qui
m●●i●st
in
suorum
mortibus
non
put●bat
?
Salutanu●
de
Guber
.
De
li.
5.
Doe
wee
beleeue
that
that
people
was
not
captiuated
in
minde
,
who
were
glad
at
the
captiuity
of
their
owne
people
;
that
they
were
not
captiuated
both
in
heart
and
feeling
,
that
laughed
at
the
punishment
of
theirs
,
who
vnderstood
not
that
in
their
slaughter
they
themselues
were
slaine
,
who
thought
not
that
in
their
deaths
they
themselues
died
?
In
the
same
manner
may
I
speake
of
these
:
doe
wee
not
thinke
that
these
are
captiuated
in
their
mindes
,
who
thus
ioy
in
their
dangers
?
are
they
not
miserable
,
&
blind
,
and
benummed
,
who
thus
laugh
in
their
perils
?
who
vnderstand
not
,
that
by
this
they
are
as
Samson
was
,
shorne
of
his
haire
,
&
so
depriued
of
their
strength
;
who
thinke
not
that
by
this
they
take
away
those
that
keepe
backe
the
iudgements
of
God
,
&
make
way
if
they
may
haue
their
wills
,
that
they
may
the
sooner
&
more
seuerely
breake
in
vpon
them
?
And
this
whether
they
doe
it
,
as
Cain
hated
and
slew
his
brother
,
and
for
that
cause
as
St.
Iohn
speaketh
.
[
](A12980-e13340-b)e
e
1.
Iohn
3.12
.
Because
his
owne
workes
were
euill
,
&
his
brothers
good
;
because
they
take
themselues
withall
reproue
by
their
carriage
,
more
then
by
their
words
.
[
](A12980-e13360-b)f
f
Efficacius
loquitur
vox
operis
,
quam
sermonis
.
Bern.
For
the
voice
of
deeds
speake
more
effectually
then
the
voice
of
words
:
as
Bernard
saith
.
Whether
a
man
teach
or
reproue
,
and
so
hate
them
for
this
,
and
not
without
cause
.
For
(
as
Saluian
speakes
)
[
](A12980-e13400-b)g
g
Nam
quis
dicere
possit
,
quod
sine
causa
,
homines
scilicot
omnibus
a
se
vitae
ac
morum
studijs
discrepantes
,
in
quibus
nihil
videbant
suum
quoniam
dei
totum
.
Maxima
enim
causa
est
discordiarum
diuersitas
voluntatum
:
quia
fieri
aut
omnino
non
potest
,
aut
vix
potest
,
vt
eam
rem
in
alio
quisquam
diligit
,
a
qua
ipse
dissentit
.
Itaque
eos
non
sine
causa
(
vt
dixi
)
oderunt
,
in
quibus
omnia
sibi
aemula
atque
ini●ica
cernebant
.
Saluian
lib.
8.
de
Gub.
Dei
.
Who
can
say
that
it
is
without
cause
,
being
men
altogether
different
in
their
life
and
manners
,
in
whom
they
saw
nothing
that
was
theirs
,
because
the
whole
was
Gods
:
for
the
greatest
cause
of
discord
is
the
diuersity
of
wils
:
because
it
either
cannot
be
at
all
,
or
scarce
be
,
that
any
should
loue
that
thing
in
another
,
from
which
he
himselfe
dissenteth
:
therefore
(
as
I
said
)
they
hated
them
not
without
cause
,
in
whom
they
saw
all
things
repugnant
to
themselues
.
Whether
it
be
for
this
,
or
it
be
for
the
truths
sake
which
they
professe
,
hold
,
and
defend
,
as
the
seed
and
brood
of
Anti-Christ
euer
did
the
Church
of
God
,
or
for
any
other
thing
,
yet
doe
they
nothing
more
then
depriue
themselues
of
their
safety
and
defence
,
lay
themselues
open
to
the
plagues
and
iudgements
of
God
,
though
they
benefit
and
aduantage
the
faithfull
:
for
as
Eusebius
speakes
in
the
life
of
Constantine
,
but
of
that
which
hapned
in
the
daies
of
Constantius
his
father
,
that
the
Emperors
did
so
persecute
the
godly
,
[
](A12980-e13490-b)h
h
Vsque
eo
,
vti
breui
imperatorum
regiae
sanctis
vi●is
essent
omnino
orbatae
:
quae
res
authores
maleficij
clementi
dei
obtutu
,
&
curatione
prorsus
priuauit
,
quippè
qui
dum
homines
pios
insecturentur
,
etiam
corum
preces
insectati
sunt
,
&
a
se
peuitus
a●erterunt
Euseb.
in
vit.
Constant
.
l.
1.
cap.
11.
that
in
a
short
time
the
palaces
of
the
Emperors
were
destitute
of
all
good
men
:
which
thing
(
as
hee
saith
)
did
altogether
depriue
the
Authors
of
this
wickednes
,
of
the
fauorable
countenance
,
care
,
and
regard
of
God
,
for
while
they
did
persecute
godly
men
,
they
also
persecuted
their
praiers
,
and
so
altogether
turned
them
from
them
.
So
is
it
with
these
,
and
so
will
it
be
with
those
who
thus
hate
and
seeke
to
remoue
the
godly
and
faithfull
,
that
as
Iustin
Martyr
spake
to
Antonius
Pius
in
his
second
Apologie
for
the
Christians
.
[
](A12980-e13570-b)i
i
Vt
in
delatores
ipsos
animaduertatis
,
min●me
petimus
:
sufficit
enim
ipsis
sua
malignitas
,
&
bonarum
rerum
ignoratio
.
Iust.
Mart.
Apol.
2.
pro
Christianis
.
We
desire
not
that
ye
punish
the
accusers
,
for
their
owne
malignitie
,
and
ignorance
of
good
things
is
enough
for
them
:
So
may
we
say
;
no
neede
to
pray
for
vengeance
vppon
the
haters
&
persecuters
of
the
godly
and
faithfull
,
for
their
own
wickednes
is
enough
to
bring
Gods
iudgements
vpon
them
,
their
ignorance
of
good
things
,
to
bring
euill
enough
vpon
their
backes
,
when
by
this
they
bring
much
good
to
the
godly
:
for
as
Austin
saith
,
[
](A12980-e13610-b)k
k
In
Psal.
93.
Illi
qui
martyres
persecutisunt
persequendo
in
terra
,
in
caelum
mittebant
&
scientes
quidem
praesentis
vitae
damnum
infe●rebant
,
sed
nescientes
futurae
vitae
lucrum
conferebant
.
They
which
persecuted
the
martyrs
,
in
persecuting
them
on
earth
,
they
sent
them
to
heauen
,
&
when
wittingly
they
infered
vpon
them
the
losse
of
this
present
life
,
vnwittingly
they
conferred
vppon
them
the
gain
of
the
life
to
come●
yea
as
Euseb.
reporteth
the
speech
of
Lucius
to
Vrbilius
the
Gouernor
condemned
for
speaking
against
his
sentence
which
hee
gaue
against
Christians
,
and
professing
himselfe
vpon
,
interogation
to
be
a
Christian
he
confessed
,
[
](A12980-e13670-b)l
l
Permagnam
se
debere
gratiam
profitebatur
,
nam
ita
se
non
iniqui●
solum
&
improbis
eiusmodi
dominis
liberatum
sore
dixit
,
sed
etiam
ad
bonum
patrem
,
et
clementem
regem
d●um
recte
profecturum
.
Euseb.
Hist
lib.
4.
cap.
16.
That
hee
did
owe
great
thankes
,
for
so
(
he
said
)
hee
should
be
not
onely
free
from
those
wicked
Lords
,
but
also
should
goe
directly
vnto
God
the
father
of
goodnes
,
and
King
of
mercy
and
clemency
:
And
these
gone
,
then
nothing
but
plagues
remaineth
for
the
other
;
nay
whether
they
be
gone
,
or
abide
stil
among
them
,
they
are
but
a
curse
to
the
wicked
world
,
not
but
that
they
might
haue
a
blessing
by
them
,
and
haue
more
then
they
see
or
acknowledge
,
nor
that
they
are
the
cause
of
euil
to
them
,
but
the
occasion
,
because
of
their
hatred
and
handling
of
them
,
for
while
they
euilly
intreat
them
,
liuing
with
them
,
and
will
not
let
them
freely
serue
their
God
,
neither
with
them
,
nor
seperate
from
them
,
as
Pharaoh
and
the
Aegiptians
would
not
suffer
Israel
:
therefore
like
Egipt
are
they
plagued
with
sundry
iudgements
for
abusing
of
them
,
though
by
their
praiers
many
are
turned
and
kept
from
them
.
And
when
they
are
taken
from
them
,
more
heauie
plagues
doe
abide
them
,
and
will
come
in
vppon
them
:
For
as
Chrysostome
saith
,
[
](A12980-e13770-b)m
m
Egredientibus
Israelitis
de
Aegipto
,
exterminata
est
Aegiptus
,
sic
&
sancti
cum
de
isto
mundo
defecerint
,
casurus
est
iste
mundus
.
Chrisost.
in
Mat.
1.
Hom.
1.
As
the
Israelites
going
out
of
Egipt
,
Egipt
was
destroyed
,
so
when
the
godly
shall
be
quite
departed
out
of
the
world
,
the
world
shall
be
destroyed
.
This
considered
,
they
haue
no
cause
to
hate
them
liuing
,
and
wish
to
be
rid
of
them
,
much
lesse
to
procure
their
departing
:
but
much
cause
haue
they
to
sorrow
and
grieue
when
they
are
taken
from
them
.
And
therefore
much
are
they
blinded
with
malice
,
that
they
can
wish
their
fall
,
and
reioyce
and
laugh
at
the
time
of
their
departure
,
and
willingly
,
and
wilfully
thrust
them
out
of
the
world
,
as
the
Egiptians
did
Israel
Vse
2
Secondly
,
it
is
then
manifested
to
be
a
heauie
curse
&
fearefull
iudgement
to
a
Land
,
to
a
Church
,
when
men
of
piety
&
religion
,
faithfull
and
godly
men
are
taken
away
;
why
else
do
the
suruiuing
godly
mourne
and
bewaile
them
,
when
there
is
no
band
of
nature
,
no
worldly
or
ciuill
respect
that
wrings
teares
and
sorrow
from
them
,
but
meerely
because
such
are
taken
away
.
They
were
neither
fooles
nor
children
to
weepe
for
trifles
,
and
things
wherein
there
was
no
losse
.
When
they
wept
,
and
wept
bitterly
with
great
lamentations
and
mourning
,
the
cause
must
certainely
be
either
their
sin
,
or
else
some
great
iudgement
,
either
priuatiue
or
positiue
.
The
taking
away
of
the
godly
,
especially
by
an
ordinary
hand
of
God
cannot
be
sinne
,
but
a
punishment
for
sinne
,
and
that
which
is
manifested
to
be
a
very
fearefull
one
.
Then
must
we
,
then
ought
we
to
sigh
and
grone
,
to
sorrow
and
mourne
vnder
this
,
as
a
very
heauie
iudgement
:
wee
shall
performe
herein
no
vnfitting
,
thing
,
nothing
vnworthy
of
vs
,
whatsoeuer
we
be
,
or
whosoeuer
we
be
;
it
is
fitting
the
most
holiest
,
when
Esay
the
Prophet
,
and
other
of
the
faithfull
haue
done
it
:
it
is
fitting
the
most
honourable
,
whenas
Dauid
the
King
,
and
Esay
of
the
blood
royall
haue
done
it
,
&
thought
themselues
to
haue
calling
to
it
and
cause
enough
when
such
things
befell
the
time
they
liued
in
.
We
are
all
(
honourable
and
beloued
)
called
to
mourne
;
for
how
many
men
of
note
for
pietie
and
holinesse
,
for
religion
and
vprightnes
,
whom
God
had
specially
endued
with
grace
and
goodnes
,
and
annointed
them
with
this
oyle
aboue
their
fellowes
,
and
men
of
their
ranke
and
fashion
,
how
many
of
these
are
taken
,
and
remoued
from
vs
within
these
few
yeares
,
wee
being
altogether
vnworthy
of
them
,
&
he
hauing
made
them
[
](A12980-e13890-b)h
h
Reu.
3.4
.
worthy
(
as
it
is
said
of
a
few
in
the
Church
of
Sardie
)
that
is
fitting
for
himselfe
.
And
while
wee
inioied
them
,
we
prospered
by
their
presence
&
praiers
,
we
were
blessed
for
them
;
for
their
sakes
,
at
their
suites
were
many
iudgements
turned
from
vs
,
that
otherwise
would
haue
fallen
vpon
vs
,
as
Moses
by
his
praiers
tied
the
Lords
hand
that
hee
could
not
hurt
Israel
:
as
for
Ioseph
not
only
Potiphar
fared
the
better
,
but
for
his
,
&
the
familie
of
Iacob
,
Egipt
prospered
,
&
was
preserued
when
other
countries
perished
with
famin
in
the
time
of
want
.
Doubtles
as
Elisha
said
to
Iehoram
,
[
](A12980-e13990-b)i
i
2.
Kings
.
3.14
.
If
it
were
not
that
I
regarded
the
presence
of
Iehoshaphat
King
of
Iuda
,
I
would
not
haue
looked
towards
thee
,
nor
seene
thee
:
so
if
it
had
not
beene
for
their
presence
&
praiers
,
God
would
neuer
haue
respected
our
armies
,
and
our
generals
to
haue
giuen
them
such
reliefe
as
they
found
,
when
they
were
often
in
distresse
in
Ireland
,
&
elsewhere
.
As
Tertullian
saith
,
that
[
](A12980-e14050-b)k
k
M.
Aurel.
germanicam
sitm
Christianorum
fortè
militum
precationibus
impetrato
imbri
discussam
contestatur
.
Tertul.
aduer.
Gent.
Apol.
M.
Aurelius
the
Emperor
,
when
he
was
in
fight
against
the
Germans
,
and
in
a
streight
for
water
;
by
his
letters
witnessed
,
that
the
German
thirst
was
driuen
away
with
ashower
,
obtained
by
the
praiers
of
the
Christian
souldiers
:
So
may
I
say
,
that
from
many
streights
,
haue
wee
and
our
armies
obtained
reliefe
by
them
.
Yea
as
Moses
and
his
praier
ouercame
more
then
Ioshua
and
his
power
and
strength
:
for
[
](A12980-e14110-b)l
l
Exod.
11.11
.
when
Moses
held
vp
his
hand
,
Israel
preuailed
:
that
is
,
when
he
praied
feruently
,
Israel
had
the
day
of
the
Amalekites
,
but
when
he
let
his
hands
down
,
Amalek
preuailed
:
that
is
,
when
he
left
praying
,
the
enemy
got
the
better
.
So
may
wee
say
of
the
faithfull
of
the
land
,
that
at
all
times
their
suites
to
God
when
they
were
feruent
,
preuailed
more
then
the
swords
of
our
Captaines
and
souldiers
;
their
praiers
were
of
more
force
then
all
their
peeces
,
their
cries
,
then
all
the
Cannons
of
the
Armie
:
[
](A12980-e14180-b)m
m
Heb.
11.34
.
by
their
faith
were
turned
to
flight
the
armies
of
the
Aliants
.
But
now
when
so
many
of
these
are
taken
away
,
when
they
haue
yeelded
to
nature
,
and
are
receiued
into
glory
,
haue
we
not
cause
to
mourne
with
great
lamentations
?
Yes
,
yes
,
if
wee
did
vnderstand
those
things
that
did
belong
to
our
peace
,
and
safety
,
if
we
did
conceiue
rightly
of
things
tending
to
our
woe
,
and
misery
;
if
we
doe
not
,
if
we
cannot
,
it
is
because
,
as
Saluian
saith
to
the
Catholike
Church
,
[
](A12980-e14210-b)n
n
Repugnante
contra
temetipsum
tua
foelicitate
.
Saluian
.
l.
1.
ad
Eccles.
Catholiam
.
Thy
owne
felicitie
fighteth
against
thy selfe
:
our
prosperity
,
our
plenty
standeth
against
vs
,
and
hath
bewitched
vs
,
wee
are
so
drunke
with
the
pleasures
thereof
,
that
as
drunken
men
we
see
no
danger
,
though
we
lie
open
to
infinite
danger
hereby
.
Shall
vse
that
of
Saluian
?
[
](A12980-e14250-b)o
o
Ablâtus
erat
a
peccatoribus
timor
ne
posset
esse
cautela
.
Saluian
.
de
Feare
was
taken
away
from
offenders
,
that
there
should
be
no
caution
against
it
.
We
are
destitute
of
the
feare
of
euill
,
because
we
should
not
take
care
to
auoid
it
,
and
that
it
should
come
vpon
vs
vnawares
:
God
forbid
,
God
forbid
,
let
me
be
found
a
false
Prophet
.
But
to
draw
to
an
end
of
this
point
(
Honorable
and
beloued
)
had
the
old
world
cause
to
feare
and
mourne
when
Noah
went
into
the
Arke
?
was
it
high
time
for
Sodom
to
lament
when
Lot
was
taken
away
,
and
hastened
out
of
it
by
the
Angell
?
and
haue
not
wee
cause
?
can
we
not
mourne
when
so
many
Noahs
&
Lots
(
I
wrong
none
,
as
I
take
it
,
though
I
honour
some
by
this
comparison
)
are
taken
away
?
and
hastened
away
out
of
our
Land
&
Cities
?
Trust
me
now
,
or
time
will
come
when
you
shall
trust
me
,
that
we
haue
cause
and
cause
againe
to
lament
and
mourne
,
not
for
them
who
dying
in
the
Lord
,
are
happy
with
the
Lord
,
&
rest
from
all
their
labours
and
miseries
;
but
as
Christ
said
to
the
women
that
followed
him
,
Weepe
not
for
mee
,
but
for
your selues
and
your
children
:
so
wee
for
our selues
and
our
children
:
for
hauing
been
safe
by
them
,
and
strengthened
through
them
,
they
are
taken
away
from
the
plague
,
we
lie
open
to
it
,
and
it
hastneth
the
faster
,
because
they
that
kept
it
from
vs
,
are
remooued
.
Men
vse
to
fence
and
defend
,
to
keepe
watch
and
ward
ouer
their
corne
fields
,
whiles
the
corne
and
fruits
are
in
them
vnreaped
,
vngathered
:
when
they
are
gathered
,
and
put
safe
into
the
barne
,
them
is
open
tide
,
as
they
say
,
they
lay
them
open
to
beasts
of
all
kind
,
and
sometime
set
fire
on
the
stubble
.
So
,
and
so
hath
God
dealt
oft
times
with
many
lands
and
countries
,
wherein
his
Church
and
the
godly
haue
liued
.
And
are
we
better
then
they
?
Nay
as
Saluian
saith
,
[
](A12980-e14350-b)p
p
Deteriores
sumus
quia
meliores
esse
debemus
.
Saluian
.
We
are
worse
,
because
wee
should
be
better
:
hauing
such
examples
to
admonish
vs
:
haue
we
any
priuiledge
or
protection
more
then
they
?
nay
,
nay
,
we
haue
no
helpe
,
vnlesse
wee
cease
to
doe
euill
and
learne
to
doe
well
,
and
labour
to
bee
good
and
faithfull
as
they
were
,
and
beleeuing
this
to
bee
true
,
it
may
be
,
(
as
Tertullian
speaketh
in
one
place
:
[
](A12980-e14380-b)q
q
Fides
facit
formidinem
,
sormid●
solicitudinem
.
Tertull
.
faith
causeth
feare
,
feare
carefulnesse
:
)
so
our
faith
may
breed
feare
,
and
our
feare
care
to
cease
to
be
euill
,
and
learne
to
doe
well
,
that
repenting
for
our
sinnes
,
and
practising
true
piete
,
we
may
still
liue
and
eat
the
good
things
of
the
land
.
Let
vs
proceed
to
a
second
point
.
Doctrine
2
THere
is
no
priuiledge
,
no
not
spirituall
that
can
preserue
a
man
from
a
natural
death
,
or
the
first
deth
:
out
of
no
court
can
a
man
fetch
a
writ
of
protection
against
this
Sergeant
,
no
place
will
preserue
,
no
person
can
be
priuiledged
from
it
.
Here
the
holy
and
good
man
,
the
righteous
and
religious
man
is
taken
from
the
earth
and
dieth
:
It
is
no
maruel
,
though
,
as
Iob
speaketh
,
[
](A12980-e14460-b)r
r
Iob.
14.1.2
.
Man
that
is
borne
of
a
woman
,
is
of
short
continuance
,
he
shooteth
forth
as
a
flower
,
&
is
cut
down
;
he
vanisheth
also
as
a
shadow
,
and
continueth
not
.
But
a
man
would
thinke
that
[
](A12980-e14480-b)s
s
Iames
●
.
18
.
he
that
is
begotten
againe
of
Gods
owne
will
by
the
word
of
truth
:
that
[
](A12980-e14500-b)t
t
Iohn
3.5
.
hee
that
is
borne
againe
of
water
and
of
the
spirit
and
so
[
](A12980-e14520-b)u
u
Iohn
1.13
.
borne
not
of
blood
,
nor
of
the
will
of
flesh
,
nor
of
the
will
of
man
,
but
of
God
:
yea
[
](A12980-e14540-b)x
x
1.
Pet.
1.23
.
borne
a
new
,
not
of
mortall
seede
,
but
of
immortall
,
the
word
of
God
,
which
liueth
and
indureth
for
euer
:
A
man
(
I
say
)
would
thinke
that
he
should
not
die
:
and
yet
behold
the
whole
generation
of
Gods
Children
,
they
all
die
in
their
appointed
time
,
and
vndergoe
death
,
[
](A12980-e14560-b)y
y
Non
supplicium
sed
●ri●utum
viuendi
.
Seneca
.
not
as
a
punishment
,
but
as
a
tribute
(
as
the
heathen
man
speakes
)
which
euery
man
must
pay
for
his
life
.
Though
the
foole
die
,
yet
may
not
the
wise
man
liue
euer
?
[
](A12980-e14590-b)z
z
Eccles.
2.16
.
How
dieth
the
wise
man
?
as
doth
the
foole
:
(
saith
the
Preacher
)
:
but
though
the
subiect
die
,
yet
cannot
the
Soueraigne
put
away
death
with
his
Scepter
.
[
](A12980-e14610-b)a
a
Psal.
82.6
.
I
haue
said
ye
are
Gods
,
and
ye
all
are
children
of
the
most
high
:
but
ye
shall
die
as
a
man
,
and
ye
Princes
shall
fall
like
others
.
But
though
Prince
and
people
die
,
yet
are
not
the
Prophets
excused
?
[
](A12980-e14630-b)b
b
Zach.
1.5
.
Your
fathers
,
where
are
they
,
and
doe
the
Prophets
liue
for
euer
?
Examples
of
other
times
,
experience
of
our
owne
teacheth
vs
,
that
all
of
all
sorts
die
,
and
are
gathered
to
their
fathers
.
Yea
[
](A12980-e14660-b)c
c
Etiam
muta
Clamant
cadauera
Basil
.
the
dumbe
and
dead
bodies
cry
this
aloud
to
vs
.
As
Basill
of
Seleucia
saith
of
Noah
:
hee
preached
without
preaching
,
euery
stroke
of
the
Arke
was
a
reall
sermon
of
repentance
,
so
euery
corps
wee
follow
and
accompany
to
the
graue
preacheth
really
this
truth
to
vs
.
And
this
truth
hath
certaine
ground
.
Reason
1
First
,
because
the
Lord
of
life
and
death
hath
so
decreed
it
.
[
](A12980-e14740-b)d
d
Heb.
9
27.
It
is
appointed
vnto
men
that
they
shall
once
die
:
The
decree
was
made
Gen.
3.19
.
[
](A12980-e14770-b)e
e
Gen.
3.19
.
Thou
art
dust
,
and
to
dust
thou
shalt
returne
.
If
it
be
his
decree
,
it
must
needes
haue
a
certaine
effect
:
the
decree
is
certaine
,
the
euent
is
ineuitable
.
[
](A12980-e14790-b)f
f
Psal.
115.3
.
Our
God
is
in
heauen
,
and
he
doth
whatsoeuer
hee
will
.
[
](A12980-e14810-b)g
g
Vol●isse
fecisse
est
.
Cypr.
de
Duplici
martyr
.
Gods
will
is
his
deede
(
as
Cyprian
saith
,
if
he
haue
once
willd
it
,
it
is
as
good
as
wrought
if
he
haue
decreed
it
,
it
is
as
certaine
as
if
it
were
done
.
Reason
2
Secondly
,
because
all
of
all
sorts
and
conditions
are
made
of
one
mould
and
one
matter
,
[
](A12980-e14870-b)h
h
Iob
4.19
.
made
of
clay
and
earth
,
whose
foundation
is
in
the
dust
,
which
shall
be
destroied
before
the
moth
.
Hence
the
Apostle
calleth
mens
bodies
[
](A12980-e14890-b)i
i
1.
Corinth.
5.7
.
The
earthly
house
of
this
Tabernacle
.
It
is
true
that
as
there
are
difference
of
stars
,
though
al
made
of
th
same
matter
:
and
difference
of
mettalls
,
some
are
gold
,
some
siluer
,
some
lead
,
some
tinne
,
but
all
made
of
one
earth
:
so
are
there
difference
of
bodies
,
some
more
excellent
then
other
,
and
made
of
a
purer
earth
,
but
yet
all
subiect
to
corruption
,
as
the
matter
whereof
they
are
made
is
.
It
being
the
body
then
that
dieth
and
seeth
corruption
,
one
must
die
as
well
as
another
.
Reason
3
Thirdly
,
because
all
haue
sinned
,
and
all
haue
sinne
.
[
](A12980-e14940-b)k
k
1
Iohn
1.8
,
9
,
10.
If
we
say
we
haue
no
sinne
,
we
deceiue
our selues
,
and
make
God
a
liar
.
The
holy
and
beloued
Apostle
ranketh
himselfe
with
others
,
and
confessed
,
that
he
had
still
sin
in
him
:
He
[
](A12980-e14970-b)i
i
Qui
se
inculpatum
dixerit
,
aut
superbus
est
,
aut
stultus
.
Cypr.
de
oper.
&
Eleem.
that
saith
he
is
without
fault
,
is
either
proud
or
a
foole
,
saith
Cyprian
.
Then
must
all
be
subiect
to
death
;
for
saith
the
Apostle
[
](A12980-e14990-b)m
m
Rom.
5.12
.
As
by
one
man
sinne
entred
into
the
world
,
and
death
by
sinne
,
and
so
death
went
ouer
all
,
for
as
much
as
all
men
haue
sinned
.
Sinne
the
only
cause
,
saith
one
,
which
enlarged
deaths
dominion
,
and
made
all
the
world
to
become
his
tributaries
,
for
had
it
not
been
for
sinne
,
death
had
neuer
entred
into
the
world
.
[
](A12980-e15010-b)n
n
Si
Adam
non
peccasset
,
mortem
non
gustaret
.
Aug:
enchirid
.
cap.
104.
If
Adam
had
not
sinned
,
he
had
not
tasted
death
(
as
Austin
speakes
)
And
the
Lord
said
[
](A12980-e15050-b)o
o
Genes.
2.17
.
In
the
day
that
thou
eatest
thereof
,
thou
shalt
die
the
death
:
not
actually
,
but
potentially
become
mortall
.
Now
that
which
is
true
in
the
root
holdeth
in
the
branches
.
Reason
4
Fourthly
,
because
sinne
which
brought
in
death
,
might
be
destroied
againe
by
death
:
this
viperous
damme
by
such
a
daughter
,
this
beast
by
such
a
brood
,
had
it
not
been
for
sinne
,
death
had
neuer
entred
into
the
world
and
were
it
not
for
death
sinne
would
neuer
goe
out
of
the
world
:
As
Basill
saith
,
[
](A12980-e15110-b)p
p
Deiu
mortem
non
fecit
,
sed
nosmet
ipsi
ex
mente
praua
,
nobis
ipsis
etiam
sponte
attraximus
,
quam
Deus
minimè
prohibuit
,
ne
immortalem
in
nobis
morbum
conseruaret
.
Basil
.
serm.
9.
quod
Deus
non
est
author
malorum
.
God
made
not
death
,
but
we
our selues
by
our
wicked
minds
,
of
our
owne
accorde
,
wee
haue
drawne
it
on
our selues
,
which
God
did
not
at
all
forbid
,
lest
it
should
keepe
in
vs
an
immortall
disease
.
And
as
Epiphanius
bringeth
in
Methodius
disputing
with
Proclus
the
Originist
:
[
](A12980-e15170-b)q
q
Instar
medicamentariae
purgationis
mortem
Deus
bene
inuenit
,
quo
sic
omnino
inculpabiles
,
&
in
noxij
inueniantur
,
&c.
Epiph.
haer.
64.
&c.
methodio
.
God
as
the
true
Physitian
hath
appointed
death
to
be
a
physicall
purgation
for
the
vtter
rooting
out
and
putting
away
of
sinne
,
that
we
may
be
made
faultlesse
and
innocent
:
and
that
as
a
goodly
golden
image
,
saith
he
,
sightly
and
seemly
in
all
parts
,
if
it
be
broken
and
defaced
by
any
meanes
,
must
be
new
cast
and
framed
againe
,
for
the
taking
away
of
the
blemishes
and
disgraces
of
it
,
euen
so
man
the
Image
of
God
being
maimed
and
disgraced
by
sinne
,
for
the
putting
away
of
those
disgraces
,
and
the
repairing
of
his
ruines
and
decaies
,
must
by
death
be
dissolued
into
the
earth
,
thence
to
be
raised
vp
againe
perfect
,
and
without
default
.
Vse
1
But
what
vse
may
we
make
of
all
this
?
First
it
is
a
care
that
euery
one
ought
to
haue
to
know
they
must
die
,
and
they
cannot
auoid
it
:
the
decree
is
gone
out
against
them
from
the
highest
court
of
Parliament
,
and
that
from
the
most
highest
:
what
contempt
were
it
not
to
take
notice
of
it
?
eury
one
ought
to
labour
to
number
his
daies
,
and
truely
to
know
his
mortality
,
the
greatest
as
well
as
the
meanest
,
the
wisest
as
the
simplest
,
for
if
any
one
then
all
and
if
any
more
then
other
,
the
greatest
,
for
they
are
not
the
least
,
but
rather
the
most
subiect
to
this
,
as
they
challenge
themselues
to
be
of
the
finest
of
the
common
mould
,
so
they
must
know
that
they
are
not
by
that
exempted
from
the
common
law
of
nature
,
and
force
of
Gods
decree
,
but
as
the
finer
the
mettall
,
or
the
purer
the
matter
of
any
glasse
,
or
earthen
vessell
,
the
more
subiect
it
is
to
breaking
,
so
they
to
mortality
:
And
therefore
both
they
,
and
all
must
labor
for
this
spirituall
Arithmeticke
.
To
number
their
daies
,
which
is
a
religious
meditation
and
sound
consideration
of
their
frailty
and
mortality
.
A
thing
worthy
euery
mans
best
disposed
thoughts
and
intentions
:
for
seenig
euery
man
must
die
,
and
hath
a
course
to
finish
,
which
being
finished
,
he
must
away
,
it
is
speciall
wisdome
to
learne
to
know
the
length
of
his
daies
,
as
it
were
the
length
of
his
lease
;
for
as
hee
hath
vsed
himselfe
in
his
farme
,
hee
shall
enter
at
the
expiration
of
his
time
vpon
a
better
or
a
worse
.
Dauid
for
his
learning
a
Prophet
,
for
his
accepation
a
man
after
Gods
owne
heart
,
for
his
authority
a
King
,
was
then
very
studious
in
this
knowledge
,
when
after
watching
&
fasting
hee
besought
God
to
be
instructed
in
it
.
[
](A12980-e15270-b)r
r
Psal.
39.4
.
Lord
let
me
know
mine
end
,
and
the
measure
of
my
daies
what
it
is
,
let
mee
know
how
long
I
haue
to
liue
.
So
Moses
wise
in
all
the
wisdome
of
Egypt
and
Israel
,
accounted
faithfull
in
the
house
of
God
,
prayed
yet
for
this
point
of
wisdome
to
be
informed
in
it
,
as
well
himselfe
as
others
.
[
](A12980-e15320-b)s
s
Psalm.
90.12
.
Teach
vs
so
to
number
our
daies
,
that
we
may
apply
our
hearts
to
wisdome
,
like
carefull
Schollers
who
breake
their
sleepe
,
and
forsake
their
meate
,
and
are
often
in
meditations
when
they
beate
vppon
some
serious
subuect
.
What
thinke
you
it
will
profit
a
man
,
if
by
his
skil
it
Arithmeticke
hee
be
able
to
deale
with
euery
number
,
and
to
diuide
the
least
fractions
,
and
neuer
to
thinke
of
the
numbering
of
his
daies
with
the
men
of
God
,
which
are
so
few
,
&
euill
?
What
will
it
profit
him
if
by
Geometry
hee
be
able
to
take
the
longitude
of
the
most
spacious
prospects
,
and
not
be
able
to
measure
that
which
the
Prophet
hath
measured
with
his
span
?
What
will
it
auaile
him
if
with
the
Astronomer
he
be
able
to
obserue
and
know
the
motion
of
the
heauens
,
and
yet
haue
his
heart
so
buried
in
the
earth
,
that
he
cannot
thinke
of
that
which
passeth
away
as
swiftly
as
them
?
What
profit
if
he
be
able
with
the
Philosopher
to
search
out
the
causes
of
many
effects
,
and
to
know
the
causes
of
many
changes
,
as
of
the
ebbing
and
flowing
of
the
Seas
,
the
increasing
,
&
waning
of
the
moone
,
and
the
like
,
and
be
not
able
to
know
his
owne
changes
,
&
the
causes
of
them
?
Doubtles
all
this
will
profit
him
nothing
,
all
his
knowledge
will
be
to
little
purpose
in
the
end
.
Many
men
beate
their
heads
about
friuolous
matters
,
some
being
more
busie
to
know
where
Hell
is
(
saith
Chrysostome
)
then
how
to
auoide
the
paines
of
it
,
others
pleasing
themselues
in
pelting
and
needlesse
questions
to
seeme
singular
amongst
men
,
neglecting
this
,
&
the
like
necessary
things
:
but
when
they
come
to
their
departing
,
they
shall
finde
they
haue
spunne
a
faire
thread
,
and
wearied
themselues
in
vaine
:
euery
one
then
,
as
Daniel
searched
and
found
out
by
the
bookes
of
Ieremiah
not
onely
the
returne
,
but
the
time
of
the
returne
of
Israel
to
their
own
land
,
from
their
captiuitie
;
so
by
studie
of
the
Scriptures
ought
they
to
search
,
&
so
may
they
come
to
know
the
time
of
the
returne
from
their
exile
on
the
earth
,
to
their
country
in
heauen
;
and
though
they
cannot
find
the
particular
day
or
yeare
,
yet
they
shall
find
it
to
be
most
certaine
,
and
that
which
in
short
time
shall
be
finished
.
And
thus
shall
death
when
it
commeth
be
lesse
hurtfull
,
as
a
tempest
before
expected
.
Death
is
compared
to
the
Basilisk
which
if
she
see
before
she
be
seene
,
there
is
some
danger
;
but
if
a
man
first
descrie
the
Basiliske
,
the
serpent
dieth
,
&
then
there
is
no
feare
:
Vse
2
So
if
death
be
not
seene
and
prouided
for
before
hand
,
there
is
great
danger
;
but
if
it
be
seene
and
prouided
for
,
the
danger
is
past
before
their
death
come
?
eVs
2
Secondly
,
must
euery
one
die
?
&
wil
no
priuiledg
protect
them
?
nay
,
it
is
certaine
that
they
can
carry
none
of
their
priuiledges
with
them
out
of
the
world
,
as
they
brough
them
not
into
the
world
,
[
](A12980-e15480-b)m
m
1.
Tim.
6.7
.
1.
Tim.
6.7
.
We
brough
nothing
into
the
world
,
&
it
is
certaine
we
can
carry
nothing
out
.
It
is
wisdom
then
in
euery
one
,
to
labor
to
be
fitted
for
this
passage
[
](A12980-e15500-b)n
n
Ad
hunc
exitum
praeparem●r
,
multis
enim
nobis
opus
est
vitaticu
:
quoniam
et
multus
est
●stus
,
multa
sic
cit●●
,
multa
solitudo
.
Non
iam
licet
in
diuersorio
requiescere
,
non
est
quod
●matur
ab
eo
qui
non
hic
omnia
sumpserit
,
audi
certe
quid
dicat
virgines
:
Mat.
25.
ite
potius
ad
vendentes
,
sed
profectae
,
non
inuenerunt
.
Chrys.
hom.
51.
ad
pop.
Aut.
Let
vs
be
prepared
to
this
iourney
(
as
Chrysostome
saith
)
for
we
haue
need
of
much
prouision
,
because
there
is
much
heate
,
much
drought
,
much
solitude
;
no
Inne
,
no
resting
place
,
no
place
of
abode
:
there
is
nought
to
be
boght
of
him
,
who
hath
not
taken
all
things
here
.
Heare
what
the
Virgins
say
.
Mat.
25.
Goe
rather
to
them
that
sel
:
but
going
,
they
found
not
.
What
ought
we
then
to
doe
?
wee
must
not
so
labour
for
the
things
of
this
life
,
from
which
me
must
be
taken
,
and
which
wee
must
leaue
behind
vs
;
but
for
those
which
concerne
a
better
life
,
and
wee
may
carry
with
vs
:
not
for
those
things
which
shall
haue
either
ᵃ
finem
tuum
,
or
finem
suum
;
[
](A12980-e15610-b)o
o
Finem
tuum
,
an
t
finem
suum
.
Bern.
(
as
Bernard
speakes
,
)
an
end
of
thee
,
if
thou
haue
not
an
end
of
them
;
either
shall
they
be
taken
from
vs
,
as
they
were
from
Iob
;
or
else
we
from
them
,
as
the
rich
man
was
from
his
substance
&
wealth
:
but
for
those
things
which
wee
may
carry
with
vs
,
and
may
either
bring
vs
to
,
or
adorne
vs
where
wee
must
be
perpetually
,
and
for
euer
.
It
were
a
very
foolish
part
,
and
a
sencelesse
practise
for
strangers
when
they
are
in
exile
,
or
far
from
their
owne
country
,
in
a
forraigne
soile
and
dwelling
,
whence
they
are
sure
to
be
called
either
by
their
owne
Prince
,
or
cast
out
by
the
Prince
of
the
country
,
to
lay
out
all
they
are
worth
vppon
some
farme
or
Lordship
there
,
neuer
prouiding
for
that
which
they
may
carry
with
them
to
their
county
adorne
them
when
they
come
there
,
specially
if
the
so
imploying
of
themselues
&
their
estate
,
be
a
meanes
to
keepe
them
from
the
enioying
of
the
happinesse
of
their
country
;
yea
a
cause
that
they
shal
be
cast
in
to
prison
&
plunged
into
misery
:
So
it
is
but
a
madnes
for
vs
to
imploy
all
our
care
,
and
spend
all
our
time
and
endeuour
for
this
life
,
and
things
for
it
and
the
body
,
vpon
earthly
and
transitory
things
,
things
wee
found
here
,
&
must
leaue
here
.
[
](A12980-e15640-b)u
u
2.
Corinth
▪
5.6
.
And
being
here
from
home
,
strangers
in
the
body
,
absent
from
the
Lord
,
and
our
owne
land
(
as
the
Apostle
speaketh
)
whence
we
know
wee
shall
be
called
,
either
by
a
naturall
or
a
violent
death
,
ordinary
or
extraordinary
,
taken
away
by
God
,
or
thrust
out
by
the
cruelty
of
men
,
neuer
prouiding
for
that
which
must
adorne
vs
there
,
or
further
our
passage
,
yea
procure
our
entrance
:
specially
when
such
things
,
and
the
care
for
them
,
which
was
ioyned
with
the
neglect
of
so
great
things
,
euen
of
so
great
saluation
,
shall
procure
misery
and
punishment
,
where
the
other
would
procure
mercy
and
happinesse
:
[
](A12980-e15650-b)x
x
Hic
ista
relinquuntur
,
illa
verò
nobiscum
migrent
,
et
istorum
quidem
rationem
dabimus
,
horum
autem
praemia
repetimus
.
Chrys.
hom.
63.
ad
pop.
At.
here
these
things
are
left
behind
vs
,
those
go
with
vs
;
of
these
we
shall
giue
an
account
,
of
them
we
shall
reape
a
reward
(
as
Chrysostome
saith
)
:
wee
must
therefore
imitate
strangers
,
who
prouide
for
their
departure
,
and
store
themselues
with
such
things
that
are
both
portable
and
profitable
,
as
may
stead
them
in
their
passage
and
possession
of
their
country
:
so
must
we
prouide
for
spirituall
things
,
store
our selues
with
them
,
which
we
onely
must
carry
with
vs
,
and
cannot
be
taken
from
vs
,
&
shall
be
commodious
to
vs
when
wee
come
to
our
country
.
Chrysostome
saith
;
[
](A12980-e15700-b)y
y
Virtute
inutus
talem
habet
vestem
quam
non
tantum
tineae
,
verum
&
mors
ipsae
ledere
nequit
,
&
merito
,
non
enim
hae
animae
●irtutes
ex
terra
originem
trahunt
sed
spiritus
sunt
fructus
.
Chrys.
hom.
47.
ad
pop.
At.
He
which
is
indued
with
vertue
hath
such
a
garment
,
which
as
moaths
cannot
so
neither
can
death
it selfe
hurt
,
and
not
without
cause
;
for
these
vertues
of
the
mind
,
take
not
their
beginning
from
the
earth
,
but
are
fruites
of
the
spirit
.
They
will
then
be
eternall
riches
,
and
wee
shall
be
eternall
by
them
;
and
though
death
dissolue
body
and
soule
,
and
destroy
our
present
being
in
th●
life
,
yet
as
Iustin
Martyr
spake
for
himselfe
&
others
,
to
their
persecutors
;
[
](A12980-e15740-b)z
z
Vos
occ●dere
quidem
potesti●
,
at
nocere
non
pot●●tis
.
Iust.
Mart.
Apol.
2.
You
may
kill
vs
,
but
yee
cannot
hurt
vs
.
So
death
may
kill
vs
,
but
it
cannot
hurt
vs
,
while
it
comes
thus
expected
and
prouided
for
,
it
may
be
to
our
great
commoditie
and
advantage
.
And
now
I
will
come
to
the
third
point
.
Doctrine
3
AN
immature
and
vntimely
death
,
for
a
man
to
be
taken
away
before
he
be
come
to
the
full
period
of
his
life
,
that
in
the
course
of
nature
,
and
the
eie
of
reason
he
might
attaine
to
,
is
a
thing
that
may
betide
good
men
,
and
not
be
a
curse
to
them
.
Here
the
good
man
perisheth
,
is
vntimely
taken
away
.
And
this
is
the
Iame
that
is
in
Esay
,
[
](A12980-e15840-b)a
a
Esay
57.1
.
The
righteous
perisheth
,
the
mercifull
man
is
taken
away
,
namely
vntimely
:
for
if
they
died
in
a
full
age
,
it
were
not
blame
worthy
for
a
man
not
to
consider
it
in
his
[
](A12980-e15860-b)b
b
1.
Kings
14.13
.
He
heart
.
So
of
Ieroboams
sonne
only
of
Ieroboam
house
shall
come
to
the
graue
,
because
in
him
is
found
some
goodnesse
,
towards
the
Lord
God
of
Israell
in
the
house
of
Ieroboam
,
The
Preacher
teacheth
vs
this
,
[
](A12980-e15900-b)c
c
Eccles.
8.12
.
Though
a
sinner
doe
euill
an
hundred
times
,
and
God
prolong
his
daies
,
yet
I
know
it
shall
be
well
with
him
that
feares
the
lord
,
and
doe
reuerence
before
him
;
that
is
,
though
God
do
not
prolong
their
daies
Now
this
truth
is
confirmed
vnto
vs
by
two
arguments
,
the
one
drawne
from
the
malice
of
the
wicked
against
the
godly
,
the
other
from
the
mercy
of
God
to
the
godly
.
Reason
1
For
the
first
,
the
wicked
through
their
malice
seeke
by
all
meanes
to
cut
off
the
godly
,
because
their
wickednesse
and
sinfull
life
is
reprooued
by
their
godly
conuersation
,
neither
can
they
follow
their
sinnes
so
freely
as
they
would
,
nor
so
quietly
without
detection
or
checke
.
The
Apostle
saith
,
Caine
slew
and
cut
off
Abel
,
and
wherefore
slew
hee
him
?
because
[
](A12980-e15970-b)d
d
1
Iohn
3.12
.
his
owne
works
were
euill
,
and
his
brothers
good
.
As
the
Patriarches
sold
Ioseph
,
and
sent
him
out
of
the
house
of
his
father
,
because
he
was
a
meanes
they
were
[
](A12980-e16000-b)e
e
Genes.
27.2
.
checked
for
their
euil
sayings
.
This
is
that
we
haue
in
the
booke
of
Wisedome
,
[
](A12980-e16010-b)f
f
Wisd.
2.12
.
Therfore
let
vs
defraud
the
righteous
,
for
he
is
not
for
our
profit
,
and
he
is
contrary
to
our
doings
.
He
checketh
vs
for
offending
against
the
law
,
and
blameth
vs
as
transgressors
of
discipline
,
vers.
14.
He
is
made
to
reprooue
our
thoughts
,
it
greeueth
vs
also
to
looke
vpon
him
,
for
his
life
is
not
like
other
mens
,
his
waies
are
of
another
fashion
,
vers
20.
Let
vs
condemne
him
vnto
a
shamefull
death
,
for
he
shall
be
preserued
as
himselfe
saith
.
But
all
this
is
not
against
them
,
but
as
Ioseph
said
of
his
brothers
enuie
,
[
](A12980-e16060-b)g
g
Genes.
50.20
.
When
you
thought
euill
against
me
,
God
turned
it
to
good
.
So
when
they
think
and
doe
euill
against
them
,
God
disposeth
it
to
good
through
his
mercy
,
and
that
partly
to
their
bodies
,
partly
to
their
soules
for
their
bodies
:
Reason
2
Because
in
the
goodnesse
he
affecteth
them
withall
,
he
taketh
them
from
the
euill
and
the
plagues
to
come
.
As
Lot
out
of
Sodome
,
[
](A12980-e16130-b)h
h
Genes.
19
.
1●
.
The
Lord
being
mercifull
vnto
him
,
the
men
brought
him
forth
and
set
him
without
the
Citie
.
So
them
out
of
the
world
,
and
as
Huldah
the
Prophetesse
sent
Iosiah
word
by
his
messengers
and
from
the
Lord
,
[
](A12980-e16170-b)i
i
2.
Kings
22.20
.
Behold
,
I
will
gather
thee
to
thy
fathers
,
and
thou
shalt
be
put
in
the
graue
,
in
peace
,
and
thine
eies
shall
not
see
all
the
euil
which
I
will
bring
vpon
this
place
.
Plotinus
the
Philosopher
as
Austin
hath
it
,
[
](A12980-e16200-b)k
k
Hoc
ipsum
quod
mortales
sunt
homines
corpore
,
ad
misericordiam
dei
partis
pertinere
arbitratus
est
,
ne
semper
huius
vitae
miseria
teneantur
.
Aug.
de
Ciuit.
l.
9.
cap.
10.
De
ciuitate
dei
,
saw
this
in
part
,
This
very
thing
that
men
are
bodily
mortall
,
hee
thought
it
an
appurtenance
to
the
mercy
of
God
the
Father
,
lest
they
should
alwaies
be
tied
to
the
misery
of
this
life
.
It
is
no
lesse
mercy
to
be
taken
sooner
away
that
they
may
see
and
suffer
lesse
misery
which
the
length
of
their
daies
would
effect
.
Reason
3
Now
his
mercy
appeares
towards
their
soules
,
because
they
are
by
this
meanes
freed
,
either
from
hauing
their
soules
grieued
with
the
sinnes
of
other
,
or
from
grieuing
God
with
their
owne
sinnes
,
which
are
no
small
benefits
.
For
being
led
by
the
same
spirit
that
[
](A12980-e16280-b)l
l
2.
Pet.
2.7
.
Lot
was
,
they
cannot
choose
but
be
vexed
as
he
was
with
the
vncleane
conuersation
of
the
wicked
.
For
it
cannot
be
but
as
in
the
Prouerbs
A
wicked
man
is
an
abomination
to
the
iust
,
Prouerbs
29.27
.
as
he
that
is
vpright
in
his
waies
is
abomination
to
the
wicked
.
Againe
they
being
indued
with
a
true
filiall
feare
,
they
grieue
to
offend
so
gratious
a
father
,
which
they
cannot
but
doe
whiles
they
are
here
,
but
after
this
life
shall
be
freed
from
it
.
Austine
reporteth
that
Cyprian
vsed
to
comfort
his
friends
in
dying
with
this
;
[
](A12980-e16360-b)m
m
Non
solum
fidelibus
non
in
vtilis
est
mor●
verum
etiam
vtitis
reperitur
quoniam
peccandi
periculis
hominem
subtrahit
,
&
in
non
peccandi
securitatem
constituit
.
Aug.
de
praed.
sanct.
lib.
1.
cap.
14.
Death
is
not
not
only
not
vnprofitable
to
the
faithfull
,
but
is
also
found
to
be
profitable
,
because
it
taketh
a
man
out
of
the
danger
of
sinning
&
puts
him
in
securitie
of
not
sinning
.
The
sooner
they
are
freed
from
these
,
the
greater
blessing
and
benefit
.
Obiection
.
Ob.
We
find
in
the
fift
commandement
long
life
promised
as
a
blessing
to
an
obedient
and
good
sonne
,
fearing
God
,
and
honoring
his
parents
,
to
haue
these
daies
shortned
,
is
it
not
,
seemeth
it
not
to
be
a
curse
?
Solution
.
Sol.
Whatsoeuer
it
seemeth
,
yet
it
is
not
.
It
is
answered
by
some
,
that
the
blessing
there
promised
,
was
a
blessing
peculiar
and
speciall
for
the
Iewes
,
for
the
Land
of
Canaan
being
the
land
of
promise
,
and
a
speciall
pledge
of
Gods
fauour
to
liue
long
,
in
it
was
a
speciall
testimony
of
Gods
loue
.
For
to
be
in
it
,
though
dead
,
was
specially
respected
of
the
Fathers
,
as
we
see
by
Iacob
and
Ioseph
.
But
these
restraine
this
promise
and
Gods
bounty
too
much
.
Neither
is
there
any
reason
that
it
being
annexed
to
a
morall
precept
and
written
in
the
Law
,
should
not
be
generall
and
perpetuall
,
yea
the
Apostle
writing
vnto
the
Ephesians
,
doth
so
make
it
,
where
he
seemeth
,
also
to
expound
it
.
[
](A12980-e16510-b)n
n
Ephes.
●
.
3
.
That
it
may
be
well
with
thee
,
and
that
thou
maist
liue
long
on
earth
.
Wherein
he
sheweth
,
that
it
is
not
absolutely
a
blessing
,
but
so
long
as
a
man
was
well
on
earth
;
noting
it
else
no
blessing
to
liue
,
but
rather
a
fauour
to
bee
taken
away
from
the
euill
to
come
.
Say
the
father
promise
his
sonne
a
large
lease
in
some
rich
place
,
but
very
vnhealthfull
,
for
his
obedience
and
seruice
;
and
after
take
him
thence
,
and
in
a
richer
soile
,
and
only
healthfull
aire
,
giue
him
a
fee
simple
of
such
a
thing
as
for
fruitfulnesse
and
pleasantnesse
far
surpassing
the
other
,
hath
he
not
delt
faithfully
and
fatherly
with
him
?
Chrysostome
vseth
this
similitude
,
I
confesse
to
a
different
purpose
,
but
yet
it
fitteth
our
point
,
[
](A12980-e16540-b)o
o
Si
ad
aliquem
profectus
mercatorem
duobus
propositis
lapidibus
hoc
quidem
falso
,
hoc
autem
pretioso
,
&
diuitiarum
multi●
trah
.
nec
,
illius
parui
pretium
deponens
magnum
accep●sses
,
nunquid
illum
incusasses
?
nequaquamsed
potius
suisses
admiratus
.
Itidem
&
nunc
propositae
sunt
duae
vitae
,
temporalis
&
aeterna
,
ipsas
autem
venundat
Deu●
.
Sed
hanc
nobis
non
illam
vendit
,
quid
incipientium
instar
puerorum
tristamur
quod
pretiosum
acceperimus
.
Chrys.
hem.
38.
ad
pop.
Ant.
If
thou
shouldst
come
to
a
merchant
,
and
of
two
stones
laid
before
thee
,
the
one
false
,
the
other
right
pretious
,
and
very
dearly
purchaseable
,
and
laying
downe
the
price
of
the
lesser
,
shouldest
get
the
greater
,
wouldst
thou
accuse
him
?
No
verily
,
but
wouldst
rather
admire
im
?
In
like
manner
now
there
are
two
liues
proposed
to
vs
,
viz.
a
temporall
,
and
an
eternall
:
both
these
God
sets
to
sale
,
but
hee
sels
vs
the
eternall
,
not
the
temporall
.
Why
like
silly
children
are
we
sad
,
because
wee
haue
receiued
the
best
?
By
these
we
may
well
perceiue
that
this
is
neither
crossing
to
Gods
promise
,
nor
a
curse
to
the
godlies
person
.
I
now
come
to
the
vse
of
this
point
.
Vse
1
Here
is
comfort
ouer
those
that
are
departed
,
when
any
man
shall
see
his
friend
taken
away
by
an
vntimely
death
,
nothing
hath
befallen
him
but
that
which
hath
done
,
may
doe
,
and
doth
often
betide
good
men
,
respected
and
beloued
of
God
.
In
respect
of
the
common
iudgement
of
men
,
when
the
sergeant
death
aresteth
a
man
(
before
he
hath
as
it
seemeth
runne
the
hower
glasse
of
his
life
,
which
nature
might
afford
)
they
deeme
it
like
the
Prophet
Ahijah
that
met
with
Ieroboams
wife
,
and
told
her
,
that
hee
was
sent
with
heauy
tidings
,
and
namely
with
that
specially
,
viz.
[
](A12980-e16620-b)p
p
1.
King
.
14.6.12
.
Thy
child
shall
die
.
So
these
iudge
it
heauy
tydings
,
to
heare
that
their
friends
are
like
apples
,
pulled
before
they
be
ripe
,
but
in
this
sorrow
here
is
sweetnes
,
the
best
are
subiect
to
it
,
and
it
is
no
extraordinary
thing
to
them
.
Againe
though
as
grapes
,
they
be
gathered
before
they
be
ripe
,
and
as
lambes
slaine
before
they
be
growne
,
yet
they
haue
this
benefit
before
those
that
grow
longer
,
and
liue
more
yeeres
,
they
are
freed
from
the
violence
of
the
wine
presse
,
that
others
fall
into
,
and
escape
many
stormes
that
others
liue
to
tast
of
.
To
say
nothing
of
the
good
they
haue
gained
,
of
the
glory
they
haue
obtianed
,
though
they
haue
lost
much
,
they
haue
gained
more
.
As
Tertullian
comforted
the
martyrs
,
[
](A12980-e16650-b)q
q
Si
aliqua
amisisti
vitae
gaudia
,
negotiatio
est
,
aliquid
amittere
vt
maiora
lucreris
.
Tertul
lib
ad
Martyr
.
If
thou
hast
lost
any
of
the
ioies
of
this
life
,
it
is
trading
to
loose
some
lesser
matter
,
that
thou
maist
gaine
greater
.
They
haue
made
a
most
gainfull
traffique
,
and
happy
change
,
they
haue
lost
shadowes
,
and
gained
substances
,
they
haue
parted
with
lead
and
found
gold
,
they
haue
lost
earthly
things
,
and
possesse
heauenly
,
and
are
made
very
rich
in
a
short
time
,
yea
obtained
that
in
a
very
short
time
,
which
many
labour
for
twice
or
thrice
as
long
before
they
can
obtaine
it
.
None
would
grieue
to
see
his
friend
come
sooner
then
ordinary
,
more
speedily
then
vsually
others
doe
to
riches
and
honors
,
to
see
his
friend
or
child
outstrip
others
,
euen
many
thousands
,
and
obtaine
wealth
and
dignity
in
their
youth
,
which
others
obtaine
not
till
they
be
well
stricken
in
age
,
and
hoare
headed
;
nay
in
stead
of
grieuing
,
they
ioy
much
in
it
:
Much
more
is
here
cause
,
when
they
haue
obtained
so
speedily
such
a
measure
of
spirituall
riches
,
and
such
height
of
heauenly
glory
in
so
short
a
time
.
Vse
2
Here
is
instruction
for
euery
good
man
,
that
when
death
shal
come
for
him
,
as
it
may
seeme
vntimely
,
before
the
thred
of
his
life
be
halfe
spun
out
,
hee
must
be
informed
to
entertaine
it
kindly
,
as
Lot
did
the
Angels
,
who
came
to
fetch
him
out
of
Sodom
:
for
though
he
be
pulled
from
his
seate
,
which
was
to
him
as
the
plaine
of
Sodom
seemed
to
Lot
,
as
a
pleasant
Paradice
,
yet
shall
he
finde
with
Lot
,
he
is
taken
away
from
the
iudgements
to
come
:
howsoeuer
he
be
taken
away
,
either
by
the
malice
of
the
wicked
or
by
the
mercy
of
God
,
and
that
he
is
seperated
from
the
sinnes
of
the
world
,
which
grieued
his
soule
,
yea
from
sinning
himselfe
,
&
his
owne
sins
,
which
grieued
the
Lorde
,
euen
his
so
gratious
&
kinde
father
.
For
while
he
is
in
this
world
,
he
cannot
but
sinne
hauing
so
much
means
to
draw
him
to
it
;
as
Cyprian
in
his
booke
of
mortality
,
[
](A12980-e16760-b)r
r
Quid
aliud
in
mundo
quam
pugna
aduersus
diabolum
quotidie
geritur
,
quam
aduersus
iacula
&
tela
conflictationibus
assiduu
dimicatur
.
Cum
auaritia
nobis
,
cum
impudicitia
,
cum
ir●
,
cum
ambitione
congressio
est
.
Cum
carnalibus
vitus
,
cum
illecebris
secularibus
assi
tua
&
molesta
luctatio
est
,
obsessa
mens
hominis
est
vndique
diaboli
infestatione
vallata
,
vix
occurrit
singulis
,
vix
resistit
Si
auaritia
prostrata
est
,
exurgit
libido
.
Si
libido
compressa
est
,
succedit
ambitio
:
S●
ambitio
contempta
est
,
●ra
exasperat
,
i●sta
superbia
,
vin●tentia
inuitat
,
inuid●a
concordiam
rumpit
,
amicitiam
zelus
abscindit
Coger●
maledicere
,
quod
diuina
lex
prohibet
.
Compelleru
iurare
,
quod
non
licet
.
Tot
persecutiones
animus
quotidie
patitur
,
tot
periculis
pectus
vrgetur
,
&
delectat
inter
dioboli
gladios
diu
st●
re
?
cum
magis
concupiscendum
sit
&
optandum
ad
Christum
subueniente
velociter
morte
properare
.
Cypr.
l●b
.
de
mortal
.
Reu.
22.17
.
What
do
we
else
in
the
world
but
fight
a
combat
with
Satan
,
then
with
daily
conflicts
incounter
his
darts
&
weapons
,
wee
must
grapple
with
couetousnes
,
wantonnes
,
with
anger
&
ambition
,
we
haue
a
daily
and
tedious
combate
with
the
corruptions
of
the
flesh
,
and
inticements
of
the
world
.
The
mind
of
man
is
beseiged
and
beset
on
all
sides
with
anoiances
from
Sathan
,
so
that
it
is
not
able
to
resist
or
withstand
euery
one
.
If
couetousnes
be
ouercome
of
vs
,
some
euill
affection
will
assaile
vs
:
if
that
euill
affection
be
strangled
,
vaine
glory
will
afflict
vs
,
if
vaine
glory
be
despised
,
wrath
will
incence
vs
;
if
wrath
be
pacified
,
then
pride
will
puffe
vs
vp
,
drunkennes
will
prouoke
vs
,
enuy
will
breake
concord
,
heate
will
interrupt
friendship
.
Thou
shalt
be
forced
to
curse
,
which
the
law
of
God
forbiddeth
.
Thou
shalt
be
constrained
to
sweare
,
which
is
not
lawfull
.
The
soule
suffereth
so
many
persecutions
daily
,
the
heart
is
pressed
with
so
many
dangers
,
and
doth
it
delight
still
to
abide
amongst
the
swords
of
Sathan
,
and
not
rather
desire
by
the
meanes
of
a
speedy
death
to
hasten
to
Christ
.
When
he
shal
then
be
pulled
from
this
euil
&
brought
to
this
good
,
to
enioy
sooner
the
presence
of
God
,
&
the
lamb
,
yea
as
a
bride
to
his
beloued
Bridegroome
,
that
that
which
the
bride
desired
that
he
would
come
,
that
she
might
haue
his
presence
he
inioies
before
his
general
comming
,
preuenting
as
it
were
his
comming
by
his
going
to
him
by
,
the
means
of
this
imature
doth
.
Now
how
should
that
but
be
a
welcome
guest
,
how
but
a
choice
blessing
,
which
as
a
gentle
guide
leadeth
him
to
his
Christ
,
carrieth
his
soule
to
hir
beloued
husband
.
This
was
the
resolution
of
Ambrose
,
who
neither
loathed
life
,
nor
feared
to
die
,
because
,
saith
he
,
we
haue
a
good
Lord
to
goe
to
.
This
was
the
faith
of
Simeon
who
hauing
Christ
,
praied
to
depart
in
peace
.
This
was
Saint
Pauls
gaine
,
when
he
said
,
to
die
is
to
me
aduantage
:
because
this
passage
was
a
dissolution
,
&
this
dissolution
was
to
be
from
the
body
,
&
this
his
being
from
the
body
was
to
be
with
Christ
,
though
it
came
vntimely
.
Thus
may
and
ought
euery
good
man
to
resolue
with
Ambrose
,
to
pray
with
Simeon
,
to
triumph
with
Paul
,
when
hee
shal
be
carried
swiftly
from
the
Coast
of
his
banishment
towards
his
owne
country
,
not
with
the
wind
onely
against
the
tide
,
not
with
the
tide
against
the
winde
,
but
both
with
winde
&
tide
to
the
hauen
of
happines
,
to
the
Heauen
of
blessednes
,
where
hee
shall
enioy
the
presence
of
God
,
and
the
Lamb
,
Psalm.
16.11
.
in
whose
presence
is
fulnes
of
ioy
and
at
whose
right
hand
there
are
pleasures
for
euermore
.
Thus
much
out
of
my
Text
fitting
the
present
occasion
.
ANd
now
(
Honorable
and
beloued
)
I
know
you
expect
some
discourse
of
me
,
and
from
me
,
of
the
life
and
death
of
this
truly
honorable
Lord
.
I
professe
first
to
you
,
that
I
haue
often
grieued
at
the
licentiousnes
of
many
of
my
brethren
in
this
kind
,
whereby
they
haue
beene
very
offensiue
,
and
made
themselues
euill
thought
of
,
and
those
they
commended
neuer
the
better
,
but
haue
giuen
the
occasion
that
the
hearers
who
knew
the
deceased
better
then
themselues
,
haue
raked
into
their
liues
,
and
ripped
vp
their
former
carriage
,
to
their
great
disgrace
,
&
laid
open
that
which
happily
would
haue
beene
kept
secret
,
if
this
occasion
had
not
drawne
it
out
.
But
yet
herein
,
me
thinks
I
saw
the
ouer-ruling
hand
of
the
most
wise
God
,
ordering
mens
sinnes
and
infirmities
to
make
good
his
owne
word
;
[
](A12980-e16930-b)t
t
Prou.
10.7
.
The
name
of
the
wicked
shall
rot
.
So
that
as
Austin
speaketh
,
[
](A12980-e16960-b)u
u
Hoc
ipso
quod
contra
voluntat●m
Dei
fecerunt
,
de
ipsis
facta
est
volunta●
e●●●
Aug
En●●
Laurent
.
●
.
166.
In
this
that
they
did
against
the
will
of
God
,
is
his
will
fulfilled
by
them
.
But
yet
I
haue
euer
iudged
it
most
fitting
to
speake
somewhat
liberally
,
so
it
might
be
done
warantably
,
of
publike
persons
,
and
eminent
men
,
deseruing
well
,
Spe
vel
re
,
of
the
Church
and
common
wealth
,
that
they
may
be
brought
to
see
their
losse
,
and
they
made
sensible
of
the
hand
of
God
,
in
depriuing
them
of
such
notable
meanes
of
their
good
,
and
worthy
instruments
of
their
peace
and
prosperity
,
as
of
his
kingdome
and
glory
.
Thus
iudgeing
,
I
will
so
practise
in
the
present
,
by
your
patience
,
to
speake
a
few
things
of
this
deceased
honourable
person
;
the
most
hopefull
Gentleman
,
of
a
subiect
,
for
the
common
good
of
the
Church
and
common
wealth
(
if
my
loue
deceiue
me
not
)
that
many
ages
haue
afforded
vs
,
of
what
ranck
&
condition
soeuer
they
were
:
I
say
a
few
words
of
his
life
and
death
,
by
your
patience
,
that
when
wee
see
his
worth
,
we
may
conceiue
of
our
owne
losse
,
and
be
assured
of
his
gaine
;
and
so
in
sorrowing
for
our selues
,
yet
we
may
reioice
ouer
him
.
In
speaking
of
whom
,
I
feare
,
[
](A12980-e17010-b)u
u
Ne
tanti
viri
laudes
oratione
mea
eleuarem
magis
quam
exornarem
.
Chrys.
de
sacerd.
lib.
Bern.
serm.
supra
Cant.
34.
as
Chrysostome
did
when
hee
fell
occasionally
into
the
commendations
of
Saint
Paul
;
Lest
my
speech
should
rather
blemish
and
diminish
the
praise
of
so
great
a
personage
,
then
any
waies
adorne
it
:
I
will
doe
what
I
can
,
and
if
I
satisfie
not
mens
expectations
,
as
Bernard
in
another
case
,
Culpetur
sane
ingenium
,
non
voluntas
:
Blame
my
wit
,
and
not
my
will
.
But
why
hold
I
you
thus
in
suspence
?
I
will
passe
by
the
birth
of
this
honorable
person
,
and
his
progenitours
,
though
it
be
worth
the
esteeme
to
be
borne
of
those
that
are
truely
worthy
and
antiently
noble
,
&
to
descend
from
their
loines
.
Yet
it
is
more
properlie
anothers
,
then
his
commendations
,
and
is
common
to
those
who
haue
nothing
commendable
in
them
,
nor
haue
any
profit
by
it
,
no
more
then
a
channel
or
riuer
that
sloweth
from
a
pure
and
wholesome
spring
if
it
be
corrupt
&
defiled
,
whereof
the
world
hath
too
many
,
who
are
not
so
much
honoured
by
their
noble
auncesters
,
as
they
dishonour
them
and
their
stocke
.
Dignitas
in
indigno
ornamentum
in
Luto
,
saith
Saluian
;
[
](A12980-e17100-b)x
x
Saluian
.
ad
eccles.
cathol
.
lib.
2.
Honor
in
an
vnhonorable
man
,
is
like
an
ornament
in
the
dirt
,
a
iewell
in
the
dunghill
more
defiled
then
it
can
adorne
.
Alas
for
griefe
,
that
in
this
age
of
the
world
it
may
be
spoken
to
many
,
which
Nazianzene
reports
was
sometime
spoken
to
a
Noble
man
dispising
another
that
was
come
of
meane
parentage
,
and
boasting
of
his
owne
nobilitie
:
Mihi
inquit
probro
genus
meum
est
,
tu
autem
generi
tuo
.
[
](A12980-e17140-b)y
y
Nazian.
in
nobilem
male
morat
.
My
parentage
is
a
reproach
to
me
,
but
thour
art
a
reproach
to
thy
parentage
.
This
honorable
Lord
as
a
thankfull
man
for
honour
receiued
,
returned
honour
to
his
auncestors
,
and
that
with
aduantage
,
being
no
lesse
honorable
to
them
,
then
they
were
to
him
:
I
know
they
will
acknowledge
and
subscribe
to
this
with
much
ioy
&
comfort
.
I
will
omit
to
speake
of
his
education
and
bringing
vp
,
which
is
the
honour
of
his
parents
,
hauing
beene
so
religious
and
truly
Christian
as
it
was
.
Non
est
parui
apud
deum
meriti
bene
filios
educare
.
So
Hierome
.
[
](A12980-e17190-b)z
z
Hieron
.
epist.
9.
ad
Sal.
It
is
a
thing
of
noe
smale
account
with
God
,
for
men
to
bring
vp
their
children
well
,
and
in
the
feare
of
God
,
especially
men
Children
,
which
as
Chrysostome
saith
,
is
[
](A12980-e17230-b)a
a
Magis
intollerabilis
&
cum
maiori
formidine
.
Chrys.
de
sacerd.
lib.
1.
A
greater
burden
,
and
more
full
of
feares
and
cares
.
I
will
not
stand
vppon
his
naturall
parts
of
wit
,
memory
,
sweetnes
of
nature
,
habilitie
of
body
,
all
which
were
in
him
excellent
,
but
they
are
common
to
many
others
,
yet
in
this
different
,
namely
in
the
well
vsing
and
applying
of
them
A
good
wit
(
saith
one
)
vnsanctified
,
is
a
prey
for
the
Diuell
;
so
I
may
say
of
the
rest
:
but
when
it
is
true
of
them
which
Bernard
saith
.
[
](A12980-e17290-b)b
b
Gratia
ordinat
quam
donauit
creatio
.
Bern.
tract
.
de
gra.
&
lib.
6.
Grace
doth
order
aright
that
which
Creation
hath
giuen
.
Then
are
they
honorable
and
commendable
indeed
.
Such
were
they
in
this
honorable
person
truly
sanctified
,
and
religiously
applied
to
all
good
,
as
shall
appeare
by
that
which
followeth
.
For
his
learning
,
I
must
leaue
it
to
others
to
speake
,
that
had
occasion
to
confer
with
him
and
conuerse
with
him
in
that
course
,
I
meane
for
humane
knowledge
of
tongues
and
arts
,
and
the
like
,
I
know
many
both
strangers
and
Englishmen
speake
admirably
of
him
.
As
some
out
of
certaine
knowledge
testifie
of
him
,
that
he
had
attained
foure
languages
very
sufficiently
,
The
Greeke
,
Latin
,
Italian
,
and
French
,
being
able
to
reade
Greeke
authors
,
and
to
make
vse
of
them
in
their
owne
language
.
Speaking
Latine
well
and
writing
a
pure
and
graue
stile
,
so
also
he
was
able
to
confer
with
any
stranger
readily
and
laudably
in
the
Italian
&
French
,
as
men
of
best
iudgement
haue
thought
,
able
also
to
vnderstand
the
Authors
he
read
in
the
Spanish
tongue
.
So
for
his
knowledge
in
the
Arts
,
specially
in
Philosophie
,
and
the
Mathematicks
,
some
who
are
Masters
of
these
Arts
,
and
others
of
note
witnes
with
them
,
that
his
skill
as
well
in
the
practike
part
as
contemplatiue
,
was
of
that
degree
towards
perfection
,
as
that
he
was
not
only
to
haue
been
accounted
excellent
,
in
respect
he
was
a
gentleman
of
noble
ranke
&
place
;
but
that
he
might
iustly
be
paraleld
with
most
of
the
best
that
were
renowned
in
the
only
professing
of
the
same
:
For
his
knowledge
in
the
Theorique
of
the
art
Military
&
Nauigation
,
he
had
made
so
good
a
progresse
therein
,
as
some
who
vnderstand
those
arts
well
do
witnesse
,
he
wanted
nothing
but
the
practise
to
a
great
perfection
in
them
both
.
For
his
vnderstanding
in
heauenly
knowledge
,
and
the
mysteries
of
saluation
,
as
his
desire
was
very
feruent
to
it
,
so
was
his
successe
very
prosperous
&
happy
in
it
.
For
he
had
attained
that
measure
,
that
I
neuer
knew
in
any
of
what
ranke
soeuer
of
his
yeeres
,
(
that
did
not
intend
to
make
it
their
profession
)
I
haue
conferred
with
him
many
and
many
times
,
I
neuer
knew
the
question
come
in
our
way
,
which
he
was
not
able
suddenly
and
vnderstandingly
to
speake
vnto
.
But
to
come
to
the
best
,
and
that
which
is
most
comfortable
,
as
touching
him
,
and
may
more
make
vs
to
bewaile
our
losse
;
This
desire
of
knowledge
was
not
as
Bernard
notes
of
some
,
who
desired
to
know
,
[
](A12980-e17360-b)c
c
Eo
fine
tantum
vt
sciant
.
Bern.
serm.
supra
Cant.
36.
For
that
end
only
that
they
might
know
;
which
is
,
Turpis
curiositas
(
saith
the
Father
a
filthy
curiosity
.
Nor
,
as
others
who
desired
it
,
vt
sciantur
ipsi
;
that
they
might
be
known
,
which
is
,
turpis
vanitas
,
foule
vanity
:
Nor
as
others
,
vt
scientiam
suam
vendant
;
that
they
may
make
sale
of
their
knowledge
,
which
is
turpis
quaestus
,
filthy
lucre
:
But
it
was
as
he
speaketh
;
others
desired
knowledge
,
vt
aedificent
,
that
they
might
profit
others
,
which
was
charitas
,
charity
,
and
as
others
,
vt
aefidificentur
,
that
they
might
be
edified
,
&
prudentia
est
,
and
it
is
wisedome
.
Of
all
these
only
,
the
two
last
are
found
free
from
the
abuse
of
knowledge
,
as
who
would
therfore
vnderstand
,
that
they
might
do
good
.
[
](A12980-e17480-b)d
d
Horum
omnium
soli
vltimi
duo
non
inueniuntur
in
abusione
scientiae
quippe
qui
ad
boc
volunt
intelligere
vt
benefaciant
.
These
two
last
are
not
the
abuses
of
knowledge
,
because
they
desire
to
know
well
,
that
they
may
doe
well
:
such
I
assure
you
was
the
desire
of
knowledge
in
this
honorable
person
,
which
I
manifest
thus
vnto
you
.
The
grace
of
saluation
,
that
is
,
this
sauing
knowledge
by
the
Gospell
,
teacheth
not
for
the
speculation
,
but
the
practise
of
it
,
it
being
like
the
voice
that
bad
Lazarus
arise
,
and
made
him
able
to
rise
out
of
his
graue
,
and
to
walke
and
worke
.
I
say
,
it
teacheth
three
lessons
,
&
enables
them
that
truly
apprehend
it
,
to
worke
three
maine
things
.
Sobriety
,
Iustice
,
Piety
,
[
](A12980-e17530-b)e
e
Titus
8.11.12
.
The
grace
of
God
that
bringeth
saluation
vnto
all
men
hath
appeared
,
and
teacheth
vs
that
we
should
liue
soberly
,
and
righteously
and
godly
in
this
present
world
.
How
well
this
noble
worthy
had
both
learned
,
and
was
enabled
by
the
grace
of
saluation
to
practise
these
three
,
I
will
manifest
to
you
in
few
words
:
of
the
first
two
more
briefly
;
of
the
latter
,
more
largely
.
For
his
sobriety
,
he
was
a
wonderfull
,
sober
,
and
chast
man
in
his
life
;
nay
his
lips
not
heard
to
vtter
any
vnchast
,
nay
scarsely
vnseemly
speech
,
as
many
report
of
him
,
with
whom
happily
he
would
haue
spoken
more
liberally
and
opened
himselfe
more
freely
then
with
me
:
which
was
the
more
commendable
in
him
,
because
he
was
as
Hierome
speaketh
in
lubrica
aetate
,
in
a
slippery
age
,
in
the
flower
of
his
youth
;
but
yet
more
,
because
:
he
liued
in
lubrico
loco
,
in
a
slippery
place
,
the
Court
;
most
of
all
,
because
hee
had
bin
a
traueller
in
those
places
where
are
schooles
of
vncleannesse
,
whence
few
euer
returne
such
as
they
went
out
;
but
of
good
and
chast
,
returne
vnchast
,
being
vnchast
when
they
went
out
,
they
are
seuen
fold
more
defiled
then
before
.
So
was
it
not
with
him
,
but
like
fishes
which
retaine
their
fresh
tast
,
though
they
liue
in
salt
water
;
so
in
an
vnchastage
,
in
vnchast
places
,
he
euer
kept
his
chastity
,
yea
he
grew
in
the
loue
of
chastity
,
and
hatred
of
all
vncleannes
.
And
no
maruell
,
for
he
tooke
the
way
to
it
;
he
auoided
the
occasions
,
he
spent
not
his
time
in
courting
of
yong
Ladies
,
and
amourosly
beholding
beautifull
women
,
the
bellowes
of
lust
,
and
baites
of
vncleannes
,
of
whom
Saint
Augustine
speaketh
thus
,
[
](A12980-e17610-b)f
f
Videre
illas
obest
cordi
,
audire
illas
inflammat
animam
,
tangere
illas
stimulat
carnem
;
omne
denique
quod
cum
faeminis
agitur
,
laqueus
est
homini
cum
illis
conuersanti
.
Aug
de
cohab
.
cler.
&
mulier
.
To
see
them
,
hurts
the
heart
,
to
heare
them
,
inflames
the
mind
,
to
touch
them
stirres
vp
the
flesh
,
and
last
of
all
,
all
whatsoeuer
is
done
with
women
(
which
are
not
their
lawfull
wiues
)
is
a
snare
to
that
man
that
dealeth
with
them
.
But
this
chast
spouse
esteemed
his
books
aboue
their
beauty
,
and
in
stead
of
daliance
with
them
,
his
delight
was
in
men
of
parts
and
learning
,
for
arts
and
Arms.
But
besides
this
,
as
a
speciall
meanes
of
chastity
,
he
was
temperate
in
feeding
,
and
rare
in
feasting
,
and
frequent
in
fasting
(
of
which
,
when
I
come
to
his
religion
.
)
he
was
moreouer
a
great
auoider
of
idlenesse
and
sleepe
,
the
two
nurses
of
vncleannes
;
with
his
will
he
ordinarily
neuer
slept
aboue
six
howres
,
and
when
he
lay
awake
,
he
sought
to
exclude
all
euill
thoughts
with
meditation
vpon
some
heauenly
things
,
as
I
shall
tell
you
when
I
come
to
his
piety
.
For
his
iustice
,
he
had
no
publike
place
to
shew
himselfe
in
,
he
was
but
comming
vp
on
the
stage
&
God
called
him
away
,
and
suffered
him
not
to
manifest
what
he
had
gotten
by
his
carefull
fitting
himselfe
for
such
a
place
:
for
his
priuate
carriage
,
I
haue
not
heard
,
but
that
he
dealt
honorably
and
honestly
with
euery
man
that
he
had
to
doe
with
;
He
attended
vpon
the
Lady
Electresse
10.
yeers
or
thereabouts
.
that
great
and
honorable
care
he
had
that
his
fathers
debts
,
which
were
very
great
by
his
manifold
both
priuate
and
publike
occasions
,
and
some
few
of
his
own
(
which
I
am
enformed
to
be
no
great
matter
)
establishing
power
in
his
honorable
mother
and
executresse
,
to
sell
all
,
or
any
part
of
the
land
,
presently
and
speedily
to
pay
and
discharge
all
:
and
when
the
gentleman
who
drew
the
conueiance
demanded
of
him
,
if
he
aproued
of
that
he
appointed
to
be
done
,
and
confirmed
to
this
purpose
;
he
answered
,
Yes
with
all
my
heart
,
for
my
honor
&
my
honesty
are
my
neerest
heires
.
If
any
thinke
that
to
impeach
his
iustice
,
that
he
left
not
the
land
to
the
heire
male
,
to
vphold
the
house
,
I
must
tel
them
that
in
iustice
,
the
paying
of
iust
debts
ought
to
be
preferred
before
vpholding
or
houses
,
and
wil
giue
more
confort
at
the
last
:
yea
there
can
be
no
true
comfort
without
care
of
this
:
and
the
taile
being
cut
off
as
I
am
enformed
(
by
his
father
)
in
this
honorable
respect
,
to
pay
euery
man
his
owne
,
his
sisters
were
neerer
to
him
then
his
cosien
german
,
both
by
the
law
of
God
and
nature
,
who
being
honorable
Ladies
,
professors
of
religion
,
as
it
lieth
in
their
power
and
the
world
lookes
for
it
from
them
:
so
if
they
leaue
no
children
to
inherit
,
no
doubt
,
they
will
haue
an
honorable
care
to
vphold
the
house
,
and
the
name
;
which
I
think
wil
be
much
to
their
honor
And
now
honorable
&
beloued
,
I
come
to
the
third
branch
,
&
the
third
effect
of
this
sauing
knowledge
,
his
godlinesse
and
religion
,
of
whom
I
may
say
as
Saluian
saith
of
one
,
[
](A12980-e17680-b)g
g
Erat
fide
nobilis
quae
omnibus
semper
ornatibus
ornamento
est
,
quia
sine
hac
nihil
tam
ornatum
est
,
quod
ornare
potest
.
Salu
epist.
1.
That
he
was
noble
in
that
faith
which
alwaies
in
all
addressings
,
is
an
ornament
,
because
without
this
faith
,
there
is
nothing
so
specious
that
can
garnish
and
beautifie
.
This
,
this
is
the
Temple
that
sanctifies
the
gold
,
this
is
the
Altar
that
sanctifies
the
offering
,
by
this
the
sobrietie
and
iustice
(
which
in
an
heathen
or
ciuill
man
,
without
this
,
are
but
glistering
sinnes
as
,
Splendida
peccata
splendida
virtutes
.
Austine
cals
them
)
in
him
were
glorious
vertues
.
For
this
in
generall
,
such
was
his
pietie
,
that
not
I
onely
,
but
many
others
,
better
able
to
iudge
then
my selfe
,
will
affirme
with
me
,
that
we
knew
not
any
of
what
rank
soeuer
,
in
whom
we
discerned
more
,
nay
so
feruent
a
desire
of
sauing
knowledge
,
so
constant
a
resolution
to
practise
al
knowne
good
duties
,
so
great
tendernes
of
conscience
,
and
feare
to
offend
God
in
the
least
thing
which
hee
knew
to
be
sin
.
How
and
whereby
we
discerned
this
,
I
will
discouer
to
you
in
particular
,
which
when
you
haue
heard
,
I
doubt
not
but
you
wil
iudge
,
that
we
conceited
not
things
amisse
,
but
as
they
were
.
Wee
discerned
this
,
and
it
did
discouer
it selfe
vnto
vs
two
waies
,
by
his
priuate
and
publike
exercises
of
pietie
,
which
were
such
,
as
I
say
not
,
were
rarely
found
in
a
young
man
,
more
rarely
in
a
noble
man
,
most
rarely
in
a
young
noble
man
;
but
such
they
were
,
as
are
rarely
found
in
such
measure
in
any
man
of
what
age
and
condition
soeuer
he
be
.
I
will
first
speake
of
his
priuate
course
,
and
tell
you
how
he
spent
one
day
,
and
in
like
manner
he
spent
all
the
daies
of
the
yeare
.
His
priuate
exercise
&
course
of
pietie
was
on
this
sort
;
hee
vsually
rose
euery
morning
about
4.
or
5.
of
the
clocke
,
not
willingly
sleeping
aboue
six
howers
,
as
soone
as
euer
he
was
thorowly
awake
,
hee
in
deuoured
religiously
to
set
his
heart
in
order
,
and
to
prepare
it
for
goodnes
all
the
day
after
,
offering
the
first
fruites
of
the
day
and
of
his
thoughts
vnto
God
.
Thus
hauing
tuned
his
best
instrument
,
his
heart
,
in
the
next
place
he
read
a
Chapter
of
the
holy
Scripture
;
that
done
he
went
to
praiers
with
his
seruants
in
his
chamber
,
after
this
he
read
some
diuine
treatise
to
increase
his
knowledge
in
spirituall
things
,
and
this
for
the
greater
part
of
an
hower
:
he
had
of
latter
times
read
ouer
in
this
course
Caluins
Institutions
,
and
was
at
the
time
of
his
sicknes
reading
the
workes
of
a
reuerend
man
now
liuing
,
one
M.
Rogers
.
And
all
this
hee
did
besides
that
which
was
performed
with
all
the
familie
,
with
whom
hee
ioined
in
the
order
his
honorable
father
left
in
the
familie
namely
,
reading
of
the
Psalmes
,
and
a
chapter
,
togither
with
praier
,
according
to
the
order
of
our
Church
,
before
dinner
and
supper
,
and
singing
of
a
Psalme
and
praier
after
supper
.
But
to
returne
to
his
morning
busines
,
after
hee
had
bestowed
the
former
time
in
the
manner
aforesaid
,
he
with
drew
himselfe
to
his
closet
,
and
after
his
owne
priuat
praier
,
disposed
himselfe
to
some
serious
studie
(
if
some
speciall
busines
interrupted
not
his
course
)
for
the
space
of
3.
or
4.
howers
;
after
which
time
,
he
addressed
himselfe
,
if
he
had
time
before
dinner
,
to
dispatch
busines
,
if
any
there
were
required
of
him
,
or
to
conuerse
and
conferre
with
his
friends
,
to
better
than
,
or
be
bettered
by
them
,
or
to
ride
his
great
horse
,
or
walke
abroad
.
But
why
place
I
these
with
his
religion
?
because
hereby
he
kept
himselfe
from
idlenes
,
and
gaue
no
way
to
the
temptations
of
Satan
,
knowing
well
that
the
flies
settle
vppon
the
sweetest
perfumes
when
they
are
colde
,
and
corrupt
them
.
Soone
after
dinner
,
if
hee
had
the
opportunitie
,
he
ordinarily
withdrew
himselfe
for
a
while
to
the
meditating
vppon
some
Sermons
which
hee
had
lately
heard
,
for
which
vse
,
hee
retained
some
5.
or
6.
in
his
minde
.
Hee
would
not
faile
though
he
was
disappointed
of
that
oppertunitie
,
to
meditate
vppon
them
before
he
slept
,
yea
many
times
trauelling
by
land
or
water
,
hee
performed
this
duety
,
and
then
would
desire
his
companions
to
forbeare
talke
,
they
might
thinke
a
while
he
did
ordinarily
meditate
and
call
to
minde
4.
or
5.
in
a
day
.
The
rest
of
his
afternoone
hee
gaue
to
busines
as
the
occasions
were
,
and
to
studie
Histories
,
and
to
get
instructions
from
them
who
were
skilfull
in
the
discipline
of
War
,
or
in
the
Mathematikes
and
Nauigation
,
wherein
some
report
he
had
made
great
successe
for
his
age
and
time
.
After
supper
,
hee
betooke
himselfe
to
praier
with
his
seruants
&
that
which
is
markeable
aboue
many
other
things
,
after
praiers
with
them
,
hee
withdrew
himselfe
from
his
seruants
and
friends
,
and
there
in
a
booke
which
hee
kept
for
the
account
of
his
life
,
hee
set
down
what
he
had
done
al
that
day
,
how
he
had
either
offended
or
done
good
,
and
how
he
was
tempted
,
and
with
stood
them
,
and
according
to
his
account
,
he
humbled
himselfe
;
and
such
was
his
wisedome
,
that
such
temptations
as
were
not
fit
(
as
I
suppose
)
to
come
to
any
mans
view
but
his
owne
,
and
his
Gods
,
he
writ
in
a
peculiar
Caracter
knowne
to
none
.
After
this
,
giuing
himselfe
to
his
rest
,
as
rising
he
had
care
to
shut
out
euill
by
possessing
his
heart
with
good
thoughts
,
and
the
reading
of
the
holy
scripture
;
so
had
he
care
to
shut
vp
his
heart
against
such
things
:
one
of
his
Chamber
,
as
he
was
laying
him
to
rest
,
[
](A12980-e17830-b)*
*
I
haue
knowne
a
great
light
of
our
Church
(
who
now
rests
in
peace
)
vse
the
same
practise
.
reading
a
Chapter
or
two
of
the
sacred
word
of
God
.
And
this
was
not
taken
vp
for
a
fit
,
and
as
a
noueltie
,
but
hee
continued
it
for
the
space
of
4.
yeares
last
past
,
as
some
informe
me
,
that
is
,
from
Ianuary
1609.
to
the
15.
of
February
1613.
the
day
when
he
tooke
his
bed
,
some
12.
daies
before
his
death
.
And
now
honourable
and
beloued
,
for
his
publike
exercises
,
which
you
may
wel
thinke
were
carefully
and
conscionably
performed
.
For
he
that
had
such
care
to
approue
himselfe
to
God
in
priuate
,
had
no
lesse
care
to
approue
himselfe
both
to
God
and
man
in
publike
.
This
appeareth
in
his
religious
vse
of
the
time
and
meanes
of
Gods
worship
,
and
his
owne
edification
and
saluation
.
He
was
a
most
religious
obseruer
of
the
Saboth
,
in
publike
&
priuate
duties
,
professing
to
affect
the
publike
meanes
(
if
hee
were
where
hee
could
enioy
them
)
before
all
priuate
,
though
they
were
differently
performed
,
and
had
resolued
,
though
hee
entertained
an
houshold
Chaplaine
,
yet
euer
to
frequent
the
publike
assemblies
vppon
the
Sabboth
day
,
a
thing
worthy
the
noting
,
to
the
reproofe
of
many
of
his
owne
,
as
of
inferior
ranke
,
who
so
much
neglect
the
publike
assemblies
.
And
for
his
present
practise
,
he
did
not
misse
ordinarily
twice
a
day
to
heare
the
word
publikely
:
no
not
when
he
was
a
Courtier
:
yea
he
hath
ridden
4.
miles
to
the
publike
worship
of
God
,
when
he
could
not
enioy
it
neerer
.
After
he
had
heard
,
he
vsually
withdew
himselfe
from
company
before
dinner
,
if
hee
were
so
fitted
for
circumstances
,
that
he
might
for
the
space
of
halfe
an
hower
meditate
vpon
what
he
had
heard
,
or
for
some
other
priuate
meditations
.
After
the
afternoones
publike
exercise
(
two
of
his
seruants
hauing
written
,
his
memory
being
such
as
it
exceeded
often
times
all
their
writings
)
he
repeated
with
his
seruants
before
supper
both
the
Sermons
,
and
writ
them
down
in
his
night-booke
,
&
after
all
this
,
he
prayed
with
them
,
wherein
he
had
a
great
gift
.
And
that
which
helped
him
the
better
to
keep
the
Sabboth
,
hee
was
constantly
accustomed
vppon
Saturday
at
night
,
besides
his
account
for
the
day
,
to
call
himselfe
to
a
strict
account
how
he
had
spent
the
whole
weeke
,
that
according
as
he
found
his
estate
,
hee
might
better
fit
himselfe
to
sanctifie
the
Sabboth
following
.
In
the
morning
he
repeated
to
his
seruants
as
hee
was
making
ready
,
those
seruants
which
hee
had
heard
the
Sabboth
before
.
Note
this
,
not
out
of
time
,
though
somewhat
out
of
place
,
that
a
most
inward
familiar
of
his
hath
,
fin●
the
deliuery
of
this
acquainted
me
with
:
that
vpon
the
Saturday
he
tooke
a
view
of
all
the
weeke
,
so
vpon
the
moneth
Saturday
,
hee
tooke
a
view
of
al
the
former
moneth
,
to
se
how
he
had
bettered
,
as
one
weeke
more
then
another
,
so
on
moneth
more
then
another
,
how
he
had
added
&
got
more
grace
and
strength
of
pietie
.
In
the
hearing
of
the
word
,
he
was
one
of
the
most
attentiue
,
and
reuerend
hearers
that
euer
I
obserued
,
or
mine
eies
haue
seene
,
that
haue
seene
many
thousands
;
for
he
well
knew
that
he
was
before
God
,
and
that
he
heard
not
the
words
of
man
,
but
God
:
and
aswell
did
he
acknowledge
,
that
it
is
but
the
errour
of
great
men
to
thinke
they
haue
a
priuiledge
to
be
lesse
reuerent
and
regardfull
in
hearing
,
then
the
meanest
in
the
congregation
:
yea
he
knew
that
Kings
Scepters
are
as
much
inferiour
to
Christs
Scepter
,
as
he
that
beares
it
is
inferiour
to
Kings
:
therefore
when
he
came
to
heare
,
he
willingly
laid
downe
his
honour
at
Christ
his
feete
.
For
the
Sacrament
,
he
receiued
it
constantly
(
if
by
any
conuenience
he
could
)
euery
first
Sunday
of
the
month
,
&
to
fit
himselfe
to
feast
at
Christs
table
,
he
fasted
the
Saturday
before
(
besides
many
other
times
when
hee
humbled
himselfe
)
spending
the
day
in
praier
,
with
meditation
,
and
examination
of
himselfe
and
his
estate
,
how
it
was
with
him
since
his
last
receiuing
,
neuer
comming
out
of
his
studie
(
vnlesse
very
importunate
occasions
pressed
him
)
till
towards
supper
time
,
nor
medling
with
any
busines
that
day
.
On
the
Sunday
morning
,
besides
his
ordinary
preparations
,
he
read
the
1.
to
the
Corinth.
11.
where
the
institution
of
the
Supper
is
set
downe
.
And
for
the
space
of
an
hower
,
hee
read
with
his
seruants
that
should
communicate
with
him
,
a
little
treatise
that
is
in
print
,
teaching
men
how
to
bee
prepared
for
worthy
receiuing
.
Thus
carefull
was
this
worthy
to
be
fitly
prepared
for
his
Sauiours
supper
,
that
he
might
be
a
worthy
receiuer
.
[
](A12980-e17910-b)*
*
Note
,
that
he
was
so
free
from
ostentation
in
all
these
,
that
he
admitted
no
man
either
to
pray
with
him
,
or
to
repeat
the
Sermons
with
him
but
his
seruants
,
&
his
one
friend
he
so
deerly
esteemed
,
(
Sr.
Ed.
Har.
)
neither
did
he
admit
him
,
but
after
a
great
time
of
acquaintance
,
and
him
only
did
he
acquaint
with
these
priuat
and
secret
holy
duties
,
saue
but
when
for
his
better
informing
,
he
had
conference
with
some
learned
Ministers
.
And
all
this
pietie
and
godlines
did
this
noble
heart
practise
in
this
age
(
to
speake
no
more
particularly
you
may
if
you
please
,
apply
it
to
other
particulars
)
in
this
age
,
I
say
,
which
is
such
as
Saluian
complained
his
times
were
,
that
is
,
wherein
,
[
](A12980-e17950-b)h
h
Si
quis
ex
Nobilibus
conuerti
ad
Deum
caeperis
,
flatim
honorem
Nobilitatis
amittit
.
O
quantus
in
Christiano
populo
honor
Christi
est
obi
religio
ignobilem
facit
.
Sal●
.
lib.
4.
de
Gub.
Dei
.
If
any
of
the
Nobles
began
to
be
conuerted
vnto
God
,
straight
way
hee
lost
the
honour
of
his
Nobilitie
:
O
how
great
is
the
honour
of
Christ
among
Christians
,
where
religion
makes
men
ignoble
!
This
is
for
Atheists
or
Papists
,
it
is
enough
and
too
much
for
them
,
to
scorne
men
for
religion
:
how
impious
a
thing
is
it
for
Christians
to
contemne
men
for
the
religion
of
Christ
?
As
Hierome
to
some
,
[
](A12980-e17990-b)i
i
Qui
christianum
te
dicis
Gentilium
arma
depone
,
aut
si
tu
numero
hostiumes
,
ostende
te
libere
aduersarium
,
vt
Ethnicorum
suscipias
vulnera
.
Hierome
Thou
which
callest
thy selfe
a
Christian
,
lay
downe
the
weapons
of
the
Gentiles
,
or
if
thou
art
of
the
number
of
the
enemies
,
freely
professe
thy selfe
an
aduersary
,
that
thou
maiest
feel
the
smart
of
infidels
.
So
I
to
these
,
if
you
professe
your selues
Christians
:
Oh
that
you
would
turne
Atheists
,
or
Papists
,
or
else
lay
aside
the
bitter
arrowes
of
Atheists
and
Papists
,
if
you
bee
of
the
number
of
such
,
professe
your selues
no
longer
Christians
,
but
such
,
that
you
may
be
esteemed
for
such
,
and
either
be
auoided
,
or
rewarded
as
such
.
Pardon
(
I
pray
you
)
my
digression
.
In
this
age
,
I
say
,
thus
affected
,
wherein
as
Saluian
speaketh
in
the
place
before
,
[
](A12980-e18030-b)k
k
Per
hoc
omnes
quodammodo
mali
esse
coguntur
ne
vites
habeantur
.
Salu.
ib.
vt
supra
.
By
this
meanes
,
all
in
a
manner
are
compelled
to
be
euill
,
lest
they
should
be
accounted
vile
.
Euen
in
this
age
was
this
Honorable
worthy
,
that
I
may
speake
in
the
phrase
of
the
Apostle
with
some
change
,
[
](A12980-e18050-b)l
l
Philip.
2.15.16
.
Blameles
&
pure
,
and
the
sonne
of
God
,
without
rebuke
,
in
a
naughty
and
crooked
nation
,
amongst
whom
hee
shined
as
a
light
in
the
world
,
holding
forth
the
words
of
life
,
and
did
reioice
in
the
day
of
Christ
,
that
hee
had
not
run
in
vaine
,
neither
had
laboured
in
vain
:
yea
&
resolued
with
the
Kingly
Prophet
Dauid
,
that
if
this
were
to
be
vile
,
when
it
was
for
the
Lord
&
for
his
seruice
,
he
would
yet
be
more
vile
then
thus
,
knowing
well
the
time
should
come
,
that
he
should
be
had
in
honour
of
those
that
dishonoured
him
,
and
that
for
these
things
.
Now
all
this
pietie
was
inseperably
attended
vppon
with
two
inseparable
fruites
of
true
godlines
,
the
manifest
proofe
of
the
truth
of
it
:
Loue
to
all
religious
persons
,
and
specially
to
faithfull
and
painefull
Ministers
;
and
abundance
of
compassion
towards
the
needy
saints
and
members
of
Christ
,
of
which
many
particulars
might
be
giuen
,
but
one
may
serue
for
many
.
I
am
certainely
and
credibly
informed
,
that
since
his
returne
from
his
trauels
,
by
way
of
thankfulnes
to
God
,
and
for
refreshing
of
the
poore
members
of
Christ
,
he
gaue
yearely
,
by
the
hands
of
a
priuate
friend
(
besides
many
and
many
occasionall
workes
of
charitie
)
the
summe
of
twenty
pounds
,
and
in
the
first
Sabboth
saue
one
,
he
was
in
the
land
,
after
his
returne
(
hauing
spent
the
Saturday
before
it
with
his
Turor
,
in
fasting
,
praier
,
&
thanksgiuing
)
he
spent
in
publike
hearing
the
word
,
&
receiuing
the
Sacrament
,
giuing
to
the
poore
of
that
place
,
into
their
bason
,
fiue
pounds
,
and
gaue
other
forty
pounds
to
be
bestowed
vppon
poore
Ministers
,
and
other
Christians
,
for
the
reliefe
of
their
present
necessitie
:
yea
such
was
his
liberality
in
this
kinde
,
(
which
is
come
to
my
knowledge
by
his
accounts
)
that
he
gaue
the
tenth
of
his
allowance
to
the
poore
,
and
other
good
vses
;
his
allowance
being
a
thousand
pounds
the
yeare
:
besides
what
hee
gaue
in
the
way
as
hee
walked
and
trauelled
,
and
in
the
streetes
,
which
he
did
often
,
and
much
,
but
what
it
was
,
no
man
can
tel
.
Finally
,
all
these
were
beautified
,
and
adorned
with
such
admirable
humility
,
as
is
rarely
found
in
any
,
specially
in
those
,
that
haue
things
,
which
naturally
for
the
most
part
puffe
vp
the
minde
,
as
nobility
,
and
many
naturall
indowments
.
Nay
,
not
in
those
,
who
haue
many
spirituall
prerogatiues
,
many
gifts
and
graces
,
that
haue
learned
Christ
,
yet
haue
they
not
so
learned
of
Christ
,
as
this
Honourable
worthy
had
done
,
to
be
[
](A12980-e18090-b)m
m
Matth.
11.28
.
Meeke
and
lowly
in
heart
.
Of
which
I
will
vse
,
and
to
whome
I
will
apply
onely
that
of
Bernard
,
[
](A12980-e18120-b)n
n
Decor
animae
humilitas
est
,
verum
in
eo
qui
grauiter
peccauit
,
&
s●amanda
non
tamen
admiranda
humilitas
.
At
si
quis
innocentiam
retinet
&
nihilominus
humilitatem
iungit
nonne
is
tibi
videtur
geminum
animae
possidere
decorem
?
Bern.
supra
Cant.
serm.
45.
The
beauties
of
the
minde
is
humility
,
but
in
him
who
hath
griuously
transgrest
,
howsoeuer
humility
may
be
to
be
imbraced
,
yet
not
at
all
admired
.
But
if
a
man
keepe
his
innocencie
,
and
withall
addes
himilitie
,
seemes
not
this
man
vnto
thee
to
posses
a
double
beauty
of
his
soule
?
This
Honorable
vessell
was
double
gilt
,
with
true
and
intire
innocencie
(
though
imperfect
through
humane
frailty
)
and
true
humility
.
Thus
was
hee
decked
,
and
thus
were
all
his
graces
and
gifts
adorned
,
all
seeming
and
truely
appearing
such
as
they
were
,
because
hee
was
by
this
so
nigh
to
men
,
and
not
by
loftines
,
and
pride
lifted
vp
aboue
,
and
remoued
from
men
.
Thus
haue
I
discoursed
to
you
of
his
life
,
and
am
come
to
the
15.
of
February
,
last
past
,
when
hee
was
visited
with
sicknes
from
God
,
whereof
he
died
.
Touching
his
carriage
and
comforts
therein
,
wee
cannot
doubt
but
that
it
was
very
religious
,
and
these
very
great
,
when
such
a
life
went
before
,
wherein
there
was
such
preparation
and
prouision
,
such
a
foundation
laid
vp
in
store
,
against
this
euill
day
.
I
am
onely
accquainted
with
them
by
report
,
for
I
was
neuer
with
him
,
though
I
much
desired
it
and
often
,
yet
the
wisdome
of
those
that
were
about
him
,
thought
it
not
fit
,
fearing
not
his
death
,
till
it
was
very
late
,
&
he
without
hope
of
recouery
,
and
I
diuers
miles
remote
from
him
.
That
which
was
deliuered
vnto
me
,
by
one
that
was
with
him
all
the
time
,
or
most
of
his
sicknes
,
whom
I
dare
trust
,
not
mine
owne
eares
better
(
otherwise
I
am
iealous
of
all
friends
reports
in
this
case
)
I
will
deliuer
vnto
you
as
briefely
as
it
was
deliuered
vnto
me
,
which
was
thus
.
From
the
first
day
of
his
sicknes
,
hee
apprehended
strongly
the
expectation
of
death
(
though
diuers
thought
nothing
lesse
till
a
day
or
two
before
his
dying
day
)
&
therefore
hee
addressed
himselfe
thereunto
;
and
besides
his
meditations
,
hee
called
often
for
others
to
pray
,
and
often
vsed
praiers
himselfe
,
confessing
,
and
that
often
,
both
his
sinnes
,
and
his
faith
and
vndoubted
hope
of
saluation
by
Christ
;
and
with
great
alacritie
he
professed
that
he
feared
not
death
,
in
what
shape
soeuer
he
came
.
He
brake
forth
often
into
heauenly
speeches
expressing
his
desire
to
be
dissolued
,
and
to
be
at
home
with
his
God
and
Father
,
professing
not
two
howers
before
his
death
,
that
he
still
felt
the
assured
comforts
of
his
saluation
by
Christ
,
&
so
finished
his
life
in
peace
and
ioy
of
the
holie
Ghost
,
vttering
neere
his
death
these
longing
words
,
O
that
ioy
,
O
my
God
when
shall
I
be
with
thee
?
Which
ioy
he
vndoubtedly
enioyeth
,
and
is
with
his
God
in
glory
and
euerlasting
happinesse
.
Thus
honorable
,
and
beloued
,
you
see
by
these
things
,
the
worth
and
excellency
of
this
deceased
person
,
honorable
both
by
nature
and
grace
,
the
more
his
worth
was
by
these
naturall
and
spirituall
endowments
,
the
greater
our
losse
,
and
the
greater
his
gaine
,
and
the
more
cause
haue
we
to
sorrow
for
our selues
,
though
to
reioice
on
his
behalfe
.
The
whole
hath
cause
to
mourne
,
and
bewaile
,
and
many
particulars
to
bewaile
a
part
.
His
honorable
mother
,
whom
God
hath
depriued
of
hir
sonne
,
hir
only
sonne
,
of
such
a
sonne
;
such
Turrian
staffe
and
stay
of
her
age
,
and
such
a
ioy
of
her
life
.
His
honourable
sisters
,
from
whom
the
Lord
hath
taken
such
a
noble
&
worthy
brother
,
who
would
haue
been
not
only
a
crowne
of
their
honor
,
but
a
furtherer
of
them
in
the
way
of
piety
,
and
godlinesse
,
to
the
crowne
of
glory
.
His
kindred
and
aliance
,
who
are
depriued
of
such
an
honor
of
their
house
,
and
such
a
glory
of
their
name
.
His
kinde
and
familiar
friends
,
who
are
bereft
of
such
a
true
harted
Ionathan
,
one
that
was
very
kind
vnto
them
,
whose
loue
vnto
them
was
wonderful
,
specially
to
him
whom
he
termed
in
his
Wil
,
his
deare
friend
.
Sr.
Ed.
Harwood
.
His
seruants
,
that
haue
such
a
master
taken
from
their
heads
,
the
ground
of
al
their
future
hopes
.
And
not
these
only
,
but
more
generally
others
haue
cause
to
mourne
and
bewaile
,
as
the
Church
,
who
hath
lost
so
hopefull
and
noble
a
Theophilus
,
that
would
haue
defended
her
truth
and
doctrine
;
such
an
honorable
Obadiah
that
would
haue
hid
and
protected
her
Ministers
.
The
common
wealth
,
and
specially
this
little
Shire
whereof
he
was
L.
Lieutenant
,
that
hath
lost
so
hopefull
a
Nehemiah
,
who
would
haue
set
himselfe
for
the
publike
good
,
and
giuen
example
and
encouragement
to
keepe
the
Sabboth
,
and
haue
charged
them
so
far
as
his
power
had
extended
,
to
haue
carefully
obserued
it
,
and
so
gouerned
them
that
he
would
not
only
not
oppresse
them
himselfe
,
but
haue
to
his
vtmost
power
prouided
that
they
should
be
free
from
the
oppression
of
others
.
And
here
I
will
not
omit
that
which
may
make
the
losse
the
greater
,
something
since
brought
vnto
me
by
his
deare
friend
,
of
two
purposes
he
had
for
experience
,
to
adde
to
the
former
grounds
of
his
study
,
the
better
to
haue
enabled
himselfe
for
his
Countries
seruice
.
The
one
by
a
voyage
to
sea
into
some
places
,
the
knowledge
whereof
for
war
by
sea
would
haue
been
most
vsefull
;
another
by
land
,
into
one
of
our
neighbour
countries
,
fittest
to
haue
enriched
his
mind
in
the
knowledge
of
land-seruice
.
Thus
is
there
both
generall
and
speciall
cause
of
mourning
and
lamentation
;
in
respect
of
our selues
:
but
see
what
great
cause
we
haue
of
reioycing
for
him
.
What
cause
of
reioycing
and
thankfulnesse
hath
his
honorable
mother
,
though
she
hath
lost
her
heire
,
yet
to
speake
in
Chrysostomes
words
vnto
her
,
[
](A12980-e18380-b)o
o
At
haeredem
bonorumque
successorem
non
habes
:
&
quid
malebas
eum
tuorum
an
caelestium
haeredem
fieri
?
Quid
vero
cupis
eum
pere●ntiae
suscipere
,
quae
paulo
post
esset
dimissurus
,
an
permanentia
&
immubilia
?
non
haeredem
eum
hab●isti
,
sed
ipsum
prote
Deus
habuit
.
Chrys.
hom.
69
ad
pop
Ant.
But
you
haue
no
heire
,
nor
any
successor
of
your
goods
:
well
,
and
had
you
rather
he
should
be
inheritor
of
these
of
yours
,
then
of
those
heauenly
?
What
doe
you
desire
he
should
enioy
perishing
things
,
which
within
a
small
while
he
must
cast
away
,
or
permanent
and
immoueable
?
Nay
,
you
had
not
an
heire
of
him
,
but
God
had
him
for
you
.
His
honorable
sisters
in
their
sorrow
may
reioice
ouer
him
,
for
though
as
Chrysostome
saith
,
[
](A12980-e18430-b)p
p
Propriorum
non
fuit
fratrum
cohaeres
,
sed
Chr●sti
constitutus
est
Chrysost.
quo
ant.
He
was
not
coheire
with
his
priuate
brethren
,
yet
he
is
made
coheire
with
Christ
.
And
that
not
in
hope
,
but
in
present
possession
;
he
now
at
his
full
age
,
they
but
in
their
nonage
as
yet
.
How
may
his
worthy
friends
roioyce
for
him
,
when
we
can
say
to
them
as
Hierome
to
Heliodorus
,
comforting
him
ouer
the
death
of
his
Nephew
Nepotian
,
who
died
in
his
youth
,
[
](A12980-e18490-b)q
q
Intelligeres
illum
non
emori
sed
emig●are
,
&
mutar●
amicos
non
relinquere
.
Hier.
epist.
3.
Thou
shouldst
vnderstand
that
he
doeth
not
die
but
decease
,
And
only
change
his
friends
,
not
leaue
them
.
So
they
should
be
informed
,
that
he
is
not
dead
,
but
translated
,
&
hath
not
left
his
friends
but
changed
them
,
for
far
more
honorable
and
glorious
then
they
,
and
so
to
reioyce
in
respect
of
him
,
lest
they
may
seeme
to
enuie
his
happinesse
.
What
cause
of
reioiycing
hath
the
Church
for
him
,
so
deare
a
child
of
hirs
,
that
hath
left
the
militant
,
but
is
possessed
of
the
triumphant
Church
,
that
hath
left
the
state
of
Militancie
and
warfaring
,
and
is
in
the
state
of
triumphancy
and
victory
.
How
may
the
Common-wealth
and
this
Shire
reioyce
ouer
him
,
that
is
taken
from
an
earthly
gouernment
,
to
an
heauenly
regiment
;
from
ruling
with
men
,
to
raigne
with
Christ
,
and
hath
left
these
few
corruptible
ensignes
of
honor
,
but
now
possesseth
true
honour
,
and
an
immortall
crowne
.
Finally
,
how
may
we
all
reioyce
for
him
,
and
change
our
note
as
much
as
may
be
,
forgetting
our
owne
losses
,
and
thinking
of
his
gaine
.
As
Bernard
of
his
friend
Gerard
,
[
](A12980-e18570-b)r
r
Et
meum
faleor
luctum
poene
in
cantum
conuertit
dum
intentus
gloria
ecius
,
propriae
ferè
misoria
obliuiscor
.
Ber.
super
Cant.
26.
And
I
confesse
it
turnes
my
mourning
almost
altogether
into
singing
,
wholes
being
intent
vpon
his
glory
,
I
forget
almost
my
owne
misery
.
And
now
honorable
and
beloued
,
to
draw
towards
an
end
,
If
for
all
this
,
his
losse
and
the
want
of
his
presence
bee
drieuous
to
you
,
and
that
either
in
generall
or
particular
you
desire
his
presence
,
and
to
see
him
;
let
me
speake
to
you
as
Chrysostome
to
some
that
were
like
affected
,
[
](A12980-e18620-b)s
s
Ipsum
cernere
de
sidera●
?
eandem
cum
eo
vitam
viue
&
sacram
ocius
illam
accipis
praesentiam
.
Ch●ys
.
hom.
69.
ad
pop.
Ant.
Doe
you
desire
to
see
him
?
then
liue
a
life
like
vnto
him
;
and
so
you
shall
the
sooner
receiue
that
his
sacred
presence
.
So
I
to
you
,
lead
the
same
life
with
him
,
and
you
shall
soon
enioy
his
holy
and
comfortable
presence
:
but
if
you
will
not
,
neuer
looke
to
enioy
him
and
it
again
.
If
this
were
the
way
that
he
trauelled
Eastward
to
the
heauenly
Hierusalem
,
if
you
goe
Westward
towards
the
cursed
citie
Hiericho
,
you
shall
neuer
come
to
Hierusalem
the
place
of
blessednesse
and
happinesse
.
For
if
this
be
the
way
wherein
he
hath
passed
,
in
the
end
whereof
he
hath
attained
to
blisse
and
happinesse
;
and
if
this
be
the
only
way
,
when
there
is
but
one
way
,
whosoeuer
walketh
in
another
way
,
cannot
come
to
this
estate
.
If
he
in
the
way
of
true
chastity
,
vpright
iustice
,
holy
piety
,
hath
now
the
fruition
of
happinesse
,
and
enioyeth
the
presence
of
God
himselfe
,
and
his
Sonne
,
and
his
owne
blessed
Sauiour
,
Lord
and
husband
.
Who
soeuer
imitates
not
him
in
these
,
(
I
say
not
)
whosoeuer
attaineth
not
to
the
imperfect
perfection
of
these
things
that
he
had
done
,
but
whosoeuer
doth
not
carefully
striue
to
it
,
but
liues
in
vnchastity
and
vncleannesse
,
in
iniustice
and
vnholinesse
,
either
scoffing
,
contemning
,
and
neglecting
this
way
,
and
course
,
shall
enioy
hell
in
stead
of
heauen
,
&
torments
in
stead
of
blessednesse
;
the
iust
wages
of
God
for
such
workers
of
iniquity
.
But
to
conclude
all
,
It
is
written
of
Hierome
,
that
when
hee
had
read
the
life
and
death
of
Hilarion
,
and
saw
that
after
hee
liued
religiously
,
he
died
most
comfortably
,
and
happily
,
said
,
Well
,
Hilarion
shall
be
the
champion
that
I
will
imitate
.
So
now
that
you
haue
heard
the
life
and
death
of
this
Right
worthy
Noble
,
and
are
truelie
informed
how
truelie
religious
the
one
,
and
certainly
comfortable
the
other
was
,
say
you
with
Hierome
,
well
,
This
noble
shall
be
our
champion
,
whom
wee
will
imitate
,
we
wil
follow
his
Chastitie
,
his
Iustice
,
his
Piety
will
we
imitate
.
And
so
if
you
indeuour
and
doe
,
say
and
performe
,
you
shal
be
sure
to
enioy
that
in
future
time
,
which
he
possesseth
in
the
present
,
heauenly
and
eternall
blisse
and
happinesse
,
through
the
merits
and
mercies
of
Iesus
Christ
,
to
whom
with
the
Father
and
the
Holie
ghost
,
be
ascribed
of
vs
and
in
all
the
Churches
of
the
Saints
,
All
glory
,
and
maiesty
,
and
dominion
,
and
power
,
now
and
for
euer
,
Amen
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.