THE
ANATOMIE
OF
MORTALITIE
.
THE
Statute
which
I
haue
chosen
to
reade
vpon
,
wanteth
neither
time
to
settle
,
authoritie
to
bind
,
nor
notice
to
auoid
excuse
.
For
in
time
it
precedeth
all
time
;
for
it
was
,
and
is
from
all
eternitie
;
in
authoritie
of
the
Law-maker
it
exceedeth
all
that
euer
were
,
for
all
the
three
Estates
in
that
Parliament
,
were
,
now
are
,
and
euer
shall
be
infinite
in
power
,
glory
,
wisdome
,
foresight
,
mercie
and
Iustice
,
and
hath
beene
proclaimed
to
the
World
by
many
meanes
;
first
in
Paradise
,
then
by
the
Prophets
,
and
lastly
by
this
holy
Author
to
the
Hebrewes
,
where
it
is
thus
written
,
Heb
9.27
.
THE
STATVTE
.
It
is
appointed
vnto
men
that
they
shall
once
die
,
and
afterward
commeth
the
Iudgement
.
MY
reading
vpon
this
Statute
,
may
for
the
better
apprehension
of
the
Law-makers
meaning
,
be
aptly
put
into
these
eight
Diuisions
following
.
viz.
-
1
The
certaintie
of
death
.
-
2
The
meditation
on
death
.
-
3
The
preparation
for
death
.
-
4
The
right
behauiour
in
death
.
-
5
The
comfort
at
our
owne
death
.
-
6
The
comfort
against
death
of
friends
.
-
7
The
causes
wherein
it
is
vnlawfull
,
and
wherein
lawfull
to
desire
death
.
-
8
The
glorious
estate
of
the
children
of
God
after
death
.
THE
FIRST
DIVISION
,
OF
THE
certaintie
of
Death
.
THis
first
Diuision
containing
the
certaintie
of
death
,
is
properly
subdiuided
into
three
parts
:
The
first
is
into
the
death
(
which
is
naturall
)
of
the
bodie
:
the
second
is
the
spirituall
death
of
the
soule
in
sinne
:
and
the
third
is
the
eternall
death
of
both
body
and
soule
in
hell
.
To
these
three
deaths
are
opposed
three
liues
,
the
life
of
Nature
,
of
Grace
,
and
of
Glorie
.
Naturall
or
bodily
death
,
which
is
called
the
first
,
(
because
in
respect
of
time
,
it
goeth
before
the
third
in
our
vnderstanding
)
is
a
dissolution
or
separation
of
the
soule
from
the
bodie
for
a
time
,
namely
vntill
the
resurrection
.
The
spirituall
death
which
is
termed
the
second
,
is
a
perpetuall
separation
of
the
soule
principally
,
but
consequently
of
body
and
soule
from
God
;
of
which
,
Sinne
is
the
mother
,
the
Diuell
is
the
father
,
and
Damnation
is
the
daughter
;
and
this
is
when
men
die
not
to
sinne
,
but
in
sinne
.
Eternall
death
is
the
hire
and
wages
of
the
second
,
and
this
euer
followes
the
reprobate
after
the
first
.
Both
these
latter
are
a
separation
of
the
whole
man
,
bodie
and
soule
from
the
fellowship
of
God
:
The
first
is
an
entrance
to
death
,
the
second
and
third
are
the
accomplishment
of
it
.
The
first
is
temporarie
,
the
second
and
third
are
spirituall
and
eternall
.
The
first
is
of
the
body
onely
,
the
second
and
third
are
of
both
bodie
and
soule
.
The
first
is
common
to
all
men
,
the
second
and
third
are
proper
only
to
the
Reprobates
.
But
touching
the
naturall
and
bodily
death
,
which
is
the
proper
subiect
of
this
Diuision
,
it
is
(
as
we
haue
said
before
)
the
seperation
of
the
soule
from
the
bodie
,
with
the
dissolution
of
the
bodie
vntill
the
resurrection
,
as
a
punishment
ordained
of
God
,
and
imposed
on
man
for
sinne
,
though
to
the
godly
the
nature
of
it
is
chaunged
.
For
when
God
had
setled
Adam
in
Paradise
,
a
place
of
pleasure
,
giuing
him
such
libertie
,
as
these
words
import
,
Thou
shalt
eate
freely
of
euery
tree
of
the
garden
;
Gen.
2.16.17
.
yet
left
hee
should
presumptuously
equall
himselfe
with
his
Creator
,
he
gaue
him
this
bridle
to
champe
on
,
But
of
the
tree
of
knowledge
of
good
and
euill
thou
shalt
not
eat
,
for
in
that
day
thou
eatest
thereof
,
thou
shalt
die
the
death
.
Adam
had
soone
forgotten
this
saying
(
thou
shalt
die
)
and
harkened
vnto
that
lying
speech
of
the
Serpent
,
Yee
shall
not
die
.
Matth.
15.14
.
The
man
gaue
eare
to
the
woman
,
the
woman
to
the
Serpent
,
they
eate
of
the
forbidden
tree
;
so
the
blind
led
the
blind
,
and
both
fell
into
the
ditch
.
But
now
when
Father
Adam
hath
tasted
of
that
forbidden
fruite
,
O
,
how
was
he
bewitched
?
He
was
once
in
the
state
of
grace
,
but
now
of
disgrace
,
hee
was
once
the
childe
of
God
,
but
now
in
danger
(
for
ought
he
knoweth
)
to
be
the
slaue
of
the
Serpent
.
God
did
once
care
altogether
for
him
,
but
now
hee
must
care
and
shift
for
himselfe
:
hee
was
warme
without
apparell
,
naked
without
shame
,
satisfied
without
labour
or
paine
,
his
meat
was
put
into
his
mouth
.
But
now
it
is
come
out
of
his
nostrels
,
and
is
loathsome
vnto
him
.
Numb.
11.20
.
And
now
hee
must
be
pinched
with
cold
,
and
scorched
with
heate
,
Gen.
31.40
.
he
must
trauell
hard
,
and
in
the
sweat
of
his
browes
must
eate
his
bread
.
Gen.
3.19
.
While
hee
kept
himselfe
within
his
compasse
hee
was
a
happie
man
(
for
which
he
was
to
thank
God
)
and
now
being
in
miserie
,
hee
is
accursed
and
vnhappie
,
for
which
hee
may
thanke
himselfe
.
A
lamentable
fall
,
a
pitifull
case
,
the
wrath
of
God
ouerrunneth
the
whole
world
,
as
a
gangrene
through
all
Adams
posteritie
,
for
his
disobedience
:
his
treason
hath
attainted
all
his
children
,
his
whole
bloud
is
corrupted
,
his
fall
redoundeth
to
all
of
vs
that
came
of
him
.
Alas
,
then
how
shall
we
doe
?
Adam
is
dust
,
hated
of
God
,
and
ashamed
of
himselfe
,
he
is
accursed
,
hee
is
sicke
with
sinne
,
hee
is
dead
,
twice
dead
,
subiect
to
mortalitie
,
and
subiect
to
eternall
damnation
;
his
children
bee
in
the
same
case
.
Woe
therefore
bee
vnto
vs
,
we
are
so
benumbed
with
our
sinnes
,
that
wee
feele
not
the
sting
of
death
fixed
therein
,
the
impostume
of
sinne
lieth
hidden
in
our
hearts
,
so
pleasingly
to
our
carnall
sence
,
as
that
we
thinke
our selues
whole
and
sound
,
as
if
we
presumed
we
should
neuer
die
.
The
incredulous
and
rebellious
broode
of
Adam
,
will
not
acknowledge
their
corruption
and
mortalitie
,
such
and
so
great
is
their
selfe-love
and
pride
of
heart
.
Adam
the
Father
of
all
Nations
was
once
a
free-man
,
a
blessed
man
,
the
childe
of
God
;
the
mercie
of
God
imbraced
him
on
euery
side
.
In
the
earth
there
were
blessings
for
him
ingrauen
,
as
it
were
,
in
the
herbes
,
flowers
and
fruits
;
yea
in
the
heauens
and
in
the
waters
,
he
saw
innumerable
tokens
of
Gods
loue
towards
him
:
But
alas
,
wretch
that
he
was
,
when
he
was
in
honor
he
forgot
himself
,
he
denied
God
his
seruice
,
yea
he
obeyed
his
Enemie
;
and
therefore
became
accursed
,
and
debarred
of
all
his
former
blessings
.
He
became
a
bondman
,
a
cursed
creature
,
the
seruant
of
sinne
and
Satan
,
ashamed
of
his
nakednesse
,
and
trembled
at
Gods
voice
.
So
that
death
and
the
graue
haue
obtained
the
victorie
;
for
Adam
and
his
wife
are
become
a
cursed
couple
;
yea
,
not
onely
they
,
but
all
their
posteritie
;
they
be
the
roote
,
we
be
the
branches
.
If
the
roote
bee
bitter
,
the
branches
must
bee
so
also
:
they
bee
the
Fountaine
,
we
be
springs
;
if
the
fountaine
be
filthie
,
so
must
the
springs
be
.
Sinne
and
corruption
bee
the
riches
that
wee
bequeath
to
our
children
;
Rebellion
is
the
inheritance
that
we
haue
purchased
for
them
:
Death
is
the
wages
that
we
haue
procured
vnto
them
;
such
as
the
father
is
▪
such
bee
the
children
.
For
wee
are
all
of
the
same
nature
,
and
haue
eaten
the
same
sowre
grape
.
Ezec.
18.2
.
The
fathers
haue
eaten
sowre
grapes
and
the
childrens
teeth
are
set
on
edge
.
By
one
man
sinne
entred
into
the
world
,
Rom.
5.12
.
and
death
by
sinne
,
and
so
death
went
ouer
all
men
,
in
whom
all
men
haue
sinned
.
In
sinning
with
Adam
,
wee
must
all
die
with
Adam
;
and
this
is
the
onely
difference
betwixt
him
and
vs
,
that
hee
did
it
before
vs
,
and
for
vs
.
For
if
any
of
vs
had
beene
in
Adams
stead
,
we
had
done
that
which
Adam
did
,
if
not
more
,
to
procure
death
.
And
wee
receiuing
from
Adam
the
infection
of
our
flesh
,
we
receiued
from
him
also
the
corruption
of
our
flesh
.
And
this
is
the
cheifest
and
most
principall
cause
why
all
must
die
.
As
the
goodnesse
of
God
hath
lent
vs
life
,
so
our
owne
deserts
haue
wrought
our
death
.
It
is
a
true
,
and
a
heauie
sentence
spoken
to
euery
man
,
Thou
must
die
:
verified
not
in
one
,
in
few
,
in
many
,
but
in
all
;
and
vniuersall
is
this
saying
in
respect
of
the
elementarie
creatures
,
All
must
die
.
A
short
clause
of
a
long
extent
,
containing
in
it
the
estate
of
all
mortall
creatures
whatsoeuer
.
As
there
are
certaine
common
principles
which
doe
runne
through
all
Arts
,
so
this
is
a
generall
rule
that
concernes
euery
man
,
All
must
die
.
The
truth
thereof
is
daily
to
be
seene
,
and
all
of
vs
hereafter
shall
proue
(
the
Lord
knoweth
how
soone
)
by
his
owne
experience
.
Therefore
it
is
said
in
the
second
booke
of
Esdras
.
Esd.
2.
v.
3.4.5.6.7
.
O
Lord
who
bearest
rule
,
thou
spakest
at
the
beginning
when
thou
diddest
plant
the
earth
(
and
that
thy selfe
alone
)
and
commandedst
the
people
,
and
gauest
a
bodie
vnto
Adam
without
soule
,
which
was
the
workmanship
of
thine
hands
,
and
diddest
breath
into
him
the
breath
of
life
,
and
he
was
made
liuing
before
thee
,
and
thou
leddest
him
into
Paradise
,
which
thy
right
hand
had
planted
,
before
the
earth
came
forward
,
and
vnto
him
thou
gauest
commandement
to
loue
thy
way
;
which
he
transgressed
,
and
immediately
thou
appointedst
death
to
him
and
his
generation
;
of
whom
came
Nations
,
Tribes
,
and
Kindreds
out
of
number
.
And
in
another
place
of
that
book
it
is
said
,
And
when
Adam
transgressed
my
Statutes
,
Esd.
2.
v.
7.11.12
.
then
was
decreed
that
now
is
done
.
Then
were
the
entrances
of
this
world
made
narrow
,
full
of
sorrow
and
trauell
,
they
are
but
few
and
euill
,
full
of
perils
and
very
painfull
.
But
as
a
man
cannot
so
well
iudge
of
a
summe
,
when
it
lies
in
the
heape
,
as
when
it
is
tolde
and
numbred
out
:
so
if
this
vnited
and
contracted
presentation
of
miseries
,
bee
not
so
palpable
enough
in
your
conceits
,
behold
to
your
full
satisfaction
I
come
to
particulars
.
The
whole
denominates
the
parts
.
And
doubtlesse
when
wee
come
to
this
precise
d●stribution
,
and
narrow
scrutinie
,
to
the
singling
out
of
miseries
and
mortalitie
,
you
will
blesse
your selues
that
there
are
so
few
Bedlam-houses
,
and
yet
so
many
out
of
their
wits
,
that
cannot
perceiue
and
discerne
the
same
.
And
therefore
let
vs
rippe
vp
the
whole
condition
and
state
of
mankinde
;
and
then
you
shall
perceiue
the
frailties
and
miseries
thereof
,
since
the
fall
of
our
first
Parents
.
And
this
principally
consisteth
vpon
the
words
of
the
holy
man
Iob
,
in
the
beginning
of
his
fourteenth
Chapter
,
Iob
14.1.2
:
where
he
saith
,
Man
that
is
borne
of
a
woman
,
is
of
short
continuance
,
and
full
of
miseries
.
Hee
shooteth
forth
as
a
flower
,
and
is
cut
downe
,
he
vanisheth
also
as
a
shadow
,
and
continueth
not
.
To
the
end
we
might
want
nothing
in
the
description
of
humane
calamities
,
it
seemeth
his
purpose
and
drift
was
to
begin
with
the
very
matter
it selfe
,
of
the
which
man
was
made
.
For
he
is
called
Homo
ab
humo
,
because
he
was
made
and
created
of
the
earth
;
neither
was
he
made
of
the
best
of
the
earth
,
but
of
the
slime
(
as
the
Scripture
doth
testifie
)
being
the
most
filthie
and
abiect
part
of
the
earth
;
amongst
all
bodies
the
most
vile
element
,
amongst
all
elements
the
earth
is
the
basest
,
amongst
all
parts
of
the
earth
,
none
is
more
filthy
and
abiect
then
the
slime
.
Wherefore
man
was
made
of
that
matter
,
then
the
which
nothing
is
more
vile
and
base
.
And
whereas
he
saith
that
hee
was
borne
of
woman
,
he
hath
in
few
words
comprehended
many
miseries
of
humane
condition
.
For
first
of
all
our
verie
fashioning
and
breeding
in
the
wombe
,
is
so
vnpure
and
vncleane
,
that
it
is
not
for
chast
eares
to
heare
,
but
to
be
passed
ouer
in
silence
.
Furthermore
,
after
that
man
is
once
conceiued
,
doth
he
not
endure
great
calamities
in
his
mothers
wombe
,
as
it
were
in
a
filthie
and
vncleane
prison
,
where
euery
moment
he
is
in
perill
of
his
life
?
At
the
last
he
is
borne
naked
,
weake
,
ignorant
,
destitute
of
all
helpe
and
counsell
,
not
able
to
goe
,
to
speake
,
nor
to
helpe
himselfe
;
and
all
that
he
can
doe
,
is
to
crie
,
and
that
is
to
set
forth
his
miseries
.
For
he
is
borne
to
labour
,
a
banished
man
from
his
countrie
,
in
possibilitie
to
liue
a
few
daies
and
those
full
of
miserie
and
perill
,
deuoid
of
all
quietnesse
and
rest
.
Behold
then
the
very
beginning
from
whence
man
hath
his
first
originall
and
breeding
.
In
the
next
place
the
short
time
comes
to
be
considered
,
and
for
that
Iob
saith
further
,
that
man
is
of
short
continuance
,
and
herein
you
may
behold
some
other
calamities
of
mans
bodie
,
the
building
being
scarce
finished
is
readie
to
totter
,
and
sure
ere
long
to
fall
.
Man
is
scarce
entred
into
the
world
,
when
as
he
was
admonished
to
remember
his
departure
out
of
the
same
againe
.
Man
(
saith
holy
Iob
)
being
borne
of
a
woman
,
is
of
short
continuance
,
and
full
of
miseries
.
Euery
word
hath
a
great
emphasis
,
He
is
full
of
miseries
euen
from
the
sole
of
the
foote
to
the
crowne
of
the
head
,
there
is
no
soundnesse
in
it
,
Esay
1.6
.
but
wounds
and
bruises
,
and
putrifying
sores
.
Not
only
the
body
,
but
the
mind
also
,
so
long
as
it
is
captiued
in
the
prison
of
the
body
;
Thus
no
place
is
left
emptie
and
free
from
miseries
.
Mans
miseries
are
many
and
great
,
there
is
no
member
,
no
sence
,
no
one
facultie
in
man
,
so
long
as
he
is
heere
vpon
earth
,
which
suffereth
not
his
hell
;
nay
all
the
elements
,
all
liuing
creatures
,
all
the
Diuels
,
yea
the
Angels
,
and
God
himselfe
doe
also
bend
and
band
themselues
against
man
for
sinne
.
To
begin
with
the
sence
of
feeling
:
with
how
many
kinds
of
Feauers
,
Impostumes
,
Vlcers
,
Sores
,
is
the
bodie
afflicted
?
The
volumes
of
Physicke
are
full
of
diseases
,
and
of
the
discouery
of
the
probable
remedies
for
the
same
,
and
yet
for
all
this
,
there
are
daily
new
diseases
,
and
new
(
yet
but
coniectured
remedies
)
found
out
for
many
of
them
;
and
Physitions
know
not
what
to
make
of
some
of
them
.
In
Plinies
time
Physitions
had
found
out
aboue
three
hundred
diseases
,
and
yet
all
were
not
then
knowne
.
And
euery
age
(
a
token
of
Gods
wrath
for
the
new
and
monstrous
sinnes
of
men
)
bringeth
forth
new
and
strange
malad●…es
and
diseases
,
which
our
forefathers
neuer
knew
.
For
remedies
of
some
of
which
,
the
Physitions
had
need
to
goe
to
schoole
againe
to
learne
;
All
which
doe
lye
lurking
and
lingring
for
ou
life
.
And
amongst
the
remedies
themselues
,
it
were
to
be
wished
,
that
there
were
one
to
be
found
,
that
were
no
more
vehement
to
vexe
the
sicke
,
then
the
disease
it selfe
.
Long
fasting
and
extreame
hunger
is
a
bitter
medicine
,
the
incision
of
wounds
and
sores
,
the
cutting
off
of
members
,
the
searing
of
the
flesh
and
sinewes
,
the
pulling
out
of
teeth
,
are
remedies
for
diseases
and
griefes
,
but
yet
such
,
as
many
had
rather
chuse
to
die
then
to
vse
them
.
Furthermore
,
immoderate
heat
,
exceeding
cold
,
one
while
too
much
drought
,
another
while
too
much
moisture
,
doe
offend
and
hurt
the
very
sense
of
feeling
.
The
sense
of
tasting
is
most
of
al
troubled
with
hunger
and
thirst
,
and
many
times
medicines
and
meates
that
are
bitter
,
sharpe
,
salt
and
vnsauourie
doe
distemper
it
.
The
sence
of
smelling
is
compelled
to
endure
many
times
all
manner
of
stinckes
and
noysome
smells
,
ill
vapours
and
fogges
.
As
touching
the
sence
of
hearing
,
what
ill
tidings
to
make
euen
the
eares
to
tingle
,
1.
Sam.
3.11
.
how
many
cursed
speeches
,
blaspemous
oathes
and
iniuries
doth
it
heare
,
which
like
sharpe
swords
do
pierce
the
heart
?
Touching
the
sence
of
seeing
,
how
many
things
doth
it
behold
,
which
it
would
not
,
and
not
see
,
which
it
desireth
.
As
for
thoughts
,
how
many
horrible
and
fearefull
things
doth
it
imagine
and
faine
.
Psal.
94.11
.
Gen.
6.5
.
The
Lord
knoweth
the
hearts
of
men
that
they
are
but
vaine
.
And
so
it
is
recorded
,
that
God
saw
that
euery
imagination
of
the
thoughts
of
mans
heart
was
only
euill
continually
.
Psal.
19.12
.
What
shall
we
say
of
the
vnderstanding
,
to
what
an
innumerable
sort
of
errors
it
is
subiect
;
Who
can
vnderstand
his
errors
?
So
as
it
seemeth
,
to
bee
like
to
a
little
child
,
to
whom
a
uery
intricate
and
very
hard
knot
is
deliuered
to
be
dissolued
,
and
he
endeauoureth
to
doe
what
hee
can
vnto
it
,
and
when
the
knot
beginneth
in
one
part
to
be
opened
,
hee
sheweth
it
,
and
reioyceth
,
and
seeth
not
that
the
knot
in
the
other
part
is
more
fast
shut
.
So
in
the
like
manner
God
hath
made
this
generaltie
of
all
things
,
and
hath
set
the
same
before
mans
mind
to
be
considered
,
and
saith
,
Seeke
and
search
out
the
reasons
and
causes
of
all
these
things
if
thou
canst
:
when
as
indeed
the
truth
of
the
thing
is
more
secret
and
profound
,
then
the
vnderstanding
of
man
,
being
placed
in
this
prison
of
the
bodie
,
can
reach
and
diue
into
.
Neither
is
the
man
of
meanest
capacitie
,
and
least
vnderstanding
,
free
from
miseries
.
Wee
are
all
like
vnto
sicke
men
,
which
turmoile
and
tosse
from
one
side
of
the
bed
vnto
the
other
,
Ioh.
7.4
.
and
yet
neuer
finde
rest
,
till
we
come
to
our
eternall
rest
,
of
which
also
the
sinfull
lusts
of
the
flesh
seeme
to
depriue
vs
.
As
touching
the
wil
,
it
is
vnable
(
till
it
be
changed
by
grace
)
to
moue
it selfe
toward
God
,
and
to
will
any
good
thing
pleasing
vnto
him
.
To
will
euill
things
is
of
nature
,
but
to
will
well
is
of
grace
,
or
to
will
,
being
free
,
in
respect
of
sinfull
acts
,
but
bound
in
respect
of
good
workes
,
Ioh.
5.36
.
till
it
bee
set
free
by
Christ
.
If
he
therefore
shall
make
you
free
,
you
shall
bee
free
indeed
;
For
without
me
,
saith
our
Sauiour
Christ
,
Ioh.
15.3
.
yee
can
doe
nothing
.
As
for
the
memorie
,
Iob
13.12
.
Your
remembrances
(
saith
Iob
)
are
like
vnto
ashes
;
memorie
enough
for
euill
,
but
not
for
good
,
Heb.
2.1
.
to
let
God
slip
out
of
minde
,
his
word
and
benefits
,
(
whereof
followeth
disobedience
,
neglect
of
Gods
worship
,
and
wicked
contempt
of
God
)
is
a
fruite
,
and
consequently
of
such
forgetfulnesse
.
Iudg.
3.7
.
Ier.
2.32
.
And
the
children
of
Israel
did
euill
in
the
sight
of
the
Lord
,
and
forgate
the
Lord
their
God
.
My
people
haue
forgotten
me
(
saith
the
Lord
)
daies
without
number
.
Thus
men
forget
God
,
the
wicked
wholly
,
the
godly
in
part
.
Touching
the
earth
,
which
is
the
mother
of
vs
all
,
how
many
doth
shee
swallow
vp
,
with
her
downefals
,
gulfes
,
and
graues
?
Pro.
13.15.16
.
There
are
three
things
(
saith
the
Wiseman
)
that
are
neuer
satisfied
,
yea
foure
say
it
is
not
enough
,
The
graue
and
the
barren
wombe
,
the
earth
that
is
not
filled
with
water
,
and
the
fire
that
saith
,
it
is
not
enough
.
And
what
doe
the
Seas
?
How
many
doe
they
deuour
?
Exod.
14.23
.
Act.
27.9.10
.
2
Cor.
11.25.26
.
they
haue
so
many
Rockes
,
so
many
Flats
and
Sands
,
so
many
Caribdes
,
so
many
Reaches
and
perillous
places
,
that
it
is
a
most
hard
thing
of
all
other
to
escape
the
danger
of
Shiprack
Thrice
(
saith
the
Apostle
)
I
suffered
shipwracke
,
a
night
and
a
day
I
haue
beene
in
the
depth
,
in
perils
of
waters
,
in
perils
in
the
sea
.
And
they
which
are
most
safe
in
the
sh●p
,
haue
but
the
thicknesse
of
a
plancke
betweene
them
and
death
.
Anacharsis
the
Scithian
speaking
of
those
that
sailed
by
sea
,
and
hearing
that
a
shippe
was
but
foure
fingers
thicke
,
Then
are
there
(
saith
hee
)
but
foure
fingers
betweene
them
and
death
.
And
at
another
time
he
being
demanded
,
who
were
more
in
number
the
liuing
or
the
dead
,
tell
me
first
(
quoth
hee
)
among
whether
of
them
you
reckon
them
that
trauell
by
sea
.
His
meaning
was
that
howsoeuer
they
seeme
to
liue
,
to
moue
,
and
to
haue
a
being
,
yet
they
might
with
good
congruitie
be
accounted
euen
for
dead
.
For
nothing
is
so
full
of
casualties
as
the
sea
,
and
that
in
the
turning
of
a
hand
.
They
(
saith
the
Psalmist
)
that
goe
downe
to
the
sea
in
ships
,
Psal.
107.23.24.25.26.27
.
that
doe
businesse
in
great
waters
.
These
see
the
workes
of
the
Lord
,
and
his
wonders
in
the
deepe
.
For
hee
commandeth
and
raiseth
the
stormie
windes
,
which
lift
vp
the
waues
therof
.
They
mount
vp
to
the
heauen
,
they
go
down
again
to
the
depths
,
their
soule
is
melted
because
of
trouble
.
They
reele
to
and
fro
,
and
stagger
like
a
drunken
man
,
and
are
at
their
wits
end
.
So
as
euery
one
of
these
that
passeth
to
the
sea
,
may
say
as
Dauid
said
to
Ionathan
concerning
Saul
,
1.
Sam.
20.3
.
There
is
but
a
steppe
betweene
me
and
death
.
That
same
cleere
brightnesse
which
we
call
the
Sun
,
which
is
a
Captaine
generall
,
father
to
all
liuing
things
Psal.
19.5.6
.
(
which
is
as
a
Bridegrome
comming
out
of
his
chamber
,
and
reioyceth
as
a
strong
man
to
runne
a
race
.
His
going
forth
is
from
the
end
of
the
heauen
,
and
his
circuit
vnto
the
ends
of
it
,
and
there
is
nothing
hid
from
the
heate
thereof
)
doth
sometime
so
scorch
with
his
beames
,
that
all
things
are
parched
and
burnt
vp
with
the
heat
thereof
;
and
at
another
time
he
taketh
his
course
so
farre
from
vs
,
that
all
things
die
with
cold
.
And
what
shall
wee
say
of
the
ayre
?
Is
it
not
many
times
corrupted
,
and
doth
it
not
ingend●r
and
gather
clouds
,
thicke
mists
,
pestilent
sicknesses
and
diseases
,
the
forerunners
or
rather
the
instruments
of
death
?
As
for
bruite
beasts
,
they
yeeld
no
reuerence
to
man
their
Prince
.
And
not
onely
the
Lions
,
Beares
,
Tygers
,
Dragons
and
other
great
wilde
beasts
,
but
the
very
Flyes
also
,
Gnats
,
Snakes
,
Adders
,
and
others
of
the
smallest
sort
of
liuing
creatures
doe
wonderfully
vexe
,
disquiet
and
annoy
man
,
euen
to
death
,
as
appeareth
by
the
ten
plagues
of
Egypt
.
And
what
meaneth
so
much
armour
,
as
Pikes
,
Bores
,
Bills
,
Swords
and
Gunnes
,
with
diuers
other
instruments
of
mans
malice
?
Doe
not
these
destroy
and
consume
many
times
in
as
great
measure
as
doe
sicknesses
and
diseases
?
Histories
report
that
by
Iulius
Caesar
(
who
is
said
to
haue
beene
a
most
curteous
and
gentle
Emperour
)
there
were
slaine
in
seuerall
battels
eleuen
hundred
thousand
men
:
And
if
a
man
of
milde
and
meeke
spirit
did
this
,
what
shall
we
expect
at
the
hands
of
most
cruell
men
,
Whose
mercies
(
saith
the
Wiseman
)
Prou.
10.12
.
are
cruell
.
Neither
lands
nor
seas
,
nor
desert
places
,
nor
the
woods
(
for
in
that
battaile
in
the
wood
of
Ephraim
,
where
Absolon
was
slain
,
it
is
said
,
2.
Sam.
18.8
.
That
the
wood
deuoured
more
people
that
day
,
then
the
sword
)
nor
priuate
houses
,
nor
open
streets
are
safe
from
Ambushments
,
conspiracies
,
theeues
,
pyrates
and
slaughterers
.
Are
there
not
vexations
innumerable
,
persecutions
infinite
,
spoyling
of
fields
,
sacking
of
Townes
,
preying
on
men●
goods
,
firing
of
houses
,
imprisonments
,
captiuities
,
gally-slaueries
,
many
and
infinite
torments
inforced
,
besides
death
it selfe
,
which
men
doe
daily
suffer
at
the
hands
of
cruell
men
?
And
this
is
that
ciuill
and
sociable
creature
which
is
called
humane
,
which
is
borne
without
clawes
or
hornes
in
token
of
peace
and
loue
,
which
he
ought
to
embrace
.
Also
friends
,
and
maintainers
of
peace
and
Iustice
,
are
necessary
instruments
of
the
death
of
man
.
O
man
the
very
store-house
of
calamities
▪
and
yet
thou
canst
not
be
humble
to
think
on
these
things
.
Neither
haue
we
only
those
foresaid
corporall
enemies
,
which
we
may
see
and
shun
,
if
we
cannot
make
our
part
good
enough
with
them
,
but
(
which
is
more
perillous
)
we
haue
also
ghostly
enemies
which
see
vs
,
and
wee
see
not
them
.
For
the
Diuels
which
are
most
craftie
,
most
cruell
,
mightie
,
and
innumerable
,
practise
nothing
else
but
our
destruction
.
Be
sober
,
be
vigilant
(
saith
the
Apostle
)
1.
Pet.
5.8
.
because
your
aduersary
the
diuell
as
a
roring
Lion
walketh
about
seeeking
whom
he
may
deuoure
.
Gen.
19.1
.
The
holy
Angels
doe
also
many
times
fight
against
sinfull
men
;
for
who
burnt
Sodome
and
Gomorrah
,
with
the
inhabitants
thereof
,
with
fire
and
brimstone
?
The
Angels
.
Who
slew
an
hundred
fourescore
and
fiue
thousand
in
the
hoast
of
Senacherib
?
2.
King
.
19.35
.
The
Angels
.
Who
afflicted
the
Egyptians
,
with
all
those
ten
plagues
mentioned
in
the
booke
of
Exodus
.
The
Angels
.
Who
assisted
Iosua
the
Lords
Captaine
,
Ios.
5.13
.
against
the
Cananites
and
Iebusites
?
The
Angels
.
Who
smote
Herod
,
that
he
was
eaten
vp
with
wormes
,
Act.
12.23
.
because
hee
gaue
not
God
the
glory
?
The
Angels
,
and
not
only
the
Angels
,
but
God
himselfe
more
immediately
;
which
caused
that
holy
man
Iob
to
say
,
Why
dost
thou
hide
away
thy
face
,
Iob
13.24
.
and
takest
me
for
thy
enemie
.
What
meaneth
this
,
O
Lord
God
?
Thou
which
wast
wont
to
be
my
Father
and
keeper
,
hast
now
bidden
battell
against
me
.
Psal.
77.7.8.9.10
.
And
this
caused
also
the
Prophet
Dauid
to
say
,
Will
the
Lord
cast
vs
off
for
euer
,
and
will
he
be
fauourable
no
more
?
Is
his
mercie
cleane
gone
from
me
,
doth
his
promise
faile
for
euermore
?
Hath
God
forgotten
to
bee
gratious
,
hath
hee
in
anger
shut
vp
his
tender
mercies
?
And
I
said
,
this
is
mine
infirmitie
.
And
so
saith
,
it
is
an
infirmitie
and
weakenesse
indeed
for
the
childe
of
God
to
haue
any
such
thoughts
and
passions
.
Moreouer
and
besides
all
these
things
,
there
is
yet
an
internall
warre
,
which
man
hath
within
his
owne
bowels
continually
:
For
what
man
is
he
,
which
feeleth
not
the
striuings
,
struglings
,
and
contentions
of
his
owne
affection
,
will
,
sense
,
and
reason
?
In
so
much
that
man
himselfe
doth
afflict
himselfe
,
and
vnderstandeth
it
not
.
Yea
he
is
a
greater
enemy
to
himselfe
,
then
any
other
can
bee
.
For
who
doth
greater
harme
to
thee
then
thou
dost
to
thy selfe
?
Who
more
then
thy selfe
letteth
thee
,
and
turneth
thee
away
from
thy
felicitie
?
Who
then
seeth
not
that
man
is
set
in
the
very
Center
of
the
Spheres
,
that
miseries
may
fall
vpon
him
from
euery
part
;
and
as
the
white
in
a
butte
,
Lam.
3.12
.
that
the
arrowes
and
darts
of
all
miseries
and
kinds
of
death
may
bee
directed
vnto
him
?
Walkest
thou
in
the
streets
?
the
tiles
aboue
thy
head
threaten
thy
downefall
:
In
the
fields
,
the
ayre
is
ready
to
conuey
infection
into
thy
lungs
,
the
earth
grones
vnder
thee
,
as
loath
to
beare
so
vnprofitable
a
burthen
.
At
last
comes
death
with
his
napkin
on
his
sleeue
,
Rom.
8.22.23
.
and
his
trencher-knife
in
his
hand
,
and
with
his
voider
takes
all
away
.
But
let
vs
see
what
followeth
.
Iob
telleth
thee
,
that
man
shooteth
forth
as
a
flower
,
and
is
cut
downe
,
whereby
he
teacheth
that
mans
life
is
fraile
and
transitorie
.
A
flower
verily
is
a
comely
and
a
beautifull
thing
;
and
yet
for
all
that
it
is
nothing
,
because
there
is
nothing
found
more
fading
and
vanishing
.
Euen
so
man
,
during
the
time
of
his
fading
and
flourishing
youth
,
seemeth
to
be
of
a
wonderfull
comelinesse
;
but
this
beauty
is
of
small
price
,
because
it
is
more
britle
then
the
grasse
,
seeing
that
man
carrieth
alwayes
the
cause
of
his
owne
death
in
his
vaines
and
bowels
.
For
mans
fading
away
is
such
,
and
so
sudden
oftentimes
,
that
there
can
be
no
reason
giuen
of
his
death
;
for
many
haue
gone
to
bedde
well
in
the
euening
that
in
the
morning
are
found
dead
in
their
beds
;
and
many
that
haue
bin
well
at
their
vprising
,
haue
beene
dead
before
the
euening
;
and
many
very
sodainly
haue
dropped
downe
in
the
streetes
and
high-wayes
,
as
they
haue
walked
about
their
affaires
:
And
this
is
no
wonder
,
if
we
consider
well
the
substance
of
mans
body
,
which
being
a
building
compact
of
sl
mie
clay
,
is
easily
ouerthrowne
with
a
small
thing
.
And
how
commeth
it
to
passe
(
I
pray
you
)
that
clockes
are
so
easily
stopped
from
their
course
?
Is
it
not
because
they
are
made
with
so
many
wheeles
,
that
if
one
be
stayed
,
all
the
rest
be
letted
.
If
this
befall
clockes
that
haue
wheeles
of
Iron
and
steele
,
how
much
more
easily
may
it
come
to
passe
in
the
humane
clocke
of
mans
body
,
the
wheeles
and
engines
whereof
are
not
of
Iron
,
neither
part
of
yron
,
and
part
of
clay
,
Dan.
2.33
.
like
the
feete
of
Nebuchadnezzars
Image
,
but
all
of
clay
.
And
behold
as
the
clay
is
in
the
Potters
hand
,
so
are
yee
in
mine
hand
,
Ier.
18.6
.
O
house
of
Israel
,
saith
the
Lord
by
his
Prophet
.
Therefore
let
vs
not
wonder
at
the
frailtie
of
mans
body
,
but
at
the
foolishnesse
of
mans
minde
,
who
vpon
so
fraile
a
foundation
is
wont
to
erect
and
build
such
loftie
towers
.
Furthermore
,
there
is
another
misery
which
is
signified
vnto
vs
by
the
comparison
of
flower
,
as
namely
the
deceitfulnes
of
mans
life
;
the
which
indeed
is
the
greatest
miserie
.
For
as
fained
vertue
is
double
iniquitie
,
so
counterfeit
happinesse
is
a
two-fold
miserie
and
calamitie
.
If
this
present
life
would
shew
it selfe
to
be
such
as
it
is
indeed
,
the
misery
thereof
should
not
greatly
hurt
vs
;
but
as
it
is
,
it
doth
greatly
damnifie
vs
,
because
it
is
false
and
deceitfull
,
and
being
foule
,
it
maketh
a
very
faire
and
glorious
shew
;
being
euer
mutable
,
it
will
seeme
to
bee
stable
and
constant
,
being
most
short
,
it
beareth
vs
in
hand
that
it
is
continuall
;
that
so
men
(
being
deceiued
)
may
beleeue
that
they
shall
haue
time
to
fulfill
all
their
lusts
,
and
yet
time
and
space
enough
to
repent
.
Holy
Iob
concludeth
this
sentence
thus
,
He
vanisheth
also
as
a
shadow
,
and
neuer
continueth
at
one
stay
.
To
make
this
more
plaine
,
behold
and
consider
the
seuerall
ages
of
man
,
and
thou
shalt
euidently
perceiue
the
miserable
alterations
of
humane
life
.
Childhood
is
weake
,
as
well
in
minde
as
in
body
;
flourishing
youth
is
weake
in
mind
,
but
strong
in
bodie
;
ripe
and
manly
age
strong
both
in
mind
and
body
,
old
age
strong
in
mind
,
and
weak
in
body
;
crooked
old
doting
age
,
is
in
this
twice
a
childe
,
weake
both
in
minde
and
bodie
:
therefore
man
flyeth
as
a
shadow
,
and
neuer
continueth
at
one
stay
.
Besides
this
,
he
is
now
wise
,
now
foolish
,
now
merry
,
now
sad
,
now
in
health
,
anon
sicke
,
now
strong
,
anon
weake
,
now
rich
,
anon
poore
,
now
he
loueth
anon
he
hateth
,
now
he
hopeth
,
by
and
by
hee
feareth
,
one
while
hee
laugheth
,
another
while
he
weepeth
,
now
he
will
,
anon
hee
will
not
.
To
conclude
,
the
Moone
,
or
any
other
thing
that
is
changeable
,
sheweth
not
so
many
changes
to
vs
,
as
doe
the
daily
and
most
sudden
alterations
of
men
.
And
yet
for
all
this
they
liue
as
men
in
a
frenzie
,
which
know
not
their
owne
miseries
.
Yet
if
it
were
possible
,
they
would
make
the
place
of
their
exile
and
banishment
,
their
countrie
and
inheritance
.
But
in
vaine
they
desire
this
,
for
death
commeth
ere
they
are
aware
,
shutting
vp
and
finishing
the
life
it selfe
.
So
the
miseries
incident
to
the
seueral
ages
of
man
,
are
from
the
first
comming
vp
vpon
the
stage
of
this
world
,
to
the
last
act
of
going
downe
,
Eccles.
1.14
.
in
al
parts
of
the
life
full
of
vanitie
and
vexation
of
spirit
.
For
the
first
entrance
is
our
infancie
,
when
wee
are
in
our
nurses
armes
:
and
doth
not
that
begin
with
teares
and
feares
?
And
is
not
all
that
time
vnhappie
?
sauing
that
we
want
reason
,
that
is
,
the
vse
thereof
to
apprehend
that
happinesse
.
When
we
come
out
of
our
nurses
armes
,
to
goe
in
their
hands
,
or
to
goe
by
our selues
,
in
our
next
age
doe
we
not
weepe
long
vnder
the
rod
,
falling
into
the
subiection
of
a
teacher
?
Amongst
the
ancient
Romanes
this
was
their
manner
and
custome
for
their
youth
,
They
let
their
children
suck
vntill
they
were
two
yeers
old
,
till
they
were
foure
yeeres
old
,
they
let
them
play
,
till
sixe
they
taught
them
to
reade
,
till
eight
to
write
,
till
ten
they
learne
the
Grammer
.
When
a
boy
was
once
ten
yeeres
old
,
he
was
set
straight
way
to
some
good
trade
and
occupation
,
or
else
sent
to
the
warres
,
which
was
a
thing
the
Romanes
gloried
in
most
,
to
bee
good
souldiers
.
In
all
which
ages
they
sustained
great
miseries
,
being
all
this
time
vnder
Tutors
and
Gouernours
.
When
we
come
out
of
the
prison
of
boyes
and
girles
,
and
are
set
at
some
more
libertie
in
a
yong
mans
life
,
are
wee
not
tossed
,
as
vpon
a
sea
of
vnquietnesse
,
sailing
betweene
reason
and
passion
,
as
between
two
contrary
waters
and
crosse
winds
.
Then
commeth
perfect
age
or
mans
age
,
and
what
haue
wee
heere
but
blastes
and
stormes
of
greater
vnrest
then
in
any
age
before
?
From
one
trauaile
we
passe
to
another
,
neuer
ending
but
changing
our
miseries
.
And
when
we
come
to
old
age
,
and
haue
liued
so
long
that
we
are
come
to
dotage
:
is
there
any
thing
in
these
ages
exempt
from
miserie
and
trauaile
,
that
is
vnder
the
Sunne
?
Surely
our
infirmities
do
then
come
vpon
vs
in
multitudes
,
yea
so
loade
vs
with
their
waight
and
number
,
that
they
make
vs
to
bowe
and
goe
double
vnder
them
vnto
the
earth
.
And
can
there
be
any
comfort
in
these
diseases
(
as
I
may
call
them
)
and
dayes
of
euill
,
wherein
doe
meete
and
flocke
together
so
many
vultures
of
life
,
the
weakenesse
of
infancie
,
the
seruitude
of
childehood
,
the
sicknesse
of
youth
,
the
cares
of
mans
age
?
All
which
come
againe
,
and
come
all
together
,
as
many
stormes
,
vpon
one
poore
old
ruinous
house
,
that
is
sore
shaken
alreadie
,
by
death
violently
to
ouerthrow
it
for
euer
.
Heere
the
excesse
and
ryot
of
youth
is
exercised
with
gouts
,
palsies
,
and
sundrie
fearefull
aches
;
the
watching
and
cares
of
manhood
are
punished
with
losse
of
sight
,
of
hearing
,
and
of
sence
,
except
the
sence
of
paine
.
There
is
no
part
of
man
,
which
death
in
that
age
of
yeares
,
doth
not
take
,
in
hope
to
be
assured
of
him
,
as
of
a
bad
pay-master
which
greatly
feareth
,
and
would
gladly
put
off
his
dayes
of
payment
.
And
therefore
it
bringeth
him
low
in
all
parts
,
that
he
may
haue
power
in
none
to
auoid
his
Creditor
,
and
end
so
neere
.
And
touching
the
miseries
incident
to
the
seuerall
ages
of
man
,
the
Prophet
Ieremie
crieth
out
,
How
is
it
that
I
came
out
of
the
wombe
to
see
labour
and
sorrow
,
Ier.
20.18
.
that
my
dayes
should
be
consumed
with
shame
?
How
much
more
cause
haue
we
miserable
creatures
,
to
crie
out
of
our
calamities
and
miseries
,
who
were
conceiued
and
borne
in
sinne
,
seeing
the
Prophet
complained
so
much
,
51.5
.
Ier.
1.5
.
being
sanctified
in
his
mothers
wombe
.
O
vaine
,
miserable
,
and
vnhappie
men
,
before
we
sinne
,
we
are
straite
fastened
to
sinne
,
and
before
we
can
offend
,
wee
are
fast
bound
with
offence
.
Consider
,
O
man
,
from
whence
thou
camest
,
blush
whither
thou
goest
,
and
feare
where
thou
liuest
.
We
are
begotten
in
vncleannesse
,
brought
foorth
with
paines
and
throwes
,
and
nourished
in
darknesse
.
Wee
begin
our
tragedie
with
nakednesse
and
weeping
,
we
continue
with
paine
and
vexation
,
and
take
our
farewell
with
sorrow
and
miserie
.
Our
beginning
is
lamentable
,
our
continuance
wretched
,
and
our
departure
grieuous
.
The
whole
life
of
man
is
beset
and
incountred
with
three
capitall
enemies
,
Paine
,
Care
,
and
Sorrow
:
Paine
pincheth
vs
,
Care
consumeth
vs
,
and
Sorrow
endeth
vs
.
There
is
no
age
of
man
free
from
affliction
,
calamitie
and
miserie
.
And
to
begin
againe
with
the
miseries
of
infancie
;
behold
in
his
birth
,
intollerable
is
his
mothers
paine
,
and
infinite
are
the
infants
calamities
,
who
commeth
into
the
world
crying
and
weeping
,
poore
and
naked
,
weake
and
miserable
,
without
speech
,
without
knowledge
or
strength
,
no
sooner
is
the
babe
borne
,
but
straight
is
hee
bound
hand
and
foote
,
and
cast
into
a
cradle
,
as
into
a
prison
,
prefiguring
the
seruitude
hee
is
to
suffer
.
In
his
childhood
he
beginneth
to
warre
with
the
lacke
of
reason
,
and
to
fight
against
his
owne
folly
,
not
knowing
what
hee
is
,
where
hee
is
,
whence
nor
for
what
hee
came
into
the
world
.
Now
must
he
be
kept
vnder
the
feare
of
the
rod
,
and
learne
some
Liberall
Science
,
or
some
Mechanicall
Arte
or
Trade
,
whereby
to
maintaine
his
fraile
life
hereafter
,
if
hee
continue
it
.
Then
commeth
youth
,
rash
,
head-strong
,
voluptuous
,
ventrous
,
foolish
,
prodigall
,
passionate
.
In
this
age
he
commeth
into
great
dangers
,
fighting
against
the
desires
of
the
flesh
,
against
fond
affections
,
and
vaine
imaginations
,
which
cause
the
minde
to
wauer
,
and
bee
inconstant
,
and
to
bee
carried
away
with
sundrie
phantasies
.
In
this
age
hee
becommeth
a
drunkard
,
a
gamester
,
a
quarreller
,
a
loose
liuer
,
and
oftentimes
to
be
cast
into
prison
,
to
bee
hanged
,
and
to
lose
all
that
hee
hath
,
and
to
be
a
great
griefe
vnto
his
parents
,
Gen.
42.38
.
in
causing
them
thereby
to
end
their
dayes
in
sorrow
;
in
the
sence
and
feeling
whereof
,
the
Prophet
crieth
vnto
God
,
saying
,
Psal.
25.7
.
Remember
not
the
sinnes
of
my
youth
.
Afterward
,
as
he
hath
to
encounter
with
manhood
,
to
which
age
is
incident
,
the
charge
of
wife
&
children
,
the
maintenance
of
family
and
care
of
posterity
.
He
that
is
maried
(
saith
the
Apostle
)
careth
for
the
things
that
are
of
the
world
,
1.
Cor.
7.33
.
how
he
may
please
his
wife
.
Sometimes
he
is
besieged
with
a
desire
and
carking
care
and
couetousnesse
,
somtime
with
feare
to
lose
his
goods
,
and
other
infinite
such
vanities
and
afflictions
.
Then
lastly
commeth
old
age
stealing
on
vnperceiued
,
yea
gray
haires
(
saith
the
Prophet
)
are
heere
and
there
vpon
him
,
Hos.
7.9
.
Ioel
1.2
.
yet
hee
knoweth
it
not
.
In
this
age
man
receiues
many
incurable
wounds
,
as
baldnesse
,
bleared
eyes
,
deafe
cares
,
wrinckled
browes
,
stinking
breath
,
trembling
hands
,
faint
spirits
,
leane
cheekes
,
corruption
of
stomacke
,
with
like
miseries
innumerable
,
which
neuer
leaue
to
wound
the
bodie
,
disquiet
the
minde
,
and
torment
the
conscience
.
And
thus
are
wee
tossed
all
the
dayes
of
our
life
with
griefe
,
compassed
with
cares
,
and
ouerwhelmed
with
miseries
and
calamities
.
And
therefore
Plato
well
obserued
that
a
man
is
Arbor
inuersa
,
a
tree
turned
vpward
,
his
haire
of
his
head
the
root
,
the
armes
the
branches
,
and
so
of
the
rest
.
So
that
our
infancie
is
but
a
dreame
,
our
childhood
but
folly
,
our
youth
madnes
,
our
manhood
a
combate
,
our
age
a
sicknesse
,
our
life
misery
,
and
our
death
sorrow
.
How
weake
is
infancie
,
how
ignorant
is
childhood
,
how
light
&
inconstant
adolescencie
,
how
intractable
and
confident
bee
yong
men
,
how
grieuous
and
irkesome
is
old
age
?
What
is
a
yong
boy
but
as
a
brute
beast
,
hauing
the
forme
only
and
shape
of
a
man
?
What
is
a
flourishing
yonker
,
but
as
an
vntamed
horse
,
what
is
an
old
man
,
but
a
receptacle
of
all
maladies
and
diseases
?
And
this
age
is
a
degree
neerer
to
death
,
by
common
course
,
then
the
former
ages
;
for
these
yeeres
take
all
pleasures
from
our
life
,
wherin
affliction
followeth
affliction
,
as
the
clouds
returne
after
the
raine
,
Eccles.
12.2
.
2.
Sam.
19,34,35
.
and
in
these
stooping
yeeres
euery
steppe
is
in
death
,
and
they
may
say
with
Barzilla
,
How
long
haue
I
to
liue
?
when
their
houses
are
turned
into
their
prisons
,
and
they
haue
no
taste
in
that
they
eate
or
drinke
.
And
they
hauing
thus
the
markes
of
age
in
their
face
,
and
vpon
their
heads
,
yet
(
as
they
that
would
stil
be
yong
)
they
consider
not
that
they
draw
neere
to
their
graue
,
&
haue
tokens
vpon
them
of
a
blasted
life
,
in
which
age
they
can
neither
put
off
nor
put
on
their
owne
clothes
.
Yong
men
(
saith
Seneca
)
haue
death
behind
them
,
old
men
haue
death
before
them
,
and
all
men
haue
death
not
farre
from
them
.
Experience
plainly
teacheth
,
and
all
ages
approue
,
that
God●
plague
threatneth
,
sicknesse
calleth
,
and
old
age
warneth
,
death
sudden●…
taketh
,
and
the
earth
finally
deuoureth
.
Death
most
commonly
hath
three
harbengers
,
that
make
way
against
he
come
,
viz.
Casualtie
,
Sicknesse
,
and
Old-age
.
Casualtie
telleth
me
death
is
at
my
backe
,
Sicknesse
telleth
me
shee
is
at
my
heeles
,
and
Old-age
telleth
me
shee
is
before
my
face
.
Sicknesse
is
reckoned
by
Hugo
amongst
the
messengers
of
death
,
of
which
there
are
three
,
Casus
,
Infirmitas
,
Senectus
,
Casus
nunciat
mortem
latentem
,
Infirmitas
apparentem
,
Senectus
praesentem
.
Casualties
shew
vs
death
lurking
for
vs
,
Sicknesse
,
appearing
vnto
vs
,
Old-age
saith
death
is
present
and
ready
to
fetch
vs
.
The
aged
man
holdeth
his
life
as
an
Eele
by
the
taile
,
which
he
would
faine
hold
fast
,
but
cannot
,
because
it
is
so
slipperie
and
slideth
from
him
.
Many
times
death
taketh
for
a
gage
one
part
or
other
of
our
body
,
as
an
arme
,
or
eye
,
or
legge
,
or
hand
,
finger
or
tooth
,
or
some
of
our
sences
,
or
such
like
,
for
an
aduertisement
,
that
hee
will
very
shortly
fetch
away
the
rest
.
If
any
man
be
long
a
dying
and
paying
Deaths
debt
,
Nature
(
like
a
rigorous
creditor
,
that
will
be
paid
at
the
iust
day
)
sueth
out
an
execution
against
her
debtor
,
taking
from
one
his
sight
,
from
another
his
hearing
,
and
both
from
some
,
and
he
that
tarieth
longest
in
the
world
,
shee
foundereth
,
maineth
,
and
vtterly
disableth
in
his
limbes
.
So
that
as
man
,
in
respect
of
himselfe
,
is
vaine
and
miserable
,
so
also
is
hee
much
more
in
regard
of
the
qualitie
and
condition
of
his
life
and
calling
.
For
there
is
no
kinde
of
life
(
meaning
wherby
life
is
maintained
)
but
it
is
mingled
with
frailetie
and
many
grieuances
.
If
thou
liue
abroad
(
to
wit
,
in
Offices
)
there
are
strifes
,
if
at
home
,
there
are
cares
,
in
the
field
,
labours
,
in
the
sea
,
feare
,
in
iourneying
,
if
it
be
void
of
ieopardie
,
yet
it
is
painefull
and
tedious
.
If
thou
art
maried
,
then
canst
thou
not
be
without
cares
,
if
not
maried
,
then
is
thy
life
wearisome
:
Hast
thou
children
?
then
shalt
thou
haue
sorrow
.
Hast
thou
none
?
then
is
thy
life
vnpleasant
.
Thy
youth
is
wilde
and
foolish
,
thy
age
weake
and
fraile
,
and
infinit
are
the
dangers
that
depend
thereon
.
For
one
bewaileth
his
losses
,
another
weepeth
for
lacke
of
health
,
liberty
and
necessarie
liuing
.
The
workman
maymeth
himselfe
with
his
owne
toole
,
while
he
earnestly
plyeth
his
businesse
;
the
idle
person
is
pined
with
famine
;
the
gambler
breaketh
his
limbes
with
gaming
;
the
adulterer
consumeth
himselfe
with
botches
and
leprosie
;
the
dicer
suddenly
stabbed
with
a
dagger
;
and
the
Student
continually
wrung
with
the
gout
,
besides
infinite
more
miseries
incident
to
mans
life
,
too
long
heere
to
rehearse
.
For
there
is
no
calling
,
state
or
degree
exempt
or
free
from
vanitie
,
miserie
,
and
death
.
All
are
vaine
,
all
are
vexed
,
all
are
tormented
with
worldly
tempests
,
all
doe
suffer
the
dolefull
blasts
of
miserie
and
calamitie
.
To
begin
with
the
strongest
Champion
,
the
mightiest
Monarch
,
the
greatest
Emperour
or
Prince
that
euer
liued
on
the
earth
,
and
to
come
downe
to
the
poorest
wretch
and
meanest
miser
in
the
world
,
you
shall
find
that
all
of
all
sorts
,
poore
and
rich
,
master
and
seruant
,
maried
and
vnmaried
,
subiect
and
Prince
:
to
conclude
,
the
bad
and
the
good
are
tormented
with
temptations
,
tossed
with
tempests
,
disquieted
with
aduersities
,
and
therefore
are
most
fraile
,
most
miserable
,
yea
and
nothing
but
miserie
.
The
poore
man
he
is
grieued
with
famine
and
thirst
,
suppressed
with
sorrow
and
heauinesse
,
and
oppressed
with
cold
and
nakednesse
,
he
is
dispised
and
contemned
,
buffeted
and
scorned
,
Luke
16.19
.
he
lieth
grouelling
at
the
rich
mans
feete
,
and
dying
at
their
heeles
,
as
they
goe
in
the
streete
,
or
at
the
gates
,
and
yet
vnregarded
,
Prou.
14.20
.
he
is
shunned
of
his
brethren
,
loathed
of
his
friends
,
Iam.
2.3
.
and
hated
of
his
neighbour
.
And
(
as
the
Apostle
saith
)
he
is
set
vnder
the
rich
mans
foot-stoole
,
so
that
none
account
is
ma●e
of
him
.
Luke
16.3
.
To
aske
for
Gods
sake
he
is
oftentimes
ashamed
,
and
if
he
will
not
aske
,
he
is
pi●…d
,
and
therefore
meere
necessitie
constraineth
him
to
begge
.
He
accuseth
God
of
vnrighteousnesse
and
partialitie
,
because
hee
diuided
not
the
goods
of
the
world
equally
.
He
blameth
his
neighbour
of
vnmercifulnesse
and
cruelty
,
Matth.
20.11
.
because
he
releeueth
not
his
necessitie
.
He
fretteth
and
fumeth
,
hee
murmureth
,
repineth
,
and
curseth
.
Whereupon
it
was
truely
said
.
Eccle.
40.28.30
My
sonne
lead
not
a
beggers
life
,
for
better
it
is
to
die
then
to
begge
.
Begging
is
sweete
in
the
mouth
of
the
shamelesse
,
but
in
his
belly
there
shall
burne
a
fire
.
Againe
,
on
the
otherside
,
Psal.
49.6
.
the
rich
man
himselfe
is
ouerthrowne
in
his
abundance
,
he
is
puffed
vp
with
vain-glory
,
he
putteth
his
trust
and
confidence
in
his
wealth
and
substance
,
whereupon
he
braggeth
and
boasteth
.
Ezech.
28.5
.
They
trust
in
their
wealth
,
and
boast
themselues
in
the
multitude
of
their
riches
,
he
swelleth
with
pride
and
disdaine
.
Their
heart
is
lifted
vp
(
saith
the
Prophet
)
because
of
their
riches
.
Prou.
22.7
.
The
rich
(
saith
the
Wiseman
)
ruleth
ouer
the
poore
,
and
the
borrower
is
seruant
to
the
lender
.
Yet
labour
in
getting
,
feare
in
possessing
,
and
sorrow
in
losing
,
doth
euer
trouble
and
disquiet
his
minde
.
And
so
(
as
saith
the
Apostle
)
they
that
will
be
rich
,
fall
into
temptations
and
snares
,
1.
Tim.
6.9.10
.
and
into
many
foolish
and
hurtfull
lusts
,
which
drowne
men
in
perdition
and
destruction
.
For
the
loue
of
money
is
the
roote
of
all
euill
;
which
while
some
coueted
after
,
they
haue
erred
from
the
faith
,
and
pierced
themselues
thorow
with
many
sorrowes
.
But
these
thy
riches
and
treasures
which
thou
hast
scraped
together
by
all
iniury
and
vniust
meanes
,
fraudulent
to
thy
friends
,
deceitfull
to
thy
companions
,
iniurious
to
thy
neighbours
,
violent
to
strangers
,
cruell
to
the
poore
,
impious
to
thy
parents
,
behold
Death
approching
,
Death
,
I
say
,
the
Conquerour
of
all
flesh
,
the
Emperour
of
graues
,
the
forerunner
of
iudgement
;
the
gate
of
heauen
or
hell
is
readie
at
hand
to
arrest
and
bring
thee
vnto
iudgement
for
all
these
things
;
against
which
,
Eccle.
12.14
.
this
thy
wealth
cannot
defend
thee
,
nor
pleade
delay
one
minute
of
an
houre
with
Death
.
Oh
how
can
it
be
that
wee
can
be
so
blinde
and
inconsiderate
,
that
euen
seeing
,
nay
feeling
death
with
our
fingers
,
that
wee
must
forsake
the
world
,
wee
are
yet
so
plunged
in
the
world
,
as
if
wee
should
liue
for
euer
.
Deut.
28.30
.
Psal.
49.11
.
We
builde
stately
houses
,
which
perchance
strangers
shal
inhabite
;
perchance
our
enemies
.
Wee
place
the
hope
of
our
name
in
our
children
,
which
to
our
great
sorrow
shall
perhaps
die
before
vs
.
All
the
riches
and
aboundance
in
the
world
(
hauing
a
mans
life
for
a
stay
and
foundation
)
can
certainly
no
longer
endure
,
then
the
same
life
abideth
;
nay
,
but
riches
,
honors
,
and
such
like
,
of
which
men
heere
on
earth
haue
a
great
regard
,
doe
many
times
forsake
a
man
,
hee
being
yet
aliue
.
For
riches
(
saith
the
Wiseman
)
certainly
make
themselues
wings
,
Prou.
23.5
.
Prou.
27.24
.
they
flye
away
,
as
an
Eagle
,
towards
heauen
;
for
riches
are
not
for
euer
,
and
at
the
most
they
doe
neuer
continue
longer
with
him
then
to
the
graue
,
which
is
but
for
a
verie
short
time
.
For
heape
thou
together
so
much
wealth
as
thou
canst
,
rauin
and
deuour
other
mens
goods
,
sucke
the
bloud
of
the
poore
,
hide
thy
bagges
,
locke
thy
chestes
,
burie
thy
wealth
vnder
ground
,
yet
shalt
thou
carry
nothing
away
;
naked
wast
thou
borne
,
and
naked
shalt
thou
stand
before
the
fearefull
tribunall
seate
of
Christ
.
We
reade
that
the
great
Soladine
of
Babylon
,
and
Conqueror
of
all
,
confessed
(
though
too
late
(
that
dying
in
the
Citie
of
Ascalon
,
hee
commanded
that
his
shirt
should
bee
carried
about
the
Citie
on
a
speare
,
with
this
proclamation
,
Behold
,
the
great
King
of
all
the
East
is
dead
,
and
of
all
his
great
riches
,
this
is
all
hee
carrieth
with
him
away
.
Which
if
this
wretched
man
had
well
considered
,
hee
would
not
haue
beene
such
an
insatiable
Hellno
of
kingdoms
.
For
what
is
gold
or
siluer
?
nothing
else
but
concocted
earth
,
subiect
to
inconstancie
,
gotten
with
paine
,
labour
,
and
toyle
,
kept
with
great
care
,
and
lost
,
not
without
intollerable
sorrow
;
which
by
fire
,
theeues
shipwrack
,
war
and
such
like
meanes
,
may
be
taken
away
.
And
riches
are
but
run
awayes
,
euer
posting
from
one
to
another
,
and
only
constant
in
vnconstancie
.
And
suppose
a
stranger
to
come
into
the
Pallace
of
some
great
Prince
,
and
there
to
behold
stately
furniture
,
cuppes
of
pure
gold
,
chaines
,
iewels
,
and
such
like
;
but
the
next
morning
he
is
to
depart
,
and
is
permitted
to
carrie
away
nothing
with
him
;
would
he
(
if
he
were
wise
)
greatly
admire
at
these
things
,
or
suppose
thou
wert
in
the
Citie
,
or
in
the
Campe
,
where
thou
mayest
buy
at
a
low
price
many
rich
preyes
taken
from
the
enemie
;
but
at
the
gate
standeth
a
souldier
,
who
wil
not
suffer
thee
to
take
away
any
of
these
things
,
would
a
man
(
think
you
)
giue
one
penny
for
all
this
.
What
is
this
world
but
an
Inne
,
a
common
Citie
,
a
Campe
?
What
is
our
life
but
a
peregrination
,
a
warfare
?
What
is
man
but
a
guest
,
a
traueller
,
a
souldier
vpon
earth
?
and
Death
is
the
Porter
,
he
standeth
at
the
gate
,
and
stayeth
all
the
riches
which
we
haue
gotten
and
scraped
together
,
he
willeth
and
constraineth
vs
to
leaue
all
behind
,
and
sendeth
vs
out
as
we
came
into
the
world
,
naked
,
poore
,
and
beggerly
,
onely
with
our
winding-sheete
about
vs
,
at
the
most
.
Next
let
vs
descend
to
the
condition
of
a
Seruant
or
a
bond-man
:
Is
he
not
loaden
with
labour
,
wearied
with
watchings
,
and
worne
out
with
slauery
,
he
is
beaten
with
stripes
,
spoyled
of
his
substance
,
and
burdened
with
sorrow
:
the
masters
offence
is
the
seruants
paine
,
and
the
seruants
fault
is
the
masters
prey
.
If
he
haue
wealth
,
he
must
spend
it
at
his
masters
pleasure
,
if
hee
haue
nought
,
then
must
his
paines
make
a
painefull
purchase
.
Then
commeth
the
master
in
his
turne
,
who
euer
liueth
in
feare
lest
his
seruants
treacherie
should
shorten
his
daies
.
If
he
be
gentle
,
then
is
he
contemned
,
if
seuere
,
hated
;
for
courtesie
bringeth
contempt
,
and
crueltie
breedeth
hatred
.
And
vngodly
and
vnthriftie
seruants
are
also
the
miseries
of
their
masters
.
Also
the
vnmarried
man
fighteth
against
fond
desires
,
and
fleshly
lusts
;
for
that
vnquiet
Iebusite
will
hardly
bee
restrained
.
All
men
cannot
receiue
the
gifts
of
continencie
,
Matth.
19.11
.
saue
they
to
whom
it
is
giuen
.
Satan
kindleth
the
fire
of
nature
in
them
with
the
blast
of
fraile
suggestion
,
whereby
the
feeble
and
weake
minde
is
secretly
sauced
with
auaritious
desires
,
and
the
body
made
prone
to
perdition
.
Now
this
married
man
is
at
his
wits
end
,
burning
with
iealousie
:
Num.
5.14
.
feare
of
losing
his
goods
doth
vexe
him
,
losse
of
riches
maketh
him
tremble
,
and
the
charge
of
houshold
doth
diuide
him
diuersly
.
Hee
labours
to
prouide
for
wife
and
children
,
2.
Cor.
7.33.28
and
to
pay
his
seruants
hire
.
He
that
is
maried
(
saith
the
Apostle
)
careth
for
the
things
of
the
world
,
how
he
may
please
his
wife
.
Such
shall
haue
trouble
in
the
flesh
;
but
I
spare
you
(
saith
the
same
Apostle
)
But
if
any
(
saith
he
)
prouide
not
for
his
owne
,
1.
Tim.
5.8
.
and
specially
for
those
of
his
owne
house
,
he
hath
denied
the
faith
,
1.
Cor.
6.14
.
and
is
worse
then
an
Infidell
.
And
therefore
the
burthen
of
wedlock
is
grieuous
and
miserable
,
especially
,
if
they
be
vnequally
yoaked
together
.
The
subiect
also
dependeth
vpon
his
Prince
,
and
must
be
carefull
to
obey
.
If
his
Soueraigne
frowne
,
he
must
stoope
,
and
crouch
:
Prou.
16.14
.
For
the
wrath
of
a
King
(
saith
the
Wiseman
)
is
as
a
messenger
of
death
.
Hee
must
imploy
his
goods
and
his
life
also
in
defence
of
his
Prince
:
1.
Sam.
8.11
.
yea
hee
must
become
a
martiall
man
,
and
liue
in
a
miserable
mood
,
making
his
only
felicitie
of
other
mens
miserie
.
Finally
,
the
King
himselfe
liueth
in
feare
of
the
treachery
of
traytors
;
he
is
set
vpon
a
hill
,
as
it
were
a
marke
:
A
small
wart
deformeth
a
Princes
face
,
and
in
a
King
an
error
is
desperate
.
Hee
eateth
the
bread
of
affliction
,
and
his
drinke
is
care
and
sorrow
.
Whereupon
an
Heathen
Historiographer
maketh
mention
of
a
King
,
to
whom
the
Crowne
and
Scepter
were
offered
:
who
,
before
he
wore
it
,
tooke
the
Crowne
in
his
hand
,
and
beholding
it
a
while
,
cryed
out
,
saying
,
O
thou
golden
Diademe
,
if
man
knew
the
miseries
and
griefes
thou
bringest
with
thee
,
there
is
none
would
stoope
so
low
as
to
take
thee
vp
from
the
ground
.
Shewing
thereby
,
that
the
life
of
Kings
is
more
vnhappie
,
then
the
life
of
a
priuate
man
.
He
is
subiect
to
claw-backes
and
flatterers
:
It
comming
to
passe
oftentimes
(
saith
an
ancient
Father
)
that
Courtiers
are
found
flatterers
,
and
hee
is
seldome
without
mendicant
and
begging
Fryers
about
him
,
Prou.
30.15
.
which
are
like
the
Horseleaches
two
daughters
alwayes
crying
,
Giue
,
giue
.
As
it
is
true
that
Saint
Cyprian
speaks
,
Gods
ordinance
is
not
the
midwife
of
iniquity
so
is
it
most
certaine
that
men
in
authoritie
,
by
reason
of
flesh
and
bloud
,
doe
trauell
in
infirmitie
,
and
bring
forth
escapes
.
And
verily
,
as
the
sinnes
of
Princes
are
neuer
small
,
so
their
great
sins
require
a
great
and
high
degree
of
repentance
.
They
may
doe
wrong
,
punish
the
good
,
and
fauour
the
bad
,
non
voluntate
nocendi
(
saith
Saint
Augustine
)
sed
necessitate
nesciendi
,
not
with
purpose
to
doe
wrong
,
but
because
they
cannot
come
to
the
knowledge
of
the
right
.
Who
could
better
see
with
his
owne
eyes
,
and
heare
with
his
owne
eares
then
Dauid
,
yet
affections
sometimes
dazeled
his
eyes
,
and
wrong
intelligence
his
eares
.
The
wisest
Gouernours
,
that
in
speculation
of
iustice
are
admirable
,
in
their
practise
may
bee
quite
transported
.
They
that
in
the
Thesis
are
sharpe
,
in
the
application
are
often
very
dul
and
greatest
men
haue
greatest
by
asses
to
draw
them
awry
.
Giue
me
leaue
to
produce
an
instance
from
forreine
histories
.
Vpon
a
time
,
when
the
Bithynians
,
before
Claudius
the
Emperour
,
cried
against
one
Iunius
Clio
(
their
late
President
)
desiring
,
that
now
his
time
was
come
,
hee
of
all
men
might
no
more
obtaine
that
place
.
The
Emperour
not
vnderstanding
their
desire
,
nor
hearing
distinctly
their
words
for
the
confused
noise
of
the
multitude
,
demanded
of
those
next
him
what
the
people
said
,
to
whom
Narcissus
,
a
familier
,
or
rather
an
auricular
buzze
of
the
Emperours
▪
answered
like
a
false
Eccho
,
that
the
people
gaue
his
Excellencie
great
thankes
for
their
last
President
(
which
was
nothing
so
)
and
requested
to
haue
him
appointed
ouer
them
againe
,
which
was
wholly
contrary
to
their
suite
:
The
Emperour
meaning
well
,
but
ill
informed
(
to
gratifie
them
,
as
hee
thought
)
assigned
them
their
olde
President
againe
.
And
thus
was
the
Emperour
abused
,
and
the
people
continued
vnder
an
Oppressor
still
,
whereas
they
had
beene
eased
,
but
for
a
crooked
Interpreter
.
And
this
aduertiseth
what
circumspect
care
the
greatest
men
should
haue
to
passe
no
matters
of
great
importance
rashly
,
as
also
to
cleanse
their
trains
and
houses
(
as
Dauid
vowed
,
Psal.
101.
but
hardly
could
performe
)
from
all
priuie
slanderers
,
deceitfull
persons
and
lyers
.
Now
as
for
wicked
men
they
alwayes
liue
in
miserie
,
There
is
no
peace
(
saith
the
Lord
)
vnto
the
wicked
,
the
worme
of
conscience
shal
neuer
die
,
Esay
48.22
.
and
the
light
of
reason
shall
neuer
be
darkened
,
as
they
haue
forsaken
God
,
so
hath
God
forsaken
them
,
Rom.
1.28
.
Iude
1.13
.
Iob
15.20
.
Isai.
57.20
.
Prou.
13.21
.
Iude
14.15
.
and
deliuered
them
vp
into
a
reprobate
sence
,
that
they
might
doe
such
things
as
be
not
conuenient
,
for
whom
the
blacknesse
of
darknesse
is
reserued
.
The
wicked
man
(
saith
Iob
)
trauaileth
with
paine
all
his
daies
.
The
wicked
(
saith
the
Prophet
)
are
like
the
troubled
sea
,
when
it
cannot
rest
,
whose
waters
cast
vp
mire
and
dirt
.
Euill
(
saith
the
Wiseman
)
pursueth
sinners
.
And
Enoch
also
,
the
seuenth
from
Adam
,
prophesied
of
these
,
saying
,
Behold
the
Lord
commeth
with
ten
thousand
of
his
Saints
to
execute
iudgement
vpon
all
,
and
to
conuince
all
that
are
vngodly
amongst
them
,
of
all
their
vngodly
deeds
,
which
they
haue
vngodly
committed
,
and
of
all
their
hard
speeches
,
which
vngodly
sinners
haue
spoken
against
him
.
But
are
good
men
exempted
in
this
life
from
misery
?
No
verily
,
they
are
as
it
were
in
a
continuall
furnace
,
by
reason
of
crosses
and
persecutions
;
they
sustaine
mocks
and
taunts
,
fetters
and
imprisoments
.
Who
is
weake
,
and
they
are
not
weake
?
2.
Cor.
11.29
.
Act.
14.22
.
Who
is
offended
,
and
they
burne
not
?
Wee
must
(
saith
Paul
and
Barnabas
)
through
much
tribulation
enter
into
the
kingdome
of
God
.
1.
Cor.
15.19
.
Therefore
the
same
Apostle
saith
,
If
in
this
life
onely
we
haue
hope
in
Christ
,
we
are
of
all
men
most
miserable
.
To
conclude
with
the
saying
of
the
Preacher
,
Therefore
the
misery
of
man
is
great
vpon
him
.
Eccle.
8.6
.
Ier.
20.18
.
Iob
5.6.7
.
And
that
holy
man
Iob
saith
from
his
owne
experience
,
Although
affliction
commeth
not
foorth
of
the
dust
,
neither
doth
trouble
spring
out
of
the
ground
,
yet
man
is
borne
vnto
trouble
,
as
the
sparks
flie
vpward
.
And
Iesus
the
sonne
of
Syrach
saith
,
Great
trauell
is
created
for
euery
man
,
Eccle.
40.1.2.3.4
.
and
a
heauie
yoake
is
vpon
the
sonnes
of
Adam
,
from
the
day
that
they
goe
out
of
their
mothers
wombe
,
till
the
day
that
they
returne
to
the
mother
of
all
things
:
Their
imagination
of
things
to
come
,
&
the
day
of
death
trouble
their
thoughts
,
and
cause
feare
of
heart
from
him
that
sitteth
on
a
Throne
of
glorie
,
vnto
him
that
is
humbled
in
earth
and
ashes
;
from
him
that
weareth
Purple
,
and
a
Crowne
,
vnto
him
that
is
cloathed
with
a
linnen
frocke
.
Behold
the
miseries
of
mortall
man
,
behold
their
vanitie
.
Thought
consumeth
them
,
heauinesse
harmeth
them
,
pensiuenesse
possesseth
them
,
terrour
turmoiles
them
,
feare
putteth
them
out
of
comfort
,
horror
doth
afflict
them
,
affliction
doth
trouble
them
,
trouble
doth
make
them
sad
and
heauie
,
miserie
doth
humble
them
,
and
at
the
last
death
doth
end
them
.
How
many
haue
died
with
a
surfet
of
sorrow
?
By
the
sorrow
of
the
heart
the
spirit
is
broken
.
A
sorrowfull
minde
drieth
the
bones
.
Therefore
Iacob
saith
to
his
sonnes
,
Prou.
15.13
.
Prou.
17.22
.
Gen.
43.38
.
If
mischiefe
befall
Beniamin
in
the
way
which
yee
go
,
then
shall
yee
bring
downe
my
gray
haires
with
sorrow
to
the
graue
.
How
many
haue
died
with
ouermuch
feare
?
And
for
feare
of
him
the
keepers
(
saith
the
Euangelist
)
did
shake
,
Matth.
28.4
.
and
became
as
dead
men
.
Sophocles
,
Dyonisius
,
Diagoras
,
and
Chilo
the
Lacedemonian
,
died
with
immoderate
ioy
.
O
man
very
mortall
,
whom
ioy
it selfe
cannot
secure
from
death
,
ioy
being
the
very
friend
to
life
.
For
a
merry
heart
(
saith
the
Wiseman
)
maketh
a
cheerefull
countenance
,
Prou.
15.13
.
Prou.
17.22
.
a
ioyfull
heart
causeth
a
good
health
.
There
is
but
one
way
,
and
that
very
narrow
,
by
which
we
came
into
life
,
but
there
be
infinite
,
and
those
broad
wayes
which
lye
open
for
Death
to
inuade
vs
;
through
euery
member
of
the
bodie
,
yea
through
euery
ioynt
of
the
bodie
Death
hath
found
out
a
way
to
take
away
our
life
.
Wee
that
are
in
the
last
part
and
end
of
the
world
,
1.
Cor.
10.11
.
1.
Iohn
2.18
.
Vpon
whom
(
as
the
Apostle
saith
)
the
ends
of
the
world
are
come
,
and
which
is
the
last
time
and
houre
(
as
saith
Saint
Iohn
)
wee
are
lesse
in
our
mariage-bed
then
our
fathers
were
in
the
cradle
.
The
world
left
being
a
world
,
when
Adam
left
being
obedient
.
It
was
neuer
beautifull
and
cheerefull
,
since
it
waxed
old
in
youth
through
manifold
attaxes
and
disorders
,
and
at
this
day
lyes
bedrid
,
waiting
for
the
comming
of
the
Son
of
God
.
And
we
full
well
know
,
and
are
taught
by
the
reading
of
the
Scripture
,
and
also
by
experience
that
men
are
not
so
long
liued
,
nor
of
that
goodly
tall
proportion
or
strong
constitution
of
bodie
,
as
in
former
ages
.
For
the
world
(
as
a
voice
out
of
a
bush
telleth
Esdras
)
2.
Esdr.
14.14
.
hath
lost
his
youth
,
and
the
times
beginne
to
waxe
old
,
and
we
are
borne
weaker
and
more
feeble
then
all
creatures
;
and
had
we
not
some
body
to
receiue
vs
,
when
we
come
into
the
world
,
woe
were
it
with
vs
,
wee
might
make
a
short
and
wofull
stay
or
tragedie
,
to
bee
borne
,
to
weepe
,
to
die
.
We
haue
no
cause
to
perswade
vs
that
this
is
the
golden
age
;
but
rather
that
according
to
the
dreame
of
Nebuchadnezzar
,
Dan.
2.
The
golden
head
,
the
siluer
breasts
,
the
brasen
thighes
,
are
long
since
past
,
and
wee
now
liue
in
the
time
of
the
Iron
legges
,
the
feete
whereof
,
are
partly
yron
,
partly
clay
.
In
the
fortunate
Islands
beyond
the
Atlantick
seas
in
the
vttermost
borders
of
Ethiopia
,
where
the
people
that
liue
there
are
called
Macrobij
for
their
long
life
:
a
man
perhaps
may
liue
a
long
life
;
but
what
countrey
may
bee
found
,
where
a
man
may
auoid
the
sickle
of
Death
.
Hence
it
was
that
Hormisda
did
answere
the
Emperour
Constantine
,
demaunding
him
of
the
bewtie
of
Rome
,
stately
buildings
,
goodly
Statues
,
and
sumptuous
Temples
,
if
he
thought
that
in
all
the
world
were
any
such
Citie
.
Surely
,
saith
Hormisda
,
there
is
indeede
none
comparable
vnto
it
,
yet
hath
it
one
thing
(
saith
hee
)
common
to
all
other
Cities
,
for
men
die
heere
,
as
they
die
in
all
other
places
.
And
what
doth
it
profite
to
liue
long
and
wickedly
,
and
die
at
length
.
It
were
better
like
Cadmus
progeny
,
to
die
the
same
houre
wee
were
borne
.
What
Duellum
is
this
betweene
death
and
nature
.
And
if
God
should
not
suffer
vs
to
die
,
alas
what
a
miserable
life
would
this
be
,
when
we
come
to
be
old
,
and
full
of
sorrowes
,
Eccle.
11.1
.
aches
,
sicknesses
,
diseases
and
griefes
?
When
our
sences
are
gone
,
and
we
haue
no
pleasure
in
any
thing
.
And
when
(
as
the
Psalmist
saith
)
Psal.
90.10
.
our
life
is
but
a
labour
and
a
sorrow
.
In
which
age
we
had
need
(
if
we
haue
our
sences
then
)
to
pray
hartily
to
the
Lord.
Psal.
71.9.18
.
Cast
me
not
off
in
the
time
of
old
age
,
forsake
me
not
when
my
strength
faileth
me
:
And
also
,
When
I
am
old
and
gray
headed
,
O
God
forsake
me
not
.
And
alas
,
if
we
should
not
then
die
,
we
would
wish
to
die
,
and
say
it
were
better
a
thousand
times
to
die
then
to
liue
.
For
death
(
saith
Iesus
the
sonne
of
Syrach
)
is
better
then
a
better
life
,
Eccle.
30.17
.
or
continuall
sicknesse
.
And
therefore
we
reade
of
a
certaine
Isl●nd
,
where
they
liue
so
long
,
that
they
are
faine
to
bee
carried
out
thence
,
that
they
might
die
.
And
God
hath
prouided
wonderous
well
for
mankind
,
that
whereas
any
man
may
take
our
life
from
vs
,
yet
there
is
none
that
can
take
Death
from
vs
;
who
can
stoppe
the
winde
that
it
blow
not
?
Who
can
hinder
death
that
it
come
not
?
If
Iacob
counted
his
time
but
short
,
Gen.
47.9
.
hauing
already
liued
an
hundred
and
thirty
yeeres
,
what
reckoning
may
we
make
of
our
time
,
which
is
farre
shorter
?
Gen.
5.5.27
.
In
the
time
before
the
Floud
,
the
age
of
man
was
great
:
Adam
liued
nine
hundred
and
thirtie
yeeres
,
Noah
nine
hundred
and
fiftie
,
Gen.
9.29
.
Methusalem
nine
hundred
sixtie
nine
yeeres
,
but
after
the
Floud
in
Terahs
dayes
,
who
was
father
to
Abraham
,
Gen.
11.32
.
Gen.
25.7
.
Deut.
34.7
.
Iosh.
24.29
.
the
age
of
man
was
a
great
deale
shortned
,
&
from
nine
hundred
brought
downe
to
two
hundred
and
twentie
and
vnder
:
For
Terah
liued
two
hundred
and
fiue
yeeres
:
Abraham
his
sonne
not
so
long
,
one
hundred
seuentie
fiue
yeeres
.
Iacob
in
his
time
brought
it
to
a
shorter
account
,
one
hundred
and
thirty
,
Moses
120.
and
Ioshua
,
one
hundred
and
ten
yeeres
.
And
yet
are
wee
not
truely
said
to
liue
any
one
of
these
yeeres
,
vnlesse
it
be
religiously
and
holily
in
Christ
,
as
a
certaine
worthie
souldier
seruing
in
the
warres
a
long
time
vnder
Adrian
the
Emperour
,
yet
in
the
end
returned
to
his
house
,
and
liued
Christs
souldier
,
where
and
in
which
manner
(
after
he
had
liued
seuen
yeares
)
he
departed
this
life
,
and
being
readie
to
die
,
commanded
that
it
should
be
written
on
his
tombe
,
Heere
lyeth
Similis
(
for
so
was
his
name
)
who
was
a
man
many
yeeres
,
and
liued
but
seuen
,
accounting
that
he
liued
no
longer
then
he
liued
a
Christian
.
How
many
spend
their
daies
in
war
,
after
the
flesh
,
vnder
the
Emperour
of
the
Ayre
(
not
vnder
Adrian
)
who
yet
I
cannot
say
for
seuen
yeeres
,
I
would
I
could
truely
say
seuen
daies
or
seuen
houres
before
their
death
,
cast
away
these
weapons
of
sinne
,
that
it
might
be
written
vpon
their
grauestone
,
for
their
Epitaph
,
that
seuen
dayes
,
or
seuen
houres
before
their
last
houre
,
they
not
only
had
a
being
,
but
a
life
in
the
world
,
and
not
onely
were
,
but
also
liued
?
Therefore
it
is
our
duetie
to
liue
well
,
that
at
the
day
of
death
we
may
speede
well
,
and
to
liue
well
should
be
the
delight
and
sweete
perfume
of
euery
Christian
.
Thus
liue
well
,
that
thou
mayest
die
well
,
and
after
death
,
eternally
speed
well
.
Psal.
90.12
.
Yea
,
So
teach
vs
to
number
our
daies
(
saith
the
Prophet
)
that
we
may
apply
our
hearts
vnto
wisdome
.
Where
we
are
to
obserue
that
he
speaketh
heere
,
not
of
weekes
,
or
moneths
,
or
yeeres
,
but
of
daies
,
noting
thereby
the
shortnesse
of
our
life
,
in
this
word
,
Daies
.
And
the
same
phrase
is
vsed
of
all
the
holy
men
of
God
,
vpon
the
like
occasion
.
Iacob
being
asked
by
Pharaoh
,
how
old
he
was
,
Gen.
47.8.9
.
tould
him
,
That
few
and
euill
were
the
dayes
of
his
pilgrimage
,
speaking
of
the
time
,
to
note
the
shortnesse
of
the
time
,
or
of
his
life
;
he
names
not
yeeres
but
daies
,
and
speaking
of
the
toyles
and
troubles
of
life
,
he
calles
it
a
pilgrimage
,
as
to
be
euery
day
hastely
iourneying
towards
our
end
.
Iob
9.25.26
.
Iob
14.14
.
Iob
,
in
like
manner
numbring
his
dayes
;
My
dayes
(
saith
he
)
are
more
swift
then
a
post
,
and
swifter
then
the
ships
:
And
againe
he
saith
,
All
the
daies
of
my
appointed
time
,
will
I
waite
till
my
change
come
.
The
time
of
Iobs
attending
or
waiting
on
God
for
his
helpe
,
is
the
whole
terme
or
acte
of
his
life
,
which
he
calleth
not
yeeres
,
but
dayes
,
so
hee
measureth
his
short
time
by
the
inch
of
dayes
,
rather
then
by
the
span
of
moneths
,
or
long
ell
of
yeeres
;
teaching
thereby
that
the
dayes
of
man
are
few
,
and
his
life
short
vpon
earth
.
Our
Sauiour
Christ
teaching
vs
to
pray
,
Matth.
6.11
.
bids
vs
to
pray
thus
,
Giue
vs
this
day
our
daily
bread
,
as
if
wee
should
reckon
the
continuance
of
our
life
no
longer
then
a
day
or
a
few
daies
.
And
againe
the
Lord
by
his
prophet
calling
vpon
sinners
,
saith
,
To
day
if
yee
will
heare
his
voice
,
Psal.
95.7.8.9
.
harden
not
your
hearts
,
noting
thereby
,
that
if
we
liue
this
day
,
we
are
not
sure
to
liue
the
next
.
Where
it
is
said
in
the
Prophecie
of
Zacharias
,
That
we
should
serue
the
Lord
without
feare
,
Luke
1.74.75
.
in
holines
and
righteousnes
before
him
all
the
daies
of
our
life
.
We
are
to
note
that
the
Holy
Ghost
defines
life
,
not
by
yeares
,
or
Moneths
,
or
weekes
,
but
by
dayes
,
shewing
thereby
that
our
life
is
nothing
else
but
a
composition
of
a
few
dayes
,
which
how
soone
they
may
bee
swallowed
vp
by
that
long
night
of
death
,
we
cannot
tell
,
Psal.
19.6
.
but
it
will
be
sooner
perhaps
then
we
are
aware
.
The
Sunne
arising
in
the
East
,
and
falling
in
the
West
,
and
all
in
one
day
▪
sheweth
our
rising
and
falling
,
our
comming
and
going
foorth
of
this
world
;
all
which
may
bee
done
in
a
day
.
Ier.
6.4
.
Woe
vnto
vs
(
saith
the
Prophet
)
for
the
day
goeth
away
.
And
a
day
consisteth
but
of
a
morning
and
euening
,
and
a
noone
,
Euening
;
and
morning
,
and
at
noone
(
saith
the
Prophet
)
will
I
pray
and
cry
aloud
,
and
hee
shall
heare
my
voice
.
Psal.
55.17
.
Some
are
taken
away
in
the
morning
of
their
life
,
many
feele
not
the
heate
of
the
day
,
he
that
drawes
out
the
line
of
his
life
till
the
euening
,
liues
but
all
the
day
.
What
pleasure
(
saith
one
)
is
there
in
this
life
,
when
night
and
day
we
cannot
but
thinke
that
we
must
passe
away
?
It
is
but
a
carkas
now
,
which
yesterday
liued
yesterday
a
man
,
to
day
none
.
The
saying
of
Chrysostome
,
the
Lord
hath
promised
pardon
to
him
that
repenteth
,
but
to
liue
till
to
morrow
,
he
hath
not
promised
.
When
Pharaoh
called
for
Moses
and
Aaron
to
intreat
the
Lord
for
him
,
Exod.
8.8
.
that
hee
might
take
away
the
Frogges
from
him
,
and
his
people
;
and
Moses
asking
him
when
he
should
intreate
for
him
he
said
to
morrow
.
So
many
with
Pharaoh
,
deferre
matters
of
greatest
waight
and
moment
still
till
to
morrow
,
not
knowing
what
may
happen
to
vs
before
to
morrow
,
euen
death
it selfe
,
for
ought
we
know
.
Is
to
morrow
in
thine
owne
power
?
Canst
thou
challenge
any
such
promise
at
Gods
hand
?
Happie
is
that
man
,
which
of
the
safetie
of
his
soule
,
can
say
with
himselfe
,
as
that
olde
man
Messodamus
did
,
who
being
inuited
to
dinner
the
next
day
,
answered
,
why
inuitest
thou
me
for
to
morow
,
who
of
al
the
yeares
I
haue
liued
haue
not
to
morrow
day
,
but
haue
euery
houre
expected
death
,
which
alwayes
lyes
in
waite
for
me
.
The
Rich
man
in
the
Gospell
gathered
much
,
possessed
much
,
enlarged
his
garners
,
and
promised
to
himselfe
securitie
,
Luk.
12.19.20
.
with
a
retired
farewell
to
the
world
.
Soule
(
saith
hee
)
thou
hast
much
goods
laid
vp
for
many
yeeres
,
take
thine
ease
,
eate
,
drinke
and
be
merrie
.
But
God
said
vnto
him
,
Thou
foole
,
this
night
shall
thy
soule
be
taken
from
thee
,
then
whose
shall
those
things
be
which
thou
hast
prouided
?
Alas
,
this
was
(
it
seemeth
)
the
first
night
of
his
rest
,
and
must
it
be
the
last
too
?
Yes
.
Esay
57.21
.
Esay
answereth
them
,
There
is
no
rest
to
the
vngodly
.
He
that
hath
a
long
iourney
to
goe
in
a
short
time
,
maketh
hast
,
and
he
who
remembreth
euery
day
,
runneth
away
with
his
life
,
cannot
sit
still
.
But
where
men
promise
to
themselues
long
life
,
and
much
time
,
there
they
waxe
wanton
,
and
become
secure
,
and
put
farre
away
the
euill
day
(
as
the
Prophet
speaketh
)
.
Amos
6.3
.
Therefore
the
Lord
doth
commend
our
life
vnto
vs
in
all
these
Scriptures
which
we
haue
heard
,
and
in
other
places
in
a
short
abstract
of
dayes
,
and
not
in
a
volume
of
yeeres
.
So
Christ
saith
to
Ierusalem
If
thou
hadst
knowne
,
Luke
19.42
.
euen
thou
,
at
least
in
this
thy
day
,
the
things
which
belong
to
thy
peace
;
but
now
they
are
hid
from
thine
eyes
:
not
granting
a
longer
terme
,
then
the
terme
of
one
poore
day
vnto
her
.
Which
was
to
teach
her
,
and
vs
in
her
to
thinke
euery
day
to
be
our
last
day
,
and
therefore
to
do
that
this
day
,
as
in
our
tine
,
which
we
are
not
sure
to
doe
the
next
day
,
as
in
the
time
that
God
hath
taken
to
himselfe
,
and
from
vs
,
as
being
more
properly
his
,
then
our
day
.
Therefore
,
boast
not
thy selfe
(
saith
the
Wiseman
)
of
to
morrow
,
for
thou
knowest
not
what
a
day
may
bring
forth
;
Prou.
27.1
.
And
there
is
one
more
this
day
of
thy
number
spent
,
and
thou
art
now
nearer
to
thy
end
by
a
day
.
But
if
any
man
doth
think
that
he
may
liue
as
yet
many
yeeres
,
his
yeares
may
lacke
moneths
,
his
moneths
may
lacke
weekes
,
his
weekes
may
lacke
daies
,
his
daies
may
lacke
houres
,
nay
his
houres
may
lacke
minutes
;
an
houre
is
but
a
short
time
.
But
while
one
houre
by
continuall
succession
is
added
to
another
,
the
whole
course
of
our
life
is
finished
,
euery
houre
runneth
away
with
some
part
of
our
life
:
and
euen
then
,
when
our
bodies
grow
and
increase
,
our
liues
fade
and
decrease
,
yea
euen
this
day
(
wherein
we
liue
)
wee
diuide
and
part
with
death
.
There
is
none
(
saith
Saint
Augustine
)
but
is
nearer
death
at
the
yeares
end
,
then
at
the
beginning
,
to
morrow
,
then
to
day
,
to
day
,
then
yesterday
,
by
and
by
,
then
iust
now
,
and
now
,
then
a
little
before
.
Each
part
of
time
that
we
passe
(
if
time
haue
parts
)
cuts
off
so
much
from
our
life
,
and
the
remainder
still
decreaseth
When
childhood
commeth
on
,
infancie
dieth
;
when
adolescencie
commeth
,
childhood
dieth
;
when
youth
commeth
,
adolescencie
dieth
;
when
old
age
commeth
,
youth
dieth
;
when
death
commeth
,
all
and
euery
age
dyeth
.
So
that
looke
how
many
degrees
of
ages
we
desire
to
liue
,
so
many
degrees
of
death
we
desire
to
die
.
Aske
an
old
man
where
is
his
infancie
,
where
his
childhood
,
where
his
adolescencie
,
where
his
youth
,
shall
he
not
say
true
,
if
he
answere
,
alas
,
all
these
are
dead
and
gone
.
What
speake
I
of
ages
?
Euery
yeare
,
moneth
,
day
,
houre
of
our
life
that
we
haue
liued
,
is
dead
to
vs
,
and
wee
are
dead
with
them
.
What
therefore
is
our
whole
life
,
but
a
long
death
?
What
is
euery
day
therof
,
but
(
as
Petrach
saith
)
a
degree
of
death
,
what
is
euery
moment
thereof
,
but
a
motion
vnto
death
?
Againe
,
that
the
daies
of
man
are
but
few
,
and
his
life
very
short
,
experience
,
and
that
which
we
see
in
daily
vse
,
doth
shew
,
besides
the
word
of
God
,
which
,
for
this
,
speaking
of
mans
short
time
,
vseth
to
take
the
shortest
diuision
in
nature
to
expresse
it
.
As
that
it
is
the
life
of
yesterday
,
as
in
the
Psalme
:
Psal.
90.4
.
For
a
thousand
yeeres
in
thy
sight
are
but
as
yesterday
,
when
it
is
past
:
a
life
which
is
gone
as
soone
as
it
comes
,
a
life
of
few
houres
,
as
a
watch
in
the
night
;
the
life
of
a
thought
,
wherof
there
may
be
a
thousand
in
an
houre
:
a
life
of
nothing
;
this
Prophet
measureth
it
with
a
short
span
.
Behold
(
saith
he
)
Psal.
39.15
.
thou
hast
made
my
dayes
as
a
hand-breadth
.
The
valiant
Captaine
Iosua
being
now
resolued
to
die
,
Ioshua
23.14
,
calleth
death
the
path
that
all
must
treade
.
Behold
(
saith
he
)
this
day
I
enter
into
the
way
of
all
the
world
.
So
holy
Dauid
being
readie
to
die
,
calleth
death
the
way
of
all
the
earth
.
Experience
taught
the
very
Heathen
thus
much
,
1.
King
.
2.2
.
One
night
tarrieth
for
all
men
,
and
wee
must
all
tread
the
path
of
death
.
This
present
transitorie
life
is
called
a
pilgrimage
,
Gen.
47.9
.
a
path
,
a
trauell
,
and
a
way
,
because
it
continually
plieth
to
an
end
:
for
as
they
which
are
carried
in
coaches
,
Eccle.
40
1.
or
saile
in
shippes
finish
their
voyage
,
Psal.
1.1
.
though
they
sit
still
and
sleepe
,
euen
so
euery
one
of
vs
,
albeit
we
be
busied
about
other
matters
,
and
perceiue
not
how
the
course
of
our
life
passeth
away
,
being
sometime
at
rest
,
sometime
idle
,
and
sometime
in
sport
and
daliance
,
yet
our
life
alwaies
wasteth
,
and
wee
in
posting
speed
,
hasten
toward
our
end
.
The
way
faring
man
trauelleth
apace
,
and
leaueth
many
things
behinde
him
in
his
way
.
He
seeth
stately
towers
and
buildings
,
he
beholdeth
and
admireth
them
a
while
,
and
so
passeth
from
them
;
afterward
he
seeth
goodly
fields
,
meadowes
,
flourishing
pastures
,
and
pleasant
vineyards
,
vpon
these
also
he
looketh
a
while
,
he
wondereth
at
the
sight
,
and
so
passeth
by
,
then
hee
meeteth
with
fruitfull
orchards
,
greene
forrests
,
sweete
riuers
with
siluer
streames
,
and
behaueth
himselfe
as
before
.
At
the
length
he
meeteth
with
deserts
,
hard
,
rough
,
and
vnpleasant
wayes
,
foule
and
ouergrowne
with
thornes
and
bryers
,
heere
also
he
is
inforced
for
a
time
to
stay
;
he
laboureth
,
sweateth
,
and
is
grieued
;
but
when
he
hath
trauailed
a
while
,
hee
ouercommeth
all
these
difficulties
,
and
remembreth
no
more
the
former
griefes
;
but
alwaies
he
is
trauelling
,
till
hee
comes
to
his
iourneyes
end
:
euen
so
it
fareth
with
vs
,
one
while
wee
meete
in
our
way
with
pleasant
and
delightfull
things
,
another
while
with
sorrowes
and
griefes
;
but
they
all
in
a
moment
passe
away
.
Furthermore
,
in
high
waies
and
foot-pathes
this
commonly
we
see
,
that
where
one
hath
set
his
foote
,
there
soone
after
another
taketh
his
steppe
,
a
third
defaceth
the
print
of
his
predecessors
foote
,
and
then
another
doth
the
like
.
Neither
is
there
any
,
who
for
any
long
time
holdeth
or
continueth
his
place
.
And
is
not
mans
life
such
?
Aske
(
saith
Basil
)
the
fields
and
possessions
,
how
many
names
they
haue
now
changed
.
In
former
ages
they
were
said
to
be
such
a
mans
,
then
his
,
afterwards
anothers
,
now
they
are
said
to
bee
this
mans
,
and
in
short
time
to
come
,
they
shall
be
called
,
I
cannot
tell
whose
possessions
;
and
why
so
?
Because
mans
life
is
a
certaine
way
,
wherein
one
succeedeth
and
expelleth
another
.
Behold
the
seates
of
States
and
Potentates
,
of
Emperors
and
Kings
,
how
many
in
euery
age
haue
aspired
vnto
these
dignities
and
degrees
;
and
when
they
haue
attained
them
,
after
much
trauell
,
labour
and
waiting
,
in
short
time
they
are
compelled
to
giue
way
to
their
successors
,
before
they
haue
well
warmed
their
seats
.
Yesterday
one
raigned
,
to
day
he
is
dead
,
&
another
possesseth
his
roome
and
throne
;
to
morrow
this
man
shall
die
,
and
another
shall
sit
in
his
seat
.
None
as
yet
could
therein
sit
fast
,
they
all
play
this
part
,
as
on
a
stage
,
they
ascend
,
they
sit
,
they
salute
,
they
descend
,
and
sodainly
are
gone
.
The
Apostle
Paul
in
respect
of
the
celeritie
and
swiftnesse
of
life
,
compareth
it
to
a
race
.
What
is
our
life
,
1.
Cor.
9.24
.
saith
Saint
Augustine
,
but
a
certaine
running
to
death
?
Our
life
while
it
increaseth
,
decreaseth
,
our
life
is
dying
,
our
death
is
liuing
.
The
traueller
,
the
longer
he
goeth
on
his
iourney
,
the
nigher
he
is
to
his
iourneyes
end
;
the
children
of
Israel
,
the
longer
they
wandred
from
Egypt
,
the
nigher
they
were
to
the
promised
land
:
so
euery
mortall
man
,
the
longer
he
liueth
,
the
nigher
he
is
to
his
iourneyes
end
.
Death
,
Time
and
Tide
stay
for
no
man
.
No
bridle
so
strong
,
that
can
keepe
in
our
galopping
daies
.
He
that
runneth
in
a
race
,
neuer
stayeth
til
he
come
at
the
end
therof
,
so
euery
mortall
wight
(
will
he
,
nill
he
)
neuer
stayeth
,
till
death
the
end
of
his
race
stayeth
him
.
Iob
9.25
.
Iob
7.6
.
Iob
9.26
.
The
mirrour
of
patience
(
Iob
by
name
)
compareth
the
race
of
man
to
the
swift
daies
of
a
poste
,
saying
,
My
dayes
are
swifter
then
a
poste
,
yea
swifter
then
a
weauers
shittle
,
they
are
as
the
motion
of
the
swiftest
shippe
in
the
sea
,
and
as
the
Eagle
that
flieth
fast
to
her
prey
.
2.
Pet.
1.14
.
The
Apostle
Peter
compareth
our
time
to
a
Tent
or
Tabernacle
pitched
in
the
field
,
soone
vp
,
Psal
90.9.10
.
soone
downe
.
Our
yeares
are
spent
(
saith
the
Psalmist
)
as
a
tale
that
is
told
,
yea
our
life
is
quickely
cut
off
,
and
wee
are
soone
gone
.
1.
Chro.
29.15
.
Dauid
a
little
before
his
death
,
offering
with
his
Princes
for
the
building
of
the
Temple
,
freely
confesseth
that
they
were
strangers
vpon
earth
,
as
all
their
forefathers
were
,
their
daies
like
a
shadow
,
and
that
heere
was
no
abiding
for
them
.
Isa.
40.6.7
.
The
Prophet
Esay
rebuking
and
checking
mans
forgetfulnesse
,
doth
crie
out
and
say
,
All
flesh
is
grasse
,
and
all
the
goodlinesse
thereof
as
the
flower
of
the
field
,
the
grasse
withereth
,
the
flower
fadeth
,
because
the
Spirit
of
the
Lord
bloweth
vpon
it
,
surely
the
people
is
grasse
:
the
yong
grasse
as
the
olde
,
and
flourishing
as
a
flower
.
Grasse
growes
soone
,
and
soone
decayes
.
The
poore
,
who
in
respect
of
their
base
condition
in
this
world
,
are
compared
to
the
grasse
:
the
noble
and
rich
in
respect
of
their
fresh
and
flourishing
shew
,
are
resembled
vnto
the
flower
:
to
both
which
sorts
,
noble
and
ignoble
,
rich
and
poore
,
there
is
no
difference
in
death
,
vnlesse
(
as
Ambrose
saith
)
the
body
of
the
rich
being
pampered
with
ryot
and
varietie
of
meates
,
shall
yeeld
the
more
loathsom●
smell
.
The
grasse
and
the
flower
are
made
by
many
meanes
to
wither
,
and
wee
by
many
more
meanes
are
brought
to
our
end
.
The
flower
of
the
field
,
may
bee
by
such
as
passe
by
,
willingly
plucked
vp
,
or
negligently
troden
on
,
an
hungrie
beast
may
deuoure
it
,
a
worme
may
eat
it
,
or
make
it
to
wither
,
as
it
did
the
goard
of
Ionas
.
Ion.
4.7
.
The
winde
may
blow
it
downe
,
the
lightning
may
burne
it
,
the
Sunne
may
scortch
it
,
or
at
least-wise
the
nipping
winter
will
marre
it
.
The
like
may
be
said
of
vs
,
hunger
may
famish
vs
,
abundance
of
meat
and
drinke
may
quench
our
naturall
heate
with
surfetting
and
drunkennesse
,
the
ayre
can
infect
vs
,
the
water
can
poison
vs
,
the
fire
can
burne
vs
,
the
beasts
can
deuoure
vs
,
wars
can
dispatch
vs
,
plagues
can
consume
vs
,
diseases
can
kill
vs
,
and
a
thousand
other
things
can
destroy
vs
.
For
Alexander
the
Great
was
poisoned
by
his
owne
Taster
.
Antiochus
of
Syria
was
poysoned
by
his
owne
Queene
Laodicea
,
for
that
he
loued
King
Ptolomeus
sister
.
By
fire
the
Emperour
Valentine
was
burned
by
the
Goathes
.
Acteus
,
King
of
Lydia
,
was
hanged
by
his
owne
subiects
.
Diomedes
King
of
Thrace
was
deuoured
of
wilde
beasts
.
Cleopatra
Queene
of
Egypt
was
stung
to
death
by
Serpents
.
Diogenes
was
deuoured
with
dogges
.
Basilius
Emperour
of
Macedon
was
killed
by
a
Hart.
Anacrion
died
in
eating
of
an
egge
;
the
Emperour
Fredericke
,
going
to
Ierusalem
,
was
drowned
.
Queene
Sisigambis
,
King
Darius
his
mother
,
died
of
hunger
.
Pyrrhus
,
King
of
Epirus
,
was
slaine
with
a
tyle-stone
.
Fabian
,
a
Senator
,
was
choaked
with
haire
.
Pope
Adrian
was
choaked
with
a
flye
,
getting
into
his
throate
.
Iulius
Caesar
,
Emperour
of
Rome
,
was
murdered
in
the
Senate-house
.
Tullius
Hostilius
was
slaine
with
a
thunder-bolt
.
Acts
12.23
.
Herod
was
deuoured
of
wormes
.
And
if
none
of
these
,
yet
old
age
will
arrest
vs
;
for
yong
haires
doe
soone
turne
gray
,
and
actiue
youth
is
soone
metamorphosed
into
crooked
old
age
,
which
is
the
champion
of
death
,
who
neuer
grapled
with
any
but
at
length
threw
them
into
the
dust
,
which
sheweth
the
comparison
of
the
Prophet
to
be
most
excellent
,
Esa.
64.6
.
without
comparison
,
that
all
flesh
is
grasse
,
and
the
best
of
vs
but
as
the
flower
of
the
field
,
this
day
flourishing
,
to
morrow
fading
.
And
we
all
doe
fade
as
a
leafe
saith
the
prophet
Esay
in
an
other
place
.
Iam.
4.14
.
Saint
Iames
compareth
our
life
to
a
vapor
that
appeareth
for
a
little
while
and
afterward
vanisheth
away
.
Can
any
thing
be
spoken
more
plainely
to
set
forth
our
mortalitie
?
As
a
vapour
,
a
mist
,
a
thin
watery
,
and
aiery
substance
,
which
a
small
puffe
of
winde
may
disperse
,
or
the
heat
of
the
sunne
dissolue
.
Psal.
37.20
.
Now
vnto
this
if
our
life
may
be
resembled
,
then
as
a
vapor
is
but
for
one
morning
or
euening
at
the
most
,
Psal.
109.23
.
so
our
life
is
but
a
moment
for
a
very
short
time
.
Againe
Dauid
compares
it
to
smoake
,
because
it
is
corruptible
;
to
a
grashopper
because
it
hath
but
a
small
continuance
.
Nay
he
saith
,
man
is
like
a
thing
of
naught
,
Psal.
144.4
.
and
lesse
then
nothing
.
Gen.
4.7.9
.
2
Tim.
4.7
.
Iacob
calleth
it
a
pilgrimage
,
Paule
,
a
course
.
A
pilgrimage
hath
a
full
poynt
;
a
course
a
stop
,
and
our
life
and
end
.
By
all
which
places
of
scripture
wee
see
that
the
spirit
of
God
to
set
forth
the
frailtie
and
breuitie
of
our
life
compareth
it
(
as
we
haue
heard
)
to
things
of
shortest
continuance
,
as
to
the
weauers
shittle
,
which
he
taketh
,
and
presently
casteth
it
out
of
his
hands
againe
,
to
the
winde
which
is
very
swift
,
for
the
winde
bloweth
(
saith
our
Sauiour
,
)
where
it
lifteth
and
thou
hearest
the
sound
thereof
,
but
canst
not
tell
whence
it
commeth
,
nor
whether
it
goeth
;
to
a
post
which
stayeth
not
long
in
a
place
;
to
a
flower
which
quicklie
withereth
;
to
a
shadowe
which
soone
vanisheth
;
to
a
thought
,
which
is
swiftest
of
all
the
rest
;
so
fraile
is
our
estate
,
so
transitorie
our
life
,
so
short
are
our
dayes
,
and
vncertaine
,
that
as
soone
as
we
be
borne
,
we
begin
to
dye
.
The
breuity
and
vanitie
of
our
life
was
so
noted
of
the
Heathen
men
themselues
;
which
made
the
Egiptians
compare
it
to
an
Inne
,
where
lodging
for
a
night
,
we
are
gone
.
Pindarus
and
Basil
compare
this
life
to
a
dreame
,
wherein
are
pleasing
and
displeasing
shewes
,
but
at
our
awaking
,
are
all
gone
.
Man
(
saith
Pindarus
)
is
to
be
compared
to
the
dreame
of
a
shadow
.
Sophocles
,
to
a
shadowe
.
Homer
,
vnto
leaues
,
that
bud
,
grow
out
,
decay
,
&
blow
away
.
Pythagoras
to
a
stage-play
.
Aristotle
,
to
a
beast
called
Ephemeron
,
which
is
neuer
but
one
day
old
.
And
many
such
comparisons
wee
finde
both
in
sacred
,
and
humaine
histories
,
poynting
out
the
shortnes
and
vncertainty
of
mans
life
.
For
dreames
are
but
momentarie
fantasies
of
a
disturbed
braine
,
for
a
dreame
(
saith
the
Preacher
)
commeth
of
the
multitude
of
busines
.
Eccl.
5.3
.
A
shadowe
is
a
shew
and
not
substance
.
A
play
is
but
the
handling
of
some
stately
or
base
part
for
an
houre
,
then
comes
the
Epilogue
and
ends
all
;
euen
so
our
life
is
but
a
dreame
to
be
thought
vpon
,
a
shadow
to
be
looked
vpon
,
and
a
play
to
be
acted
.
As
therefore
dreames
are
forgotten
,
shadowes
do
vanish
,
and
playes
haue
their
conclusion
,
so
our
liues
haue
their
limits
,
and
bounds
,
which
they
cannot
passe
.
For
God
that
hath
numbred
the
haires
of
our
head
,
hath
numbred
our
yeares
and
dayes
also
that
we
cannot
passe
them
.
Mat.
10.30
.
Life
is
nothing
else
(
saith
the
heathen
Philosopher
)
but
a
glew
which
fasteneth
soule
and
body
together
,
which
proceedeth
of
the
temperament
,
whereof
the
body
is
made
;
It
passeth
away
as
a
trace
of
a
cloud
,
and
as
a
bird
that
flyeth
through
through
the
ayre
,
and
as
an
arrow
that
is
shot
.
Our
life
is
nothing
but
a
little
breath
,
and
how
easie
is
it
for
God
to
take
away
our
weake
life
,
when
weake
man
by
stopping
of
our
breath
is
able
sodainly
and
most
certainely
to
send
vs
to
our
dust
?
Therefore
the
Prophet
saith
,
Psal.
104.29
.
thou
hidest
thy
face
and
they
are
troubled
,
when
thou
takest
away
their
breath
,
they
die
and
turne
to
their
dust
.
Our
life
it selfe
is
not
giuen
vs
in
perpetuity
,
but
lent
vs
for
a
time
;
for
mans
spirit
is
but
borrowed
.
The
wise
man
calleth
it
a
very
debt
which
a
man
doth
owe
to
yeeld
vnto
death
.
Wis.
15.8.16
.
Therefore
we
vsually
speake
(
and
well
too
)
I
owe
God
a
death
;
for
euery
mans
death
is
foreseene
and
appoynted
in
Gods
eternall
decree
with
all
the
circumstances
thereof
.
The
Prophet
Dauid
compareth
our
life
to
the
fat
of
Lambes
,
Psal.
37.20
.
which
wasteth
away
in
the
rosting
;
and
to
a
new
coate
,
which
is
soone
w●xed
old
,
and
eaten
with
moths
.
Iob
,
to
the
burning
of
a
candle
,
which
in
the
end
commeth
into
the
socket
,
and
annoyeth
,
and
then
euery
one
cryeth
,
put
it
out
.
What
thing
else
is
mans
life
but
a
bubble
,
vp
with
the
water
,
and
downe
with
the
winde
?
Iob.
8.14
.
Againe
the
life
of
man
is
compared
to
a
cobweb
,
for
as
the
spider
is
occupied
all
his
life
time
,
in
weauing
of
cobwebs
,
and
draweth
those
threds
out
of
his
owne
bowels
,
wherewith
he
knitteth
his
nets
to
catch
flies
,
and
often
times
it
commeth
to
passe
when
the
spider
suspecteth
none
ill
,
a
seruant
going
about
to
make
cleane
the
house
,
sweepeth
downe
the
cobweb
,
and
the
spider
together
,
and
throwes
them
into
the
fire
;
euen
so
the
most
part
of
men
consume
their
whole
time
,
and
spend
all
their
wit
,
strength
,
and
labor
to
haue
their
nets
,
and
bayts
in
a
readines
,
with
which
they
may
catch
the
flies
of
honors
,
riches
,
preferment
,
and
when
they
glory
in
the
multitude
of
flies
which
they
haue
taken
,
and
promise
to
themselues
rest
in
time
to
come
,
and
will
say
with
the
coueteous
rich
man
in
the
gospell
.
Soule
thou
hast
much
honor
,
Luk.
12.19
.
goods
,
and
possessions
laid
vp
for
many
yeares
:
liue
therefore
at
ease
,
eate
,
drinke
and
take
thy
pastime
.
But
behold
God
will
say
to
him
.
O
foole
,
this
night
will
they
fetch
away
thy
soule
from
thee
.
For
death
Gods
seruant
,
and
handmaide
wil
be
present
with
the
broome
of
diuers
sicknesses
,
diseases
and
greifes
,
and
will
sweepe
them
away
,
and
so
the
worke
together
with
the
workmaster
in
a
moment
of
time
do
perish
,
and
then
whose
shall
these
things
be
which
thou
hast
prouided
?
Our
life
by
an
antient
father
is
said
to
be
more
fraile
,
and
brittle
than
a
glasse
,
for
a
glass
with
good
keeping
may
abide
and
continue
a
long
time
without
breaking
,
but
so
cannot
man
be
kept
from
death
,
with
all
the
preseruatiues
and
good
keeping
that
can
be
inuented
by
the
art
,
skill
and
learning
of
the
best
,
&
most
cunning
Physitions
in
the
world
,
Luk.
8.43
.
although
with
the
expence
of
all
thou
hast
,
euen
with
the
woman
in
the
Gospell
that
had
an
issue
of
blood
twelue
yeares
,
but
for
all
this
at
length
thou
shalt
dye
.
For
in
this
respect
as
Iob
saith
in
an
other
case
,
They
are
all
Physitions
of
no
value
.
As
the
arrow
that
is
shot
at
a
mark
,
parteth
the
ayre
,
Iob.
13.4
.
which
immediately
commeth
together
againe
,
so
that
a
man
cannot
know
where
it
went
through
,
euen
so
man
as
soone
as
he
is
borne
,
hasteneth
as
fast
to
his
end
,
as
the
arrow
to
the
mark
,
&
that
little
time
of
stay
is
full
of
misery
&
trouble
,
&
therefore
may
rightly
be
called
,
as
before
,
a
pilgrimage
,
in
which
is
vncertainty
a
flower
in
which
is
mutability
,
a
house
of
clay
in
which
is
misery
,
a
weauers
shittle
in
which
is
volubility
,
to
a
shepheards
tent
in
which
is
variety
,
to
a
ship
on
the
sea
in
which
is
celerity
,
to
smoak
which
is
vāity
,
to
a
thought
whereof
we
haue
a
thousand
in
a
day
,
to
a
dreame
whereof
we
haue
many
in
one
night
,
to
vanity
which
is
nothing
in
it selfe
,
&
to
nothing
,
which
hath
no
being
in
the
world
.
For
the
time
past
is
nothing
,
the
time
to
come
is
vncertaine
,
the
time
present
is
but
a
moment
;
O
life
not
a
life
but
a
death
,
to
be
called
and
accounted
rather
death
then
life
,
because
it
is
accompanied
not
onely
with
death
,
but
with
the
very
shaddow
of
death
,
that
is
,
with
many
miseries
,
afflictions
&
calamities
of
this
life
,
a
liuing
death
,
a
dying
life
deseruing
rather
to
be
called
a
true
death
,
then
the
shadow
of
death
,
a
shadow
of
life
,
then
a
true
life
.
For
the
time
which
we
haue
liued
is
now
no
more
in
the
essence
of
our
life
,
for
now
our
infancy
and
childhood
liueth
not
,
and
that
wherein
we
liue
,
which
is
but
the
present
time
,
is
so
short
&
fleeting
that
it
cannot
be
circumscribed
,
Instans
est
,
momentum
est
,
ictus
oculi
est
.
It
is
an
instant
,
a
moment
,
the
twinckling
of
an
eye
.
Our
life
is
a
poynt
,
and
lesse
then
a
poynt
,
a
figure
of
one
,
to
which
wee
can
adde
no
cipher
,
it
is
but
the
least
peece
of
time
,
that
may
be
measured
out
,
a
moment
and
lesse
then
a
moment
.
And
yet
if
we
vse
this
moment
well
,
wee
may
get
eternitie
,
which
is
of
greatest
moment
.
I
am
not
eternitie
(
saith
one
)
but
a
man
,
a
little
part
of
the
whole
as
an
hower
is
of
the
day
.
Like
an
hower
I
came
,
and
I
must
depart
like
an
hower
.
The
reasons
why
our
life
is
become
so
fraile
and
short
are
principally
these
;
first
,
iniquitie
now
aboundeth
,
and
more
in
these
latter
times
,
then
in
former
ages
.
And
because
iniquitie
shall
abound
(
saith
our
Sauiour
Christ
)
Mat.
24.12
.
the
loue
of
many
shall
wax
cold
.
This
know
also
,
saith
the
Apostle
,
2
Tim.
3.1.2.3
4.5
.
that
in
the
last
dayes
perilous
times
shall
come
,
for
men
shall
be
louers
of
their
owne
selues
,
couetous
,
boasters
,
proud
,
blasphemers
,
disobedient
to
parents
,
vnthankefull
,
vnholy
,
without
naturall
affection
,
truce-breakers
,
false
accusers
,
incontinent
fierce
,
despisers
of
those
that
are
good
,
traytors
,
heady
,
high
minded
,
louers
of
pleasures
more
then
louers
of
God
,
hauing
a
forme
of
Godlines
,
but
denying
the
power
thereof
.
Which
must
needs
prouoke
God
to
cut
shorter
these
our
dayes
,
then
those
better
dayes
wherein
our
fathers
liued
;
who
liued
more
simple
,
and
in
fewer
sinnes
then
we
their
children
do
at
this
day
.
Therefore
it
is
said
by
Moses
in
the
booke
of
Numbers
.
Num.
32.14
.
And
●ebold
yee
are
risen
vp
in
your
fathers
stead
,
an
increase
of
sinfull
men
,
to
augment
yet
the
fierce
anger
of
the
Lord
toward
Israel
.
And
ye
haue
done
worse
(
saith
the
Prophet
Ieremie
)
Ier.
16.12
.
Ier.
7.26
.
then
your
fathers
.
Secondly
our
time
is
short
,
that
the
shortnesse
thereof
might
moue
vs
not
to
deferre
to
doe
good
,
as
the
manner
is
,
seeing
euen
the
deuill
himselfe
is
busie
,
because
his
time
is
short
.
Therefore
saith
the
sonne
of
God
.
Reu.
12.17
.
Woe
be
to
the
inhabitants
of
the
earth
,
and
of
the
sea
,
for
the
diuell
is
come
downe
to
you
,
hauing
great
wrath
,
because
he
knoweth
he
hath
but
a
short
time
.
Therefore
the
dragon
was
wroth
with
the
woman
,
and
went
to
make
warre
with
the
remnant
of
her
seede
which
keepe
the
commandements
of
God
,
and
haue
the
testimonie
of
Iesus
Christ
.
Thirdly
our
life
is
as
nothing
,
that
Gods
children
might
soone
be
deliuered
from
their
burdens
,
and
from
those
that
oppresse
them
in
this
life
,
and
that
the
wicked
,
the
children
of
this
world
,
might
haue
a
shorter
time
to
keepe
in
bondage
,
and
vnder
the
whip
of
malice
those
poore
ones
who
desire
to
sacrifice
their
life
to
God
in
a
conscience
of
his
seruice
,
and
to
walke
in
faith
before
him
.
For
if
mans
life
might
now
extend
to
the
yeeres
which
were
before
the
Floud
,
when
men
liued
(
as
we
haue
heard
)
six
,
seuen
,
eight
,
nine
hundred
,
and
almost
a
thousand
yeares
;
this
cruel
age
in
which
we
liue
,
would
too
long
torment
,
and
too
vilely
deale
with
Gods
faithfull
ones
,
there
being
no
hooke
of
short
time
in
the
iawes
of
the
wicked
,
to
keepe
them
in
feare
,
as
now
,
when
death
is
such
a
tyrant
,
and
short
life
such
a
curbe
vnto
them
,
that
they
dare
not
,
or
cannot
doe
as
they
would
.
And
indeed
how
can
they
doe
that
in
their
fortie
,
and
vnder
fourescore
,
which
they
might
and
would
bee
bold
to
doe
,
being
men
of
might
in
their
hundreds
.
Also
how
could
the
poore
Church
hold
vp
the
head
,
and
continue
in
good
case
,
that
should
haue
so
strong
and
long-liued
enemies
to
incounter
with
.
And
therfore
our
Sauiour
Christ
saith
in
the
Gospell
.
Except
those
dayes
should
be
shortened
,
Matth.
24.22
.
there
should
no
flesh
be
saued
,
but
for
the
Elects
sake
those
dayes
shall
be
shortened
.
Esay
51.12
.
And
who
art
thou
(
saith
the
Lord
)
that
thou
shouldest
be
afraid
of
a
man
that
shall
die
,
and
of
the
sonne
of
man
,
which
shall
be
made
as
grasse
.
There
is
no
priuiledge
that
can
preserue
a
man
from
death
;
Art
thou
strong
?
and
doth
the
conceit
of
thy
strength
lift
thee
vp
in
pride
?
Consider
that
if
in
might
,
vigor
and
validitie
of
bodie
,
thou
didst
excell
Sampson
,
Hercules
,
or
Milo
,
2.
Sam.
23.8
.
or
Dauids
three
Worthiest
,
when
thou
commest
to
graple
with
Death
,
hee
will
quickly
crush
thee
and
cast
thee
into
the
dust
.
For
hee
will
admit
of
no
composition
with
thee
;
for
Death
hath
feete
of
wooll
,
but
armes
of
iron
,
it
commeth
insensible
,
but
it
hauing
once
taken
hold
,
neuer
loseth
her
prize
.
Is
it
for
thy
bewtie
?
These
eyes
of
thine
,
which
now
are
as
bright
as
starres
.
Death
will
make
a
horror
to
the
beholders
.
These
cheekes
of
thine
,
wherein
now
the
lilly
and
the
rose
striue
for
the
preheminence
,
Death
will
make
pale
and
earthly
;
these
corall
lippes
of
thine
,
will
Death
change
to
black
and
wanne
;
this
mouth
of
thine
,
which
in
sweetnesse
yeelds
a
cynamom
breath
,
will
send
forth
the
stinking
sauour
of
a
Sepulchre
.
Therefore
the
Lord
saith
by
his
Prophet
,
Isa.
3.24
.
It
shall
come
to
passe
,
that
in
stead
of
sweete
smell
,
there
shall
be
a
stinke
,
and
in
stead
of
a
girdle
,
a
rent
,
and
in
stead
of
well
set
haire
,
baldnesse
,
and
in
stead
of
a
stomacher
,
a
girding
of
sack-cloath
,
and
burning
in
stead
of
beautie
.
The
substance
of
bodily
beauty
consisteth
in
naught
else
but
in
phlegme
,
bloud
,
moisture
,
and
gall
or
melancholie
,
which
are
maintained
by
the
corruptible
iuyces
of
meates
;
hereby
the
apples
of
the
eyes
glister
,
the
cheekes
are
ruddie
,
and
the
whole
face
is
adorned
:
And
vnlesse
they
be
daily
moistened
with
such
iuyce
,
which
ascendeth
out
of
the
liuer
,
incontinent
the
skinne
is
dried
vp
,
the
eyes
waxe
hollow
,
all
ruddinesse
and
bewtie
depart
from
the
visage
.
Now
if
thou
consider
what
is
hidden
vnder
that
skinne
which
thou
iudgest
so
beautifull
,
what
is
shut
vp
within
the
nostrils
,
what
in
the
iawes
and
belly
,
thou
wilt
protest
that
this
brauery
of
body
is
nothing
but
a
painted
sepulchre
,
which
without
appeareth
faire
to
men
,
Math.
23.27
.
but
within
is
full
of
filthinesse
and
vncleannesse
.
And
if
thou
see
in
a
ragged
cloath
the
phlegme
and
spitle
that
proceedeth
from
the
bodie
,
thou
loathest
it
,
and
wilt
not
touch
it
with
the
typ
of
thy
finger
,
looking
askew
thereon
.
Therefore
this
cell
and
seat
of
phlegme
,
this
bewtiful
body
will
be
so
much
altered
,
that
a
man
may
say
,
O
how
much
is
he
or
she
changed
from
that
they
were
.
And
hereof
it
is
that
the
Wiseman
saith
,
Fauour
is
deceitfull
,
Pro.
31.30
.
and
beautie
is
vaine
.
But
to
digresse
a
little
,
dost
thou
make
thy selfe
beautiful
,
and
art
not
contented
with
that
beautie
,
which
God
thy
Creator
hath
bestowed
vpon
thee
?
Then
hearken
to
that
excellent
saying
of
Saint
Cyprian
,
that
weomen
which
aduance
themselues
in
putting
on
of
silke
and
purple
,
cannot
lightly
put
on
Christ
:
and
they
which
colour
their
lockes
with
red
and
yellow
,
do
prognosticate
of
what
colour
their
heads
shall
bee
in
hell
and
they
which
loue
to
paint
themselues
in
this
world
otherwise
then
God
hath
created
them
,
let
them
feare
,
lest
when
the
day
of
the
resurrection
commeth
,
the
Creator
will
not
know
them
.
And
besides
,
know
thou
that
there
be
aches
,
feauers
,
impostumes
,
swellings
and
mortalitie
in
that
flesh
thou
so
deckest
,
and
that
skin
which
is
so
bepainted
with
artificial
complexion
shal
lose
the
beautie
and
it selfe
.
You
that
saile
betweene
heauen
and
earth
in
your
foure
sailed
vessels
,
as
if
the
ground
were
not
good
enough
to
be
the
pauement
to
the
soales
of
your
feet
,
know
that
one
day
the
Earth
shal
set
her
feet
on
your
faire
neckes
,
and
the
slime
of
it
shall
defile
your
sulphured
bewties
,
dust
shall
fill
vp
the
wrinkled
furrowes
,
which
age
makes
,
and
paint
supplies
.
Your
bodies
were
not
made
of
the
substance
whereof
the
Angels
were
made
,
nor
of
the
nature
of
stones
,
nor
of
the
water
,
whereof
the
fire
,
ayre
,
water
,
and
inferiour
creatures
.
Remember
your
tribe
,
Esay
51.1
.
and
your
fathers
poore
house
,
and
the
pit
whereout
you
were
hewed
.
Hannibal
is
at
the
gates
,
death
standeth
at
your
doores
;
be
not
proud
,
be
not
madde
.
You
must
die
,
and
then
your
finenesse
shall
be
turned
into
filthinesse
;
your
painted
beautie
and
strength
into
putrifaction
and
rottennesse
.
Let
him
make
what
shew
he
can
with
his
glorious
adornations
,
let
rich
apparel
and
paintings
disguise
him
liuing
,
seare-clothes
,
spices
,
balmes
enwrap
him
,
lead
and
stone
immure
him
dead
,
his
originall
mother
will
at
last
owne
him
for
her
naturall
childe
,
and
triumph
ouer
him
with
this
insultation
.
Hee
is
my
bowels
,
Psal.
146.4
.
hee
returneth
to
his
earth
.
His
bodie
returneth
not
immediatly
to
heauen
,
but
to
earth
,
nor
to
earth
as
a
stranger
to
him
,
or
an
vnknowne
place
;
but
to
his
earth
,
as
one
of
his
most
familier
friends
,
and
of
oldest
acquaintance
.
Powders
,
Liquors
,
Vnguents
,
Odours
,
Ornaments
deriued
from
the
liuing
,
from
the
dead
,
palpable
instances
,
and
demonstratiue
ensignes
of
pride
,
and
madnesse
to
make
them
seeme
beautifull
,
such
translations
and
borrowing
of
formes
that
a
silly
country-man
walking
in
the
Citie
,
can
scarce
say
there
goes
a
man
,
or
there
a
woman
.
Is
it
for
thy
youth
?
If
thou
thinke
so
,
thou
reckonest
without
thine
hoste
:
Ier.
8.11
.
Iudg.
4.21
.
Psal.
49.14
.
For
thy
folly
therin
may
happily
cause
thee
to
say
,
Peace
,
peace
,
till
with
Sisera
thou
fall
into
thy
last
sleepe
of
destruction
,
and
to
goe
from
thy
house
to
thy
graue
.
But
who
can
bee
ignorant
that
on
the
stage
of
this
world
,
some
haue
longer
and
some
shorter
parts
to
play
;
and
who
knoweth
not
,
though
some
fruits
fall
from
the
tree
by
a
full
and
naturall
ripenesse
,
that
all
doe
not
so
,
nay
that
the
more
part
are
pulled
from
it
,
and
doe
wither
vpon
it
in
the
tender
bud
or
yong
fruit
,
then
are
suffered
to
tarry
till
they
come
to
their
perfect
ripenesse
and
mellowing
.
The
corne
falles
of
it selfe
,
sometime
is
bitten
in
the
spring
,
oft
troden
downe
in
the
blade
,
but
neuer
failes
to
be
cut
vp
in
the
eare
when
it
is
ripe
.
Some
fruite
is
plucked
violently
from
the
tree
,
some
drop
with
ripenesse
all
must
fall
,
so
doe
not
more
(
without
comparison
)
fall
from
the
tree
of
time
,
yong
,
eyther
violently
plucked
from
it
by
a
hastie
death
,
or
miserably
withering
vpon
it
by
a
lingring
death
,
perishing
in
the
bud
of
childhood
,
or
beaten
downe
in
the
greene
fruit
of
youth
,
then
come
to
their
full
age
of
ripenesse
,
by
a
mellow
and
kindly
death
.
Further
doth
not
God
call
from
his
worke
,
some
in
the
morning
,
some
at
noone
,
and
some
at
night
?
For
as
his
labourers
enter
into
his
vineyard
,
Matth.
20.1
.
so
they
goe
out
,
that
is
in
such
manner
,
and
at
such
houres
:
some
die
in
the
dawning
of
their
life
,
who
passe
but
from
one
graue
to
another
,
some
die
in
youth
,
as
in
the
third
houre
,
some
at
thirtie
,
and
some
at
fiftie
as
in
the
sixt
and
ninth
,
and
some
very
old
,
as
in
the
last
houre
of
the
day
.
Yet
more
die
yong
then
old
,
and
more
before
ten
,
then
after
threescore
.
Besides
all
this
,
the
fresh
life
which
the
yongest
haue
heere
,
is
cut
off
,
or
continued
by
the
same
decree
and
finger
of
God
,
that
the
oldest
and
most
blasted
life
is
prolonged
or
finished
.
For
say
that
a
man
had
in
his
keeping
sundrie
britle
vessels
,
as
of
glasse
or
stone
,
some
made
fortie
,
fiftie
,
or
threescore
yeeres
agoe
,
and
some
but
yesterday
.
We
will
agree
that
the
vessell
will
soonest
be
broken
,
not
that
is
made
first
,
but
which
is
first
striken
,
or
first
receiueth
a
knocke
.
So
for
these
brittle
vessels
of
our
earthly
bodies
,
they
that
soonest
receiue
the
blow
of
death
(
though
but
made
yesterday
)
first
perish
,
not
that
were
first
made
and
haue
longest
liued
.
What
then
is
our
life
,
and
how
vaine
and
false
is
our
hope
of
long
life
,
seeing
no
man
can
tell
who
he
is
that
shall
receiue
the
first
stroke
or
knocke
to
the
destroying
of
this
his
mortall
tabernacle
?
In
a
prison
where
are
many
condemned
,
should
some
riot
and
forget
death
,
because
they
are
not
first
drawne
out
to
die
,
or
because
one
goes
before
another
to
execution
?
Shall
he
that
commeth
last
,
1.
Sam.
15.32
.
come
forth
pleasantly
with
Agag
,
and
say
,
Surely
the
bitternesse
of
death
is
past
,
because
we
die
not
so
soone
as
others
?
And
we
shall
not
all
die
at
once
,
shall
we
therefore
count
our selues
immortall
?
If
wee
bee
old
,
wee
may
be
sure
our
turne
is
neere
,
and
if
we
be
yong
,
it
may
be
as
neere
,
for
they
that
are
old
may
trauell
long
,
but
they
that
are
yong
may
haue
a
shorter
way
home
.
For
the
short
liuer
runneth
his
race
no
faster
then
hee
that
liueth
long
;
both
runne
alike
,
both
make
speed
alike
,
the
difference
is
,
the
first
hath
not
so
farre
to
runne
as
the
latter
.
It
is
one
thing
to
runne
further
,
another
thing
to
runne
faster
.
Hee
that
liues
long
runneth
further
,
but
not
a
moment
faster
.
Euery
man
hasteneth
to
death
alike
;
though
one
haue
a
lesse
way
to
goe
then
another
.
Death
is
come
vp
(
saith
the
Prophet
)
into
our
windowes
,
Ier.
9.21
.
and
is
entred
into
our
Pallaces
,
to
cut
off
the
children
from
without
,
and
the
yong
men
from
the
streetes
.
Seeing
then
this
hope
of
liuing
till
we
be
old
,
is
so
vaine
and
deceitfull
,
wee
should
make
as
great
hast
to
God
at
twentie
,
as
at
fourescore
.
When
we
heare
a
solemne
knell
,
we
say
some
body
is
departed
,
Acts
5.9
.
and
why
should
not
we
thinke
that
the
feete
of
them
who
caried
out
that
bodie
,
is
at
the
doore
readie
to
carry
vs
out
also
?
He
was
not
an
old
man
,
and
had
much
peace
in
his
daies
,
to
whom
it
was
said
,
Luke
12.20
.
O
foole
this
night
they
will
fetch
away
thy
soule
;
so
death
worketh
in
vs
,
whether
we
will
or
not
.
Againe
,
the
strong
constitution
in
a
yong
man
perswadeth
him
that
hee
shall
liue
long
;
but
no
constitution
in
a
man
can
enlarge
his
charter
of
life
one
poore
houre
.
Indeed
the
good
complexion
of
a
man
may
be
a
signe
of
long
life
,
Exod.
20.12
.
but
he
that
prolongeth
our
dayes
on
earth
,
he
only
can
make
vs
to
liue
long
.
Againe
,
the
strength
and
beautie
of
youth
maketh
him
beleeue
that
he
hath
many
yeeres
yet
to
liue
.
Therefore
the
Wiseman
saith
,
Prou.
20.29
.
that
the
glory
of
yong
men
is
their
strength
,
but
how
soone
is
this
blighted
&
strucken
,
as
the
faire
flower
of
grasse
with
an
East-winde
.
For
beautie
and
strength
is
but
a
flower
,
which
if
some
sicknesse
strike
not
suddenly
yet
the
Autumne
of
ripe
yeares
impaireth
,
and
the
winter
of
olde
age
killeth
.
And
what
careth
death
(
which
is
indifferent
to
all
)
for
a
faire
strong
and
goodly
complexion
?
Is
not
a
beautifull
face
as
mortall
as
a
foule
hue
?
The
like
may
be
spoken
of
health
and
stature
of
bodie
:
for
what
are
they
?
and
of
what
time
?
In
their
owne
nature
they
are
fickle
things
,
and
without
good
vse
,
crosses
.
For
touching
health
,
the
devouring
vulture
of
sicknesse
doth
after
some
short
time
wast
it
to
nothing
.
Strength
is
common
to
vs
with
beasts
;
and
there
are
many
beasts
exceede
vs
in
strength
.
And
for
our
comely
stature
,
it
may
as
soone
be
brought
downe
to
death
,
and
as
deepely
bee
buried
in
the
coffin
of
the
earth
,
as
one
of
a
meaner
size
.
And
further
,
if
men
haue
not
vsed
these
to
Gods
glory
,
but
to
pride
and
vaine-glorie
,
nor
haue
made
them
helpes
to
godlinesse
,
but
haue
giuen
them
their
head
to
sinne
;
it
will
be
said
after
death
of
such
that
a
beautifull
person
,
a
strong
yong
man
,
a
goodly
tall
fellow
,
and
one
that
neuer
knew
what
sicknesse
meant
,
is
gone
to
hell
.
Therefore
of
beauty
and
her
attendants
,
as
strength
,
health
,
and
a
goodly
stature
,
that
may
be
spoken
,
which
vsually
is
spoken
of
fire
and
water
,
that
they
are
good
seruants
,
but
ill
Masters
;
where
they
are
ruled
they
doe
good
seruice
,
but
where
they
ouer-rule
,
they
make
foule
worke
.
Or
is
it
for
the
greatnes
?
But
that
cannot
priuiledge
thee
from
death
;
for
Solomon
,
who
in
wisdome
excelled
all
other
men
,
who
in
riches
exceeded
euery
man
,
who
in
power
as
mighty
as
any
man
,
and
who
in
birth
was
surpassed
by
no
man
,
who
for
his
wisdome
was
admired
of
all
,
for
his
riches
beloued
of
all
,
and
for
his
power
feared
of
all
,
and
honored
of
all
for
his
birth
;
euen
he
(
I
say
)
could
not
refraine
to
confesse
for
all
his
wisdome
which
was
angelicall
,
for
all
his
riches
which
were
innumerable
,
for
all
his
power
so
maiesticall
,
and
for
all
his
birth
,
so
regall
,
Wis.
7.1
2.3.4
5.6
.
He
I
say
could
not
chuse
but
cry
out
and
say
.
I
my selfe
am
a
mortall
man
like
to
all
and
the
ofspring
of
him
that
was
first
made
of
the
earth
,
and
in
my
mothers
wombe
was
fashioned
to
be
flesh
in
the
time
of
ten
months
being
compacted
in
blood
of
the
seede
of
man
,
and
the
pleasure
that
came
with
sleepe
.
And
when
I
was
borne
I
drew
in
the
common
ayre
,
and
fell
vpon
the
earth
,
which
is
of
like
nature
,
and
the
first
voyce
which
I
vttered
was
crying
as
all
others
doe
.
I
was
nursed
in
swadling
cloathes
and
that
with
care
.
If
then
Salamon
,
who
was
begotten
by
a
King
,
and
borne
to
be
a
King
,
and
one
whose
liuing
and
conuersation
before
he
fell
to
Idolatry
)
seemed
rather
diuine
then
humane
,
if
he
I
say
,
were
subiect
to
such
imbecillity
,
and
had
no
more
fauour
shewed
him
by
nature
then
so
;
to
what
misery
and
imbecility
then
should
all
wee
be
subiect
,
or
what
may
wee
say
;
that
are
made
of
a
baser
stuffe
,
fashioned
in
worse
mould
and
more
obscurely
and
poorely
brought
into
the
world
?
For
as
much
weaknes
and
feeblenesse
in
birth
by
nature
is
incident
to
a
Prince
,
as
to
a
peasant
.
For
sayth
Salomon
in
the
same
place
,
there
is
no
King
that
had
any
other
beginning
of
birth
,
for
all
men
haue
one
entrance
into
life
,
and
the
like
going
out
.
Iob
31.15
.
Did
not
he
that
made
me
in
the
wombe
(
saith
Iob
)
make
him
,
and
did
not
one
fashion
vs
in
the
wombe
.
A
certaine
man
desired
to
see
Constantine
the
great
;
whome
intentiuely
beholding
he
cryed
out
.
I
thought
Constantine
had
bene
some
great
thing
,
but
now
I
see
he
is
nothing
but
a
man
;
Constantine
answered
with
thankes
,
thou
onely
hast
looked
on
me
with
open
and
true
iudging
eyes
.
Saint
Ambrose
saith
.
How
far
will
ye
great
men
stretch
your
couetise
?
Will
ye
dwell
alone
vpon
the
earth
,
and
haue
no
poore
man
with
you
?
Why
put
you
out
your
fellow
by
kinde
,
and
challenge
to
your selfe
the
possession
common
by
kinde
;
in
common
to
all
,
for
high
and
lowe
,
rich
and
poore
,
the
earth
was
made
.
Why
will
ye
rich
change
proper
right
herein
?
Kinde
knoweth
not
riches
,
that
bringeth
forth
all
men
poore
,
for
we
be
not
got
with
rich
cloathes
,
and
borne
with
gold
,
ne
with
siluer
:
naked
he
bringeth
them
into
the
world
,
needy
of
meat
,
and
drinke
,
and
cloathing
,
naked
the
earth
taketh
vs
,
as
she
naked
brought
vs
hither
.
She
cannot
close
with
vs
our
possession
in
sepulcher
,
for
kinde
maketh
no
difference
,
betweene
poore
and
rich
in
comming
hither
,
ne
in
going
hence
.
All
in
one
manner
he
bringeth
forth
,
and
in
one
manner
he
closeth
in
graue
.
Who
so
will
make
difference
between
poore
and
rich
,
abide
till
they
haue
a
little
while
lyen
in
graue
,
then
open
&
looke
among
dead
bones
,
Lam.
4.5
.
who
was
rich
,
and
who
was
poore
,
but
if
it
be
thus
that
more
cloathes
rot
with
the
rich
then
with
the
poore
,
and
that
doth
harme
to
them
that
are
then
liuing
,
not
profiting
them
that
be
dead
.
And
it
may
be
that
the
wormes
shall
feede
more
sweetely
on
the
rich
,
Iob.
24.20
.
then
on
the
poore
.
But
thou
wilt
say
(
saith
Saint
August
.
)
I
am
not
such
a
one
as
he
is
,
God
forbid
I
should
be
so
,
he
is
base
and
beggerly
,
I
am
high
,
honorable
and
rich
;
tell
me
not
(
saith
Saint
August
.
)
The
ods
of
your
apparell
,
or
other
externall
things
,
but
marke
ye
the
qualitie
of
nature
,
remember
the
day
of
your
birth
,
and
the
day
of
your
death
.
There
is
no
difference
in
the
one
or
the
other
,
both
weake
,
both
miserable
;
for
all
of
all
sorts
and
conditions
are
made
of
one
mold
,
and
one
matter
,
of
clay
and
earth
,
whose
foundation
is
in
the
dust
,
which
shal
be
destroyed
before
the
moth
.
It
is
true
that
as
there
is
difference
of
starres
,
though
all
made
of
the
same
matter
,
and
difference
of
mettals
,
some
gold
,
Iob.
4.19
.
some
siluer
,
some
lead
,
some
tinne
,
but
all
made
of
one
earth
;
and
differences
of
vessels
,
some
gold
,
some
siluer
,
2
Tim.
2.20
.
some
wood
,
some
earth
and
some
to
honor
,
and
some
to
dishonor
,
but
all
made
of
the
same
mould
,
so
are
there
differences
of
bodies
,
some
more
excllent
then
other
,
and
made
of
purer
earth
;
but
yet
all
subiect
to
corruption
,
as
the
matter
is
whereof
they
are
made
.
It
being
the
body
,
then
that
dyeth
,
and
seeth
corruption
,
one
must
dye
as
well
as
an
other
.
For
as
great
men
haue
no
priuiledge
from
error
,
nor
protection
from
reproofe
,
for
their
faults
blameable
,
so
haue
they
no
priuiledge
from
Death
.
For
all
men
haue
one
entrance
into
the
world
,
a
like
danger
in
life
,
the
same
necessity
of
death
,
respect
cannot
change
nature
,
nor
circumstance
alter
substance
:
a
great
man
is
a
man
,
a
man
hath
a
body
and
a
soule
,
both
haue
their
diseases
,
which
greatnesse
can
neuer
diminish
,
but
oftentimes
augments
.
And
therefore
in
a
bodily
infirmitie
of
some
noble
personages
,
the
Phisition
takes
them
in
hand
,
not
as
noble
men
,
but
as
men
.
Physick
they
must
haue
,
although
with
better
attendance
,
more
exquisite
and
costly
medicines
,
and
skilfuller
Doctors
then
the
poorer
sort
haue
.
Therefore
doe
they
thinke
because
they
liue
better
and
are
in
better
estate
,
and
haue
better
meanes
to
preserue
life
then
poore
men
,
that
therefore
they
shall
liue
longer
;
and
what
difference
concerning
death
betweene
a
noble
man
and
a
begger
,
when
both
goe
to
one
place
.
All
goe
to
one
place
,
saith
the
Preacher
,
all
are
of
dust
,
Eccl.
3.20
.
and
all
turne
to
dust
againe
.
When
in
these
acts
and
scenes
of
seeming
life
,
as
at
a
game
at
chesse
,
the
highest
now
vpon
board
may
presently
be
lowest
vnder
board
.
And
the
breath
in
the
nostrels
of
the
rich
man
may
as
soone
be
stopped
,
and
they
as
soone
turne
to
the
dust
as
other
men
.
Deaths
cold
impartiall
hands
are
vsed
to
strike
,
princes
,
and
pesants
,
and
make
both
alike
.
Therefore
in
this
respect
the
case
of
the
rich
and
poore
,
great
and
small
,
high
and
low
,
may
be
resembled
to
the
play
or
game
at
Chesse
.
Heare
this
therefore
all
ye
people
,
giue
eare
all
yee
Inhabitants
of
the
world
both
low
and
high
,
Psal.
49.1.2
.
rich
and
poore
together
.
For
while
the
play
indureth
there
is
great
difference
in
the
men
,
greater
respect
had
to
some
then
to
others
;
but
when
the
Check-mate
is
giuen
,
&
play
ended
then
the
men
are
tumbled
together
,
and
put
vp
into
the
bag
,
from
whence
they
were
taken
out
,
and
the
lesser
men
vppermost
many
times
,
there
being
no
difference
.
And
so
it
is
in
this
world
.
There
is
great
difference
in
men
,
&
greater
respect
had
to
some
then
to
others
(
as
it
is
meet
to
be
)
but
when
death
commeth
(
as
surely
it
will
come
to
all
sorts
)
then
there
will
be
no
such
difference
in
the
graue
,
neither
doth
Death
know
any
such
difference
,
for
hee
spareth
none
;
the
yong
as
well
as
the
old
dyeth
the
Lambes
skinne
is
brought
to
the
market
,
as
well
as
the
olde
Crones
,
the
rich
as
well
as
the
poore
,
the
Prince
as
wel
as
the
subiect
;
for
there
is
no
difference
in
the
mould
,
from
the
rich
Crowne
of
Kings
to
the
poore
beggers
crutch
,
from
him
that
sitteth
on
a
Throne
of
glory
vnto
him
that
is
humbled
in
earth
and
ashes
,
from
him
that
weareth
Purple
and
a
Crowne
,
Eccle.
40.3.4
.
vnto
him
that
is
cloathed
with
a
linnen
frocke
.
Reu.
20.12
.
Saint
Iohn
in
his
vision
in
the
booke
of
the
Reuelation
saw
the
dead
arraigned
at
the
barre
of
the
great
Iudge
,
both
great
and
small
,
Matth.
27.33
.
olde
,
and
young
.
In
Golgotha
are
skulls
of
all
sizes
,
saith
the
Hebrew
prouerbe
.
Death
attendeth
youth
behinde
,
vshereth
old
age
,
and
walketh
before
it
,
and
it
is
hard
at
hand
to
all
,
and
to
all
sorts
.
All
must
grinde
to
greete
.
Princes
are
old
,
cold
and
chillerie
;
Princes
as
well
as
others
must
decay
and
weare
away
.
Againe
in
this
respect
they
may
be
resembled
to
Actors
of
a
Comedy
vpon
a
stage
,
wherein
one
acteth
the
part
of
a
prince
,
an
other
of
a
Duke
,
another
of
an
Earle
,
another
of
a
Nobleman
,
another
of
a
Gentleman
,
another
of
a
Magistrate
,
another
of
a
Merchant
,
another
of
a
Countreyman
,
another
of
a
seruant
,
euery
one
acteth
a
seuerall
part
.
And
so
long
as
they
are
vpon
the
stage
,
so
long
there
is
respect
(
according
to
their
parts
)
had
one
of
another
;
but
when
the
Comedy
is
ended
,
and
the
stage
pulled
downe
,
then
there
is
no
such
respect
had
amongst
them
.
Yea
many
times
he
that
plaies
the
basest
part
is
the
best
man
.
So
likewise
so
long
as
men
doe
act
sundry
parts
vpon
the
stage
of
this
world
,
that
is
,
so
long
as
men
doe
liue
in
seuerall
vocations
and
callings
,
so
long
there
is
respect
had
amongst
them
,
and
that
worthily
;
but
when
as
the
comedy
shal
be
ended
,
that
is
,
when
the
day
of
doome
shall
come
,
when
as
the
stage
of
this
world
shal
be
pulled
downe
,
that
is
when
the
earth
shal
be
changed
(
for
the
earth
shal
neuer
be
brought
ad
non-ens
,
to
nothing
,
but
onely
the
corruptiue
qualities
shal
be
consumed
)
then
there
shal
be
no
such
respect
of
persons
amongst
men
.
Yea
it
may
be
that
the
poore
man
shal
be
of
greater
respect
before
God
then
the
great
,
rich
,
and
mighty
.
Thou
camest
lately
into
the
world
,
and
hast
found
much
,
that
was
thy
good
hap
;
he
came
lately
into
the
world
,
and
found
little
,
and
yet
his
hap
was
not
ill
;
nay
it
may
be
,
better
then
thine
.
And
what
were
it
to
haue
a
purple
Coate
,
and
a
polluted
conscience
,
a
gay
gowne
and
a
sicke
heart
,
a
bed
of
gold
and
a
diseased
minde
,
a
full
chest
and
an
empty
soule
,
a
faire
face
and
foule
affections
,
to
glister
in
iewels
,
and
to
be
filthy
in
manners
,
to
be
in
grace
with
men
,
and
in
disgrace
with
God
.
Luk.
16.15
.
He
that
hath
much
worlds
wealth
and
dignity
,
and
but
a
small
measure
of
grace
is
inferiour
to
him
that
hath
a
great
measure
of
grace
,
and
but
little
,
or
no
worlds
wealth
.
For
spirituall
things
among
themselues
admit
comparison
,
but
betweene
things
spirituall
and
earthly
there
is
none
at
all
.
But
tarry
a
while
and
nature
will
take
away
this
ods
.
Iob
1.21
.
Naked
camest
thou
out
of
thy
mothers
wombe
,
and
naked
shalt
thou
returne
againe
to
the
earth
our
common
mother
,
thou
knowest
not
how
soone
.
If
thou
wert
this
day
as
faire
as
Absolon
,
as
sweete
and
louely
as
Ionathan
,
as
strong
as
Samson
,
as
glorious
as
Salomon
,
in
lesse
then
an
hower
Death
will
reprooue
all
these
things
of
vanitie
.
Eccl.
1.2
.
Vanitie
of
Vanities
(
saith
the
Preacher
)
all
is
vanitie
.
A
little
sicknes
,
a
little
head-ache
,
one
fit
of
an
ague
,
two
spoonefull
of
phlegme
distilling
out
of
thy
head
into
thy
throate
,
turneth
all
vpside
downe
,
and
maketh
a
strange
alteration
in
thee
;
yea
God
in
a
peece
of
an
houre
can
make
as
strange
an
alteration
in
thee
,
2
King
9.30
.
as
was
in
Iesabel
that
proud
painted-faced
Queene
of
Israel
,
who
euen
now
looked
out
at
the
window
in
much
brauery
,
painted
,
frizled
and
curled
to
please
the
eyes
of
Iehu
,
and
by
and
by
she
became
as
dung
vpon
the
ground
,
and
the
dogs
did
eate
her
vp
.
And
as
was
Goliah
that
mighty
Giant
,
1
Sam.
17.51
.
who
hauing
challenged
and
reuiled
the
host
of
the
liuing
God
,
straightway
was
laid
vpon
the
ground
groueling
without
a
head
.
There
is
nothing
that
can
free
any
one
from
Death
,
no
,
not
length
of
daies
,
nor
wisdome
,
strength
,
riches
,
beautie
,
nor
talnesse
of
stature
.
For
if
length
of
daies
could
,
then
the
auntient
Fathers
and
Patriarches
before
the
floud
,
who
liued
some
seuen
,
some
eight
,
some
nine
hundred
yeares
and
more
,
as
before
,
could
not
haue
dyed
,
of
all
whom
the
conclusion
is
still
after
he
had
liued
so
many
yeares
he
dyed
.
If
wisdome
could
,
then
King
Salomon
the
wisest
that
euer
was
,
who
knew
the
nature
of
all
simples
from
the
very
hysop
to
the
cedar
,
and
therefore
if
any
,
he
surely
could
haue
preserued
himselfe
from
death
.
And
yet
of
him
it
is
said
in
the
end
he
dyed
.
Iud.
15.15
.
If
strength
then
Sampson
who
being
indued
with
extraordinary
strength
at
one
time
,
slew
a
thousand
with
the
Iawe-bone
of
an
Asse
,
had
not
dyed
.
If
talnes
of
stature
,
Saul
higher
then
any
of
the
people
from
the
shoulders
vpward
had
not
dyed
.
1
Sam.
10.23
.
If
riches
,
Dines
,
if
beauty
,
Absolon
had
not
dyed
.
Take
a
man
in
all
his
abundance
of
riches
,
treasures
,
greatnesse
,
and
pleasures
,
flourishing
in
his
greatest
felicity
,
brauery
,
and
prosperity
;
yea
let
him
be
(
if
he
will
)
another
Policrates
of
this
world
,
what
is
he
of
himselfe
,
but
a
carkasse
,
a
caitife
,
a
prey
to
death
,
reioycing
and
laughing
in
this
world
,
but
yet
as
one
that
laugheth
in
his
dreame
and
waketh
in
his
sorrow
,
fraught
full
of
feares
and
cares
of
minde
,
not
knowing
to
day
what
will
happen
to
morrow
,
mortall
,
mutable
,
miserable
,
whose
beginning
is
in
trauell
,
standing
vncertaine
,
his
end
corruption
,
his
body
subiect
to
sicknesse
,
his
soule
to
temptations
,
his
good
name
to
reproaches
,
his
honor
to
blastnesse
,
his
goods
to
losse
,
and
his
flesh
to
rottennesse
.
Nabuchadnezzar
is
but
dust
,
Alexander
ashes
.
Whereof
should
we
be
proud
?
Certaine
Philosophers
earnestly
beholding
the
Tombe
of
Alexander
(
said
one
)
alas
yesterday
he
did
treasure
vp
gold
,
and
to
day
gold
doth
treasure
vp
him
.
Another
said
.
Yesterday
the
world
did
not
suffice
him
,
to
day
ten
cubits
are
too
much
.
A
third
said
,
Yesterday
he
did
command
others
,
to
day
others
command
him
.
A
fourth
said
,
Yesterday
he
deliuered
many
from
the
graue
,
to
day
he
cannot
free
himselfe
from
Death
.
A
fift
said
,
Yesterday
he
led
an
armie
,
to
day
an
armie
conducts
him
.
A
sixt
said
,
Yesterday
he
did
ouer-presse
the
earth
,
to
day
the
earth
suppresseth
him
.
A
seuenth
said
,
Yesterday
he
made
many
stand
in
awe
,
to
day
not
many
repute
of
him
.
The
eight
said
,
Yesterday
he
was
an
enemie
to
his
enemies
,
and
a
friend
to
his
friends
,
to
day
he
is
equall
,
yea
all
alike
to
all
.
Then
if
Monarches
be
so
momentary
,
why
should
mortalls
bee
so
proud
?
It
is
true
that
one
writeth
wittily
of
the
Grammarian
,
of
euery
sonne
of
Adam
,
that
being
able
to
decline
all
other
nownes
in
euery
case
,
hee
could
decline
Death
in
no
case
.
There
was
neuer
Orator
so
eloquent
that
could
perswade
Death
to
spare
him
,
neuer
Monarch
so
potent
that
could
withstand
him
.
Nexus
the
faire
,
Thersites
the
foule
,
Zelyus
the
cruell
,
Solyman
the
magnificent
,
Crassus
the
rich
,
Irus
the
poore
,
Dametas
the
pleasant
,
Agamemnon
the
Prince
,
all
fall
downe
at
Deaths
feet
.
If
he
command
,
we
must
away
;
no
teares
,
no
prayers
,
no
threatnings
,
no
intreatings
will
serue
the
turne
,
so
stiffe
,
so
deafe
,
so
inexorable
is
Death
.
There
are
meanes
to
tame
the
most
fierce
and
sauage
beasts
,
to
breake
the
hard
marble
,
and
mollifie
the
Adamant
,
but
not
any
one
thing
to
mitigate
Deathes
rage
.
Fire
,
water
,
the
sword
,
may
bee
resisted
(
saith
Saint
Augustine
)
and
Kings
and
kingdomes
may
be
resisted
,
but
when
Death
commeth
,
who
can
resist
it
?
Death
(
saith
Saint
Bernard
)
pitieth
not
the
poore
,
regardeth
not
the
rich
,
feareth
not
the
mightie
,
spareth
not
any
.
It
is
in
mans
power
,
indeed
,
to
say
vnto
Death
,
as
sometime
King
Canutus
said
vnto
the
Sea
,
when
it
began
to
flow
.
Sea
I
command
thee
that
thou
touch
not
my
feete
:
but
his
command
was
bootlesse
,
for
hee
had
no
sooner
spoken
the
word
,
but
the
surging
waues
dashed
him
:
so
may
many
say
vnto
Death
,
when
it
approacheth
,
I
command
thee
not
to
come
neere
mee
,
but
Death
wil
strike
him
notwithstanding
.
And
no
more
power
hath
man
to
keepe
backe
Death
,
that
it
strike
not
,
then
the
mightiest
King
on
earth
to
keepe
backe
the
Sea
,
that
it
flow
not
.
The
Sea
will
haue
his
fluxe
,
and
Death
will
haue
his
course
,
they
both
keepe
their
old
wont
.
Since
the
first
diuision
of
waters
,
the
Sea
hath
beene
accustomed
to
ebbe
and
flow
;
who
hath
euer
hindered
it
?
And
since
the
first
corruption
of
Nature
,
Death
hath
beene
accustomed
to
slay
and
destroy
;
who
hath
resisted
it
?
Other
customes
haue
and
may
be
abolished
;
a
King
may
command
,
and
it
is
done
:
but
what
Monarch
so
absolute
,
what
Emperour
so
potent
,
that
can
abrogate
within
his
Dominions
this
custome
of
dying
?
Nay
,
there
is
no
priuiledge
,
no
not
spirituall
,
neither
can
that
grace
and
excellent
gift
of
holinesse
and
pietie
,
preserue
a
man
from
a
naturall
death
(
viz.
the
first
death
)
out
of
no
Court
or
Church
can
a
man
fetch
a
writ
of
protection
against
this
Sergeant
,
no
place
will
preserue
,
no
person
can
bee
priuiledged
from
it
.
Esay
57.1
.
For
heere
the
holy
and
good
man
,
the
righteous
and
religious
man
,
is
taken
from
the
earth
and
dieth
.
Iames
1.18
.
For
if
any
should
be
spared
,
he
that
is
begotten
againe
of
Gods
owne
will
by
the
word
of
truth
,
he
that
is
borne
againe
of
water
and
of
the
Spirit
,
Iohn
3.5
.
and
so
borne
not
of
bloud
,
nor
of
the
will
of
the
flesh
,
Ioh.
1.13
.
nor
of
the
will
of
man
,
but
of
God
.
He
that
is
borne
a
new
,
not
of
mortall
seed
,
but
of
immortall
by
the
word
of
God
,
1.
Pet.
1.23
.
which
liueth
and
endureth
for
euer
.
A
man
(
I
say
)
would
thinke
that
such
(
if
any
)
should
not
die
;
and
yet
behold
the
whole
generation
of
Gods
children
,
they
all
die
in
their
appointed
time
,
and
vndergoe
death
,
not
as
a
punishment
,
but
as
a
tribute
(
as
Seneca
the
Heathen
man
speakes
)
which
euery
man
must
pay
for
his
life
.
The
foole
dies
,
the
wise-man
,
the
subiect
,
the
Soueraigne
.
I
haue
said
(
saith
the
Psalmist
)
yee
are
gods
,
Psal.
49.10
.
Psal.
82.6.7
.
and
yee
all
are
children
of
the
most
high
,
but
yee
shall
die
as
a
man
,
and
yee
Princes
shall
fall
like
others
:
and
so
also
the
Prophets
and
holy
men
of
God
:
Dauid
was
a
man
after
Gods
owne
heart
,
and
yet
he
died
:
Moses
saw
God
face
to
face
,
and
yet
he
died
:
Zach.
1.5
.
The
Prophets
were
indued
with
a
great
measure
of
sanctification
,
yet
the
Prophet
Zachary
ioynes
them
all
together
in
one
state
of
mortalitie
.
Your
Fathers
,
where
are
they
?
And
doe
the
Prophets
liue
for
euer
?
What
say
I
,
the
Prophets
?
Nay
Christ
Iesus
himselfe
the
Sonne
of
God
,
the
onely
Sonne
,
the
Sonne
in
whom
he
was
well
pleased
,
more
faithfull
then
Abraham
,
more
righteous
then
Iob
,
more
wise
then
Salomon
,
more
mightie
then
Samson
,
more
holy
then
Dauid
and
all
the
Prophets
,
though
hee
knew
no
sinne
in
himselfe
,
yet
for
taking
on
him
the
burthen
of
our
sinnes
,
became
subiect
to
the
same
condition
of
mortalitie
with
vs
,
and
he
died
also
.
Examples
of
other
times
,
experience
of
our
owne
teach
vs
that
all
of
all
sorts
die
,
and
are
gathered
to
their
fathers
,
yea
the
dumbe
and
dead
bodies
cry
this
aloud
vnto
vs
.
As
Basil
of
Seleucia
saith
of
Noah
,
he
preached
without
words
of
Preaching
;
for
euery
stroake
vpon
the
Arke
was
a
reall
Sermon
of
repentance
,
so
euery
corpse
that
wee
follow
and
accompany
to
the
graue
,
preacheth
really
this
truth
vnto
vs
.
All
the
worthiest
of
the
first
times
and
whomsoeuer
else
the
word
of
God
hath
well
reported
of
,
where
are
they
?
Are
they
not
all
dead
?
Doe
they
not
all
see
corruption
?
(
our
Sauiour
Christ
excepted
)
.
Are
they
not
all
gone
downe
into
the
slimie
valley
?
Haue
they
not
long
since
made
their
bed
in
the
darke
?
None
of
them
all
(
our
Sauiour
Christ
excepted
)
was
able
to
deliuer
his
life
from
the
power
of
the
graue
.
Art
thou
better
then
Dauid
,
and
wiser
then
Salomon
?
Nay
,
art
thou
greater
then
our
Father
Abraham
,
who
is
dead
,
and
the
Prophets
which
are
dead
?
Whom
makest
thou
thy selfe
?
If
thou
thinkest
thou
shouldest
not
die
;
Then
surely
if
the
holiest
begotten
and
borne
of
man
doe
die
,
then
all
must
die
.
And
if
holinesse
must
yeeld
,
then
prophanenesse
cannot
stand
out
.
And
therfore
whether
holy
or
prophane
,
Iew
or
Greeke
,
bond
or
free
,
male
or
female
,
all
must
die
.
If
the
tender
harted
woman
that
wept
for
Christ
,
then
the
stony
hearted
men
that
scoffed
at
Christ
.
If
those
that
imbalmed
him
,
then
those
that
buffeted
him
.
If
shee
that
powred
oyntment
on
his
head
,
then
he
that
spat
in
his
face
.
If
Iohn
his
beloued
Apostle
,
then
Iudas
that
betrayed
him
.
Man
is
a
little
world
,
the
world
a
great
man
,
if
the
great
man
must
die
,
how
shall
the
little
one
escape
?
We
must
not
thinke
much
to
vndergoe
that
,
which
all
are
enioyned
vnto
necessarily
.
Equalitie
is
the
chiefe
ground-worke
of
equitie
,
and
who
can
complaine
to
be
comprehended
,
where
all
are
contained
.
For
there
is
not
a
sonne
of
man
in
the
cluster
of
mankinde
,
but
Eodem
modo
&
nodo
,
vinctus
&
victus
,
is
liable
to
that
common
and
equal
law
of
Death
.
And
although
they
die
not
one
death
for
time
and
manner
,
yet
for
the
matter
and
end
,
one
death
is
infallible
to
all
the
sonnes
of
men
.
Lift
vp
your
eyes
to
the
heauens
(
saith
the
Lord
)
and
looke
vpon
the
earth
beneath
,
Esay
51.6
.
for
the
heauens
shal
vanish
away
like
smoake
,
and
the
earth
shall
waxe
old
like
a
garment
,
and
they
that
dwell
therein
shall
die
in
like
manner
.
But
if
any
shall
obiect
that
Enoch
and
Elias
died
not
.
Gen.
23.24
.
Hebr.
11.6
.
2.
King
.
2.11
.
I
answere
,
We
know
not
.
I
rather
thinke
they
did
,
and
that
Elias
in
his
fiery
Chariot
had
his
body
burnt
,
and
Enoch
,
who
in
his
yeares
matched
the
dayes
of
the
Sunne
365.
was
without
paine
dissolued
,
when
God
tooke
his
soule
to
heauen
;
or
if
they
died
not
,
yet
(
as
Origen
saith
)
the
generall
is
not
therefore
false
,
because
God
hath
dispenced
in
some
particulers
,
though
one
or
two
died
not
,
yet
this
is
an
vniuersall
truth
of
all
men
to
be
receiued
,
and
duely
pondered
.
Heb.
9.21
.
It
is
appointed
vnto
all
men
that
they
shall
once
die
,
from
which
there
is
no
auoidance
.
For
the
Lord
of
life
and
death
hath
so
decreed
it
;
the
decree
was
made
in
the
beginning
:
Gen.
3.19
.
For
dust
thou
art
,
and
to
dust
thou
shalt
returne
.
If
it
be
his
decree
,
it
must
needs
haue
a
certaine
effect
.
The
decree
is
certaine
,
the
euent
is
ineuitable
.
Our
God
(
saith
the
Psalmist
)
Psal.
115.3
.
is
in
heauen
,
and
hee
doth
whatsoeuer
hee
will
.
Gods
will
is
the
deede
(
as
saith
Saint
Cyprian
)
if
he
hath
once
willed
it
,
it
is
as
good
as
wrought
.
If
he
haue
decreed
it
,
it
is
as
certaine
as
if
it
were
done
.
It
is
heauens
decree
,
and
it
cannot
be
reuoked
.
Dan.
6.1
.
I
haue
beene
somewhat
too
tedious
in
this
first
Diuision
,
which
is
somwhat
contrarie
to
the
common
prouerbe
,
that
he
should
not
be
tedious
that
reades
a
Lecture
of
mortality
,
but
because
this
is
on
the
one
side
a
matter
worthy
to
be
obserued
:
and
on
the
otherside
,
a
matter
too
too
much
neglected
,
I
haue
beene
somewhat
the
bolder
to
insist
the
longer
vpon
it
.
And
therefore
to
conclude
with
my
Statute
.
It
is
appointed
&c.
It
is
therefore
a
care
that
euery
one
ought
to
haue
,
viz.
to
know
that
they
must
die
,
and
that
they
cannot
auoid
it
.
The
decree
is
gone
out
against
them
,
from
the
highest
court
of
Parliament
of
the
most
High
.
What
contempt
were
it
not
to
take
notice
of
it
?
Euery
one
therfore
ought
to
labour
to
number
his
daies
,
and
truely
to
know
his
mortalitie
,
the
greatest
as
well
as
the
meanest
,
the
wisest
as
the
simplest
.
For
if
any
one
,
then
all
,
and
if
any
more
then
other
,
then
the
greatest
,
for
the
greatest
are
most
subiect
to
death
.
As
they
challenge
themselues
to
be
the
finest
of
the
common
mould
,
so
they
must
know
,
that
,
by
that
they
are
not
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
is
,
the
more
subiect
it
is
to
breaking
,
and
so
the
daintiest
bodies
the
soonest
gone
.
It
behoueth
vs
all
therefore
to
seeke
for
spirituall
Arithmeticke
,
thereby
to
number
our
dayes
in
a
religious
meditation
of
the
incertainties
of
the
time
and
the
certaintie
that
that
time
will
come
.
Let
vs
therefore
liue
to
die
,
yea
liue
the
life
of
grace
,
that
wee
may
liue
the
life
of
glory
.
And
then
though
we
must
go
to
the
dead
,
yet
we
shall
rise
from
the
dead
,
and
from
thenceforth
liue
with
our
God
out
of
the
reach
of
Death
for
euermore
.
The
end
of
the
first
Diuision
.
THE
SECOND
DIVISION
,
ON
THE
MEDITATION
OF
DEATH
.
THen
if
Death
be
thus
certaine
,
in
the
next
place
the
law
of
reason
aduiseth
vs
to
thinke
of
the
worlds
vanitie
to
contemne
it
,
of
death
to
expect
it
,
of
iudgement
to
auoid
it
,
of
hell
to
escape
it
,
and
of
heauen
to
desire
it
.
And
thinke
it
not
needlesse
or
superfluous
to
bee
exhorted
to
this
Meditation
;
that
the
ignorant
may
learne
,
the
carelesse
consider
,
and
the
forgetfull
remember
that
they
all
must
die
.
For
,
as
Saint
Augustine
saith
,
nothing
so
recalleth
a
man
from
sinne
,
as
the
frequent
remembrance
of
death
.
For
the
error
of
all
men
,
for
the
most
part
,
taketh
his
originall
from
hence
,
that
they
forget
the
end
of
their
life
,
which
they
ought
alwayes
to
haue
before
their
eyes
.
And
of
the
want
of
this
commeth
pride
,
ambition
,
vaine-glory
,
too
much
carefulnesse
of
the
body
,
too
much
carking
and
caring
after
the
things
of
this
life
.
Hence
also
it
commeth
that
we
build
Towers
vpon
the
sand
.
For
if
wee
did
consider
what
we
shall
be
after
a
few
dayes
,
our
manner
of
liuing
would
perhaps
bee
more
humble
,
temperate
and
godly
,
:
for
who
would
haue
a
high
looke
,
Psal.
131.1
.
and
a
proud
stomacke
,
if
hee
did
with
the
eyes
of
his
minde
behold
what
manner
of
one
he
shortly
after
shall
be
in
his
graue
?
who
would
then
worship
his
belly
for
a
god
,
Phil.
3.19
.
when
he
waigheth
with
himselfe
that
the
same
must
in
short
time
be
wormes
meate
?
who
would
be
so
in
loue
with
money
,
that
he
would
runne
like
a
mad-man
by
sea
and
land
(
as
it
were
through
fire
and
water
)
if
he
vnderstood
that
he
must
leaue
all
behinde
him
?
If
this
were
well
thought
vpon
,
our
errors
would
soone
be
corrected
,
and
our
liues
bettered
.
Wish
therefore
rather
for
a
good
,
then
a
long
life
.
It
is
a
thing
doubtlesse
,
worthy
of
euery
mans
best
thoughts
and
intentions
.
For
seeing
euery
man
must
die
,
and
hath
a
course
to
finish
,
which
being
finished
,
hee
must
away
.
It
is
speciall
wisdome
to
learne
to
know
the
length
of
his
dayes
,
as
it
were
the
length
of
his
lease
:
for
as
he
hath
vsed
himselfe
in
his
farme
,
he
shall
enter
at
the
expiration
of
his
time
vpon
a
better
or
a
worse
.
1.
Sam.
13.14
.
Dauid
for
his
learning
a
Prophet
,
for
his
acceptation
,
a
man
after
Gods
owne
heart
,
for
his
authority
a
King
,
was
then
very
studious
in
this
knowledge
,
when
after
fasting
and
watching
,
he
besought
God
to
be
instructed
in
it
.
Lord
let
me
know
my
end
,
Psal.
39.4
.
and
the
measure
of
my
dayes
,
what
it
is
,
let
me
know
how
long
I
haue
to
liue
.
Act.
7.22
.
So
Moses
,
wise
in
all
the
wisdome
of
Egypt
and
Israel
,
accounted
faithfull
in
the
house
of
God
,
Heb.
3.2
.
prayed
yet
for
this
point
of
wisdome
to
be
informed
in
it
,
Psal.
90.12
.
and
as
well
for
himselfe
as
others
.
Teach
vs
so
to
number
our
daies
(
saith
he
)
that
we
may
apply
our
hearts
vnto
wisdome
:
like
carefull
schollers
,
who
forsake
their
meat
and
drinke
,
and
breake
their
sleepe
,
and
are
often
in
meditation
when
they
beate
vpon
some
serious
subiect
.
What
thinke
you
it
will
profit
a
man
,
if
by
his
skill
in
Arithmetike
,
hee
be
able
to
deale
with
euery
number
,
and
to
diuide
the
least
fractions
,
and
neuer
to
thinke
on
the
numbering
of
his
daies
with
the
men
of
God
,
and
yet
his
dayes
are
few
and
euill
?
What
will
it
profit
him
,
if
by
Geometrie
hee
bee
able
to
take
the
longitude
of
most
spatious
prospects
,
and
not
be
able
to
measure
that
which
the
Prophet
hath
measured
with
his
spanne
?
Psal.
39.51
.
What
will
it
auaile
him
,
if
with
the
astronomer
he
be
able
to
obserue
and
know
the
motions
of
the
heauens
,
and
yet
haue
his
heart
so
buried
in
the
earth
,
that
hee
cannot
thinke
of
that
which
passeth
away
as
swiftly
as
any
motion
of
them
all
?
What
profiteth
it
(
I
say
)
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
and
wayning
of
the
Moone
,
and
the
like
,
and
be
not
able
to
know
his
owne
changes
,
and
the
causes
of
them
?
Doubtlesse
all
this
wil
profit
them
nothing
,
all
this
knowledge
will
be
to
little
purpose
in
the
end
.
And
vnlesse
they
think
vpon
death
,
they
cannot
apply
and
fashion
themselues
to
a
godly
life
.
Yea
we
finde
daily
by
experience
,
that
the
forgetfulnesse
of
death
maketh
vs
applie
our
hearts
to
all
kinde
of
folly
and
vanity
.
The
holy
men
in
old
time
were
wont
to
keepe
such
an
account
of
their
dayes
,
and
so
to
think
on
death
,
that
aboue
all
things
they
might
apply
their
hearts
vnto
wisdome
.
So
mindfull
of
these
things
was
Saint
Ierome
,
who
saith
of
himselfe
,
that
whether
he
did
eate
or
drinke
,
or
whatsoeuer
else
he
did
,
he
thought
alwaies
this
sound
of
the
last
trumpet
did
euer
ring
in
his
eares
.
Arise
yee
dead
,
and
come
to
iudgement
.
Which
when
I
consider
(
saith
he
)
it
makes
me
shake
and
quake
and
not
dare
to
commit
sinne
,
which
otherwise
I
should
haue
committed
.
Likewise
that
ancient
and
reuerend
father
Innocentius
the
fourth
,
was
so
carefull
to
auoid
the
vengeance
to
come
that
to
stirre
vp
all
the
powers
and
faculties
of
his
minde
,
with
due
consideration
of
the
vanitie
of
this
world
,
the
vilenesse
of
his
nature
,
the
shortnesse
of
his
time
,
the
causes
of
sinne
,
and
the
punishment
for
the
same
,
he
still
imagined
to
heare
a
damned
soule
answere
his
demand
,
as
followeth
,
in
manner
of
an
interlocution
or
dialogue
.
Thou
dust
and
clay
,
tell
me
(
I
say
)
where
is
thy
bewtie
fled
?
Was
it
in
vaine
,
or
doth
it
giue
thee
fauour
with
the
dead
?
Thy
house
so
high
,
thy
pleasures
by
,
thy
cattell
more
and
lesse
,
Thy
land
so
wide
,
thy
wife
beside
a
stranger
doth
possesse
.
Where
is
thy
strength
become
at
length
,
thy
wit
,
thy
noble
blood
,
Thy
worldly
care
,
thy
daintie
faire
,
doe
these
thee
any
good
?
The
answere
.
I
will
not
faine
,
all
is
but
vaine
,
there
is
no
food
to
find
,
No
wit
,
nor
wealth
,
no
hire
,
no
health
,
no
hope
in
graue
assign'd
:
What
wilt
thou
more
?
my
goods
in
store
,
my
land
so
large
&
wide
,
My
glory
gay
,
my
braue
aray
,
increased
haue
my
pride
.
My
pride
my
paine
procur'd
againe
,
my
paine
,
my
griefe
,
alas
,
My
griefe
,
my
griefe
,
without
reliefe
,
my
sences
doth
surpasse
.
My
wailing
woe
no
man
doth
know
,
no
tongue
can
halfe
display
;
I
freeze
,
I
frie
exceedingly
,
alas
,
and
well
away
.
I
weepe
,
I
wayle
,
I
faint
,
I
faile
,
I
stirre
,
I
stampe
,
I
stare
,
I
dye
,
I
dye
,
e'relastingly
,
farewell
,
by
me
beware
.
Remember
thou
learn'd
that
die
thou
must
,
And
after
come
to
iudgement
iust
.
Behold
thy selfe
by
me
,
such
one
was
I
,
as
thou
,
And
thou
in
time
shall
be
euen
dust
,
as
I
am
now
.
And
so
mindefull
hereof
also
was
Anaxagoras
;
for
when
word
was
brought
vnto
him
,
that
his
sonne
was
dead
,
hee
was
not
much
moued
with
the
newes
,
because
(
as
he
said
)
he
knew
,
and
had
well
considered
,
long
before
,
that
his
son
was
mortall
.
For
a
mortall
father
cannot
beget
an
immortall
sonne
.
If
they
that
brought
vs
into
the
world
are
gone
out
of
the
world
themselues
,
wee
may
infallibly
conclude
our
owne
following
.
Hee
that
may
say
I
haue
a
man
to
my
father
,
a
woman
to
my
mother
in
this
life
,
may
in
death
say
with
Iob
,
Iob
17.14
.
To
corruption
,
thou
art
my
father
,
to
the
worme
,
thou
art
my
mother
and
my
sister
.
Xerxes
that
mighty
Monarch
and
Emperor
of
the
Persians
,
(
beholding
from
a
high
place
)
the
hugenesse
of
his
Army
,
in
strength
inuincible
,
in
quality
diuers
,
in
number
infinite
,
in
whose
courage
and
might
he
had
fully
reposed
the
strength
of
his
Kingdome
,
the
safegard
of
his
person
,
and
glory
of
his
Empire
,
could
not
refraine
his
eyes
from
teares
,
considering
that
of
all
this
maruelous
multitude
which
hee
saw
,
that
after
one
hundred
yeares
,
there
should
not
a
man
be
left
.
And
shall
we
that
are
Christians
,
(
at
least
wise
by
name
)
viewing
from
the
highest
pinnacle
of
our
conceit
,
our selues
,
our
glory
,
magnificence
and
renowne
,
our
wealth
,
our
strength
,
our
freinds
,
our
health
,
and
all
our
brauery
,
wherein
we
repose
all
our
felicity
and
happinesse
,
be
nothing
moued
with
the
due
consideration
of
our
Death
,
and
with
the
passing
away
of
the
world
,
and
the
concupiscence
thereof
?
Therefore
saith
Martial
an
antient
Bishop
,
what
haue
we
to
doe
with
the
delight
of
the
world
,
that
it
should
hinder
vs
from
the
meditation
on
Death
?
You
may
call
it
as
you
will
,
either
pleasure
,
pastime
,
gladnesse
,
mirth
,
ioy
:
but
in
Gods
dictionary
it
hath
no
such
name
,
in
the
holy
scripture
it
is
otherwise
called
.
It
is
called
Adams
goodlie
apple
,
Gen.
3.17
.
Gen.
25.30
.
1
Sam.
14
43.
Ioh.
13.27
.
Reu.
1.
Luk.
15.16
.
which
being
eaten
,
depriued
him
of
paradise
.
Esaus
redde
broath
,
which
being
supt
vp
bereaued
him
of
his
birthright
.
Ionathans
sweete
honycombe
,
which
being
but
tasted
,
was
like
to
cost
him
his
life
.
Thus
is
all
the
delight
in
the
world
called
in
Gods
dictionarie
.
It
is
called
Adams
apple
,
Esaus
broath
,
Ionathans
hony-combe
.
So
that
all
this
delight
is
no
delight
,
or
suppose
it
were
,
yet
certainely
it
shall
not
giue
thee
the
desires
of
thy
heart
.
As
any
solide
body
,
though
it
haue
neuer
so
faire
a
colour
,
as
crimson
,
or
cornation
,
or
purple
,
or
scarlet
,
or
violet
,
or
such
like
,
yet
alwaies
the
shadow
of
it
is
black
,
so
any
earthly
thing
,
though
it
haue
neuer
so
faire
a
shew
yet
alwaies
the
shadow
of
it
is
blacke
,
and
the
delight
thou
takest
in
it
shall
prooue
to
be
grieuous
in
the
end
when
thou
must
leaue
all
.
Therefore
Plato
calleth
it
a
sweete
bitter
thing
;
so
likewise
if
we
meditate
on
Death
,
it
will
make
vs
to
call
all
these
things
of
the
world
not
sweet
but
bitter
.
And
it
would
make
vs
say
with
the
Apostle
,
Gal.
6.14
.
God
forbid
that
I
should
delight
in
any
thing
but
in
the
crosse
and
death
of
Christ
by
which
the
world
is
crucified
vnto
me
,
and
I
vnto
the
world
.
But
of
all
arithmeticall
rules
,
this
is
the
hardest
,
to
number
our
daies
.
Men
can
number
their
heards
and
droues
of
Oxen
and
sheepe
,
they
can
account
the
reuenues
of
their
lands
and
farmes
,
they
can
with
a
little
paines
number
their
coyne
and
gaines
,
&
yet
they
are
perswaded
that
their
daies
are
infinit
and
innumerable
,
and
therefore
they
neuer
begin
to
number
,
nor
thinke
on
them
for
the
which
they
will
neuer
find
any
leasure
.
Who
saith
not
vpon
the
view
of
another
;
surely
yonder
man
looketh
by
his
countenance
as
if
he
would
not
liue
long
,
yonder
woman
is
old
,
her
daies
cannot
be
many
?
Thus
we
can
number
the
dayes
and
yeares
of
others
,
and
vtterly
forget
our
owne
.
But
the
true
wisdome
of
mortall
men
is
to
number
their
owne
daies
,
and
like
skilfull
Geometricians
to
measure
all
their
actions
,
all
their
studies
,
all
their
cares
and
indeauours
,
all
their
thoughts
and
desires
,
and
all
their
counsells
by
their
departure
out
of
this
life
(
as
the
end
whereunto
they
are
reserued
)
as
it
were
by
a
certaine
rule
,
and
thereunto
to
direct
all
things
,
and
so
to
finish
the
course
of
our
life
which
God
hath
giuen
vs
,
that
at
last
we
may
come
to
the
hauen
of
eternall
rest
and
happinesse
.
What
if
we
had
dyed
in
the
dayes
of
ignorance
,
like
Iudas
that
hanged
himselfe
before
he
could
see
the
passion
,
resurrection
,
or
ascension
of
Iesus
Christ
?
We
should
then
haue
numbred
our
daies
and
our
sinnes
too
.
But
alasse
how
many
dayes
haue
we
spent
,
and
yet
neuer
thought
why
one
day
was
giuen
vs
?
But
as
the
old
yeare
went
,
and
an
other
came
,
so
we
thought
that
a
new
would
follow
that
,
and
so
we
thinke
that
another
will
follow
this
,
and
God
knoweth
how
soone
wee
shall
be
deceiued
.
For
so
thought
many
of
them
before
,
who
are
now
in
their
graues
.
Dearely
beloued
,
this
is
not
to
number
our
dayes
,
but
to
prouoke
God
to
shorten
our
dayes
.
I
that
write
,
you
that
read
,
and
all
that
heare
this
,
which
of
vs
hath
not
liued
twenty
yeeres
,
yea
some
forty
,
fiftie
,
or
more
,
and
yet
wee
haue
neuer
seriously
thought
on
Death
,
nor
applyed
our
hearts
aright
vnto
wisdome
.
O
if
we
had
learned
but
euery
yeere
one
vertue
,
since
wee
were
borne
,
we
might
by
this
time
haue
bene
like
Saints
amongst
men
,
whereas
if
God
at
this
present
time
should
call
vs
to
iudgment
,
it
would
appeare
that
we
had
applyed
our
hearts
,
mindes
,
memories
,
hands
,
feete
,
tongues
,
and
all
our
whole
bodies
to
all
kinde
of
sinne
and
wickednesse
,
but
not
applyed
our selues
at
all
to
wisdome
,
godlinesse
,
vertue
,
and
true
piety
.
Democritus
was
wont
to
walke
amongst
the
graues
,
that
he
might
become
a
right
Philosopher
;
for
true
philosophie
(
saith
Plato
)
is
the
meditation
on
death
;
and
thou
which
art
instructed
in
the
true
Christian
Philosophie
,
how
canst
thou
behold
the
bones
of
the
dead
,
but
thou
must
needs
fall
into
this
patheticall
meditation
with
thy selfe
.
Behold
these
legges
that
haue
made
so
many
iourneyes
,
this
head
which
is
the
receptacle
of
wisdome
,
&
remembreth
so
many
things
,
must
shortly
be
as
this
bare
skull
and
dry
bones
are
.
I
will
therefore
betimes
bid
worldly
vanities
adieu
,
betake
my selfe
to
repentance
,
and
newnesse
of
life
,
and
spend
the
rest
of
my
dayes
in
the
seruice
of
my
God
,
and
continuall
meditation
on
my
ende
.
As
the
last
day
of
our
life
leaueth
vs
,
so
shall
that
last
day
the
day
of
Christs
comming
finde
vs
.
How
good
were
it
therefore
before
we
run
into
desperate
arrerages
,
to
cast
vp
our
bils
of
accompt
,
and
the
rather
because
we
shall
be
warned
out
of
our
office
we
know
not
how
soone
.
Luke
16.2
.
Some
Emperors
amongst
the
heathen
(
as
bookes
say
)
were
wont
to
be
crowned
ouer
the
graues
,
and
sepulchers
of
dead
men
,
to
teach
them
by
the
certaine
but
vnknowne
end
of
their
short
life
,
to
vse
their
great
roomes
,
as
men
that
must
one
day
be
as
they
are
,
whose
graues
they
tread
vpon
.
The
old
Saints
,
who
liued
in
a
continuall
meditation
of
their
short
and
vncertaine
time
,
were
wont
alwayes
like
wise
merchants
to
think
of
their
returne
homeward
;
and
therfore
tooke
vp
their
treasure
by
bils
of
payment
,
not
where
they
were
,
but
where
they
would
be
,
and
meant
to
make
their
long
aboade
,
that
is
meant
to
be
for
euer
.
And
the
Philosophers
(
who
saw
not
beyond
the
clouds
of
humane
reason
)
when
they
perceiued
how
much
men
did
decline
by
course
of
yeares
&
wast
of
time
,
were
wont
to
say
that
the
life
of
a
wise
man
was
nothing
else
but
a
continuall
meditation
on
death
;
the
remembrance
whereof
made
the
world
(
which
wee
for
want
of
this
meditation
so
willingly
embrace
)
vile
and
contemptible
vnto
them
;
and
auayled
greatly
to
guide
them
in
all
godlines
.
So
a
Christian
mans
life
is
,
or
should
be
nothing
els
,
but
a
continuall
meditation
on
death
.
All
that
is
within
vs
,
and
without
vs
,
are
so
many
remembrances
of
Death
,
all
things
crye
out
vnto
vs
that
we
must
hence
,
Ioh.
8.23
.
as
Christ
cryed
,
I
am
not
of
this
world
.
The
apparrell
which
we
weare
vpon
our
backs
,
Ioh.
17.14
.
the
meate
disgested
and
egested
,
and
returning
to
putrefaction
,
the
graues
shrouding
so
many
corpes
vnder
our
feete
,
time
the
mother
of
all
things
,
and
the
changeable
state
of
times
,
euen
winter
and
sommer
,
cold
and
heat
,
seede
time
and
haruest
,
all
doe
crie
vnto
vs
that
wee
shall
weare
away
,
and
dy
and
corrupt
.
As
they
who
were
liuing
are
now
dead
,
and
lye
in
the
dust
,
first
we
wax
dry
,
then
old
,
then
cold
,
then
sicke
,
then
dead
.
So
that
euery
thing
doth
serue
to
put
vs
in
minde
,
that
our
bodies
which
wee
beare
about
vs
,
are
mortall
;
for
even
on
our
table
we
haue
moments
of
Death
;
for
we
eate
not
the
creatures
till
they
be
dead
,
our
garments
are
either
the
skinnes
or
excrements
of
dead
beasts
;
we
often
follow
the
dead
corps
to
the
graue
,
and
often
walke
ouer
their
bodies
,
and
in
Churches
&
Church-yards
,
especially
men
that
doe
vse
to
walke
there
,
shall
doe
well
to
remember
that
they
treade
vpon
the
dead
,
and
others
shortly
must
tread
vpon
them
.
Moreouer
in
great
Citties
wee
haue
almost
euery
day
Death
rung
in
our
eares
,
the
deadly
bell
telleth
vs
,
that
dust
wee
are
,
and
to
dust
wee
must
goe
againe
.
To
this
perhaps
the
old
Oracle
hath
reference
,
of
whom
the
Philosopher
Zeno
(
being
desirous
to
chuse
the
most
honest
and
best
rule
for
the
direction
of
this
life
)
demaunded
as
the
manner
then
was
,
his
opinion
therein
,
and
receiued
this
answer
.
That
if
he
would
frame
the
course
of
his
life
aright
,
he
should
vse
the
commerce
&
society
of
the
dead
.
And
the
Church-yards
which
are
the
howses
of
Christians
,
and
as
it
were
the
chambers
or
beds
to
sleepe
in
,
they
are
the
places
to
which
wee
may
resort
to
be
put
in
minde
of
our
mortalitie
and
future
mutability
.
But
we
Christians
haue
in
stead
of
commerce
and
societie
with
the
dead
,
Luk.
16.29
.
Moses
and
the
Prophets
to
put
vs
in
minde
of
our
death
;
and
if
we
will
not
heare
them
,
Ezeck
3.7
.
neither
will
we
be
perswaded
,
though
one
rise
from
the
dead
to
tell
vs
of
our
death
.
Adam
knew
all
the
beasts
,
&
called
them
by
their
names
but
his
owne
name
he
forgot
.
Adam
of
earth
.
What
bad
memories
haue
wee
,
that
forget
our
owne
names
,
and
our selues
,
that
we
are
the
sonnes
of
men
corruptible
and
mortall
?
Proud
man
(
I
say
)
forgets
this
sentence
,
that
earth
is
his
natiue
wombe
,
when
he
was
borne
,
and
that
being
dead
,
the
earth
is
his
tombe
.
When
we
looke
to
the
earth
,
it
should
put
vs
in
minde
,
that
earth
we
were
,
earth
we
are
,
and
earth
we
shall
be
;
the
earth
prouides
for
our
necessity
,
and
feeds
vs
with
her
fruits
;
neither
in
life
nor
death
doth
she
forsake
vs
;
while
we
liue
,
she
suffers
vs
to
make
long
furrowes
on
her
back
,
and
when
we
dy
,
her
bowels
are
digged
vp
,
and
she
receiueth
vs
into
her
bosome
;
here
now
a
pit
is
digged
seuen
or
eight
foote
long
,
and
so
as
it
may
serue
for
Alexander
the
great
,
whom
liuing
,
the
world
could
not
containe
And
how
loftie
soeuer
men
looke
,
death
onely
shewes
how
little
their
bodies
are
,
which
so
small
a
peece
of
earth
will
containe
whom
before
nothing
would
content
;
and
therein
the
dead
carkasse
is
content
to
dwell
,
whom
at
his
comming
the
wormes
doe
welcome
,
and
the
bones
of
other
dead
men
are
constrained
to
giue
place
.
And
in
this
house
of
obliuion
and
silence
the
carcasse
being
woond
in
a
sheete
,
and
bound
hand
and
foote
,
is
shut
vp
though
it
neede
not
to
haue
so
great
labour
bestowed
vpon
it
,
for
it
would
not
run
away
out
of
that
prison
,
though
the
hands
and
feete
were
loose
.
And
now
if
we
doe
but
consider
a
little
of
the
tombes
of
noble
men
and
Princes
,
whose
glory
and
maiestie
wee
haue
seene
when
they
liued
here
on
earth
,
and
doe
behold
the
skill
and
sillie
formes
and
shapes
,
which
they
now
haue
,
shall
wee
not
cry
out
as
men
amased
?
Is
this
that
glory
,
that
highnesse
and
excellencie
.
Whether
now
are
the
degrees
of
their
waiting
seruants
gone
?
Whe●e
are
their
ornaments
and
iewels
?
Where
is
their
pompe
,
their
delicacy
and
nicenesse
?
All
these
things
are
vanished
away
like
the
smoake
,
and
nothing
is
now
left
but
dust
,
horror
and
rottennesse
;
such
is
mans
body
now
become
;
yea
though
it
were
the
body
of
an
Emperor
,
King
,
or
Monarch
,
where
is
now
that
maiestie
,
that
excellencie
,
and
authoritie
,
which
it
had
before
time
,
when
men
trembled
to
behold
it
,
and
might
not
come
in
presence
without
all
reuerence
and
obeysance
.
Where
are
all
these
things
become
?
Were
they
a
dreame
or
shadowe
?
After
all
these
things
the
funerall
is
prepared
,
which
is
all
that
men
can
carry
with
them
of
their
riches
and
kingdomes
;
and
this
also
they
should
not
haue
,
if
in
their
life
time
they
did
not
appoynt
it
for
their
dignitie
and
honor
.
For
the
Psalmist
saith
,
Psal.
49.16.17
.
Bee
not
then
afraid
though
one
be
made
rich
,
or
if
the
glorie
of
his
house
be
increased
;
for
he
shall
carry
away
nothing
with
him
when
he
dyeth
,
neither
shall
his
pompe
follow
him
.
O
would
wee
could
but
consider
the
equall
necessity
of
dying
in
all
,
and
the
like
putrefaction
in
all
being
dead
.
This
would
plant
in
our
hearts
true
humility
,
if
we
call
to
minde
what
we
are
now
,
and
what
we
shall
be
shortly
.
We
are
now
in
our
best
estate
but
as
a
dunghill
couered
with
snowe
,
which
when
Death
shall
dissolue
,
there
shall
nothing
be
seene
of
all
our
pompe
and
glory
,
but
dust
,
rottennesse
,
and
corruption
.
The
consideration
of
all
which
things
as
a
dyall
putteth
vs
in
minde
that
wee
must
all
hence
;
when
we
haue
runne
our
certaine
race
in
an
vncertaine
time
;
the
course
whereof
because
it
shall
be
intercepted
,
not
when
we
please
,
but
when
the
Lord
will
,
it
is
good
that
we
be
forewarned
to
meditate
on
Death
,
that
we
may
be
the
better
armed
to
incounter
with
Death
when
it
comes
.
When
wee
looke
to
the
waters
to
see
how
swiftly
they
runne
,
let
vs
thinke
,
that
so
our
life
passeth
;
when
we
behold
the
foules
flying
in
the
ayre
,
whose
passage
is
not
seene
,
so
is
the
path
of
our
life
.
When
we
see
the
Sunne
and
the
Moone
how
they
hasten
their
course
,
euen
so
doe
we
.
We
can
turne
our selues
no
way
,
but
something
there
is
which
may
put
vs
in
minde
of
our
mortality
.
Cast
your
eye
vpon
your
houreglasse
,
and
consider
that
as
the
hower
so
passeth
our
life
.
Sit
in
your
chaire
by
the
fire
,
and
see
much
wood
turned
into
smoake
and
ashes
,
and
say
with
the
Poet.
Sic
in
non
hominem
veritur
omnis
homo
.
So
man
will
sodainly
become
no
man
.
See
in
the
fields
some
grasse
comming
,
Esa.
40.6
.
some
come
already
,
and
some
withered
and
gone
,
and
confesse
with
the
Prophet
that
all
flesh
is
grasse
,
and
all
the
beautie
thereof
as
a
flower
of
the
field
;
when
the
ayre
moues
,
and
the
winde
beates
in
your
face
,
remember
that
the
breath
of
man
is
in
his
nostrels
,
which
being
stopt
his
breath
is
gone
,
and
that
the
strongest
tenor
of
your
life
is
but
by
a
puffe
of
winde
.
Standing
by
the
riuers
side
,
Esay
2.22
.
confesse
that
as
the
riuer
runneth
,
and
doth
not
returne
,
so
doth
your
life
.
As
the
arrow
which
you
see
flye
in
the
aire
,
so
swiftly
conclude
that
your
daies
doe
passe
.
Psal.
32.9
.
Or
if
we
be
like
horse
or
mule
without
vnderstanding
to
consider
this
,
yet
I
am
sure
,
wee
cannot
be
so
sencelesse
as
to
consider
that
which
euery
dayes
light
presenteth
to
our
view
.
And
surely
if
we
goe
no
further
then
our
owne
selues
,
and
consider
how
many
diseases
we
continually
carry
about
vs
,
what
aches
affect
our
bones
,
what
heauinesse
our
bodies
,
what
dimnesse
our
eyes
,
what
deafenesse
our
eares
,
what
trembling
our
hands
,
what
rottennesse
our
teeth
,
what
baldnesse
our
heads
,
what
graynesse
our
haires
;
all
and
euery
one
of
these
,
as
so
many
loud
alarums
would
sound
vnto
vs
,
Death
is
neere
.
Or
if
none
of
these
did
affect
vs
within
,
yet
how
many
thousand
dangers
doe
daily
threaten
vs
without
,
and
seeme
to
shew
vs
present
death
:
sitting
on
horse-back
,
in
the
slipping
of
one
foot
thy
life
is
in
danger
:
by
an
iron
toole
or
weapon
in
thine
owne
or
thy
friends
hand
,
a
mischance
,
and
that
deadly
,
may
happen
.
The
wilde
beastes
,
which
thou
seest
,
are
armed
to
thy
destruction
.
If
thou
shut
vp
thy selfe
in
a
garden
well
fenced
,
where
nothing
appeares
but
sweete
ayre
,
and
that
which
is
pleasant
,
there
perhaps
lurketh
some
dangerous
or
venimous
Serpent
.
Thy
house
subiect
to
continuall
windes
and
stormes
,
doth
threaten
thee
with
falling
on
thy
head
.
I
speake
not
of
poisonings
,
treasons
,
robberies
,
open
violence
,
of
which
,
part
doe
besiege
vs
at
home
,
and
part
doe
follow
vs
abroad
.
Examples
tending
to
this
purpose
are
infinite
;
whereof
some
haue
beene
mentioned
before
in
the
former
Diuision
:
and
I
will
produce
heere
some
few
more
,
thereby
to
put
vs
in
minde
that
the
same
things
may
happen
to
our selues
.
For
which
cause
,
hardly
should
a
moment
of
our
life
be
spent
without
due
consideration
of
our
death
.
If
then
we
ascend
the
Theatre
of
mans
life
,
and
looke
about
,
we
shal
see
some
to
haue
perished
with
sodaine
death
;
Ananias
and
Saphira
:
others
with
griefe
,
Ely
:
others
with
ioy
,
Rodius
Diagoras
:
others
with
gluttony
,
Domitius
Afer
:
others
with
drunkennesse
,
Attilla
King
of
Hunnes
:
others
with
hunger
,
Cleanthus
:
others
with
thirst
,
Thales
Milesius
:
others
in
their
lasciuious
daliances
,
Cornelius
Gallus
:
others
with
ouer-watching
,
M.
Attilius
:
others
with
poyson
,
Phocion
,
Henry
7.
Emperour
,
in
a
feast
by
a
Monke
:
some
by
fire
from
heauen
,
the
Sodomites
,
Anastacius
the
Emperour
an
Eutichian
Heretike
:
some
by
waters
,
M.
Marcellus
:
some
by
Earth-quakes
,
Ephasius
Bishop
of
Antioch
:
some
swallowed
vp
quicke
,
Corah
,
Dathan
,
and
Abiran
:
some
stifled
with
smoake
and
vapours
,
Catulus
:
some
with
a
fall
,
by
slipping
of
their
feete
,
Nestorius
the
Heretike
:
some
at
the
disburdening
of
nature
,
Arrius
the
Heretike
:
some
with
a
sodaine
fall
from
their
horse
,
Philip
King
of
France
:
others
killed
and
torne
in
sunder
by
dogs
,
Heraclitus
Lucian
the
Apostata
:
by
horses
,
Hyppolitus
:
by
Lions
,
Lycus
Emperor
:
by
Beares
,
two
and
fortie
children
:
by
Boares
,
Ancaeus
King
of
Samos
:
by
Rats
,
Hato
,
Bishop
of
Mentz
,
and
the
like
.
I
speake
nothing
of
others
,
who
haue
vntimely
perished
,
some
by
one
meanes
,
some
by
another
.
What
shal
I
say
then
?
doe
so
many
things
within
vs
,
so
many
things
without
vs
,
so
many
about
vs
threaten
continuall
death
vnto
vs
?
Then
wretched
man
thou
art
,
that
doest
not
meditate
on
these
things
,
seeing
thou
art
so
neere
thy
death
,
and
must
certainly
die
.
Herodotus
writeth
of
Sesostris
,
a
King
of
the
Egyptians
,
that
he
was
carried
in
a
Chariot
drawne
with
foure
Kings
,
whom
he
before
had
conquered
:
One
of
the
foure
casting
his
eyes
behind
,
looked
often
vpon
the
wheeles
of
the
Chariot
,
&
was
at
length
demanded
by
Sesostris
what
he
meant
to
looke
backe
so
often
.
I
see
(
saith
he
)
that
those
things
which
were
highest
in
the
wheele
,
became
presently
lowest
,
and
the
lowest
eft-soone
became
highest
againe
.
I
thinke
vpon
the
inconstancie
of
all
things
.
Sesostris
hereupon
aduising
himselfe
,
waxed
more
milde
,
and
deliuered
the
said
Kings
.
Which
Historie
putteth
vs
in
minde
of
our
mortalitie
and
change
.
As
a
birde
guideth
her
flight
with
her
traine
,
so
the
life
of
man
is
best
directed
by
continuall
recourse
to
his
end
.
Doe
we
not
know
by
Scripture
,
that
death
stealeth
vpon
vs
,
as
trauell
vpon
a
woman
,
or
as
a
theefe
in
the
night
,
which
giueth
no
warning
.
And
experience
sheweth
the
truth
of
this
plentifully
.
The
rich
Churle
in
the
Gospell
,
Luk.
12.19.20
.
that
boasted
of
store
for
many
yeeres
,
euen
that
very
night
had
his
soule
fetched
from
him
,
when
like
a
Iay
he
was
prouning
himselfe
in
the
boughes
,
hee
came
tumbling
downe
with
the
arrow
in
his
side
;
his
glasse
was
runne
,
when
he
thought
it
but
new
turned
,
&
the
axe
was
lifted
vp
to
strike
him
to
the
ground
,
when
he
neuer
dreamed
of
the
slaughter-house
.
Wee
had
need
of
monitors
,
of
Philips
boyes
to
put
vs
in
minde
of
our
end
:
not
the
oldest
man
,
but
thinkes
he
shall
liue
a
yeere
:
and
the
yong
man
in
the
April
of
his
age
,
when
his
breasts
are
full
of
milke
,
and
his
bones
runne
full
of
marrow
,
full
little
thinkes
of
the
slimie
valley
,
and
that
he
shall
shortly
remaine
in
the
heapes
.
Certainly
we
dwell
but
in
houses
of
clay
,
and
Corruption
is
our
father
,
Iob
17.14
.
the
wormes
our
mother
and
sister
.
We
are
creatures
but
of
a
dayes
life
,
and
the
foure
Elements
are
the
foure
men
that
beare
vs
on
their
shoulders
to
the
graue
.
Assure
thy selfe
,
ere
many
yeares
or
months
be
past
,
pale
Death
will
arrest
thee
,
binde
thee
hand
and
foote
,
and
carry
thee
whither
thou
wouldest
not
,
to
a
land
darke
,
as
darkenesse
it selfe
.
What
then
remaineth
,
but
that
thou
make
thy
graue
presently
,
with
Ioseph
of
Arimathea
,
in
thy
garden
(
the
place
of
thy
delight
)
to
put
thee
in
minde
of
thy
death
,
and
mourning
euery
day
amongst
thy
entising
pleasures
,
as
if
the
sun
of
thy
life
were
to
sette
at
night
.
For
time
past
is
irreuocable
,
time
present
,
momentary
,
and
time
to
come
,
full
of
vncertaintie
.
When
thou
goest
to
bed
,
and
art
putting
off
thy
cloathes
remember
and
meditate
that
the
day
commeth
when
thou
must
be
as
barely
vnstript
of
all
that
thou
hast
in
the
world
,
as
now
thou
art
of
thy
cloathes
.
And
when
thou
seest
thy
bed
let
it
put
thee
in
minde
of
thy
graue
,
which
is
now
the
bed
of
Christ
,
which
he
hath
sanctified
and
warmed
for
the
bodies
of
his
deere
children
to
rest
in
;
and
let
thy
bed-cloathes
represent
vnto
thee
the
mould
of
the
earth
that
shall
couer
thee
,
thy
sheets
,
thy
winding
sheete
,
thy
sleepe
thy
death
,
thy
waking
thy
resurrection
,
for
when
wee
rise
in
the
morning
,
we
must
remember
thereby
that
we
shall
rise
out
of
the
graue
of
the
earth
at
the
last
day
.
For
all
these
things
appertaining
to
Death
,
yea
and
Death
it selfe
Christ
Iesus
hath
sanctified
vnto
vs
,
by
laying
his
blessed
bodie
three
da●es
and
three
nights
in
the
graue
,
from
whence
the
third
day
he
rose
againe
,
ouercomming
thereby
Death
it selfe
,
and
all
the
difficulties
thereof
,
and
the
miseries
incident
to
the
same
,
for
vs
most
miserable
distressed
sinners
.
With
this
key
of
meditation
we
should
open
the
day
,
and
shut
in
the
night
,
and
what
befalleth
others
in
the
dust
of
their
bodies
,
we
must
thinke
will
come
to
vs
,
we
know
not
how
soone
in
our
owne
dust
and
mortalitie
here
.
And
therefore
as
the
third
Captaine
sent
from
the
King
of
Israel
to
Eliah
to
bring
him
,
2.
King
.
1.13
.
and
perceiuing
that
the
other
two
Captains
with
their
fifties
were
deuoured
with
fire
from
heauen
(
at
the
request
of
Eliah
)
grew
wise
by
their
experience
,
and
therefore
fell
downe
,
and
besought
fauour
for
him
and
his
fiftie
,
so
we
hearing
and
seeing
of
so
many
fifties
,
yong
and
old
,
that
in
these
late
yeeres
of
mortalitie
haue
ended
their
liues
in
a
fire
of
pestilence
sent
from
the
Lord
,
should
make
supplication
day
and
night
,
not
as
that
Captaine
to
the
man
of
God
,
but
as
true
Christians
to
the
Man
and
God
Christ
Iesus
,
that
our
l●ues
and
deathes
may
be
precious
in
his
eies
.
And
that
wee
may
not
forget
,
that
what
is
done
to
others
may
come
to
our selues
.
Againe
,
the
meditation
of
Death
is
a
most
soueraigne
and
effectuall
medicine
against
d●seases
of
the
soule
,
if
we
would
well
practise
the
same
,
and
applie
it
to
our
spirituall
wounds
.
Other
medicines
are
aua●leable
to
some
certaine
and
particuler
diseases
,
and
serue
for
their
seuerall
vses
,
and
seldome
doth
one
medicine
profit
for
many
diseases
,
though
it
excell
Triacle
of
Venice
,
Mythridatum
,
or
the
herbe
Moly
,
so
much
extolled
by
Homer
,
but
only
the
meditation
on
Death
is
profitable
to
the
extirpation
of
all
the
diseases
of
the
soule
.
Of
this
it
may
be
said
,
as
Dauid
said
of
the
sword
of
Goliah
,
1.
Sam.
21.9
.
there
is
none
to
that
,
giue
it
mee
,
and
I
,
by
the
grace
of
God
,
will
bee
a
conquerour
of
vices
.
As
bread
is
necessarie
for
a
man
before
al
other
elements
so
the
serious
meditation
on
Death
,
beareth
the
prize
aboue
all
other
good
exercises
of
pietie
and
vertue
.
And
surely
,
as
wings
are
to
the
bird
to
fly
,
to
the
Mariners
their
sailes
,
Compasse
,
Pole-starre
,
gouernment
and
direction
for
their
nauigation
:
to
fishes
their
tayles
and
finnes
to
swimme
,
to
a
Chariot
wheeles
to
carrie
it
,
to
horses
hoofes
,
and
shooes
for
their
trauell
.
So
necessarie
is
the
meditation
on
Death
,
to
the
leading
of
a
holy
,
Christian
and
godly
life
.
The
Wise-man
saith
,
Eccl
7.3
.
Remember
thy
end
,
and
thou
shalt
neuer
doe
amisse
:
and
Seneca
could
say
.
That
nothing
profiteth
so
much
to
keepe
vs
within
the
bounds
of
temperance
in
all
our
actions
,
as
the
often
meditating
on
our
short
and
vncertaine
life
.
Aptly
and
elegantly
speaketh
the
golden
mouthed
Doctor
,
Iohn
Chrysostome
,
of
sinnes
(
saith
hee
)
are
borne
two
daughters
,
Sorrow
and
Death
,
but
these
two
daughters
destroy
their
wicked
mother
,
as
the
worme
which
is
bred
in
timber
or
cloath
,
doth
by
little
and
little
consume
the
same
.
As
the
Viper
killeth
his
Dam
,
and
the
Dam
the
male
in
conceiuing
,
and
(
as
the
Naturalists
affirme
)
the
biting
of
a
Viper
is
cured
with
the
ashes
of
a
Viper
;
the
stinging
of
a
Scorpion
with
the
oyle
of
a
Scorpion
;
the
biting
of
a
dog
with
the
burnt
haires
of
a
dog
;
as
Achilles
speare
cured
Tellephus
,
whom
before
it
had
wounded
,
the
rust
thereof
being
cast
into
the
wound
:
so
sinne
which
is
more
hurtfull
then
any
Viper
,
or
Scorpion
,
or
other
thing
,
hath
begotten
Death
,
which
hath
stung
and
hurt
vs
,
and
of
immortall
,
made
vs
mortall
,
but
the
meditation
on
Death
doth
wound
and
kill
sinne
which
begate
it
.
The
wound
of
this
Viper
,
Scorpion
Dogge
,
Speare
,
that
is
our
propension
and
greedinesse
to
sinne
,
the
ashes
of
this
Viper
,
the
oyle
of
this
Scorpion
,
&c.
that
is
,
the
remembrance
and
meditation
on
Death
,
doth
wound
and
slay
in
vs
,
in
as
much
as
Sinne
is
the
parent
and
author
of
all
euill
.
And
shall
a
Christian
man
then
bee
so
sencelesse
and
doltish
▪
to
intertaine
and
embrace
sinne
in
his
heart
,
which
hath
beene
the
murtherer
and
paricide
of
mankinde
,
and
will
also
be
our
destruction
,
vnlesse
by
time
we
banish
it
by
often
meditation
on
our
end
.
Had
it
not
beene
for
sinne
,
Death
had
neuer
entred
into
the
world
,
and
were
it
not
for
Death
,
sinne
would
neuer
goe
out
of
the
world
.
Basil
saith
,
God
made
not
death
,
but
we
our selues
,
by
our
wicked
mindes
,
of
our
owne
accord
,
we
haue
drawne
it
on
our selues
,
which
God
did
not
at
all
forbid
,
lest
it
should
keepe
in
vs
an
immortall
disease
.
For
he
that
made
heauen
and
earth
,
ayre
and
fire
,
Sun
and
Moone
,
all
elements
,
all
creatures
good
,
surely
would
not
make
him
euill
,
for
whom
all
these
good
things
were
made
.
How
comes
he
then
thus
bad
?
The
words
of
our
royall
Preacher
teach
vs
to
say
,
This
onely
haue
I
found
,
Eccl.
7.29
.
that
God
hath
made
man
vpright
,
but
hee
hath
sought
out
many
inuentions
.
Man
was
created
happie
,
but
he
found
out
trickes
to
make
himselfe
miserable
.
Theophrastus
&
Aristotle
wrangled
with
Nature
her selfe
,
as
if
in
a
malignant
humor
shee
brought
forth
men
(
borne
to
great
affaires
)
to
be
snatched
away
in
a
moment
,
whereas
to
Rauens
and
Harts
shee
granteth
many
ages
,
which
can
neither
prize
nor
vse
their
time
.
But
the
truth
is
▪
our selues
doe
shorten
our
liues
,
with
ryot
,
idlenesse
,
dissolutenesse
,
and
excesse
.
Kingly
treasures
committed
to
euill
husbands
,
are
quickly
wasted
.
Life
is
short
,
onely
to
the
prodigall
,
of
good
houres
.
For
to
speake
as
the
truth
is
,
and
as
the
matter
deserueth
,
we
liue
not
,
but
linger
out
a
few
dolorous
daies
.
So
much
time
only
wee
doe
liue
,
as
is
vertuously
bestowed
,
and
no
more
.
And
as
Epiphanius
brings
in
Methodius
disputing
with
Produs
the
Originist
,
saith
God
as
the
true
Physitian
,
hath
appointed
Death
to
be
a
physical
purgation
,
for
the
vtter
rooting
out
and
putting
away
of
sinne
,
that
wee
may
be
made
faultlesse
and
innocent
;
and
that
as
a
goodly
golden
image
(
saith
he
)
sightly
and
seemely
in
all
things
and
all
parts
,
if
it
be
broken
and
defaced
,
must
bee
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
the
disgraces
,
and
repairing
his
ruines
and
decayes
,
must
by
the
meditation
on
death
be
renewed
by
weakning
of
sinne
,
which
is
the
cause
of
death
in
vs
.
As
for
example
,
if
the
couetous
man
would
seriously
take
a
view
of
himselfe
in
this
glasse
of
the
meditation
on
Death
,
then
would
h●e
not
so
miserably
torment
himselfe
with
carking
and
caring
,
moiling
and
toiling
in
the
world
,
by
falshood
,
deceit
and
oppression
,
grinding
the
faces
of
the
poor
,
and
all
to
get
a
handful
of
feathers
,
or
to
catch
at
a
little
smoake
of
vanitie
,
being
euery
houre
in
danger
to
heare
this
voice
of
the
Lord.
Luke
12.20
.
Thou
foole
this
night
they
will
fetch
away
thy
soule
from
thee
,
then
whose
shall
these
things
be
,
which
thou
hast
thus
scraped
and
gathered
together
?
Then
would
they
consider
that
death
will
depriue
them
of
all
their
treasures
,
their
houses
which
they
haue
builded
by
fraud
,
their
rents
,
for
which
they
haue
made
shipwracke
of
their
soules
,
their
fields
,
which
they
haue
gotten
by
deceit
,
their
siluer
and
gold
,
which
they
haue
gotten
by
vsury
and
oppression
,
their
life
which
they
haue
so
lewdly
and
vnprofitably
spent
,
making
their
pleasures
their
Paradise
,
and
their
gold
their
god
Then
shall
they
perceiue
their
error
,
that
they
haue
chosen
drosse
for
gold
,
grasse
for
grace
,
rust
for
siluer
,
losse
for
gain
,
shame
for
honor
,
paine
for
rest
,
yea
for
heauen
hell
.
Come
also
to
this
schoole
of
the
meditation
on
Death
,
you
drunkards
,
swearers
,
whore-mongers
,
blasphemers
,
swaggerers
,
prophaners
of
Gods
Sabbathes
,
and
all
carnall
,
riotous
and
vngodly
liuers
,
small
pleasures
would
you
take
in
these
vices
,
nay
,
soone
would
yee
leaue
and
forsake
them
,
if
you
would
giue
your selues
to
this
meditation
.
The
ancient
Egyptians
well
knew
the
force
of
this
medicine
,
who
in
the
middest
of
their
mirth
at
their
solemne
Feasts
,
were
wont
to
haue
the
image
of
Death
brought
in
and
laid
before
them
,
with
these
words
;
Hoc
intuens
epulare
:
beholding
this
Image
,
eate
and
drinke
,
but
within
the
bounds
of
temperance
;
for
you
must
all
be
as
this
dead
carcasse
is
,
wheresoeuer
yee
goe
.
But
if
we
carry
not
with
vs
the
vglie
picture
of
Death
,
yet
let
vs
carry
in
our
hearts
the
true
picture
of
our
Death
,
and
then
this
meditation
will
correct
and
amend
these
vices
in
vs
.
It
is
written
of
those
Philosophers
,
called
Brackmani
that
they
were
so
much
giuen
to
thinke
vpon
their
end
that
they
had
their
graues
alwaies
open
before
their
gates
,
that
both
going
out
and
comming
in
they
might
alwaies
be
mindfull
of
their
Death
and
latter
end
.
Dionysius
the
tyrant
caused
his
notable
flatterer
Damocles
(
who
affirmed
the
life
of
a
King
to
be
most
happie
)
to
be
set
in
his
regall
Throne
in
stately
robes
and
all
Princely
cheere
,
and
dainty
fare
before
him
,
and
a
naked
sword
tyed
but
with
a
horse-haire
to
hang
ouer
his
head
,
menacing
him
Death
.
Could
this
Parasite
(
thinke
you
)
take
any
delight
in
this
princely
fare
and
pompe
?
No
verily
,
but
as
if
he
had
sat
amongst
the
greatest
hagges
of
hell
,
he
durst
not
once
touch
the
dainty
dishes
before
him
;
and
shall
not
the
meditation
on
Death
either
present
or
hard
at
hand
,
and
the
sword
of
the
wrathfull
Iudge
drawne
and
hanging
ouer
thine
head
restraine
thee
from
immoderate
and
superfluous
eating
and
drinking
.
It
is
recorded
also
of
a
certaine
King
whose
minde
was
so
fixed
in
the
deepe
meditation
on
Death
,
that
thereby
hee
became
more
sober
and
modest
in
all
his
actions
,
who
being
incited
by
his
Iester
or
Parasite
to
be
merry
,
banquet
and
carowse
;
hee
commanded
his
Parasite
to
be
set
on
a
seate
made
with
rotten
wood
,
fire
to
be
put
vnder
,
and
a
sword
to
hang
ouer
his
head
,
and
also
princely
dishes
to
be
set
before
him
,
and
willed
him
to
eate
,
drinke
and
be
merry
,
but
this
stomacke
would
not
serue
him
so
much
as
to
tast
one
of
thefe
dainty
dishes
;
and
wilt
thou
O
drunkard
or
glutton
sinne
in
excesse
,
and
make
thy
belly
thy
God
,
who
sittest
vpon
a
rotten
body
,
with
the
fire
of
naturall
heat
continually
deuouring
within
it
,
which
the
fire
of
the
elementarie
qualities
on
euery
side
disturbeth
,
hauing
the
Etna
of
hell
beneath
,
and
the
sword
of
Gods
wrath
aboue
.
Euen
thus
standeth
our
case
;
a
certaine
diuine
writer
vseth
this
comparison
.
A
poore
traueller
pursued
by
an
Vnicorne
,
by
chance
in
his
flight
,
slippes
or
falles
into
the
side
of
a
deepe
pit
or
dungeon
,
which
is
full
of
cruell
serpents
,
and
in
his
fall
catcheth
hold
by
one
small
twig
of
the
arme
of
a
tree
.
As
hee
thus
hangeth
,
looking
downeward
,
hee
seeth
two
wormes
gnawing
at
the
roote
of
the
tree
,
and
looking
vpward
he
sees
an
hiue
of
sweete
hony
,
which
makes
him
to
climbe
vp
vnto
it
,
and
to
sit
and
feede
vpon
it
.
While
he
thus
feedeth
himselfe
,
and
becommeth
secure
and
carelesse
of
what
may
come
,
the
Vnicorne
being
hunger-bitten
,
and
byting
and
brusing
on
other
boughes
,
is
each
moment
ready
to
crop
of
the
twigge
whereon
this
wretched
man
sitteth
.
Now
in
what
wofull
plight
is
this
distressed
creature
?
Then
after
this
the
two
wormes
gnawe
in
sunder
the
roote
of
the
tree
,
which
falling
downe
,
both
man
and
tree
fall
into
the
bottom
of
that
deepe
pit
.
This
hungry
Vnicorne
is
swift
death
,
the
poore
traueller
that
flyeth
is
euery
sonne
of
Adam
,
the
pit
ouer
which
he
hangeth
is
hell
,
the
arme
of
the
tree
and
slender
twigge
is
his
fraile
and
short
life
,
those
two
wormes
are
the
wormes
of
conscience
,
which
day
and
night
without
intermission
consume
the
same
,
the
hiue
of
hony
is
the
pleasures
of
this
world
,
to
which
while
men
wholly
deuote
themselues
(
not
remembring
their
last
end
)
the
roote
of
the
tree
,
that
is
the
temporall
life
is
spent
,
and
they
fall
without
redemption
into
the
pit
and
gulfe
of
hell
.
If
thou
thus
seriously
ponder
this
thy
vnstable
estate
,
I
suppose
thou
wilt
take
little
pleasure
in
ryot
and
dissolute
liuing
.
Giue
those
that
are
condemned
to
dy
,
Nectar
,
giue
them
Ambrosia
,
giue
them
Manna
,
the
bread
of
Angells
,
and
will
they
tast
it
?
No
,
they
can
neither
eat
,
drinke
,
laugh
or
sleepe
,
and
wilt
thou
that
art
already
condemned
and
guiltie
of
death
(
perchance
)
this
very
moment
to
be
inflicted
vpon
thee
,
securely
addict
thy selfe
to
drunkennesse
,
gluttonie
,
excesse
,
and
to
al
manner
of
riotous
and
intemperate
liuing
?
Remember
rather
the
rich
glutton
in
the
Gospell
,
Luke
16.23
.
who
after
he
had
pampered
his
body
all
the
dayes
of
his
life
,
in
the
end
Death
made
him
a
fat
dish
for
the
wormes
,
his
flesh
and
bones
were
consumed
into
dust
,
but
(
which
was
most
terrible
)
his
soule
was
cast
into
hell
,
the
burning
lake
of
brimstone
,
and
at
this
time
calleth
for
one
drop
of
cold
water
to
coole
his
tongue
,
which
yet
is
denied
him
.
What
adamantine
and
flinty
heart
can
thinke
vpon
this
without
relenting
?
I
speake
not
here
of
the
harmes
and
hurts
that
intemperance
in
meates
and
drinkes
bringeth
to
the
body
,
for
meate
should
be
vsed
as
oyle
put
into
a
lampe
,
to
keepe
it
burning
,
not
to
quench
it
.
And
Galen
the
Prince
of
Physitians
saith
that
abstinence
is
the
whole
summe
or
abridgement
of
Physicke
.
How
then
can
they
liue
long
,
that
liue
by
so
many
deaths
,
whose
bellies
are
sepulchers
of
lusts
,
and
very
gulfes
and
sinckes
of
the
shambles
,
to
their
owne
destruction
?
For
as
he
that
allowes
lesse
to
his
body
then
he
owes
to
his
body
,
kils
his
friend
,
so
hee
that
giues
more
to
his
body
then
he
owes
to
his
body
,
nourisheth
his
enemie
.
If
the
glutton
did
remember
that
God
is
able
to
come
against
him
,
yea
at
the
very
disburdening
of
nature
,
he
would
not
make
his
kitchin
his
Church
,
gurmandizing
his
Chamberlaine
,
his
Table
his
Alter
,
his
Cooke
his
Preacher
,
the
odours
of
his
meate
his
sacrifice
,
swearing
his
prayer
,
quaffing
his
repentance
,
and
his
whole
life
wanton
fare
.
Did
the
Drunkard
but
remember
this
;
that
God
is
ready
to
come
quickly
against
him
,
yea
euen
in
his
drunkennesse
,
he
would
not
rise
early
to
follow
strong
drink
,
Esa.
5.11
.
which
doth
trouble
the
head
,
ouerthrow
the
sences
,
cause
the
feete
to
reele
,
the
tongue
to
stammer
,
the
eyes
to
roule
,
and
the
whole
fabrick
of
his
little
world
to
be
possest
with
this
voluntarie
madnes
,
losse
of
many
friends
,
credit
and
time
.
It
would
make
too
great
a
volume
to
insist
vpon
all
other
sinnes
;
for
the
subduing
wherof
the
meditation
on
Death
is
a
most
soueraigne
remedy
.
Are
we
strangers
vpon
earth
and
is
our
countrey
in
heauen
,
and
must
we
all
dye
?
Yea
verily
;
this
necessitie
then
should
inforce
vs
to
aspire
to
our
heauenly
countrey
;
and
let
vs
rather
meete
Death
in
our
meditation
,
than
carelesly
attend
it
,
lest
we
be
surprized
by
it
at
vnawares
.
Before
thy
miserable
spirit
resigne
ouer
his
borrowed
mansion
,
bethinke
with
thy selfe
what
thou
art
,
and
whether
thou
goest
,
the
remembrance
whereof
will
breede
in
thy
heart
sorrow
,
sorrow
remorse
,
remorse
repentance
,
repentance
humilty
,
humility
godly
affection
,
and
loue
to
God-ward
.
And
here
assure
thy selfe
,
that
nothing
in
all
the
world
can
inforce
a
man
sooner
to
liue
soberly
,
righteously
,
and
godly
in
this
present
euill
life
,
then
the
due
consideration
of
his
owne
infirmities
,
the
certaine
knowledge
of
his
mortality
,
and
the
often
and
continuall
meditation
and
remembrance
of
his
last
gaspe
,
death
and
dissolution
,
when
as
a
man
then
becommeth
no
man
.
For
when
once
he
beginneth
to
wax
sicke
,
and
still
by
sicknes
groweth
more
sickly
,
then
doth
a
wretched
man
despaire
of
life
,
hauing
onely
his
paine
&
griefe
in
remembrance
.
His
heart
doth
quake
,
his
minde
is
amazed
with
feare
,
his
sences
vanish
quite
away
,
his
strength
decayes
,
his
carefull
brest
doth
pant
,
his
countenance
is
pale
,
neither
willing
nor
able
to
call
for
mercy
,
his
fauor
out
of
fauor
,
his
eares
deafe
,
his
nose
loathsomely
foule
and
sharp
,
his
tongue
furred
with
phlegme
and
choller
quite
flattereth
and
faileth
,
his
mouth
vnseemely
froathing
and
foming
,
his
body
dyeth
and
rots
,
at
length
his
flesh
consumes
,
his
shape
,
his
beautie
,
his
delicacy
leaue
him
,
and
he
returnes
to
ashes
,
and
in
stead
and
place
of
these
succeede
filthy
wormes
,
as
one
sayth
elegantly
.
Next
after
man
doe
wormes
succede
,
then
stincke
in
his
degree
,
So
euery
man
to
no
man
must
returne
by
Gods
decree
.
Behold
here
a
spectacle
both
strange
and
dreadfull
,
and
assure
thy selfe
that
there
is
neither
skill
nor
meanes
of
art
nor
any
kinde
of
learning
that
can
be
more
auaileable
to
quaile
the
pride
of
man
,
conuince
his
malice
,
confound
his
lusts
,
and
abate
his
worldly
pompe
,
and
vaine-glorious
vanity
,
then
the
often
remembring
of
these
things
.
For
in
all
the
world
there
is
nothing
so
irksome
,
nothing
so
loathsome
,
and
vile
as
the
carcasse
of
a
dead
man
,
whose
sent
is
so
tedious
and
infectious
,
that
it
may
not
lodge
and
continue
in
a
house
fower
dayes
,
but
must
needs
be
cast
out
of
doores
as
dung
,
and
deepely
buried
in
the
mould
,
Ioh.
11.39
.
for
feare
of
corrupting
the
ayre
.
Then
blush
for
shame
thou
proud
peacocke
,
who
in
death
art
so
vile
,
and
wormes
meat
,
and
shortly
shall
become
most
loathsome
carrion
.
Thinke
therefore
vpon
these
things
,
and
thou
shalt
receiue
great
profit
thereby
.
When
the
Peacocke
doth
behold
that
comely
fanne
and
circle
of
the
beautifull
feathers
of
his
taile
,
hee
jetteth
vp
and
downe
in
pride
,
beholding
euery
part
thereof
,
but
when
he
looketh
downe
&
seeth
his
black
feete
with
great
misliking
he
vaileth
his
top-gallant
,
and
seemeth
to
sorrow
.
Euen
so
many
know
by
experience
that
when
they
see
themselues
to
abound
in
wealth
and
honor
,
they
glory
much
&
are
highly
conceited
of
themselues
,
they
draw
plots
,
and
appoynt
much
for
themselues
to
performe
for
many
yeares
to
come
.
This
yeare
(
say
they
)
we
will
beare
this
office
,
and
the
next
yeare
that
,
afterward
we
shall
haue
the
rule
of
such
a
prouince
,
then
wee
will
build
a
pallace
in
such
a
Citty
,
whereunto
wee
will
adioyne
such
gardens
of
pleasure
,
and
such
vineyards
,
and
the
like
.
And
thus
they
make
a
very
large
reckoning
before
hand
with
the
rich
man
in
the
Gospell
.
Who
if
they
did
but
once
behold
their
feete
,
that
is
,
if
they
did
but
see
how
fast
they
stoope
toward
death
,
Luk.
12.16
.
and
considered
the
shortnesse
of
their
life
,
so
fraile
,
so
inconstant
and
transitorie
,
and
vpon
Death
so
black
and
vgly
,
how
soone
would
they
let
fall
their
proud
plumes
,
forsake
their
arrogancy
,
and
change
their
purposes
,
their
manners
,
their
mindes
,
their
liues
?
In
that
they
tend
and
hasten
as
fast
as
they
can
to
death
,
some
at
one
miles
end
,
some
at
two
,
some
at
three
,
and
some
when
they
haue
gone
a
little
further
.
And
thus
it
commeth
to
passe
that
some
are
taken
out
of
this
life
sooner
,
and
some
tarry
a
little
longer
.
Abhorre
therefore
thy
haughtines
,
auoid
thy
vanities
,
leaue
off
thy
lusts
,
&
amend
thy
life
.
For
he
that
is
godly
wise
vieweth
his
death
present
,
and
by
the
meditation
and
remembrance
thereof
he
armeth
himselfe
to
amend
.
If
the
greatest
man
in
the
world
doe
in
a
holy
meditation
strip
himselfe
out
of
his
robes
and
ornaments
of
state
,
and
haue
the
scanning
of
this
one
poynt
often
in
his
minde
;
hence
I
must
,
as
great
as
I
am
,
and
whether
then
?
Like
men
who
trauelling
,
no
sooner
come
to
their
lodging
,
but
they
are
talking
of
their
next
Inne
,
the
debating
of
this
question
in
the
minde
would
bring
forth
most
excellent
fruite
;
and
so
likewise
if
euery
man
would
thus
meditate
and
reason
,
I
must
remoue
,
and
whither
then
?
Hell
is
my
desert
,
how
shall
I
escape
it
?
Heauen
is
the
onely
place
I
desire
to
goe
to
,
how
shall
I
come
to
it
?
And
thus
one
good
meditation
and
thought
would
make
way
for
another
,
and
so
lead
vs
on
by
degrees
vnto
the
kingdome
of
God
.
Marke
the
life
and
behauiour
of
the
wicked
to
auoid
their
steps
,
and
of
the
godly
to
prouoke
thy selfe
to
a
holy
imitation
of
the
like
course
;
as
a
thing
best
pleasing
to
God
.
It
is
one
way
whereby
wee
honor
those
that
are
departed
in
the
faith
,
when
wee
resemble
them
in
those
heauenly
graces
,
which
(
like
the
stars
of
heauen
)
did
shine
within
them
,
while
they
were
aliue
.
Mark
also
their
death
with
like
diligence
,
&
think
seriously
vpon
thy
owne
death
,
how
thou
must
shortly
dye
and
lie
downe
in
the
dust
,
and
part
with
whatsoeuer
delight
thou
doest
here
enioy
,
that
this
may
breede
in
thee
a
contempt
of
the
world
,
and
a
longing
after
a
better
life
.
Gregory
said
that
the
life
of
a
wise
man
must
be
a
continuall
meditation
on
Death
,
and
he
onely
is
euer
carefull
to
doe
well
,
who
is
euer
thinking
on
his
last
end
.
It
were
good
that
Christians
,
which
tender
their
saluation
,
would
among
so
many
houres
of
the
day
as
they
mispend
in
idle
,
vaine
and
wandring
thoughts
,
talke
,
play
or
fruitlesse
exercise
,
imploy
but
an
houre
of
the
day
,
after
the
example
of
a
holy
man
,
in
reading
,
meditating
and
pondering
of
one
little
booke
(
trium
foliorum
)
but
of
three
leaues
,
which
I
wil
commit
to
your
Christian
consideration
.
I
haue
read
of
a
certaine
holy
man
,
who
at
first
had
led
a
dissolute
life
,
and
chancing
on
a
time
into
the
company
of
an
honest
godly
man
,
he
in
short
time
so
wrought
by
his
holy
perswasions
with
his
affections
(
such
is
the
force
of
godly
societie
)
that
he
vtterly
renounced
his
former
course
of
life
,
and
gaue
himselfe
to
a
more
priuate
,
austere
,
moderate
and
secluse
kinde
of
liuing
;
the
cause
whereof
being
demanded
by
one
of
his
former
companions
,
who
would
haue
drawne
him
(
such
is
the
nature
of
euill
company
)
to
his
vsuall
riot
,
hee
answered
,
that
as
yet
he
was
so
busied
in
reading
and
meditating
on
a
little
booke
,
which
was
but
of
three
leaues
,
that
he
had
no
leisure
so
much
as
to
think
of
any
other
businesse
:
and
being
asked
againe
,
a
long
time
after
,
whether
hee
had
read
ouer
these
three
leaues
;
he
did
reply
,
that
these
three
leaues
were
of
three
seuerall
colours
,
red
,
white
,
and
black
,
which
contained
so
many
misteries
,
that
the
more
he
meditated
thereon
,
the
more
sweetnesse
he
alwayes
found
,
so
that
he
had
deuoted
himselfe
to
reade
therein
all
the
daies
of
his
life
.
In
the
first
leafe
which
is
red
,
I
meditate
(
quoth
he
)
on
the
Passion
of
my
Lord
and
Sauiour
Iesus
Christ
,
and
of
his
precious
bloud
shed
for
a
ransome
of
my
sinnes
,
and
the
sinnes
of
all
his
Elect
,
without
which
we
had
been
all
bondslaues
to
Satan
,
and
fewell
for
hell
fire
.
In
the
white
leafe
,
I
cheere
vp
my
spirit
with
the
comfortable
consideration
of
the
vnspeakable
ioyes
of
the
heauenly
Kingdome
,
purchased
by
the
bloud
of
my
Lord
and
Sauiour
Iesus
Christ
,
a
great
motiue
of
thankfulnesse
.
In
the
third
leafe
,
which
is
blacke
,
I
meditatate
vpon
the
horrible
and
perpetuall
torments
of
Hell
for
the
wicked
and
reprobate
prouided
and
kept
in
store
;
who
,
if
they
behold
the
heauens
,
from
thence
they
are
iustly
banished
for
their
sinnes
:
If
they
looke
vpon
the
earth
,
there
are
they
imprisoned
;
on
the
right
hand
they
haue
the
Saints
,
whose
steps
they
haue
not
rightly
followed
;
on
the
left
hand
the
wicked
,
whose
course
they
haue
ensued
;
before
them
,
they
haue
Death
ready
to
arrest
them
;
behind
them
,
their
wicked
life
ready
to
accuse
them
;
aboue
them
,
Gods
iustice
ready
to
condemne
them
;
and
vnder
them
,
Hell-fire
,
readie
to
deuoure
them
.
From
which
the
godly
are
freed
by
the
death
of
Iesus
Christ
.
This
booke
of
three
leaues
,
if
we
would
alwayes
carrie
in
our
hearts
,
and
meditate
often
therein
,
assuredly
great
would
be
the
benefit
which
we
should
make
thereby
to
restraine
our
thoughts
,
words
and
actions
,
within
the
bounds
and
limits
of
the
feare
of
God
.
1.
Sam.
24.10.11
.
But
we
are
,
on
the
other
side
,
so
busied
like
Nabal
,
about
white
earth
,
and
red
earth
,
and
blacke
earth
,
in
gathering
and
scraping
of
transitory
trash
,
and
in
vncharitablenesse
,
and
so
deuoted
vnto
fleshly
pleasures
and
deceitful
vanities
,
and
spending
our
houres
like
Domitian
,
in
hunting
of
flyes
,
others
like
little
children
,
in
catching
of
Butterflies
,
and
playing
with
feathers
;
the
rest
like
fooles
,
in
toyes
and
leasings
,
that
we
haue
not
leasure
at
all
to
reade
and
meditate
on
that
booke
of
three
leaues
,
nor
to
thinke
on
death
.
And
so
on
the
sudden
the
sunne
of
our
pleasure
setteth
,
the
day
of
our
life
doth
end
,
the
night
of
our
death
commeth
,
and
we
chop
into
the
earth
before
we
be
aware
,
like
a
man
walking
in
a
greene
field
couered
with
snow
,
not
seeing
the
way
,
runneth
on
,
and
suddenly
falles
into
a
pit
.
Lam.
1.9
.
When
the
Prophet
Ieremie
had
remembred
all
the
calamities
and
sinnes
of
the
Iewes
,
at
the
last
he
imputed
all
to
this
Shee
remembred
not
her
end
:
so
if
I
may
iudge
why
naturall
and
carnall
men
care
for
nothing
but
their
pompe
,
their
honor
and
dignitie
:
why
couetous
men
care
not
for
any
thing
,
but
their
golden
gaine
:
why
voluptuous
Epicures
care
for
nothing
but
their
pleasures
and
Delicates
(
whose
posie
is
,
that
Death
hath
nothing
to
do
with
them
)
I
may
say
with
Ieremiah
,
They
remember
not
their
end
:
And
with
Esay
,
Thou
diddest
not
lay
these
things
to
thy
heart
,
Esay
47.7
.
nor
diddest
remember
the
latter
end
of
it
.
Deut.
32.29
.
O
that
they
were
wise
(
saith
Moses
)
that
they
vnderstood
this
,
that
they
would
consider
their
latter
end
,
or
that
wee
did
conceiue
the
happinesse
and
felicitie
of
our
end
;
and
this
we
should
doe
,
if
we
would
thus
meditate
in
this
sort
on
our
end
.
When
Salomon
hath
spoken
of
all
the
vanities
of
man
,
at
last
he
opposeth
this
Memorandum
,
as
a
counterpoyse
against
them
all
.
Eccle.
11.9
.
Remember
that
for
all
these
things
thou
shalt
come
to
iudgement
.
As
if
he
should
haue
said
,
men
would
neuer
speak
as
they
speake
,
thinke
as
they
thinke
,
nor
doe
as
they
doe
,
if
they
were
perswaded
that
their
thoughts
,
words
and
deeds
should
come
to
iudgement
.
For
surely
,
if
a
man
could
perswade
himselfe
that
this
day
were
his
last
day
(
as
God
knoweth
it
may
bee
)
hee
would
not
deferre
this
meditation
on
Death
;
If
he
could
thinke
that
the
meate
now
in
eating
,
is
his
last
meat
,
or
his
drinke
now
in
drinking
,
his
last
drinke
,
he
would
not
surfet
,
nor
be
drunke
therewith
.
If
he
could
beleeue
that
the
words
which
he
speakes
this
day
,
shall
bee
the
last
that
euer
he
shall
speake
,
Psal.
39.1
.
he
would
with
the
Prophet
take
heed
to
his
wayes
,
that
he
offend
not
with
his
tongue
,
in
lying
,
swearing
,
rayling
and
blaspheming
.
Pambus
,
one
without
learning
,
came
to
a
certaine
man
to
be
taught
a
Psalme
,
who
when
he
had
heard
this
first
verse
of
the
39.
Psalme
,
would
not
suffer
the
next
verse
to
bee
read
,
saying
,
this
verse
is
enough
,
if
I
could
practise
it
,
and
when
his
teacher
blamed
him
,
because
hee
saw
him
not
in
sixe
moneths
after
,
he
answered
,
that
hee
had
not
yet
done
that
verse
.
And
one
that
knew
him
,
many
yeeres
after
asked
him
whether
he
had
yet
learned
the
verse
;
I
am
(
saith
he
)
fortie
yeeres
old
,
and
haue
not
yet
learned
to
fulfill
it
.
Now
then
the
harder
it
is
to
rule
the
tongue
,
the
more
care
is
to
be
had
therein
,
especially
seeing
the
words
wee
speake
may
be
the
last
words
(
for
ought
wee
know
)
that
euer
wee
shall
speake
.
If
he
were
or
would
be
perswaded
,
that
this
were
the
last
lesson
,
admonition
,
or
sermon
,
that
euer
God
would
afford
him
for
his
conuersion
,
hee
would
heare
it
with
more
care
,
diligence
and
profit
,
then
euer
he
had
done
before
.
Let
vs
therefore
remember
our selues
whilest
it
is
called
to
day
,
Psal.
95.7.8
.
lest
our
meditation
on
Death
come
too
late
.
For
which
of
vs
all
can
assure
himselfe
of
life
till
to
morrow
,
or
what
if
he
should
liue
one
,
two
,
three
,
foure
or
fiue
yeeres
longer
,
or
what
if
twentie
yeeres
longer
,
who
would
not
liue
like
a
godly
Christian
so
many
yeeres
,
for
to
liue
in
heauen
with
Christ
for
euer
?
Wee
can
be
content
to
liue
seuen
yeeres
Apprentise
with
great
labour
and
toile
,
to
bee
instructed
in
some
trade
,
that
we
may
liue
the
more
easily
the
rest
of
our
dayes
;
and
about
this
we
spend
our
thoughts
and
meditations
,
and
cannot
we
then
be
well
contented
to
labour
a
little
while
in
the
matters
of
our
saluation
,
&
spend
our
thoughts
,
endeauours
and
meditations
therein
,
that
we
may
rest
from
all
our
labours
for
euer
after
in
heauen
.
Matth.
26.40
.
Our
Sauiour
Christ
said
vnto
his
Disciples
,
when
he
had
found
them
sleeping
,
What
,
could
yee
not
watch
one
houre
?
And
so
I
say
vnto
all
men
,
What
,
can
you
not
meditate
on
Death
some
few
houres
?
Which
meditation
on
Death
we
must
not
make
a
naked
discourse
,
or
bare
reading
onely
,
but
a
vehement
application
of
the
minde
to
the
thing
it selfe
,
with
an
inward
sence
and
feeling
of
the
heart
,
all
the
distractions
of
our
thoughts
being
abandoned
.
For
meditation
is
an
action
or
worke
of
the
soule
,
bending
it selfe
often
,
earnestly
,
and
orderly
to
think
vpon
a
thing
;
and
it
is
either
of
Gods
word
or
works
,
and
Death
is
one
of
Gods
workes
,
euen
a
worke
of
mercy
,
to
his
elect
and
chosen
children
,
but
a
work
of
iustice
to
the
vngodly
and
reprobate
.
Therefore
that
thou
mayest
meditate
profitably
on
Death
,
whereby
it
may
proue
a
worke
of
Gods
mercie
vnto
thee
,
put
thy selfe
humbly
in
the
sight
of
God
,
who
beholdeth
thee
in
all
thy
actions
,
and
thus
present
,
begge
of
him
,
that
all
thy
thoughts
,
words
and
works
,
yea
and
all
thy
meditations
,
may
wholly
be
guided
and
directed
to
his
glory
,
and
thy
owne
saluation
,
and
intreate
thy
God
with
heartie
affections
to
giue
thee
grace
that
thou
mayest
take
profit
by
the
consideration
,
and
the
meditation
of
thy
last
end
.
And
let
vs
not
imitate
foolish
men
,
who
looke
and
thinke
vpon
present
things
only
,
but
let
vs
meditate
on
things
to
come
;
and
so
by
the
grace
of
God
we
shall
bring
to
passe
that
the
same
houre
,
which
to
others
that
are
inconsiderate
,
is
the
beginning
of
sorrowes
and
miseries
,
to
vs
shall
be
the
entrance
into
all
ioy
and
happinesse
.
The
end
of
the
second
Diuision
.
THE
THIRD
DIVISION
,
OF
THE
PREPARATION
FOR
DEATH
.
NOw
by
way
of
preparation
vnto
death
,
let
vs
obserue
that
the
greatest
worke
we
haue
to
finish
in
this
world
is
to
die
well
;
&
they
which
die
well
die
not
to
die
,
but
to
liue
eternally
.
That
man
doth
finish
his
daies
in
his
best
sort
,
that
euery
day
esteemeth
the
last
day
of
his
life
to
be
present
or
neere
at
hand
,
and
that
a
man
may
die
well
,
Gods
word
requireth
a
preparation
for
Death
.
The
Preparation
for
death
is
an
action
of
a
repentant
sinner
,
whereby
he
makes
himselfe
fit
and
ready
euery
day
to
leaue
this
life
,
and
to
die
well
.
And
it
is
a
dutie
very
necessarie
,
and
of
great
waight
and
importance
,
to
which
we
are
tied
and
bound
by
Gods
Commandement
,
and
therefore
it
can
in
no
wise
bee
omitted
of
him
,
that
desires
to
make
a
happie
and
blessed
end
.
Wherefore
this
preparation
is
two-fold
,
Generall
and
particular
.
Generall
preparation
is
that
whereby
a
man
prepares
himselfe
to
die
,
through
the
whole
course
of
his
life
.
The
reasons
are
these
,
viz.
First
,
Death
which
is
certaine
,
is
most
vncertaine
;
I
say
it
is
certaine
,
because
no
man
can
auoid
it
:
and
it
is
vncertaine
three
wayes
.
First
,
in
regard
of
the
time
,
for
no
man
doth
know
when
he
shall
die
.
Secondly
,
in
regard
of
the
place
,
because
no
man
knoweth
where
he
shall
die
:
and
thirdly
,
in
regard
of
the
kind
of
death
,
for
that
no
man
knowes
whether
he
shall
die
of
an
ordinary
or
extraordinary
death
,
whether
of
a
lingring
or
sodaine
death
,
whether
easie
or
violent
.
Therefore
from
thence
it
followes
that
we
should
euery
day
and
in
all
places
prepare
our selues
for
death
.
Indeede
if
wee
could
know
when
,
where
,
and
how
wee
should
dye
,
the
case
were
otherwise
;
but
seeing
we
know
none
of
all
these
,
but
are
ignorant
therof
,
therfore
it
stands
vs
greatly
in
hand
to
looke
about
vs
to
prepare
our selues
for
our
latter
end
.
A
second
reason
seruing
further
to
perswade
vs
to
the
performing
of
this
duety
,
is
this
,
that
the
most
dangerous
thing
in
all
the
world
to
the
hazard
of
our
soules
,
is
to
neglect
this
preparation
.
It
must
not
be
put
off
till
sicknesse
,
for
then
it
will
be
vnfitting
by
reason
of
the
paine
,
and
of
other
lets
and
hinderances
at
that
time
.
It
must
not
be
put
off
to
bee
done
when
we
will
,
for
it
is
not
in
the
power
of
man
,
to
doe
this
duetie
at
his
pleasure
,
but
when
God
will
.
Ier.
10.23
.
O
Lord
saith
the
Prophet
)
I
know
that
the
way
of
man
is
not
in
himselfe
,
it
is
not
in
man
(
that
walketh
)
to
direct
his
steps
.
And
againe
,
this
late
preparation
,
which
consisteth
chiefly
in
repentance
,
is
seldome
or
neuer
true
:
It
is
sicke
like
the
partie
himselfe
,
commonly
languishing
and
dying
together
with
vs
.
This
preparation
should
bee
voluntary
(
as
all
obedience
to
God
ought
to
bee
)
but
preparation
taken
vp
in
sicknesse
is
vsually
constrained
and
extorted
by
the
feare
of
hell
,
and
other
iudgements
of
God
.
For
in
true
and
sound
preparation
(
wherein
chiefely
wee
must
repent
)
men
must
forsake
all
their
sinnes
,
but
in
this
,
the
sin
forsakes
the
man
,
who
leaues
all
his
euill
wayes
only
vpon
this
that
he
is
constrained
,
whether
he
will
or
no
,
to
leaue
the
world
.
Therefore
ponder
with
thy selfe
,
what
then
thou
wouldest
that
thou
hadest
done
,
when
being
neere
vnto
death
,
thou
hast
no
more
time
to
liue
,
and
the
same
thing
which
thou
wouldest
wish
thou
hadest
done
,
when
thou
art
at
the
point
of
death
,
the
same
thing
without
delay
doe
,
while
thou
art
in
health
,
that
thou
maist
be
ready
euery
houre
to
imbrace
the
message
of
Death
,
as
Seneca
perswades
.
Mors
vbique
nos
expectat
,
tu
si
sapiens
eris
vbique
eam
expectabis
,
so
it
shall
neuer
take
thee
at
any
aduantage
.
To
this
end
remember
Augustus
his
admonition
,
be
afraid
to
liue
in
such
an
estate
,
as
thou
art
afraid
to
dy
in
.
And
pray
vnto
God
that
by
his
grace
these
things
may
penetrate
into
the
bottom
of
thy
heart
,
and
bee
there
so
fixed
,
that
they
may
neuer
bee
quenched
;
and
that
from
this
time
forward
thou
maist
make
such
vse
of
the
preaching
and
hearing
of
his
holy
word
,
of
the
comfortable
sacraments
of
his
Church
,
and
all
other
the
good
meanes
of
thy
saluation
that
thou
maist
begin
to
walke
now
with
a
better
conscience
before
him
,
that
in
the
peace
of
a
quiet
conscience
(
after
this
preparation
)
thou
maist
thereby
arriue
at
the
heauen
of
eternall
glory
and
happines
,
and
say
with
the
blessed
Apostle
.
Act.
24.16
.
Herein
doe
I
exercise
my selfe
to
haue
alwaies
a
good
conscience
void
of
offence
toward
God
and
toward
men
.
Thus
then
this
poynt
being
manifest
,
that
a
generall
preparation
must
be
made
,
let
vs
now
see
in
what
manner
it
must
be
done
.
And
for
the
right
doing
of
it
fiue
duties
must
be
practised
in
the
whole
course
of
our
liues
.
The
first
is
the
meditation
on
Death
;
for
the
life
of
a
Christian
is
nothing
else
(
as
was
noted
)
at
large
in
the
second
diuisi●n
;
but
a
meditation
on
Death
;
A
notable
practise
whereof
we
haue
in
the
example
of
Ioseph
of
Arimathia
,
Mat.
27.60
.
who
made
his
tombe
in
his
life
time
in
the
midst
of
his
garden
,
to
this
end
(
no
doubt
)
to
put
himselfe
in
minde
daily
of
his
death
,
and
that
in
the
midst
of
his
delights
and
pleasant
walkes
,
hee
might
be
the
better
prepared
for
Death
.
And
in
this
respect
a
decent
funerall
is
a
dutie
to
be
performed
,
and
a
debt
to
be
pa●d
to
the
bodies
of
all
Christians
,
who
are
the
temples
of
the
holy
ghost
,
and
members
of
the
body
of
Christ
,
1.
Cor.
6.19
.
Eph.
5.30
.
and
therefore
are
to
be
laid
with
honor
into
their
graues
,
as
into
howses
of
safe
custody
and
beds
of
rest
,
to
remaine
there
in
peace
,
vntill
the
resurrection
,
to
the
end
that
thereby
all
others
might
be
admonished
to
meditate
hereon
,
to
prepare
themselues
for
their
end
.
Gen.
23.
Gen.
25
9.
Gen.
50.
And
therefore
did
not
onely
the
fathers
in
the
old
testament
,
but
the
faithfull
also
in
the
new
,
performe
funerals
for
their
friends
departed
this
life
.
So
Abraham
performes
a
funera●l
for
Sarah
,
Isaac
and
Ismael
for
Abraham
,
Ioseph
,
Num.
20.29
.
Deut.
34.8
.
the
Israelites
and
the
Egiptians
a
most
sumptuous
one
for
Iacob
,
and
all
Israel
at
two
times
kept
a
solemne
mourning
thirtie
dayes
together
for
Aaron
and
Moses
.
In
the
new
testament
Iohn
the
Baptist
is
buried
and
intombed
of
his
disciples
.
Mat.
14.12
.
Mark
.
15.43
.
Our
Sauiour
Christ
by
two
great
Counsellers
.
And
Stephen
is
carried
out
to
be
buried
by
men
fearing
God
,
who
made
great
lamentation
for
him
.
And
likewise
all
the
rest
of
the
Patriarches
and
holy
men
of
God
.
This
honor
is
to
be
giuen
vnto
the
dead
,
which
from
the
Church
was
deriued
vnto
the
very
gentiles
with
whom
to
violate
the
sepulchers
of
the
dead
,
was
euer
accounted
an
hainous
offence
,
and
the
place
of
buriall
sacred
.
But
God
threatneth
it
is
a
iudgment
to
the
wicked
that
they
shall
not
be
buried
and
lamented
,
and
denounceth
it
twice
as
a
great
curse
against
Iehoiakin
the
sonne
of
Iosiah
that
hee
shall
bee
buried
as
an
Asse
is
buried
,
Ier.
16.4.6
.
Ier
22
18.19
.
Ier.
36.30
.
and
that
his
dead
body
shall
be
cast
out
with
contempt
without
any
pompe
or
decencie
of
buriall
.
It
appeares
also
in
Ezechiel
that
it
was
a
custome
in
old
time
to
enterre
valiant
men
in
their
armes
,
Ezech.
32.27
.
to
put
them
into
their
graues
with
weapons
of
warre
,
and
to
bury
them
with
their
swords
vnder
their
heads
,
which
thing
God
seemes
there
to
threaten
that
his
enemies
shall
not
haue
;
giuing
vs
thereby
to
vnderstand
that
the
hauing
of
such
funerall
pome
and
ceremonies
is
an
honor
a
worldly
blessing
and
a
gift
of
God
of
which
he
depriues
his
enemies
,
and
therefore
threatens
in
the
next
verse
that
they
shall
ly
by
them
that
are
slaine
wi●h
the
sword
,
that
is
,
shall
not
be
honorably
enterred
like
Conquerors
,
but
basely
buried
amongst
the
conquered
.
And
although
the
wicked
doe
come
to
this
honor
of
sumptuous
funerals
,
and
to
be
laid
in
costly
and
painted
tombes
and
sepulchers
(
as
it
often
falleth
out
)
yet
it
may
be
said
of
such
a
one
,
that
he
which
was
not
long
since
clad
in
silke
,
purple
,
and
gold
,
and
shined
with
diamonds
,
is
now
assaulted
with
troupes
of
wormes
,
and
breathes
forth
intollerable
sents
;
while
that
his
heire
liueth
pleasantly
in
ryot
and
excesse
,
possessing
the
fruite
of
his
labours
which
hee
himselfe
neuer
,
or
a
small
time
enioyed
.
And
herein
his
very
dust
and
corruption
doth
appeare
,
and
his
ambition
,
and
pride
doth
rest
it selfe
within
this
tombe
;
for
then
behold
stately
Sepulchers
,
engrauen
stones
,
that
report
some
famous
actions
,
and
proud
titles
vpon
his
tombe
,
set
out
with
false
narrations
,
to
the
end
that
passengers
may
say
here
lyeth
a
goodly
stone
,
but
a
corrupted
bodie
.
But
the
vse
that
wee
must
make
of
all
burialls
and
funerals
for
whomsoeuer
they
be
,
is
to
admonish
and
put
vs
in
minde
,
that
we
must
make
preparation
for
our
owne
end
,
and
for
the
felicitie
&
happines
of
the
life
to
come
.
Which
kinde
of
preparation
is
of
especiall
vse
and
brings
forth
many
excellent
fruits
in
the
life
of
man
.
For
a
worldling
surfeted
with
vanities
,
a
proud
man
in
the
midst
of
his
aspiring
thoughts
,
the
couetous
man
in
the
dogs-hunger
of
his
auarice
,
the
voluptuous
man
in
the
fury
of
his
fornication
,
the
enuious
man
in
the
torment
of
his
malice
,
if
they
can
be
so
happie
as
once
to
prepare
themselues
for
Death
in
a
holy
meditation
,
into
what
amazement
will
they
be
brought
to
consider
of
their
wondrous
folly
in
their
dangerous
estate
?
Then
pride
will
strike
her
sailes
,
couetousnes
will
be
satisfied
,
voluptuosnesse
more
continent
,
and
enuie
more
charitable
,
Gen.
18.27
.
Iob.
42.6
.
it
will
make
vs
say
with
Abraham
,
I
am
but
dust
and
ashes
;
and
with
the
holy
man
Iob
,
to
abhor
our selues
,
and
to
repent
in
dust
and
ashes
.
The
second
dutie
in
this
generall
preparation
,
is
that
euery
man
must
daily
indeauor
to
take
away
from
his
owne
Death
the
power
and
sting
thereof
.
Iudg.
16.5
.
The
Philistimes
saw
by
experience
that
Samson
was
of
great
strength
,
and
therefore
they
vsed
meanes
to
know
in
what
part
of
his
body
his
strength
lay●
and
when
they
found
it
to
bee
in
the
haire
of
his
head
,
they
neuer
ceased
practising
with
Daliah
till
it
was
cut
off
,
and
then
they
had
their
will
of
him
.
In
like
manner
the
time
will
come
,
when
we
must
incounter
hand
to
hand
,
and
grapple
with
cruell
death
;
and
therefore
the
best
way
is
before
hand
,
while
we
haue
a
breathing
time
to
learne
where
the
sting
of
Death
(
which
is
his
strength
)
doth
ly
,
which
being
once
knowne
,
we
must
with
all
speed
cut
off
his
Samsons
locks
,
bereaue
him
of
his
power
,
disarme
him
,
and
make
him
weake
and
vnable
to
destroy
vs
.
Now
to
finde
out
the
way
,
we
neede
not
vse
the
counsell
of
any
Dalilah
,
but
we
haue
the
oracles
and
counsels
of
God
,
which
direct
vs
plainely
,
wherein
the
strength
and
sting
of
Death
consists
,
namely
in
our
sinnes
,
1
Cor.
15.56
.
The
sting
of
Death
(
saith
the
Apostle
)
is
sinne
.
And
seeing
we
now
know
that
the
power
and
force
of
euery
mans
death
doth
lye
in
his
owne
sinnes
,
(
the
wages
whereof
is
death
,
as
the
same
Apostle
telleth
vs
)
and
the
body
is
to
dy
because
of
sinne
,
Rom.
6
23.
Rom.
8.10
.
wee
must
therefore
indeauour
before
Death
come
vpon
vs
,
to
pull
out
this
sting
,
and
take
from
him
his
power
&
strength
by
humbling
our selues
in
the
time
present
for
all
our
sinnes
past
,
and
by
turning
our selues
to
God
for
the
time
to
come
;
and
to
labour
to
haue
our
sinnes
pardoned
and
forgiuen
by
the
pretious
death
and
blood-shedding
of
our
Sauiour
Iesus
Christ
;
by
which
meanes
,
and
none
other
,
the
power
of
Death
is
much
rebated
.
For
Christ
dyed
not
to
take
away
Death
(
as
yet
)
but
to
change
Death
,
not
to
overthrow
the
being
of
death
,
but
to
plucke
out
the
sting
of
Death
,
not
quite
to
stop
vp
the
graue
,
but
to
remoue
and
quell
the
victorie
of
the
graue
.
By
which
meanes
Death
cannot
now
sting
them
that
haue
their
sinnes
forgiuen
,
nor
the
graue
triumph
ouer
them
.
Death
in
it selfe
is
the
way
to
hell
vnto
the
wicked
,
but
it
is
altered
and
changed
vnto
the
children
of
God
by
grace
,
and
is
become
vnto
them
a
portall
,
by
which
the
soule
passeth
out
of
the
fraile
body
into
heauen
.
In
it selfe
Death
is
as
a
Sergeant
to
arrest
men
,
and
bring
them
to
iudgment
,
but
to
the
elect
children
of
God
,
by
the
Death
of
Christ
,
it
is
as
the
Angell
which
guided
the
Apostle
Peter
out
of
prison
,
Acts
12.
and
sets
them
at
liberty
,
and
leads
them
from
the
vale
of
teares
into
the
land
of
righteousnes
;
and
by
this
meanes
of
a
mighty
and
bloudie
enemie
,
is
so
far
forth
made
tractable
and
friendly
,
that
wee
may
now
with
comfort
encounter
with
Death
,
and
preuaile
,
seeing
now
it
is
become
a
peece
of
our
happines
.
Exod.
8.8
.
Acts
8
24.
The
most
notorious
&
wicked
person
when
he
is
in
dying
,
perchance
will
pray
,
and
(
with
Pharaoh
)
desire
others
●o
pray
for
him
,
and
will
promise
amendement
of
life
with
solemne
protestations
,
that
if
he
might
liue
longer
,
he
would
become
a
practiser
of
all
the
good
duties
of
faith
,
repentance
and
reformation
of
life
,
although
God
knowes
,
there
be
too
many
that
after
recouery
do
with
Pharaoh
breake
this
promise
.
This
therefore
is
a
dutie
which
you
must
be
carefull
to
doe
euery
day
.
Num.
23.10
.
Wicked
Balaam
that
false
Prophet
would
faine
dye
the
Death
of
the
righteous
,
Let
mee
(
saith
he
)
dye
the
death
of
the
righteous
,
and
let
my
last
end
bee
like
his
;
buthe
by
no
meanes
would
liue
the
life
of
the
righteous
.
But
this
preparation
will
bring
thee
to
liue
the
life
of
the
righteous
,
and
then
no
doubt
but
thou
shalt
also
dye
the
death
of
the
righteous
.
The
third
dutie
in
our
generall
preparation
,
is
in
this
life
to
enter
into
the
first
degree
of
life
eternall
;
for
eternall
life
and
happines
hath
three
degrees
,
one
in
this
life
,
and
that
is
when
a
man
can
truly
say
with
the
Apostle
,
Gal.
2.20
.
I
liue
,
and
yet
not
I
,
but
Christ
liueth
in
me
,
and
the
life
which
I
now
liue
in
the
flesh
,
I
liue
by
faith
in
the
sonne
of
God
,
who
loued
me
,
and
gaue
himselfe
for
me
;
and
this
all
such
can
say
as
doe
vnfainedly
repent
,
and
beleeue
,
and
that
are
iustified
from
their
sinnes
,
sanctified
against
their
sinnes
,
and
haue
the
peace
of
a
good
conscience
,
with
other
good
gifts
and
graces
of
the
holie
Spirit
,
being
the
earnest
peny
of
their
saluation
.
The
second
degree
is
in
the
end
of
this
life
,
that
is
,
when
the
bodie
goes
to
the
earth
,
from
whence
it
came
,
and
the
soule
returnes
to
God
that
gaue
it
,
and
is
carried
by
the
angels
into
Abrahams
bosome
.
The
third
degree
is
in
the
end
of
the
world
,
that
is
,
at
the
resurrection
and
last
iudgement
,
when
bodie
and
soule
being
reunited
together
,
who
were
ancient
louing
familiers
,
liuing
and
suffering
together
,
and
from
their
first
conuersion
did
draw
together
as
sweete
yoke-fellowes
in
the
Kingdome
of
grace
,
doe
now
ioyntly
enter
together
into
the
Kingdome
of
glory
.
So
that
the
first
of
these
three
degrees
is
in
this
life
into
which
we
must
enter
.
For
he
that
will
liue
in
eternal
happinesse
,
must
first
begin
in
this
life
to
rise
out
of
the
graue
of
sinne
,
in
which
by
nature
he
lyes
buried
,
and
then
liue
in
newnesse
of
life
by
grace
.
The
fourth
dutie
in
our
generall
preparation
,
is
to
exercise
and
inure
our selues
in
dying
by
little
and
little
,
before
we
come
to
that
point
that
we
must
needs
die
indeed
.
For
he
that
leaues
this
world
,
before
the
world
leaue
him
,
giues
Death
the
hand
like
a
welcome
messenger
,
and
departs
in
peace
.
Wherefore
as
they
in
open
games
of
actiuitie
,
as
running
,
shooting
,
wrestling
and
such
like
,
long
before
hand
,
breath
their
bodies
,
and
exercise
themselues
,
that
in
the
day
of
triall
they
may
winne
the
game
,
&c.
Euen
so
should
wee
beginne
to
die
now
while
we
are
liuing
,
that
we
may
be
the
better
prepared
for
it
when
it
shall
come
indeed
.
But
some
may
heere
obiect
&
say
,
how
can
this
be
done
?
The
Apostle
Saint
Paul
doth
answere
it
in
giuing
vs
direction
by
his
owne
example
,
when
he
saith
,
1.
Cor.
15.31
.
By
our
reioycing
which
wee
haue
in
Christ
Iesus
our
Lord
,
I
die
daily
.
And
doutlesse
this
Apostle
died
daily
,
not
only
because
he
was
often
in
danger
of
death
by
reason
of
his
calling
,
but
also
because
in
all
his
dangers
and
troubles
hee
inured
himselfe
to
die
.
For
when
men
doe
make
the
right
vse
of
their
afflictions
,
and
doe
with
their
might
endeauour
to
beare
them
patiently
,
humbling
themselues
,
as
vnder
the
Lords
chastisement
and
correction
,
then
they
are
said
to
begin
to
die
well
.
And
he
that
would
mortifie
his
greatest
sinnes
,
must
first
begin
to
doe
it
in
his
smallest
sinnes
;
which
being
once
reformed
,
he
shall
with
more
ease
be
able
to
ouercome
his
master
sinnes
.
For
this
is
the
way
to
keepe
sinne
from
raigning
in
our
mortall
bodies
.
So
likewise
he
that
would
bee
able
to
beare
the
crosse
of
all
crosses
,
as
namely
death
,
which
is
the
end
of
all
crosses
,
must
first
of
all
learne
to
beare
small
crosses
,
as
sicknesses
,
diseases
,
troubles
,
losses
,
pouertie
and
the
like
,
which
may
fitly
be
tearmed
little
deathes
,
and
the
beginnings
of
the
greater
death
;
with
which
little
deaths
we
must
first
acquaint
our selues
,
before
wee
can
be
able
to
incounter
with
great
Death
.
For
as
one
well
saith
,
Death
after
the
crosse
is
the
lesse
.
The
world
is
set
vnto
vs
as
a
house
,
wherein
we
are
but
tenants
at
will
;
out
of
which
the
Lord
by
sicknesse
and
crosses
giueth
vs
warning
,
and
by
death
determineth
his
will
,
and
requireth
it
againe
at
our
hands
,
and
willeth
vs
thereby
to
prepare
our selues
for
a
better
house
;
and
the
new
house
for
which
we
are
to
prepare
our selues
is
most
pleasant
,
and
not
so
fraile
,
ruinous
and
weake
,
as
our
worldly
house
;
for
the
tiles
doe
sometimes
fall
off
this
house
,
the
walles
doe
reele
,
the
roofe
doth
drop
,
the
pillars
doe
leane
,
the
foundation
doth
sinke
;
And
what
are
these
,
but
so
many
warnings
of
the
Lord
to
vs
to
depart
hence
,
and
prepare
for
a
better
place
?
Therfore
when
thou
dost
perceiue
thy
falling
haires
,
thy
watering
eyes
,
thy
trembling
hands
,
thy
weake
knees
,
and
thy
stooping
bodie
;
what
are
these
,
but
onely
the
citations
of
Death
,
which
seemes
to
warne
thee
to
prepare
to
packe
vp
,
that
thou
maist
with
more
ease
be
able
to
goe
out
of
this
ruinous
house
of
thine
.
It
is
a
fable
,
but
it
hath
a
good
mortall
:
A
certaine
man
did
couenant
with
Death
that
he
should
neuer
surprize
him
at
vnawares
or
sodainly
,
before
that
he
had
first
sent
a
messenger
to
him
to
giue
him
warning
that
shortly
hee
would
arrest
him
;
to
which
Death
assented
,
that
though
he
could
not
alwaies
forbeare
him
,
yet
before
hee
did
strike
him
,
hee
would
giue
him
warning
.
Vpon
Deaths
promise
thus
past
,
this
man
liued
secure
,
spending
his
time
in
all
maner
of
riot
and
excesse
;
and
when
he
thoughtfull
little
of
Death
,
then
came
Death
to
take
him
away
;
with
whom
this
man
expostulating
for
breach
of
promise
:
Death
in
discharging
of
his
fidelitie
,
replied
,
that
with
none
,
no
not
those
that
violate
all
promises
,
had
he
broken
promise
,
for
(
saith
he
)
I
haue
sent
many
messenger
vnto
you
,
from
time
to
time
,
to
giue
you
warning
of
my
comming
;
thou
wast
sixe
yeares
since
taken
with
a
grieuous
Feuer
;
within
these
two
yeeres
sore
troubled
with
Rhumes
and
distillations
;
since
that
,
taken
with
the
cough
and
paine
in
the
head
,
&
then
troubled
with
the
consumption
of
the
Lungs
:
And
did
I
not
lately
send
my
brother
Germaine
vnto
thee
,
the
drousie
sleeping
disease
veturnosum
soporem
,
in
which
thou
didst
lye
for
a
while
like
a
dead
man
?
All
these
were
fore-runners
of
my
comming
,
to
warne
thee
to
make
thy selfe
ready
for
mee
,
who
was
neere
at
hand
.
Is
there
any
amongst
vs
,
that
is
not
sometimes
admonished
of
Deathes
approaching
by
some
of
these
his
Apparators
,
that
hee
must
shortly
depart
?
The
Poet
saith
truely
:
Mille
modis
lethi
miseros
mors
vna
fatigat
.
A
thousand
kinds
,
yet
but
one
death
,
Hath
death
,
to
take
away
our
breath
.
From
whence
let
all
men
learne
,
that
haue
care
of
their
saluation
,
what
they
ought
to
doe
,
and
be
warie
to
prepare
themselues
for
Death
,
before
Death
doth
end
their
life
.
Often
we
ought
to
prepare
for
Death
,
and
doe
not
,
at
last
wee
die
indeed
;
and
would
then
and
cannot
.
Therefore
while
our
feete
are
at
liberty
,
and
before
we
be
bound
hand
and
foote
,
let
vs
runne
the
way
of
the
Lords
Commandements
,
and
while
we
haue
tongues
,
and
before
we
become
speechlesse
,
let
vs
vse
our
tongues
well
,
and
not
suffer
them
to
sinne
.
Mat.
22.12.13
.
And
while
we
haue
hands
and
armes
,
and
before
our
armes
not
from
our
shoulders
,
Ephes.
4.28
.
let
vs
worke
with
our
hands
the
things
that
are
good
,
and
procure
things
honest
in
the
sight
of
all
men
;
Psal.
150.6
.
and
while
wee
haue
breath
,
before
God
stop
our
breath
,
let
vs
praise
the
Lord
.
And
while
we
haue
eares
,
Eccl.
12.4
:
before
these
daughters
of
singing
bee
abased
,
let
vs
lift
vp
our
eares
to
heare
the
word
of
God
,
and
not
to
vanitie
.
Gal.
6
10.
All
we
therefore
(
saith
the
Apostle
)
haue
opportunitie
,
to
doe
good
vnto
all
men
,
especially
to
them
that
are
of
the
houshold
of
faith
.
All
this
is
a
good
preparation
for
death
,
and
by
our
patience
in
suffering
afflictions
,
it
will
make
Death
when
it
comes
,
the
easier
for
vs
,
and
the
lesse
able
to
afflict
vs
.
For
he
that
dyeth
(
saith
one
)
before
hee
die
,
shall
not
dye
when
he
doth
die
.
In
a
temporall
building
the
stones
must
be
broken
,
cut
,
hewen
,
and
squared
,
ere
they
be
fit
to
make
vp
the
worke
.
The
corne
must
bee
cut
downe
,
bound
vp
,
carried
into
the
barne
,
threshed
,
winnowed
,
clensed
and
grinded
,
before
it
be
ready
for
good
bread
.
And
the
whirlewinde
must
first
blow
,
2.
King
.
2.11
.
before
Eliah
be
rapt
vp
into
heauen
.
And
wee
must
be
cut
,
hewen
and
squared
with
a
number
of
Deathes
messengers
before
wee
can
bee
made
fit
for
the
Lords
building
.
We
must
be
tossed
with
the
winde
and
weather
,
before
wee
can
arriue
in
the
hauen
of
heauen
.
The
very
victualls
which
wee
eate
,
must
first
from
life
be
brought
to
the
fire
,
and
bee
cleane
altered
in
losing
their
propertie
,
from
the
fire
to
the
table
,
from
the
table
to
the
mouth
,
so
to
the
stomacke
,
and
there
be
concocted
and
disgested
,
before
they
can
nourish
and
worke
their
perfection
in
vs
.
Euen
so
Gods
children
must
be
mangled
and
defaced
in
this
world
,
which
is
the
mill
to
grinde
vs
the
kitchin
to
receiue
vs
,
and
the
fire
to
boyle
,
roast
and
bake
vs
,
to
alter
the
propertie
from
that
wee
were
at
the
first
,
that
we
thereby
may
bee
made
fitte
to
be
brought
to
the
Lords
table
.
For
as
raw
flesh
is
wholesome
meate
for
men
,
so
vnmortified
men
bee
no
creatures
fit
for
God
.
By
all
which
meanes
the
Lord
brings
vs
to
mortification
,
which
be
the
little
Deathes
,
that
thereby
we
may
be
the
better
armed
and
prepared
for
the
great
death
,
when
it
commeth
,
to
endure
the
same
with
more
ease
.
For
wee
must
learne
to
giue
intertainment
,
to
the
Herbengers
,
seruants
,
and
messengers
of
Death
,
that
we
may
the
better
intertaine
the
Lord
and
Master
when
he
commeth
.
This
point
,
that
blessed
martyr
,
Saint
Bylney
,
well
considered
,
who
oftentimes
before
his
burning
and
martyrdome
,
did
put
his
finger
into
the
flame
of
a
candle
,
not
only
to
make
triall
of
his
abilitie
in
suffering
,
but
also
to
arme
,
strengthen
,
and
prepare
himselfe
against
greater
torments
and
paines
in
his
death
,
which
hee
did
suffer
with
the
more
ease
.
And
thus
you
see
the
fourth
dutie
which
we
must
in
any
wise
learne
and
remember
,
because
otherwise
wee
cannot
be
so
well
able
to
beare
and
endure
the
pangs
of
death
well
,
except
we
be
first
well
schooled
,
nurtured
,
and
trained
vp
by
inuring
our selues
to
die
through
the
sundrie
afflictions
and
trials
of
this
life
.
The
fift
and
last
duety
of
our
generall
preparation
is
set
downe
vnto
vs
by
the
Preacher
,
who
saith
,
Eccl.
9.10
.
All
that
thine
hand
shall
finde
to
doe
,
doe
it
with
all
thy
power
.
And
marke
the
reason
,
For
there
is
neither
worke
,
nor
inuention
,
nor
knowledge
,
nor
wisdome
in
the
graue
,
whither
thou
goest
.
Therefore
if
any
man
be
able
to
doe
any
good
seruice
or
office
,
either
to
the
Church
of
God
or
Common-wealth
,
or
to
any
publike
or
priuate
person
,
let
him
doe
it
with
all
speed
,
and
with
all
his
might
,
lest
by
Death
he
bee
preuented
.
He
that
hath
care
thus
to
spend
his
dayes
,
shall
with
much
comfort
and
peace
of
conscience
end
his
dayes
.
Thus
much
of
the
generall
preparation
for
death
.
Now
followeth
the
perticular
preparation
for
Death
,
and
this
is
in
the
time
of
sicknesse
;
and
in
the
right
and
true
manner
of
making
this
particuler
preparation
,
are
contained
three
sorts
of
duties
:
one
concerning
God
,
another
mans
selfe
,
and
the
third
,
our
neighbour
.
The
first
concerning
God
is
to
seek
to
be
reconciled
vnto
him
in
Christ
,
and
by
Christ
,
though
wee
haue
bin
long
since
assured
of
his
fauour
:
all
other
duties
must
come
after
in
the
second
place
,
and
they
are
of
no
value
or
effect
without
this
.
Touching
the
duties
which
hee
is
to
performe
to
himselfe
,
they
are
two-fold
,
the
one
concerning
his
soule
,
the
other
his
body
.
The
dutie
concerning
his
soule
,
is
,
that
he
must
arme
and
furnish
himselfe
against
the
immoderate
feare
of
present
death
,
and
the
reason
hereof
is
very
plaine
,
because
how
soeuer
naturally
men
feare
Death
through
the
whole
course
of
their
liues
more
or
lesse
,
yet
in
time
of
sicknesse
,
when
death
approacheth
,
this
naturall
feare
bred
in
the
bone
,
will
most
of
all
shew
it selfe
euen
in
such
sort
,
as
it
will
astonish
the
sences
of
the
sicke
partie
.
And
therefore
it
is
necessarie
that
we
should
vse
some
meanes
to
strengthen
our selues
against
the
feare
of
Death
:
which
meanes
are
of
two
sorts
,
Practise
and
Meditation
.
Practise
,
that
the
sicke
man
must
not
so
much
regard
Death
it selfe
,
as
the
benefits
of
God
whi●h
are
obtained
after
death
.
He
must
not
fixe
his
minde
vpon
the
consideration
of
the
pangs
and
torments
of
death
,
but
a●l
his
thoughts
and
affections
must
bee
vpon
that
blessed
estate
that
he
is
to
enioy
after
death
.
He
that
is
to
swim
ouer
some
great
and
deepe
Riuer
,
must
not
looke
downeward
to
the
violent
running
of
the
streame
,
but
if
he
would
pr●uent
feare
,
hee
must
cast
his
eyes
to
the
bancke
on
the
further
side
,
to
the
which
place
he
is
to
passe
:
and
euen
so
,
he
that
drawes
neere
vnto
death
,
must
looke
,
as
it
were
ouer
the
waues
of
death
,
and
directly
fixe
the
eyes
of
his
faith
vpon
the
eternall
life
and
happinesse
.
The
meditations
which
serue
for
this
purpose
are
principally
three
:
the
first
is
borrowed
from
the
speciall
prouidence
of
God
,
namely
that
the
Death
of
euery
man
,
much
more
of
euery
child
of
God
is
not
onely
foreseene
,
but
also
appoynted
by
God
.
Yea
the
death
of
euery
man
deserued
and
procured
by
his
owne
sinnes
,
is
laid
vpon
him
by
God
,
who
in
this
respect
may
bee
said
to
be
the
cause
of
euery
mans
death
.
Acts
4.28
.
The
Church
of
Ierusalem
confessed
that
nothing
came
to
passe
in
the
Death
of
Christ
,
but
that
which
the
foreknowledge
and
eternall
counsell
of
God
had
appointed
;
therefore
also
the
Death
of
euery
member
of
Christ
is
foreseene
and
foreordained
by
the
speciall
decree
and
prouidence
of
God
.
I
adde
further
that
the
very
circumstances
of
Death
,
as
the
time
,
place
,
and
manner
,
the
beginning
of
the
sicknesse
,
the
continuance
,
the
end
of
it
,
euery
fit
in
the
sicknes
,
and
the
pangs
of
Death
are
set
downe
particularly
in
the
counsell
of
God
.
For
vnto
the
Lord
(
saith
the
Psalmist
)
belong
the
issues
of
Death
.
Psal.
68.20
.
The
carefull
consideration
of
this
one
point
will
bee
a
notable
meanes
to
arme
vs
against
all
feare
,
distrust
and
impatience
in
the
time
of
sicknes
,
as
also
of
our
Death
.
The
second
meditation
is
to
be
borrowed
from
the
excellent
promise
that
God
hath
made
to
the
death
of
the
righteous
,
which
is
this
,
Blessed
are
they
that
dye
in
the
Lord
,
for
they
rest
from
their
labours
and
their
workes
follow
them
;
Reue.
14.13
.
this
the
Author
of
truth
that
can
not
lye
,
hath
spoken
.
Now
then
let
a
man
but
throughly
consider
this
,
that
Death
ioyned
and
accompanied
with
a
reformed
life
hath
a
promise
of
blessednes
adioyned
with
it
,
and
it
alone
will
be
a
sufficient
meanes
to
stay
the
rage
of
our
affections
,
and
all
immoderate
feare
of
Death
.
The
third
meditation
,
is
that
God
hath
promised
his
speciall
,
blessed
and
comfortable
presence
to
his
seruants
in
their
sicknes
,
and
at
their
death
.
And
the
Lord
doth
manifest
his
presence
three
wayes
.
The
first
is
by
moderating
and
lessening
the
paines
and
torments
of
sicknes
and
Death
;
and
hence
it
comes
to
passe
,
that
to
many
men
the
sorrowes
and
pangs
of
sicknes
and
death
are
nothing
so
greiuous
and
troublesome
,
as
the
crosses
and
afflictions
which
they
suffer
in
the
course
of
their
liues
.
The
second
way
of
Gods
presence
is
by
an
inward
and
vnspeakeable
comfort
of
his
holy
spirit
(
as
Saint
Paul
saith
)
We
reioyce
in
tribulation
;
Rom.
5.3.4
.
but
why
is
this
reioycing
?
Because
(
saith
he
)
the
loue
of
God
is
shed
abroad
in
our
hearts
by
the
holy
Ghost
,
2
Chro.
2.5
.
which
is
giuen
vnto
vs
.
Againe
this
Apostle
hauing
in
grieuous
sicknesse
receiued
the
sentence
of
Death
,
saith
of
himselfe
,
that
as
the
sufferings
of
Christ
did
abound
in
him
,
so
his
consolation
did
abound
through
Christ
.
Here
then
we
doe
see
,
that
when
earthlie
comforts
doe
faile
,
the
Lord
himselfe
drawes
neere
vnto
the
bed
of
the
sicke
,
and
(
as
it
were
)
doth
visit
them
in
his
owne
person
,
and
ministreth
vnto
them
from
aboue
refreshing
for
their
soules
,
with
his
right
hand
hee
holds
vp
their
heads
,
Can.
2.6
.
and
with
his
left
hand
hee
imbraceth
them
;
Psal.
41.3
.
yea
the
Lord
(
saith
the
Psalmist
)
will
strengthen
them
vpon
the
bed
of
languishing
,
and
he
will
make
all
their
beds
in
their
sicknesse
.
The
third
meanes
of
Gods
presence
,
is
the
ministerie
of
his
good
Angells
,
whom
he
hath
appointed
as
keepers
and
nurses
for
his
seruants
,
Psal.
91.11
12.
to
hold
them
vp
and
to
beare
them
in
their
armes
as
nurses
doe
their
young
infants
and
babes
,
and
to
be
as
a
strong
guard
vnto
them
against
the
diuell
and
his
wicked
Angels
.
And
all
this
is
obserued
especially
in
the
time
of
sicknes
;
at
which
time
the
holy
Angells
are
not
onely
present
with
the
children
of
God
to
succor
them
,
but
they
are
ready
a●so
to
receiue
their
soules
at
their
last
gaspe
,
and
carry
them
into
Abrahams
bosome
.
Luk.
16.22
And
thus
much
of
the
first
dutie
of
a
sicke
man
,
and
the
meanes
to
arme
him
against
the
feare
of
Death
.
Now
followeth
the
second
dutie
concerning
the
body
,
and
that
is
,
that
all
sick
persons
must
be
carefull
to
preserue
health
and
life
,
till
God
doe
wholy
take
it
away
,
Therefore
we
must
referre
our
life
and
our
death
to
the
goodwill
and
pleasure
of
the
Lord
.
And
touching
this
temporall
life
it
is
a
pretious
iewell
,
and
as
the
common
saying
is
,
life
is
very
sweete
,
being
giuen
to
man
to
this
end
,
that
he
might
haue
some
space
of
time
,
wherein
he
might
prepare
himselfe
for
his
happie
end
,
and
vse
all
good
meanes
to
attaine
vnto
eternall
life
.
In
the
preseruation
of
life
two
things
must
be
considered
the
meanes
,
and
the
right
vse
of
the
meanes
.
The
meanes
,
is
good
and
wholesome
physick
,
which
must
be
esteemed
as
an
ordinance
and
blessing
of
God
We
read
that
King
Asa
is
blamed
for
seeking
to
the
Physitians
in
the
extremitie
of
his
sicknes
.
2
Cor.
16.12
.
Whereupon
a
question
may
rise
whether
it
be
lawfull
(
when
necessitie
of
sicknes
constraineth
)
to
fly
to
the
remedies
of
Physick
whereunto
the
answere
is
easie
.
Asa
is
not
here
blamed
for
seeking
the
ordinary
meanes
of
physick
,
but
because
he
sought
not
the
Lord
in
his
disease
,
but
onely
to
the
Physitians
.
Iam
5.14
.
Is
any
sicke
amongst
you
(
saith
Saint
Iames
)
let
him
call
for
the
elders
of
the
Chu
ch
,
and
let
them
pray
ouer
him
,
and
that
is
in
the
very
first
place
bfore
all
other
helpe
be
sought
Wh●re
the
diuine
ends
,
th●re
the
Physitian
must
begin
,
and
it
is
a
very
preposterous
course
,
that
the
Diuine
should
there
begin
where
the
Physitian
makes
an
end
;
for
vntill
helpe
be
had
for
the
soule
,
and
sinne
which
is
the
roote
of
sicknesse
,
be
cured
.
Physick
for
the
body
is
nothing
worth
:
therefore
it
is
a
thing
much
to
be
misliked
that
in
all
places
almost
the
Physitian
is
first
sent
for
,
and
comes
in
the
beginning
of
the
sicknes
,
&
the
Minister
comes
when
a
man
is
halfe
dead
,
and
is
then
sent
for
oftentimes
,
when
the
sick
partie
lyes
drawing
on
and
gasping
for
breath
;
as
though
Ministers
of
the
Gospell
in
these
dayes
were
able
to
worke
miracles
.
The
art
of
Physick
therefore
,
nor
the
Physitian
is
here
disallowed
,
but
ouer
much
confidence
in
Physick
and
in
the
Physitian
,
without
relying
vpon
God
the
soueraigne
Physitian
;
without
whose
blessing
no
Physick
nor
potion
can
be
auaileable
to
the
curing
of
any
maladie
or
disease
;
neither
can
the
Physitian
any
wayes
profit
the
sick
and
diseased
patient
,
except
the
Lord
in
mercy
giueth
a
powerfull
working
and
operation
to
the
medicine
against
the
disease
,
to
predominate
ouer
it
for
the
curing
of
the
same
.
The
doctrine
then
from
hence
is
,
that
the
helps
of
physick
are
not
to
be
despised
,
not
too
much
to
be
depended
on
;
but
our
chiefest
hope
is
to
bee
fixed
vpon
God
,
who
as
hee
onely
puts
the
soule
into
the
body
,
so
he
onely
can
take
it
away
againe
when
it
pleaseth
him
.
Yea
these
ordinary
meanes
which
God
hath
appoynted
,
are
not
to
be
contemned
or
neglected
,
lest
we
seeme
thereby
to
tempt
God
,
especially
in
dangerous
diseases
.
Eccle.
38.1.2.3.4.56.78.9.12.13.14
.
Hereof
Iesus
the
son
of
Sirach
saith
,
Honor
a
Physitian
with
the
honor
due
vnto
him
,
for
the
vses
which
you
may
haue
of
him
,
for
the
Lord
created
him
;
for
of
the
most
high
commeth
healing
,
and
he
shall
receiue
honor
of
the
King
;
the
skill
of
the
Physitian
shall
lift
vp
his
head
,
and
in
the
sight
of
great
men
he
shall
be
in
admiration
.
The
Lord
hath
created
medicines
out
of
the
earth
,
and
he
that
is
wise
will
not
abhorre
them
.
Was
not
the
water
made
sweete
with
wood
,
that
the
vertue
thereof
might
be
knowne
;
and
he
hath
giuen
men
skill
that
he
might
be
honored
in
his
meruellous
workes
.
With
such
doth
he
heale
men
,
and
taketh
away
their
paines
,
of
such
doth
the
Apothecary
make
a
confection
,
and
of
his
workes
there
is
no
end
,
and
from
him
is
peace
ouer
all
the
earth
.
My
sonne
in
thy
sicknes
be
not
negligent
,
but
pray
vnto
the
Lord
,
&
he
will
make
thee
whole
,
then
giue
place
to
the
Physitian
,
for
the
Lord
hath
created
him
,
let
him
not
goe
from
thee
,
for
thou
hast
neede
of
him
.
There
is
a
time
when
in
their
hands
there
is
good
successe
,
for
they
shall
also
pray
vnto
the
Lord
,
that
he
would
prosper
that
which
they
giue
for
ease
&
remedy
to
prolong
life
.
And
hereof
also
Iesus
the
son
of
God
saith
,
they
that
bee
whole
neede
not
the
Physitian
,
but
they
that
are
sicke
;
which
speach
of
our
blessed
Sauiour
commendeth
that
art
,
Matth.
9.12
.
and
the
good
seruice
done
thereby
.
This
commenda●ion
a●so
the
Prince
of
Poets
giueth
to
the
Physitian
,
The
Physitian
alone
(
saith
hee
)
is
to
be
equalled
with
many
other
in
honor
.
Gen.
17.12
.
Againe
whereas
God
did
not
command
circumcision
of
children
before
the
eight
day
,
hee
followed
a
rule
of
physick
obserued
in
all
ages
,
that
the
life
of
the
childe
is
very
vncertaine
till
the
first
seuen
dayes
be
expired
.
And
vpon
the
very
same
ground
the
Heathen
men
vsed
not
to
name
their
children
before
the
eight
day
.
2.
Sam.
12.18
.
And
that
Physi●k
may
be
wel
applied
to
the
maintenance
of
health
,
speciall
care
must
be
had
for
the
choosing
of
such
Physitians
as
are
knowne
to
be
well
learned
,
and
men
of
experience
,
as
also
of
a
good
conscience
,
of
sound
religion
in
the
profession
of
the
Gospell
of
Christ
,
and
of
vpright
life
and
conuersation
.
Now
touching
the
manner
of
vsing
the
means
,
these
rules
must
be
followed
.
First
of
all
,
he
that
is
to
take
physick
,
must
not
onely
prepare
his
bodie
,
as
Physitians
doe
commonly
prescribe
,
but
he
must
also
prepare
his
soule
by
humbling
himselfe
vnder
the
mercifull
hand
of
God
in
his
sicknesse
for
his
sinnes
;
and
making
earnest
prayers
vnto
him
for
pardon
,
before
any
medicine
come
in
his
body
.
The
second
rule
is
,
1.
Tim.
4.5
.
that
when
wee
haue
prepared
our selues
,
and
are
about
to
vse
the
physick
,
we
must
sanctifie
it
as
wee
doe
our
meate
and
drinke
,
by
the
word
of
God
and
prayer
.
The
third
rule
is
,
that
wee
must
carry
in
minde
the
right
and
proper
end
of
Physicke
,
lest
we
deceiue
our selues
.
We
must
not
therefore
thinke
that
Physicke
serueth
to
preuent
old
age
,
or
death
it selfe
;
for
that
is
impossible
:
neither
doe
we
eate
,
drinke
and
sleepe
,
that
we
may
neuer
die
;
but
that
we
may
prolong
our
l●fe
for
a
few
dayes
and
to
spend
those
dayes
in
the
seruice
of
God
,
preparing
our selues
to
die
.
For
life
c●nsists
in
a
certaine
temperature
and
proportion
of
naturall
heate
,
and
radicall
moisture
,
which
moisture
being
once
consumed
by
the
heate
,
is
not
by
all
arte
reparable
;
and
therefore
Death
must
needs
follow
.
But
the
true
end
of
physicke
is
to
continue
and
lengthen
our
life
to
his
full
natural
period
,
which
is
,
when
nature
which
hath
beene
long
preserued
by
a●l
possible
meanes
,
is
now
wholly
spent
.
Now
this
period
though
it
cannot
be
lengthened
by
any
art
of
man
,
yet
may
it
easily
be
shortened
by
intemperance
in
dyet
,
by
gluttony
,
by
drunkennesse
,
by
violent
diseases
,
and
such
like
.
But
care
must
be
had
to
auoide
all
these
euils
,
and
the
like
,
that
the
little
lampe
of
corporall
life
may
burne
,
till
it
goe
out
of
it selfe
by
Gods
appoyntment
,
and
vntill
God
hath
fulfilled
the
number
of
our
dayes
.
Exod.
23.26
.
And
this
very
space
of
time
is
the
day
of
grace
and
saluation
.
And
whereas
God
in
his
iustice
might
haue
cut
vs
off
,
and
vtterly
destroyed
vs
long
before
this
day
,
yet
in
his
great
mercie
he
doth
giue
vs
thus
much
time
,
that
we
might
prepare
our selues
for
our
end
.
Which
time
when
it
is
once
spent
,
(
which
may
be
neerer
then
we
are
aware
)
if
a
man
would
redeeme
it
with
the
price
of
ten
thousand
worlds
,
Mat.
16.26
.
it
cannot
be
obtained
.
For
what
is
a
man
profited
(
saith
our
Sauiour
)
if
he
shall
gaine
the
whole
world
,
and
lose
his
soule
?
And
hauing
thus
seene
what
bee
the
duties
of
the
sicke
man
to
himselfe
:
now
let
vs
see
what
be
the
duties
which
he
oweth
to
his
neighbour
.
And
they
are
two
:
First
,
the
dutie
of
reconciliation
,
whereby
hee
is
freely
to
forgiue
all
men
,
and
to
desire
to
bee
forgiuen
by
all
.
In
the
old
Testament
when
a
man
was
to
offer
a
Bullocke
or
a
Lambe
in
sacrifice
to
God
,
Matth.
5.23.24
.
He
must
leaue
his
offering
at
the
Altar
,
and
first
goe
and
be
reconciled
to
his
brother
,
if
he
had
ought
against
him
,
and
then
come
and
offer
his
gift
;
much
more
then
must
this
bee
done
,
when
wee
are
dying
,
to
offer
vp
our selues
,
soules
and
bodies
,
as
an
acceptable
and
reasonable
seruice
and
sacrifice
to
God
,
in
forgiuing
of
all
men
.
And
if
the
partie
bee
absent
,
or
will
not
bee
reconciled
,
yet
the
sicke
partie
by
forgiuing
,
hath
discharged
his
owne
conscience
,
and
God
will
accept
his
will
for
the
deede
in
such
a
case
.
For
if
yee
forgiue
men
their
trespasses
(
saith
our
Sauiour
)
your
heauenly
Father
will
also
forgiue
you
;
Matth.
6.14.15
.
but
if
yee
forgiue
not
men
their
trespasses
,
neither
will
your
Father
forgiue
you
.
The
second
dutie
is
,
that
those
which
are
Rulers
and
Gouernours
of
others
must
haue
great
care
that
they
which
be
committed
to
their
charge
and
gouernment
,
may
be
left
in
good
estate
after
their
death
;
wherein
are
three
duties
to
be
handled
,
the
first
of
the
Magistrate
,
the
second
of
the
Minister
of
the
Gospell
,
and
the
third
of
the
Master
or
Gouernour
of
the
family
.
The
Magistrates
dutie
before
his
death
,
is
to
prouide
as
farre
forth
as
he
can
,
for
the
godly
and
peaceable
state
and
gouernment
of
all
such
as
are
vnder
his
charge
and
gouernment
;
and
that
is
done
partly
by
procuring
the
maintenance
of
pietie
,
godlinesse
,
and
sound
religion
,
and
partly
by
establishing
of
good
and
wholesome
lawes
for
their
safetie
,
peace
,
and
quietnesse
.
Whereof
there
are
examples
of
the
practise
of
these
duties
in
Gods
word
.
Deut.
31.1
.
When
Moses
was
an
hundred
and
twentie
yeeres
old
,
and
was
not
longer
able
to
goe
in
and
out
before
the
people
,
he
called
them
before
him
,
and
signified
that
the
time
of
his
departure
was
at
hand
,
and
therefore
he
tooke
order
for
their
welfare
after
his
death
.
And
first
of
all
hee
placed
Iosua
ouer
them
,
in
his
stead
,
to
be
their
guide
to
the
promised
Land
.
Secondly
,
he
gaue
speciall
charge
to
all
the
people
,
to
be
valiant
and
couragious
against
all
their
enemies
,
and
to
obey
the
Commandements
of
their
God
.
And
Ioshua
followes
the
same
course
,
Ioshua
24.1
,
for
he
called
the
people
together
,
and
telles
them
that
the
time
of
his
death
is
at
hand
,
and
giues
them
a
charge
to
bee
couragious
,
and
to
worshippe
the
true
God
;
which
being
done
,
he
ends
his
dayes
as
a
worthy
Captaine
of
the
Lord
.
And
so
when
King
Dauid
was
to
go
the
way
of
all
flesh
,
2.
King
.
1.1
.
and
lay
sicke
on
his
death-bed
,
he
placed
his
owne
sonne
Salomon
vpon
his
throne
,
and
gaue
him
charge
,
both
for
the
maintenance
of
true
religion
,
and
for
the
execution
of
ciuill
iustice
.
Touching
the
dutie
of
Ministers
of
the
Gospell
,
when
they
are
going
out
of
the
world
,
they
must
cast
about
and
prouide
,
as
much
as
in
them
lies
,
that
the
Church
of
God
,
ouer
which
God
hath
made
them
ouerseers
,
may
flourish
after
they
are
gone
.
An
example
whereof
we
haue
in
Saint
Paul
,
Take
heede
therefore
(
saith
he
)
vnto
your selues
,
Acts
20.28.29.30.31
.
and
to
all
the
flocke
ouer
which
the
holy
Ghost
hath
made
you
ouerseers
,
to
feed
the
Church
of
God
,
which
hee
hath
purchased
with
his
owne
bloud
.
For
I
know
this
,
that
after
my
departure
shall
grieuous
wolues
enter
in
amongst
you
,
not
sparing
the
flocke
.
Also
of
your
owne
selues
shall
men
arise
,
speaking
peruerse
things
,
to
draw
away
disciples
after
them
.
Therefore
watch
,
and
remember
that
by
the
space
of
three
yeeres
,
I
ceased
not
to
warne
euery
one
night
and
day
with
teares
.
If
this
dutie
had
been
well
obserued
and
performed
,
there
could
not
haue
beene
such
abundance
of
errors
and
heresies
in
the
Church
of
God
,
as
hath
beene
and
are
at
this
day
.
But
because
men
haue
had
more
care
to
maintaine
personall
succession
,
then
the
right
succession
,
which
stands
and
consists
in
the
wholesome
word
and
doctrine
of
the
Prophets
and
Apostles
,
therefore
Wolues
,
and
vnprofitable
teachers
haue
come
into
the
places
and
roomes
of
faithfull
and
painfull
Pastors
and
teachers
,
not
sparing
the
flocke
of
Christ
,
but
haue
made
hauocke
of
the
same
;
the
Apostacie
whereof
hath
ouerspread
the
face
of
the
Church
.
Thirdly
,
housholders
and
masters
of
families
,
must
haue
great
care
to
set
their
houshold
and
family
in
good
order
before
they
die
.
Which
dutie
the
Lord
himselfe
,
by
his
Prophet
Esay
,
doth
command
that
good
King
Ezechiah
to
performe
.
Isa.
38.1
.
Thus
saith
the
Lord
,
set
thy
house
in
order
,
for
thou
shalt
die
and
not
liue
.
And
for
the
procuring
good
order
in
the
family
after
death
,
two
things
are
to
be
done
.
The
first
concerning
this
life
,
and
that
is
touching
the
ordering
and
disposing
of
lands
and
goods
.
And
that
this
may
bee
well
and
wisely
done
,
if
the
last
will
and
testament
be
vnmade
in
the
time
of
our
health
,
(
which
is
a
great
fault
)
it
is
with
godly
aduice
and
counsell
to
be
then
made
in
the
time
of
sicknesse
,
according
to
the
practise
of
ancient
and
worthy
men
.
Gen.
25.5.6
.
Gen.
27.
Gen.
49.1
.
Abraham
before
his
death
makes
his
will
,
and
giues
Legacies
;
so
did
Isaak
and
Iacob
,
in
whose
last
will
and
testament
are
contained
many
worthy
and
notable
lessons
,
blessings
and
prophecies
of
the
estate
of
his
children
.
And
our
Sauiour
Christ
,
Ioh
19.25
.
when
he
was
vpon
the
Crosse
prouided
for
his
Mother
,
especially
in
remembring
her
vnto
Iohn
his
welbeloued
Disciple
.
And
indeed
,
this
dutie
of
making
a
Will
,
is
a
matter
of
great
consequence
,
for
it
cuts
off
much
hatred
and
contention
in
families
,
and
it
preuents
many
troubles
and
suites
in
Law
.
It
is
not
therefore
alwaies
a
matter
of
indifferencie
,
which
may
or
may
not
be
done
,
as
many
falsely
imagine
,
who
vpon
blinde
and
sinister
respects
abstaine
from
making
their
last
Wills
.
Some
,
because
they
feare
they
shall
die
the
sooner
,
and
others
for
such
like
carnall
respects
;
but
all
such
are
greatly
deceiued
;
For
by
disposing
thy
worldly
goods
in
thy
will
and
testament
,
thou
shalt
not
thereby
die
the
more
quickly
,
but
the
more
quietly
,
and
shalt
thereby
preuent
the
jarres
and
brawles
,
that
otherwise
when
thou
art
gone
,
may
arise
amongst
thy
children
,
kindred
and
friends
.
And
herein
remember
that
thou
partest
from
earthly
possessions
,
and
art
going
to
take
possession
of
heauenly
.
And
in
the
bestowing
of
their
possessions
and
goods
,
it
must
be
principally
vpon
their
wines
and
children
.
This
man
(
saith
God
vnto
Abraham
,
Gen.
15.4
.
of
Eleazar
a
stranger
)
shall
not
bee
thine
heire
,
but
the
sonne
which
shall
come
forth
of
thine
owne
bowels
,
shall
be
thine
heire
.
Therefore
it
is
vtterly
a
fault
in
any
man
,
to
alienate
his
lands
or
goods
,
wholly
and
finally
from
his
bloud
and
posteritie
;
it
is
a
thing
which
the
very
law
of
Nature
it selfe
hath
condemned
.
Againe
it
is
vtterly
a
fault
to
giue
all
to
the
eldest
,
and
little
or
nothing
in
respect
to
the
rest
,
as
though
the
eldest
were
borne
to
be
the
gentleman
onely
,
and
the
yonger
brethren
borne
to
beare
the
wallet
.
Yet
in
equity
the
eldest
is
to
haue
more
then
any
of
the
rest
,
Deu.
21.17
.
because
vnto
him
there
belongeth
by
the
law
of
God
,
a
double
portion
,
and
because
Stockes
and
families
in
their
persons
are
to
bee
preserued
and
maintained
;
and
because
also
there
must
alwayes
bee
some
that
must
bee
fitted
thereby
,
to
doe
some
speciall
seruice
for
the
good
both
of
Church
and
Common-wealth
.
In
the
second
place
,
in
the
will
there
must
bee
prouision
made
for
the
godly
preaching
Minister
,
and
poore
of
the
place
,
and
for
others
well
deseruing
the
same
,
according
to
euery
mans
abilitie
,
Num.
27.1
.
Num.
36.1
.
and
especially
for
want
of
children
,
the
next
of
kinne
must
be
remembred
in
their
stead
.
The
second
dutie
of
the
gouernour
and
master
of
the
family
,
concerneth
the
good
of
the
soules
of
all
those
that
are
vnder
their
charge
and
gouernment
.
And
this
consisteth
in
teaching
and
instructing
of
them
in
the
feare
of
the
Lord
,
and
to
giue
them
charge
that
they
may
perseuere
and
continue
in
the
same
,
after
the
example
of
faithfull
Abraham
,
whom
the
Lord
himselfe
commendeth
to
his
euerlasting
praise
and
commendation
,
for
the
performing
of
this
duty
,
as
appeareth
in
the
booke
of
Genesis
,
Gen.
18.19
.
For
I
know
him
(
saith
the
Lord
)
that
he
will
command
his
children
and
his
houshold
after
him
,
that
they
shall
keepe
the
way
of
the
Lord
,
to
doe
iustice
and
iudgement
,
that
the
Lord
may
bring
vpon
Abraham
that
which
he
hath
spoken
of
him
.
And
after
the
example
likewise
of
King
Dauid
,
1.
King
.
2.1.2.3.4
.
who
gaue
his
sonne
Salomon
on
his
death-bed
a
most
excellent
and
solemne
charge
.
And
this
dutie
is
also
commended
vnto
vs
in
the
second
booke
of
Esdras
,
2.
Esdr.
14.13.14.15
.
where
it
is
said
,
Now
therefore
set
thy
house
in
order
,
&c.
Thus
if
masters
and
gouernours
of
families
shall
so
carefully
dispose
of
their
estate
,
and
giue
such
a
godly
charge
to
them
whom
they
shall
leaue
behinde
them
,
then
they
shall
hereby
greatly
honor
God
dying
,
as
well
as
liuing
.
O
that
they
were
wise
(
saith
Moses
)
Deut.
32.29
.
that
they
vnderstood
this
,
that
they
would
consider
,
and
prudently
prouide
for
their
latter
end
.
Wherin
foure
things
are
commended
vnto
vs
,
to
wit
,
knowledge
,
vnderstanding
,
wisdome
and
prouidence
:
whereby
it
is
apparant
that
God
would
haue
vs
to
know
,
vnderstand
and
wisely
prouide
for
our
end
.
But
first
to
know
;
what
?
This
our
life
to
be
both
short
and
dangerous
,
stuffed
with
miseries
,
subiect
to
vanities
,
defiled
with
sinnes
,
corrupted
with
lusts
and
desires
,
and
euer
slyding
toward
an
end
.
Likewise
God
wisheth
vs
well
to
vnderstand
,
what
?
Our
owne
fraile
estate
,
that
as
naked
as
we
came
out
of
our
mothers
wombe
so
naked
we
must
returne
againe
,
and
as
earth
we
are
,
so
to
earth
eftsoone
we
are
to
be
conuerted
.
Well
may
wee
be
compared
vnto
men
scaling
the
walles
of
a
beseiged
Citty
,
Ecle
.
5.15
.
at
whom
the
Citizens
discharging
their
peeces
,
encounter
their
assault
with
darts
,
stones
&
other
munition
,
the
better
to
defend
themselues
,
and
to
offend
their
enemie
.
Who
as
they
be
wounded
,
fall
downe
,
some
from
the
top
,
some
from
the
midst
and
at
the
bottome
of
the
wall
,
some
being
wounded
with
gun-shot
,
some
with
darts
,
and
some
with
stones
,
some
with
one
thing
,
some
with
an
other
;
euen
so
it
fareth
with
the
men
of
this
world
,
if
we
wel
vnder
stood
it
,
who
while
they
labour
to
climbe
vp
to
the
top
of
honor
&
wealth
,
are
tumbled
downe
by
death
some
from
the
highest
degree
of
honor
,
some
from
a
midle
estate
,
&
some
from
a
low
&
poore
estate
,
some
in
their
old
age
,
some
in
their
midle
age
,
some
in
their
youth
,
and
some
in
their
infancie
.
If
a
man
were
tyed
fast
to
a
stake
,
at
whom
a
m●…
cunning
archer
did
shoote
,
wounding
many
about
him
and
neerer
him
,
some
aboue
,
some
vnder
,
and
some
against
him
,
and
the
poore
wretch
him selfe
so
fast
bound
to
the
stake
,
that
it
were
not
any
way
possible
for
him
to
escape
;
would
it
not
be
deemed
madnes
in
him
,
if
in
the
meane
while
forgetting
his
misery
and
danger
,
he
should
carelesly
fall
to
bibbe
and
quaffe
,
to
laugh
and
be
merry
,
as
though
he
could
not
be
touched
at
all
?
Who
would
not
iudge
such
a
man
beside
himselfe
,
that
would
not
rather
in
this
case
prouide
for
his
end
?
And
are
not
we
much
rather
to
be
accounted
starke
mad
,
who
doe
or
should
know
and
vnderstand
that
the
most
expert
Archer
that
euer
was
,
euen
God
himselfe
hath
whet
his
sword
,
Psal.
7.12.13
.
and
bent
his
bow
(
as
the
Prophet
saith
)
and
made
it
ready
,
and
hath
also
prepared
for
him
the
instruments
of
Death
,
and
ordained
his
arrowes
.
Yea
he
hath
already
shot
forth
his
darts
and
arrowes
of
Death
against
them
that
are
aboue
vs
,
that
is
against
our
ancestors
elders
and
betters
,
and
now
one
while
he
shooteth
at
them
that
be
right
against
vs
,
that
is
at
our
equals
,
another
while
hee
hitteth
such
as
be
very
neere
vs
,
as
our
neerest
and
deerest
friends
,
on
the
right
hand
hee
woundeth
our
friends
on
the
left
hand
our
enemies
,
and
vnder
vs
such
as
are
our
inferiors
and
yongers
.
And
if
among
so
many
arrowes
of
death
,
wee
in
the
meane
time
shall
become
secure
and
carelesse
,
and
neuer
prouide
nor
prepare
for
our
end
,
as
though
we
should
euer
escape
;
who
would
not
say
that
we
were
worse
then
lunatike
?
O
then
let
vs
vnderstand
thus
much
that
wee
are
fast
bound
to
the
stake
of
mortalitie
,
and
that
it
is
not
possible
for
vs
to
escape
Gods
arrowes
and
darts
of
Death
,
but
that
at
one
time
or
other
wee
shall
be
as
deadly
wounded
therewith
as
others
;
that
so
by
the
right
vnderstanding
of
these
things
we
may
prepare
our selues
against
the
time
that
it
shall
happen
vnto
vs
;
Psal.
91.5.6.7
.
and
then
thou
shalt
not
(
as
the
Pslmist
saith
)
be
afraid
for
the
terror
by
night
,
nor
for
the
arrowe
that
flyeth
by
day
,
nor
for
the
pestilence
that
walketh
in
the
darknesse
,
nor
for
the
destruction
that
wasteth
at
noone-day
;
a
thousand
shall
fall
at
thy
side
and
●en
thou●and
at
thy
right
hand
,
but
it
shall
not
come
nigh
thee
.
Let
vs
therefore
be
wise
,
but
in
what
?
Moses
in
another
place
telleth
vs
in
what
.
Psal.
90.12.10
.
Lord
(
saith
he
)
teach
vs
so
to
number
our
daies
that
we
may
apply
our
hearts
to
wisdome
.
So
that
this
wisdome
consisteth
principally
in
numbring
of
our
daies
,
which
may
be
done
foure
waies
.
First
the
account
which
Moses
maketh
,
the
dayes
of
our
life
are
threescore
yeares
and
ten
;
and
though
some
be
so
strong
that
they
come
to
fourescore
yeares
,
yet
is
their
strength
then
but
labour
and
sorrow
:
for
it
is
soone
cut
off
,
and
we
fly
away
.
Therefore
the
summe
of
our
yeares
(
whereunto
neuerthelesse
,
all
doe
not
attaine
is
threscore
yeares
and
ten
.
But
this
number
euery
childe
can
tell
.
Secondly
,
by
comparison
of
three
times
,
first
,
past
,
which
being
●…ee
gone
,
and
past
is
nothing
now
it
is
past
,
were
it
a
thousand
yeares
,
it
is
but
as
a
thought
;
secondly
,
future
which
being
to
come
,
is
but
vncertaine
whether
it
will
be
to
vs
or
no
;
thirdly
present
,
and
know
that
the
same
is
onely
ours
,
which
is
but
a
moment
or
instant
.
Thirdly
deduction
,
or
abstraction
,
as
thus
,
take
from
threescore
and
ten
yeares
,
thirty
fiue
spent
in
sleepe
;
and
fifteene
yeeres
for
our
childhood
,
the
time
of
our
vanitie
,
for
this
,
part
of
a
mans
life
is
spent
before
hee
knowes
what
time
is
;
and
ten
yeares
allowed
,
for
eating
and
drinking
,
tricking
and
trimming
,
moiling
and
toyling
,
recreating
and
sporting
,
idle
talking
and
complementing
,
such
like
;
then
there
will
bee
found
but
ten
yeares
remaining
to
bee
well
spent
,
(
whereof
Lord
how
little
is
spent
in
thy
seruice
!
)
these
three
waies
of
numbring
may
be
taught
vs
of
men
.
The
fourth
way
God
onely
can
teach
vs
by
a
Christian
and
heauenly
Arithmaticke
,
that
is
,
so
to
number
,
as
wee
may
by
due
consideration
of
the
shortnesse
and
vncertaintie
of
our
life
,
applie
our
hearts
vnto
wisdome
.
And
so
wee
should
learne
to
prouide
,
what
?
To
prouide
with
Ioseph
for
the
dearth
to
come
,
and
imitate
the
Ant
,
who
prouideth
her
meate
in
the
sommer
,
and
gathereth
her
food
in
the
haruest
for
the
winter
to
come
.
(
As
the
wise
man
saith
)
Gen.
41.33
.
Goe
to
the
pismire
,
O
sluggard
:
behold
her
wayes
and
be
wise
.
For
she
hauing
no
guide
,
gouerner
nor
ruler
prepareth
her
meat
in
the
summer
,
and
gathereth
her
foode
in
haruest
.
Prouer.
6.8
.
Saint
Austine
saith
that
in
this
our
pilgrimage
wee
must
thinke
of
nothing
else
,
but
that
wee
shall
not
bee
euer
here
,
&
that
here
we
should
prepare
for
our selues
that
place
from
whence
we
shal
neuer
depart
.
Damascene
reporteth
an
excellent
historie
touching
this
purpose
.
There
was
a
certaine
countrey
(
saith
he
)
where
they
chose
their
King
of
the
poorest
and
basest
sort
of
people
,
and
vpon
any
dislike
taken
,
they
would
depose
him
from
his
throne
,
and
exile
him
into
an
Island
,
where
he
should
be
starued
to
death
.
Now
one
more
wise
than
the
rest
considering
hereof
,
sent
mony
before
hand
into
that
Island
,
into
which
hee
should
be
banished
;
which
comming
to
passe
to
him
as
to
others
before
him
,
he
went
and
was
receiued
into
that
Island
with
great
ioy
&
triumph
.
Euen
so
against
thou
be
banished
by
Death
from
this
world
,
Iob
1.21
.
without
pennie
or
farthing
(
for
naked
thou
camest
,
and
naked
thou
shalt
returne
)
thou
must
prouide
and
prepare
for
it
,
whilest
thou
art
in
this
life
whereby
thou
maist
bee
receiued
into
Heauen
heereafter
with
great
ioy
and
triumph
.
And
as
a
Merchant
being
to
trauell
into
a
farre
countrey
,
doth
first
deliuer
here
his
money
vpon
the
exchange
,
that
so
hee
may
bee
sure
to
receiue
it
againe
at
his
arriuall
in
that
countrey
,
euen
so
for
as
much
as
we
must
passe
from
hence
hauing
here
no
abiding
,
nor
continuing
Cittie
,
being
out
of
our
owne
Countrey
,
Hebr.
13.14
.
but
wee
seeke
one
to
come
,
let
it
therefore
be
our
care
,
wisdome
and
prouidence
,
to
passe
by
these
things
which
will
passe
from
vs
,
and
to
lay
vp
something
that
may
serue
vs
beyond
the
graue
,
against
our
arriuall
there
,
Matth.
6.19.20.21
.
Luke
12.33
.
which
is
heauen
.
To
which
purpose
tendeth
that
exhortation
of
our
Sauiour
Christ
in
the
Gospels
of
Saint
Matthew
and
Luke
.
Lay
not
vp
for
your selues
treasures
vpon
earth
,
where
moth
and
rust
doe
corrupt
,
and
where
theeues
breake
through
and
steale
,
but
lay
vp
for
your selues
treasures
in
heauen
.
Sell
that
yea
haue
,
and
giue
almes
,
prouide
your selues
bagges
which
wax
not
old
,
a
treasure
in
the
heauens
that
faileth
not
&c.
For
whe●e
your
treasure
is
there
will
your
heart
be
also
.
So
that
we
must
send
our
substance
&
our
treasures
before
hand
to
our
standing
house
,
and
to
our
continuing
countrey
,
as
Chrysostome
speakes
,
and
our
Sauiour
Christ
doth
aduise
vs
here
.
For
we
loose
them
if
we
lay
them
vp
here
,
where
we
must
leaue
them
,
and
can
neither
tarry
with
them
,
nor
carry
them
hence
;
but
we
keepe
them
,
if
we
send
them
to
heauen
,
as
it
were
by
bils
of
exchange
,
by
the
hands
of
Christs
poore
member
,
where
wee
shall
receiue
interrest
for
them
of
the
Lord
himself
.
Pro:
19.17
.
He
that
hath
pitty
on
the
poore
(
saith
the
wiseman
)
lendeth
vnto
the
Lord
,
and
that
which
he
hath
giuen
will
he
pay
to
him
againe
.
So
that
the
god●y
prouident
man
like
wise
Bias
,
either
carries
all
with
him
,
or
rather
hath
sent
them
before
him
to
his
heauenly
habitation
.
Therefore
I
say
vnto
you
(
saith
our
Sauiour
)
make
to
your selues
friends
of
Mammon
of
vnrighteousnesse
,
that
when
yee
faile
,
Luke
16.9
.
they
may
receiue
you
into
euerlasting
habitations
.
So
that
wee
may
say
when
the
world
is
on
a
fire
,
I
haue
left
nothing
where
I
loued
nothing
;
and
I
haue
my
whole
portion
when
I
haue
Christ
my
onely
loue
and
ioy
with
me
.
Let
vs
not
therefore
build
,
where
we
cannot
long
continue
,
but
let
vs
make
our
provision
for
that
place
where
we
may
liue
and
remaine
for
euer
.
It
is
wisdome
then
in
euery
one
to
labour
to
be
fitted
for
this
passage
.
Let
vs
be
prepared
for
this
iourney
(
as
Chrysostome
saith
)
for
we
haue
neede
of
much
prouision
,
because
there
is
much
heat
,
much
drought
,
much
solitude
,
no
Inne
,
no
resting
place
,
no
place
of
aboade
,
there
is
nothing
to
be
bought
by
him
who
hath
not
taken
all
things
here
.
Heare
what
the
Virgins
say
,
Mat.
25.9
.
goe
yee
rather
to
them
that
sell
,
but
going
they
found
not
.
What
ought
we
then
to
doe
?
Euen
that
we
doe
not
so
labour
for
the
things
of
this
life
,
from
which
we
must
be
taken
,
and
which
we
must
leaue
behind
vs
,
but
for
those
things
which
concerne
a
better
life
,
which
we
may
carry
with
vs
,
not
for
those
things
,
which
shall
haue
either
finem
tuum
,
vel
finem
suum
(
as
Bernard
speaks
)
an
end
of
thee
,
if
thou
haue
not
an
end
of
them
.
Either
shall
they
be
taken
from
vs
as
they
were
from
Iob
;
Iob
1.
Luke
12.20
.
or
else
we
from
them
,
as
the
rich
man
was
from
his
substance
and
wealth
,
but
for
those
things
which
we
may
carry
with
vs
,
and
●…ay
either
bring
vs
to
,
or
adorne
vs
where
wee
must
bee
perpetually
euen
for
euer
.
It
were
a
very
foolish
part
,
and
sencelesse
practise
for
strangers
when
they
are
in
exile
,
or
farre
from
their
owne
Countrey
,
in
a
forren
soile
,
where
they
are
sure
either
to
be
called
by
their
owne
Prince
;
or
cast
out
by
the
prince
of
the
Countrey
,
to
lay
out
all
their
wealth
vpon
some
land
there
,
neuer
prouiding
for
that
which
they
may
carry
with
them
to
their
Countrey
,
for
to
adorne
them
when
they
come
there
;
especially
if
the
so
imploying
of
themselues
and
their
estate
be
a
meanes
to
keepe
them
from
enioying
the
happines
of
their
Countrey
,
yea
a
cause
why
they
shall
be
cast
into
prison
,
or
plunged
into
miseries
.
So
is
it
meere
madnesse
for
vs
to
imploy
all
our
care
,
and
spend
our
time
and
indeauours
for
this
life
and
things
pertaining
to
it
,
and
the
body
,
which
wee
found
here
and
must
leaue
here
,
and
being
here
from
home
,
strangers
in
the
body
,
2
Cor.
5.6
.
absent
from
the
Lord
,
and
our
owne
land
(
as
the
Apostle
speaketh
)
whence
we
know
we
shall
be
called
either
by
a
naturall
or
violent
death
,
ordinary
or
extraordinary
,
taken
away
by
God
,
or
thrust
out
by
the
cruelty
of
man
;
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
,
even
of
so
great
saluati
n
)
shall
procure
misery
and
punishment
,
where
the
other
would
procure
mercy
and
happinesse
;
here
these
things
are
left
behinde
vs
,
those
other
goe
with
vs
,
of
these
we
shall
giue
an
accompt
of
those
there
wee
shall
reape
a
reward
(
as
Chrysostome
saith
.
)
Luk.
16.2
.
We
must
therefore
imitate
strangers
,
who
prouide
for
their
departure
,
and
store
themselues
with
such
things
as
are
both
portab●e
and
profitable
,
and
may
stead
vs
in
our
passage
and
possession
of
our
Countrey
,
so
must
wee
prouide
for
things
spirituall
;
and
store
our selues
with
them
,
which
we
shall
onely
carry
with
vs
,
and
cannot
bee
●aken
from
vs
,
and
shall
bee
onely
commodious
to
vs
when
wee
come
to
our
Countrey
.
Chrysostome
sayth
,
he
that
is
indued
with
vertue
hath
such
a
garment
,
which
as
moaths
cannot
,
so
neither
can
Death
it selfe
hurt
.
And
not
without
cause
,
for
the
vertues
of
the
minde
take
not
their
beginning
from
the
earth
,
but
are
fruits
of
the
spirit
.
They
are
then
eternall
riches
,
and
we
shall
be
eternall
by
them
;
and
though
Death
dissolue
body
and
soule
,
and
destroy
our
present
being
in
this
life
,
yet
as
Iustine
Martir
spake
for
himselfe
and
others
to
their
persecutors
,
you
may
kill
●s
,
but
you
cannot
hurt
vs
:
so
Death
,
may
kill
vs
but
it
cannot
hurt
vs
;
whilest
it
comes
expected
and
prouided
for
,
it
will
be
to
our
great
commoditie
and
aduantage
.
And
thus
shall
Death
,
when
it
commeth
,
be
lesse
hurtfull
,
as
a
tempest
before-hand
expected
.
Death
is
compared
to
the
Basiliske
,
which
if
shee
see
before
shee
be
seene
,
is
dangerous
,
but
if
a
man
first
descrie
the
Basiliske
,
the
Serpent
dieth
,
and
then
there
is
no
feare
.
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
.
And
they
who
with
the
glorified
Virgins
wait
for
Christ
in
the
life
of
the
righteous
,
Mat.
25.10
.
are
alwaies
prepared
for
Death
,
when
it
knocketh
,
to
open
vnto
it
;
and
what
is
a
prepared
death
,
but
a
happie
death
?
and
what
followes
a
happie
death
,
but
a
happie
life
,
neuer
to
die
againe
?
Such
go
in
with
Christ
to
his
mariage
,
and
haue
euerlasting
life
.
Let
vs
not
therefore
forget
heauen
for
earth
,
the
soule
for
the
bodie
,
and
heauenly
ioyes
for
earthly
toyes
,
one
moneth
or
day
,
for
one
houre
or
minute
;
let
vs
not
depriue
our selues
of
that
euerlasting
happinesse
,
that
shall
neuer
bee
taken
from
vs
,
if
we
prepare
our selues
for
it
.
O
that
men
would
be
wise
to
vnderstand
&
know
,
what
?
Acts
1
7.
that
the
great
and
generall
day
of
Iudgement
cannot
be
fa●re
off
,
as
that
likewise
of
their
owne
death
;
that
they
might
in
time
prepare
themselues
for
the
same
.
And
although
this
day
cannot
be
knowne
of
mortall
men
,
For
it
is
not
for
you
(
saith
our
Sauiour
)
to
know
the
times
and
seasons
,
Mark
.
13.32
.
which
the
Father
hath
put
in
his
owne
power
,
and
is
vnknowne
to
the
Angels
,
and
to
the
Sonne
,
as
he
is
man
,
yet
neuerthelesse
they
must
know
that
this
day
cannot
be
farre
off
.
As
Daniel
searched
and
found
out
by
the
bookes
of
Ieremiah
,
not
only
the
returne
,
but
the
time
of
the
returne
of
Israel
to
their
owne
land
from
their
captiuitie
.
So
by
the
studie
of
the
Scripture
ought
they
to
search
,
and
so
may
they
come
to
know
the
time
of
their
returne
from
their
exile
on
earth
to
their
countrie
in
heauen
.
And
though
they
cannot
finde
the
particuler
day
or
yeare
,
yet
shall
they
finde
it
to
bee
most
certaine
,
and
in
short
time
to
be
finished
.
Man
should
be
wise
to
vnderstand
and
know
the
reasons
of
the
certainty
of
this
day
of
Iudgement
&
they
are
these
.
First
it
is
the
will
and
decree
of
God
.
For
the
Apostle
saith
,
And
the
times
of
this
ignorance
God
winked
at
,
Acts
17.30.31
.
but
now
commands
all
men
euery
where
to
repent
,
because
he
hath
appointed
a
day
in
which
he
will
iudge
the
world
in
righteousnes
,
by
that
man
whom
he
hath
ordained
;
whereof
he
hath
giuen
assurance
vnto
all
men
,
in
that
he
hath
raised
him
from
the
dead
.
Now
the
will
and
decree
of
God
is
vnchangeable
,
Esay
46.10
.
His
counsell
(
saith
the
Prophet
)
shall
stand
,
and
he
will
doe
all
his
pleasure
.
Secondly
,
it
is
an
article
of
our
faith
grounded
on
the
word
of
God
,
and
from
thence
(
saith
the
Article
)
he
shall
come
to
iudge
both
the
quicke
and
the
dead
.
Eccles.
12.14
.
Thirdly
,
the
Scripture
saith
,
That
God
shall
bring
euery
work
vnto
iudgement
,
with
euery
secret
thing
,
whether
it
be
good
or
euill
.
But
all
this
is
not
done
heere
,
for
heere
many
matters
are
cloaked
,
and
carried
in
a
mist
,
that
deserue
iudgement
,
and
merit
condemnation
.
Therefore
,
that
God
may
be
iust
in
his
sayings
,
there
must
be
a
sessions
of
gaole-deliuery
,
which
the
Scriptures
cal
the
iudgement
of
the
last
day
.
Fourthly
,
the
godly
doe
heere
groane
vnder
many
miseries
,
&
the
vngodly
wallow
in
many
delights
and
pleasures
.
The
rich
liue
delicately
,
and
Lazarus
is
in
paine
;
therefore
it
is
necessary
(
as
it
is
certaine
)
that
a
day
should
come
,
wherein
the
Lord
may
make
knowne
his
righteousnesse
,
and
magnifie
his
iustice
before
his
most
glorious
throne
;
that
they
who
haue
liued
merily
and
dishonored
God
,
might
liue
in
torments
of
fire
;
and
they
whose
life
hath
beene
miserable
,
seruing
the
Lord
,
might
be
comforted
for
euer
.
Some
haue
off●nded
deepely
,
and
haue
not
beene
touched
by
the
Magistrate
:
some
haue
suffered
great
rebuke
,
and
sometimes
death
,
who
haue
done
good
,
and
deserued
not
only
fauour
,
but
recompence
,
and
therefore
a
day
must
come
,
and
is
appointed
,
wherein
the
Lord
that
is
iust
,
2.
Thess.
1.6.7.8
.
will
recompence
tribulation
to
all
that
haue
troubled
the
righteous
,
and
rest
to
them
that
were
troubled
.
On
the
otherside
,
would
it
not
bee
hard
for
the
godly
,
who
haue
here
endured
the
crosse
,
for
the
ioy
that
was
set
before
them
,
if
there
should
not
come
a
time
of
refreshing
from
God
.
And
would
it
not
too
much
obdurate
the
wicked
(
who
drinke
iniquitie
as
water
)
if
they
should
escape
all
punishments
and
vengeance
here
,
and
also
after
death
?
Fiftly
,
this
is
shadowed
out
in
that
Housholder
,
Mat.
20.8.10
.
Matth.
25.19
.
who
when
euening
was
come
,
called
the
labourers
,
and
gaue
euery
man
his
hire
,
and
peny
.
And
if
a
wise
master
will
recken
with
his
seruants
,
shal
we
thinke
that
Wisedome
it selfe
will
not
one
day
recken
with
impeniten
sinners
,
and
call
them
before
him
for
his
money
,
that
is
,
pretious
graces
of
wit
,
learning
,
authority
,
wealth
,
and
other
outward
and
inward
ornaments
of
life
,
which
they
haue
consumed
on
their
lusts
.
Sixtly
,
euery
mans
conscience
doth
by
a
trembling
feare
(
as
in
Felix
)
at
one
time
or
another
,
Acts
24.26
.
iustifie
this
point
of
a
iudgement
to
come
.
And
therefore
as
the
Floud
of
waters
once
drowned
the
world
,
Gen.
7.1.7
.
except
a
few
who
were
sau●d
in
the
Arke
:
so
it
is
certaine
that
the
floud
and
tempest
of
the
last
day
with
fire
shal
consume
it
,
and
all
therein
,
2.
Pet.
2.5
.
except
such
as
Christ
hath
,
or
then
will
gather
into
the
little
Arke
of
his
Church
.
In
the
euening
of
the
world
,
and
when
there
shall
be
no
more
time
,
he
wil
cal
the
labourers
before
him
,
giuing
them
the
peny
or
pay
of
euerlasting
life
;
but
for
the
idle
and
loyterers
,
he
will
put
them
out
of
the
vineyard
,
Matth.
7.23
.
and
out
of
Christ
,
and
send
them
with
sinners
to
the
place
prepared
for
them
:
as
they
haue
liued
without
the
Church
,
or
idle
in
it
,
so
when
the
labourers
receiue
their
peny
,
th●y
shall
heare
this
sentence
,
Depart
from
mee
yee
that
worke
iniquitie
I
know
you
not
.
Thus
it
is
proued
not
onely
to
be
certaine
,
but
necessarie
that
there
should
bee
a
iudgement
,
which
we
are
to
vnderstand
,
know
,
and
wisely
prouide
for
.
But
some
will
say
,
seeing
men
come
to
their
account
at
their
death
,
what
needeth
any
other
day
of
audit
or
hearing
;
to
whom
I
answere
,
That
men
at
their
death
receiue
but
priuate
iudgement
,
but
heere
they
shall
receiue
publike
sentence
,
then
they
are
iudged
in
their
soules
onely
,
heere
they
shall
be
in
soule
and
body
.
This
first
is
but
a
close
sessions
,
the
other
is
an
open
and
solemne
assise
.
In
the
first
,
much
of
their
shame
is
hid
,
heere
they
shal
be
ashamed
to
the
full
and
vtterly
confounded
.
If
our
owne
lawes
doe
not
condemne
and
execute
malefactors
in
prison
,
but
in
open
place
and
manner
for
their
greater
shame
;
it
is
great
reason
that
wicked
sinners
should
not
priuately
in
the
graues
,
as
in
prison
,
be
iudged
,
and
led
to
execution
,
but
be
brought
to
the
publike
skaffold
and
barre
of
solemne
sessions
,
there
to
receiue
their
shame
and
sentence
together
,
and
not
to
be
executed
by
a
close
death
in
the
gaole
,
but
be
brought
forth
to
suffer
vpon
the
high
stage
of
the
world
,
in
the
sight
of
Saints
and
Angels
,
where
all
eyes
may
see
and
behold
them
.
And
that
this
day
cannot
be
farre
off
,
it
may
appeare
,
both
according
to
the
prophecies
of
holy
Fathers
▪
as
also
the
truth
of
the
Scriptures
.
Augustine
in
his
booke
on
Genesis
,
saith
against
the
Maniches
,
That
the
world
should
last
sixe
ages
,
The
first
from
Aadam
to
Noah
,
the
second
from
Noah
to
Abraham
,
the
third
from
Abraham
to
Dauid
,
the
fourth
from
Dauid
to
the
Transmigration
to
Babylon
;
the
fift
from
the
Transmigration
to
the
comming
of
our
Sauiour
Christ
in
the
flesh
;
and
the
sixt
from
the
comming
of
our
Sauiour
in
the
flesh
,
to
his
comming
againe
to
Iudgement
.
So
that
according
to
this
Prophecie
we
liue
in
the
last
age
;
1.
Iohn
2.18
.
which
last
age
is
called
by
Saint
Iohn
,
the
last
houre
.
And
how
long
this
last
houre
shall
continue
,
Reue.
1.11
.
he
onely
that
is
Alpha
and
Omega
,
the
first
and
the
last
,
knoweth
.
The
Hebrewes
,
they
boast
of
the
Prophecie
of
Eliah
,
a
great
man
in
those
dayes
;
who
prophecied
that
the
world
should
last
sixe
thousand
yeeres
,
two
thousand
before
the
Law
,
two
thousand
vnder
the
Law
,
two
thousand
from
Christs
comming
in
the
flesh
,
to
his
comming
againe
vnto
Iudgement
If
this
Prophecie
bee
true
,
then
cannot
the
world
last
foure
hundred
yeeres
.
But
leauing
men
,
and
comming
to
the
Scriptures
,
which
cannot
erre
.
Saint
Paul
saith
,
1.
Cor.
10.11
.
That
wee
are
they
vpon
whom
the
ends
of
the
world
are
come
;
If
therefore
the
end
of
the
world
were
come
vpon
them
that
liued
aboue
one
thousand
and
fiue
hundred
yeeres
agoe
,
then
surely
Doomes
day
cannot
now
be
farre
off
.
Saint
Iames
saith
Iam.
5.9
.
Behold
the
Iudge
standeth
before
the
dore
.
Saint
Iohn
Baptist
preached
repentance
to
the
Iewes
,
saying
,
Matth.
3.2
.
Repent
,
for
the
kingdome
of
heauen
is
at
hand
.
Saint
Peter
sa●th
,
1.
Pet.
4.7
.
The
end
of
all
things
is
at
hand
.
Though
no
man
can
shew
the
fingers
of
this
hand
.
The
Apostle
Saint
Iude
saith
Iude
1.14.15
.
And
Enoch
,
the
seuenth
also
from
Adam
prophecied
of
these
saying
,
Behold
the
Lord
commeth
with
ten
thousand
of
his
Saints
,
to
execute
iudgement
vpon
all
,
and
to
conuince
all
that
are
vngodly
among
them
,
of
all
their
vngodly
deeds
,
which
they
haue
vngodly
committed
,
and
of
all
their
hard
speeches
,
which
vngodly
sinners
haue
spoken
against
him
.
The
tense
or
time
that
the
Apostle
speake●h
in
noteth
the
certaintie
,
or
(
as
I
may
say
)
the
presentnesse
of
the
Iudges
comming
,
where
hee
vseth
the
time
present
for
future
,
(
he
commeth
,
for
,
he
will
come
)
.
And
this
is
to
teach
vs
,
that
a
Iudgement
will
and
must
most
certainly
be
,
ere
long
.
So
it
is
said
,
Reu.
6.17
.
That
the
great
day
of
the
Lords
wrath
is
come
,
not
will
come
as
if
tha●
had
bin
come
a
thousand
and
fiue
hunddred
yeeres
agoe
,
that
is
not
come
yet
.
The
like
speech
we
haue
in
the
Prophecie
of
Esay
,
Isa.
13.9
.
Behold
the
day
commeth
,
when
it
was
further
off
.
In
the
time
of
the
Prophet
Zephany
it
is
said
,
Zeph.
1.14
.
The
great
day
of
the
Lord
is
neere
,
it
is
neere
,
and
hasteth
greatly
,
euen
the
voice
of
the
day
of
the
Lord
.
And
Malachy
,
the
last
of
the
Prophets
,
speaketh
as
Enoch
,
Malac.
4.1
.
For
behold
the
day
commeth
that
shall
burne
as
an
oven
,
and
all
the
proud
,
yea
and
all
that
doe
wickedly
shall
bee
stubble
,
and
the
day
that
commeth
shall
burne
them
vp
,
saith
the
Lord
of
Hosts
.
Reuel.
3.11.20
.
The
Sonne
of
God
saith
,
Behold
I
come
quickly
,
nay
(
hee
saith
)
behold
I
stand
at
the
doore
,
as
if
he
were
come
already
.
And
indeed
,
as
the
day
will
most
surely
come
,
so
it
cannot
be
long
in
comming
,
as
may
appeare
by
the
signes
&
tokens
which
should
immediatly
goe
before
this
day
.
Of
which
many
,
yea
almost
all
are
already
fulfilled
.
And
although
some
flatter
themselues
with
an
imagination
of
a
longer
day
,
than
God
hath
set
vnto
them
,
or
perhaps
vnto
the
world
,
for
the
last
houre
therof
.
(
Who
are
such
as
the
Apostle
Saint
Peter
speaketh
of
,
2.
Pet.
3.3.4
.
That
there
shall
come
in
the
last
dayes
,
scoffers
,
walking
after
their
owne
lusts
,
and
saying
where
is
the
promise
of
his
comming
,
for
since
the
Fathers
fell
asleepe
,
all
things
continue
as
they
were
from
the
beginning
of
the
Creation
.
)
But
let
such
know
,
that
though
the
day
of
Iudgement
were
farre
off
,
yet
the
day
and
houre
of
euery
mans
perticular
iudgement
in
death
cannot
bee
farre
off
:
it
being
a
common
and
true
saying
,
2.
Pet.
3.10
.
To
day
a
man
,
to
morrow
none
.
And
vnto
such
then
Death
doth
specially
come
,
when
they
doe
least
thinke
of
it
▪
euen
as
a
theefe
in
the
night
.
Reuel.
3.3
.
The
Sonne
of
God
also
saith
,
Behold
I
will
come
on
thee
as
a
theefe
,
and
thou
shalt
not
know
what
houre
I
will
come
vpon
thee
.
And
theeues
haue
this
propertie
,
to
breake
open
houses
when
men
sleepe
soundly
suspecting
nothing
.
Amos
8.9
.
The
Prophet
Amos
saith
,
It
shall
come
to
passe
in
that
day
(
saith
the
Lord
)
that
I
will
cause
the
Sun
to
goe
downe
at
noone
,
and
I
will
darken
the
earth
in
the
cleere
day
.
That
is
to
say
,
when
men
thinke
it
to
be
the
high
noone
of
their
age
,
when
they
thinke
they
haue
many
yeeres
yet
to
liue
,
and
when
they
shall
say
Peace
and
safetie
,
1.
Thess.
5.3
.
then
sodaine
destruction
commeth
vpon
them
,
as
trauaile
vpon
a
woman
with
childe
,
and
they
shall
not
escape
.
Matth.
24.48.49.50.51
.
And
hereupon
also
our
Sauiour
Christ
saith
,
But
if
that
euill
seruant
shall
say
in
his
heart
my
Lord
delayeth
his
comming
and
shall
begin
to
smite
his
fellow
seruants
,
and
to
eat
and
drinke
with
the
drunken
;
the
Lord
of
that
seruant
shall
come
in
a
day
,
when
he
looketh
not
for
him
,
and
in
an
houre
that
he
his
not
aware
off
,
and
shall
cut
him
in
sunder
,
and
appoynt
him
his
portion
with
the
hypocrits
,
There
shall
be
weeping
and
gnashing
of
teeth
.
And
for
the
day
of
the
generall
death
of
this
languishing
world
,
hee
that
wisely
considereth
the
wayings
and
declinings
that
haue
beene
found
in
it
within
these
few
yeares
,
and
how
like
a
woman
with
child
(
which
hath
many
pangs
and
fits
before
the
throwes
of
her
great
labour
come
)
it
is
now
in
paine
,
till
it
be
deliuered
,
hauing
much
complained
in
those
signes
and
alterations
which
haue
gone
before
,
I
say
,
that
hee
that
well
obserueth
to
the
true
purpose
of
his
saluation
,
these
and
such
like
throwes
,
or
rather
downe-throwes
of
things
in
the
wombe
of
this
old
and
sickly
world
,
so
neere
vnto
the
time
of
her
trauell
,
and
appoynted
end
by
fire
,
cannot
but
say
,
that
it
cannot
continue
longer
,
and
that
the
Lord
will
come
amongst
vs
very
shortly
.
When
we
see
a
man
in
whose
face
wearing
age
hath
made
many
wrincles
,
and
deepe
furrowes
,
we
say
this
man
cannot
liue
long
;
so
when
we
see
the
furrowes
of
old
age
to
appeare
and
bee
manifest
in
so
many
wastes
and
consumptions
,
as
this
feeble
world
is
entred
into
,
why
doe
we
not
see
and
conclude
that
the
Death
of
it
is
neere
.
More
particularly
and
specially
,
as
there
is
no
greater
signe
that
a
man
is
drawing
towards
death
,
then
when
hee
alwaies
is
catching
at
the
sheetes
and
blanckets
,
and
euer
pulling
at
somwhat
;
so
seing
●hat
euery
one
catcheth
&
pulleth
all
that
he
can
in
this
griple
and
couetous
age
,
and
that
there
is
so
insatiable
a
mind
of
hauing
,
now
in
all
conditions
and
callings
of
people
,
it
is
a
sure
signe
to
the
heart
of
a
wise
man
,
that
this
world
is
sick
euen
to
death
;
so
as
it
cannot
hold
out
long
.
And
if
there
be
no
greater
signe
of
Death
then
that
the
body
is
so
cold
,
that
no
heat
will
come
vnto
it
;
Mat.
24.12
.
Luke
18.8
.
surely
the
cold
charitie
of
the
world
,
mens
want
of
zeale
in
religion
,
our
nullitie
of
faith
,
or
poore
growth
therein
)
in
so
much
as
good
sermons
are
seldome
heard
,
and
with
small
amendement
)
these
things
cannot
but
testifie
,
that
the
world
it selfe
can
bee
of
no
long
life
.
And
if
it
be
so
should
it
not
much
concerne
vs
presently
without
delay
to
turne
vnto
God
,
to
repent
,
and
beleeue
the
Gospell
,
to
enter
into
,
and
keepe
the
way
of
truth
and
vertue
,
and
to
prepare
our selues
for
our
end
.
Which
sort
of
people
are
rare
birds
in
our
dayes
.
The
reasons
why
God
would
not
haue
vs
to
know
either
the
generall
or
particuler
day
of
iudgment
are
principally
these
.
First
to
proue
and
try
our
faith
,
patience
,
loue
preparation
for
Death
,
and
other
vertues
,
to
see
whether
wee
will
bee
constant
in
them
,
till
the
very
day
it selfe
shall
come
.
He
that
indureth
(
saith
Christ
)
Math.
24.13
.
to
the
end
shall
be
saued
.
Secondly
as
it
is
the
glory
of
a
King
to
know
something
that
no
man
els
can
know
,
so
it
is
a
part
of
Gods
glory
to
hide
from
men
and
Angels
the
particular
houres
of
mans
death
,
and
this
worlds
doome
,
which
he
hath
closed
vp
with
the
seale
of
secrecy
,
and
put
in
his
owne
power
.
In
which
respect
the
wise
man
saith
Pro.
25.1
.
it
is
the
glory
of
God
to
conceale
a
thing
.
Therfore
this
is
hidden
from
vs
to
bridle
our
curiositie
and
peeuish
inquisition
after
such
high
and
hidden
matters
aboue
our
reach
and
capacity
.
For
it
is
not
in
the
fadom
of
mans
head
to
tell
,
or
heart
to
know
how
neere
or
farre
off
the
day
is
;
onely
God
knoweth
,
and
Christ
as
God
in
what
yeare
,
month
,
day
and
moment
this
frame
shall
goe
downe
.
In
an
age
long
since
the
day
was
neere
;
now
the
houre
is
neere
;
but
curiositie
is
to
be
auoided
in
a
concealed
matter
,
&
in
this
forbidden
tree
of
knowledge
.
For
secret
things
(
saith
Moses
)
Deut.
29.29
.
belong
vnto
the
Lord
our
God
.
Many
men
beate
their
heades
about
friuolous
matters
,
some
(
saith
Chrysostome
)
being
more
busie
to
know
where
hell
is
,
then
to
auoide
the
paines
of
it
,
others
pleasing
themselues
in
pelting
and
needlesse
questions
(
as
this
is
)
to
seeme
singular
amongst
men
,
neglecting
in
the
meane
time
this
dutie
of
their
preparation
for
their
end
,
and
such
necessary
things
.
But
when
they
come
to
their
departing
they
shall
finde
that
they
haue
beaten
their
braines
about
fruitlesse
matters
,
and
wearied
themselues
in
vaine
.
It
is
sufficient
for
vs
therefore
to
know
that
such
a
day
will
come
,
and
it
shall
bee
wisdome
in
vs
alwaies
to
bee
readie
for
it
,
that
it
come
not
vpon
vs
as
the
snare
vpon
the
bird
vnlooked
for
.
Therefore
our
Sauiour
Christ
saith
,
Luk.
12.34.35
.
take
heede
to
your selues
,
lest
at
any
time
your
hearts
be
ouercharged
with
surfetting
and
drunkennes
and
cares
of
this
life
,
and
so
that
day
come
vpon
you
vnawares
;
for
as
a
snare
shall
it
come
on
all
them
that
dwell
on
the
face
of
the
earth
.
Thirdly
if
wee
knew
the
day
,
houre
,
or
certaine
time
of
our
death
,
wee
would
put
off
all
ti●l
the
comming
of
that
day
and
it
would
giue
vs
too
great
boldnes
and
incouragement
to
wallow
in
all
manner
of
sinne
till
that
time
or
houre
came
.
The
whorish
woman
because
shee
knew
the
iust
time
when
her
husband
would
returne
,
who
went
into
a
farre
Countrey
,
did
the
more
liberally
power
out
her
soule
to
sinne
and
wantonnesse
.
Pro.
7.19.20
.
For
the
good
man
(
saith
shee
)
is
not
at
home
,
hee
is
gone
along
iourney
,
hee
hath
taken
a
bagge
of
money
with
him
,
and
will
come
home
at
the
day
appoynted
.
Fourthly
and
lastly
.
It
is
therefore
vnknowne
to
vs
when
wee
shall
dye
,
to
the
end
that
all
the
dayes
of
our
appoynted
time
,
wee
may
waite
for
this
day
,
and
all
our
time
looke
for
this
last
time
,
and
prepare
our selues
for
it
.
Argus
(
as
is
fained
)
had
his
head
inuironed
with
an
hundred
watching
eies
,
signifiing
thus
much
vnto
vs
,
that
he
was
euery
way
indued
with
great
wisedome
,
prouidence
,
and
singular
discretion
.
Therefore
if
a
pagan
and
Heathen
man
so
excelled
in
wisedome
and
prouidence
,
how
much
rather
ought
a
Christian
man
to
be
well
furnished
with
wisedome
&
circumspection
for
his
latter
end
.
Be
thou
therfore
an
other
Argus
,
nay
more
wary
then
he
,
more
wise
and
prouident
then
he
,
more
watchfull
&
circumspect
then
hee
that
thou
mayst
learne
to
know
,
to
vnderstand
,
and
finally
to
prouide
for
thy
last
end
.
Gregory
vpon
the
watches
mentioned
by
our
Sauiour
Christ
in
the
Gospell
of
Marke
in
these
words
;
Mark
.
13.35.36.37
.
Watch
yee
therefore
,
for
yee
know
not
when
the
Master
of
the
house
commeth
,
at
euen
,
or
at
midnight
,
or
at
the
cock-crowing
,
or
in
the
morning
,
lest
comming
suddenly
he
finde
you
sleeping
;
and
what
I
say
vnto
you
,
I
say
vnto
all
,
watch
;
he
saith
that
there
be
foure
watches
in
a
mans
whole
life
,
wherein
it
behoueth
him
to
be
vigilant
and
carefull
,
and
as
a
wakefull
and
warie
watchman
,
to
keepe
his
watch
,
and
so
prepare
himselfe
for
his
end
.
The
first
is
childhood
,
the
second
youth
,
the
third
manhood
,
the
fourth
old
age
.
In
all
which
ages
he
must
prepare
himselfe
for
death
;
but
he
which
remiss●ly
passeth
ouer
his
childhood
without
this
preparation
and
watchfulnesse
,
let
him
be
more
carefull
of
his
watch
in
his
youth
,
and
pray
as
it
is
in
Ieremie
,
Ier.
3.4
.
My
father
,
be
thou
the
guide
of
my
youth
.
If
he
hath
passed
his
youth
dissolutely
,
let
him
be
more
carefull
of
his
watch
in
his
manhood
.
And
if
hee
hath
passed
ouer
his
manhood
carelessely
,
let
him
in
any
case
looke
to
his
last
watch
of
his
old
age
.
Nay
,
if
we
prepare
not
for
death
before
we
come
to
this
last
watch
of
old
age
(
to
which
verie
few
doe
attaine
)
it
is
so
fraile
,
weake
and
feeble
,
and
decayed
by
the
custome
of
sinne
,
that
it
is
an
age
not
so
fit
for
this
preparation
and
watchfulnesse
.
For
at
such
an
age
men
for
the
most
part
are
like
to
the
Idols
of
the
Heathen
,
Psal.
115.4.5.6.7
.
which
haue
mouthes
,
but
speake
not
,
eyes
,
but
see
not
,
eares
,
but
heare
not
,
&c.
Therefore
put
not
off
this
preparation
and
watchfulnesse
to
thy
old
age
,
which
is
thy
dotage
,
but
be
thou
watchfull
and
prepared
in
thy
childhood
▪
youth
,
manhood
.
Eccl.
12.1
.
Remember
now
thy
Creator
(
saith
the
Preacher
)
in
the
daies
of
thy
youth
,
while
the
euill
dayes
come
not
,
nor
the
yeares
draw
nigh
,
when
thou
shalt
say
I
haue
no
pleasure
in
them
.
Wherfore
not
without
cause
our
Sauiour
Christ
crieth
so
often
in
the
Gospell
.
Matth.
24.42
.
Mar.
13.32.33
.
Take
yee
heed
,
watch
and
pray
,
because
yee
know
not
the
day
nor
the
houre
,
nor
when
the
time
is
,
the
which
is
as
much
as
if
he
had
more
plainely
said
,
because
yee
know
not
that
yeere
,
watch
every
yeere
;
because
yee
know
not
that
moneth
,
watch
euery
moneth
;
because
yee
know
not
that
day
,
watch
euery
day
;
and
because
yee
know
not
that
houre
,
watch
euery
houre
.
That
is
to
say
,
watch
continually
,
yeares
,
moneths
,
dayes
,
houres
,
yea
all
your
life
,
if
you
haue
a
care
of
euerlasting
life
.
And
let
your
loynes
(
saith
our
Sauiour
Christ
)
be
girded
about
,
and
your
lights
burning
,
Luke
12
35.36.37.38
.
and
yee
your selues
like
vnto
men
that
waite
for
their
Lord
,
when
he
will
returne
from
the
wedding
;
that
when
he
commeth
and
knocketh
,
they
may
open
to
him
immediately
.
Blessed
are
those
seruants
,
whom
the
Lord
when
he
commeth
,
shall
finde
watching
.
Verily
I
say
vnto
you
,
that
hee
shall
girde
himselfe
,
and
make
them
to
sit
downe
to
meate
,
and
will
come
forth
and
serue
them
.
And
if
he
shall
come
in
the
second
watch
,
or
in
the
third
,
and
finde
them
so
,
blessed
are
those
seruants
.
Prou.
19.20
.
Therefore
heare
my
counsell
and
receiue
instruction
,
that
thou
mayest
be
wise
in
thy
latter
end
.
The
end
of
the
third
Diuision
.
THE
FOVRTH
DIVISION
,
OF
THE
RIGHT
BEHAVIOVR
IN
DEATH
.
THis
behauiour
is
nothing
else
,
but
a
religious
and
holy
behauiour
,
especially
toward
God
,
when
we
are
in
or
neere
the
agonie
and
pangs
of
death
.
Which
behauiour
containes
foure
especiall
duties
.
The
first
is
to
die
in
,
or
by
faith
.
And
to
die
by
faith
,
is
,
when
a
man
in
the
time
of
death
,
doth
with
all
his
heart
wholly
rely
himselfe
on
Gods
especiall
loue
,
fauour
&
mercie
in
Christ
,
as
it
is
reuealed
in
his
holy
word
.
And
though
there
be
no
part
of
mans
life
void
of
iust
occasions
,
whereby
he
may
put
faith
in
practise
,
yet
the
speciall
time
of
all
is
in
the
pangs
of
death
,
when
friends
,
riches
,
pleasures
,
the
outward
sences
,
temporall
life
,
and
all
earthly
helpes
forsake
vs
.
But
put
thy
trust
,
confidence
,
&
faith
in
God
,
which
neither
fadeth
nor
vanisheth
,
Psal.
118.8.9
.
but
abideth
&
continueth
for
euer
.
Psal.
146.3.4
.
For
if
thou
bee
in
amity
with
God
,
the
night
will
bee
short
,
and
thy
sleepe
sweete
,
thy
graue
wil
be
to
thee
as
a
bed
of
doune
,
there
to
rest
till
the
day
of
resurrection
;
thy
prayers
at
that
time
wil
smel
as
perfume
,
and
thy
praises
sound
in
thy
soule
,
as
the
harmonie
of
the
heauens
,
where
thou
shalt
raigne
for
euer
and
euer
.
And
then
true
faith
will
make
vs
to
goe
wholly
out
of
our selues
,
and
to
despaire
of
comfort
and
saluation
in
respect
of
any
earthly
thing
,
and
to
rest
and
rely
wholly
with
all
the
power
and
strength
of
our
heart
vpon
the
pure
loue
and
mercies
of
Iesus
Christ
.
When
the
Israelites
in
the
wildernesse
were
stung
with
fiery
Serpents
,
and
lay
at
the
point
of
death
,
they
looked
vp
to
the
brasen
Serpent
,
Num.
21.8.9
.
which
was
erected
for
that
purpose
by
Gods
owne
appointment
,
and
then
were
presently
healed
;
euen
so
,
when
any
man
feeles
death
to
approach
and
draw
neere
with
a
fiery
sting
to
pierce
his
heart
,
hee
must
then
presently
fixe
the
eyes
of
a
true
and
liuely
faith
vpon
Christ
his
Sauiour
exalted
,
lifted
vp
,
Iohn
3.14.15
.
and
crucified
vpon
the
Crosse
:
which
being
done
,
he
shall
by
death
enter
into
eternall
life
.
It
is
recorded
by
the
Author
to
the
Hebrewes
,
Heb.
11.13
.
that
the
holy
Fathers
of
the
old
Testament
died
in
faith
,
and
so
entred
into
glory
.
And
if
wee
will
looke
to
be
glorified
with
them
,
then
must
we
follow
their
steps
in
dying
in
the
same
faith
with
them
.
And
because
true
faith
is
no
dead
thing
,
it
must
be
expressed
by
speciall
actions
,
as
namely
,
by
the
last
words
,
which
for
the
most
part
in
them
that
haue
sincerely
and
truly
serued
God
,
are
very
excellent
and
comfortable
,
and
full
of
grace
;
some
choyce
examples
whereof
I
will
rehearse
for
instructions
sake
,
and
for
imitation
,
viz.
The
Last
words
of
Iacob
,
Gen.
49.18
.
O
Lord
I
haue
waited
for
thy
saluation
.
The
last
words
of
Moses
his
most
excellent
song
set
downe
in
Deuteronomy
.
Deut.
32.
The
last
words
of
Dauid
,
2.
Sam.
23.1.2
.
The
Spirit
of
the
Lord
spake
by
me
,
and
his
word
was
in
my
tongue
.
The
last
words
of
Zacharias
the
son
of
Iehoiada
the
Priest
,
when
he
was
stoned
to
death
by
King
Ioash
,
2.
Chro.
24.22
.
The
Lord
looke
vpon
it
,
and
require
it
.
The
last
words
of
the
conuerted
Theefe
vpon
the
Crosse
,
Luke
23.40.41.44
.
first
rebuking
his
fellow
for
railing
on
Christ
,
then
confessing
his
and
his
fellowes
guiltinesse
;
thirdly
,
his
iustification
of
Christ
,
that
he
had
done
nothing
amisse
:
and
lastly
,
his
sweete
prayer
,
Lord
remember
me
,
when
thou
commest
into
thy
Kingdome
.
The
last
words
of
our
Sauiour
Christ
himselfe
,
Luk.
23.34.43
.
when
hee
was
dying
vpon
the
Crosse
,
are
most
admirable
,
and
stored
with
aboundance
of
spirituall
graces
.
First
to
his
Father
,
concerning
his
enemies
,
hee
saith
,
Father
forgiue
them
,
for
they
know
not
what
they
doe
.
Secondly
,
to
the
Theefe
vpon
the
Crosse
with
him
,
Iohn
19.26
.
I
say
vnto
thee
,
this
day
shalt
thou
bee
with
mee
in
Paradise
.
Mat.
27.46
.
Thirdly
,
to
his
Mother
,
Woman
behold
thy
Sonne
,
and
to
Iohn
his
beloued
Disciple
,
Behold
thy
Mother
.
Iohn
19.28.30
.
Fourthly
,
in
his
agonie
he
said
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
Luke
23.46
.
Fiftly
,
he
earnestly
desiring
our
saluation
,
said
,
I
thirst
.
Sixtly
,
when
he
had
made
perfect
satisfaction
for
vs
,
he
said
,
It
is
finished
.
And
seuenthly
,
when
his
bodie
and
soule
were
parting
,
hee
said
,
Father
into
thy
hands
I
commend
my
spirit
,
and
hauing
thus
said
,
hee
gaue
vp
the
ghost
.
Act.
7.56.59.60
.
The
last
words
of
the
Martyr
Saint
Stephen
at
his
stoning
.
First
,
Behold
I
see
the
heauens
open
,
and
the
Sonne
of
Man
standing
at
the
right
hand
of
God
.
Secondly
,
as
they
were
stoning
of
him
,
hee
called
vpon
God
,
and
said
,
Lord
Iesus
receiue
my
spirit
.
And
thirdly
,
hee
kneeled
downe
,
and
cried
with
a
loud
voice
,
saying
,
Lord
lay
not
this
sinne
to
their
charge
,
and
when
he
had
said
this
he
fell
a
sleepe
.
By
these
and
such
like
examples
wee
see
what
a
blessed
thing
it
is
to
learne
to
die
well
,
which
is
to
die
in
faith
,
at
which
end
true
wisdome
wholly
aymeth
;
and
he
hath
not
spent
his
life
ill
,
that
hath
thus
learned
to
die
well
.
For
the
conclusion
of
our
life
is
the
touch-stone
of
all
the
actions
of
our
life
,
which
made
Luther
both
to
thinke
and
say
,
that
men
were
best
Christians
in
death
,
and
Epamynandas
,
one
of
the
wise
men
of
Greece
,
being
asked
,
whom
of
the
three
he
esteemed
most
,
viz.
himselfe
,
Chabrius
,
or
Ephicrates
,
answered
,
Wee
must
first
see
all
die
before
we
can
answere
that
question
;
for
the
act
of
dying
well
is
the
science
of
all
sciences
,
the
way
whereunto
,
is
,
to
liue
well
,
contentedly
,
and
peaceably
.
But
what
must
we
thinke
,
if
in
the
time
of
Death
such
excellent
speeches
bee
wanting
in
some
of
Gods
children
,
and
in
stead
thereof
idle
talke
be
vsed
?
Answ.
We
must
consider
the
kind
of
sicknes
whereof
men
dye
,
whether
it
bee
more
easie
or
violent
;
for
violent
sicknes
is
vsually
accompanied
with
frenzies
or
vnseemely
motions
,
or
gestures
;
which
wee
are
to
take
in
good
part
in
this
regard
,
because
we
our selues
may
be
in
the
like
case
,
and
we
must
not
iudge
of
the
estate
of
any
man
before
God
,
by
his
behauiour
in
death
or
in
a
troubled
soule
;
for
there
are
many
things
in
Death
,
which
are
the
effects
of
the
sharp
disease
he
dyeth
of
,
&
no
impeachment
of
the
faith
he
dyeth
in
;
and
these
may
depriue
his
tongue
of
he
of
reason
,
but
cannot
depriue
his
soule
of
eternall
life
.
One
dyeth
(
saith
holy
Iob
)
in
his
full
strength
,
being
whole
,
Iob.
21.23.24.25.26
.
at
ease
and
quiet
,
his
breasts
are
full
of
milke
,
and
his
bones
are
full
of
marrow
;
another
dyeth
in
the
bitternes
of
his
soule
,
and
neuer
eateth
with
pleasure
,
they
shall
lye
downe
alike
in
the
dust
,
and
the
wormes
shall
couer
them
.
Wherefore
in
this
case
we
must
iudge
none
by
the
eye
,
nor
by
their
deathes
,
but
by
their
liues
.
The
second
dutie
is
to
dy
in
obedience
,
otherwise
our
death
cannot
bee
acceptable
to
God
,
because
else
we
seeme
to
come
vnto
God
vpon
feare
and
constraint
as
slaues
to
their
Master
,
and
not
of
loue
,
as
children
to
their
father
.
And
thus
to
dye
in
obedience
,
is
when
a
man
is
ready
and
willing
to
goe
out
of
this
world
without
murmuring
,
grudging
and
repining
,
when
it
shall
please
God
to
call
him
.
Death
is
the
feare
of
rich
men
,
the
desire
of
poore
men
,
but
surely
the
end
of
all
men
;
to
this
step
man
commeth
as
slowly
as
hee
can
,
trembling
at
this
passage
,
and
labouring
to
settle
himselfe
here
;
the
sole
memory
of
Death
,
mournefull
funerals
,
and
the
reading
of
inscriptions
ingrauen
on
sepulchers
doe
make
the
the
very
haire
to
stare
and
stand
on
end
,
and
strike
many
with
an
horror
and
apprehension
of
it
;
which
is
a
reproofe
to
those
,
who
can
see
nothing
in
their
owne
deaths
,
but
what
is
dreadfull
beyond
measure
,
and
simplie
the
end
of
man
.
Such
conceiue
Death
not
as
it
is
to
the
righteous
,
and
as
Christ
hath
made
him
to
bee
by
his
glorious
death
,
but
as
fooles
iudge
of
him
,
who
behold
him
through
false
spectacles
as
he
is
in
his
owne
vncorrected
nature
considered
out
of
Christ
,
Amos
6.3
.
that
is
,
most
vgly
,
terrible
,
&
hideous
;
so
did
they
behold
him
in
Amos
,
who
put
the
euill
day
of
his
comming
,
(
that
which
they
call
euill
,
and
the
godly
long
for
,
and
iudge
happie
)
as
farre
from
them
as
they
could
by
carnall
delicacie
and
wantonnesse
.
So
did
Baltashar
looke
vpon
him
,
Dan.
5.5.6.30
.
whose
heart
would
not
serue
him
to
read
the
hand
writing
of
his
owne
end
so
neere
.
1
Sam.
25.37.38
.
And
Nabal
who
had
no
heart
to
dy
,
when
hee
must
needes
dye
,
dyed
like
a
stone
,
that
is
,
dyed
blockishly
,
and
so
faintly
that
he
was
as
good
as
slaine
before
Death
slue
him
.
He
had
no
comfort
in
Death
,
beeing
churlish
and
profane
,
and
no
maruell
,
for
this
aduersary
Death
armed
as
Goliah
,
1
Sam.
17.10.11
.
and
vaunting
as
that
proud
Giant
of
Gath
commeth
stalking
toward
such
in
fearefull
manner
,
insulting
ouer
weake
dust
,
and
daring
the
world
to
giue
him
a
man
to
fight
withall
.
Therefore
at
the
sight
of
him
the
whole
host
of
worldlings
bewray
great
feare
,
turning
their
faces
,
and
flying
backe
,
as
men
readie
to
sinke
into
the
earth
,
with
abated
courages
,
and
deiected
countenances
,
stayned
with
the
colours
of
feare
and
Death
,
trembling
like
leaues
in
a
storme
,
and
striken
with
the
palsie
of
a
sodaine
and
violent
shaking
through
all
the
body
.
But
the
true
child
of
God
,
armed
as
Dauid
,
with
trust
in
God
,
and
expectation
of
victory
by
the
Death
of
Christ
,
(
who
by
Death
ouercame
Death
,
as
Dauid
cut
off
the
head
of
Goliah
with
his
owne
sword
)
dares
,
and
doth
boldly
,
and
obediently
incounter
with
this
huge
Philistime
Death
(
supposed
inuincible
and
seeming
great
)
but
neither
with
sword
nor
speare
,
but
in
the
name
of
the
God
of
the
host
of
Israel
,
by
whose
might
onely
he
woundeth
and
striketh
him
to
the
earth
,
trampling
vpon
him
with
his
feete
,
and
reioycing
in
the
returne
of
his
soule
to
the
place
from
whence
it
first
came
,
he
singeth
this
ioyfull
and
triumphant
song
of
victory
.
O
Death
where
is
thy
sting
&c.
1
Cor.
15.55
.
he
hath
the
eyes
of
Stephen
to
looke
vp
into
heauen
,
and
therefore
in
obedience
and
a
willing
minde
he
dyeth
.
But
a
wicked
man
dying
may
say
to
Death
as
Ahab
said
to
Eliah
,
hast
thou
found
me
,
O
mine
enemie
:
1
King
.
21.20
.
but
when
it
is
told
the
child
of
God
that
Death
is
come
within
his
dores
▪
&
begins
to
looke
him
in
the
face
,
he
to
shew
his
courage
and
obedience
,
may
say
as
Dauid
saith
of
Ahymaaz
,
2
Sam.
18.27
.
let
him
come
and
welcome
,
for
he
is
my
friend
and
a
good
man
,
and
hee
commeth
with
good
tidings
;
so
he
,
Death
is
my
friend
,
let
him
come
,
he
is
a
good
man
and
bringeth
good
tidings
.
As
for
the
wicked
they
doe
with
Felix
,
tremble
,
Acts
24.26
.
if
they
doe
but
heare
of
death
and
of
iudgment
,
and
are
like
vnto
Saul
hauing
no
strength
in
them
,
but
fall
into
a
sound
when
they
heare
of
death
,
and
if
they
could
but
see
it
,
they
would
cast
a
jauelin
as
Saul
at
Dauid
,
1
Sam.
18.11
.
to
slay
it
.
But
the
children
of
God
doe
willingly
welcome
Death
,
as
Gods
seruant
and
messenger
,
and
applaud
it
as
Iacob
applauded
the
Chariots
that
Ioseph
his
sonne
sent
for
the
bringing
of
him
out
of
a
Countrey
of
misery
into
a
land
of
plenty
,
Gen.
45.27.48
where
he
should
haue
food
enough
,
the
best
in
the
land
.
So
the
hope
and
expectation
of
the
Saints
is
that
they
shall
see
God
,
and
come
to
Christ
by
Death
presently
in
their
soules
,
and
in
their
bodies
at
the
last
day
.
So
they
may
say
of
Death
as
Adoniah
said
vnto
Ionathan
the
sonne
of
Abiathar
the
Priest
come
in
,
for
thou
art
a
valiant
man
,
1
Kings
1.42
.
and
bringest
good
tidings
.
Cruell
and
vnmercifull
Death
makes
a
league
with
no
man
,
Esay
28.15
.
and
yet
the
Prophet
Esay
sayth
that
the
wicked
man
doth
make
a
league
with
death
:
how
may
this
be
?
There
is
no
league
made
indeede
,
but
onely
in
the
wicked
imagination
of
man
,
who
falsely
thinkes
that
Death
will
not
come
neere
him
,
though
all
the
world
should
be
destroied
.
And
therefore
the
seperation
of
the
soule
from
the
body
will
be
bitter
to
the
wicked
,
which
cannot
bee
seperated
without
great
griefe
,
woe
,
and
lamentation
.
As
the
Oxe
doth
commonly
lowe
and
mourne
,
when
his
yoke-fellow
wont
to
draw
with
him
,
is
taken
away
,
so
the
wicked
then
mourne
,
when
the
soule
shall
be
seperated
from
the
body
;
then
will
the
soule
and
the
bodie
with
teares
repeat
againe
and
againe
,
dost
thou
thus
seperate
vs
bitter
Death
?
O
Death
&c.
Then
griefes
follow
griefes
,
and
sorrow
comes
vpon
sorrow
,
and
then
what
a
wound
doth
the
heart
of
the
wicked
receiue
which
loueth
this
present
life
?
When
the
Physitian
saith
vnto
him
,
thou
must
from
henceforth
thinke
no
more
on
life
but
of
Death
;
at
the
hearing
of
which
heauie
newes
,
the
body
shall
dye
once
whether
he
will
or
no
,
but
the
heart
shall
dye
so
often
,
as
the
things
and
sinnes
be
in
number
which
he
loued
.
Then
shall
the
most
cleere
light
be
turned
into
darkenesse
,
because
those
things
which
aforetime
were
occasions
of
great
ioy
,
shall
now
become
most
horrible
vexations
and
torment
,
which
will
make
the
wicked
set
their
throates
vpon
tainterhookes
,
and
lift
vp
their
voyces
like
trumpets
,
and
cry
out
at
that
time
vpon
Death
,
as
the
deuils
did
vpon
Christ
in
the
Gospell
,
saying
what
haue
we
to
doe
with
thee
O
cruell
Death
,
Mat.
8.29
.
Iob
2.4
.
art
thou
come
hither
to
torment
vs
before
the
time
?
And
therefore
well
said
the
deuill
pellem
pro
pelle
,
skin
for
skin
,
and
all
that
euer
a
man
hath
will
hee
giue
for
his
life
,
so
that
he
may
enioy
that
,
although
but
for
a
moment
longer
.
As
Pharaoh
said
to
Moses
depart
from
among
my
people
,
so
say
the
vngodly
to
death
bee
banished
from
vs
,
thy
presence
,
thy
shadow
&
the
very
remembrance
of
thee
is
fearefull
to
vs
,
to
heare
Saint
Paul
speake
of
Gods
terrible
iudgment
to
come
is
too
trembling
a
doctrine
for
their
delightfull
dispositions
,
to
heare
with
Felix
they
are
not
at
leasure
,
for
this
is
iarring
musicke
which
sounds
not
arright
in
the
consort
of
their
worldly
pleasures
,
to
thinke
of
death
is
Aceldama
(
saith
one
)
euen
a
field
of
blood
:
but
if
any
Physition
would
take
vpon
him
to
make
men
liue
euer
in
this
world
what
a
multitude
of
patients
should
he
haue
?
And
how
well
would
they
reward
him
?
But
the
children
of
God
reioyce
at
the
newes
of
Death
,
to
shew
their
obedience
to
it
,
and
their
ioy
is
according
to
the
ioy
of
haruest
(
as
the
Prophet
speaketh
)
and
as
men
reioyce
when
they
deuide
the
spoyle
.
Isa.
9.3
.
And
they
may
say
of
Death
when
it
commeth
,
as
the
people
triumphantly
somtime
spoke
of
the
day
of
King
Dauids
coronation
,
Psal.
118.24
.
This
is
the
day
which
the
Lord
hath
made
,
we
will
reioyce
and
be
glad
in
it
.
And
they
may
call
Death
,
as
Iacob
did
the
place
where
he
came
,
Mahanaim
,
because
there
the
Angels
of
God
met
him
,
when
hee
was
to
meete
with
his
cruell
brother
Esau
,
Gen.
32.1.2
.
euen
so
when
the
children
of
God
are
to
meete
with
cruell
Death
,
the
Lord
will
send
his
holy
Angels
,
Hebr.
1.14
.
(
who
are
all
ministring
spirits
,
sent
forth
to
minister
for
them
who
shall
be
heires
of
saluation
)
to
carrie
them
into
Abrahams
bosome
.
Tell
one
of
our
gallants
in
his
sicknesse
,
that
Death
is
come
for
him
,
2.
King
.
9.20
.
and
that
his
driuing
is
like
the
driuing
of
Iehu
,
comming
furiously
toward
him
,
he
hath
the
Athenian
question
presently
ready
,
What
will
this
babler
say
?
Acts
17.18
.
But
this
newes
comming
to
the
childe
of
God
in
his
sicknesse
,
hee
may
be
talked
withall
;
for
he
hath
learned
with
Samuel
to
say
,
Speake
Lord
,
for
thy
seruant
heareth
:
1.
Sam.
3.10.18
and
to
say
with
Ely
,
It
is
the
Lord
,
let
him
doe
as
seemeth
good
to
him
:
and
with
Dauid
to
say
,
Heere
am
I
,
let
him
doe
to
mee
,
2.
Sam.
15.26
.
as
seemeth
good
to
him
.
Now
the
reason
of
this
great
difference
betwixt
the
wicked
and
the
godly
,
why
they
are
thus
diuersly
affected
vnto
Death
,
is
this
;
the
wicked
enioy
their
haue-best
in
this
life
,
but
the
godly
looke
for
their
good
,
and
are
walking
toward
it
.
And
if
it
should
be
demanded
when
a
wicked
man
is
at
his
best
:
the
answere
is
,
the
best
is
euill
enough
,
and
that
his
best
is
,
when
he
comes
first
into
the
world
;
for
then
his
sins
are
fewest
,
his
iudgements
easiest
;
they
goe
astray
as
soone
as
they
are
borne
,
saith
the
Psalmist
.
Psal.
58.3
.
It
had
beene
good
for
him
therefore
,
that
the
knees
had
not
preuented
him
,
but
that
he
had
died
in
the
birth
;
Nay
,
it
had
beene
good
for
him
,
Iob
3.11.12
.
(
as
our
Sauiour
Christ
said
of
Iudas
which
betrayed
him
)
if
he
had
neuer
beene
borne
.
Mat.
26.24
.
For
as
a
Riuer
which
is
smallest
at
the
beginning
,
increaseth
as
it
proceeds
by
the
accession
of
other
waters
into
it
,
till
at
length
it
be
swallowed
vp
in
the
deepe
.
So
the
wicked
,
the
longer
he
liueth
,
he
waxeth
euer
worse
and
worse
,
2.
Tim.
3.13
.
deceiuing
,
and
being
deceiued
(
saith
the
Apostle
)
proceeding
from
euill
to
worse
(
saith
Ieremy
)
till
at
length
he
be
swallowed
vp
in
that
lake
that
burneth
with
fire
and
brimstone
.
Ierem.
9.3
.
Reuel.
19.20
.
And
this
the
Apostle
expresseth
most
significantly
,
when
he
compares
the
wicked
men
to
one
gathering
treasure
,
wherein
he
heapes
and
treasureth
vp
wrath
to
himselfe
against
the
day
of
wrath
,
and
the
reuelation
of
the
righteous
iudgement
of
God
.
For
euen
as
the
worldling
,
who
euery
day
casteth
in
a
peece
of
money
into
his
treasure
,
in
few
yeeres
multiplies
such
a
summe
,
the
particulers
wherof
he
himselfe
is
not
able
to
keepe
in
minde
,
but
when
hee
breaks
vp
his
chest
,
then
he
finds
it
in
sundry
sorts
of
coyne
,
whereof
he
had
no
remembrance
.
Euen
so
,
and
worse
it
is
with
thee
,
O
impenitent
sinner
,
who
not
only
euery
day
,
but
euery
houre
and
minute
of
time
multiplyest
thy
transgressions
,
and
defilest
thy
conscience
,
hoording
vp
one
euill
work
vpon
another
.
To
what
a
reckoning
(
thinkest
thou
)
shall
thy
sins
amount
in
the
end
?
though
thou
forgettest
them
,
as
thou
dost
commit
them
;
Rom.
2.5
.
yet
the
Apostle
telleth
thee
that
thou
hast
laid
them
vp
in
a
treasury
,
and
not
only
so
,
but
that
with
euery
sinne
,
thou
hast
gathered
a
portion
of
wrath
proportionable
to
thy
sinne
,
which
thou
shal●
perfectly
know
in
that
day
,
Psal.
50.21
.
wherein
the
Lord
shall
breake
vp
thy
treasure
,
and
open
the
booke
of
thy
conscience
,
and
set
thy
sinnes
in
order
before
thee
.
But
if
you
wil
aske
when
the
children
of
God
are
at
their
best
,
I
answere
,
praised
be
God
,
our
worst
is
away
,
our
good
is
begun
,
Iohn
7.6
.
our
best
is
at
hand
.
As
our
Sauiour
said
to
his
kinsmen
,
so
may
we
say
to
the
worldlings
,
Your
time
is
alwayes
,
but
my
time
is
not
yet
come
:
the
children
of
God
are
not
at
their
best
now
,
it
is
in
the
working
,
onely
wee
were
at
our
worst
before
our
conuersion
;
For
our
whole
life
till
then
was
a
walking
with
the
children
of
disobedience
,
in
the
broad
way
that
leads
to
damnation
;
and
then
were
wee
at
the
worst
when
wee
had
proceeded
furthest
in
the
way
of
vnrighteousnesse
,
because
then
we
were
furthest
from
God
.
Our
best
,
began
in
the
day
of
our
recalling
,
wherin
the
Lord
by
his
word
and
holy
Spirit
called
vpon
vs
,
and
made
vs
turne
our
backes
vpon
Satan
,
and
our
face
toward
the
Lord
,
and
caused
vs
to
part
company
with
the
children
of
disobedience
,
amongst
whom
wee
had
our
conuersation
before
;
then
we
came
home
with
the
penitent
forlorne
,
to
our
Fathers
family
,
but
they
went
forward
in
their
sins
to
iudgement
.
That
was
a
day
of
diuision
betwixt
vs
and
our
sinnes
;
in
that
day
with
Israel
we
entred
into
the
borders
of
Canaan
into
Gilgal
,
and
there
we
were
circumcised
,
Iosua
5.9
.
and
the
shame
of
Egypt
was
taken
from
us
,
euen
our
sinne
,
which
is
our
shame
indeed
,
and
which
we
haue
borne
from
our
mothers
wombe
.
The
Lord
grant
that
wee
may
keepe
it
for
euer
in
thankfull
remembrance
and
that
we
may
count
it
a
double
shame
to
returne
againe
to
the
bondage
of
Egypt
,
to
serue
the
Prince
of
darknesse
in
bricke
and
clay
,
that
is
,
to
haue
fellowship
any
more
with
the
vnfruitful
workes
of
darknes
,
but
that
like
the
redeemed
of
the
Lord
,
Psal.
84.7
.
we
may
walke
from
strength
to
strength
,
till
wee
appeare
before
the
face
of
our
God
in
Sion
.
For
heere
wee
are
not
at
our
best
,
but
our
best
is
to
come
Now
our
life
is
hid
with
the
Lord
,
and
wee
know
not
yet
what
we
shall
be
;
1.
Iohn
3.2
.
but
wee
know
when
hee
shall
appeare
,
we
shall
be
like
him
,
the
Lord
shall
carry
vs
by
his
mercy
,
and
bring
vs
in
his
strength
to
his
holy
habitation
;
hee
shall
plant
vs
in
the
mountaine
of
his
inheritance
,
Exod.
15.13
.
euen
the
place
which
he
hath
prepared
,
Isa.
35.10
.
and
the
Sanctuary
which
he
hath
established
.
Then
euerlasting
ioy
shall
be
vpon
our
heads
,
and
sorrow
and
mourning
shall
fly
away
from
vs
for
euer
.
Therefore
for
this
cause
,
we
must
first
indeuour
that
our
death
be
voluntary
;
for
to
die
well
,
is
to
die
willingly
.
Secondly
,
we
must
labour
that
our
sinnes
die
before
vs
.
And
thirdly
,
that
wee
bee
alwayes
ready
and
prepared
for
it
.
O
what
an
excellent
thing
it
is
for
a
man
to
end
his
life
before
his
death
,
that
at
the
houre
of
death
he
hath
nothing
to
doe
,
but
only
to
be
willing
to
die
,
that
he
haue
no
need
of
time
,
nor
of
himselfe
,
but
sweetly
and
obediently
to
depart
this
life
,
shewing
therby
his
obedience
to
the
ordinance
of
God
;
for
wee
must
make
as
much
conscience
in
performing
our
obedience
vnto
God
in
suffering
death
,
as
wee
doe
in
the
whole
course
of
our
liues
.
Our
Sauiour
Christ
is
a
notable
example
and
paterne
for
vs
to
follow
in
this
case
.
And
therefore
the
Apostle
saith
,
Let
this
minde
be
in
you
,
Phil.
2.5.6.7.8
.
which
was
also
in
Christ
Iesus
,
who
being
in
the
forme
of
God
,
thought
it
no
robbery
to
be
equall
with
God
,
but
made
himselfe
of
no
reputation
,
and
tooke
vpon
him
the
forme
of
a
seruant
,
and
was
made
in
the
likenesse
of
men
,
and
being
found
in
fashion
as
a
man
,
hee
humbled
himselfe
and
became
obedient
vnto
death
,
euen
vnto
the
death
of
the
crosse
.
And
although
the
wicked
bee
ill
affected
vnto
death
,
(
as
we
haue
alreadie
heard
)
and
would
(
if
it
lay
in
their
power
)
most
villanously
intreate
and
handle
death
,
2.
Sam.
10.4
.
as
Hamon
the
sonne
of
Naash
King
of
the
Ammonites
,
did
the
messengers
of
King
Dauid
;
yet
let
euery
good
man
(
when
Death
shall
come
for
him
,
as
it
may
seeme
to
him
vntimely
,
before
the
threed
of
his
life
be
halfe
spunne
out
)
be
heere
informed
to
entertaine
it
kindly
,
Gen.
19.1
.
as
Lot
did
the
Angels
,
who
came
to
fetch
him
out
of
Sodom
.
For
though
he
bee
pulled
from
his
seate
,
which
was
to
him
,
as
the
plaine
of
Sodom
seemed
to
Lot
,
as
a
pleasant
Paradise
,
yet
shall
hee
finde
with
Lot
,
that
hee
is
taken
away
from
the
iudgement
to
come
,
howsoeuer
he
be
taken
away
,
either
by
the
malice
of
wicked
men
,
or
by
the
mercie
of
God
;
and
that
he
is
separated
from
the
sinnes
of
this
world
,
which
grieued
his
soule
;
yea
from
sinning
himselfe
,
and
from
his
owne
sinnes
,
which
grieued
the
Lord
his
so
gratious
and
kinde
Father
.
How
can
it
be
,
but
that
Death
should
be
a
welcome
guest
,
&
this
a
choice
blessing
,
which
as
a
gentle
guide
leades
vs
to
Christ
,
carrieth
the
soule
to
her
beloued
Husband
?
The
resolution
of
Saint
Ambrose
was
neither
to
loath
life
,
nor
feare
to
die
,
but
obediently
yeeld
vnto
Death
,
because
(
saith
he
)
we
haue
a
good
Lord
to
goe
vnto
.
The
third
duetie
is
to
die
in
repentance
,
which
must
bee
performed
by
vs
at
all
times
,
and
especially
at
this
time
.
Tertullian
saith
of
himselfe
,
that
he
is
a
notorious
sinner
,
and
borne
for
nothing
but
repentance
;
and
hee
which
is
borne
for
repentance
,
must
practise
repentance
as
long
as
he
liues
in
this
sinfull
world
,
into
which
hee
is
borne
vpon
this
condition
,
that
hee
must
leaue
it
againe
,
and
repent
at
his
end
also
.
Repentance
is
a
very
sore
displeasure
,
which
a
man
hath
in
his
heart
for
his
sinnes
,
euen
because
they
are
the
breach
of
Gods
holy
Lawes
and
Commandements
,
&
an
offence
to
God
his
most
mercifull
and
louing
Father
,
which
ingendreth
in
him
a
true
hatred
against
sinne
,
and
a
setled
purpose
and
holy
desire
to
liue
better
in
time
to
come
,
ordering
his
life
and
death
by
the
will
of
God
reuealed
in
his
holy
word
.
Repentance
consisteth
of
foure
parts
:
the
first
of
confession
;
by
which
the
Prophet
Daniel
saith
,
Dan.
9.4
.
We
acknowledge
our
owne
wickednesse
,
and
the
wickednesse
of
our
fathers
,
for
we
haue
sinned
against
thee
;
righteousnesse
therefore
belongeth
vnto
thee
,
but
vnto
vs
shame
and
vtter
confusion
.
Father
(
saith
the
prodigall
childe
)
I
haue
sinned
against
heauen
,
and
in
thy
sight
,
Luke
15.21
.
and
am
no
more
worthy
to
be
called
thy
sonne
.
He
that
couereth
his
sinnes
(
saith
the
Wise-man
)
shall
not
prosper
,
Prou.
28.13
.
but
who
so
confesseth
and
forsaketh
them
,
shall
haue
mercy
.
1.
Iohn
1
9.
If
we
confesse
our
sinnes
(
saith
the
Apostle
)
he
is
faithfull
and
iust
to
forgiue
vs
our
sinnes
,
and
to
clense
vs
from
all
vnrighteousnesse
.
Secondly
,
Contrition
.
Psal.
51.17
.
The
sacrifices
of
God
(
saith
the
Prophet
)
are
a
broken
spirit
;
and
a
contrite
heart
,
O
God
,
thou
wilt
not
dispise
.
Isa.
57.15
.
For
thus
saith
the
high
and
loftie
one
that
inhabiteth
eternitie
,
whose
name
is
holy
.
I
dwell
in
the
high
and
holy
place
,
with
him
also
that
is
of
an
humble
and
contrite
spirit
,
to
reuiue
the
spirit
of
the
humble
,
and
to
reuiue
the
heart
of
the
contrite
ones
.
For
all
these
things
hath
my
hand
made
,
Isa.
66.2
.
and
all
these
things
haue
beene
(
saith
the
Lord
)
but
to
this
man
will
I
looke
,
euen
to
him
that
is
poore
,
and
of
a
contrite
spirit
,
and
trembleth
at
my
words
.
So
that
this
contrition
is
the
bruising
of
a
sinners
heart
(
as
it
were
)
to
dust
and
powder
,
through
vnfained
and
deepe
griefe
conceiued
of
Gods
displeasure
for
sinne
;
and
this
is
Euangelicall
contrition
,
and
is
a
worke
of
grace
,
the
beginning
of
renewed
repentance
.
Therefore
the
Apostle
saith
,
2.
Cor.
7.10
.
Godly
sorrow
worketh
repentance
vnto
saluation
not
to
be
repented
of
.
The
third
is
faith
.
For
without
faith
,
neither
by
repentance
,
nor
by
any
other
meanes
are
we
able
to
please
God
,
neither
indeede
can
there
bee
any
true
repentance
without
faith
.
The
fourth
and
last
point
is
amendment
.
To
amend
,
is
to
redresse
and
reforme
faults
;
repentance
is
as
the
roote
,
amendment
the
fruit
.
Matth.
3.8
.
Bring
forth
therefore
fruit
(
saith
Saint
Iohn
)
meete
for
repentance
,
or
answerable
to
amendment
of
life
.
Repent
(
saith
the
Apostle
Paul
)
and
turne
to
God
,
Acts
26.20
.
and
doe
works
meet
for
repentance
;
so
that
first
there
must
be
a
change
of
the
heart
from
euill
to
good
,
by
the
gift
of
repentance
put
into
it
of
God
,
and
then
will
follow
amendment
of
our
liues
and
manners
.
There
is
no
part
of
Christian
religion
,
of
that
maine
importance
,
wherein
men
doe
more
voluntarily
deceiue
themselues
,
then
commonly
they
doe
in
this
dutie
of
repentance
.
In
respect
whereof
it
will
not
be
amisse
,
but
very
materiall
to
deliuer
,
certaine
infallible
signes
,
and
vnseparable
fruits
,
whereby
we
may
assure
our selues
that
wee
haue
repented
.
The
Apostle
Saint
Paul
nameth
seuen
fruits
,
which
in
some
measure
alwayes
follow
,
where
true
amendment
goeth
before
.
2.
Cor.
7.11
.
Behold
(
saith
he
)
your
godly
sorrowes
,
what
care
(
1
)
it
hath
wrought
in
you
?
yea
what
clearing
(
2
)
of
your selues
?
yea
what
indignation
(
3
)
?
yea
what
feare
(
4
)
?
yea
how
great
desire
(
5
)
?
yea
what
zeale
(
6
)
?
yea
what
punishment
?
Those
then
who
are
true
conuerts
,
who
do
vnfainedly
amend
their
liues
they
are
not
sluggish
or
secure
in
sinne
,
but
carefull
to
redresse
what
is
amisse
,
not
hiders
or
excusers
of
euill
,
but
confessors
,
and
by
humble
supplication
clearing
their
offences
;
they
are
not
contented
to
dwell
in
wickednesse
,
but
vexed
in
soule
,
and
full
of
indignation
against
themselues
for
their
sinnes
committed
;
they
stand
in
awe
and
are
afraid
of
Gods
iudgments
,
they
desire
his
fauour
as
the
Hart
desireth
the
water-brookes
,
Psal.
42.1
.
they
labour
by
religious
zeale
to
approue
their
liues
to
God
and
good
men
,
and
they
are
so
farre
from
fauoring
their
faults
,
as
that
they
seuerely
punish
them
vpon
themselues
.
Must
then
amendement
of
life
yeeld
such
worthy
works
and
fruits
?
Is
care
,
clearing
,
indignation
,
feare
,
desire
,
zeale
,
and
punishment
required
thereunto
?
O
then
to
repent
can
bee
no
light
matter
,
nor
trifling
labour
,
which
a
man
may
haue
at
commandement
,
or
performe
when
he
listeth
;
no
,
no
,
for
much
toile
and
trauell
belongeth
vnto
it
.
Sinne
cannot
bee
cast
off
as
an
vpper
garment
,
the
hearts
of
sinners
must
suffer
an
earth-quake
within
them
,
and
tremble
,
and
rend
like
the
vaile
of
the
Temple
,
Mat.
27.51
.
which
was
rent
in
twaine
from
the
top
to
the
bottom
,
and
like
the
earth
which
did
quake
,
and
like
the
rocks
which
rent
at
the
yeelding
vp
of
the
host
of
our
Sauiour
Christ
for
our
sinnes
;
so
that
must
torment
vs
at
the
heart
,
which
delighteh
vs
in
our
bodies
,
that
must
bee
soure
to
our
soules
,
which
was
sweete
in
our
liues
;
wee
must
chaunge
our
vices
into
so
many
vertues
,
and
so
turne
to
our
gracious
God
,
as
if
neuer
more
wee
would
returne
vnto
sinne
.
For
mourning
is
in
vaine
,
saith
Saint
Augustin
,
if
we
sinne
againe
.
Great
sinnes
,
saith
Saint
Ambrose
craue
great
weeping
&
lamentation
;
the
Angels
in
heauen
sing
at
this
lamentation
,
neither
doth
the
earth
afford
any
so
sweete
musick
in
the
eares
of
God
.
And
if
wee
will
purge
our selues
from
the
filthines
of
our
sinnes
,
wee
must
often
rince
our selues
with
teares
,
wee
must
vndergoe
the
agonie
of
repentance
,
mingle
our
drinke
with
weeping
,
water
our
couches
with
teares
,
Psal.
6.6
.
yea
the
very
bloud
(
as
it
were
)
of
our
soules
must
gush
out
of
our
eyes
.
O
that
our
head
(
saith
the
Prophet
)
were
waters
,
Ierem.
9.1
.
and
our
eyes
a
fountaine
of
teares
that
we
might
weepe
day
and
night
for
our
sinnes
.
Psal.
119.136
.
O
that
riuers
of
waters
(
saith
the
Psalmist
)
would
run
downe
our
eyes
,
because
we
keepe
not
the
law
of
God
.
Wee
must
be
greeued
because
wee
cannot
alwaies
be
greeued
.
Repentance
is
a
baptisime
of
teares
;
&
the
greater
that
our
fall
hath
bin
,
the
greater
must
bee
the
terrent
of
our
teares
.
It
is
naturall
to
men
that
their
lamentation
bee
in
some
sort
answerable
to
their
losse
.
Naamans
bodie
must
bee
seuen
times
washed
in
water
,
and
our
soules
seuentie
times
seuen
times
purified
by
repentance
.
Will
examples
moue
vs
to
the
performance
of
this
dutie
?
Looke
vpon
repenting
Dauid
,
and
behold
there
are
ashes
vpon
his
head
,
and
sack-cloth
vpon
his
backe
;
hee
did
not
braue
it
in
attire
,
nor
lye
streaking
vpon
his
bed
,
with
a
bare
(
Lord
helpe
me
)
in
his
mouth
.
Looke
vpon
the
repenting
Nineuites
,
Luk.
7.37
.
and
behold
King
and
people
are
strangely
humbled
;
men
and
beasts
fast
and
drinke
water
;
they
sat
not
belching
at
their
bordes
,
saying
pardon
Sir
,
and
so
post
it
ouer
.
Looke
vpon
repenting
Magdalen
,
and
behold
(
saith
Gregory
)
so
many
pleasures
as
she
found
in
her selfe
she
had
abused
,
so
many
sacrifices
shee
made
of
her selfe
,
shee
had
abused
her
eyes
to
wanton
lookes
,
and
therefore
now
she
caused
them
to
ouer-flow
with
teares
,
she
had
made
her
lips
the
weapons
of
lasciuiousnesse
,
and
gates
of
vanitie
,
and
therefore
now
shee
caused
them
to
kisse
her
Sauiours
feete
,
her
haire
once
set
out
and
frizled
after
the
newest
fashion
,
doth
shee
now
make
serue
in
stead
of
a
napkin
,
her
pretious
oyntment
that
was
her
wonted
perfume
,
shee
now
powred
vpon
Christs
feete
,
which
her
eyes
had
watred
,
her
haire
wiped
,
her
mouth
had
kissed
,
so
many
sinnes
,
so
many
sacrifices
,
such
sinnes
such
sacrifices
,
notable
examples
to
teach
all
their
duties
.
Haue
you
delighted
in
pride
of
attire
?
Put
on
sackc-loth
;
haue
you
offended
in
surfeting
and
drunkennes
?
Fast
and
drinke
water
.
Hath
your
mirth
bin
immoderate
?
Weepe
and
strangle
that
sinne
with
the
streame
of
teares
.
Haue
you
robbed
,
oppressed
,
and
wronged
your
brethren
?
Make
restitution
with
Zacheus
.
No
restitution
,
no
attonement
.
Nay
further
,
Luke
19.8
.
reuenge
that
sinne
vpon
your selues
,
by
giuing
somewhat
of
your
owne
.
Haue
you
beene
vncleane
and
fleshly
liuers
?
Chastise
your
bodies
with
Paul
,
and
keepe
it
vnder
,
and
br●…g
it
in
subiection
by
all
meanes
possible
;
1.
Cor.
9.27
.
auoid
vncleannesse
,
which
commonly
driueth
two
at
once
to
the
Diuell
together
.
Psal.
38.8
.
Roare
with
Dauid
for
very
griefe
of
heart
and
not
for
one
sinne
alone
,
but
for
all
.
Christ
cast
not
six
diuils
only
,
Luk.
8.2.30
.
out
of
the
woman
,
but
the
seuenth
also
,
he
left
not
one
of
a
whole
legion
.
We
are
not
freed
till
we
be
freed
from
all
.
We
must
not
slay
Amaleck
onely
,
which
is
a
master-sin
,
1.
Sam.
15.3
.
but
likewise
all
his
cattell
euen
all
our
beloued
sinnes
,
and
say
vnto
the
diuell
as
Moses
said
vnto
Pharaoh
,
2.
King
.
5.18
.
Exo.
10.26
.
wee
will
not
leaue
a
hoofe
behind
,
which
may
cause
desire
of
returning
into
Egipt
.
It
is
not
sufficient
to
pluck
out
the
arrow
,
but
we
must
apply
a
plaister
to
the
wound
.
We
must
leaue
off
the
rotten
ragges
of
Adam
,
and
be
wholy
renued
&
turne
vnto
our
God
with
a
setled
purpose
euer
whilst
we
liue
,
more
and
more
to
amend
our
liues
.
Hast
thou
failed
in
thy
faith
,
and
repented
?
Luke
.
22.61
:
Behold
Gods
mercy
to
repenting
Peter
.
Hast
thou
robbed
thy
neighbour
and
repented
?
Luk.
23.40
.
Behold
Gods
mercy
to
the
repenting
theefe
.
Hast
thou
couetously
gained
and
repented
?
Luke
19.8
.
Behold
Gods
mercy
to
repenting
Zacheus
.
Hast
thou
burned
in
vncleane
lust
,
and
repented
?
Luke
7.37
.
Behold
Gods
mercy
to
repenting
Magdalen
.
Hast
thou
committed
adulterie
,
and
repented
?
2.
Sam.
12.13
.
Psal.
136.2
.
Behold
Gods
mercy
to
repenting
Dauid
.
Vnto
the
repenting
person
hee
giueth
a
soft
heart
,
for
his
mercy
endureth
for
euer
.
He
sendeth
the
comfort
of
his
holy
spirit
,
for
his
mercie
endureth
for
euer
.
He
gi●…h
peace
of
conscience
,
for
his
mercy
endureth
.
And
bestoweth
on
them
the
ioyes
of
Heauen
,
for
his
mercy
endureth
for
euer
.
We
must
repent
instantly
&
continually
without
any
delay
.
God
wil
not
permit
vs
to
giue
the
prime
daies
to
the
diuell
,
the
dog-dayes
to
him
,
to
poure
out
our
wine
to
the
world
,
and
to
serue
him
with
the
dregges
.
Wee
may
not
repent
by
quauers
and
starts
,
but
goe
through
stitch
.
We
must
follow
repentance
as
the
widdow
in
the
Gospell
did
her
suite
,
Luke
18.40
.
and
keepe
our
hold
as
Iacob
did
in
wrestling
.
Gen.
32.26
.
Amend
to
day
,
amend
to
morrow
,
runne
on
,
not
for
a
time
,
but
euen
our
whole
time
with
a
continued
act
;
immoderately
at
the
first
time
,
constantly
in
the
midst
,
and
cheerefully
to
the
end
.
All
the
trees
in
Gods
orchard
must
bee
Palmes
,
and
Cedars
;
Palmes
,
which
bring
forth
fruit
betimes
,
and
Cedars
,
whose
fruit
lasteth
very
long
.
And
let
vs
consider
well
the
manifold
dangers
which
follow
the
want
either
of
speede
,
or
continuance
in
repentance
.
First
our
liues
of
all
things
are
most
vncertaine
,
as
we
haue
at
large
obserued
in
the
first
diuision
.
Matth.
25.6
.
The
foolish
Virgins
supposed
the
Bridegroome
would
not
come
like
a
bat
in
the
night
;
there
is
time
enough
(
said
they
)
to
repent
,
what
needs
all
this
hast
?
But
poore
fooles
they
were
excluded
.
Many
thousands
are
now
(
no
doubt
)
in
hell
,
who
purposed
in
time
to
haue
repented
;
but
being
preuented
by
death
,
are
fallen
into
the
burning
lake
there
to
be
tormented
for
euer
.
Therefore
let
vs
esteem
it
as
an
imminent
danger
to
liue
in
that
estate
,
wherein
we
would
be
loath
that
death
might
finde
vs
.
Secondly
bad
customes
are
dangerous
,
and
greatly
to
be
feared
.
Hee
that
from
his
youth
hath
wickedlie
in
his
old
age
shall
haue
sinne
in
his
bones
,
Iob
20.11
.
his
bones
(
saith
Iob
)
are
full
of
the
sinnes
of
his
youth
,
which
shall
ly
downe
with
him
in
the
dust
.
Sinnes
are
not
like
diseases
in
the
body
,
the
older
the
sorer
,
but
(
saith
Saint
Augustine
)
the
older
the
sweeter
,
and
yet
the
more
toothsome
the
more
troublesome
.
The
Disciples
of
Christ
could
not
cast
out
a
foule
spirit
that
had
remained
in
one
from
his
childehood
;
Mark
.
9.18.21
.
hee
that
hath
had
long
possession
will
plead
prescription
;
a
custome
long
retained
is
not
quickly
changed
;
and
therefore
it
is
very
dangerous
not
to
repent
before
we
can
sin
no
more
.
Thirdly
,
we
must
remember
that
the
longer
we
continue
in
sin
without
repentance
,
the
further
wee
runne
from
God
.
And
there
is
no
great
likelyhood
that
hee
that
hath
beene
running
from
God
forty
,
fiftie
,
or
perhaps
three
or
foure
score
yeares
together
,
and
with
the
Prodigall
runneth
into
a
farre
Countrey
,
can
returne
againe
in
the
space
of
six
dayes
,
six
howers
,
six
minutes
;
for
it
may
bee
his
sicknes
(
vnto
which
time
he
deferreth
his
repentance
)
will
not
be
so
long
as
the
shortest
of
these
times
,
how
then
is
it
possible
to
turne
in
time
to
our
God
by
repentance
?
Neither
is
this
a
worke
of
one
day
or
two
,
as
it
is
said
in
the
book
of
Ezra
in
another
case
.
Salomon
giueth
a
young
man
counsell
to
remember
his
Creator
in
the
daies
of
his
youth
,
Ezra
.
10.13
.
earely
to
begin
repentance
,
that
is
,
in
the
prime
and
bud
of
his
life
,
Eccle.
12.1
.
while
hee
is
fresh
and
gallant
,
and
not
to
tarry
till
the
dead
winter
of
age
cause
his
buds
to
fade
,
and
leafe
to
fall
,
or
till
the
brawne
of
his
strong
armes
fall
away
,
or
till
the
keepers
of
the
house
(
the
hands
which
defend
the
body
)
tremble
,
or
til
euery
thing
bee
a
burthen
,
seeing
euen
then
the
grasse-hopper
shall
bee
a
burthen
;
or
till
they
wax
darke
(
the
eyes
)
that
looke
out
at
the
windowes
,
or
till
the
grinders
cease
,
that
is
,
his
teeth
fall
out
of
his
head
,
or
till
the
doores
of
his
lippes
bee
shut
,
and
iawes
fallen
,
or
till
the
daughters
of
singing
(
the
eares
)
be
abased
,
being
not
able
any
longer
to
heare
the
voice
or
sound
of
Instruments
,
or
till
it
bee
too
late
to
knocke
,
Eccle.
12.3.4
.
when
the
Lords
doore
is
made
fast
,
Mat.
25.10.12
.
and
there
shall
bee
no
more
opening
.
And
lest
this
young
man
should
thinke
the
terme
of
his
age
(
which
Salomon
cals
the
euill
day
or
time
)
to
be
the
most
conuenient
time
and
terme
of
beginning
repentance
,
in
the
verses
following
he
brings
the
old
man
,
deafe
,
blinde
,
lame
,
short-winded
,
full
of
aches
and
diseases
in
his
body
,
trembling
vpon
his
staffe
,
his
lippes
and
hands
shaking
,
without
memorie
,
and
almost
robbed
of
his
sences
;
as
if
hee
should
say
:
looke
my
sonne
,
is
this
man
fit
to
learne
or
repent
,
who
cannot
heare
,
speake
,
see
,
goe
,
nor
remember
?
Thus
Salomon
schooleth
his
young
man
.
Exod.
2.22.29
.
Further
God
requiring
the
first
borne
for
his
offering
,
and
the
first
fruites
for
his
seruice
,
doth
(
no
doubt
)
require
the
prime
and
maiden-head
of
euery
mans
worke
,
Leuit.
23.10
.
and
that
we
should
repent
betimes
,
and
serue
him
with
our
first
and
best
meanes
.
It
is
for
yong
men
to
beleeve
.
And
therefore
the
ordinary
Creede
(
which
is
both
for
yong
&
old
)
saith
,
I
doe
beleeue
.
In
the
Leuiticall
temple
,
there
was
a
morning
offering
as
well
as
an
euening
sacrifice
.
And
when
the
Angell
of
the
couenant
stirreth
the
poole
,
that
is
,
offereth
saluation
,
not
he
that
is
oldest
,
Iohn
5.2
.
but
he
that
steppes
in
first
(
yong
or
old
)
is
healed
.
Eph.
5.16
.
Colos.
4.5
.
Some
,
say
that
youth
must
haue
a
time
,
but
Christians
must
redeeme
the
whole
both
of
youth
and
yeares
.
For
here
God
will
not
be
satisfied
with
the
first
fruits
,
as
in
the
legall
Priest-hood
,
but
must
haue
the
whole
crop
of
time
offered
to
him
in
his
seruice
,
and
performance
of
his
commandements
.
Elisha
could
say
to
his
seruant
is
this
a
time
to
take
rewards
?
And
amidst
the
pangs
of
death
,
is
that
a
time
to
thinke
of
amendement
of
life
?
Againe
let
vs
remember
that
in
time
of
sicknesse
wee
thinke
most
vpon
that
which
wee
most
feele
.
Death
doth
besiege
vs
,
sinne
affrighteth
vs
,
our
wiues
grieue
vs
,
our
children
with-draw
vs
;
being
many
waies
distracted
,
how
shall
we
then
repent
and
amend
?
Being
then
at
the
weakest
;
how
can
we
resist
Sathan
,
who
is
then
at
the
strongest
?
Our
repentance
then
will
be
late
repentance
,
and
late
repentance
is
neuer
or
very
seldome
true
repentance
;
according
to
this
saying
,
sera
poenitentia
rarò
est
vera
,
sed
vera
poenitentia
nunquam
est
sera
;
late
repentance
is
seldome
true
,
but
true
repentance
is
neuer
too
late
.
Also
those
repentance●
that
men
frame
to
themselues
at
the
last
houre
,
are
but
false
conceptions
,
that
come
not
to
bearing
;
for
in
such
repentance
men
forsake
not
their
sinnes
,
but
their
sinnes
forsake
them
.
It
will
be
too
late
to
come
to
the
kay
when
the
ship
is
launched
,
too
late
to
transplant
trees
,
when
they
be
many
yeares
growne
,
too
late
to
season
flesh
,
when
it
crawleth
with
wormes
,
too
late
to
mend
a
house
when
it
is
on
fire
;
so
stands
the
case
with
him
that
hath
liued
long
in
sinne
without
repentance
.
Such
as
by
their
prophannesse
,
doe
wilfully
refuse
the
offer
of
Gods
mercy
,
and
do
prefere
their
pleasures
and
profits
before
it
,
may
runne
so
farre
,
that
all
the
meanes
they
can
vse
shall
neuer
obtaine
mercy
at
the
hands
of
God
.
I
say
as
there
is
a
time
in
the
which
the
Lord
will
wooe
vs
,
yea
he
sends
his
Ministers
to
intreat
vs
,
hee
will
chide
and
expostulate
the
matter
with
vs
,
why
we
will
not
accept
of
his
mercy
.
O
Ephraim
(
saith
the
Lord
)
what
shall
I
doe
vnto
thee
,
Hos.
6.4
.
O
Iuda
what
shall
I
doe
vnto
thee
?
So
there
is
and
will
be
a
time
that
after
the
refusing
of
grace
,
and
contemning
of
mercy
offered
,
the
Lord
will
shut
vp
and
bolt
the
gate
of
mercie
,
so
as
he
will
not
be
entreated
at
our
hands
any
more
.
This
is
proued
vnto
vs
by
the
Prophet
Dauid
in
one
of
his
Psalmes
,
Psal.
95.7.8
.
where
he
exhorts
the
people
that
they
will
take
and
accept
the
time
the
Lord
offers
them
,
lest
it
come
to
passe
by
their
contempt
,
and
refusing
the
time
of
grace
,
the
Lord
cast
them
off
and
reiect
them
.
I
deny
not
,
but
that
in
respect
of
vs
,
till
God
hath
manifested
his
will
,
there
is
hope
;
but
in
respect
of
Gods
secret
decree
,
the
time
of
Gods
mercie
may
bee
out
euen
during
this
life
;
therefore
when
mercie
is
offered
,
wee
must
take
heed
we
wilfully
cotemne
it
not
,
lest
we
prouoke
the
Lord
to
be
gone
,
and
vtterly
to
reiect
vs
.
One
of
the
most
feareful
signes
of
a
Cast-away
is
to
delay
and
put
off
the
Lords
gratious
offer
of
mercy
;
as
we
reade
of
Pharaoh
,
who
when
Moses
offered
himselfe
to
pray
to
the
Lord
for
him
,
he
put
it
off
till
the
next
morrow
;
Exod.
8.9.10
.
so
he
that
hath
the
mercies
and
graces
of
God
offered
him
to
day
,
and
puts
them
off
from
his
youth
to
his
age
,
and
from
his
old
daies
till
his
death-bed
,
may
iustly
feare
an
vtter
reiection
,
euen
then
when
he
hopes
for
most
comfort
.
And
as
it
is
most
certaine
that
after
death
,
teares
are
fruitlesse
,
repentance
vnprofitable
,
as
after
death
no
mercie
is
to
be
expected
,
nothing
but
miserie
,
nothing
but
wrath
,
so
is
it
doubtfull
and
very
dangerous
,
that
our
sighes
,
teares
,
and
groanes
,
are
of
little
force
at
the
very
neere
approach
of
death
,
whether
by
age
,
extremitie
of
disease
,
or
otherwise
.
For
at
that
time
when
our
powers
are
distracted
or
spent
,
when
no
part
is
free
eyther
from
the
sence
or
feare
of
his
cruell
gripe
,
we
may
well
be
said
to
be
in
death
,
or
at
leastwise
in
such
a
condition
or
state
that
doth
lesse
participate
of
life
then
death
.
And
therefore
at
the
least
it
is
doubtfull
that
at
that
time
we
shall
not
remember
God
,
and
that
our
repentance
shall
come
too
late
.
What
a
shame
is
it
that
the
children
of
this
world
are
wiser
in
their
kind
,
then
the
children
of
light
?
A
good
husband
will
repaire
his
house
while
the
weather
is
faire
,
and
not
deferre
till
winter
doth
rise
.
A
carefull
Pilot
will
furnish
his
shippe
whiles
the
Seas
are
calme
,
and
not
stay
vntill
tempests
doe
rage
.
The
traveller
will
take
his
time
in
his
iourney
,
and
will
hasten
when
he
sees
night
approach
,
lest
darknesse
ouertake
him
.
The
Smith
will
strike
while
the
iron
is
hot
,
l●st
it
coole
vpon
him
,
and
so
hee
lose
his
labour
.
The
Marriner
will
not
let
the
tide
passe
him
,
for
(
as
the
common
prouerbe
is
)
the
time
and
tide
tary
for
no
man
.
The
Lawyer
will
take
the
terme
,
because
he
knoweth
that
it
being
ended
,
his
clients
will
be
gone
.
So
we
ought
to
make
euery
day
the
day
of
our
terme
,
and
a
prouident
man
will
repent
him
of
his
sinnes
in
the
seasonable
time
of
health
and
strength
,
and
not
protract
till
hee
bee
in
the
very
armes
and
the
imbracement
of
death
;
when
many
occasions
may
cut
from
him
either
his
minde
or
power
,
or
time
to
repent
.
For
we
haue
iust
cause
to
feare
,
that
if
we
would
not
when
we
might
,
we
shall
not
be
able
when
we
would
,
and
that
by
our
will
to
do
euill
,
we
may
happily
lose
the
power
to
doe
well
.
Thy
very
tongue
will
condemne
thee
in
thy
trade
:
if
thou
trust
a
man
with
thy
wares
,
thou
wilt
require
a
bill
or
bond
,
saying
,
all
men
are
mortall
,
and
at
lesse
then
an
houres
warning
.
But
let
the
Preacher
exhort
thee
to
accept
of
the
gratious
time
of
the
Lord
,
and
put
thee
in
minde
that
thy
life
,
as
a
vapour
,
is
soone
gone
,
yet
thou
wilt
not
beleeue
him
,
but
so
lead
thy
life
in
sinne
,
as
if
thou
hadst
the
same
in
see
farme
.
And
to
thee
that
callest
thy
neighbours
,
friends
and
companions
to
Cards
,
Dice
,
or
any
such
pastime
,
saying
,
come
let
vs
goe
passe
the
time
away
.
Is
time
so
slow
that
it
must
be
driuen
?
I
tell
thee
there
are
at
this
day
many
thousands
in
hell
,
who
if
they
had
many
kingdoms
,
would
gladly
giue
them
all
,
for
one
houre
of
that
time
,
whereof
thou
hast
many
,
not
to
passe
it
away
or
driue
it
from
them
,
but
in
hope
to
recouer
that
which
thou
dost
most
gracelessely
contemne
.
Alas
,
who
dares
trust
to
the
broken
reed
of
extreame
sicknesse
or
age
,
bruised
by
originall
,
but
altogether
broken
by
our
actuall
sinnes
.
We
haue
good
cause
not
to
trust
to
this
deferring
of
time
,
and
late
repentance
.
For
if
Esau
could
not
finde
repentance
,
albeit
he
sought
it
with
teares
;
Heb.
12.17
.
how
may
we
with
good
reason
suspect
our
extreame
late
seeking
for
repentance
?
Not
because
true
repentance
can
euer
bee
too
late
,
but
because
late
repentance
is
seldome
true
,
(
as
wee
haue
alreadie
heard
)
Et
sera
rarò
seria
,
that
which
is
late
is
seldome
liuely
,
as
proceeding
rather
from
feare
,
then
from
loue
,
from
necessitie
,
then
from
willingnesse
,
and
desire
,
rather
outwardly
pretended
,
then
with
the
heart
intended
.
We
all
of
vs
in
our
iolitie
,
thinke
we
may
doe
what
wee
list
,
and
so
long
as
God
forbeares
to
punish
,
we
will
neuer
forbeare
to
sin
,
but
still
deferre
the
time
of
repentance
.
But
God
grant
we
may
remember
and
lay
to
our
hearts
,
what
that
good
Father
Saint
Augustine
saith
,
Nihil
est
infoelicius
,
&c.
Nothing
is
more
infortunate
then
the
felicitie
of
sinners
,
whereby
there
penall
impietie
is
nourished
,
and
their
malice
strengthened
and
increased
.
When
God
doth
suffer
sinners
to
prosper
,
then
his
indignation
is
the
greater
toward
them
(
saith
that
Father
)
and
when
hee
leaueth
them
vnpunished
,
then
he
punisheth
them
most
of
all
.
For
the
further
pressing
of
this
doctrine
on
our
consciences
,
let
vs
obserue
some
places
of
Scripture
.
And
first
let
vs
see
what
the
Lord
saith
to
such
as
despise
wisdomes
call
;
being
of
three
sorts
,
viz.
The
first
,
that
like
fooles
content
themselues
with
ignorance
.
The
second
that
scoffe
at
the
Lords
offer
by
his
seruants
.
The
third
which
are
carried
away
by
their
owne
lusts
.
Prou.
1.24.28
.
Because
I
haue
called
,
and
yee
refused
,
I
haue
stretched
out
my
hand
,
and
none
would
regard
,
and
then
they
shall
call
vpon
mee
,
but
I
will
not
answere
;
they
shall
seeke
me
early
,
but
shall
not
finde
me
.
Noting
to
vs
,
that
as
they
did
refuse
the
time
in
which
he
called
,
so
they
should
call
in
hope
of
mercy
,
but
finde
none
.
Esay
23.12.13
.
The
like
we
reade
how
the
Prophet
Esay
,
calling
Ierusalem
to
repentance
in
sack-cloath
and
ashes
for
their
sinnes
;
shee
fell
to
sporting
and
feasting
,
despising
the
Lords
message
,
and
offer
of
grace
by
his
Prophet
;
what
came
of
it
?
You
may
reade
presently
,
that
their
contempt
comming
to
the
Lords
eares
,
he
doth
answere
.
Surely
this
iniquitie
shall
not
bee
purged
from
you
till
you
die
(
saith
the
Lord
of
Hostes
)
giuing
them
to
vnderstand
,
that
seeing
they
set
so
light
by
the
admonitions
of
the
Prophet
,
there
should
bee
left
them
no
time
to
repent
in
,
till
hee
had
destroyed
them
.
But
of
all
the
places
of
Scripture
for
this
purpose
,
let
vs
see
what
the
Lord
saith
to
Ierusalem
by
his
Prophet
Ezechiel
.
Ezech.
24.13
.
Because
(
saith
hee
)
I
would
haue
purged
thee
,
and
thou
wast
not
purged
,
thou
shalt
not
be
purged
,
till
I
haue
caused
my
wrath
to
light
vpon
thee
.
Marke
this
Place
well
,
which
may
terrifie
our
hearts
,
(
if
we
carry
not
the
hearts
of
Tygers
)
in
which
the
Lord
testifies
not
onely
to
them
,
but
to
vs
,
then
when
by
all
kinde
meanes
and
louing
allurements
,
hee
offereth
his
fauour
,
and
we
obstinately
refuse
it
,
let
vs
be
sure
,
then
when
wee
would
haue
mercy
and
fauour
from
him
,
though
wee
begge
it
,
crying
and
howling
,
he
will
deny
vs
.
For
there
is
a
time
set
in
which
we
may
repent
,
but
being
despised
and
outrun
,
there
is
after
no
houre
to
obtaine
mercy
.
The
reasons
whereof
are
speciallly
three
.
viz.
The
first
taken
from
God
,
who
,
because
it
proceedes
from
his
loue
to
offer
mercy
,
it
must
needs
stand
with
his
iustice
to
punish
the
wilfull
contempt
of
it
,
with
a
perpetuall
deniall
of
mercy
.
The
second
from
Sathan
,
who
by
contemning
and
neglecting
the
Lords
gratious
offer
of
mercy
,
gets
great
aduantage
of
vs
,
and
hereby
makes
a
way
for
such
sinnes
as
hardly
in
time
we
can
repent
vs
of
.
The
third
is
from
the
nature
of
this
sinne
which
hatcheth
three
horrible
sinnes
;
for
delay
breeds
custome
,
custome
breeds
securitie
,
and
security
breedes
impenitencie
.
A
drunkard
,
wee
see
,
is
more
easily
reclaymed
from
that
sinne
at
the
first
,
then
when
hee
hath
gotten
the
custome
of
it
;
and
so
it
is
of
all
other
sinnes
.
And
hence
it
is
that
the
Lord
by
his
Prophet
doth
note
it
a
thing
impossible
in
respect
of
humane
power
to
leaue
those
sinnes
which
are
customably
committed
,
saying
.
Can
the
black-more
change
his
skin
,
Ierem.
13.23
.
or
the
Leopard
his
spots
,
then
may
yee
also
doe
good
,
that
are
accustomed
to
doe
euill
.
Oh
beloued
,
let
vs
take
heede
of
despising
the
Lords
kind
offer
of
mercy
,
lest
hee
bee
angry
,
Psal.
2.13
.
and
so
wee
perish
in
his
wrath
.
For
which
cause
let
vs
call
to
remembrance
these
foure
motiues
to
mooue
vs
to
accept
of
the
time
of
grace
,
2.
Cor.
6.2
.
this
acceptable
day
of
saluation
.
viz.
First
,
how
mercifull
the
Lord
hath
beene
to
vs
,
who
might
haue
cut
off
our
time
in
our
youth
,
in
which
it
may
be
wee
were
vnthriftie
,
or
in
the
midst
of
some
grieuous
sinne
.
that
we
commited
heretofore
,
or
of
late
daies
,
and
so
haue
sent
vs
to
hell
.
Secondly
,
consider
how
many
good
motions
of
his
holy
spirit
wee
haue
let
slip
,
and
made
light
accompt
of
,
and
sent
him
away
from
vs
with
griefe
,
which
it
may
be
we
shall
neuer
enioy
againe
.
Thirdly
call
to
thy
minde
how
hee
hath
this
day
offered
thee
his
Maiesties
gratious
pardon
vpon
thy
willing
accepting
of
it
,
which
for
ought
that
either
I
or
thou
know
,
he
will
neuer
offer
againe
vnto
thee
.
Fourthly
consider
that
at
the
Lord
hath
giuen
thee
a
time
,
so
he
hath
giuen
thee
thy
sences
,
thy
wittes
,
thy
memory
,
which
hee
hath
depriued
others
of
,
and
may
thee
also
,
for
ought
thou
knowest
,
because
thou
hast
made
no
better
vse
of
them
for
his
glory
,
and
thy
owne
saluation
.
Therefore
say
,
Lord
turne
mee
vnto
thee
,
and
deliuer
my
soule
,
enlighten
my
vnderstanding
,
from
this
grosse
darkenesse
,
free
my
desires
from
these
iron
chaines
,
from
these
massie
fetters
of
sin
,
that
I
may
turne
vnto
thee
in
the
seasonable
time
of
health
and
strength
;
and
not
deferre
the
great
and
waightie
worke
of
my
repentance
,
vntill
either
by
long
custome
of
sin
,
or
by
debility
of
body
or
minde
or
both
,
I
shall
not
be
able
to
think
vpon
thee
.
But
some
will
obiect
,
what
is
there
no
hope
of
saluation
for
him
that
repenteth
at
the
last
houre
?
Answer
.
I
will
not
say
(
saith
Saint
Augustine
)
he
shall
be
saued
,
I
will
not
say
he
shall
be
damned
.
You
wil
say
,
the
theefe
was
saued
at
the
very
last
cast
of
life
,
Luke
23.43
:
or
some
short
time
before
he
departed
from
the
crosse
to
paradise
.
Answer
.
I
confesse
that
the
scripture
speaketh
of
such
a
one
crucified
at
the
right
hand
of
the
son
of
God
,
who
crauing
with
faith
mercy
to
saluation
,
receiued
this
answer
,
to
day
shalt
thou
be
with
me
in
paradise
.
Hee
was
called
at
the
eleuenth
houre
at
the
poynt
of
the
twelfe
,
when
hee
was
now
dying
and
drawing
on
;
and
therefore
his
conuersion
was
altogether
miraculous
and
extraordinary
.
And
there
was
a
speciall
reason
why
our
Sauiour
Christ
would
haue
him
to
be
then
called
;
that
while
he
was
in
suffering
he
might
shew
forth
the
vertue
of
his
passion
,
that
all
which
saw
the
one
,
might
also
acknowledge
the
other
.
Now
it
is
not
good
for
any
man
to
make
an
ordinary
rule
of
an
extraordinary
example
,
and
besides
the
scripture
speakes
but
of
one
that
was
so
saued
;
and
it
speakes
of
another
in
that
very
place
,
and
at
that
very
instant
that
was
damned
.
And
herevpon
a
father
saith
,
we
reade
of
one
,
that
no
man
should
despaire
,
and
but
of
one
,
that
no
man
should
presume
.
And
vpon
this
also
Origen
writeth
thus
,
there
is
no
man
hath
cause
to
despaire
of
pardon
,
seeing
Christ
said
vnto
the
theefe
verily
this
day
thou
shalt
be
with
me
in
paradise
,
and
yet
may
not
too
much
presume
of
pardon
,
because
Christ
said
not
verely
this
day
shall
yee
be
with
me
in
paradize
.
This
example
therefore
is
a
medicine
onely
against
desperation
,
and
no
cloake
for
sinne
.
And
therefore
let
vs
remember
before
we
sinne
,
that
Christ
pardoned
not
the
multitude
,
and
thereby
feare
his
iustice
;
and
after
wee
haue
sinned
,
let
vs
remember
that
Christ
pardoned
the
theefe
;
and
so
hope
for
mercy
.
Etsi
poenitentia
est
sera
,
tamen
indulgentia
non
est
fera
.
Saith
Lombard
Gods
mercy
is
aboue
our
misery
,
and
an
euening
sacrifice
is
accepted
by
him
;
&
yet
on
the
other
side
we
neuer
reade
that
Christ
cured
one
blind
man
often
,
that
hee
healed
the
same
leapers
diuers
times
,
that
he
raised
Lazarus
twice
.
Marke
well
(
saith
one
)
what
I
say
,
that
a
man
which
repenteth
not
but
at
his
latter
end
shall
be
damned
;
I
doe
not
say
so
,
what
then
doe
I
say
?
He
shall
be
saued
?
No.
What
then
doe
I
say
?
I
say
I
know
not
,
I
say
I
presume
not
,
I
promise
not
,
will
thou
then
deliuer
thy selfe
out
of
this
doubt
?
Wilt
thou
escape
this
dangerous
poynt
?
Repent
thou
then
whilst
thou
art
whole
,
for
if
thou
repent
whilst
thou
art
in
health
,
whensoeuer
the
last
day
of
all
commeth
vpon
thee
thou
art
safe
,
for
that
thou
didst
repent
in
that
time
when
thou
mightest
yet
haue
sinned
:
but
if
thou
wilt
repent
when
thou
canst
sinne
no
longer
,
thou
leauest
not
sinne
but
sinne
leaueth
thee
.
One
being
demaunded
when
it
was
time
to
repent
,
answered
,
one
day
before
our
Death
;
but
when
it
was
replyed
,
that
no
man
knew
that
day
;
he
said
,
begin
then
to
day
,
for
feare
of
fayling
;
and
boast
not
of
to
morrow
,
for
thou
knowest
not
what
a
day
may
bring
forth
:
many
pretend
to
mend
all
in
time
,
and
this
time
is
so
deferred
from
day
to
day
vntill
God
(
in
whose
hands
onely
all
times
consist
)
doth
shut
them
out
of
all
time
and
send
them
to
paines
eternall
with
out
time
,
for
that
they
abuse
the
speciall
benefit
of
time
in
this
world
.
Againe
concerning
those
which
post
off
their
repentance
til
age
,
sicknes
,
or
death
;
of
these
there
are
specially
two
sorts
.
viz.
The
first
sort
are
such
as
plead
the
sweete
promises
of
the
Gospell
,
Ezech.
18.21
.
Mat.
11.28
.
as
namely
these
.
At
what
time
soeuer
a
sinner
doth
repent
&c.
Come
vnto
me
all
yee
that
labour
and
are
heauie
loaden
,
and
I
will
refresh
you
.
Answer
.
True
it
is
and
most
true
,
but
to
whom
are
these
promises
made
,
and
to
what
sinners
?
They
are
made
to
all
repentant
sinners
that
turne
to
the
Lord
with
all
their
hearts
,
but
thou
art
an
vnrepentant
wretch
and
continuest
in
thy
sinnes
,
therefore
those
comfortable
promises
belong
not
vnto
thee
.
And
what
sinners
doth
he
bid
come
vnto
him
?
Those
that
be
weary
and
heauie
laden
,
that
is
,
whose
sins
pinch
and
wound
them
at
the
very
heart
,
and
withall
desire
to
be
eased
of
the
burthen
of
them
.
Therefore
take
not
occasion
to
presume
of
the
promises
of
the
Gospell
;
for
vnlesse
thou
turne
from
thy
euill
wayes
,
and
repent
of
thy
sinnes
,
they
belong
nothing
at
all
vnto
thee
.
I
know
the
Gospell
is
a
booke
of
mercy
,
I
know
that
in
the
Prophets
there
are
many
aspersions
of
mercy
;
I
know
that
out
of
the
eater
comes
meat
,
and
out
of
the
strong
comes
sweetenesse
;
and
that
in
the
ten
commandements
(
which
be
the
administrations
of
death
)
there
is
made
expresse
mention
of
mercy
,
I
will
haue
mercy
vpon
thousands
;
yea
,
the
very
first
words
of
them
are
the
couenant
of
grace
,
I
am
the
Lord
thy
God
;
yet
,
if
euery
leafe
and
euery
line
,
and
euery
word
in
the
bible
were
nothing
but
mercy
,
mercy
:
yet
nothing
auailes
the
presumptuous
sinner
that
lies
rotting
in
his
iniquities
;
O
but
he
is
mercifull
,
gratious
,
slow
to
anger
,
aboundant
in
goodnesse
and
truth
,
reseruing
mercy
for
thousands
,
forgiuing
iniquitie
,
transgression
,
and
sinne
;
is
not
here
mercy
mentioned
nine
or
ten
times
together
?
It
is
,
but
read
on
the
very
next
words
,
and
not
making
the
wicked
innocent
,
visiting
the
iniquitie
of
the
fathers
vpon
the
children
,
and
vpon
childrens
children
vnto
the
third
and
fourth
generation
:
is
not
this
the
terrible
voice
of
iustice
?
But
stay
,
in
the
136
Psal.
there
is
nothing
but
his
mercy
endureth
for
euer
which
is
the
foote
of
the
Psal.
and
is
found
six
and
twentie
times
in
26
verses
,
yet
harke
what
a
ratling
thunder-clappe
is
heere
,
and
ouerthrew
Pharaoh
and
his
host
in
the
red
sea
,
and
smote
great
Kinges
,
and
slew
mighty
Kings
&c.
The
second
sort
are
such
,
that
by
reading
and
hearing
of
the
story
of
Lots
drunkennes
,
of
Dauids
adultery
,
of
Peters
deniall
,
doe
thereby
blesse
themselues
,
and
strengthen
and
comfort
their
hearts
,
yea
they
haue
learned
to
alledge
them
as
examples
to
extenuate
their
sinnes
,
and
to
presume
that
they
shall
finde
the
like
mercy
.
Am
I
a
Drunkard
?
(
saith
one
)
so
was
that
good
man
Lot
.
Am
I
an
Adulterer
?
(
saith
another
)
so
was
Dauid
,
a
man
after
Gods
owne
heart
.
Am
I
a
swearer
,
a
forswearer
,
a
curser
,
a
denyer
of
Christ
?
So
was
the
holy
Apostle
Saint
Peter
.
Shall
I
despaire
of
saluation
,
saith
the
wicked
persister
in
sinne
,
and
I
read
that
the
theefe
repented
on
the
crosse
,
and
found
mercy
at
the
last
houre
?
O
vile
wretches
,
who
hath
bewitched
you
to
peruert
Gods
word
to
your
destruction
?
It
is
as
much
as
to
poyson
the
soule
.
Look
on
their
repentance
.
Lot
fell
of
infirmitie
,
and
no
doubt
repented
with
much
griefe
;
yet
looke
vpon
Gods
iudgment
vpon
that
incestuous
seede
.
Looke
vpon
Dauid
.
Psal.
38.
Read
the
38
Psalme
,
it
made
him
grow
crooked
,
his
sinnes
were
as
fire
in
his
bones
;
he
had
not
a
good
day
to
his
death
,
but
the
griefe
of
his
sinnes
made
him
to
roare
out
;
thou
wouldst
be
loath
to
buy
thy
sinne
so
deere
as
he
did
.
Looke
vpon
Peter
who
wept
for
his
sinnes
most
bitterly
.
Mat.
26.75
.
And
as
for
the
example
of
the
theefe
(
as
wee
haue
heard
already
,
and
cannot
heare
too
often
)
seeing
it
is
so
often
obiected
and
vrged
;
the
Lord
knocketh
but
once
by
one
sermon
,
and
he
repented
,
but
thou
hast
heard
many
sermons
crying
and
calling
vnto
thee
,
and
yet
thou
hast
not
repented
;
and
this
is
as
wee
haue
heard
)
an
extraordinary
example
,
and
thereof
not
the
like
in
all
the
scripture
againe
;
and
the
Lord
hath
set
out
but
one
,
and
yet
one
,
that
noe
man
should
despaire
,
and
yet
that
noe
man
should
presume
by
this
one
example
,
for
what
man
will
spurre
his
Asse
till
he
speake
,
Num.
22.28
.
because
Balaam
did
so
,
and
yet
one
,
that
no
man
should
despaire
,
but
to
know
that
God
is
able
to
call
home
at
the
last
houre
.
And
by
this
he
did
declare
the
riches
of
his
mercy
to
all
such
as
haue
grace
to
turne
vnto
him
;
where
contrary
we
see
,
many
thousands
of
those
,
who
hauing
deferred
their
repentance
,
haue
beene
taken
away
in
their
sinnes
,
and
dyed
impenitent
.
But
this
example
is
for
all
penitent
sinners
,
who
vpon
their
hearty
repentance
may
assure
themselues
that
the
Lord
will
receiue
them
to
mercy
.
Now
if
thou
canst
promise
to
thy selfe
the
same
repentance
and
faith
in
Christ
,
that
he
had
,
then
maist
thou
promise
thy selfe
the
same
felicitie
which
he
now
enioyes
.
S.
Ambrose
cals
the
history
of
this
man
,
pulcherrimum
affectandae
conuersionis
exemplum
,
a
most
goodly
example
to
moue
men
to
turne
to
God
.
But
looke
thou
on
his
fellow
,
who
had
no
grace
to
repent
,
and
who
hangs
as
an
example
to
all
impenitent
wretches
to
looke
vpon
,
that
they
despise
not
the
mercie
of
God
,
nor
reiect
his
call
by
his
messengers
and
Ministers
,
lest
it
come
to
passe
,
that
when
they
would
repent
they
cannot
.
To
thee
then
that
art
priuie
,
thou
hast
had
many
calles
,
many
offers
of
grace
,
yea
that
hast
seene
the
painfull
and
faithfull
Preachers
of
Gods
holy
Word
&
Sacraments
,
spend
their
wits
,
their
strength
,
yea
ouerspend
themselues
for
thy
good
,
what
diuell
hath
bewitched
thee
to
post
off
all
,
and
willingly
to
cast
away
thy selfe
?
To
thee
therefore
,
that
dost
strengthen
thy selfe
in
thy
sinnes
vpon
presumption
of
mercie
to
others
,
I
referre
thee
to
the
words
that
the
Lord
himselfe
speakes
in
Deuteronomie
,
Deut.
29.19.20
.
He
that
when
he
heareth
the
words
of
this
curse
,
blesseth
himselfe
in
his
heart
saying
,
I
shall
haue
peace
,
though
I
walke
according
to
the
stubbornenesse
of
my
owne
heart
,
thus
adding
drunkennesse
to
thirst
,
the
Lord
will
not
spare
him
,
nor
be
mercifull
vnto
him
,
but
the
wrath
of
the
Lord
and
his
iealousie
shall
smoake
against
that
man
,
and
all
the
curses
that
are
written
in
this
booke
shall
light
vpon
him
,
and
the
Lord
shall
blot
out
his
name
from
vnder
heauen
.
Besides
this
place
,
there
are
many
others
in
the
Scriptures
against
those
that
strengthen
their
hearts
in
their
sinnes
.
If
you
presume
that
a
Lord
Lord
will
serue
the
turne
at
the
close
of
your
life
,
it
is
nothing
else
but
Infidelis
fiducia
,
a
faithlesse
confidence
,
as
Saint
Bernard
calls
it
.
Againe
,
by
that
parable
in
the
Gospell
of
the
Labourers
,
Mat.
20.1
.
&c.
that
were
called
into
the
Vineyard
at
seuerall
houres
in
the
day
,
doe
many
wicked
men
take
great
incouragement
to
neglect
the
time
of
their
calling
,
&
repentance
,
because
they
that
were
called
in
the
last
houre
were
accepted
,
and
rewarded
equally
with
those
,
which
came
in
the
first
houre
of
the
day
.
But
shew
me
which
of
those
labourers
,
being
called
,
did
refuse
to
come
.
It
seemeth
rather
vnto
mee
,
that
hereby
they
should
learne
without
delay
to
repent
,
when
they
are
called
to
repent
,
at
what
time
soeuer
it
be
,
for
he
is
not
bound
to
vs
,
but
we
to
him
.
Hee
that
saith
,
when
the
wicked
man
turneth
from
his
wickednesse
that
he
hath
committed
,
Ezech.
18.27
.
and
doth
that
which
is
lawfull
and
right
,
shall
saue
his
soule
aliue
,
doth
say
also
.
It
is
good
for
a
man
that
he
beare
the
yoke
in
his
youth
:
Lam.
3.27
.
for
old
age
is
like
to
flint
,
you
may
breake
it
before
you
can
soften
it
.
In
youth
sinnes
are
few
and
feeble
,
but
by
continuance
they
grow
to
be
as
strong
as
Giants
,
and
increase
into
mightie
armies
.
And
where
Salomon
said
before
to
the
yong
man
,
Remember
thy
Creator
in
the
daies
of
thy
youth
;
Eccles.
12.1
.
in
the
same
verse
hee
also
sheweth
the
reason
of
the
same
,
and
therfore
saith
,
Before
thy
euill
dayes
come
,
and
yeares
approach
,
wherein
thou
shalt
say
,
I
haue
no
pleasure
in
them
.
These
are
the
reasons
for
which
Salomon
would
haue
his
yong
man
not
to
put
off
in
the
age
of
youth
(
which
is
most
prime
,
and
teachable
)
the
remembrance
of
his
Creator
,
and
his
repentance
;
and
they
are
taken
from
the
many
infirmities
and
withdrawings
that
are
to
be
found
in
old
age
,
when
youth
is
abused
:
As
much
as
if
Salomon
should
haue
said
;
Well
,
my
sonne
,
thou
art
now
yong
,
lustie
and
actiue
,
of
good
apprehension
and
sharpe
conceit
,
indued
with
fresh
and
strong
faculties
of
wit
and
remembrance
,
thy
feete
are
nimble
,
thy
sight
is
good
,
and
thy
hearing
perfect
,
now
therefore
serue
God
,
and
repent
,
whiles
thou
mayest
;
the
time
will
come
,
when
thou
wilt
be
old
,
weake
,
and
sickly
,
dull
in
apprehending
,
and
of
bad
capacitie
and
remembrance
,
without
good
legges
to
bring
thee
to
Church
,
without
a
good
eare
to
heare
at
Church
,
and
either
without
eyes
,
or
darke-sighted
,
and
not
able
to
reade
long
,
nor
to
see
a
good
letter
,
but
thorow
spectacles
.
Then
it
will
bee
too
late
to
doe
any
good
seruice
to
God
thy
Creator
.
This
I
take
to
bee
the
Wisemans
meaning
in
these
words
;
which
teacheth
vs
that
old
age
is
no
fit
time
wherein
to
begin
repentance
and
godlinesse
,
when
the
greene
and
fresh
age
of
youth
hath
beene
consumed
in
vanities
.
The
Israelites
are
complained
of
by
the
Lord
in
Malachy
,
Mal.
1.8
.
that
they
offered
the
blinde
for
sacrifice
,
and
the
lame
and
sicke
for
a
hallowed
thing
.
And
if
yee
offer
the
blinde
for
sacrifice
,
is
it
not
euill
?
and
if
yee
offer
the
lame
and
sicke
,
is
it
not
euill
?
Offer
it
now
vnto
the
Gouernour
,
will
he
be
pleased
with
thee
?
or
accept
of
thy
person
?
saith
the
Lord
of
Hostes
.
He
that
would
not
haue
a
beast
(
while
he
had
no
eyes
)
in
his
seruice
,
would
haue
thee
,
while
thou
hast
eyes
,
to
serue
him
;
the
sicke
and
the
lame
were
no
good
offerings
then
,
Leu.
22.20
.
as
being
forbidden
in
the
Law
,
and
be
they
good
ware
now
in
the
sicke
and
lame
bodie
of
a
man
,
that
hath
desperately
put
off
his
repentance
,
and
turning
to
God
,
till
he
can
neither
draw
winde
nor
legge
?
Moses
knew
this
,
and
therefore
bore
this
burden
yong
,
and
whiles
his
legges
were
able
to
beare
him
;
for
the
text
saith
,
Heb.
11.24
.
That
when
he
was
come
to
age
,
he
refused
to
be
called
the
son
of
Pharaohs
daughter
,
that
is
,
would
not
liue
in
delicacies
,
while
he
had
strength
to
liue
vnto
God
.
Ioseph
also
in
his
beautie
,
and
faire
person
,
turned
his
backe
to
his
tempting
Mistresse
,
Gen.
39.10.12
.
and
his
face
to
the
Lord
,
hee
would
not
put
off
to
serue
God
till
olde
age
had
made
wrinckles
in
his
faire
face
,
and
his
skinne
withered
.
Iosiah
,
a
good
King
,
2.
Chro.
34.3.4.5.6
.
in
the
eight
yeere
of
his
raigne
,
and
sixteenth
of
his
age
(
when
he
was
yet
a
childe
)
began
to
seeke
after
his
God
,
the
God
of
Dauid
his
Father
,
and
in
the
twelfth
yeere
of
his
raigne
,
and
twentieth
of
his
age
,
made
a
famous
reformation
.
What
?
So
soone
and
so
yong
?
So
saith
the
Scripture
;
and
so
it
was
without
controuersie
.
For
Gods
children
take
the
good
dayes
of
youth
for
good
duties
,
and
not
the
euill
dayes
of
sickly
and
saplesse
old
age
,
as
commonly
the
children
of
the
world
doe
.
Samuel
serued
God
in
his
minoritie
,
1.
Sam.
3.19
.
and
grew
in
spirit
,
as
he
shot
vp
in
yeeres
;
he
was
a
good
man
,
and
the
better
,
because
a
good
yong
man
.
And
Timothy
from
a
child
did
know
the
holy
Scriptures
,
2.
Tim.
3.15
.
as
the
Apostle
Saint
Paul
witnesseth
for
him
.
The
reasons
why
we
must
thus
begin
to
repent
betimes
,
are
these
,
viz.
First
,
repentance
,
as
it
can
neuer
come
too
soone
,
where
sinne
is
gone
before
,
so
it
must
needs
with
much
adoe
,
and
not
without
some
speciall
worke
of
God
,
ouertake
so
many
sinnes
of
youth
and
manhood
,
so
farre
,
and
much
before
it
.
Secondly
,
old
age
is
full
of
wearinesse
and
trouble
,
and
where
we
haue
elbow-roome
in
youth
,
we
cannot
turne
vs
in
old
age
;
perhaps
we
shall
neither
heare
,
nor
see
,
nor
goe
,
nor
sit
,
without
paine
and
torment
in
all
parts
;
and
is
this
(
say
you
)
a
fit
condition
of
life
,
and
time
of
age
to
serue
God
in
.
But
say
that
the
forcible
working
of
the
holy
Spirit
,
like
a
great
gale
of
winde
,
be
able
to
blow
thee
home
on
the
sodaine
,
yet
art
thou
not
sure
to
haue
it
.
And
doest
thou
thinke
,
seeing
thou
wilt
not
repent
&
know
God
in
youth
,
that
hee
will
know
thee
at
these
yeeres
,
and
in
this
case
and
state
?
And
wilt
thou
bestow
on
Satan
the
beautie
,
strength
and
freshnesse
of
youth
,
&
offer
to
God
the
wrinkles
,
weaknesse
,
and
foule
hew
of
old
age
?
or
when
thou
hast
giuen
away
the
flower
of
thy
youth
to
Gods
enemie
,
wilt
thou
offer
to
God
(
who
will
haue
the
first
,
and
deserues
the
best
)
the
dregges
and
leauings
?
To
all
such
I
say
,
if
you
will
not
know
God
in
your
youth
,
hee
will
neuer
know
thee
,
(
for
ought
that
thou
knowest
)
when
thou
art
gray-headed
.
If
(
as
hath
beene
said
)
thou
wilt
not
giue
him
the
yong
and
sound
,
and
that
which
is
without
blemish
,
he
will
neuer
take
in
good
part
the
old
and
sicke
,
and
euill
fauoured
,
which
no
man
will
giue
to
his
friend
,
nor
dare
offer
to
his
prince
.
If
thou
wilt
not
,
when
thou
art
quick-witted
,
when
thou
art
come
to
the
yeares
of
dotage
,
he
will
not
.
If
thou
wilt
not
heare
him
in
his
day
,
thou
shalt
crie
in
thy
day
,
that
is
,
in
the
euill
day
,
and
shalt
not
bee
heard
.
Yea
God
hath
told
thee
(
as
we
haue
said
before
)
Because
I
haue
called
and
you
refused
,
you
shall
call
vpon
me
,
Prou.
1.24.28
.
and
I
will
not
answere
you
.
A
dolefull
and
heauie
doome
for
a
dying
man
.
It
is
too
late
to
sow
,
when
thy
fruite
should
be
in
,
and
no
time
to
leaue
sinne
,
when
sin
must
leaue
thee
.
Luke
16.24
:
Heb.
12.17
.
Mat.
25.11.12
.
Diues
prayed
,
but
was
not
heard
.
Esau
wept
,
but
was
not
pitied
.
The
foolish
Virgins
knocked
,
but
were
denied
.
By
which
fearefull
examples
it
appeareth
,
that
it
will
be
too
late
to
call
for
mercie
after
this
life
,
when
the
gates
of
mercie
will
be
shut
vp
,
and
repentance
comes
too
late
.
For
if
wee
through
our
negligence
and
carelessenesse
ouerslip
this
opportunitie
,
which
the
Lord
in
mercie
offereth
vs
,
we
cannot
recouer
it
afterward
,
although
wee
seeke
it
with
teares
;
which
we
find
truely
verified
by
the
fore-alledged
fearefull
examples
.
Esay
59.2
.
For
your
iniquities
haue
seperated
betweene
you
and
your
God
,
and
your
sinnes
,
haue
hid
his
face
from
you
,
that
hee
will
not
heare
.
It
is
therefore
the
surest
and
safest
way
,
and
better
by
many
degrees
,
for
the
saluation
of
our
soules
,
to
leaue
our
sinnes
now
in
our
youth
,
and
now
to
repent
in
our
health
,
then
hereafter
(
alas
!
)
when
it
may
be
too
late
.
The
holy
Ghost
in
the
Scriptures
pointeth
vs
to
the
present
time
and
exhorteth
vs
to
make
that
the
time
of
our
repentance
;
and
vpon
this
Theme
many
of
the
holy
men
of
God
spent
their
Sermons
.
Looke
in
Esay
,
Ieremie
and
the
rest
,
and
you
shall
euer
finde
that
they
beate
vpon
this
present
time
.
Esay
55.
Ier.
35.
Heb.
3.
Psal.
95.
Ioel.
2.
Now
turne
vnto
the
Lord
;
now
whiles
it
is
called
to
day
;
to
day
if
yee
will
heare
his
voice
,
this
is
the
accepted
time
;
and
therefore
wee
may
not
come
for
it
many
yeeres
hence
,
being
promised
to
day
.
Iniquitie
did
then
abound
(
as
now
it
doth
)
and
procrastination
was
euer
dangerous
,
and
therefore
they
iudged
no
doctrine
so
fitte
,
as
often
to
vrge
repentance
without
all
delay
.
So
that
now
euen
now
is
the
time
of
repentance
,
euen
now
whilst
he
calleth
,
now
whilest
he
speaketh
,
now
whilst
hee
knocketh
,
now
let
vs
take
vp
this
day
,
and
make
it
the
ioyfull
day
of
our
repentance
.
For
ioy
shall
be
in
heauen
(
saith
our
Sauiour
in
the
Gospell
)
Luke
15.7
.
ouer
one
sinner
that
repenteth
.
Therefore
let
vs
now
say
,
this
shal
be
my
day
of
repentance
,
I
will
deferre
it
no
longer
;
and
so
let
vs
repent
from
day
to
day
,
euen
to
our
dying
day
;
and
then
whosoeuer
shall
continue
so
repenting
to
the
end
,
hee
shall
surely
and
vndoubtedly
be
saued
.
Mat.
24.13
.
Now
for
conclusion
of
this
duetie
of
repentance
,
marke
heere
how
happily
we
fall
vpon
repentance
;
God
grant
repentance
to
fall
vpon
vs
.
It
is
a
grace
(
when
it
fals
vpon
a
sinfull
soule
)
that
makes
the
Diuels
murmure
,
Luke
15.
and
vex
themselues
in
hell
,
and
the
good
Angels
reioyce
in
heauen
.
This
is
that
which
makes
the
eternall
Wisdome
content
to
forget
our
iniquities
,
and
to
remember
them
no
more
,
then
if
they
had
neuer
beene
;
and
this
is
Magnaspongia
(
as
Saint
Augustine
calles
it
)
the
great
spunge
that
wipes
them
all
away
out
of
the
sight
of
God
:
this
speakes
to
mercy
to
seperate
our
sinnes
from
the
face
of
God
,
to
binde
them
vp
in
bundles
,
and
drowne
them
in
the
sea
of
obliuion
:
this
is
that
mourning
Master
,
that
is
neuer
without
good
attendants
,
teares
of
contrition
,
prayers
for
remission
,
and
purposes
of
a
mended
life
.
This
makes
Mary
Magdalen
of
a
sinner
,
a
Saint
:
Zacheus
of
an
extortioner
,
charitable
;
and
of
persecuting
Saul
,
a
professing
Paul
.
Repentance
is
the
Supersedeas
that
dischargeth
all
bonds
of
sinne
.
Behold
the
office
of
repentance
,
shee
standeth
at
the
doore
,
and
offers
her
louing
seruice
;
entertaine
mee
,
and
I
will
vnloade
thy
heart
of
that
euill
poyson
,
and
returne
it
to
thee
emptie
,
though
it
were
full
to
the
brimme
.
Peccasti
?
poenitere
;
millies
peccasti
?
millies
poenitere
;
millies
poenitet
?
adhuc
etiam
poenitere
:
Hast
thou
sinned
?
repent
;
hast
thou
a
thousand
times
sinned
?
why
then
a
thousand
times
repent
:
hast
thou
repented
a
thousand
times
?
I
say
despaire
not
,
but
still
betake
thy selfe
to
repentance
.
If
you
welcome
repentance
,
knocking
at
your
dore
from
God
,
it
shall
knocke
at
Gods
doore
of
mercy
for
you
.
It
askes
of
you
amendment
,
of
God
forgiuenesse
.
Receiue
it
therefore
and
imbrace
it
.
The
fourth
dutie
is
to
die
in
prayer
;
for
when
it
shall
please
God
in
the
weaknesse
of
our
bodies
,
to
giue
vs
a
remembrance
of
our
mortality
and
our
end
:
let
vs
pray
to
God
for
grace
,
that
we
may
spend
the
time
of
our
sicknesse
in
reading
Gods
word
and
comfortable
bookes
,
in
godly
conference
,
in
holy
meditation
,
and
in
feruent
prayer
to
the
Lord
:
first
for
patience
in
thy
sicknesse
:
secondly
,
for
comfort
in
Christ
Iesus
:
thirdly
,
for
strength
in
his
mercy
:
and
fourthly
,
for
deliuerance
at
his
good
pleasure
;
yea
endeuour
as
much
as
thou
canst
to
die
praying
.
For
when
thou
art
in
the
depthes
of
miseries
,
and
at
it
were
at
the
gates
of
death
,
there
is
a
depth
of
Gods
mercie
,
who
is
readie
to
heare
and
helpe
thee
:
for
misery
must
call
vpon
mercie
,
and
Prayer
is
the
chiefest
thing
that
a
man
may
present
God
withall
.
For
by
prayer
we
are
oftentimes
in
spirit
(
with
the
blessed
Apostle
)
rapt
vp
into
the
third
heauens
,
2.
Cor.
12.2
.
where
we
that
are
otherwise
but
wormes
,
walke
with
the
blessed
Angels
,
and
euen
cont●nually
to
our
very
end
,
talke
familiarly
with
our
God
.
And
hence
it
is
,
that
holy
men
and
women
in
former
times
could
neuer
haue
enough
of
this
exercise
.
Nazianzen
in
his
Epitaph
for
his
sister
Gorgonia
,
writeth
that
shee
was
so
giuen
to
prayer
,
that
her
kne●s
seemed
to
cleaue
vnto
the
earth
,
and
to
grow
to
the
very
ground
,
by
reason
of
her
continuance
in
prayer
.
Gregorie
in
his
Dialogues
writeth
,
that
his
Aunt
Trasilla
being
dead
,
was
found
to
haue
her
elbowes
as
hard
as
horne
,
which
hardnesse
shee
gate
by
leaning
to
a
deske
,
on
which
shee
vsed
to
pray
.
Eusebius
in
his
Historie
,
writeth
,
that
Iames
the
brother
of
our
Lord
,
had
knees
as
hard
as
Camels
knees
,
benummed
and
bereaued
of
all
sence
and
feeling
,
by
reason
of
his
continuall
kneeling
in
prayer
.
Hierom
,
in
the
life
of
Paul
the
Ermite
,
writeth
that
he
was
found
dead
kneeling
vpon
his
knees
,
holding
vp
his
hands
,
lifting
vp
his
eyes
,
so
that
the
very
dead
corps
seemed
yet
to
liue
,
and
by
a
kinde
of
religious
gesture
to
pray
still
vnto
God
.
O
how
blessed
was
that
soule
without
the
body
,
when
as
that
bodie
without
the
soule
seemed
so
deuout
!
O
would
to
God
that
we
likewise
might
be
so
happie
,
so
blessed
as
this
holy
man
was
,
that
wee
might
depart
hence
in
such
sort
as
he
did
;
nay
in
such
sort
as
our
Sauiour
Christ
did
,
who
died
in
prayer
:
Luke
23.46
.
Father
(
saith
he
)
into
thy
hands
I
commend
my
spirit
:
and
in
such
sort
as
Stephen
died
,
for
when
Death
had
seased
his
bodie
,
he
died
in
prayer
,
Acts
7.59
.
Lord
Iesus
(
saith
he
)
receiue
my
spirit
.
And
in
such
sort
as
Iacob
died
,
who
in
the
seasure
of
death
vpon
his
bodie
,
raised
vp
himselfe
,
and
turning
his
face
toward
his
beds
head
,
leaned
on
the
top
of
his
staffe
,
by
reason
of
his
feeblenesse
,
and
so
prayed
vnto
God
.
Which
prayer
of
his
at
his
death
,
was
an
excellent
fruit
of
his
faith
:
For
by
faith
,
Iacob
,
Heb.
1.21
.
when
hee
was
in
dying
,
blessed
both
the
sonnes
of
Ioseph
,
and
worshipped
leauing
vpon
the
top
of
his
staffe
.
God
grant
when
he
commeth
,
that
he
may
finde
vs
so
doing
,
that
when
we
shall
lye
vpon
our
death-beds
gasping
for
breath
,
readie
to
giue
vp
the
ghost
,
that
then
the
precious
soule
of
euery
one
of
vs
,
redeemed
with
the
most
precious
bloud
of
our
sweete
Sauiour
Christ
Iesus
,
may
passe
away
in
a
prayer
,
in
a
secret
and
sweet
prayer
,
may
passe
(
I
say
)
out
of
Adams
body
into
Abrahams
bosome
.
But
heere
it
may
be
obiected
,
that
in
the
pangs
of
death
men
want
their
sences
,
and
conuenient
vtterance
,
and
therefore
are
vnable
to
pray
.
Answere
:
The
very
sighes
,
sobbes
,
and
groanes
of
a
penitent
and
bleeding
heart
,
are
prayers
before
God
at
such
a
time
,
euen
as
effectuall
as
if
they
were
vttered
by
the
best
voyce
in
the
world
.
For
prayer
standeth
in
the
affection
of
the
heart
,
whereof
the
voice
is
but
an
outward
messenger
.
For
God
at
such
a
time
especially
lookes
not
vpon
the
speech
and
voice
,
but
vpon
the
heart
.
And
therefore
the
Psalmist
saith
.
Psal.
10.17
.
Psal.
145.19
.
That
God
heares
the
desire
of
the
humble
,
the
Lord
will
fulfill
the
desire
of
them
that
feare
him
.
What
prayer
maketh
the
little
infant
to
his
mother
?
He
weepeth
and
cryeth
,
not
being
able
to
expresse
what
he
lacketh
,
the
mother
offers
him
the
breast
,
or
giueth
him
some
other
thing
,
Psal.
38.9
.
Matth.
7.11
.
such
as
shee
thinketh
his
necessitie
requireth
;
much
more
then
the
heauenly
Father
,
heedeth
the
desires
,
sighes
,
groanes
,
and
teares
of
his
children
,
and
doing
the
office
of
a
Father
,
hee
heareth
them
,
and
prouideth
for
them
.
Exod.
14.15
.
Wee
reade
in
the
booke
of
Exodus
,
that
the
Lord
said
vnto
Moses
,
Wherefore
cryest
thou
vnto
me
?
and
yet
(
as
it
is
there
said
)
there
was
no
voice
heard
.
Wee
reade
also
in
the
first
booke
of
Samuel
,
1.
Sam.
1.12.13
.
that
Hannah
continued
praying
before
the
Lord
,
that
shee
spake
in
heart
onely
,
her
lippes
mooued
,
but
her
voice
was
not
heard
;
and
yet
the
Lord
heard
her
heartie
prayer
,
and
granted
her
request
.
Yea
the
very
teares
of
the
children
of
God
are
loud
,
and
sounding
Prayers
in
his
eares
who
will
(
as
the
Psalmist
saith
)
put
them
into
his
bottle
,
Psal.
56.8
.
and
register
them
in
his
booke
;
yea
the
very
bloud
of
his
Saints
are
crying
prayers
vnto
him
.
And
therefore
the
Lord
said
vnto
Cain
,
Gen.
4.10
.
when
he
had
slaine
his
brother
Abel
,
What
hast
thou
done
?
the
voice
of
thy
brothers
bloud
crieth
vnto
mee
from
the
ground
.
If
thou
canst
not
pray
distinctly
and
orderly
,
lifting
vp
thine
eyes
on
high
;
with
Hezekiah
chatter
like
the
Swallow
,
mourne
like
the
Done
.
For
the
sorrow
of
his
heart
did
so
oppresse
his
soule
,
that
though
he
remembred
God
,
and
looked
vp
vnto
him
,
and
had
all
his
desires
waiting
vpon
the
hand
of
God
,
yet
he
was
not
able
to
pray
to
God
in
any
distinct
manner
,
like
a
well
aduised
man
;
his
praying
was
all
out
of
order
,
it
was
more
like
the
mourning
of
a
Done
,
and
the
chattering
of
a
swallow
,
then
like
the
holy
and
orderly
prayers
of
a
wise
and
godly
man
,
as
wee
may
reade
in
the
Prophecie
of
Esay
.
Esa.
38.14
.
Luke
22.62
.
Wee
reade
not
in
what
words
Peter
prayed
,
but
onely
that
he
wept
bitterly
;
let
thy
teares
flow
likewise
,
when
thy
words
can
find
no
free
passage
.
Which
teares
of
sinners
S.
Bernard
cals
the
wine
of
Angels
.
And
as
concerning
the
true
vigor
of
praying
,
S.
Augustine
in
one
place
sayeth
;
It
stands
more
in
teares
then
in
words
:
for
instructing
a
certaine
rich
widow
how
to
pray
vnto
God
,
among
other
words
,
hee
hath
this
saying
:
Plerumque
hoc
negotium
plus
gemitibus
quàm
sermonibus
agitur
,
plus
fletu
quàm
afflatu
.
This
businesse
of
prayer
(
for
the
most
part
)
is
performed
rather
with
groaning
then
with
words
,
with
weeping
then
with
speech
.
Let
God
heare
thy
sighes
and
grones
,
let
him
see
thy
teares
,
when
thou
canst
not
shew
him
thy
desire
in
words
.
Psal.
6.6
.
Water
thy
couch
with
teares
as
did
the
Prophet
,
and
God
will
gather
vp
,
and
put
euery
drop
into
his
bottle
.
Thus
doing
,
when
thou
thinkest
thou
hast
not
prayed
,
thou
hast
prayed
most
powerfully
.
For
as
Saint
Ierome
saith
,
Oratio
Deum
lenit
,
lachryma
cogit
,
prayer
greatly
moueth
God
,
teares
forceably
compell
him
;
he
is
allured
and
wonne
with
the
words
of
prayer
,
to
heare
vs
,
but
with
the
teares
of
a
contrite
heart
,
he
is
drawne
and
inforced
to
heare
and
helpe
,
where
otherwise
hee
would
not
.
And
in
this
case
wee
must
remember
,
that
God
accepts
affecting
for
effecting
,
willing
for
working
,
desires
for
deeds
,
purposes
for
performances
,
pence
for
pounds
,
S.
Chrysostome
saith
,
That
prayer
is
the
soule
of
our
soules
,
and
in
this
affliction
growing
in
thy
soule
,
because
thou
knowest
not
how
to
pray
,
heare
a
notable
comfort
that
the
Apostle
giues
thee
,
saying
;
The
spirit
helpeth
our
infirmities
;
Rom.
8.26
.
for
we
know
not
how
to
pray
as
wee
ought
,
but
the
spirit
it selfe
maketh
request
for
vs
with
sighes
that
cannot
bee
expressed
.
Where
thine
owne
strength
and
wisedome
faileth
in
this
seruice
of
prayer
vnto
God
,
there
the
wisedome
and
power
of
Gods
spirit
kindleth
in
thee
strong
desires
,
and
earnest
longing
after
mercie
;
and
the
meanings
of
those
desires
and
longings
God
perfectly
vnderstandeth
,
and
needes
not
be
informed
by
thy
words
.
So
that
though
thou
canst
not
pray
as
thou
oughtst
to
doe
,
yet
that
seruice
goeth
forward
wel
,
while
heartily
thou
desirest
Gods
fauour
.
Esay
65.24
.
And
it
shall
come
to
passe
(
saith
the
Lord
)
that
before
they
call
to
me
for
ayde
,
(
that
is
,
in
our
purpose
of
prayer
)
I
will
answere
,
and
whiles
they
are
yet
speaking
,
I
will
heare
.
Remember
that
many
goe
to
bed
,
and
neuer
rise
againe
,
till
they
be
raised
vp
and
wakened
by
the
sound
of
the
last
trumpet
.
1.
Thess.
4.16
.
If
therefore
thou
desire
to
sleepe
safely
and
securely
,
whether
in
health
or
sicknesse
,
goe
to
bed
with
a
reuerence
of
Gods
Maiestie
,
and
a
consideration
of
thine
owne
weaknes
,
frailty
and
miserie
,
which
thou
mayest
imprint
in
thy
heart
in
some
poore
measure
,
and
pray
thou
thus
,
and
say
:
If
it
bee
thy
blessed
will
to
call
for
mee
in
my
sleepe
,
O
Lord
for
Christ
Iesus
sake
haue
mercy
vpon
me
,
forgiue
me
all
my
sinnes
,
and
receiue
my
parting
soule
into
the
heauenly
kingdome
.
But
if
it
be
thy
blessed
wil
and
pleasure
,
to
adde
more
dayes
vnto
my
life
,
then
(
good
Lord
)
adde
more
amendement
to
my
dayes
,
and
weane
my
mind
from
the
loue
of
this
world
and
worldly
things
,
and
cause
mee
more
and
more
to
settle
my
conuersation
and
meditations
on
heauen
and
heauenly
things
.
And
whether
thou
shalt
recouer
or
not
recouer
thy
former
health
againe
by
prayer
,
that
belongeth
to
thy
God
,
and
resteth
altogether
in
his
good
will
and
pleasure
.
For
God
(
saith
Wisedome
)
hath
power
of
life
and
death
.
Wisd.
16.13
.
And
to
God
the
Lord
(
saith
the
Psalmist
)
belong
the
issues
of
death
.
Psal.
68.20
.
And
to
speake
truth
,
God
(
for
the
most
part
)
seemeth
to
sleepe
,
that
so
he
might
be
awakened
by
our
intreaties
.
For
God
(
as
S.
Augustine
notes
)
amat
nimium
vehementes
,
and
is
so
delighted
with
our
prayers
,
as
that
he
doeth
many
times
deny
vs
our
suites
,
that
hee
might
heare
vs
continue
earnest
in
our
prayers
.
And
againe
,
if
he
should
vpon
euery
motion
wee
make
vnto
him
,
grant
our
requests
,
his
benefits
at
last
would
come
to
be
contemned
of
vs
.
For
we
know
it
an
ordinarie
practise
amongst
men
,
citò
data
citò
vilescunt
,
we
account
it
scarce
worth
the
taking
,
that
is
not
twice
worth
the
asking
.
Therefore
before
he
grant
,
hee
would
haue
vs
earnest
with
him
indeed
,
and
to
awake
him
with
our
prayers
,
if
perchance
he
should
seeme
to
vs
to
be
asleepe
.
For
God
loueth
,
and
is
especially
delighted
with
an
earnest
suter
,
and
therefore
doth
many
times
deny
men
their
requests
at
the
first
,
that
hee
might
find
them
more
feruent
and
constant
in
their
prayers
to
him
afterwards
.
But
if
God
of
his
mercie
be
awakened
by
thy
importunitie
,
and
hath
at
length
heard
thy
prayer
,
or
the
prayers
of
others
for
thee
,
and
hath
restored
thee
to
thy
health
againe
,
(
For
the
Lord
(
saith
Hanna
)
killeth
and
maketh
aliue
,
1.
Sam.
2.6
.
hee
bringeth
downe
to
the
graue
,
and
bringeth
vp
.
And
the
Lord
himselfe
saith
in
Exodus
:
I
am
the
Lord
that
healeth
thee
,
Exod.
15.26
.
and
againe
I
kill
and
giue
life
,
I
wound
,
and
I
make
whole
)
thou
hast
thy
desire
,
or
rather
perhaps
not
thy
desire
,
seeing
the
holiest
and
best
men
of
all
encline
neither
this
way
nor
that
way
,
but
wholy
resigne
themselues
,
as
in
all
other
things
,
so
especially
in
this
case
,
to
Gods
good
will
and
pleasure
;
or
if
they
determinately
desire
any
thing
,
it
is
for
the
most
part
with
the
Apostle
,
to
be
dissolued
,
and
to
be
with
Christ
,
Phil.
1.23
.
which
is
best
of
all
.
But
suppose
thou
desirest
to
recouer
,
and
doest
recouer
indeed
,
consider
then
with
thy selfe
,
that
thou
hast
now
receiued
from
God
,
as
it
were
another
life
;
and
know
,
that
it
is
but
for
a
short
time
,
and
therefore
spend
it
to
the
honour
and
glory
of
God
,
that
restored
it
vnto
thee
,
and
in
newnesse
of
life
:
let
thy
sinnes
die
with
thy
sicknesse
,
but
liue
thou
by
grace
to
holinesse
.
But
then
as
thou
obtainest
thy
desire
,
thou
must
performe
thy
promise
which
thou
madest
when
thy
body
was
grieued
with
sicknesse
and
paine
euen
readie
to
die
,
and
when
thy
soule
was
oppressed
with
heauinesse
,
pensiuenesse
,
and
sadnesse
,
Isal.
6.6
.
when
thou
(
with
the
Prophet
)
diddest
water
thy
couch
with
thy
teares
.
And
what
was
that
promise
?
namely
,
that
if
it
pleased
God
to
grant
thee
life
and
health
,
and
adde
vnto
thy
daies
some
few
yeeres
more
,
as
he
did
to
king
Ezechiah
;
2.
King
.
20.6
.
then
thou
wouldest
loue
him
more
sincerely
,
serue
him
more
obediently
,
tender
his
glory
more
deerely
,
pray
vnto
him
more
heartily
,
repent
more
soundly
,
follow
thy
calling
more
faithfully
,
hate
sinne
more
effectually
,
and
liue
hereafter
more
warily
and
religiously
then
euer
thou
didst
before
.
And
if
thou
hast
offended
him
with
pride
,
to
humble
thy selfe
hereafter
;
if
with
dissolutones
,
to
be
more
sober
;
if
with
swearing
,
to
leaue
it
;
if
with
prophaning
of
the
Sabbaoths
,
to
make
more
conscience
in
sanctifying
it
;
if
with
vncleannesse
,
to
bee
chaste
and
vnblameable
;
it
with
conuersing
with
the
wicked
,
to
abandon
their
societie
,
and
to
say
vnto
them
with
the
Prophet
Dauid
:
Depart
from
mee
all
yee
workers
of
iniquity
,
Psal.
6.8.9
.
for
the
Lord
hath
heard
the
voyce
of
my
weeping
,
the
Lord
hath
heard
my
supplication
,
the
Lord
will
receiue
my
prayer
:
Psal.
119.115
.
and
againe
,
Depart
from
me
you
euill
doers
,
for
I
will
keepe
the
commandements
of
my
God
.
Remember
that
thou
hast
promised
and
vowed
amendement
and
newnes
of
life
,
deferre
not
to
performe
the
same
.
When
thou
vowest
a
vow
vnto
God
(
saith
the
Preacher
)
defer
not
to
pay
it
,
Eccles.
5.4.5
.
for
he
hath
no
pleasure
in
fooles
;
pay
that
which
thou
hast
vowed
:
for
better
it
is
thou
shouldest
not
vow
,
then
vow
,
and
not
pay
.
Againe
,
When
thou
shalt
vow
a
vow
vnto
the
Lord
thy
God
(
saith
Moses
)
Deut.
23.21
.
thou
shalt
not
be
slacke
to
pay
it
,
for
thy
Lord
thy
God
will
require
it
of
thee
,
and
it
would
be
sinne
in
thee
.
Thus
,
if
these
and
such
other
like
promises
and
vowes
thou
wilt
most
conscionably
and
constantly
performe
,
then
in
a
good
houre
(
as
we
say
)
and
in
a
happy
time
thou
didst
recouer
.
And
be
thou
not
then
the
more
secure
and
carelesse
in
that
thou
art
restored
to
health
,
neither
(
with
the
chiefe
Butler
)
be
thou
forgetfull
of
thy
promises
,
Gen.
40.23
.
nor
insult
in
thy selfe
that
thou
hast
escaped
death
,
but
call
thy
sinnes
and
faults
to
remembrance
with
the
same
chiefe
Butler
,
Gen.
41.9
.
and
remember
rather
,
that
God
seeing
how
vnprepared
thou
wast
,
hath
of
his
infinit
mercy
spared
thee
,
and
giuen
thee
some
little
longer
time
and
space
of
breathing
and
respite
,
that
thou
mayest
performe
thy
vowes
and
promises
in
the
amendement
of
thy
sinfull
life
,
and
in
putting
thy selfe
in
a
better
readines
against
another
time
,
(
and
how
soone
thou
knowest
not
:
)
for
though
thou
hast
escaped
this
dangerous
sicknesse
,
(
which
many
others
haue
not
)
and
then
canst
say
with
the
Prophet
,
The
Lord
hath
chastened
me
sore
,
Psal.
118.18
.
but
he
hath
not
giuen
me
ouer
vnto
death
,
yet
it
may
be
that
thou
shalt
not
escape
the
next
.
It
may
bee
when
a
ship
is
come
to
the
mouth
of
the
hauen
,
a
bl●st
driueth
it
backe
againe
,
but
there
it
will
arriue
at
the
last
,
so
must
thou
at
length
at
the
gates
of
death
,
though
thou
hast
escaped
this
.
Too
too
many
there
are
that
when
God
visits
them
with
sharpe
diseases
,
that
wakens
vp
their
consciences
,
and
then
sicke
,
sicke
,
and
then
if
God
will
repriue
them
vntill
a
longer
day
,
oh
what
Christians
courses
they
vow
to
take
,
God
proues
them
they
mend
in
bodies
,
yeeres
:
in
manners
?
no
,
no
more
then
Pharaoh
after
the
plagues
remoueall
:
for
many
in
their
afflictions
and
sicknesses
looking
for
death
,
how
liberall
are
they
in
their
promises
?
but
afterward
how
basely
niggardly
are
they
in
their
performances
?
they
play
childrens
play
with
God
,
they
take
away
a
thing
assoone
as
they
haue
giuen
it
.
When
Nebuchadnezzar
besieged
Ierusalem
,
then
the
Iewes
made
a
solemne
couenant
with
the
Lord
to
set
free
their
seruants
:
but
no
sooner
had
the
king
remooued
his
siege
,
but
they
retracted
and
repealed
their
vow
,
and
brought
backe
againe
their
seruants
into
their
former
bondage
,
Ierem.
34.10
.
So
fareth
it
with
these
kind
of
men
,
when
God
layeth
siege
to
them
by
sicknesses
or
some
other
pinching
affliction
,
then
couenants
and
promises
are
made
concerning
the
putting
away
of
their
sinnes
,
but
no
sooner
doth
God
begin
to
depart
and
slacke
his
wrath
,
but
we
returne
with
the
dog
to
the
vomit
,
and
with
the
so
we
to
the
wallowing
in
the
mire
,
like
Pharaoh
that
dismissed
the
Israelites
when
death
entred
within
his
palaces
;
but
presently
after
in
all
hast
makes
after
them
to
fetch
them
back
againe
.
Consider
therefore
how
fearefull
a
reckoning
thou
hadst
made
before
Gods
iudgment
seat
ere
this
time
,
if
thou
hadst
died
of
this
sicknes
,
and
spend
the
time
remaining
in
such
pleasing
sort
to
thy
gracious
God
,
that
thou
mayest
be
able
to
make
a
more
cheerefull
and
ioyfull
account
of
thy
life
when
it
must
expire
indeed
.
Therefore
put
not
farre
off
the
day
of
thy
death
,
though
the
Lord
for
thy
good
(
if
thou
vse
it
well
)
hath
put
it
off
;
for
thou
knowest
not
for
all
this
how
neere
it
is
at
hand
,
and
see
that
thou
(
being
so
fairely
warned
)
be
wiser
against
the
next
time
.
For
if
thou
bee
taken
vnprouided
againe
,
thy
excuse
shall
bee
the
lesse
,
and
thy
iudgement
the
greater
.
Thy
worke
is
great
which
thou
hast
to
doe
,
and
thy
time
can
be
but
short
,
and
hee
who
will
recompence
euery
man
according
to
his
worke
,
standeth
at
the
doore
.
Thinke
how
much
worke
is
behind
,
and
how
slowly
thou
hast
wrought
in
the
time
past
.
The
vncleane
spirit
is
cast
out
,
Mat.
12.43
.
let
him
not
enter
and
come
in
againe
with
seuen
worse
then
himselfe
.
Thou
hast
sighed
out
the
grones
of
contrition
,
thou
hast
wept
the
teares
of
repentance
,
thou
art
washed
in
the
poole
of
Bethesda
streaming
with
fiue
bloudie
wounds
,
Ioh.
5.4
:
not
with
a
troubling
Angel
,
but
with
the
Angel
of
Gods
presence
,
troubled
with
the
wrath
due
for
thy
sinnes
;
who
descended
into
hell
according
to
our
Creed
,
that
is
,
the
extreame
humiliation
and
abasement
of
Christ
in
his
manhood
,
vnder
the
power
of
death
and
of
the
graue
,
beeing
kept
there
as
a
prisoner
in
bonds
vntill
the
third
day
,
to
restore
thee
to
sauing
health
and
heauen
.
Now
therefore
returne
not
(
with
the
dog
)
to
thy
vomit
,
nor
like
the
washed
Sow
to
wallow
in
the
mire
againe
,
2.
Pet.
2.22
.
and
the
filthy
puddle
of
thy
former
sinnes
;
left
being
intangled
and
ouercome
againe
with
the
filthinesse
of
sinne
,
(
which
now
thou
hast
escaped
)
thy
latter
end
proue
much
worse
vnto
thee
then
thy
first
beginning
.
Twice
therefore
doth
our
Sauiour
Christ
giue
the
same
cautionarie
warning
to
healed
sinners
:
Ioh.
5.5.14
.
The
first
to
the
man
cured
of
his
eight
and
thirtie
yeeres
disease
:
the
second
to
the
woman
taken
in
adultery
,
goe
and
sinne
no
more
:
Ioh.
8.11
.
hereby
teaching
vs
,
how
dangerous
a
relapse
and
falling
againe
is
into
our
wonted
and
accustomed
sinnes
.
And
for
this
present
mercy
and
health
,
Luke
17.15
.
imitate
the
thankefull
Leper
in
the
Gospel
,
and
from
hence
forward
tarie
thou
the
Lords
leisure
,
because
the
Lord
tarieth
thine
;
he
tarieth
for
thee
,
till
thou
change
thy
euill
life
,
tarie
thou
for
him
therefore
vntill
hee
crowne
thy
good
life
;
and
remember
these
two
things
to
thy
dying
day
,
and
thou
sha●t
neuer
doe
amisse
:
First
,
that
there
is
about
thee
an
all
seeing
eye
,
and
an
all-hearing
eate
.
He
that
planted
the
eare
(
saith
the
Psalmist
)
shall
he
not
heare
?
Psal.
94.9
.
he
that
formed
the
eye
shall
he
not
see
?
goest
thou
out
?
he
seeth
thee
,
returnest
thou
home
?
hee
seeth
thee
:
Psa.
139.11.12
.
doth
the
candle
burne
?
he
seeth
thee
,
is
the
candle
put
out
?
hee
seeth
thee
:
be
it
light
or
darkenesse
,
hee
seeth
thee
:
hee
seeth
how
thou
doest
conuerse
with
thine
owne
heart
,
and
how
with
other
men
.
Therefore
in
this
case
the
counsell
of
the
Philosopher
is
good
:
Sic
viue
cum
hominibus
quasi
Deus
audiat
,
sic
loquere
cum
Deo
quasi
homines
videant
:
So
conuerse
with
men
as
if
God
heard
thee
,
so
conferre
with
God
,
as
if
men
saw
thee
.
But
suppose
that
thou
desirest
to
recouer
,
and
yet
neither
thy selfe
sees
any
likelihood
,
nor
God
sees
it
good
that
thou
shouldest
recouer
;
then
if
thou
hast
inured
thy selfe
to
repentance
heretofore
,
and
to
prayer
,
it
will
be
the
more
familiar
with
thee
now
at
this
time
.
Feruent
prayer
,
Psal.
6.6
.
heartie
repentance
,
and
watering
thy
couch
with
teares
are
most
of
all
necessary
at
this
time
,
that
the
feare
of
death
may
not
affright
thee
,
but
be
a
welcome
guest
vnto
thee
.
For
that
being
truly
penitent
at
thy
departure
,
thou
mayest
bee
sure
with
Simeon
to
depart
in
peace
.
Luk.
2.29
.
And
so
God
granting
not
thy
will
,
but
his
will
,
may
indeed
grant
both
thy
will
and
his
will
;
thy
will
,
which
is
not
simply
to
recouer
,
but
if
God
will
;
and
his
will
,
which
is
not
to
haue
thee
lye
lingering
and
languishing
any
longer
in
this
short
pilgrimage
and
warfare
,
but
to
triumph
for
euer
in
heauen
.
Therefore
when
the
pangs
of
death
doe
come
vpon
thee
,
and
the
wormes
of
the
earth
doe
waite
for
thee
:
it
God
giueth
thee
then
thine
vnderstanding
,
say
thou
then
inwardly
to
thy selfe
,
to
thy
sicke
soule
,
Now
my
pilgrimage
is
ended
,
my
haruest
is
inned
,
my
iourney
is
finished
,
my
race
is
run
,
my
houre-glasse
spent
,
my
candle
burning
in
the
socket
.
Many
of
the
godly
are
gone
before
me
,
and
I
am
now
to
follow
after
,
2.
Tim.
4.7.8
.
I
haue
fought
a
good
fight
,
I
haue
finished
my
course
;
I
haue
kept
the
faith
,
hence-forth
there
is
laid
vp
for
me
a
crowne
of
righteousnesse
,
which
the
Lord
,
the
righteous
Iudge
,
shall
giue
me
at
that
day
,
and
not
to
me
onely
,
but
to
all
them
also
that
loue
his
appearing
.
And
,
O
Lord
,
I
thanke
thee
,
that
I
am
a
Christian
,
that
I
haue
liued
in
a
Christian
Church
,
that
I
shall
die
amongst
a
Christian
people
,
and
that
I
am
going
to
a
Christian
societie
.
Exod.
33.14.15.16
.
And
whereas
the
Lord
said
vnto
Moses
,
My
presence
shall
goe
with
thee
,
and
I
will
giue
thee
rest
:
let
vs
at
this
time
pray
vnto
the
Lord
as
Moses
doth
,
and
say
,
If
thy
presence
goe
not
with
mee
at
this
time
,
then
carry
me
not
vp
hence
.
For
wherein
shall
it
be
knowne
heere
that
I
haue
found
grace
in
thy
sight
?
Is
it
not
in
that
thou
goest
with
me
?
And
if
we
thus
spend
the
time
of
our
sicknesse
in
this
sort
,
the
Lord
when
he
calleth
for
vs
by
Death
,
shall
finde
vs
either
reading
,
or
hearing
,
or
meditating
,
or
counselling
,
or
resisting
euill
,
or
doing
some
good
,
or
repenting
or
praying
;
and
then
wee
may
bee
sure
that
God
will
be
our
guide
euen
vnto
death
,
Psal.
48.14
.
and
will
also
send
vs
his
Ange●s
to
stand
at
our
beds-head
,
Luke
16.22
.
waiting
for
vs
,
to
carry
our
soules
into
Abrahams
bosome
,
where
we
shall
see
God
the
Father
,
behold
God
the
Sonne
,
and
looke
vpon
God
the
holy
Ghost
,
where
we
shall
enioy
the
fellowship
of
the
Angels
,
the
societie
and
company
of
the
Saints
,
and
where
wee
shall
liue
eternally
,
obey
God
perfectly
,
and
raigne
with
him
triumphantly
.
And
besides
all
this
,
if
we
spend
the
time
of
our
health
,
of
our
sicknesse
,
and
of
our
death
in
this
sort
,
we
shall
leaue
a
good
name
and
report
behinde
vs
,
Eccles.
7.1
.
which
is
better
(
saith
the
Preacher
)
then
pretious
oyntment
,
and
is
rather
to
be
chosen
(
saith
the
Wiseman
)
then
great
riches
,
Prou.
22.1
.
and
it
will
be
like
the
coates
and
garments
which
Dorcas
made
,
Acts
9.36
.
that
will
remaine
behinde
vs
after
that
wee
are
dead
and
gone
,
for
the
good
example
and
incouragement
of
all
others
which
are
to
follow
vs
.
The
end
of
the
fourth
Diuision
.
THE
FIFTH
DIVISION
,
THE
COMFORT
AT
OVR
OWNE
DEATH
.
THe
Preacher
saith
,
Eccles.
7.1
.
That
the
day
of
our
death
,
is
better
then
the
day
of
our
birth
.
In
which
parcel
of
holy
Scripture
for
our
comfort
at
death
,
three
points
are
to
be
considered
.
First
,
what
is
death
that
is
heere
mentioned
.
Secondly
,
how
it
can
be
truely
(
that
is
heere
mentioned
)
said
,
that
the
day
of
our
death
is
better
then
the
day
of
our
birth
.
Thirdly
,
in
what
respect
it
is
better
.
For
the
first
,
Death
is
a
priuation
of
life
,
as
a
punishment
ordained
of
God
,
and
imposed
on
man
for
his
sinne
.
It
is
a
priuation
of
life
,
because
the
very
nature
of
death
is
an
absence
or
defect
of
that
life
,
which
God
vouchsafed
man
by
his
creation
.
I
adde
further
,
that
death
is
a
punishment
,
more
especially
to
intimate
the
nature
and
qualitie
of
death
,
and
to
shew
that
it
was
ordained
as
the
meanes
of
the
execution
of
Gods
iudgement
and
iustice
.
Furthermore
,
in
euery
punishment
there
bee
three
workers
,
the
ordainer
of
it
,
the
procurer
,
and
the
executioner
.
The
ordainer
of
this
punishment
is
God
,
in
the
estate
of
mans
innocency
,
by
a
solemne
law
then
made
in
these
words
.
In
the
day
that
thou
eatest
thereof
,
Gen.
2.17
.
thou
shalt
die
the
death
.
The
Executioner
of
this
punishment
is
also
God
himselfe
,
as
himselfe
testifieth
in
the
Prophet
Esay
,
in
these
words
.
I
make
peace
and
create
euill
.
And
this
is
materiall
or
naturall
euill
,
Esay
45.7
.
to
the
latter
of
which
,
Death
is
to
be
referred
;
which
is
the
destruction
and
abolishment
of
mans
nature
created
.
The
procurer
of
this
punishment
is
not
God
,
but
man
himselfe
,
in
that
man
by
sinne
and
disobedience
did
put
vpon
himselfe
this
punishment
.
Therfore
the
Lord
in
the
Prophet
Osea
saith
,
O
Israel
thou
hast
destroyed
thy selfe
,
Hosea
13.9
.
but
in
me
is
thy
helpe
.
Against
this
it
may
be
obiected
,
that
man
was
mortall
in
the
estate
of
his
innocencie
before
the
fall
.
Answere
;
The
frame
and
composition
of
mans
body
considered
in
it selfe
,
was
mortall
,
because
it
was
made
of
water
and
earth
,
and
other
elements
,
which
are
of
themselues
alterable
and
changeable
;
yet
if
we
respect
the
grace
and
blessing
which
God
did
vouchsafe
mans
bodie
in
his
creation
,
it
was
vnchangeable
and
immortal
,
and
so
by
the
same
blessing
should
haue
continued
,
if
man
had
not
fallen
;
and
man
by
his
fall
,
depriuing
himselfe
of
this
gift
,
and
the
blessing
,
became
euery
way
mortall
.
And
hereof
it
is
that
the
Preacher
saith
,
Loe
this
onely
haue
I
found
,
that
God
made
man
vpright
,
Eccles.
7.29
.
but
they
haue
sought
out
many
inuentions
.
Againe
,
before
the
fall
,
mans
bodie
was
but
subiect
to
death
,
and
could
not
then
be
said
to
be
dead
,
but
after
the
fall
,
it
was
then
not
only
subiect
to
death
,
but
might
also
be
said
to
bee
dead
.
And
therefore
now
in
this
respect
the
Apostle
saith
,
Rom.
8.10
The
body
is
dead
because
of
sinne
.
Againe
,
mans
bodie
in
his
innocencie
,
was
like
vnto
the
bodie
of
Christ
,
when
he
was
vpon
the
earth
,
that
is
,
onely
subiect
vnto
death
,
for
he
could
not
be
said
to
bee
dead
,
because
in
him
there
was
no
sinne
;
and
this
was
mans
case
in
his
innocencie
before
his
fall
.
Thus
it
appeares
in
part
what
death
is
.
And
yet
for
the
better
clearing
of
this
point
,
wee
are
to
consider
the
difference
betweene
the
death
of
a
man
,
and
a
beast
.
The
death
of
a
beast
is
the
totall
and
finall
abolishment
of
the
whole
creature
;
for
the
body
is
resolued
to
the
first
matter
,
and
the
soule
rising
from
the
temperature
of
the
body
,
is
but
a
breath
,
and
vanisheth
to
nothing
.
But
in
the
death
of
a
man
it
is
otherwise
:
For
though
the
bodie
for
a
time
be
resolued
and
turned
into
dust
,
out
of
which
it
came
,
yet
it
must
rise
againe
at
the
last
day
,
and
become
immortall
;
but
the
soule
subsisteth
by
it selfe
out
of
the
body
,
and
is
immortall
.
The
reason
of
which
difference
is
,
for
that
the
soule
of
man
is
a
spirit
or
spirituall
substance
,
whereas
the
soule
of
a
beast
is
no
substance
,
but
a
naturall
vigour
or
qualitie
,
and
hath
no
being
in
it selfe
without
the
body
,
on
which
it
wholly
dependeth
.
The
soule
of
a
man
contrariwise
,
being
created
of
nothing
,
Gen.
2.7
.
it
is
said
,
God
breathed
into
his
nostrils
the
breath
of
life
,
and
then
man
became
a
liuing
soule
,
and
so
as
well
subsisting
forth
of
it
,
as
in
it
.
But
when
God
made
the
beasts
of
the
earth
,
he
breathed
not
such
matter
into
them
,
but
their
bloud
is
as
their
soule
,
Leuit.
17.14
.
and
their
life
;
for
the
life
of
all
flesh
is
the
bloud
thereof
.
Psal.
49.20
.
So
that
,
when
beasts
die
,
they
perish
,
as
the
Psalmist
saith
,
and
that
is
their
end
,
and
their
spirit
goeth
downeward
to
the
earth
,
Eccles.
3.21
.
but
the
spirit
of
man
goeth
vpward
,
saith
the
Preacher
.
Saint
Ambrose
takes
occasion
by
this
difference
,
&
from
the
shape
of
mans
bodie
,
to
aduertise
our
minde
what
our
affections
should
be
.
It
is
well
ordained
(
saith
he
)
that
man
hath
onely
two
feete
with
birds
,
and
not
foure
feete
with
beasts
,
for
by
this
he
may
learne
to
flye
aloft
with
the
birds
,
and
not
with
beastes
encline
and
decline
to
the
grosser
and
earthly
things
of
this
world
.
Heere
then
we
see
,
that
since
the
fall
of
man
,
man
is
not
:
only
subiect
to
death
,
but
also
may
be
said
a
dead
man
,
because
he
shall
as
surely
die
,
as
if
he
were
dead
already
,
whereas
notwithstanding
he
hath
a
forme
and
shew
of
immortalitie
.
Other
things
,
so
long
as
they
retaine
their
forme
,
so
long
they
doe
remaine
;
A
house
falleth
not
all
the
time
that
his
forme
and
fashion
lasteth
;
the
brute
beast
dieth
not
,
except
he
first
forgoe
his
life
,
which
is
his
forme
;
but
man
hath
a
forme
which
neuer
is
dissolued
,
as
namely
,
a
minde
endued
with
reason
,
and
yet
he
liueth
now
but
a
very
short
time
,
in
respect
that
his
bodie
,
by
reason
of
sinne
and
disobedience
,
is
become
mortall
,
whereby
man
is
the
procuter
of
his
owne
death
and
punishment
.
Therefore
it
is
a
true
saying
of
Saint
Gregory
,
Man
is
the
worke
of
God
,
sinne
is
the
worke
of
man
;
let
vs
therefore
discerne
what
God
hath
made
,
and
what
man
hath
done
;
and
neither
for
the
error
committed
by
man
,
let
vs
hate
man
,
whom
God
made
,
nor
for
the
man
that
is
Gods
worke
,
loue
the
sinne
that
man
hath
committed
.
And
againe
here
note
we
must
hate
none
in
respect
of
his
creation
,
but
in
respect
he
peruerteth
the
vse
of
his
creation
,
for
they
beare
the
Image
of
God
which
is
louely
,
but
they
deface
and
scratch
it
out
to
their
owne
damnation
;
so
that
we
must
hate
not
virum
,
but
vitium
,
the
wickednesse
of
the
man
,
and
not
the
wicked
as
he
is
man
.
The
kinds
of
death
,
as
we
haue
heard
in
the
first
Diuision
,
are
three-fold
;
Naturall
,
Spirituall
,
Eternall
,
but
they
may
be
reduced
into
two
only
,
as
the
kinds
of
life
are
,
that
is
,
bodily
and
spirituall
.
Bodily
death
is
nothing
else
but
the
separation
of
the
soule
from
the
body
,
as
bodily
life
is
the
coniunction
of
body
and
soule
.
And
this
death
is
called
the
first
,
because
in
respect
of
time
it
goes
before
the
second
.
Spirituall
death
is
the
separation
of
the
whole
man
,
both
in
bodie
and
soule
,
from
the
gratious
and
glorious
fellowship
of
God
.
Of
these
two
,
the
first
is
but
an
entrance
to
death
,
and
the
second
is
the
accomplishment
of
it
:
for
as
the
soule
is
the
life
of
the
bodie
,
so
God
is
the
life
of
the
soule
,
and
his
Spirit
is
the
soule
of
our
soules
.
Againe
,
this
spirituall
death
hath
three
disti●ct
and
seuerall
degrees
.
The
first
is
,
when
it
is
aliue
in
respect
of
temporall
life
,
and
yet
it
lies
dead
in
sinne
.
Of
this
degree
the
Apostle
speakes
,
when
he
saith
,
1.
Tim.
5.6
.
Shee
that
liueth
in
pleasure
is
dead
while
shee
liueth
,
and
this
is
the
estate
of
all
men
by
nature
,
who
are
said
to
be
dead
in
sinne
.
Ephes.
2.5
.
The
second
degree
is
in
the
very
end
of
this
life
,
when
the
bodie
is
laid
into
the
earth
,
then
the
soule
descends
into
the
place
of
torments
,
Luk.
16.22.23
.
as
the
soule
of
the
rich
man
in
the
Gospell
.
The
third
degree
is
in
the
day
of
Iudgement
,
when
the
body
and
soule
at
the
resurrection
of
the
last
day
meete
together
againe
and
shal
goe
to
the
place
of
the
damned
,
there
to
bee
tormented
for
euer
.
And
this
is
called
by
the
name
of
the
second
death
,
Mat.
25.41
.
which
doth
belong
onely
to
the
Reprobate
.
Hauing
thus
found
the
nature
,
differences
,
and
kinds
of
death
,
it
is
more
then
manifest
,
that
that
place
of
the
Preacher
is
to
be
vnderstood
,
not
of
the
spirituall
death
,
but
of
the
bodily
death
,
because
it
is
opposed
to
the
natiuitie
and
birth
of
man
.
The
words
then
must
carry
this
sence
,
The
time
of
bodily
death
,
in
which
there
is
a
separation
of
the
soule
of
man
from
the
body
,
either
naturall
or
violent
(
being
called
a
bodily
or
worldly
death
)
is
better
to
the
childe
of
God
,
then
the
time
in
which
one
is
borne
,
and
brought
into
the
world
.
Now
followeth
the
second
point
;
and
that
is
,
how
this
can
bee
true
which
the
Preacher
saith
,
That
the
day
of
ones
death
is
better
then
the
day
of
birth
.
I
make
not
this
question
to
call
the
Scriptures
into
controuersie
,
which
are
the
truth
it selfe
,
but
I
doe
it
to
this
end
and
purpose
,
that
we
might
without
doubting
or
wauering
bee
resolued
of
the
truth
of
this
,
which
the
Preacher
heere
auoucheth
for
the
comfort
of
all
the
children
of
God
at
their
death
.
For
there
may
be
sundrie
reasons
brought
to
the
contrary
of
this
,
which
the
Preacher
heere
auoucheth
.
Therefore
let
vs
now
handle
the
questions
,
reasons
,
and
obiections
,
which
may
be
alledged
to
the
contrary
;
which
all
may
be
reduced
vnto
sixe
heads
.
The
first
is
taken
from
the
opinion
of
wise
men
,
who
thinke
it
the
best
thing
of
all
neuer
to
bee
borne
.
And
the
next
,
best
to
die
quickly
as
soone
as
he
is
borne
.
For
Cicero
an
Heathen
man
,
and
renowned
for
his
eloquence
and
learning
,
complaines
that
nature
hath
brought
man
forth
into
the
world
,
not
as
a
mother
,
but
as
a
stepmother
,
with
a
body
naked
,
weake
and
sickly
,
and
with
a
minde
distracted
with
cares
,
deiected
with
feares
,
faint
with
labours
,
and
addicted
to
lusts
and
pleasures
;
And
hence
grew
this
common
speech
amongst
the
Gentiles
related
by
Aristotle
,
repeated
by
Cicero
and
Plutarch
,
and
fathered
vpon
Sylemus
,
by
all
three
,
That
the
best
thing
in
the
world
was
,
not
to
be
borne
at
all
,
and
the
next
,
best
to
die
soonest
.
Now
if
it
be
the
best
thing
in
the
world
not
to
be
borne
at
all
,
then
it
is
the
worst
thing
that
can
be
,
to
die
after
a
man
is
once
borne
.
Answ.
There
be
two
sorts
of
men
,
the
one
that
liue
and
die
in
their
fins
;
the
other
,
that
doe
vnfainedly
repent
,
and
beleeue
in
Christ
,
the
one
goates
,
the
other
sheepe
,
the
one
good
,
the
other
euill
.
Now
this
sentence
and
speech
of
those
Heathen
men
may
be
truely
applied
&
auouched
to
the
first
sort
,
of
whom
we
may
say
,
as
our
Sauiour
Christ
said
of
Iudas
.
Mat.
26.24
.
It
had
beene
good
for
that
man
that
he
had
neuer
beene
borne
.
But
the
saying
applied
to
the
second
sort
,
is
most
false
.
For
to
them
that
in
this
life
turne
to
God
by
true
and
vnfained
repentance
,
the
best
thing
of
all
is
to
be
borne
,
because
their
birth
is
a
degree
of
preparation
vnto
all
ioy
and
happinesse
,
and
the
next
best
for
them
is
to
die
quickly
,
because
by
death
they
doe
enter
into
the
possession
and
fruition
of
the
same
ioy
and
happinesse
;
for
their
birth
is
an
entrance
into
it
,
and
their
death
the
accomplishment
of
the
same
.
And
this
was
the
cause
that
made
Baalam
so
desirous
to
die
the
death
of
the
righteous
,
and
to
wish
that
his
last
end
might
be
like
theirs
.
Num.
23.10
.
And
therefore
in
this
respect
the
Preacher
in
this
place
preferres
the
day
of
death
before
the
day
of
birth
,
vnderstanding
thereby
,
that
death
which
is
ioyned
,
coupled
,
and
accompanied
with
a
godly
life
;
and
this
is
called
the
death
of
the
righteous
.
The
second
obiection
is
taken
from
the
testimonies
of
the
holy
Scriptures
,
and
namely
these
.
Rom.
6.20
1.
Cor.
15.26
.
Death
(
saith
the
Apostle
)
is
the
wages
of
sinne
.
Death
is
an
enemie
of
Christ
.
Death
is
the
curse
of
the
Law
.
Gal.
3
13.
Hence
it
seemes
to
follow
that
in
and
by
death
men
receiue
their
wages
,
and
payment
for
their
sinnes
;
and
so
thereby
the
day
of
death
is
become
the
dolefull
day
,
in
which
the
enemie
preuailes
against
vs
,
for
that
he
which
dieth
is
cursed
.
Answ.
We
must
distinguish
heere
of
death
:
it
must
be
considered
two
wayes
;
first
,
as
it
is
in
it selfe
in
his
owne
nature
;
secondly
,
as
it
is
altered
and
changed
by
the
death
of
Christ
.
Now
death
by
it selfe
considered
,
is
indeed
the
wages
of
sinne
,
the
enemie
of
Christ
,
and
of
all
his
members
,
and
the
curse
of
the
law
,
yea
the
verie
suburbs
and
gates
of
hell
,
and
so
it
is
still
vnto
the
wicked
;
yet
in
the
second
respect
it
is
not
so
;
for
by
the
vertue
of
the
death
of
Christ
it
ceaseth
to
bee
a
plague
or
punishment
,
and
of
a
curse
is
made
vnto
vs
a
blessing
,
and
become
vnto
vs
a
friend
,
and
a
passage
or
middle
way
betweene
this
life
and
eternall
life
;
and
is
become
as
it
were
a
little
wicket
,
entrance
or
doore
,
whereby
we
passe
out
of
this
world
into
heauen
.
And
then
in
this
respect
this
saying
of
the
Preacher
is
most
true
;
for
in
the
day
of
birth
men
are
brought
forth
and
borne
into
the
vale
of
misery
;
but
afterward
when
the
children
of
God
goe
hence
,
hauing
death
altered
vnto
them
by
the
death
of
Christ
,
they
enter
into
eternall
life
and
happinesse
.
The
third
obiection
is
taken
from
the
example
of
most
worthy
men
,
who
(
as
it
should
seeme
)
haue
made
their
prayers
against
death
,
Mat.
26.39
.
as
our
Sauiour
Christ
.
We
reade
when
our
Sauiour
Christ
was
borne
,
it
was
a
ioyfull
time
;
at
whose
birth
there
was
great
ioy
and
mirth
.
Simeon
and
Anna
,
Luke
2.10.13.28.38
.
Luke
19.41
.
Marke
16.10
.
Luke
23.28.45
Matth.
27.51
.
yea
and
the
Angels
of
heauen
did
sing
,
and
they
bid
the
Shepheards
sing
,
because
they
brought
them
glad
tidings
of
great
ioy
,
which
should
be
vnto
all
the
people
.
But
when
our
Sauiour
Christ
suffered
death
,
then
it
seemed
that
it
was
a
dolefull
time
;
for
then
there
was
as
much
lamentation
and
weeping
.
Our
Sauiour
Christ
himselfe
wept
(
whom
we
reade
to
haue
wept
three
times
,
at
the
destruction
of
Ierusalem
,
Iohn
11.35
.
at
the
raising
of
Lazarus
and
in
his
agony
)
the
disciples
wept
,
the
daughters
of
Ierusalem
wept
,
Heb.
5.7
.
the
Sunne
was
darkened
,
the
vaile
of
the
Temple
was
rent
,
the
stones
were
clouen
in
sunder
.
Yea
all
these
and
all
sencelesse
creatures
in
their
kind
did
weepe
and
lament
the
death
and
passion
of
their
maker
.
And
so
it
should
seeme
that
our
Sauiour
Christ
prayed
against
death
on
this
manner
,
Psal.
6.4.5
.
Father
if
it
be
thy
will
,
let
this
cup
passe
from
me
.
Wee
reade
also
that
the
Prophet
Dauid
prayed
against
death
,
Returne
O
Lord
(
saith
he
)
deliuer
my
soule
,
O
saue
me
for
thy
mercies
sake
;
for
in
death
there
is
no
remembrance
of
thee
,
in
the
graue
who
shall
giue
thee
thankes
?
Againe
,
Esay
38.1
.
wee
reade
that
King
Ezechiah
prayed
against
death
;
for
when
the
Prophet
brought
him
word
from
the
Lord
,
that
hee
should
die
and
not
liue
,
this
good
king
at
this
newes
wept
very
sore
,
and
prayed
for
further
life
.
Now
by
the
examples
of
these
most
worthy
men
,
yea
by
the
example
of
the
Sonne
of
God
himselfe
,
it
should
seeme
that
this
should
not
be
true
,
which
the
Preacher
doth
heere
auouch
,
That
the
day
of
death
should
bee
better
then
the
day
of
birth
,
but
rather
that
the
day
of
death
should
be
the
most
dolefull
and
terrible
day
of
all
.
Answ.
We
are
heere
to
vnderstand
,
that
when
our
Sauiour
Christ
prayed
in
this
sort
as
we
haue
heard
,
he
was
in
his
agonie
,
and
he
then
,
as
our
Redeemer
stood
in
our
roome
and
stead
,
to
suffer
and
endure
all
things
,
which
wee
our selues
should
haue
suffered
in
our
own
persons
for
our
sins
,
if
he
himselfe
had
not
vouchsafed
to
suffer
for
vs
:
and
therefore
hee
did
not
pray
simply
against
the
bodily
or
naturall
death
,
but
against
the
cursed
death
of
the
Crosse
;
for
he
feared
not
death
it selfe
,
which
is
the
separating
of
soule
and
bodie
,
but
the
curse
of
the
Law
which
went
with
death
,
as
namely
,
the
vnspeakeable
wrath
and
iudgement
of
God
,
which
was
due
for
our
sinnes
.
The
first
death
troubled
him
not
,
but
the
first
and
second
ioyned
together
.
Therefore
the
Author
to
the
Hebrewes
saith
,
Heb.
5.7
.
That
Christ
in
the
daies
of
his
flesh
,
whe●
he
had
offered
vp
prayers
and
supplications
with
strong
crying
and
teares
vnto
him
that
was
able
to
saue
him
from
death
,
that
he
was
heard
in
that
he
feared
.
By
which
place
it
appeareth
,
that
Christ
did
not
pray
simply
against
the
naturall
death
,
but
against
the
cursed
death
of
the
Crosse
,
which
was
the
second
death
.
Concerning
Dauids
praying
against
death
,
we
are
to
vnderstand
,
that
when
he
made
that
sixt
Psalme
,
hee
was
not
onely
sicke
in
bodie
,
but
also
perplexed
with
the
greatest
temptation
of
all
,
in
that
hee
wrastled
in
conscience
against
the
wrath
of
God
,
as
appeares
by
his
owne
words
.
For
hee
there
saith
,
Psal.
6.1
.
O
Lord
rebuke
me
not
in
thy
anger
,
&c.
Wherein
wee
may
see
that
he
prayed
not
simply
against
death
,
but
against
death
at
that
instant
,
when
hee
was
in
that
grieuous
temptation
,
for
at
other
times
he
had
no
such
feare
of
death
.
And
therefore
in
another
Psalme
he
saith
,
Psal.
23.4
.
Yea
though
I
walke
through
the
valley
of
the
shadow
of
death
,
I
wil
feare
none
ill
,
&c.
Wherefore
he
prayed
against
death
onely
in
that
sixt
Psalm
,
as
it
was
ioyned
with
apprehension
of
Gods
wrath
,
as
our
Sauiour
Christ
did
.
Lastly
,
touching
king
Hezekiah
,
wee
are
to
vnderstand
that
he
prayed
against
death
,
not
onely
because
hee
desired
to
liue
,
and
to
doe
seruice
to
God
in
his
kingdome
,
but
also
it
was
vpon
a
further
and
more
special
regard
,
because
when
the
Prophet
brought
him
this
message
of
death
he
was
then
without
issue
,
hauing
none
of
his
owne
body
to
succeede
him
in
his
kingdome
.
But
then
it
wil
be
obiected
,
What
warrant
he
had
to
pray
against
death
for
this
cause
.
Answ.
His
warrant
was
good
;
for
God
had
made
a
particular
promise
vnto
Dauid
and
his
posteritie
after
him
,
1.
King
.
2.4
.
that
as
long
as
they
feared
him
,
and
walked
in
his
commandements
with
all
their
heart
,
and
with
all
their
soule
,
there
shal
not
faile
thee
(
saith
he
)
a
man
on
the
throne
of
Israel
.
Now
this
good
king
Hezekiah
at
the
time
of
the
Prophets
message
of
death
,
remembring
what
promise
God
had
made
to
Dauid
and
to
his
seed
,
and
how
that
he
for
his
part
in
some
poore
and
weake
measure
had
kept
the
condition
,
in
that
he
had
walked
before
God
with
an
vpright
heart
,
and
had
done
that
which
was
well
pleasing
and
acceptable
in
his
sight
,
as
he
himselfe
saith
in
the
same
place
;
Isay
38
3.
therefore
hee
prayed
against
death
,
not
for
that
he
feared
it
,
but
he
desired
to
haue
issue
of
his
own
to
succeed
him
according
to
the
Lords
promise
to
his
seruant
Dauid
.
Which
prayer
of
his
was
so
well
accepted
of
God
,
that
hee
gaue
him
his
request
,
and
added
vnto
his
daies
fifteene
yeeres
;
and
three
yeeres
after
God
gaue
him
Manasses
.
Isay
38.5
.
Againe
,
beside
these
examples
it
will
be
further
obiected
,
that
the
godly
haue
feared
death
,
1.
Kings
19.30
.
or
esse
why
did
Eliah
flie
from
it
in
the
persecution
of
Iezabel
,
and
Christ
teach
his
to
flie
it
in
the
persecutions
of
men
:
Mat.
10.23
.
and
Christ
himselfe
(
as
we
haue
alreadie
heard
)
did
pray
against
the
bitter
cup
of
it
in
his
agonie
,
Mat.
26.39
.
and
before
his
apprehension
.
Answ.
Those
Saints
did
not
,
nor
were
to
flie
from
death
as
it
is
the
end
of
life
,
and
a
most
blessed
end
of
a
good
life
,
but
vsed
the
meanes
of
flight
onely
to
preuent
violent
and
hastie
death
till
the
houre
appointed
should
come
,
that
they
were
to
giue
their
spirit
in
peace
into
the
hands
of
him
that
made
it
;
and
because
such
vntimely
death
was
enemy
to
the
good
they
had
to
doe
,
and
course
they
were
to
finish
,
therefore
they
went
aside
by
flying
for
some
time
,
and
till
the
time
of
their
departure
come
,
that
they
might
doe
the
good
to
which
they
were
appointed
,
and
finish
the
course
for
which
they
were
sent
.
For
if
a
remouing
or
flying
for
thine
ease
in
this
respect
may
be
effected
by
shifting
thy
place
,
that
may
both
be
desired
and
vsed
without
sinne
.
Isaak
sent
his
sonne
Iacob
away
from
his
brother
Esau
.
when
Esau
in
his
anger
,
had
sworne
to
slay
him
:
Dauid
fled
from
the
hand
and
iauelin
of
Saul
,
and
shifted
for
himselfe
by
remouing
from
place
to
place
,
and
conuayed
all
his
fathers
house
into
the
land
of
Moab
from
Sauls
reach
.
The
Lord
Iesus
oftentimes
withdrew
himselfe
from
the
rage
of
the
Iewes
,
and
he
gaue
his
Disciples
a
rule
for
times
of
persecution
,
saying
,
When
they
persecute
you
in
this
city
,
Mat.
10.23
.
flie
into
another
.
And
many
honest
men
haue
remooued
their
habitations
to
auoide
euill
neighbours
,
and
free
themselues
from
beeing
troubled
by
hem
.
But
where
it
is
againe
alledged
that
Christ
himselfe
prayed
against
the
cup
of
death
;
for
the
further
satisfying
of
this
point
,
I
answere
further
two
wayes
:
First
,
that
hee
prayed
without
sinne
against
it
,
seeing
that
in
his
supplication
of
teares
,
and
much
feare
hee
submitted
to
his
Fathers
will
alwayes
.
Mat.
26.39.42
.
Neuerthelesse
(
said
he
)
not
as
I
will
,
but
as
thou
wilt
.
And
againe
,
O
my
Father
,
if
this
cup
may
not
passe
away
from
me
,
except
I
drinke
it
,
thy
will
be
done
.
Also
death
was
not
to
him
as
it
is
to
vs
;
for
to
vs
the
sting
of
it
is
conquered
,
and
the
force
broken
,
but
to
him
it
was
in
full
power
,
he
felt
the
sting
of
it
,
and
wrastled
with
the
force
of
it
in
soule
and
bodie
.
Secondly
I
say
(
as
was
said
before
)
that
it
was
not
meerly
a
bodily
death
(
though
vnsubdued
,
saue
where
himselfe
subdued
it
)
that
he
trembled
at
,
but
by
the
burthen
of
our
sinnes
,
which
he
was
to
vndergoe
,
in
which
hee
beheld
the
whole
.
There
he
saw
his
Fathers
countenance
turned
against
him
,
and
there
knew
that
he
must
beare
his
wrath
,
because
he
bare
our
sinnes
.
And
besides
,
Christ
feared
death
,
beeing
cloathed
with
our
flesh
,
to
shew
that
he
tooke
our
infirmities
,
Isay
.
53.4,5,6
.
and
bore
our
sorrowes
,
and
was
perfect
man
.
And
so
death
may
in
some
case
be
feared
,
and
at
sometime
prayed
against
;
but
euer
vnder
the
correction
of
Gods
will
.
For
the
rod
of
death
turned
into
a
serpent
,
made
Moises
feare
;
Exod.
4.3
.
and
the
best
haue
moderately
declined
and
shrunke
at
the
stroke
of
death
,
when
it
came
in
some
tempest
;
and
who
doth
not
dread
all
Gods
terrors
,
whereof
death
is
one
,
and
feare
that
which
is
the
punishment
of
sinne
,
and
curse
of
sinners
,
and
decline
that
,
which
is
the
ruine
and
destruction
of
humane
nature
,
and
shrinke
at
that
which
hath
made
the
strongest
,
the
wisest
,
the
greatest
,
the
richest
to
fall
downe
flat
before
it
.
Therefore
the
feare
of
death
thus
reproued
,
is
not
the
naturall
feare
of
it
,
which
is
in
all
,
but
the
seruile
feare
of
it
proper
to
euill
doers
,
and
common
to
those
who
can
haue
no
hope
in
death
,
because
they
neuer
cared
to
liue
,
till
they
were
compelled
to
die
.
The
fourth
obiection
is
,
that
those
who
haue
beene
reputed
to
be
of
the
better
sort
of
men
,
haue
oftentimes
miserable
ends
;
for
some
end
their
dayes
despayring
,
some
rauing
and
blaspheming
,
some
strangely
tormented
.
It
may
therefore
seeme
that
the
day
of
death
is
the
day
of
greatest
woe
and
miserie
.
To
this
I
answer
first
of
all
generally
,
that
wee
must
not
iudge
of
the
estate
of
any
man
before
God
by
outward
things
,
whether
they
be
blessings
or
iudgements
,
whether
they
fall
in
life
or
in
death
.
For
as
the
Preacher
saith
,
Eccles.
9.1.2
.
No
man
knoweth
either
loue
or
hatred
by
all
things
that
are
before
them
;
all
things
come
alike
to
all
,
and
the
same
condition
is
to
the
iust
and
to
the
wicked
,
and
to
the
good
and
pure
,
and
to
the
polluted
,
and
to
him
that
sacrificeth
,
and
to
him
that
sacrificeth
not
;
as
is
the
good
,
so
is
the
sinner
;
he
that
sweareth
,
as
he
that
feareth
an
oath
.
Againe
the
Preacher
saith
,
Eccles.
8.14
.
There
is
a
vanity
that
is
done
vpon
the
earth
,
that
there
be
iust
men
to
whom
it
hapneth
according
to
the
work
of
the
wicked
,
and
there
be
wicked
men
to
whom
it
happeneth
according
to
the
worke
of
the
righteous
.
Secondly
,
I
answere
to
the
particulars
which
be
alleaged
,
in
this
manner
;
First
for
despaire
:
it
is
true
,
that
not
onely
wicked
and
loose
persons
despaire
in
death
,
but
also
godly
and
penitent
sinners
,
who
often
in
their
sicknesse
testifie
of
themselues
,
that
beeing
aliue
and
lying
in
their
beds
,
they
feele
themselues
to
bee
as
it
were
in
hell
,
and
to
apprehend
the
very
pangs
and
torments
of
it
;
and
I
doubt
not
for
all
this
,
but
that
the
child
of
God
which
is
most
deare
vnto
him
,
may
through
the
gulfe
of
desperation
attaine
to
euerlasting
life
and
happinesse
.
Which
appeares
to
bee
so
by
Gods
dealing
in
the
matter
of
our
saluation
:
For
all
the
workes
of
God
are
done
in
and
by
their
contraries
.
In
the
creation
all
things
were
made
not
of
something
,
but
of
nothing
,
cleane
contrary
to
the
course
of
nature
:
In
the
worke
of
redemption
God
giues
life
not
by
life
,
but
by
death
.
And
if
we
consider
aright
of
Christ
vpon
the
Crosse
,
wee
shall
see
our
paradise
out
of
paradise
,
in
the
midst
of
hell
;
for
out
of
his
own
cursed
death
,
hee
brings
vs
a
blessed
life
,
and
eternall
happinesse
.
Likewise
in
our
effectuall
vocation
,
when
it
pleaseth
God
to
conuert
and
turne
men
vnto
him
,
he
doth
it
by
the
meanes
of
the
preaching
of
the
Gospel
,
which
in
reason
should
driue
men
from
God
,
for
it
is
as
contrary
to
the
nature
of
man
,
as
fire
to
water
,
and
light
to
darknesse
.
For
the
Apostle
saith
,
1.
Cor.
1.21.22.23.52
.
After
that
in
the
wisdome
of
God
,
the
world
by
wisedome
knew
not
God
,
it
pleased
God
by
the
foolishnesse
of
preaching
to
saue
them
that
beleeue
.
For
the
Iewes
require
a
signe
,
and
the
Greekes
seeke
after
wisdome
;
but
we
preach
Christ
crucified
,
vnto
the
Iewes
a
stumbling
block
,
and
vnto
the
Greekes
foolishnesse
.
And
yet
for
all
this
,
though
it
be
thus
against
the
nature
and
disposition
of
man
,
it
preuailes
with
him
at
length
,
and
turnes
him
vnto
his
God
,
it
hee
belong
vnto
him
.
Furthermore
,
when
God
will
send
his
owne
seruants
vnto
heauen
,
he
sends
some
of
them
a
contrary
way
,
euen
as
it
were
by
the
gates
of
hell
.
For
our
way
to
heauen
is
by
compasse
,
euen
as
the
Lord
led
the
Israelites
out
of
Egypt
into
the
Land
of
Canaan
,
not
through
the
Land
of
the
Philistims
,
Exod.
13.17.18
although
that
were
neere
,
For
God
siad
lest
peraduenture
the
people
repent
,
when
they
see
warre
,
and
returne
to
Egypt
,
but
God
led
the
people
about
thorow
the
way
of
the
wildernesse
of
the
red
sea
.
So
God
for
many
causes
best
knowne
to
himselfe
,
doth
bring
his
children
out
of
this
Egyptian
world
vnto
the
spiriutall
Canaan
,
which
is
the
kingdome
of
heauen
;
not
the
neerest
way
,
but
by
many
windings
and
turnings
,
and
the
furthest
way
about
,
euen
as
it
were
thorow
the
red
sea
of
miseries
and
afflictions
,
that
all
Gods
waues
and
billowes
may
goe
ouer
them
.
Psal.
42.7
.
The
Lord
can
(
if
he
please
)
bring
them
,
as
he
doth
many
other
of
his
children
,
the
neerest
way
to
heauen
,
but
this
further
way
about
is
for
Gods
owne
glorie
,
and
for
his
childrens
owne
good
.
And
God
as
a
most
wise
Father
,
is
not
euer
kissing
his
childe
,
but
many
times
correcting
him
:
and
the
same
God
that
doth
mercifully
exalt
vs
,
by
giuing
vs
a
sweete
taste
,
and
liuely
feeling
of
his
grace
,
and
the
efficacie
of
it
in
vs
,
doth
in
much
loue
many
times
for
our
health
humble
vs
,
when
hee
leaues
vs
without
that
sence
and
feeling
in
our selues
,
and
then
doth
he
cure
vs
of
the
most
dangerous
disease
of
pride
,
and
confidence
in
our selues
,
settle
in
vs
a
true
foundation
of
humilitie
,
cause
vs
to
deny
our selues
and
depend
wholly
vpon
him
,
to
cast
our selues
into
the
armes
of
his
mercie
,
to
hunger
for
his
grace
,
to
pray
more
zealously
and
with
greater
feeling
of
our
wants
,
and
to
set
an
high
price
vpon
the
sence
of
Gods
fauour
,
to
make
more
esteeme
of
it
when
we
haue
it
againe
,
and
to
kill
and
mortifie
some
special
sinne
,
for
which
before
we
had
not
seriously
and
heartily
repented
.
For
when
it
is
his
good
will
and
pleasure
to
make
men
depend
on
his
fauour
and
prouidence
,
hee
maketh
them
first
to
feele
his
anger
and
displeasure
,
and
to
be
nothing
in
themselues
,
to
the
end
they
might
value
and
prize
their
vocation
and
calling
at
an
higher
rate
and
estimate
,
and
wholly
and
altogether
rely
and
depend
vpon
him
,
and
be
whatsoeuer
they
are
,
in
him
only
.
This
point
being
then
well
weighed
and
considered
,
it
is
more
then
manifest
,
that
the
child
of
God
may
passe
to
heauen
euen
thorow
the
very
depth
and
gulfe
of
hell
.
For
the
loue
,
fauour
,
and
mercie
of
God
is
like
to
a
sea
,
into
which
,
when
a
man
is
cast
,
he
neither
feeles
bottom
,
nor
sees
banke
:
For
thy
mercy
(
saith
the
Psalmist
)
is
great
aboue
the
heauens
,
Psal.
108.4
.
and
thy
truth
reacheth
vnto
the
clouds
.
So
that
touching
despaire
,
whether
it
ariseth
of
the
weaknesse
of
nature
,
or
of
the
conscience
of
sinne
,
though
it
fall
out
about
the
time
of
death
,
it
can
be
but
the
voice
and
opinion
of
their
sicknesse
;
and
a
sicke-mans
iudgement
of
himselfe
,
at
such
time
,
is
not
to
be
regarded
;
and
besides
,
it
cannot
preiudize
the
saluation
of
their
soules
,
that
are
effectually
called
:
For
the
gifts
and
calling
of
God
(
saith
the
Apostle
)
are
without
repentance
;
Rom.
11.29
.
and
those
whom
God
loueth
,
hee
loueth
to
the
end
,
and
world
without
end
.
And
as
for
other
strange
euents
which
fall
out
in
death
,
they
are
the
effects
of
diseases
.
Rauings
,
blasphemies
and
idle
speeches
arise
of
the
disease
of
melancholy
and
phrensies
,
which
often
happen
at
the
end
of
hot
burning
feauers
,
the
choler
shooting
vp
to
the
braine
;
the
writhing
of
the
lips
,
turning
of
the
necke
,
and
buckling
of
the
ioynts
and
the
whole
body
,
proceed
of
crampes
and
convulsions
,
which
follow
after
much
euacuation
;
and
whereas
some
in
sicknesse
are
of
that
strength
,
that
three
or
foure
can
hardly
hold
them
without
bonds
;
it
comes
not
alwayes
of
witchcraft
,
as
people
commonly
thinke
,
but
of
choler
in
the
veines
;
and
whereas
some
when
they
are
dead
,
become
as
blacke
as
pitch
,
it
may
rise
by
a
bruise
or
impostume
,
or
by
the
blacke
Iaundise
,
or
the
putrefaction
of
the
liuer
,
and
doth
not
alwayes
argue
some
extraordinary
iudgement
of
God
;
in
the
wicked
it
doth
,
but
in
the
godly
not
.
Now
these
and
the
like
diseases
with
their
symptomes
,
and
strange
effects
,
though
they
doe
depriue
man
of
his
health
,
and
of
the
right
vse
of
the
parts
of
his
bodie
,
and
the
vse
of
reason
and
vnderstanding
,
yet
they
cannot
depriue
his
soule
of
eternal
life
and
happinesse
,
which
with
the
soule
of
Dauid
is
bound
vp
in
the
bundle
of
life
,
1.
Sam.
25.29
.
with
the
Lord
his
God
in
eternall
peace
and
blessednesse
.
And
all
sins
procured
by
these
violent
and
sharpe
diseases
,
proceeding
from
repentant
sinners
,
are
sins
only
of
infirmity
and
weaknesse
,
for
which
if
they
knew
them
,
and
came
againe
to
the
vse
of
reason
and
vnderstanding
,
they
will
further
repent
,
if
not
,
yet
they
are
pardoned
and
buried
in
the
bloud
of
Christ
,
and
in
his
death
,
who
is
their
Sauiour
and
great
Bishoppe
of
their
soules
;
1.
Pet.
2.24.25
.
for
he
that
forgiueth
the
greater
sinnes
,
will
also
in
his
children
forgiue
the
lesse
.
And
againe
,
wee
ought
not
to
stand
so
much
vpon
the
strangenesse
of
any
mans
end
,
when
we
knew
before
the
goodnesse
of
his
conuersation
and
life
.
For
wee
must
iudge
a
man
in
this
case
,
not
by
his
vnquiet
death
,
but
by
his
former
quiet
godly
life
.
And
if
this
bee
true
that
strange
diseases
,
and
thereupon
very
strange
behauiour
in
death
may
befall
the
best
childe
of
God
,
we
must
then
learne
to
reforme
our
iudgements
of
such
as
lye
thus
at
the
point
of
death
.
The
common
opinion
is
,
if
a
man
lye
quietly
in
his
sicknesse
,
and
goe
away
like
a
lambe
(
which
in
some
diseases
,
as
in
consumptions
and
such
like
lingring
diseases
,
any
man
may
doe
)
that
then
he
goes
straight-way
to
heauen
,
though
he
haue
liued
neuer
so
wickedly
.
But
if
the
violence
of
the
disease
stirre
vp
impatiencie
,
and
cause
in
the
partie
frantick
and
vnseemely
behauiour
,
then
men
vse
to
say
,
though
hee
be
neuer
so
godly
,
that
there
is
a
iudgement
of
God
,
seruing
either
to
discouer
an
Hypocrite
,
or
to
plague
a
wicked
man
.
But
the
truth
is
farre
otherwise
,
for
in
truth
one
may
die
like
a
lambe
,
and
yet
goe
to
hell
.
For
the
Psalmist
saith
,
Psal.
7
3.4.5
.
There
are
no
bonds
in
their
death
,
but
their
strength
is
firme
,
they
are
not
in
trouble
as
other
men
,
neither
are
they
plagued
as
other
men
.
And
againe
,
another
dying
in
exceeding
torments
and
strange
behauiour
of
the
body
,
may
goe
to
heauen
;
examples
whereof
we
haue
in
that
holy
and
iust
man
Iob
,
as
may
appeare
throughout
his
whole
booke
;
and
in
diuers
others
Gods
deare
Saints
and
children
.
Therefore
by
these
strange
and
violent
kinds
of
sicknesse
and
death
,
which
doe
many
times
happen
to
the
deare
Saints
of
God
:
wee
must
take
great
heed
that
wee
iudge
not
rashly
of
them
in
condemning
them
to
be
wicked
and
notorious
Hypocrites
and
offenders
;
for
it
may
be
our
owne
case
for
ought
wee
know
.
This
rash
censuring
and
iudging
,
was
the
sinne
of
the
wicked
Barbarians
,
as
we
may
reade
in
the
Acts
of
the
Apostles
.
Act.
28.3
4.5.6
This
rash
censuring
and
iudging
,
was
also
the
sinne
of
the
wicked
Iewes
,
as
we
may
reade
in
the
Gospell
of
Saint
Luke
,
Luke
13.1.2.3.4.5
.
wherein
they
did
vtter
a
secret
corruption
,
naturally
ingendered
in
all
men
,
that
is
,
very
sharpely
to
see
into
the
sinnes
of
others
,
and
seuerely
to
censure
them
;
but
in
the
meane
time
to
flatter
themselues
,
and
be
blind-fold
in
seeing
their
owne
;
for
these
men
thought
,
because
the
like
iudgements
did
not
fall
on
themselues
,
that
therefore
they
were
safe
enough
,
and
not
so
great
sinners
,
but
rather
highly
in
the
fauour
of
God
;
euen
as
many
in
the
world
doe
now
adaies
falsely
imagine
and
suppose
that
they
are
alwayes
the
worst
sort
of
people
,
whom
God
doth
most
strike
and
presse
with
his
punishing
hand
;
hauing
forgotten
that
God
doth
not
keepe
an
ordinary
rate
heere
below
,
to
punish
euery
man
as
he
is
worst
,
or
to
cocker
and
fauour
him
as
he
is
best
;
but
onely
taketh
some
example
as
hee
thinketh
good
for
the
instruction
and
aduertisement
of
others
,
and
to
be
as
it
were
looking-glasses
,
wherein
euery
man
may
see
his
owne
face
,
yea
,
and
his
owne
cause
handled
,
and
that
God
is
a
seuere
reuenger
of
sinne
,
that
all
men
may
learne
by
the
example
of
some
to
tremble
and
beware
,
lest
they
bee
constrained
in
their
owne
turnes
to
know
and
feele
the
punishment
they
haue
deserued
.
Whereupon
our
Sauiour
Christ
is
iustly
occasioned
to
correct
their
erroneous
and
sinister
iudgement
,
and
to
teach
them
that
they
must
not
reioyce
at
the
iust
punishment
of
others
.
For
this
is
the
propertie
of
the
wicked
,
as
appeareth
in
the
book
of
the
Lamentations
,
where
it
is
said
,
All
mine
enemies
haue
heard
of
my
trouble
,
Lam.
1.21
:
they
are
glad
that
thou
hast
done
it
;
but
he
that
is
glad
(
saith
the
Wise-man
)
at
calamities
,
Prou.
17.5
.
shall
not
be
vnpunished
:
but
he
should
rather
be
instructed
thereby
to
repent
.
And
to
all
such
barbarous
,
vnchristian
,
and
vncharitable
censurers
of
the
children
of
God
,
the
Lord
by
his
Prophet
saith
,
Loe
,
I
begin
to
bring
euill
vpon
the
Citie
which
is
called
by
my
name
,
Ier.
25.29
.
and
should
yee
be
vtterly
vnpunished
?
Ier.
49.12
.
Yee
shall
not
be
vnpunished
.
And
againe
,
Behold
,
they
whose
iudgement
was
not
to
drinke
of
the
cup
,
haue
assuredly
drunken
;
and
art
thou
he
thou
he
that
shalt
goe
altogether
vnpunished
?
Thou
shalt
not
goe
vnpunished
,
1.
Pet.
4.17.18
.
but
shalt
surely
drinke
of
it
.
And
the
Apostle
saith
,
The
time
is
come
,
that
iudgement
must
begin
at
the
house
of
God
:
And
if
it
first
begin
at
vs
,
what
shall
the
end
be
of
them
that
obay
not
the
Gospell
of
God
?
Therefore
iudge
not
thus
rashly
of
those
that
are
thus
grieuously
handled
in
this
manner
,
but
think
thy selfe
as
bad
a
sinner
,
if
not
worse
,
and
that
the
like
defects
may
befall
thee
,
and
thinke
some
great
temptation
befell
them
,
and
that
thy selfe
shouldest
be
worse
,
if
the
like
temptation
should
befall
thee
,
and
giue
God
thankes
that
as
yet
the
like
hath
not
happened
vnto
thee
.
The
fift
obiection
is
this
:
When
a
man
is
most
neere
death
,
then
the
deuill
is
most
busie
in
temptation
;
and
the
more
man
is
assaulted
by
Sathan
,
the
more
dangerous
is
his
case
;
and
therefore
it
may
seeme
that
the
day
of
death
is
the
worst
day
of
all
.
Answ.
The
condition
of
Gods
children
in
earth
is
twofold
;
some
are
not
tempted
,
and
othersome
are
.
Some
are
not
tempted
(
I
say
)
as
Simeon
,
Luk.
2.29,30
.
who
(
as
we
read
in
the
Gospel
of
S.
Luke
)
when
he
had
seene
his
Sauiour
Christ
,
brake
foorth
into
these
words
:
Lord
now
lettest
thou
thy
seruant
depart
in
peace
according
to
thy
word
,
for
mine
eyes
haue
seene
thy
saluation
:
foresignifying
no
doubt
,
that
hee
should
end
his
dayes
in
all
maner
of
peace
:
And
as
Abraham
;
Gen.
15.15
.
For
thou
shalt
goe
(
as
God
said
vnto
him
)
vnto
thy
fathers
in
peace
,
and
be
buried
in
a
good
old
age
.
And
as
Iosiah
that
good
king
.
Behold
therefore
(
saith
the
Lord
vnto
him
)
I
wil
gather
thee
vnto
thy
fathers
,
2.
Kings
22.20
.
and
thou
shalt
be
gathered
vnto
thy
graue
in
peace
,
and
thine
eyes
shall
not
see
all
the
euill
which
I
will
bring
vpon
this
place
.
And
as
for
them
that
are
tempted
(
as
diuers
of
Gods
children
are
subiect
thereunto
)
though
their
case
be
very
troublesome
,
yet
their
saluation
is
not
the
further
off
;
for
God
is
then
more
specially
present
by
the
vnspeakable
comfort
of
his
holy
Spirit
;
and
when
we
are
most
weake
,
he
is
most
strong
in
vs
,
because
his
maner
is
to
shew
his
power
in
our
weaknesse
.
An
example
whereof
we
haue
in
the
Apostle
S.
Paul
,
who
was
greatly
assaulted
and
tempted
by
Sathan
.
And
lest
I
should
(
saith
he
)
be
exalted
aboue
measure
,
2.
Cor.
12.7,8,9
.
through
the
abundance
of
the
reuelation
,
there
was
giuen
to
me
a
thorne
in
the
flesh
,
the
messenger
of
Sathan
to
buffet
me
,
lest
I
should
bee
exalted
aboue
measure
.
For
this
thing
I
besought
the
Lord
thrice
,
that
it
might
depart
from
me
,
and
hee
said
vnto
mee
my
grace
is
sufficient
for
thee
;
for
my
strength
is
made
perfect
in
weaknesse
.
And
for
this
cause
euen
in
the
time
of
death
,
the
deuill
receiueth
the
greatest
foile
,
when
he
lookes
for
the
greatest
victory
.
The
sixt
and
last
obiection
is
this
:
that
violent
and
sudden
death
is
a
grieuous
curse
,
and
of
all
euils
which
befall
in
this
life
,
none
is
so
terrible
,
therefore
it
may
seeme
that
the
day
of
such
a
kind
of
death
is
most
miserable
.
I
answere
:
It
is
true
indeed
,
that
such
death
as
is
sudden
,
is
a
curse
and
grieuous
iudgement
of
God
;
and
therfore
not
without
good
cause
feared
of
men
in
this
world
.
Yet
all
things
considered
,
we
ought
to
be
more
afraid
of
an
impenitent
and
euill
life
,
then
of
sudden
death
.
For
though
it
be
euill
as
death
it selfe
in
it
owne
nature
,
is
,
yet
wee
must
not
thinke
it
to
be
simply
euill
,
because
it
is
not
euill
to
all
men
,
nor
in
all
respects
euill
:
I
say
,
it
is
not
euill
to
all
men
,
considering
that
no
kind
of
death
is
euill
,
or
a
curs●
vnto
them
that
are
ingrafted
in
Christ
,
for
that
they
are
free
in
him
from
the
whole
curse
of
the
lawe
.
Reu.
14.13
:
Blessed
are
they
(
saith
the
Sonne
of
God
)
that
die
in
the
Lord
,
for
they
rest
from
their
labours
,
and
their
workes
follow
them
.
Whereby
it
is
signified
that
they
which
depart
this
life
,
(
being
members
of
Christ
Iesus
,
of
what
death
soeuer
they
die
,
yea
though
their
death
be
neuer
so
sudden
and
violent
)
doe
enter
into
euerlasting
ioy
and
felicitie
.
Psal.
116.15
.
Againe
,
Precious
in
the
sight
of
the
Lord
(
saith
the
Psalmist
)
is
the
death
of
his
Saints
.
Their
death
therefore
(
be
it
neuer
so
sudden
or
otherwise
)
must
needes
be
precious
;
yea
,
though
death
commeth
vpon
the
children
of
God
neuer
so
sharpely
,
Prou.
14.32
.
and
suddenly
,
yet
the
righteous
(
saith
the
Wise
man
)
hath
hope
in
his
death
.
Againe
,
that
sudden
death
is
not
euill
in
all
respects
,
is
apparant
.
For
it
is
not
euill
because
it
is
sudden
,
but
commonly
it
takes
men
vnprepared
,
and
therefore
euill
,
and
so
makes
the
day
of
death
a
blacke
day
,
and
as
it
were
a
speedie
downefall
to
the
gulfe
of
hell
;
otherwise
if
a
man
be
readie
and
prepared
to
die
(
as
he
ought
alwaies
to
bee
)
then
sudden
death
is
in
effect
no
death
,
but
a
quicke
,
easie
,
and
speedie
passage
and
entrance
vnto
eternall
life
and
happinesse
.
For
why
shouldest
thou
,
being
the
child
of
God
vnwillingly
suffer
a
short
death
,
that
will
bring
thee
to
the
fruition
of
life
eternall
,
and
all
happinesse
?
Rather
perswade
thy selfe
that
if
thou
liue
in
the
feare
of
God
thou
shalt
doe
well
,
and
so
liuing
,
though
thou
die
neuer
so
suddenly
thou
shalt
doe
better
;
and
that
the
worst
hurt
that
sudden
death
can
doe
thee
(
if
this
may
be
called
hurt
)
is
to
send
thee
but
a
little
sooner
then
(
peraduenture
)
thy
fraile
flesh
would
be
willing
,
Ioh.
14.2.3
.
to
thy
Sauiour
Iesus
Christ
,
who
is
gone
but
a
little
before
thee
,
through
great
and
manifold
dangers
and
temptations
,
to
prepare
a
place
(
as
he
himselfe
saith
)
for
thee
,
and
to
receiue
thee
vnto
himselfe
,
that
where
he
is
,
there
thou
mayest
be
also
;
and
remember
that
that
worst
is
thy
best
hope
.
The
worst
therfore
of
sudden
death
is
rather
a
helpe
then
a
harme
.
Now
all
these
obiections
being
thus
answered
at
large
,
it
doth
appeare
plainly
to
be
a
manifest
truth
,
which
the
Preacher
here
saith
,
That
the
day
of
death
is
better
then
the
day
of
ones
birth
.
Now
I
come
to
the
third
point
,
in
which
the
reasons
and
respects
are
to
be
considered
,
that
make
the
day
of
death
to
surpasse
the
day
of
ones
birth
;
and
they
may
all
be
reduced
to
this
one
,
namely
,
that
the
birth
day
is
an
entrance
into
all
woe
and
miserie
;
whereas
the
day
of
death
ioyned
and
accompanied
with
a
godly
and
reformed
life
,
is
an
entrance
and
degree
to
eternall
life
and
glory
.
Which
appeareth
thus
:
viz.
Eternall
life
hath
three
degrees
;
one
in
this
life
,
and
that
is
,
when
a
man
can
truly
say
with
the
Apostle
,
Gal.
2.20
.
I
am
crucified
with
Christ
,
neuerthelesse
I
liue
;
yet
not
I
,
but
Christ
liueth
in
mee
.
And
this
all
such
can
say
,
as
truely
repent
and
beleeue
,
and
that
are
iustified
,
sanctified
,
and
haue
the
peace
of
a
good
conscience
,
and
are
furnished
with
the
giftes
and
graces
of
Gods
holy
Spirit
,
which
is
the
earnest
of
their
saluation
.
The
second
degree
is
in
the
end
of
this
life
,
when
the
bodie
goes
to
the
earth
from
whence
it
came
,
and
the
soule
returnes
to
God
that
gaue
it
.
The
third
degree
is
in
the
end
of
this
world
at
the
last
iudgement
,
when
bodie
and
soule
being
re-vnited
,
do
ioyntly
enter
into
the
kingdome
of
heauen
.
Now
of
these
three
degrees
,
death
it selfe
(
being
coupled
with
the
feare
of
God
)
is
the
second
,
in
as
much
as
death
is
as
it
were
the
hand
of
God
,
to
sort
and
single
out
all
those
that
are
the
seruants
of
God
,
from
amongst
the
wicked
of
this
wretched
world
.
So
that
death
is
a
freedome
from
all
miseries
,
which
haue
their
end
in
death
;
and
which
is
the
first
benefit
that
comes
by
death
,
and
the
first
step
to
eternall
life
and
glory
.
And
the
second
benefit
that
comes
by
death
,
is
,
that
it
giues
an
entrance
to
the
soule
,
and
makes
way
for
it
,
and
doth
(
as
it
were
)
vsher
it
into
the
glorious
presence
of
the
euerlasting
God
,
of
Christ
,
of
the
holy
Angels
,
and
the
rest
of
Gods
Saints
in
heauen
.
And
this
is
a
notable
comfort
against
death
;
for
as
all
other
euils
of
paine
,
are
to
a
godly
Christian
changed
into
another
nature
,
and
of
punishments
are
become
fauours
,
and
benefits
;
so
is
it
also
in
this
of
death
;
for
now
it
is
not
a
token
of
Gods
wrath
for
sinne
,
but
an
argument
of
his
loue
,
mercie
,
and
fauour
to
his
children
.
It
is
not
properly
death
,
but
as
it
were
a
bridge
by
which
we
passe
to
a
better
life
;
from
corruption
to
incorruption
,
from
mortalitie
to
immortalitie
,
from
earth
to
heauen
;
that
is
in
a
word
,
from
vanity
and
miserie
,
to
perfect
ioy
and
felicitie
,
and
a
way
thereby
made
for
the
resurrection
.
Now
who
would
not
willingly
passe
ouer
this
bridge
that
is
so
easie
,
whereby
he
goeth
from
all
cares
and
sorrowes
,
to
all
delight
and
pleasure
,
leauing
all
miseries
behind
him
,
and
hauing
all
contentation
and
happinesse
before
him
.
The
gentiles
taking
it
for
granted
,
that
either
after
death
we
should
be
happie
,
or
not
be
at
all
,
concluded
that
at
least
death
would
free
vs
from
all
euill
and
miserie
,
and
thereupon
did
willingly
embrace
death
,
as
a
rich
treasure
.
The
Egyptians
also
builded
gorgeous
Sepulchres
,
but
meane
houses
,
because
the
one
was
to
them
but
an
Inne
,
the
other
,
as
they
did
thinke
,
an
eternall
habitation
,
which
freed
them
from
all
misery
.
And
Seneca
again
exclaimes
,
that
our
whole
life
is
a
penance
,
which
the
Thracians
confirmed
by
their
practise
,
celebrating
their
childrens
birth
with
weeping
and
lamentation
,
but
their
death
with
great
ioy
and
mirth
,
as
diuers
ancient
Writers
record
;
whereby
insinuating
,
that
our
life
is
nothing
but
miserie
,
and
death
the
end
of
miserie
.
But
they
haue
beene
all
greatly
mistaken
therin
,
for
it
is
the
godly
Christian
only
which
enioyeth
these
benefits
by
death
,
as
namely
the
exemption
and
freedome
from
all
cares
,
troubles
and
miseries
.
For
which
cause
the
death
of
the
godly
is
called
in
the
Scriptures
by
the
names
of
Bed
and
Peace
.
Esay
57.2
.
He
shall
enter
into
peace
,
they
shall
rest
in
their
beds
(
saith
the
Prophet
)
.
It
is
called
by
the
name
of
Rest
,
Reu.
14.13
.
They
shall
rest
from
their
labours
(
saith
the
Sonne
of
God
.
)
And
the
Author
to
the
Hebrewes
saith
,
Heb.
4.9
.
There
remaineth
therefore
a
rest
to
the
people
of
God
.
Againe
,
the
Scripture
entitles
death
by
the
name
of
sleep
,
and
speaketh
of
the
dead
,
as
of
such
as
are
asleepe
;
and
therfore
the
Prophet
Daniel
saith
,
Dan.
12.2
.
Many
of
them
that
sleepe
in
the
dust
of
the
earth
shall
awake
,
some
to
euerlasting
life
,
and
some
to
euerlasting
shame
and
contempt
.
And
our
Sauiour
Christ
speaking
of
Iairus
daughter
which
was
dead
,
seeing
all
the
people
weepe
and
lament
her
,
said
vnto
them
,
Weepe
not
,
Luke
8.52
.
shee
is
not
dead
,
but
sleepeth
.
Iohn
11.11.12.13
.
Act.
7.60
.
And
touching
Lazarus
death
,
our
Sauiour
saith
,
Our
friend
Lazarus
sleepeth
.
And
touching
Stephens
death
,
it
is
said
,
He
fell
asleepe
.
For
this
cause
our
forefathers
called
the
place
allotted
for
the
buriall
of
the
dead
,
Dormitorium
,
a
bed-chamber
,
wherein
their
bodies
rest
,
expecting
the
ioyfull
resurrection
.
Homer
calleth
sleepe
fratrem
mortis
,
the
brother
of
death
.
Diogenes
awaked
out
of
a
deepe
sleepe
by
the
Physitian
,
and
asked
how
hee
did
,
answered
,
Rectè
,
nam
frater
fratrem
amplectitur
,
Well
,
(
quoth
he
)
for
one
brother
embraceth
another
.
The
like
is
reported
of
Gorgias
Leontinus
:
and
the
Poet
saith
,
Sleepe
is
the
kinsman
of
death
:
Quid
est
somnus
(
saith
one
)
nisi
breuis
mors
,
What
is
sleepe
but
a
short
death
?
Et
quid
est
mors
nisi
longus
somnus
,
What
is
death
but
a
long
sleepe
?
By
beds
,
the
Scripture
vnderstandeth
the
places
,
where
the
Lord
bestoweth
the
bodies
of
his
seruants
after
their
death
,
whether
fire
or
water
,
or
the
paunches
of
wild
beasts
,
or
the
chambers
of
the
earth
,
sea
,
or
ayre
;
and
these
are
called
beds
,
because
they
shall
rest
quietly
in
them
,
as
in
their
beds
,
till
the
morning
bell
,
or
loud
trumpet
of
the
last
great
day
,
warning
all
flesh
to
rise
,
shall
raise
them
.
And
therefore
it
is
such
an
vsuall
thing
in
the
Scriptures
,
so
soone
as
men
dye
to
say
they
fall
asleep
,
because
therby
is
meant
that
they
are
laid
in
their
beds
of
peace
;
and
they
are
called
beds
of
rest
,
to
put
difference
betweene
these
beds
of
our
nights
sleepe
and
those
of
our
sleepe
in
death
:
for
heere
be
our
beds
neuer
so
soft
or
well
made
,
we
often
take
no
rest
,
by
reason
of
some
distemper
in
our
bodies
,
or
fancies
in
our
head
;
but
in
these
sleeping
places
,
Psal.
4.8
.
which
are
called
beds
of
rest
,
wee
may
lay
vs
downe
(
saith
the
Psalmist
)
and
sleepe
in
peace
,
because
the
Lord
our
life
being
our
keeper
,
will
make
vs
dwell
in
safetie
.
Indeed
in
it
owne
nature
,
the
graue
is
rather
an
house
of
perdition
,
then
a
bed
of
rest
;
but
being
altered
to
the
Iewes
in
promise
,
to
vs
in
performance
,
by
Christs
graue
,
who
was
buried
in
the
earth
,
to
change
the
nature
of
it
,
it
is
made
to
vs
a
chamber
of
rest
,
and
bed
of
downe
.
These
titles
which
are
thus
giuen
vnto
death
,
is
a
sweete
comfort
to
the
children
of
God
against
the
terrors
of
death
,
for
the
graues
of
the
righteous
,
which
by
nature
are
the
houses
of
destruction
,
and
chambers
of
feare
,
are
by
Christ
and
the
graue
of
Christ
made
vnto
them
chambers
of
safetie
,
and
beds
of
rest
.
Christ
by
his
buriall
hath
consecrated
and
perfumed
our
graues
,
making
them
which
were
prisons
to
hell
,
gates
to
heauen
.
At
night
we
take
our
chambers
,
and
lye
downe
in
our
beds
,
so
when
death
comes
(
which
is
the
end
of
life
,
as
the
night
is
of
the
day
)
we
goe
to
the
chambers
of
the
earth
,
and
there
lye
downe
in
our
beds
,
till
the
day
of
refreshing
(
which
is
the
day
of
rising
)
come
,
that
commeth
from
the
Lord
.
This
is
a
confutation
of
that
phansie
,
that
hath
so
long
deluded
the
simple
world
,
which
is
,
that
dead
bodies
walke
after
their
death
,
and
appeare
vnto
men
.
For
how
can
that
be
,
when
the
bodies
of
Gods
children
rest
in
their
beds
,
so
soone
as
the
breath
departeth
,
and
the
bodies
of
the
wicked
are
in
their
prisons
,
till
the
day
of
assise
.
Whereof
,
if
any
make
a
question
,
let
him
open
their
graues
,
and
see
.
And
seeing
the
soule
returneth
not
,
after
it
hath
left
the
body
,
how
can
the
body
walke
that
wanteth
a
soule
,
or
the
soule
be
seene
,
if
it
should
walke
,
which
hath
no
bodie
?
Phil.
1.23
.
or
if
death
be
a
loosing
of
our
soules
from
our
bodies
,
how
can
there
be
any
death
,
when
soule
and
body
are
not
parted
,
and
when
the
man
is
not
dead
,
but
liueth
.
But
this
phansie
came
from
Pythagoras
,
and
is
but
a
Philosophers
dreame
,
told
by
him
to
the
world
,
which
was
that
the
soules
of
men
departed
,
did
enter
into
the
bodies
of
other
men
,
good
soules
into
good
,
and
bad
into
bad
mens
bodies
.
The
world
then
beleeued
him
;
and
since
that
time
Satan
,
who
can
turne
himselfe
into
all
formes
,
did
in
the
dark
night
of
Popery
(
to
deceiue
that
ignorant
age
)
change
himselfe
into
the
similitude
of
some
person
,
that
was
lately
,
or
had
beene
long
dead
,
and
was
beleeued
by
such
a
transformation
to
be
the
partie
,
man
or
woman
,
that
hee
resembled
.
So
entred
the
error
,
that
spirits
did
walke
,
and
that
dead
bodies
came
out
of
their
graues
,
and
haunted
sundry
houses
in
the
night
,
which
were
not
the
bodies
of
the
dead
,
but
the
Diuell
in
those
bodies
or
shapes
,
as
it
is
to
be
seene
in
Samuels
counterfeit
shape
,
raised
by
the
Witch
at
Endor
.
1.
Sam.
28.14.15
.
And
this
error
,
as
it
deceiued
the
blinde
world
,
and
somewhat
troubled
the
seeing
,
Mat.
14.26
.
so
is
it
still
in
the
mouth
and
faith
of
credulous
superstition
at
this
day
.
But
God
hauing
giuen
eyes
to
vs
to
see
his
truth
,
Act.
12.15
.
and
the
light
of
iudgement
to
discerne
it
:
let
vs
not
walke
in
so
great
darknesse
,
as
they
that
know
not
the
truth
,
nor
whither
they
goe
.
But
the
especiall
drift
of
the
holy
Ghost
in
the
holy
Scripture
,
by
entitling
death
by
the
names
of
bed
,
of
peace
,
of
rest
,
of
sleepe
and
such
like
(
being
all
names
of
singuler
commoditie
and
benefit
)
is
for
the
singuler
comfort
of
all
Gods
children
,
signifying
vnto
them
thereby
,
that
they
shal
feele
no
bitternesse
in
death
,
but
rather
ioy
,
and
reioyce
in
their
deliueance
,
as
if
they
were
going
to
their
beds
,
and
their
liues
are
not
lost
,
but
their
bodies
sleepe
,
as
in
a
bed
,
most
sweetely
,
vntill
the
resurrection
.
How
sweete
is
peace
to
them
which
haue
bin
long
troubled
with
warres
and
tedious
contentions
;
how
pleasant
is
the
bed
,
rest
and
sleepe
,
to
them
that
haue
ouerwatched
themselues
.
The
Laborer
is
glad
when
his
taske
is
done
,
the
traueller
reioyceth
when
he
commeth
to
the
end
of
his
iourney
,
the
Mariner
is
happie
,
when
after
a
dangerous
voyage
he
arriueth
in
his
harbour
.
All
men
shunne
paine
,
and
desire
ease
,
abhorre
danger
,
and
loue
securitie
.
It
were
madnesse
then
for
a
godly
Christian
to
feare
so
aduantagious
a
death
,
and
to
wish
for
continuance
of
such
a
wretched
life
.
Tertullian
hath
a
most
excellent
and
elegant
saying
.
That
(
saith
he
)
is
not
to
be
feared
,
which
sets
vs
free
from
all
that
is
to
be
feared
,
and
that
is
death
,
which
putteth
an
end
to
all
feares
and
miseries
.
But
the
true
Christian
hath
yet
a
farre
greater
benefit
by
death
,
for
it
doth
not
only
put
an
end
to
euils
of
paine
,
but
also
to
the
euils
of
faults
,
not
onely
to
the
punishment
for
sinne
,
but
to
sinne
it selfe
.
Now
the
euils
of
faults
are
farre
worse
then
the
euils
of
paine
;
yea
the
least
sinne
is
more
to
be
hated
,
abhorred
and
shunned
,
then
the
greatest
punishment
for
sinne
.
How
comfortable
then
and
welcome
should
death
be
vnto
vs
,
that
endeth
not
only
our
sorrowes
,
but
also
our
sinnes
.
As
long
as
we
liue
heere
,
and
beare
about
vs
these
earthly
and
sinfull
tabernacles
,
we
daily
multiplie
our
transgressions
and
rebellions
against
our
gratious
God
,
and
sustaine
fierie
conflicts
and
continuall
combates
in
our
very
bosomes
.
O
bondage
of
all
bondages
,
to
be
in
bondage
vnto
sinne
!
The
Gentile
that
apprehended
vice
only
as
a
morall
euil
,
could
say
that
men
being
in
bondage
to
their
lustes
,
were
more
cruelly
handled
by
them
,
then
any
slaues
were
by
most
cruell
tyrants
and
monsters
;
how
much
more
then
should
we
that
feele
sinne
as
a
spirituall
euill
,
and
groane
vnder
the
burthen
therof
,
account
that
bondage
more
intollerable
,
and
worse
subiection
,
then
can
bee
to
the
most
barbarous
and
cruell
tyrant
in
the
world
,
from
whose
tyrannie
hee
that
should
set
vs
free
,
must
needs
bee
welcome
.
Which
death
,
and
onely
death
can
doe
.
What
great
cause
haue
we
then
with
all
willingnesse
to
embrace
death
,
and
be
greatly
comforted
when
it
appproacheth
?
But
death
do●h
yet
much
more
for
vs
,
then
all
this
;
for
it
not
onely
frees
vs
from
all
euills
,
euen
sinne
,
but
puts
vs
also
into
actuall
and
peaceable
possession
of
all
good
things
,
and
bringeth
vs
to
that
good
place
,
where
(
if
there
were
any
place
for
any
passion
)
we
would
be
offended
with
Death
for
not
bringing
vs
thither
long
before
.
And
though
the
bodie
rotte
in
the
graue
,
or
bee
eaten
of
wormes
,
or
deuoured
by
beasts
or
swallowed
vp
by
fishes
,
or
burnt
to
ashes
,
yet
that
will
not
be
to
vs
a
matter
of
discomfort
,
not-onely
because
(
as
wee
haue
heard
before
)
they
are
at
rest
and
doe
sleepe
in
peace
in
their
beddes
till
the
last
day
,
but
also
(
if
wee
doe
well
consider
the
ground
of
all
grace
)
as
namely
our
vnion
and
coniunction
with
Christ
our
head
)
it
is
indeede
a
spirituall
and
yet
most
real
coniunction
and
vnion
.
For
we
must
not
imagine
that
our
soules
alone
are
ioyned
and
vnited
to
the
body
or
soule
of
Christ
,
but
the
whole
parson
of
man
both
body
and
soule
,
is
vnited
and
conioyned
to
whole
Christ
.
For
we
are
vnited
wholy
to
whole
Christ
(
who
is
not
deuided
)
euen
according
to
both
natures
,
1.
Cor.
1.13
.
1.
Cor.
3.21
.
by
which
hee
is
wholy
oure
;
but
after
this
good
order
,
as
first
to
be
vnited
to
the
manhood
,
and
then
by
the
manhood
vnto
the
Godhead
of
Christ
.
And
when
we
are
once
ioyned
and
vnited
to
whole
Christ
in
this
mortall
life
by
the
bond
of
the
Spirit
,
we
shal
so
abide
and
remaine
eternally
ioyned
and
vnited
vnto
him
.
And
this
coniunction
and
vnion
being
once
truly
made
,
can
never
afterward
be
dissolued
.
Hence
it
followes
that
although
the
bodie
bee
seuered
from
the
soule
by
death
,
yet
neither
the
soule
nor
body
are
seuered
or
sundred
from
Christ
,
but
the
very
bodie
rotting
in
the
graue
,
or
howsoeuer
else
consumed
,
abide
still
ioyned
and
vnited
vnto
Christ
,
and
is
then
as
truly
a
member
of
Christ
,
as
it
was
before
death
.
For
looke
what
was
the
condition
of
Christ
in
death
,
the
same
or
the
like
is
the
condition
of
all
his
members
.
Now
the
condition
of
Christ
was
this
;
though
his
body
and
soule
were
seuered
and
sundered
for
the
time
the
one
from
the
other
,
as
farre
as
heauen
and
the
graue
,
yet
neither
of
them
were
sundered
from
the
God-head
of
the
Sonne
,
but
both
did
in
his
Death
subsist
in
his
person
.
Euen
so
though
our
bodies
and
soules
bee
pulled
in
sunder
by
naturall
or
violent
death
,
yet
neither
of
them
,
no
not
the
body
it selfe
shal
be
pulled
or
disioyned
from
Christ
the
head
;
but
by
the
vertue
of
this
coniunction
and
vnion
shall
the
dead
body
(
howsoeuer
it
bee
wasted
and
consumed
)
arise
at
the
last
day
to
eternall
glory
.
For
although
the
dead
bodies
of
Gods
Saints
are
often
mingled
with
the
bodies
of
beasts
,
foules
,
fishes
or
other
creatures
that
deuoure
them
;
yet
as
the
Goldsmith
by
his
art
can
feuer
mettals
,
and
extract
one
mettall
out
of
another
:
euen
so
God
can
and
will
distinguish
these
dusts
of
his
Saints
at
the
last
day
of
the
glorious
resurrection
.
In
the
winter
season
the
trees
remaine
without
fruit
or
leaues
,
and
being
beaten
with
the
winde
and
weather
,
they
appeare
to
the
eye
and
view
of
all
men
,
as
if
they
were
withered
,
and
rotten
dead
trees
;
yet
when
the
spring
time
comes
,
they
become
aliue
againe
,
and
(
as
before
)
doe
bring
forth
their
buds
,
blossoms
,
leaues
,
and
fruits
;
the
reason
is
because
the
body
,
grayne
and
armes
of
the
tree
,
are
all
ioyned
and
fastened
to
the
roote
,
where
all
the
sappe
and
moisture
lies
in
the
winter
time
,
and
from
thence
by
reason
of
this
coniunction
it
is
deriued
in
the
spring
to
all
the
parts
of
the
tree
.
Euen
so
the
bodies
of
men
haue
their
winter
also
,
and
this
i●
in
death
,
in
which
time
they
are
turned
into
dust
,
and
so
remaine
for
a
time
dead
and
rotten
.
Yet
in
the
spring
time
,
that
is
at
the
last
day
at
the
resurrection
,
by
meanes
of
the
misticall
coniunction
and
vnion
with
Christ
,
his
diuine
&
quickning
vertue
shall
streame
and
flow
from
thence
to
all
the
bodies
of
his
elect
and
chosen
members
,
and
cause
them
to
liue
againe
,
and
that
to
life
eternall
.
For
the
bodies
of
Gods
elect
being
the
members
of
Christ
,
though
they
be
neuer
so
much
rotten
,
putrified
and
consumed
,
yet
are
they
still
in
Gods
fauour
,
and
in
the
couenant
of
grace
,
to
which
,
because
they
haue
right
,
being
dead
,
they
shall
not
remaine
so
for
euer
in
their
graues
,
but
shall
arise
againe
at
the
last
day
vnto
glory
.
And
by
reason
of
this
vnion
and
coniunction
with
Christ
,
we
gaine
the
prayers
of
the
Saints
yet
liuing
with
vs
,
the
loue
of
the
Saints
glorified
before
vs
,
the
ministrie
of
Angels
working
for
vs
,
grace
in
earth
,
and
glory
in
heauen
.
And
in
Christ
,
our
gaine
is
such
,
as
that
we
shall
haue
all
losses
recompenced
,
all
wants
supplied
,
all
curses
remoued
,
all
crosses
sanctified
,
all
graces
increased
,
all
hopes
confirmed
,
all
promises
performed
,
all
blessednesse
procured
,
Satan
conquered
,
death
destroyed
,
the
graue
sweetened
,
corruption
abolished
,
sanctification
perfected
,
and
heauen
opened
for
our
happy
entrance
.
And
as
for
death
it selfe
,
we
are
to
consider
,
that
it
is
chiefely
sinne
that
makes
it
so
terrible
vnto
vs
;
for
in
it selfe
,
and
by
it selfe
,
it
is
the
wages
of
sinne
,
and
the
reuenging
scourge
of
the
angry
God
,
but
vnto
those
that
beleeue
in
Christ
,
it
is
changed
into
a
most
sweete
sleepe
.
For
although
the
regenerate
,
&
those
that
beleeue
in
Christ
,
doe
as
yet
carry
about
the
reliques
of
sinne
in
their
flesh
,
from
whence
also
the
bodie
is
dead
,
that
is
to
say
,
subiect
to
death
,
Rom.
8.10
.
for
the
sinne
that
dwelleth
in
it
,
yet
the
spirit
is
life
for
righteousnesse
,
that
is
,
because
they
are
iustified
from
sinne
by
true
faith
in
Christ
,
and
resist
the
lusts
of
the
flesh
through
the
Spirit
;
therefore
that
sinne
which
yet
remaineth
in
the
flesh
,
is
not
imputed
vnto
them
,
but
is
couered
with
the
shadow
of
the
grace
of
God
.
Therefore
by
death
the
true
and
spiritual
life
of
the
soule
doth
not
die
in
them
,
but
doth
rather
begin
;
to
which
death
is
constrained
to
doe
(
as
it
were
)
the
office
of
a
midwife
.
So
that
now
we
are
deliuered
from
sinne
,
in
Christ
,
that
it
cannot
hurt
vs
,
nay
it
is
conuerted
to
our
owne
profit
;
and
therfore
death
hauing
her
strength
from
sinne
,
is
not
to
bee
feared
,
sith
sinne
,
the
sting
of
death
,
is
ouercome
.
What
need
wee
feare
the
snake
that
hath
lost
her
sting
,
shee
can
only
hisse
and
make
a
noyse
,
but
cannot
hurt
;
and
therefore
wee
see
that
many
hauing
taken
out
the
sting
,
will
carry
the
snake
in
their
bosomes
without
any
feare
.
Euen
so
although
we
cary
death
about
vs
in
our
mortall
bodies
,
yea
in
our
bosomes
and
bowels
,
yet
sinne
which
was
her
sting
,
being
pulled
out
by
the
death
of
Christ
,
shee
can
onely
hisse
and
make
a
stirre
,
and
ordinarily
looke
blacke
and
grimme
,
but
can
no
wayes
annoy
vs
.
Which
will
be
the
more
manifest
,
if
we
well
weigh
how
Christ
our
head
and
Captaine
hath
quelled
and
conquered
this
mightie
Gyant
for
vs
,
whereby
none
that
are
Christs
members
need
stand
in
feare
thereof
.
Death
(
saith
the
blessed
Apostle
)
is
swallowed
vp
in
victory
,
and
Christ
was
dead
,
and
now
liueth
,
1.
Cor.
15.54
.
Reu.
1.18
.
and
that
for
euer
.
And
he
hath
the
keyes
of
hell
and
death
,
as
he
testifieth
of
himselfe
in
the
booke
of
the
Reuelation
.
Now
he
that
hath
the
keyes
of
a
place
,
hath
the
command
of
that
place
.
It
is
as
much
then
as
if
it
had
been
said
,
he
had
the
command
of
death
,
and
power
to
dispose
of
it
at
his
pleasure
.
And
will
Christ
then
that
hath
such
an
enemie
at
his
mercie
,
let
him
hurt
and
annoy
his
deare
friends
;
nay
his
owne
members
,
and
so
in
effect
himselfe
?
Noe
,
noe
,
he
conquered
death
for
vs
,
not
for
himselfe
,
seeing
death
had
no
quarrell
to
him
.
By
his
vniust
death
then
,
hee
hath
vanquished
our
iust
death
,
as
Saint
Augustine
very
excellently
saith
,
Death
could
not
be
conquered
,
but
by
death
,
therefore
Christ
suffered
death
,
that
an
vniust
death
might
ouercome
a
iust
death
,
and
that
he
might
deliuer
the
guiltie
iustly
,
by
dying
for
them
vniustly
.
Whereunto
agreeth
that
speech
,
The
vniust
sinneth
,
and
the
iust
is
punished
;
the
guiltie
transgresseth
,
and
the
innocent
is
beaten
;
the
wicked
offendeth
,
and
the
godly
is
condemned
;
that
which
the
euill
deserueth
,
the
good
suffereth
;
that
which
the
seruant
oweth
,
the
master
payeth
;
that
which
man
committeth
,
God
sustaineth
.
For
although
,
because
he
was
man
,
he
could
die
,
and
did
so
,
yet
because
he
was
iust
,
hee
ought
not
to
haue
died
;
and
hee
that
had
no
cause
to
die
for
himselfe
,
in
reason
and
equitie
should
not
die
for
others
vnprofitably
,
;
neither
did
he
surely
,
but
to
the
greatest
purpose
,
that
the
Sonne
of
God
dying
for
the
sonnes
of
men
,
the
sonnes
of
men
might
thereby
bee
made
the
sonnes
of
God
;
yea
that
they
of
bad
seruants
,
might
bee
made
good
sonnes
.
And
this
glorious
mystery
of
our
Sauiours
Incarnation
and
Passion
must
needs
bring
forth
glorious
effects
:
this
strange
and
vnspeakable
loue
of
God
,
that
his
onely
Sonne
should
die
for
vs
,
that
the
Lord
should
dye
for
disobedient
seruants
,
the
Creator
for
the
creature
,
God
for
man
,
this
strange
loue
(
I
say
)
must
needs
bee
of
strange
operation
,
as
it
is
,
euen
to
make
of
sinners
iust
men
,
of
slaues
brethren
,
of
captiues
fellow-heires
,
and
of
banished
persons
Kings
,
and
to
make
of
death
,
as
it
were
,
no
death
,
but
a
very
easie
passage
to
eternal
life
:
for
the
death
of
Christ
is
the
death
of
our
death
,
sith
hee
died
that
wee
might
liue
;
and
how
can
it
be
,
but
that
they
should
liue
,
for
whom
life
it selfe
died
?
Surely
Death
by
vsurping
vpon
the
innocent
,
forfeited
her
right
to
the
guiltie
,
and
while
shee
deuoured
wrongfully
,
shee
her selfe
was
deuoured
.
Yea
in
that
Christ
hath
vanquished
death
,
we
may
be
truely
said
to
vanquish
it
.
Rom.
8.37
.
Ephes.
5.30
.
For
in
this
(
saith
the
Apostle
)
we
are
more
then
conquerours
through
him
that
loued
vs
,
he
being
our
head
and
wee
his
members
,
and
where
the
head
is
conqueror
,
the
members
cannot
bee
captiues
.
Let
vs
then
reioyce
,
that
wee
haue
alreadie
seized
on
heauen
in
Christ
,
who
hath
caried
our
flesh
thither
in
his
owne
person
,
as
an
earnest
peny
and
pledge
of
the
whole
summe
that
in
time
shal
be
brought
thither
.
Wee
may
then
boldly
say
,
that
there
is
somewhat
of
ours
aboue
already
,
yea
the
best
part
of
vs
,
as
namely
,
our
head
,
from
which
the
members
cannot
be
farre
;
yea
we
may
assure
our selues
,
that
wee
being
members
of
such
a
head
,
yea
bodie
to
it
,
we
are
in
effect
where
our
head
is
.
For
S.
Augustine
saith
,
This
bodie
cannot
be
beheaded
,
but
if
the
head
triumph
for
euer
,
the
members
also
must
needs
triumph
for
euer
.
And
that
we
haue
this
benefit
by
Christs
ascension
into
heauen
aforehand
for
vs
,
Bernard
excellently
sheweth
.
Be
it
(
saith
he
)
that
only
Christ
is
entred
into
heauen
,
yet
I
trow
,
whole
Christ
must
enter
;
and
if
whole
Christ
,
then
the
body
as
well
as
the
head
,
yea
euery
particular
member
of
the
bodie
.
For
this
head
is
not
to
be
found
in
the
kingdome
of
heauen
without
his
members
.
In
a
word
,
the
head
being
aboue
water
,
the
bodie
can
neuer
be
drowned
,
although
it
bee
neuer
so
much
beaten
and
tossed
in
this
world
with
waues
and
tempests
.
Oh
,
but
life
is
sweet
and
death
is
fearefull
,
how
then
may
I
bee
prepared
against
that
houre
,
to
vndergoe
it
in
a
Christian
patience
without
earthly
passions
?
I
answer
,
this
is
indeed
the
infirmitie
of
our
flesh
,
and
the
propertie
of
our
corrupt
nature
,
that
we
are
more
desirous
of
this
life
fading
,
then
of
the
life
to
come
that
is
not
flitting
;
and
hence
comes
that
feare
and
terror
of
death
.
Iohn
10.28
.
Death
in
it selfe
,
and
out
of
Christ
is
(
as
we
haue
heard
)
very
dreadfull
,
and
we
haue
reason
to
feare
it
,
as
it
is
an
effect
of
sinne
.
But
we
speake
not
of
death
considered
out
of
Christ
,
or
considered
in
it selfe
,
but
of
death
altered
by
the
death
of
Christ
;
for
so
it
is
no
dreadful
thing
,
but
much
to
be
desired
:
he
is
our
Pastor
,
we
need
not
feare
to
be
taken
out
of
his
hands
:
our
Aduocate
,
1.
Iohn
2.1
.
1.
Tim.
2.5
.
Iohn
8.12
.
Psal.
91.1
.
Iohn
5.22
.
therefore
we
need
not
dread
damnation
;
our
Mediator
,
therfore
we
need
not
feare
the
wrath
of
God
,
our
light
,
wee
neede
not
feare
darknesse
,
our
shadow
,
wee
need
not
feare
the
heat
of
hell
fire
;
our
Iudge
,
we
need
not
feare
that
sentence
shall
be
denounced
against
vs
;
our
life
,
and
therefore
wee
need
not
feare
death
.
Well
may
the
brute
beasts
feare
to
die
,
whose
end
of
life
is
their
end
of
being
:
well
may
the
Epicure
feare
and
tremble
at
death
,
who
with
his
life
looketh
to
loose
his
felicitie
:
well
may
the
faithlesse
and
impenitent
sinner
feare
and
quake
,
whose
death
is
the
beginning
of
their
damnation
:
well
may
the
voluptuous
worldling
,
(
whose
felicitie
consists
wholy
in
the
fruition
of
these
transitorie
things
)
greatly
feare
death
as
that
which
depriueth
him
of
his
pomp
and
preferment
,
of
his
honours
and
high
calling
,
robbeth
him
of
his
iewels
and
treasure
,
spoileth
him
of
his
pastimes
and
pleasures
,
exileth
him
from
his
friends
and
country
,
and
vtterly
bereaueth
him
of
all
his
expectations
,
solace
and
delight
.
Which
Iesus
the
sonne
of
Sirach
noting
,
said
,
Eccles.
41.1
O
death
how
bitter
is
thy
remembrance
to
the
man
that
liueth
at
rest
in
his
possessions
,
vnto
the
man
that
hath
nothing
to
vexe
him
,
and
that
hath
prosperitie
in
all
things
,
yea
vnto
him
that
is
yet
able
to
receiue
meate
?
Yea
it
is
for
wicked
and
vngodly
men
to
feare
death
exceedingly
,
because
death
in
them
,
is
not
ioyned
with
a
godly
and
wel
reformed
life
,
they
haue
not
done
that
good
for
which
they
came
into
the
world
;
and
therfore
it
is
for
them
to
feare
to
die
.
They
apprehend
death
as
a
strong
enemy
,
finding
in
it
(
through
their
continuall
wickednesse
and
infidelitie
)
no
likelihood
of
saluation
,
no
signe
of
peace
;
and
therefore
it
is
for
them
to
feare
to
bee
dissolued
,
and
to
think
death
to
be
no
other
change
then
a
plague
,
death
to
them
is
a
beginning
of
eternall
death
,
and
no
path-way
to
Christ
,
but
a
portall-doore
to
destruction
,
and
therfore
they
may
iustly
feare
death
.
But
seeing
the
Lord
hath
vouchsafed
you
a
penitent
and
beleeuing
heart
,
goe
on
boldly
,
Psal.
116
9
:
and
receiue
your
portion
in
the
land
of
the
liuing
,
and
although
the
assault
of
death
bee
very
violent
,
bitter
and
strong
to
the
triall
of
your
faith
,
yet
call
to
mind
that
our
Sauiour
Christ
hath
ouercome
death
and
hell
,
(
as
we
haue
heard
)
he
hath
broken
the
strength
of
this
battell
,
confounded
the
Captaine
of
this
host
,
and
set
vp
the
songs
of
triumph
to
all
true
beleeuers
,
that
they
may
haue
the
fulnesse
of
ioy
.
So
now
it
remaineth
that
you
do
as
one
that
hath
his
house
on
fire
,
burning
all
in
a
flame
,
that
it
is
vnpossible
to
bee
quenched
,
who
will
throw
out
from
thence
and
fetch
his
treasures
and
iewels
,
that
so
hee
may
with
them
build
another
house
;
euen
so
must
you
doe
:
Let
your
owne
ruinous
house
burne
,
let
it
perish
,
seeing
it
may
not
bee
otherwise
.
Onely
thinke
and
bestirre
your selfe
how
you
may
saue
your
treasure
and
iewels
,
I
meane
your
soule
,
and
that
is
by
a
true
and
liuely
faith
in
Iesus
Christ
;
that
so
at
the
resurrection
of
the
iust
you
may
come
vnto
a
new
house
that
cannot
fade
nor
perish
,
but
remaine
immortall
for
euer
.
Onely
let
vs
be
faithfull
and
couragious
,
for
so
hath
our
Captaine
Iesus
Christ
beene
,
who
alreadie
is
proued
the
Conqueror
,
and
if
we
faint
not
,
nor
turne
backe
,
hee
will
also
make
vs
conquerors
.
Therefore
let
not
the
violence
and
multitude
of
torments
affright
vs
,
we
haue
but
one
life
,
and
we
can
loose
but
one
;
and
wee
shall
finde
eternall
life
and
blessednesse
by
loosing
it
.
1.
Sam.
17.49
.
Iudg.
16.30
.
1.
Sam.
4.18
.
2
Kings
9.33
.
2.
Kings
4.19,20
.
Iudg.
9.53
.
Acts
7.59
.
Luke
16.22
.
Goliah
that
mightie
Gyant
was
as
much
hurt
by
Dauids
litle
stone
,
as
Sampson
by
the
waight
of
a
whole
house
.
Ely
had
as
much
hurt
by
falling
backward
,
as
Iezabel
by
falling
downe
out
of
a
high
window
.
The
Shunamites
sonne
had
as
much
harme
by
the
headache
,
as
Abimelech
by
a
peece
of
a
milstone
cast
vpon
his
head
.
And
they
that
stoned
Stephen
to
death
,
tooke
no
more
from
him
then
an
ordinarie
sicknesse
did
from
Lazarus
,
and
doth
daily
from
vs
all
.
One
death
is
no
more
death
then
another
,
and
as
well
the
easiest
as
the
hardest
take
our
life
from
vs
.
And
therefore
the
foure
leprous
men
said
one
to
another
,
2.
Kings
7.3,4
.
Why
sit
we
here
till
wee
die
;
If
we
say
we
will
enter
into
the
Citie
,
the
famine
is
there
,
and
we
shall
die
;
and
if
we
sit
still
heere
,
we
die
also
.
Now
therefore
let
vs
fall
into
the
hoast
of
the
Syrians
,
if
they
saue
vs
aliue
wee
shall
liue
,
and
if
they
kill
vs
,
we
shall
but
die
.
And
indeed
our
torments
(
how
great
and
grieuous
soeuer
)
cannot
be
so
great
and
so
grieuous
,
as
those
which
the
Martyrs
and
Saints
of
God
in
former
ages
haue
sustained
and
suffered
.
Of
the
Fathers
in
the
old
Testament
,
the
Author
to
the
Hebrewes
saith
,
That
some
were
racked
and
tortured
,
Heb.
11.35.36.37.38
.
others
had
triall
of
cruell
mockings
,
and
scourgings
,
of
bonds
and
imprisonments
,
&c.
of
whom
the
world
was
not
worthy
,
&c.
And
of
the
Saints
and
Martyrs
of
God
in
the
Primitiue
Church
in
the
ten
persecutions
,
they
were
thrust
out
of
their
houses
,
spoiled
of
their
patrimony
,
loaded
with
irons
,
locked
vp
fast
in
prisons
and
dungeons
,
burned
with
fire
,
beheaded
,
hanged
,
and
pressed
to
death
,
rosted
on
spits
,
broiled
on
gridirons
,
boyled
in
hot
oyle
and
scalding
lead
,
throwne
downe
from
high
and
steepe
mountaines
vpon
sharpe
stakes
,
torne
with
wilde
horses
,
rent
in
sunder
with
the
violence
of
bowed
trees
,
condemned
to
toile
in
the
mettal
mines
,
thrust
thorow
with
speares
,
brayned
,
racked
,
pricked
with
pen-kniues
,
their
eyes
bored
out
,
their
tongues
cut
out
,
their
bowels
ripped
out
of
their
bellies
,
their
bodies
dismembred
with
varitie
of
punishments
,
some
whipped
to
death
,
others
famished
to
death
,
some
stabbed
in
with
forkes
of
iron
,
some
drowned
in
sackes
,
some
their
skins
plucked
off
aliue
,
some
killed
with
cold
,
and
left
naked
to
the
open
shame
of
the
world
.
Cities
lay
full
of
dead
mens
bodies
,
and
the
bloud
ranne
streaming
in
the
streets
,
their
torments
were
so
great
,
that
the
lookers
on
were
amazed
,
and
they
were
so
mangled
that
the
inward
veins
and
arteries
appeared
,
and
the
very
entrailes
of
their
bodies
seene
;
they
were
set
vpon
sharpe
shels
taken
out
of
the
sea
;
and
made
to
go
vpon
sharpe
nailes
and
thornes
,
and
rolled
vp
and
downe
in
vessels
full
of
sharpe
nailes
,
plates
of
iron
were
laid
red-hot
to
their
arme-pits
,
they
were
torne
and
pulled
in
peeces
,
strangled
in
prisons
,
gnawne
with
the
teeth
of
cruell
sauage
beasts
,
tossed
vpon
bulles
hornes
,
their
bodies
were
laid
in
heapes
,
and
dogges
left
to
keep
them
that
none
might
come
to
bury
them
,
they
were
put
into
beares
skins
,
and
baited
by
dogges
,
and
yet
were
not
dismaid
at
any
kinde
of
torment
or
crueltie
;
the
tormented
were
more
strong
then
the
Tormentors
,
and
their
beaten
and
torne
members
ouercame
the
beating
scourges
,
and
tearing
hookes
,
the
tormentors
were
wearie
with
tormenting
,
and
being
ouercome
,
were
faine
themselues
to
giue
ouer
.
And
in
truth
,
what
is
it
that
we
suffer
,
being
compared
with
their
sufferings
?
Heb.
12.4
.
euen
nothing
in
a
manner
:
Yee
haue
not
(
saith
the
Author
to
the
Hebrews
)
yet
resisted
vnto
bloud
.
And
why
then
should
we
feare
death
in
the
least
degree
,
seeing
all
those
holy
Martyrs
and
Saints
of
God
feared
it
not
at
the
highest
degree
?
1.
Cor.
6.3
.
Nay
,
why
should
we
feare
men
,
that
are
our selues
feared
of
the
Angels
?
for
wee
shall
iudge
the
very
Angels
.
Luk.
9.1
.
We
were
feared
of
the
diuels
,
for
ouer
them
God
giueth
vs
authoritie
;
yea
that
are
feared
of
the
whole
world
;
1.
Cor.
6.2
.
for
we
shall
iudge
the
world
.
Let
vs
therefore
with
our
whole
might
arme
our selues
for
this
combate
of
death
.
The
persecuters
,
when
they
wound
vs
most
,
are
deepeliest
wounded
themselues
,
and
when
they
think
most
of
all
to
be
conquerers
,
then
are
they
most
conquered
.
Ignatius
going
to
his
martyrdome
,
was
so
strongly
rauished
with
the
ioyes
of
heauen
,
that
he
burst
out
into
these
words
:
Nay
,
come
fire
,
come
beasts
,
come
breaking
of
all
my
bones
,
rackings
of
my
body
,
come
all
the
torments
of
the
diuell
together
vpon
me
,
come
what
can
come
in
the
whole
earth
or
in
hell
,
so
that
I
may
enioy
Iesus
Christ
in
the
end
.
One
seeing
a
martyr
so
merry
and
iocund
in
going
to
his
death
,
Luk.
22.44
.
did
aske
him
why
he
was
so
merry
at
his
death
,
seeing
Christ
himselfe
swet
water
and
bloud
before
his
Passion
?
Christ
(
said
the
martyr
)
sustained
in
his
bodie
all
the
sorrowes
and
conflicts
,
with
hell
and
death
due
vnto
vs
for
our
sinnes
,
by
whose
sorrowes
and
sufferings
(
saith
he
)
we
are
deliuered
from
all
the
sorrowes
and
feares
of
hell
,
death
and
damnation
.
For
so
plenteous
was
the
passion
and
redemption
of
Christ
,
as
,
that
faint
and
cold
sweat
that
is
vpon
vs
in
the
agonie
of
our
death
,
the
same
he
hath
sanctified
by
the
warme
and
bloudy
sweat
of
his
agony
,
and
making
the
graue
a
quiet
withdrawing
chamber
for
our
bodies
,
and
death
which
before
was
so
terrible
to
body
&
soule
,
is
now
by
his
meanes
become
the
very
doore
and
entrance
into
the
kingdome
of
glory
.
And
hereof
Blessed
Hillary
,
who
from
the
fourteenth
yeere
of
his
age
serued
the
Lord
in
singlenes
of
heart
,
and
in
sinceritie
of
life
to
his
liues
end
,
spake
these
words
vpon
his
death-bed
.
Goe
forth
my
soule
goe
forth
,
why
art
thou
afraid
?
Thou
hast
serued
Christ
these
seuenty
yeeres
,
and
art
thou
now
afraid
to
depart
?
Bishop
Ridley
the
night
before
he
did
suffer
,
at
his
last
supper
,
inuited
his
hostesse
&
the
rest
at
the
table
with
him
,
to
his
mariage
,
for
,
said
he
,
tomorrow
I
must
be
married
,
shewing
thereby
how
ioyfull
he
was
to
die
,
and
how
little
he
feared
,
seeing
that
hee
well
knew
hee
was
to
goe
to
Christ
his
Sauiour
.
So
by
these
examples
wee
see
what
great
troubles
the
Saints
,
and
seruants
,
and
martyrs
of
God
endured
,
and
how
ioyfull
they
were
as
at
a
royal
feast
,
in
all
those
troubles
and
sufferings
of
Christ
,
that
they
might
enter
vpon
that
comfortable
death
of
the
righteous
.
They
were
so
farre
from
fearing
death
,
as
worldlings
feare
it
,
that
they
ran
gladly
vnto
it
,
in
hope
of
the
Resurrection
,
and
reioyced
in
the
welcome
day
of
death
,
as
in
a
day
of
the
greatest
good
that
could
befall
them
.
Why
then
should
we
feare
death
at
all
,
to
whom
many
things
happen
far
more
bitter
and
heauie
then
death
it selfe
,
and
yet
nothing
so
bitter
and
heauie
,
as
happened
to
these
Martyrs
and
Saints
of
God
.
Therefore
when
thou
commest
to
die
,
set
before
thine
eyes
Christ
thy
Sauiour
,
in
the
middest
of
all
his
torments
vpon
the
Crosse
,
his
body
whipped
,
head
thorned
,
face
spitted
vpon
,
his
cheekes
buffeted
,
his
sides
goared
,
his
bloud
spilt
,
his
heart
pierced
,
and
his
soule
tormented
,
replenished
on
the
crosse
with
a
threefold
plenitude
,
as
true
God
,
true
man
,
God
and
man
,
gloria
,
gratia
,
poena
,
full
of
glorie
and
all
magnificence
,
because
true
God
,
full
of
grace
and
mercy
,
because
God
and
man
,
and
full
of
paine
and
miserie
,
because
perfect
man
,
a
paine
continuing
long
,
various
in
afflicting
,
and
bitter
in
suffering
.
One
saith
hee
continued
in
his
torments
twentie
houres
at
the
least
;
others
say
,
he
was
so
long
in
paine
on
the
crosse
,
as
Adam
was
in
Paradise
with
pleasure
:
for
it
was
conuenient
that
at
what
time
the
doore
of
life
was
shut
against
the
sinner
,
in
the
same
moment
the
gate
of
Paradise
should
be
open
to
the
penitent
,
and
at
what
houre
the
first
Adam
brought
death
into
the
world
by
sinne
,
in
the
same
the
second
Adam
should
destroy
death
in
the
world
by
the
Crosse
.
Others
report
that
Christ
slept
not
for
fifteene
nights
before
his
Passion
in
remembrance
of
the
paine
;
yea
from
the
first
houre
of
his
birth
to
the
last
minute
of
his
death
,
hee
did
cary
the
crosse
of
our
redemption
.
In
the
beholding
of
which
spectacle
to
thy
endlesse
ioy
and
comfort
,
thou
shalt
see
Paradise
in
the
middest
of
hell
,
God
the
Father
reconciled
vnto
thee
,
God
the
Sonne
and
thy
Sauiour
reaching
forth
his
hand
toward
thee
,
for
to
succour
thee
,
and
to
receiue
thy
soule
vnto
himselfe
,
and
God
the
holy
Ghost
ready
to
embrace
thee
,
and
thou
shalt
see
the
Crosse
of
Christ
,
Gen.
28.12
.
as
Iacobs
Ladder
set
vpon
the
earth
,
and
the
toppe
of
it
reaching
heauen
,
and
the
Angels
of
God
ascending
and
descending
on
it
,
to
cary
and
aduance
thy
soule
to
eternall
life
and
glory
.
Then
seeing
wee
are
thus
graced
by
God
both
in
our
life
and
at
our
death
,
be
not
thou
afraid
to
die
.
And
sure
it
is
the
will
of
God
,
Matth.
20.22
.
that
you
should
drinke
of
the
cup
that
he
hath
filled
for
you
,
and
therefore
pray
that
you
may
suppe
it
vp
with
patience
,
and
receiue
great
comfort
thereby
.
Againe
,
there
be
three
things
that
make
death
tollerable
to
euery
godly
Christian
.
The
first
is
the
necessitie
of
dying
;
the
second
,
the
facilitie
of
dying
;
the
third
,
the
felicitie
of
dying
.
For
the
first
,
that
which
cannot
be
auoided
by
any
power
,
must
be
endured
with
all
patience
.
Eccles.
8.8
.
There
is
no
man
(
saith
the
Preacher
)
hath
power
ouer
the
spirit
to
retaine
it
,
neither
hath
he
power
in
the
day
of
death
.
The
first
age
had
it
,
and
therein
may
pleade
antiquitie
;
the
second
age
felt
it
,
and
may
pleade
,
continuance
;
the
last
,
age
hath
it
,
and
may
plead
propertie
in
all
flesh
,
till
sinne
and
time
shall
be
no
more
.
Call
it
then
no
new
thing
that
is
so
ancient
,
nor
a
strange
thing
that
is
so
vsuall
;
neither
call
it
an
euill
properly
thine
,
which
is
so
common
to
all
the
world
.
Wilt
thou
feare
that
to
be
done
,
which
is
alwayes
in
doing
,
I
meane
thy
dying
;
and
dost
thou
feare
to
die
in
thy
last
day
,
when
by
little
and
little
thou
dyest
euery
day
?
Oh
,
well
said
the
Apostle
Saint
Paul
,
1.
Cor.
15.31
.
I
protest
by
our
reioycing
,
which
I
haue
in
Christ
Iesus
our
Lord
I
dye
daily
.
Then
I
may
well
say
yee
are
alwayes
dying
,
and
death
is
still
in
doing
.
Remember
my
iudgement
(
saith
Iesus
the
sonne
of
Syrach
)
for
thine
also
shall
be
so
;
yesterday
for
me
,
Eccles.
38.22
.
and
to
day
for
thee
.
Salomon
saith
,
All
things
haue
heere
their
time
,
you
to
day
,
and
I
to
morrow
,
and
so
the
end
of
Adams
line
is
soone
runne
out
.
Death
is
the
Empresse
and
Lady
of
all
the
world
,
it
seaseth
vpon
all
flesh
without
surrender
of
any
,
till
the
day
of
restauration
,
no
place
,
no
presence
,
no
time
can
backe
it
;
there
is
no
priuiledge
against
the
graue
,
Eccles.
41.4
.
there
is
no
inquisition
in
the
graue
,
there
is
no
pitie
to
bee
shewed
by
the
graue
,
there
is
no
pleading
with
the
graue
:
For
there
is
no
worke
(
saith
the
Preacher
)
nor
deuise
,
nor
knowledge
,
Eccles.
9.10
.
nor
wisdome
in
the
graue
,
whither
thou
goest
.
And
therefore
antiquitie
neuer
made
altar
to
Death
,
or
deuotion
to
the
graue
,
because
it
was
implacable
,
euer
found
to
be
cruell
,
and
neuer
felt
to
be
kinde
.
And
heere
from
the
necessitie
of
dying
,
wee
come
to
the
facilitie
of
dying
,
which
maketh
it
lesse
fearefull
,
and
more
tollerable
,
for
that
the
sence
of
death
is
of
no
continuance
,
it
is
buried
in
its
own
birth
,
it
vanisheth
in
its
own
thought
,
and
the
paine
is
no
sooner
begunne
,
but
is
presently
ended
.
Though
the
flesh
bee
weake
and
fraile
,
yet
the
spirit
is
strong
to
encounter
the
crueltie
of
Death
,
and
to
make
it
rather
a
kinde
kisse
,
1.
Cor.
4.16
.
then
a
cruell
crosse
.
We
faint
not
(
saith
the
Apostle
)
for
though
the
outward
man
perish
,
yet
the
inward
man
is
renued
day
by
day
.
Our
Sauiour
Christ
said
at
his
death
and
last
farewell
,
Iohn
17.1
.
Father
the
houre
is
come
,
glorifie
thy
Sonne
,
that
thy
Sonne
also
may
glorifie
thee
.
Is
there
glory
in
death
,
and
is
death
but
an
houre
?
It
is
of
no
long
abode
,
that
abideth
but
an
houre
;
and
little
doe
I
doubt
,
but
that
in
that
houre
the
soule
is
more
rauished
with
the
sight
of
God
,
then
the
bodie
is
tormented
with
the
sence
of
death
.
Nay
I
am
further
perswaded
that
in
the
houre
of
my
death
,
the
passion
of
mortalitie
is
so
beaten
backe
with
impression
of
eternitie
,
that
the
flesh
feeleth
nothing
,
but
what
the
soule
offereth
,
and
that
is
God
,
from
whom
it
came
,
and
whither
it
would
(
as
Saint
Augustine
saith
)
with
as
great
hast
as
happinesse
.
And
therefore
,
whether
you
please
to
define
or
diuine
of
death
,
what
it
is
,
if
it
bee
rightly
broken
into
parts
and
passages
,
the
elect
of
God
shall
finde
it
a
very
easie
passage
,
euen
as
it
were
but
a
going
out
of
prison
,
a
shaking
off
of
our
giues
,
an
end
of
banishment
,
a
breaking
off
our
bands
,
a
destruction
of
toile
,
an
arriuing
at
the
hauen
,
a
iourney
finished
,
the
casting
off
an
heauie
burthen
,
the
alighting
from
a
madde
and
furious
horse
,
the
going
out
of
a
tottering
and
ruinous
house
,
the
end
of
all
griefes
,
the
escape
of
all
dangers
,
the
destroyer
of
all
euels
,
Natures
due
,
Countries
ioy
,
and
heauens
blisse
.
And
from
hence
doe
flow
those
sweete
appellations
,
by
which
the
holy
Ghost
,
which
is
the
Spirit
of
truth
,
doth
describe
the
death
of
the
godly
,
in
saying
that
they
are
gathered
or
congregated
to
their
people
,
that
is
,
to
the
company
of
the
blessed
and
triumphing
Church
in
heauen
:
to
come
to
those
which
haue
deceased
before
them
in
the
true
faith
,
or
rather
haue
gone
thither
before
them
.
So
that
the
holy
Ghost
vseth
a
most
sweete
Periphrasis
of
death
;
as
speaking
of
the
death
of
Abraham
,
Gen.
25.8
.
Then
Abraham
gaue
vp
the
ghost
,
and
died
in
a
good
old
age
,
Gen.
35.29
.
Gen.
49
33.
Numb.
20.24
.
Num.
27.13
.
an
old
man
and
full
of
yeeres
,
and
was
gathered
to
his
people
.
And
of
the
death
of
Isaac
,
And
Isaac
gaue
vp
the
ghost
,
and
died
,
and
was
gathered
vnto
his
people
:
and
so
likewise
of
Iacob
,
of
Moyses
,
of
Aaron
,
&c.
It
is
but
the
taking
of
a
iourney
,
which
we
thinke
to
bee
death
,
it
is
not
an
end
,
but
a
passage
,
it
is
not
so
much
an
emigration
,
as
a
transmigration
from
worse
things
to
better
,
a
taking
away
of
the
soule
,
and
a
most
blessed
conueying
of
it
from
one
place
to
another
,
not
an
abolishing
;
for
the
soule
is
taken
from
hence
,
and
transposed
into
a
place
of
eternall
rest
;
it
is
a
passage
and
ascension
to
the
true
life
,
it
is
an
out-going
,
because
by
it
the
godly
passe
out
of
the
slauerie
of
sinne
,
to
true
libertie
,
euen
as
heretofore
the
Israelites
out
of
the
bondage
of
Egypt
into
the
promised
land
.
And
as
S.
Peter
termes
it
,
it
is
a
laying
downe
of
the
tabernacle
,
2.
Pet.
1.14
.
2.
Cor.
5.4
.
for
so
he
stiles
our
bodies
.
And
as
S.
Paul
termes
it
,
it
is
an
vnclothing
or
putting
off
of
it
,
and
a
remouing
out
of
the
bodie
from
a
most
filthie
lodging
to
a
most
glorious
dwelling
.
They
are
said
to
be
loosed
from
a
port
or
from
a
prison
,
and
to
come
to
Christ
,
Phil.
1.23
.
seeing
they
are
led
out
of
the
Inne
of
this
present
life
to
the
heauenly
Countrey
,
and
out
of
the
dregs
of
wicked
men
to
the
most
blessed
societie
of
Christ
and
his
Saints
in
heauen
.
They
are
loosed
by
death
out
of
the
bonds
of
the
bodie
:
for
euen
as
cattell
,
when
they
haue
discharged
the
labour
of
the
whole
day
,
at
last
about
the
euening
are
set
free
:
and
as
they
which
are
bound
in
prison
are
loosed
from
their
fetters
,
so
the
godly
are
led
foorth
by
death
from
the
yoke
of
their
labours
and
sorrowes
of
this
life
,
and
out
of
the
filthie
prison
of
sinne
,
and
by
a
wonderfull
and
most
sweet
translation
are
caried
to
a
better
life
.
Out
of
all
which
it
clearely
appeareth
,
Phil.
1.21
.
how
truely
the
Apostle
hath
called
the
death
of
the
godly
aduantage
,
seeing
it
is
aduantage
to
haue
escaped
the
increase
of
sinne
,
aduantage
by
auoyding
worse
things
to
passe
to
better
,
from
labour
and
daunger
to
perfect
rest
and
security
,
and
which
is
all
in
all
to
eternall
blessednesse
.
All
which
appellations
of
death
,
doe
teach
vs
to
be
so
farre
from
beeing
afraid
of
it
,
that
we
ought
willingly
to
welcome
it
,
as
the
easie
and
ioyfull
messenger
of
our
happy
deliuerance
,
and
not
sing
loth
to
depart
,
as
all
worldlings
doe
,
who
tremble
at
the
very
name
of
it
.
And
thus
I
passe
from
the
facility
of
dying
,
to
the
felicitie
of
dying
,
of
which
I
may
say
as
Sampson
did
of
his
riddle
,
Out
of
the
eater
came
meate
,
Iudges
14.14
.
and
out
of
the
strong
came
sweetnesse
.
Now
the
meat
that
commeth
out
of
this
eater
,
and
sweetnesse
that
proceedeth
forth
of
this
strong
one
,
is
a
cessation
of
all
euill
,
and
an
indowment
of
all
good
,
and
by
this
doore
we
haue
an
easie
and
readie
passage
to
all
blessednesse
and
happinesse
,
where
God
,
and
with
him
,
all
good
is
.
Man
that
is
borne
of
a
woman
(
saith
Iob
)
hath
but
a
short
time
to
liue
,
Iob
14.1
.
and
is
full
of
misery
.
O
sweet
death
,
that
turneth
time
into
eternity
,
and
misery
into
mercie
:
so
graciously
hath
our
Sauiour
done
for
vs
,
making
medicines
of
maladies
,
cures
of
wounds
,
and
salues
of
sores
,
and
to
his
children
producing
health
out
of
sicknesse
,
light
out
of
darknesse
,
and
life
out
of
death
.
Psal.
27.13
.
This
made
Dauid
to
daunce
in
the
midst
of
all
his
affliction
and
calamitie
,
when
he
said
,
I
should
verily
haue
fainted
,
vnlesse
I
had
beleeued
to
see
the
goodnesse
of
the
Lord
in
the
land
of
the
liuing
.
This
hath
supported
the
soules
of
Gods
Saints
in
the
seas
of
their
sorrowes
,
when
they
thought
vpon
the
day
of
their
dissolution
,
wherein
they
should
be
made
glorious
by
their
deliuerance
.
For
as
our
Sauiour
Christ
tooke
his
flight
from
the
heauen
to
the
Virgins
wombe
,
from
her
wombe
to
the
world
,
from
the
world
to
the
crosse
,
from
the
crosse
to
the
graue
,
from
the
graue
vnto
heauen
againe
:
Euen
so
from
the
womb
wee
must
follow
his
steppes
,
and
tread
the
same
path
that
he
hath
traced
out
for
vs
.
Iohn
14.6
.
I
am
the
way
(
saith
our
Sauiour
)
the
truth
and
the
life
.
He
is
the
way
without
wandring
,
the
truth
without
shadowing
,
the
life
without
ending
;
he
is
the
way
in
our
peregrination
,
truth
in
deliberation
,
life
in
remuneration
:
the
way
whereby
our
pathes
are
directed
,
the
truth
whereby
our
errours
are
corrected
,
and
the
life
whereby
our
fraile
mortalitie
is
eternized
.
Therefore
you
may
not
looke
to
leape
out
of
your
mothers
warme
wombe
,
into
your
fathers
hot
ioy
:
Matt.
10.24.25
.
For
the
disciple
)
saith
our
Sauiour
)
is
not
aboue
his
master
,
nor
the
seruant
aboue
his
Lord
:
you
must
for
a
while
endure
death
,
that
you
may
be
dignified
,
I
had
almost
said
,
deified
;
and
surely
you
shall
be
neere
it
.
Iohn
1.13
.
For
we
are
borne
of
God
(
saith
the
Euangelist
)
and
we
shall
be
fashioned
like
vnto
the
glorious
bodie
of
Christ
:
for
hee
shall
change
our
vile
bodie
,
Phil.
3.21
.
that
it
may
be
fashioned
like
vnto
his
glorious
bodie
:
and
we
shal
follow
the
Lambe
(
saith
the
holy
Ghost
)
Reuel.
14.4
.
whithersoeuer
hee
goeth
.
And
now
tell
me
in
lieu
of
all
I
haue
said
,
if
death
doeth
thus
diuide
vs
from
all
euill
,
and
bring
vs
into
all
good
?
if
death
bee
like
vnto
the
gathering
hoste
of
Dan
,
Numbers
2.31
Numb.
10.25
.
Ioshua
6.9
.
that
commeth
last
to
gather
vp
the
loste
and
forlorne
hope
of
this
world
,
that
they
may
bee
found
in
a
better
?
whether
is
it
better
to
liue
in
sorrow
or
to
die
in
solace
?
Let
Agamades
and
Trophonius
assoile
the
doubt
,
of
whom
it
is
writen
by
Plato
in
his
Axiaco
,
that
after
they
had
builded
the
temple
of
Apollo-Delphick
:
they
begged
of
God
that
he
would
grant
to
them
that
which
would
bee
most
beneficiall
for
them
;
who
after
this
suite
made
went
to
bed
,
and
there
tooke
their
last
sleepe
,
being
both
found
dead
the
day
after
;
in
token
that
the
day
of
death
is
better
then
the
day
of
life
,
this
being
the
entrance
into
all
misery
,
and
that
the
end
of
all
misery
,
yea
our
dissolution
is
nothing
else
,
but
aeterni
natalis
,
the
birth
day
of
eternitie
,
as
Seneca
calles
it
more
truly
then
he
was
aware
:
For
this
dissolution
giues
to
our
soules
an
entrance
and
admission
into
the
most
blessed
societie
of
eternall
glorie
with
God
himselfe
:
for
what
other
thing
is
death
to
the
faithfull
,
but
the
funerall
of
their
vices
,
and
the
resurrection
of
their
vertues
.
Christians
therefore
(
one
would
thinke
)
need
not
as
pagans
,
consolations
against
death
,
but
death
should
serue
them
as
a
consolation
against
all
miserie
.
But
you
will
here
obiect
and
say
,
me
thinkes
I
am
called
backe
too
timely
out
of
this
life
,
Psal.
102.24
:
God
snatcheth
me
a
way
in
the
midst
of
my
dayes
.
I
might
yet
liue
longer
,
for
I
am
young
and
in
my
blood
.
I
feare
therefore
lest
this
be
a
signe
of
the
wrath
of
God
,
Psal.
55.23
.
seeing
it
is
written
,
Bloudie
and
deceitfull
men
shall
not
liue
out
halfe
their
dayes
.
I
answere
there
is
no
time
now
to
consult
with
flesh
and
blood
,
but
readily
to
obey
the
heauenly
call
:
And
for
your
few
yeeres
,
Seneca
saith
well
,
He
that
dieth
when
he
is
young
,
is
like
him
that
hath
lost
a
dye
,
wherewith
hee
might
rather
haue
lost
then
wonne
;
more
yeeres
might
haue
ensnared
you
with
more
sinnes
,
and
haue
hardened
you
in
your
impenitencie
,
to
the
hazard
of
your
life
in
this
world
,
and
your
soule
in
another
.
And
for
the
flower
of
your
youth
,
if
you
compare
it
with
eternitie
,
whether
now
you
are
going
,
and
ought
to
long
after
it
,
indeed
all
are
equally
young
and
equally
old
.
For
the
most
extended
age
of
a
man
in
this
world
is
but
as
a
point
or
minute
,
and
the
most
contracted
can
bee
no
lesse
.
And
Iesus
the
sonne
of
Sirach
saith
,
Eccl.
41.13
.
A
good
life
hath
but
few
dayes
,
nothing
is
too
timely
with
God
,
which
is
ripe
.
Long
life
truly
is
the
gift
of
God
,
and
the
hoarie
head
a
crowne
of
glory
(
saith
the
Wiseman
)
if
it
be
found
in
the
way
of
righteousnesse
.
Pro.
16.31
.
Yet
short
life
is
not
alwaies
a
token
of
the
wrath
of
God
,
seeing
God
sometime
commands
the
godly
also
,
and
those
that
are
beloued
of
him
to
depart
timely
out
of
the
house
of
this
world
,
that
beeing
freed
from
the
danger
of
sinning
,
they
may
be
setled
in
the
securitie
of
not
sinning
,
neither
be
constrained
to
haue
experience
of
publike
calamities
,
more
grieuous
oftentimes
then
death
it selfe
.
An
immature
and
vntimely
death
,
for
a
man
to
be
taken
away
before
he
be
come
to
the
full
period
of
his
life
,
that
by
the
course
of
nature
,
and
in
the
eye
of
reason
he
might
haue
attained
vnto
,
is
a
thing
that
may
betide
good
men
,
and
not
be
a
curse
to
them
.
Esay
57.1
.
The
righteous
man
perisheth
,
and
no
man
layeth
it
to
his
heart
,
saith
the
Prophet
,
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
heart
.
Iacob
knew
this
full
well
,
that
vntimely
death
belongeth
to
Gods
children
,
for
when
Iosephes
party-coloured
coat
was
brought
to
him
all
bloudie
,
it
is
said
that
he
knew
it
,
Gen.
37.33
.
It
is
my
sonnes
coate
(
saith
hee
)
some
euill
beast
hath
deuoured
him
,
Ioseph
is
without
doubt
rent
in
pieces
.
So
Abiah
,
Gen.
44.28
.
the
sonne
of
Ieroboam
,
falling
sicke
,
Ieroboam
sending
his
wife
to
the
Prophet
Abiiah
with
presents
,
1.
Kings
14.1.2.3.6.12.13.17.18
.
to
tell
her
what
should
become
of
the
childe
;
when
shee
was
come
,
the
Prophet
told
her
,
that
he
was
sent
to
her
with
heauie
tidings
.
Arise
thou
therefore
(
saith
he
)
get
thee
to
thine
owne
house
,
and
when
thy
feete
enter
into
the
Citie
,
the
childe
shall
die
,
and
all
Israel
shall
mourne
for
him
;
&
bury
him
;
for
he
only
of
Ieroboam
shall
come
to
the
graue
,
because
in
him
there
is
found
some
good
thing
toward
the
Lord
God
of
Israel
,
in
the
house
of
Ieroboam
.
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
mercie
of
God
to
the
godly
.
For
the
first
,
the
wicked
through
their
malice
seeke
by
all
meanes
to
cut
off
the
godly
,
because
their
wickednesse
and
sinfull
life
is
reproued
by
their
godly
conuersation
,
neither
can
they
follow
their
sins
so
freely
as
they
would
,
nor
quietly
without
detection
or
checke
.
The
Apostle
saith
,
Cain
,
1.
Iohn
3.12
.
that
wicked
one
,
cut
off
and
slew
his
brother
Abel
;
and
wherefore
slew
he
him
?
because
his
owne
workes
were
euill
,
Gen.
37.2
.
and
his
brothers
good
.
The
Patriarches
sold
Ioseph
their
brother
,
and
sent
him
out
of
the
house
of
his
Father
,
because
hee
was
a
meanes
that
they
were
checked
for
their
euill
sayings
.
And
this
is
that
we
haue
in
the
booke
of
Wisdome
.
Therefore
the
vngodly
men
say
,
let
vs
lye
in
wait
for
the
righteous
,
Wisd.
2.12.14.15.16.18.19.20
because
he
is
not
for
our
turne
,
but
is
cleane
contrary
to
our
doings
,
he
vpbraideth
vs
with
our
offending
the
law
,
and
obiecteth
to
our
infamie
in
the
transgression
of
our
education
.
Hee
was
made
to
reproue
our
thoughts
.
It
grieueth
vs
also
to
looke
vpon
him
:
for
his
life
is
not
like
other
mens
:
his
wayes
are
of
another
fashion
.
He
counteth
vs
as
bastards
,
and
he
withdraweth
himselfe
from
our
wayes
as
from
filthinesse
:
he
commendeth
greatly
the
latter
end
of
the
iust
,
and
boasteth
that
God
is
his
Father
.
For
if
the
righteous
man
be
the
sonne
of
God
,
he
will
helpe
him
and
deliuer
him
from
the
hands
of
his
enemies
.
Let
vs
examine
him
with
rebukes
and
torments
,
that
wee
may
know
his
meekenesse
,
and
prooue
his
patience
.
Let
vs
condemne
him
vnto
a
shameful
death
:
for
he
shall
be
preserued
as
he
himselfe
sayth
.
Gen.
19.16,17
.
For
the
second
,
because
in
the
goodnesse
of
God
wherewith
he
affecteth
his
children
,
he
taketh
them
from
the
euil
of
the
plagues
to
come
,
as
Lot
out
of
Sodome
,
and
as
good
king
Iosiah
:
2.
Kings
22.20
.
Therefore
I
will
gather
thee
vnto
thy
fathers
,
and
thou
shalt
be
gathered
into
thy
graue
in
peace
,
and
thy
eyes
shall
not
see
all
the
euill
,
which
I
will
bring
vpon
this
place
.
Esay
57.1
.
The
righteous
man
perisheth
(
saith
the
Prophet
as
we
heard
before
)
and
no
man
layeth
it
to
heart
,
and
mercifull
men
are
taken
away
,
and
none
consider
that
the
righteous
is
taken
away
from
the
euill
to
come
.
And
though
he
saith
he
perisheth
,
he
meaneth
not
simply
that
they
were
perished
,
but
as
Chrysostome
saith
of
one
,
He
sleepeth
,
he
is
not
dead
;
he
resteth
,
he
is
not
perished
.
For
the
Prophet
speaketh
according
to
the
opinion
of
the
wicked
,
who
were
fixed
in
the
world
,
and
therein
had
their
felicitie
,
and
so
iudged
them
to
bee
perished
,
who
were
taken
out
of
the
world
somewhat
vntimely
and
vnseasonably
,
as
it
seemed
to
their
sence
and
iudgement
.
But
all
this
is
in
Gods
mercy
,
from
the
euils
to
come
.
Wisd.
4.7,8,9,10,11,12,13,14,15,16
.
To
this
purpose
Wisedome
saith
,
Though
the
righteous
be
preuented
by
death
,
yet
shall
he
be
in
rest
.
For
honourable
age
is
not
that
which
standeth
in
length
of
time
,
nor
that
is
measured
by
number
of
yeeres
,
but
wisdome
is
the
gray
haire
vnto
men
,
and
vnspotted
life
is
old
age
.
He
pleased
God
,
and
was
beloued
of
him
,
so
that
liuing
amongst
sinners
,
he
was
translated
;
yea
speedily
was
he
taken
away
,
lest
that
wickednesse
should
alter
his
vnderstanding
,
or
deceit
beguile
his
soule
.
For
the
bewitching
of
naughtinesse
doth
obscure
things
that
are
honest
,
and
the
wandring
of
concupiscence
doth
vndermine
the
simple
mind
.
He
being
made
perfect
in
a
short
time
fulfilled
a
long
time
,
for
his
soule
pleased
the
Lord
,
and
therefore
hasted
he
to
take
him
away
from
amongst
the
wicked
.
This
the
people
saw
,
and
vnderstood
it
not
,
neither
laid
they
vp
this
in
their
minds
,
that
his
grace
and
mercie
is
with
his
Saints
,
and
that
he
hath
respect
vnto
his
chosen
.
Thus
the
righteous
that
are
dead
shal
condemne
the
vngodly
that
are
liuing
,
and
youth
that
is
soone
perfected
,
the
many
yeeres
and
old
age
of
the
vnrighteous
.
Plotinus
the
Philosopher
(
as
S.
Augustine
hath
it
)
sawe
in
part
this
very
thing
,
that
men
are
bodily
mortal
,
and
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
mercie
to
be
taken
sooner
away
,
that
they
may
see
and
suffer
lesse
misery
,
which
the
length
of
their
daies
would
effect
.
Therefore
the
godly
man
dies
well
,
whether
he
die
in
a
good
age
,
or
in
the
first
flower
of
his
youth
.
By
how
much
the
more
timely
the
heauenly
Generall
doth
call
thee
backe
out
of
the
station
of
this
life
,
by
so
much
the
sooner
doth
he
place
thee
in
a
place
of
rest
,
peace
and
victorie
.
Againe
,
it
may
be
you
will
obiect
and
say
,
I
am
loth
and
vnwilling
to
die
,
because
then
I
must
leaue
my
louing
wife
,
my
deere
children
and
kinsfolkes
.
I
answere
,
howsoeuer
we
be
left
and
forsaken
,
or
rather
sequestred
and
separated
from
our
wiues
,
children
,
kinsfolkes
and
friends
by
death
,
yet
are
we
not
forsaken
of
God
,
nor
of
his
Sonne
Iesus
Christ
.
But
take
heed
that
thou
be
not
so
carefull
for
the
bodily
safetie
of
wife
,
children
,
kinsfolkes
and
friends
,
that
in
the
meane
time
thou
neglect
the
care
of
thy
soule
.
Behold
,
he
cals
thee
by
death
,
take
heed
thou
doe
not
so
loue
thy
wife
and
children
,
that
therefore
thou
refuse
to
follow
God
calling
thee
with
a
ready
heart
.
The
loue
of
thy
heauenly
Father
must
bee
preferred
before
the
loue
of
children
:
the
loue
of
our
bridegroome
Christ
Iesus
before
the
loue
of
thy
wife
,
the
benefit
must
not
bee
more
loued
then
the
benefactor
.
And
we
must
consider
that
we
,
our
wiues
,
children
,
kinsfolks
and
friends
are
all
as
it
were
trauellers
,
going
forth
of
this
world
,
in
a
maner
,
we
take
our
voyage
together
;
if
wee
goe
a
litle
before
,
2.
Gen.
24.
Mat.
19.5
.
they
shall
follow
shortly
after
.
Wherefore
as
at
the
beginning
of
our
mariage
and
acquaintance
,
God
did
appoint
that
we
should
leaue
father
and
mother
,
and
cleaue
to
our
wiues
,
euen
so
now
in
this
case
,
it
ought
not
to
grieue
vs
to
leaue
them
when
God
will
haue
it
so
,
and
to
returne
vnto
him
,
who
is
better
vnto
vs
,
then
father
,
mother
,
wife
,
children
,
friends
or
any
thing
els
:
yea
he
is
worth
ten
thousand
of
them
,
2.
Sam.
18.3
.
1.
Cor.
15.28
.
as
the
people
said
of
Dauid
;
yea
he
then
shal
be
all
in
all
to
vs
.
Therefore
let
the
godly
ones
fetch
comfort
from
hence
,
that
though
by
death
they
leaue
the
world
,
wife
,
children
,
and
friends
and
kinsfolkes
,
yet
they
shall
bee
gathered
to
their
fathers
,
kinsfolkes
and
friends
.
I
reade
of
Socrates
being
but
an
heathen
man
,
that
when
Crito
perswaded
him
,
that
if
he
would
not
regard
his
life
for
his
own
sake
,
yet
for
his
wife
,
children
,
kinsfolks
and
friends
sake
,
which
depended
on
him
:
he
answered
,
God
will
care
for
my
wife
and
children
,
who
first
gaue
them
vnto
me
,
and
for
my
kinsfolks
and
friends
,
I
shal
find
the
like
vnto
them
,
and
farre
better
in
the
life
to
come
,
neither
shall
I
long
want
your
companie
,
for
you
also
are
going
thither
,
and
shall
shortly
be
in
the
same
place
:
and
they
are
not
lost
but
sent
before
vs
,
Esay
26.19
.
neither
are
they
dead
,
but
fallen
asleepe
,
hereafter
they
shall
awake
,
saith
S.
Cyprian
,
and
they
shall
rise
againe
,
and
we
shall
see
one
another
,
and
reioyce
and
sing
.
Againe
,
another
obiection
:
Oh
,
but
my
debt
is
great
,
if
I
die
now
,
how
can
I
be
comforted
at
my
death
,
for
after
my
death
my
creditors
will
come
and
seize
on
all
that
I
haue
,
so
cruell
are
they
,
and
mercilesse
,
and
so
shall
my
poore
wife
and
children
be
vndone
for
euer
:
and
therefore
I
would
to
God
I
might
liue
to
be
out
of
debt
,
and
to
leaue
my
wife
and
children
free
,
though
I
left
them
litle
or
nothing
besides
.
Alas
,
how
shall
I
doe
,
nay
how
shal
they
doe
?
This
is
it
that
tormenteth
my
heart
,
when
I
thinke
of
it
:
these
carefull
thoughts
goe
to
bed
with
me
,
lodge
all
night
with
mee
,
and
rise
with
mee
,
and
lyeth
all
day
in
my
bosome
;
these
things
considered
,
what
comfort
can
I
haue
in
death
,
dying
in
such
a
case
?
Answ.
Still
be
patient
I
pray
you
,
and
drinke
often
of
the
Lords
Fountaine
some
sweete
water
to
refresh
you
in
this
case
.
I
know
this
you
speake
of
is
a
very
great
griefe
,
and
biteth
the
heart
,
and
that
euen
this
maketh
many
a
man
and
woman
more
loath
to
die
,
then
otherwise
they
would
bee
,
and
because
diuers
men
haue
diuers
means
to
rid
their
debts
by
,
some
by
leases
&
liuings
in
reuertions
,
some
by
discharging
euery
yeere
a
portion
by
such
helpes
as
alreadie
they
enioy
,
euery
man
wisheth
as
his
case
is
,
some
to
liue
till
those
leases
and
reuertions
come
to
them
and
theirs
,
till
they
may
by
such
yeerely
parcels
acquit
the
whole
,
and
so
forth
,
euery
one
wisheth
life
,
trembling
and
shaking
to
thinke
on
death
till
these
things
be
so
.
To
all
which
mindes
thus
grieued
and
pinched
,
I
say
this
,
you
cannot
commit
your
wife
and
children
into
the
hands
of
a
more
faithfull
guardian
and
ouerseer
,
then
God
is
;
for
he
will
take
them
into
his
charge
and
protection
.
And
therefore
hearken
and
giue
eare
,
what
the
Spirit
of
comfort
speaketh
,
with
great
comfort
in
the
first
Epistle
of
Saint
Peter
.
1.
Pet.
5.6.7
.
Humble
your selues
therefore
vnder
the
mightie
hand
of
God
,
that
hee
may
exalt
you
in
due
time
,
cast
all
your
care
vpon
him
,
for
he
careth
for
you
.
As
if
he
should
say
,
I
know
your
woe
and
carefull
thoughts
,
bee
not
discouraged
,
nor
faint
in
feare
vnder
the
Crosse
;
you
haue
care
in
your
heart
,
cast
it
vpon
mee
,
and
I
will
discharge
it
;
what
you
cannot
,
I
can
,
and
of
my
will
be
assured
,
I
doe
care
for
you
.
O
my
God
,
what
sayeth
thou
?
Dost
thou
care
for
me
?
and
shall
I
remoue
it
from
my selfe
to
thy
Maiestie
,
and
lay
it
all
vpon
thee
?
So
indeed
thou
speakest
;
mine
eyes
see
,
and
mine
eares
heare
.
Why
,
then
will
I
indeed
both
beleeue
and
doe
(
most
deare
Father
)
heere
grouelling
in
the
dust
before
thee
,
humble
my
soule
,
and
blesse
and
praise
thee
for
easing
me
of
so
grieuous
a
burden
;
my
care
be
hereafter
(
my
sweet
God
)
cast
wholly
vpon
thee
,
and
as
thou
hast
spoken
,
so
do
for
mee
and
mine
,
I
hunbly
beseech
thee
,
for
Iesus
Christ
his
sake
.
Consider
the
Rauens
(
saith
our
Sauiour
Christ
)
Luk.
12.24.27.28.29
.
how
they
neither
sow
nor
reape
,
which
haue
neither
store-house
nor
barne
,
and
yet
God
feedeth
them
.
Psal.
147.9
.
Hee
giues
to
the
beast
his
food
(
saith
the
Psalmist
)
and
to
the
yong
Rauens
which
crie
.
Psal.
104.27
.
These
waite
all
vpon
thee
,
that
thou
mayest
giue
them
their
meat
in
due
season
.
How
much
more
(
saith
our
Sauiour
)
are
yee
better
then
beasts
or
fowles
?
Math.
6.26
.
Consider
also
(
saith
our
Sauiour
)
of
the
lyllies
of
the
field
,
how
they
grow
,
they
neither
labour
nor
spinne
,
and
yet
Salomon
himselfe
,
in
all
his
royalty
,
was
not
cloathed
like
one
of
these
,
&c.
What
concludeth
then
our
Sauiour
there
?
Surely
euen
this
,
your
heauenly
Father
knoweth
,
that
you
haue
need
of
all
these
things
.
As
if
he
should
say
,
let
this
stay
and
strengthen
you
,
and
satisfie
and
content
you
euermore
,
that
God
,
yea
God
your
heauenly
Father
knoweth
your
case
what
you
and
yours
from
time
to
time
and
euer
are
in
need
of
.
O
strange
and
strong
comfort
drawne
from
Gods
mercie
,
loue
and
knowledge
,
how
ouerwhelmeth
it
all
,
that
euer
fearefull
and
distrustfull
man
can
obiect
?
Gen.
32.10
.
I
am
vnworthy
,
it
is
true
(
for
so
wee
must
acknowledge
with
the
Patriarch
Iacob
)
that
wee
are
not
worthy
of
the
least
of
all
Gods
mercies
.
My
debts
be
great
,
be
it
so
that
they
are
ten
thousand
talents
;
the
Creditors
are
very
cruell
and
mercilesse
,
yea
so
cruell
as
that
mercilesse
Creditor
,
which
our
Sauiour
Christ
speaketh
of
in
the
Gospell
,
Mat.
18.28,29,30
.
Psal.
88.18
.
my selfe
void
of
friends
,
and
the
like
.
Be
it
so
that
all
thy
louers
,
friends
and
acquaintance
are
put
farre
from
thee
;
as
the
Prophet
Dauid
complaineth
in
the
Psalme
;
yea
let
al
thy
brethren
hate
thee
,
as
Ioseph
was
of
his
brethren
;
Prou.
19.7
.
let
all
thy
friends
goe
farre
from
thee
,
and
be
wanting
vnto
thee
;
as
it
is
in
the
Prouerbs
,
or
whatsoeuer
else
it
bee
,
put
it
all
off
with
this
(
saith
our
blessed
Sauiour
)
that
your
heauenly
Father
knoweth
the
same
,
and
despaire
you
of
helpe
,
when
hee
faileth
to
know
,
and
not
before
,
I
charge
you
,
but
take
it
at
my
hands
as
a
sequele
sure
;
he
knoweth
,
and
therefore
he
will
prouide
in
fit
time
for
all
things
;
and
his
care
shall
doe
,
what
yours
neuer
can
,
Psal.
10.14
.
Psal.
68.5
both
for
you
and
yours
,
if
you
commit
it
vnto
him
.
It
is
God
which
calles
himselfe
the
Father
of
Orphans
,
and
defender
of
the
Widowes
;
commmend
them
therefore
to
his
patronage
and
defence
.
Euer
in
such
griefes
as
these
are
,
we
should
remember
the
promise
of
the
Lord
,
which
hee
made
to
Abraham
and
to
his
seed
.
Gen.
17.7
.
And
I
will
establish
my
couenant
betweene
thee
and
me
,
and
thy
seed
after
thee
in
their
generations
for
an
euerlasting
couenant
,
to
be
a
God
vnto
thee
,
and
to
thy
seed
after
thee
.
All
soules
are
mine
(
saith
the
Lord
)
both
the
soule
of
the
father
and
of
the
sonne
are
mine
.
God
which
is
thy
God
,
Ezech.
18.4
.
will
also
be
the
God
of
thy
seed
;
thy
children
are
not
only
thine
,
but
also
Gods
,
yea
more
Gods
then
thine
;
therefore
doubt
not
of
the
fatherly
care
of
God
towards
them
.
The
Prophet
of
the
Lord
doth
testifie
that
hee
hath
beene
yong
,
and
also
old
,
yet
neuer
did
he
see
the
righteous
forsaken
,
Psal.
37.25
.
or
his
seede
to
beg
their
bread
;
not
meaning
that
it
was
impossible
that
the
childe
of
a
righteous
man
should
go
a
begging
,
but
that
it
is
a
thing
very
rare
,
and
that
he
was
now
fourescore
years
old
,
yet
did
he
in
all
his
life
neuer
see
it
;
and
so
haue
many
men
liued
till
they
haue
beene
of
great
yeares
,
and
yet
seldome
,
or
not
at
all
,
haue
they
seene
any
such
thing
come
to
passe
.
And
againe
he
saith
,
Psal.
112.2
.
The
seed
of
the
righteous
shall
bee
mightie
vpon
earth
,
the
generation
of
the
vpright
shall
be
blessed
.
God
hath
promised
to
thy
children
the
heauenly
treasures
,
he
will
not
suffer
them
to
perish
for
hunger
,
hee
hath
giuen
them
life
,
and
will
not
deny
them
maintenance
for
life
:
he
hath
giuen
them
a
body
,
which
he
hath
wonderfully
framed
,
he
will
also
kindly
sustaine
hee
will
neuer
forsake
his
owne
,
nor
giue
ouer
to
nourish
them
whom
hee
hath
created
,
and
hitherto
by
our selues
through
his
blessing
prouided
for
.
Therefore
feare
not
at
Death
,
for
if
he
take
you
away
,
he
will
giue
some
other
good
meanes
to
performe
his
promise
by
.
He
is
your
God
and
their
God
after
you
,
and
will
not
faile
them
,
for
he
hath
said
it
,
I
will
neuer
leaue
thee
,
Heb.
13.5
.
nor
forsake
thee
.
In
the
very
matter
we
speake
of
,
see
the
experience
by
a
most
memorable
example
,
and
be
comforted
with
it
.
The
husband
died
being
one
of
the
sonnes
of
the
Prophets
,
2.
Kings
4.11
.
and
a
man
that
feared
God
,
he
died
much
in
debt
,
not
by
reason
of
any
prodigalitie
or
vnthriftinesse
(
as
many
doe
)
but
by
the
hand
of
God
,
and
he
left
his
poore
wife
and
children
to
the
crueltie
of
the
cruell
Creditor
,
who
came
in
fierce
manner
to
take
away
the
children
from
their
mother
,
to
answer
the
debt
by
bondage
.
This
was
a
heauie
crosse
to
a
man
fearing
God
,
to
liue
in
debt
and
dye
in
debt
,
especially
debt
being
so
dangerous
to
his
poore
wife
&
children
:
yet
this
it
was
,
that
we
may
not
be
discouraged
our selues
,
or
be
ouer
headie
to
censure
too
far
,
1.
Sam.
2.7
.
if
the
like
befall
any
one
of
vs
.
For
the
Lord
doth
make
poore
,
and
the
Lord
maketh
rich
;
he
bringeth
low
,
and
lifteth
vp
.
Prou.
27.24
.
And
as
the
Wise-man
saith
,
Riches
are
not
for
euer
.
Happily
this
man
wished
that
he
might
liue
till
he
had
paid
his
debt
,
as
you
doe
,
and
with
condition
of
Gods
good
liking
;
1.
Tim.
5.8
.
it
was
but
well
,
if
he
did
so
.
For
a
man
is
tyed
and
bound
to
prouide
for
his
owne
family
.
But
it
so
pleased
not
God
,
for
he
died
and
left
the
debt
vnpaid
,
and
his
Creditors
will
be
answered
with
the
bodies
of
his
poore
crying
children
,
which
hee
left
with
a
very
sorrowfull
and
heauy
mother
behind
him
;
how
now
shal
this
woful
widow
and
fatherlesse
children
doe
?
Now
see
if
God
faile
to
prouide
for
that
thing
,
he
saw
this
poore
widow
had
need
of
,
to
relieue
her selfe
and
her
children
?
He
directeth
his
Prophet
to
bid
her
borrow
vessels
of
her
neighbours
,
and
himselfe
by
his
powerfull
mercie
,
and
mercifull
power
,
so
encreased
and
multiplied
that
little
oyle
,
which
shee
had
in
a
cruse
,
that
it
paid
her
Creditors
,
and
yeelded
her
further
maintenance
for
her
and
hers
,
to
her
vnspeakable
ioy
and
comfort
;
you
know
the
story
.
Thus
then
behold
and
thinke
of
it
,
and
write
this
in
the
palmes
of
your
hands
that
you
neuer
forget
it
,
Deut.
11.12
.
Abac.
2.2
.
And
write
it
vpon
the
doore-postes
of
thine
house
,
and
vpon
thy
gates
;
yea
write
it
,
and
make
it
plaine
vpon
tables
,
that
he
may
run
that
readeth
it
.
God
is
not
the
God
of
this
man
alone
,
or
of
his
wife
and
children
,
which
hee
left
behind
him
,
but
he
is
your
God
and
our
God
yea
,
Iohn
20.17
.
hee
is
a
God
most
mercifull
to
all
those
that
doe
wholly
rely
and
depend
vpon
him
.
If
you
may
liue
to
free
things
your selfe
,
it
is
to
be
wished
,
and
you
may
with
condition
aske
it
,
if
it
may
stand
with
the
good
will
and
pleasure
of
God
;
but
if
it
please
God
to
haue
it
otherwise
,
then
grieue
not
to
depart
,
lest
you
appeare
to
tye
God
to
your
prouidence
,
life
and
meanes
,
when
you
see
by
this
example
what
hee
can
doe
when
you
are
gone
;
and
not
what
he
can
doe
,
but
what
he
will
doe
,
Iam.
1.6
.
if
you
wauer
not
but
beleeue
.
God
was
to
this
Widow
in
stead
of
her
husband
,
and
farre
better
,
so
shall
he
be
to
your
wife
.
God
was
to
these
children
in
stead
of
their
father
,
and
better
farre
,
so
shall
hee
bee
to
yours
.
God
was
the
Executor
and
paid
this
debt
,
and
the
ouerseer
that
all
was
wel
,
friends
were
not
wanting
to
mother
or
children
,
but
God
was
a
friend
in
the
greatest
need
,
that
most
fully
,
mercifully
,
and
bountifully
performed
all
,
and
suffered
not
the
care
of
his
deceased
seruant
to
be
vncared
for
,
nor
vncomforted
.
Wherefore
,
let
it
not
grieue
thee
to
die
,
but
thereby
receiue
comfort
,
if
God
will
haue
it
so
,
leaue
all
to
him
,
and
remember
his
promises
,
together
with
this
practise
,
committing
your
wife
and
children
to
God
,
and
he
will
protect
and
prouide
for
them
.
Therefore
what
is
vnpaid
by
thee
,
he
will
pay
as
shall
be
best
,
and
effect
what
you
cannot
thinke
of
,
to
giue
testimony
of
his
mercy
to
you
and
yours
.
So
God
is
not
tyed
to
your
leases
and
liuings
,
when
they
shall
descend
vnto
you
,
if
he
please
he
will
vse
them
,
if
not
,
he
can
well
want
them
,
and
yet
pay
all
,
1.
Sam.
2.8
.
and
set
vp
the
poore
fatherlesse
child
euen
with
the
rulers
of
the
people
,
as
hee
hath
done
in
all
ages
.
The
end
of
the
fift
Diuision
.
THE
SIXT
DIVISION
,
THE
COMFORT
AGAINST
THE
DEATH
OF
FRIENDS
.
RIght
well
said
Chrysostome
of
the
word
of
God
,
Rom.
3.2
.
Hast
thou
the
Oracles
of
God
?
care
not
for
any
other
teacher
,
for
there
is
none
shal
teach
thee
like
them
.
So
say
I
for
comfort
in
this
case
,
as
Chrysostom
doth
for
doctrine
.
Hast
thou
the
holy
Scriptures
?
care
not
for
other
comforters
,
for
none
shall
comfort
thee
as
these
doe
,
nay
without
these
there
is
no
comfort
to
be
had
at
all
;
and
as
Dauid
said
to
Abimelech
the
Priest
concerning
the
sword
of
Goliah
,
1.
Sam.
21.9
.
so
let
vs
say
of
these
holy
Scriptures
,
There
is
none
like
vnto
this
,
giue
it
me
.
For
if
these
will
not
serue
,
then
nothing
will
serue
.
For
whatsoeuer
woe
wringeth
,
whatsoeuer
sorrow
nippeth
,
whatsoeuer
crosse
grieueth
,
and
whatsoeuer
losse
troubleth
,
there
is
for
them
all
in
the
word
of
God
most
sweet
comfort
;
if
it
be
diligently
sought
,
and
truly
and
carefully
applied
.
Gen.
27.38
.
We
reade
in
the
booke
of
Genesis
,
that
prophane
Esau
mourned
vpon
his
father
Isaac
,
and
cryed
out
most
pitifully
to
him
,
saying
,
Hast
thou
but
one
blessing
my
father
?
Not
one
,
but
many
and
infinite
are
the
consolations
of
God
our
heauenly
Father
;
for
the
storehouse
of
his
consolations
can
neuer
be
emptied
:
he
hath
not
dealt
with
vs
niggardly
or
sparingly
,
but
a
good
measure
of
consolations
pressed
downe
:
Luke
6.38
.
and
running
ouer
hath
he
giuen
to
vs
in
our
bosome
.
For
euery
crosse
and
losse
he
hath
seuerall
comforts
and
consolations
in
the
holy
Scriptures
.
2.
Cor.
1.3.4
.
Blessed
be
God
(
saith
the
Apostle
)
euen
the
Father
of
our
Lord
Iesus
Christ
the
Father
of
mercies
,
and
God
of
all
comfort
,
who
comforteth
vs
in
all
our
tribulations
,
that
we
may
bee
able
to
comfort
them
,
which
are
in
any
trouble
,
by
the
comfort
wherewith
we
our selues
are
comforted
of
God
.
No
maruell
therefore
if
Chrysostome
saith
againe
in
the
true
feeling
thereof
,
Euer
I
exhort
,
and
I
will
neuer
cease
exhorting
,
that
not
onely
here
in
the
Church
of
God
,
you
would
attend
vnto
those
things
,
which
are
there
saide
and
taught
,
(
and
to
say
as
Cornelius
said
vnto
Peter
,
Acts
10.33
.
Now
therefore
are
we
all
here
present
before
God
to
heare
all
things
that
are
commanded
thee
of
God
.
)
But
at
home
also
,
that
you
would
daily
giue
your selues
with
the
men
of
Be●ea
to
the
searching
and
reading
of
the
holy
Scriptures
.
Acts
17.11
.
Search
the
Scriptures
,
(
saith
our
Sauiour
Christ
)
for
in
them
ye
thinke
to
haue
eternall
life
,
and
they
are
they
that
testifie
of
me
.
Iohn
5.39
.
If
you
will
not
vtterly
warre
against
all
truth
and
reason
,
and
euen
against
God
himselfe
,
I
know
you
will
hearken
vnto
these
things
.
Consider
(
saith
the
Apostle
)
what
I
say
,
2.
Tim.
2.7
.
and
the
Lord
giue
thee
vnderstanding
in
all
these
things
.
It
is
sufficient
to
waigh
these
matters
with
the
waights
of
the
Lords
Sanctuarie
,
and
not
needfull
to
try
them
by
fetching
helpes
of
humane
reason
.
Yet
to
giue
them
ouer
measure
,
that
will
not
rest
satisfied
with
the
comforts
which
the
holy
Scripture
doth
affoord
,
let
it
bee
first
considered
what
humane
wit
and
reason
hath
said
in
this
case
.
And
touching
this
matter
which
now
is
mooued
,
I
haue
read
,
and
you
may
see
what
Heathens
by
learning
and
naturall
light
,
haue
said
to
themselues
and
their
friends
in
such
losses
;
but
this
did
I
neuer
read
,
neither
shall
you
finde
,
that
all
their
comforts
haue
counteruailed
one
promise
out
of
Gods
booke
.
I
confesse
the
bookes
of
heathen
Writers
doe
promise
comfort
in
this
case
,
but
(
alas
)
they
performe
it
not
:
but
are
like
a
brooke
that
swels
in
winter
when
there
is
no
need
of
it
,
and
is
dry
in
Summer
when
the
passenger
fainteth
and
panteth
for
heat
:
no
,
if
we
will
haue
good
gold
,
we
must
goe
to
Ophir
:
if
good
balme
,
to
Gilead
:
if
good
wine
,
to
Christ
at
the
wedding
of
Cana
:
and
if
good
tidings
,
to
the
booke
of
God
.
They
did
say
well
in
many
things
,
but
neuer
like
this
word
that
is
from
the
Lord.
Iohn
7.46
.
For
neuer
man
spake
like
this
man
,
as
the
officers
told
the
chiefe
Priestes
and
Pharisies
concerning
Christ
.
They
considered
the
necessitie
of
death
,
the
miseries
of
life
,
the
examples
of
great
men
that
had
gone
before
them
,
and
such
like
.
But
what
are
these
to
those
that
the
word
of
God
will
shew
vs
;
our
safety
in
Christ
,
our
resurrection
in
immortality
in
the
presence
of
the
Father
,
the
Sonne
,
and
the
holy
Ghost
,
with
such
like
,
yet
both
good
vnto
a
sanctified
mind
.
First
the
necessitie
of
death
is
a
true
comfort
against
death
,
be
it
of
our selues
,
or
of
our
friends
;
no
liuing
flesh
but
must
die
,
as
we
haue
heard
in
the
first
Diuision
.
What
man
is
hee
(
saith
the
Psalmist
)
that
liueth
and
shall
not
see
death
?
Psal.
89.48
.
And
shall
we
feare
that
in
our selues
,
or
bewaile
immoderatly
that
in
our
friends
,
which
cannot
be
auoided
?
This
were
with
witlesse
wil
to
disturbe
the
peace
of
our
whole
life
,
and
with
a
seruile
dread
of
the
last
houre
,
to
bereaue
of
comfort
all
the
rest
of
our
houres
that
we
are
to
liue
in
this
present
euill
world
,
which
in
your
iudgment
conceiue
how
fond
a
thing
it
were
.
The
carefull
view
of
natures
course
,
doth
shew
vs
degrees
from
age
to
age
till
we
come
to
a
full
,
and
a
like
decrease
by
step
after
step
,
till
we
come
to
the
change
againe
.
Youth
followeth
childhood
,
and
age
followeth
youth
by
assured
necessitie
,
if
we
liue
.
But
when
we
are
children
,
wee
feare
not
to
be
men
,
neither
when
we
are
men
,
to
become
olde
;
but
many
rather
wish
it
,
why
then
should
we
either
feare
in
our selues
,
or
lament
in
our
friends
,
death
to
follow
age
in
his
course
appointed
,
more
then
age
to
follow
youth
,
as
was
said
before
?
Surely
the
one
must
bee
receiued
as
well
as
the
other
without
choice
.
And
whereas
Christ
said
in
the
Gospel
touching
man
and
wife
,
Matth.
19.9
.
What
therefore
God
hath
ioyned
together
,
let
no
man
put
in
sunder
,
it
may
be
more
peremptorily
said
of
this
,
What
God
hath
ioyned
or
coupled
together
no
man
can
separate
nor
put
asunder
.
And
therfore
a
wise
content
both
in
our
friends
,
and
in
our selues
shall
become
vs
best
.
Who
will
not
die
,
let
him
neuer
liue
;
for
we
receiue
the
one
to
endure
the
other
when
God
appointeth
,
and
we
must
all
die
both
friend
and
foe
:
to
wise
men
necessitie
is
a
comfort
,
and
so
(
I
hope
)
to
you
.
Secondly
,
the
miseries
of
this
life
is
another
head
,
from
whence
heathen
men
haue
deriued
comfort
against
death
,
be
it
of
our selues
,
or
of
our
friends
.
Consider
then
with
your selfe
from
the
first
age
vnto
the
last
houre
,
the
diseases
incident
to
our
bodies
,
to
vexe
vs
with
woe
,
according
to
their
seuerall
natures
,
some
more
,
some
lesse
,
and
yet
the
least
too
much
.
All
the
changes
and
chances
of
this
most
wretched
sinfull
world
;
whereunto
,
whilst
we
liue
wee
must
lye
open
,
will
we
nill
we
;
from
all
which
our
death
doth
free
vs
,
and
our
friends
.
Therefore
how
should
wee
either
feare
or
sorrow
for
our selues
or
for
our
friends
,
for
that
which
doth
so
befriend
vs
?
If
we
conceiue
hereof
as
we
ought
,
we
must
needs
be
of
the
same
iudgment
with
Seneca
,
and
in
some
sort
approoue
his
speech
:
O
men
most
ignorant
(
saith
hee
)
of
their
owne
miseries
,
who
praise
not
death
as
the
best
inuention
that
euer
nature
had
,
which
includeth
felicity
,
excludeth
miserie
,
finisheth
the
toyles
of
age
,
preuenteth
the
perils
of
youth
;
to
many
is
a
remedie
,
to
some
a
wish
,
to
all
an
end
,
and
deserueth
better
of
none
then
them
,
to
whom
it
commeth
before
it
be
called
.
Yea
we
must
confesse
(
these
things
beeing
well
considered
)
that
it
befalleth
to
men
concerning
death
,
as
vnto
young
children
concerning
their
friends
.
Litle
children
if
their
friends
bee
disguised
with
some
strange
shewes
,
they
are
afraid
of
them
,
and
crying
,
flie
from
them
,
Exod.
4.3
.
as
some
that
would
hurt
them
;
as
Moyses
fled
from
his
rod
of
death
,
when
it
was
turned
into
a
Serpent
.
But
take
off
these
vizards
that
their
friends
may
appeare
as
they
are
,
and
then
by
and
by
they
are
comforted
and
reioyce
,
and
imbrace
them
gladly
againe
:
euen
so
it
is
of
death
,
when
we
are
misled
,
it
appeareth
vnto
vs
disguised
and
couered
by
ignorance
of
the
truth
,
and
his
approaching
maketh
vs
shrinke
,
but
plucke
off
that
vizard
of
supposed
euill
,
and
behold
it
as
it
is
to
vs
in
Christ
,
and
it
is
then
but
a
painted
death
,
and
we
see
him
then
our
great
friend
,
that
cutteth
the
thrid
that
we
do
weaue
,
and
then
we
neither
flie
nor
feare
any
more
,
but
are
truely
comforted
,
and
imbrace
him
most
willingly
as
we
ought
,
and
loue
him
as
Ionathan
loued
his
friend
Dauid
,
1.
Sam.
18.1
.
as
his
owne
soule
.
Thirdly
,
the
heathen
considered
againe
the
famous
and
worthy
men
that
died
before
them
,
and
what
they
endured
,
and
could
not
auoid
;
and
therevpon
thought
great
shame
either
to
feare
or
flie
,
to
lament
in
themselues
or
in
their
friends
.
The
greatest
lights
that
euer
were
amongst
them
died
all
;
Socrates
,
Demosthenes
,
Plato
,
Pompey
,
Caesar
,
Cicero
,
learned
,
martiall
,
or
whatsoeuer
;
yea
what
wisedome
and
knowledge
,
what
valour
and
prowesse
,
what
act
,
what
gouernement
soeuer
they
had
,
all
gifts
and
graces
,
all
pompe
and
power
,
all
empire
and
maiestie
,
were
it
ouer
thousands
,
or
thousand
thousands
,
yeelded
to
death
,
death
had
his
place
,
when
his
time
was
come
;
and
as
well
these
great
lights
and
loftie
gallants
,
as
the
lowest
wretches
and
poorest
wormes
,
the
high
okes
,
as
the
small
shrubs
,
drunke
of
deaths
cuppe
,
when
they
were
inuited
and
inioyned
.
Shall
it
not
then
euen
in
reason
seeme
vniust
and
vnequall
,
if
any
of
lesse
merit
,
yea
of
no
merit
,
in
comparison
of
such
men
,
shall
grieue
for
themselues
,
or
any
friend
of
theirs
to
indure
that
which
these
indured
.
Surely
not
onely
to
grieue
,
but
not
most
willingly
to
welcome
,
what
all
these
men
imbraced
,
is
tendernesse
,
intolerable
folly
,
vnfitting
,
and
a
fault
no
way
to
bee
excused
.
Yea
the
fault
is
so
much
the
greater
,
by
how
much
either
you
or
your
friend
are
inferiour
to
these
men
in
seruice
and
vse
vnto
the
common
state
.
Thus
did
the
heathens
seek
to
salue
the
sore
which
grew
by
death
of
any
,
and
to
this
end
many
things
of
like
perswasion
,
they
heaped
vp
,
which
I
passe
ouer
,
as
hastening
to
the
word
of
God
,
without
all
comparison
the
fountaine
of
all
comfort
.
This
onely
I
say
,
and
pray
you
to
obserue
concerning
the
mention
made
of
the
heathen
,
that
it
is
meant
only
to
shew
,
that
they
were
ashamed
to
feare
death
in
themselues
,
or
immoderately
bewaile
it
in
any
friend
,
and
will
you
faile
of
the
strength
of
an
heathen
?
shall
they
fight
better
against
foolish
affections
by
the
light
of
nature
,
then
you
by
the
power
of
grace
,
and
the
most
bright
Sunshine
of
Gods
word
?
God
forbid
:
and
as
you
tender
your
credit
to
be
iudged
truly
a
souldier
that
answereth
the
promise
made
in
baptisme
,
that
you
would
fight
manfully
vnder
Christes
banner
,
and
not
yeeld
to
your
foe
,
and
Gods
enemy
and
yours
:
let
not
Sathan
ouercome
you
in
this
to
make
you
worse
then
an
heathhen
,
more
passionate
,
more
impatient
,
more
subiect
to
wil
,
and
lesse
subiect
to
reason
,
nay
more
disobedient
to
God
and
of
lesse
reputation
before
men
,
for
gouernment
of
your
mind
then
they
were
.
You
know
more
,
performe
not
lesse
then
they
did
:
you
haue
seene
a
light
that
they
neuer
saw
,
nor
many
other
worthy
men
.
Luke
10.23.24
Blessed
are
the
eyes
(
saith
our
Sauiour
)
which
see
the
things
which
ye
see
;
for
I
tell
you
that
many
Prophets
and
Kings
haue
desired
to
see
those
things
which
ye
see
,
and
haue
not
seene
them
,
and
to
heare
those
things
which
ye
heare
,
and
haue
not
heard
them
.
Walk
therfore
in
that
light
as
a
child
of
light
,
that
you
may
bee
more
comforted
for
the
death
of
your
friends
,
then
the
very
heathen
were
Seneca
saith
,
He
that
laments
that
a
man
is
dead
,
laments
that
he
was
a
man
.
And
now
to
come
to
the
word
of
God
,
to
the
Law
,
Isay
8.20
.
and
to
the
testimony
(
saith
the
Prophet
)
euen
to
the
sweet
fountaine
of
Israel
,
that
cooles
indeede
the
scorching
heat
of
all
sorrowes
,
and
by
name
of
this
,
when
God
taketh
away
any
of
our
friends
by
death
,
if
Moyses
and
the
Prophets
will
not
comfort
vs
in
this
case
,
then
(
as
Abraham
told
Diues
in
another
case
)
nothing
can
perswade
,
Luke
16.31
.
nor
preuaile
with
vs
.
Many
are
the
places
of
holy
Scriptures
,
when
comfort
arise
and
flow
,
if
they
be
wel
and
duly
considered
,
but
meaning
onely
to
giue
you
a
taste
,
some
few
shall
serue
at
this
time
,
to
which
may
be
added
(
by
your
owne
diligence
)
some
more
at
your
best
leisure
.
Iob
1.21.22
.
The
Lord
gaue
(
saith
Iob
)
and
the
Lord
taketh
away
,
blessed
be
the
name
of
the
Lord
.
Where
,
I
pray
you
,
consider
well
what
Iob
lost
,
when
he
said
thus
,
and
consider
what
you
haue
lost
now
at
this
time
,
and
you
shall
finde
your
ca●es
farre
differing
.
Iob
had
his
Oxen
and
Asses
taken
away
by
strangers
,
and
his
seruants
slaine
with
the
edge
of
the
sword
.
This
was
his
first
newes
.
The
fire
of
God
fell
downe
from
heauen
,
and
burnt
vp
his
sheepe
and
his
seruants
,
and
consumed
them
.
This
was
the
second
newes
,
His
Camels
were
taken
by
the
Chaldeans
,
and
his
seruants
slaine
.
This
the
third
newes
,
all
of
them
bitter
and
grieuous
to
happen
at
once
.
You
will
confesse
this
was
sore
,
and
any
one
of
them
falling
by
it selfe
alone
vpon
many
of
vs
in
these
daies
,
would
plunge
vs
very
sore
.
Yet
see
farre
greater
,
his
fourth
and
last
newes
was
,
that
his
sonnes
and
daughters
were
eating
and
drinking
wine
in
their
eldest
brothers
house
,
and
there
came
a
great
winde
from
the
wildernesse
,
and
smote
the
foure
corners
of
the
house
,
and
the
house
fell
vpon
them
,
and
they
all
died
,
yea
all
,
and
all
at
once
,
by
this
sudden
meanes
,
to
the
vtter
amazing
and
astonishing
of
all
that
should
see
or
think
of
it
.
Yet
for
all
this
(
saith
the
holy
Ghost
)
Iob
did
not
sin
,
to
wit
,
by
rauing
and
railing
impatiently
,
nor
did
he
charge
God
foolishly
,
as
dealing
vniustly
or
cruelly
with
him
;
but
considered
with
himselfe
,
who
had
giuen
,
and
who
had
taken
,
and
weighed
with
himselfe
that
they
were
Gods
and
not
his
,
and
should
he
forbid
the
Lord
to
doe
with
his
owne
what
was
his
good
pleasure
?
Is
it
not
lawfull
(
saith
our
Sauiour
Christ
in
another
case
)
for
me
to
doe
what
I
will
with
mine
owne
.
Mat.
20.15
.
Therefore
sweetly
and
meekely
,
patiently
and
peaceably
he
cast
vp
his
eyes
,
his
heart
,
his
soule
,
his
minde
,
his
affections
,
and
all
vnto
the
Lord
,
and
said
,
Blessed
be
the
name
of
the
Lord
;
of
which
Lord
?
surely
of
this
Lord
that
had
thus
dealt
with
him
,
and
taken
away
all
that
euer
he
had
.
God
hath
not
dealt
thus
with
you
,
by
many
and
many
degrees
with
you
at
this
time
;
and
will
you
then
take
on
,
and
(
as
it
were
)
bid
battell
to
the
Lord
,
by
weepings
and
wailings
,
by
sobbings
and
sighings
,
by
groanings
and
crying
,
by
mutterings
and
murmurings
,
and
by
such
like
testimonies
of
a
discontented
and
offended
minde
,
aboue
that
which
can
stand
with
a
dutifull
childes
behauiour
to
his
heauenly
Father
?
If
your
losses
were
as
great
as
Iobs
was
,
yet
you
see
what
he
did
,
and
this
was
Gods
Spirit
in
him
,
much
more
in
a
farre
lesse
losse
must
you
doe
it
,
if
you
bee
endued
with
the
same
spirit
.
Thinke
with
your selfe
(
as
you
see
Iob
did
)
what
estate
you
had
in
this
friend
of
yours
,
that
now
you
haue
lost
;
you
held
him
not
in
fee
,
but
for
a
terme
,
and
what
terme
?
no
certaine
terme
,
but
during
the
Lords
good
will
and
pleasure
.
Now
your
terme
is
out
,
and
the
Lord
will
haue
his
owne
againe
.
Grieue
not
for
the
losse
then
,
but
be
thankfull
for
the
loane
so
long
.
Againe
,
I
warrant
you
,
Iob
did
carefully
ponder
with
himselfe
,
what
the
Heathen
,
and
strangers
to
religion
about
him
would
say
.
If
he
should
be
impatient
and
outragious
,
they
would
say
,
see
euen
thus
the
man
that
feared
God
,
and
was
so
religious
,
that
he
taught
others
,
and
rebuked
many
when
they
did
offend
,
that
spake
so
much
of
the
Lord
,
and
had
his
will
so
euer
in
his
mouth
,
that
gaue
such
testimonies
sundry
wayes
to
the
shew
of
man
of
a
reformed
life
,
now
where
is
all
become
?
Now
see
this
mans
practise
,
how
it
answereth
his
speeches
,
before
he
was
tried
;
what
doe
we
see
now
in
him
more
then
in
many
others
that
made
not
halfe
the
shew
?
Is
there
but
so
much
in
him
,
as
in
many
Heathen
that
knew
not
his
religion
?
Haue
they
not
taken
patiently
losse
of
fathers
,
mothers
,
husbands
,
wiues
,
children
and
friends
&c.
and
neuer
started
at
it
,
in
comparison
of
this
man
?
O
vaine
fable
then
of
religion
,
that
yeelds
no
more
patience
nor
quiet
content
of
need
.
Wee
will
no
such
religion
for
our
parts
,
neither
will
wee
hereafter
regard
this
man
,
as
in
former
time
,
&c.
What
a
fearefull
fruite
had
this
beene
of
Iobs
impatience
?
how
could
the
Lord
haue
indured
it
at
his
hands
,
if
he
had
in
this
sort
opened
the
mouthes
of
the
wicked
against
his
holy
feare
.
Therefore
Iob
laid
his
hand
vpon
his
mouth
,
and
submitted
himselfe
wholly
with
all
his
affections
to
the
Lords
good
wil
and
pleasure
,
without
causing
any
one
to
speake
euill
by
his
meanes
,
to
his
praise
,
and
Gods
good
liking
,
as
a
memoriall
for
all
posterity
.
For
as
our
Sauiour
Christ
told
the
Disciples
,
touching
the
commendation
of
the
woman
that
annointed
him
with
a
very
pretious
and
costly
oyntment
to
his
buriall
,
saying
.
Matth.
26.13
.
Verily
I
say
vnto
you
,
wheresoeuer
this
Gospel
shal
be
preached
in
the
whole
world
,
there
shall
also
this
,
that
this
woman
hath
done
be
told
for
a
memoriall
of
her
.
Euen
so
it
may
be
said
touching
the
commendation
of
the
patience
of
Iob
in
this
case
.
That
wheresoeuer
this
storie
of
Iob
shall
be
read
and
preached
,
there
shall
also
this
that
he
hath
performed
,
be
told
for
a
memoriall
of
him
.
And
therefore
to
this
purpose
the
Apostle
Saint
Iames
saith
,
Yee
haue
heard
of
the
patience
of
Iob
,
Iam.
5.11
.
and
haue
seene
the
end
of
the
Lord
,
that
the
Lord
is
very
pitifull
and
of
tender
mercy
.
The
case
is
yours
at
this
time
,
in
some
sort
and
measure
,
you
haue
lost
a
losse
,
and
mens
eyes
are
vpon
you
,
you
haue
loued
the
truth
,
and
spoken
of
the
Lords
feare
before
diuers
;
now
they
looke
for
the
power
of
it
in
your selfe
;
and
as
they
see
you
now
to
gouerne
your
affections
according
to
the
same
so
happily
will
they
thinke
both
of
Religion
,
and
of
your selfe
,
while
they
liue
.
Therefore
plucke
vp
your
heart
in
Gods
name
,
and
shew
patience
and
comfort
,
and
cause
not
the
name
of
God
to
be
blasphemed
among
the
wicked
and
irreligious
,
Rom.
2
24.
through
your
impatience
;
but
honor
the
Lord
by
blessing
his
name
,
as
Iob
did
honor
his
truth
,
which
you
professe
by
a
godly
gouernment
and
stay
of
a
weake
nature
,
and
as
the
Lord
liueth
,
he
will
honor
you
againe
,
as
he
did
Iob
,
with
mercie
and
compassion
,
that
shall
counteruaile
this
losse
,
and
farre
exceed
it
,
for
all
is
the
Lords
that
you
enioy
,
and
this
friend
of
yours
was
his
also
.
He
hath
not
taken
all
,
but
part
,
and
left
you
much
more
then
he
hath
taken
.
Both
now
and
euer
be
content
with
his
holy
will
,
he
gaue
,
and
none
but
he
;
he
hath
taken
,
and
none
but
he
,
not
mine
,
but
his
own
,
my
time
was
out
,
and
the
right
returneth
to
the
true
owner
.
I
may
not
grudge
a
mortall
man
his
owne
,
when
my
time
is
out
;
much
lesse
God
,
my
deare
God
,
my
most
mercifull
Father
,
that
yet
sendeth
mee
many
mercies
and
comforts
,
though
this
be
gone
.
Secondly
,
to
your
comfort
consider
,
what
this
holy
man
Iob
saith
againe
to
his
impatient
wife
,
shee
rageth
and
stormeth
,
not
onely
like
a
weake
woman
,
but
like
an
vngodly
woman
,
and
comming
to
her
husband
in
his
greatest
affliction
,
increased
now
much
more
by
Satans
malice
vpon
his
body
,
shee
said
vnto
him
,
Dost
thou
still
retaine
thy
integrity
?
Iob
2.9.10
.
curse
God
and
die
.
To
whom
this
sweet
and
meeke
spirited
man
made
this
answere
vnto
her
.
Thou
speakest
like
a
foolish
woman
,
shall
we
receiue
good
at
the
hand
of
God
,
and
not
receiue
euill
also
?
Not
sinning
yet
for
all
this
with
his
lips
,
as
the
holy
Ghost
there
saith
,
but
bridling
his
affections
,
that
his
tongue
through
intemperancie
did
not
once
murmure
against
the
Lord
.
Now
marke
,
I
pray
you
,
Iobs
reasons
to
his
wife
:
He
telleth
her
that
both
hee
and
shee
had
,
receiued
many
good
things
at
Gods
hand
,
and
therfore
they
were
bound
to
welcome
such
woe
as
the
Lord
should
send
,
without
any
wayward
grudging
or
repining
at
the
change
,
because
by
good
things
,
wee
are
bound
to
take
worse
things
in
good
part
,
if
the
Lord
doe
send
them
.
As
for
himselfe
he
followeth
this
rule
,
and
for
the
manifold
mercies
which
he
had
receiued
,
he
will
now
endure
with
willing
heart
and
quiet
minde
the
misery
which
was
present
.
Blessed
Iob
,
thou
man
of
God
,
for
thy
thus
doing
,
how
sweet
was
this
argument
in
Gods
eares
,
that
preuailed
so
little
with
thy
wayward
wife
?
Apply
this
now
to
your
owne
estate
,
and
tell
me
,
as
you
tender
the
truth
,
whether
God
hath
not
beene
so
good
to
you
many
waies
as
vnto
Iob
?
Cast
vp
the
bils
of
your
receits
,
and
call
your selues
to
a
Christian
audit
,
and
I
warrant
you
the
summa
totalis
will
amount
very
high
,
and
yet
you
can
neuer
remember
the
one
halfe
.
Thinke
then
what
Iob
said
for
his
part
,
that
he
tooke
himselfe
bound
by
the
good
,
to
endure
the
euill
,
and
so
if
your
case
be
not
all
one
,
you
may
not
gain-say
it
;
and
therefore
vnlesse
you
will
wilfully
fight
against
the
Lords
good
will
and
pleasure
,
you
must
yeeld
as
hee
did
,
and
in
effect
of
words
say
with
him
.
O
my
deare
God
and
blessed
Father
,
God
of
all
comfort
and
consolation
,
how
many
haue
thy
mercies
beene
vpon
me
,
and
to
me
?
How
deepe
a
draught
haue
I
drunke
of
this
sweete
cup
of
thine
?
Now
thou
hast
taken
one
comfort
from
me
,
shall
I
set
the
one
against
the
other
,
as
thy
seruant
Iob
did
?
Shall
I
receiue
good
things
of
thine
hand
,
and
not
euill
?
Shall
I
prescribe
vnto
thee
what
I
will
haue
?
O
farre
be
it
from
me
,
I
thanke
thee
my
deare
God
,
for
thine
infinit
and
manifold
mercies
,
and
in
this
change
I
humbly
cast
downe
my selfe
at
the
foot
of
thy
Maiestie
,
and
let
thy
will
bee
done
,
and
not
mine
.
Lord
make
me
content
,
and
I
am
content
as
a
weak
wretch
may
be
content
.
By
my
losse
thou
hast
gained
,
and
I
doubt
not
,
but
that
this
friend
of
mine
is
remoued
from
mee
to
dwell
with
thee
,
at
the
which
I
may
not
grudge
;
many
mercies
I
enioy
still
,
and
they
shall
content
and
please
mee
.
Thus
if
you
reason
,
you
shall
please
God
,
resemble
Iob
heere
before
your
eyes
,
and
that
eye
of
God
that
spied
him
,
and
was
glorified
by
the
patience
of
his
seruant
,
he
shall
doe
the
like
to
you
,
to
your
great
ioy
and
comfort
.
Comfort
your selfe
in
the
Lord
then
,
after
this
sort
,
and
remember
this
speech
of
Iob
to
his
wife
.
Iob
receiued
good
things
,
so
haue
you
:
Iob
receiued
euill
,
and
so
must
you
;
yet
Iob
was
patient
,
so
ought
you
to
be
;
which
the
God
of
patience
grant
vnto
you
.
Rom.
8.28
.
Thirdly
,
I
think
in
this
case
of
the
blessed
Apostles
words
,
which
are
these
.
We
know
that
all
things
worke
together
for
the
best
to
them
that
loue
God
.
If
the
dead
belonged
then
to
God
,
this
was
best
for
him
to
be
released
;
and
if
your selfe
belong
to
God
,
it
is
best
for
you
also
at
this
time
to
loose
him
;
best
,
I
say
,
in
the
wisdome
of
God
,
and
to
some
end
;
(
although
not
so
in
your
owne
reason
,
which
seeth
not
so
farre
)
and
in
all
respects
best
.
Now
thinke
with
your selfe
thus
much
,
if
you
had
done
good
to
one
,
and
pleasured
him
much
,
and
all
the
friends
he
hath
,
or
any
of
them
should
crie
out
for
it
,
would
it
not
grieue
you
?
surely
it
would
grieue
you
so
much
the
more
,
by
how
much
that
vnthankefull
dislike
should
be
more
vehement
and
last
long
.
So
it
is
with
God
;
and
therefore
see
what
you
doe
,
and
whom
you
moue
to
anger
.
The
Apostles
words
are
plaine
,
All
things
worke
for
the
best
vnto
them
that
feare
God
:
if
you
beleue
it
,
and
also
thinke
of
your
dead
friend
and
your selfe
:
God
the
holy
Ghost
(
who
cannot
lye
)
concludeth
that
the
same
was
best
both
for
him
and
you
,
which
now
is
come
to
passe
.
When
good
is
done
,
we
should
not
grieue
,
and
when
the
best
is
done
,
much
lesse
should
we
grieue
;
for
God
calleth
him
out
of
this
life
,
when
he
is
at
his
best
,
if
he
be
good
,
that
hee
turne
not
to
euill
;
if
euill
,
that
hee
waxe
not
worse
.
Away
then
with
sorrow
and
sowre
lookes
,
and
let
the
Lord
for
his
mercie
,
receiue
your
thankes
,
from
faithfull
content
,
and
not
murmuring
and
repining
from
vnbridled
affections
:
not
onely
good
is
done
,
but
the
best
,
euen
the
very
best
,
by
the
best
that
onely
knowes
what
is
best
;
and
it
should
appease
and
satisfie
you
:
God
is
no
lyer
,
neither
can
he
be
deceiued
,
but
if
one
houres
life
might
haue
been
better
either
for
him
or
you
,
then
is
not
the
best
done
;
and
then
the
Apostles
words
are
not
true
;
but
that
were
wicked
once
to
imagine
so
.
Therefore
no
longer
life
would
haue
profited
him
or
you
,
but
the
very
best
is
done
;
blessed
therefore
be
God
for
his
goodnesse
euer
.
Fourthly
,
I
consider
what
the
same
Apostle
saith
in
another
place
,
I
desire
to
be
loosed
and
to
be
with
Christ
,
Phil.
1.23
.
which
is
best
of
all
.
And
I
aske
of
you
,
whether
your selfe
do
not
the
like
,
as
you
are
able
;
if
you
doe
not
,
you
are
yet
ouer
earthly
,
and
further
in
loue
with
this
wicked
and
sinfull
world
then
you
should
be
.
If
you
doe
it
,
why
then
grieue
you
that
your
friend
hath
obtained
that
which
you
desire
?
this
will
seeme
rather
enuie
then
loue
in
you
to
conceiue
dislike
for
ones
well
doing
.
What
,
againe
if
your
friend
wish
as
the
Apostle
doth
,
long
before
he
obtained
his
request
,
and
now
the
Lord
hath
granted
,
what
he
so
heartily
wished
?
this
is
mercie
to
be
reioyced
for
,
and
not
any
miserie
to
bee
wept
for
.
A
true
friend
acknowledgeth
a
debt
for
the
pleasuring
of
his
friend
,
and
is
not
mooued
with
anger
or
griefe
for
the
same
:
stay
then
your
teares
,
if
you
will
bee
iudged
a
friend
,
and
neither
grudge
to
God
the
companie
of
his
child
,
nor
to
the
child
the
presence
of
his
God
,
because
this
is
wicked
.
Thinke
of
the
glorie
,
company
,
immortalitie
,
and
ioy
,
and
comfort
with
the
blessed
Trinity
,
and
all
the
hoste
of
heauen
,
that
now
your
friend
enioyeth
,
thinke
of
the
woes
and
miseries
in
this
wretched
vale
of
teares
,
from
which
he
is
freed
,
and
then
iudge
you
if
the
Apostle
say
not
true
,
that
it
is
best
to
be
loosed
and
to
be
with
Christ
.
If
this
best
bee
now
at
this
instant
fallen
to
your
good
friend
by
Gods
good
mercie
,
blesse
God
for
it
,
and
comfort
your self
,
that
your
friend
enioyeth
such
endlesse
ioy
and
comfort
;
and
thereby
shall
you
shew
your selfe
a
friend
indeed
,
and
all
that
are
godly
and
wise
cannot
but
thinke
well
of
you
.
Againe
,
the
Apostle
saith
,
2.
Cor.
5.6.8
.
That
we
know
,
that
whilest
wee
are
at
home
in
the
bodie
,
we
are
absent
from
the
Lord
:
therefore
we
loue
rather
to
remoue
out
of
the
bodie
,
and
to
dwell
with
the
Lord
.
From
which
absence
from
God
your
friend
is
freed
,
and
by
presence
and
dwelling
with
God
he
is
now
blessed
;
a
true
cause
,
and
a
great
cause
(
as
hath
beene
said
)
of
good
content
.
Then
doe
not
you
prouoke
the
Lord
with
vnthankfull
teares
,
sighes
,
and
groanes
,
but
stay
that
course
which
offendeth
greatly
;
and
tread
the
steppes
of
all
such
as
vpon
the
like
occasion
haue
walked
rightly
by
their
discreet
mourning
.
Who
are
euer
patient
and
moderate
in
sorrow
,
repressing
and
ruling
their
affections
,
and
gaue
them
not
a
loose
reine
,
and
so
ought
you
.
Againe
,
in
the
first
Epistle
to
the
Thessalonians
,
it
is
said
;
I
would
not
haue
you
ignorant
,
brethren
,
concerning
them
that
sleepe
,
that
yee
sorrow
not
,
1.
Thess.
4.13
.
as
they
which
haue
no
hope
.
Reade
the
place
,
and
examine
your
owne
course
,
whether
you
hope
or
no.
First
,
that
your
friend
is
well
,
and
then
,
that
Almightie
God
will
supply
his
want
to
you
some
other
way
:
for
both
these
are
necessarie
;
our
friends
are
our
comforts
if
they
be
good
.
But
if
I
tie
God
to
them
,
and
thinke
all
is
gone
when
they
are
gone
,
where
is
my
hope
?
what
pleasure
to
God
,
so
to
trust
in
him
,
that
I
trust
more
in
my
friends
,
and
cry
out
when
they
goe
?
how
shall
I
doe
?
how
shall
I
liue
?
what
ioy
can
I
now
haue
?
Is
this
hope
?
is
this
trust
?
is
this
faith
?
fie
,
that
euer
affections
and
passions
should
carie
any
good
child
of
God
so
far
from
his
dutie
,
and
from
true
knowledge
.
I
say
againe
,
our
friends
are
our
comfort
,
while
the
Lord
lendeth
them
,
and
when
our
friend
returneth
to
his
earth
,
yet
the
Lord
is
in
heauen
,
where
he
euer
was
,
(
if
I
haue
lost
my
father
)
to
be
my
father
,
mother
,
sister
,
friend
,
yea
all
in
all
to
me
,
whatsoeuer
I
want
.
Therefore
while
he
liueth
,
which
is
and
shall
bee
for
euer
,
I
cannot
be
friendlesse
,
though
my
friends
die
or
depart
from
me
,
but
that
either
for
one
,
he
will
raise
me
vp
another
,
or
himselfe
supplie
the
place
which
is
best
of
all
.
Mourne
not
then
I
pray
you
as
one
without
hope
,
but
hearken
vnto
the
Apostle
,
and
shew
foorth
your
faith
,
hope
,
and
obedience
vnto
God
,
to
the
glorie
of
God
and
your
owne
praise
.
Againe
,
wee
read
in
the
booke
of
Leuiticus
,
Leuit.
10.3
.
that
the
sonnes
of
Aaron
,
Nadab
and
Abihu
were
slaine
by
the
Lord
in
his
anger
,
for
their
sinnefull
presumption
in
offering
vp
strange
fire
,
which
the
Lord
commanded
them
not
,
which
was
a
fearefull
sight
and
spectacle
to
the
fathers
eyes
,
to
see
two
sonnes
at
once
,
and
in
such
sort
dead
.
Yet
what
did
Aaron
;
I
pray
you
marke
the
text
,
I
will
saith
the
Lord
bee
sanctified
in
them
that
come
nigh
me
,
and
before
all
the
people
I
will
be
glorified
.
And
Aaron
(
saith
the
holy
Ghost
there
)
held
his
peace
.
And
what
an
example
is
this
,
if
any
thing
may
mooue
you
to
stay
your
affections
for
the
death
of
your
friends
.
Againe
,
it
is
said
in
the
booke
of
the
Reuelation
,
And
I
heard
a
voyce
from
heauen
,
Reu.
14.13
.
saying
vnto
me
,
Write
,
Blessed
are
the
dead
which
die
in
the
Lord
from
henceforth
,
yea
(
saith
the
Spirit
)
that
they
may
rest
from
their
labours
,
and
their
workes
follow
them
.
Your
friend
is
dead
in
the
Lord
,
and
therefore
blessed
:
will
you
then
weepe
and
lament
for
him
?
his
workes
follow
him
,
and
the
Lord
in
mercie
hath
crowned
his
obedience
,
according
to
his
promise
,
and
will
you
looke
awry
at
it
?
God
forbid
.
Againe
,
consider
with
your selfe
that
your
friends
walk
with
God
,
and
are
gone
to
their
heauenly
Father
in
peace
,
they
are
gathered
vnto
their
people
,
they
are
not
dead
,
but
sleepe
,
and
their
flesh
resteth
in
hope
,
they
are
gone
the
way
of
all
flesh
,
and
doe
now
behold
the
face
of
God
in
heauen
,
and
what
cause
of
sorrow
is
this
to
any
friend
that
loueth
them
?
If
your
friend
were
discharged
and
released
out
of
prison
and
miserie
,
and
preferred
to
the
palace
of
an
earthly
prince
,
and
to
his
Court
,
to
his
great
and
exceeding
ioy
and
content
,
would
you
shewe
your
loue
and
contentment
toward
him
in
bewailing
the
same
?
how
much
lesse
then
should
you
lament
his
preferment
into
Gods
euerlasting
Court
and
kingdome
,
to
his
vnspeakable
ioy
and
comfort
?
Thus
may
you
gather
many
places
of
holy
Scripture
,
and
on
this
sort
meditate
on
them
.
For
sweet
is
the
word
of
God
against
all
sorrowes
and
griefes
,
and
by
name
against
this
.
But
it
may
happily
be
obiected
,
it
is
your
child
that
is
dead
,
and
it
died
before
it
could
well
be
baptized
,
this
grieueth
me
more
then
otherwise
it
would
,
and
so
you
feare
your
childs
estate
.
Answ.
God
forbid
that
we
should
either
speake
or
think
so
,
seeing
the
Lord
neuer
said
so
,
but
contrariwise
the
Scripture
witnesseth
,
that
they
are
in
the
Couenant
of
God
,
and
so
in
state
of
saluation
so
soone
as
they
are
borne
:
and
Baptisme
doth
not
make
them
Christians
that
were
none
before
,
but
is
the
Sacrament
,
the
seale
,
the
signe
,
the
badge
of
them
that
are
Christians
before
.
Besides
it
is
not
the
want
of
the
Sacrament
,
that
depriueth
a
man
of
Gods
fauour
:
for
the
children
of
the
Israelites
were
not
circumcised
all
those
fortie
yeeres
which
they
liued
in
the
wildernesse
:
the
reason
whereof
was
,
because
they
were
euer
to
remoue
and
iourney
whensoeuer
the
pillar
of
the
cloud
that
was
their
guide
,
ascended
and
went
forward
,
Numb.
9.18
,
&c.
so
that
they
were
alwaies
to
attend
vpon
the
cloude
both
night
and
day
,
not
knowing
when
it
would
remooue
;
and
therefore
could
not
circumcise
their
children
in
the
wildernesse
,
as
yee
may
read
,
Iosh.
5.2
,
&c.
but
it
is
the
contemning
or
despising
of
the
Sacrament
,
that
depriueth
men
of
Gods
fauour
when
they
make
no
more
account
of
it
,
then
Esau
did
of
his
birth-right
,
Gen.
25.32
.
then
Ahaz
did
of
the
Lords
helpe
,
Esay
7.
and
it
is
also
the
neglecting
of
it
,
when
God
offereth
time
and
opportunitie
that
we
might
haue
it
.
Againe
,
the
Lord
neuer
said
,
that
whosoeuer
died
vncircumcised
or
vnbaptized
should
be
wiped
out
of
the
booke
of
life
,
but
hee
hath
said
,
Gen.
17.12.14
▪
that
whosoeuer
contemneth
,
or
carelesly
neglecteth
the
Sacraments
,
shal
be
cut
off
from
among
his
people
.
And
so
read
you
the
notes
vpon
that
seuenteenth
chapter
of
Genesis
,
and
I
hope
they
shall
content
you
for
this
matter
.
God
is
not
tyed
to
the
Sacrament
,
nor
euer
was
.
The
contempt
hurteth
,
but
not
the
want
,
when
it
is
against
your
will
.
Obiect
.
Happily
your
child
was
of
ripe
yeeres
,
and
withall
so
toward
,
that
it
could
not
be
,
but
that
he
should
come
to
some
great
place
and
preferment
if
he
had
liued
,
both
for
the
good
of
himself
and
his
friends
;
and
that
he
in
his
youth
and
the
flower
of
his
age
,
should
thus
bee
taken
away
,
is
a
great
losse
say
you
.
Answer
.
True
it
is
,
that
the
losse
is
great
in
respect
of
the
world
,
but
what
is
that
if
we
consider
God
;
God
is
also
able
to
supplie
all
that
,
some
other
way
,
if
we
take
it
well
.
This
is
apparant
,
that
what
good
or
preferment
could
haue
come
to
him
any
way
or
to
his
friends
,
if
he
had
liued
,
the
Lord
for
some
purpose
as
yet
happily
hidden
,
hath
preuented
:
but
yet
his
arme
is
not
shortened
,
as
I
said
,
to
doe
vs
good
some
other
way
,
but
it
might
perhaps
prooue
otherwise
contrarie
to
our
expectation
,
if
he
had
liued
longer
,
and
then
it
would
haue
beene
a
great
griefe
vnto
vs
.
But
admit
that
it
would
haue
beene
as
you
hope
if
he
had
liued
longer
,
yet
he
is
more
highly
preferred
euen
to
the
highest
heauens
,
and
to
the
presence
of
God
,
and
this
no
earthly
preferment
can
match
.
And
except
we
be
wholy
earthly
our selues
,
we
cannot
but
sauour
this
,
and
not
let
his
youth
grieue
vs
,
for
no
youth
nor
age
is
too
good
for
God
,
when
he
is
pleased
to
take
them
.
A
foole
or
a
child
seeing
a
goodly
cluster
of
grapes
,
thinketh
it
pitie
to
put
them
into
the
presse
to
deface
them
,
but
he
that
is
wise
knoweth
that
thereby
the
liquour
which
is
in
them
is
preserued
,
and
that
this
timely
gathering
is
a
meanes
to
keepe
them
from
corruption
.
So
we
thinke
sometime
,
Oh
,
it
is
great
pitie
such
a
one
should
die
so
soone
,
so
towardly
a
youth
,
so
good
a
creature
can
hardly
be
spared
;
but
God
in
his
wisedome
knoweth
it
to
be
good
.
And
if
he
cut
off
the
life
of
that
good
and
godly
king
Iosiah
,
as
it
were
in
the
middle
of
the
stemme
,
2.
Kings
22.20
.
doubtlesse
it
is
for
this
cause
,
that
his
eies
may
not
see
the
manifold
euils
to
come
.
If
you
will
be
ruled
to
weigh
things
with
reason
,
you
may
well
see
mercie
euen
in
this
timely
death
;
for
many
are
the
perils
both
of
bodie
and
soule
,
that
young
men
auoid
when
they
are
taken
hence
,
false
doctrine
,
heresies
,
errours
,
and
many
grieuous
sinnes
,
wounding
the
very
conscience
with
a
biting
worme
that
euer
gnaweth
;
publike
calamities
,
and
ruine
of
state
,
many
priuate
miseries
great
and
grieuous
,
which
no
man
can
thinke
of
beforehand
,
more
bitter
to
good
men
then
any
death
:
from
all
which
this
happie
deliuerance
in
time
of
youth
doth
free
your
child
,
and
set
him
safe
,
that
you
shall
neuer
mourne
with
him
,
nor
for
him
that
way
.
And
herein
we
haue
Dauid
an
example
of
godly
fortitude
,
who
hauing
a
child
sicke
,
did
while
it
liued
afflict
his
soule
,
besought
God
for
the
child
,
and
fasted
and
wen●
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
lay
all
night
vpon
the
earth
,
and
would
not
be
comforted
.
Thus
while
there
was
hope
of
remedie
,
he
gaue
way
to
the
sorrow
of
his
heart
,
2.
Sam.
12.16
.
but
when
Dauid
perceiued
that
the
child
was
dead
,
then
he
arose
from
the
earth
,
and
washed
and
anointed
himselfe
,
and
changed
his
apparell
,
and
came
into
the
house
of
the
Lord
,
and
worshipped
,
and
after
came
to
his
owne
house
,
and
bad
that
they
should
set
bread
before
him
and
he
did
eate
.
His
sorrow
ended
,
when
he
once
saw
there
was
no
hope
of
enioying
any
longer
the
companie
of
his
child
.
Now
this
course
seemed
vnto
his
seruants
a
new
and
strange
kind
of
Philosophie
,
that
he
shold
mourn
in
the
danger
of
death
,
and
yet
reioice
,
or
at
least
comfort
himselfe
with
any
content
in
death
.
And
therefore
his
seruants
said
vnto
him
,
What
thing
is
this
that
thou
hast
done
,
2.
Sam.
12.21
,
thou
diddest
fast
and
weepe
for
the
child
while
it
was
aliue
,
but
now
he
is
dead
thou
doest
arise
and
eate
meat
.
And
what
reason
had
hee
for
this
strange
and
vnwonted
behauiour
?
He
said
,
While
the
child
was
aliue
I
fasted
and
wept
,
for
I
sayd
,
Who
can
tell
whether
God
will
haue
mercie
on
me
,
that
the
child
may
liue
,
but
now
being
dead
,
wherefore
shall
I
fast
?
Can
I
bring
him
againe
any
more
.
I
shall
goe
to
him
,
but
hee
shall
not
returne
to
mee
any
more
.
Behold
the
same
thing
that
maketh
thee
to
mourne
,
namely
,
that
thy
dead
shall
not
returne
to
thee
,
the
very
same
consideration
Dauid
made
the
ground
of
his
quiet
and
content
.
And
thereupon
he
comforted
his
heart
,
and
would
not
continue
in
heauinsse
for
that
which
could
not
bee
helped
.
So
that
it
is
to
a
right
vnderstanding
man
,
ground
inough
to
build
content
and
quietnesse
of
heart
vpon
,
that
God
hath
done
his
worke
which
thy
sorrow
cannot
reuoke
.
But
peraduenture
it
will
be
here
obiected
,
that
afterward
when
Dauid
heard
of
his
sonne
Absolons
death
,
hee
did
so
greatly
lament
and
bewaile
the
same
,
that
hee
would
in
no
sort
bee
comforted
quite
contrarie
to
that
which
before
hee
practized
;
for
it
is
said
that
he
was
much
mooued
,
2.
Sam.
18.33
.
and
went
vp
to
the
chamber
ouer
the
gate
,
and
wept
as
he
went
saying
.
O
my
sonne
Absolon
,
my
sonne
,
my
sonne
Absolon
,
would
God
I
had
died
for
thee
.
O
Absolon
my
sonne
,
my
sonne
.
For
the
answering
of
this
obiection
,
and
your
better
satisfaction
herein
,
wee
are
to
vnderstand
that
Dauid
knew
that
he
had
a
wicked
and
rebellious
sonne
,
of
the
estate
of
whose
saluation
he
had
great
cause
to
doubt
,
because
he
died
in
rebellion
,
which
indeed
may
seeme
to
bee
the
principall
cause
of
his
exceeding
sorrow
and
lamentation
,
and
not
so
much
for
the
death
of
his
sonne
,
as
for
that
cause
.
But
of
his
childe
he
beleeued
that
he
died
in
the
state
of
grace
,
and
so
was
made
partaker
of
saluation
,
which
was
the
cause
that
he
was
comforted
presently
after
his
death
,
saying
,
that
his
son
should
not
returne
,
but
that
he
himselfe
should
goe
to
him
.
Euen
so
in
like
manner
,
if
we
feare
the
estate
of
our
childe
or
friend
that
is
dead
,
then
indeed
haue
wee
great
cause
to
weepe
,
mourne
and
lament
for
him
,
as
Dauid
did
heere
for
Absolon
:
but
if
we
haue
no
such
feare
,
and
do
hope
well
and
the
best
of
the
estate
of
our
childe
or
friend
;
then
must
wee
with
Dauid
comfort
our selues
,
and
say
,
But
now
he
is
dead
,
wherefore
should
I
fast
and
weepe
?
can
I
bring
him
back
againe
,
I
shall
goe
to
him
,
but
he
shall
not
returne
to
me
.
Let
them
mourne
for
their
dead
,
that
know
not
the
hope
of
the
dead
,
and
suppose
them
extinct
that
are
departed
.
But
let
them
that
in
the
Schoole
of
Christ
haue
learned
what
is
the
condition
&
hope
of
the
dead
▪
how
their
soules
doe
presently
liue
with
Christ
,
and
that
their
bodies
shall
be
raised
vp
in
glorie
at
the
last
day
,
let
them
reioyce
on
the
behalfe
of
their
dead
,
Amos
8.10
.
and
throw
off
that
burden
of
sorrow
,
which
is
so
heauie
vnto
them
.
But
you
will
say
he
was
my
onely
childe
,
and
therefore
his
death
must
needs
be
grieuous
.
Zach.
12.10
.
Indeed
the
death
of
an
onely
childe
is
very
great
and
grieuous
to
parents
,
and
a
cause
of
great
heauinesse
and
lamentation
:
yet
remember
that
Abraham
was
readie
to
haue
sacrificed
his
only
sonne
Isaak
,
Gen.
22.3.10
.
the
promised
seede
,
at
Gods
commandement
.
Iohn
3.26
.
And
God
gaue
his
only
Sonne
Christ
Iesus
to
death
for
our
saluation
.
And
to
comfort
you
to
the
full
,
as
Elkanah
said
to
Anna
,
so
also
much
more
may
the
Lord
say
to
vs
,
1.
Sam.
1.18
.
Am
not
I
better
to
you
then
ten
sonnes
?
Then
though
hee
bee
your
only
childe
,
and
all
that
you
haue
,
there
is
no
iust
cause
of
complaint
and
griefe
,
seeing
the
Lord
hath
taken
but
his
owne
,
and
also
seeing
in
his
taking
of
him
,
you
giue
him
but
as
your
pledge
and
earnest
,
to
binde
vnto
you
the
right
of
that
inheritance
,
that
you
expect
,
or
as
your
feoffee
in
trust
gone
before
to
take
possession
,
and
keepe
a
place
for
you
in
heauen
.
Trust
me
now
,
or
else
the
time
will
come
when
you
shall
trust
me
,
that
you
haue
cause
,
and
cause
againe
to
lament
and
mourne
,
not
for
them
,
who
dying
in
the
Lord
,
are
happie
with
the
Lord
,
and
rest
from
all
their
labours
and
miseries
,
but
as
Christ
said
in
the
Gospell
to
the
woman
that
followed
him
,
Weepe
not
for
me
,
but
weepe
for
your selues
and
your
children
:
Luke
23.28
.
so
we
for
our selues
and
our
children
;
for
hauing
been
safe
by
them
,
and
strengthned
through
them
,
they
are
taken
away
from
the
plague
,
wee
lye
open
to
it
,
and
it
commeth
the
faster
,
because
they
which
kept
it
from
vs
,
are
remoued
.
And
the
greater
our
losse
is
,
the
greater
is
their
gaine
,
and
the
more
cause
haue
we
to
sorrow
for
our selues
,
although
to
reioyce
on
their
behalfe
,
and
to
lament
for
our
sinnes
,
that
haue
depriued
vs
of
their
graces
,
goodnesse
,
prayers
and
holy
company
;
and
let
vs
follow
them
in
their
faith
,
vertue
,
pietie
,
godlinesse
and
good
workes
.
And
yet
,
if
for
all
this
,
their
losse
,
&
the
want
of
their
presence
be
grieuous
vnto
you
,
and
that
you
still
desire
their
presence
,
and
would
see
them
:
let
me
speake
to
you
,
as
Chrysostome
did
to
some
that
were
so
affected
.
Doe
you
desire
to
see
them
?
then
liue
a
like
vnto
them
,
and
so
you
shall
soone
enioy
their
holy
and
comfortable
presence
,
but
if
you
refuse
so
to
doe
,
neuer
looke
to
enioy
or
see
them
againe
.
It
is
written
of
Ierome
,
that
when
he
had
read
the
life
and
death
of
Hillarion
,
and
saw
that
after
he
had
liued
religiously
,
he
died
most
comfortably
and
happily
,
said
,
Well
,
Hillarion
shall
be
the
champion
whom
I
will
imitate
:
euen
so
let
vs
say
with
Ierome
,
Well
,
this
godly
friend
of
ours
,
which
is
deceased
,
shall
be
our
champion
,
whom
we
will
imitate
,
we
will
follow
his
chastitie
,
iustice
,
pietie
and
godlinesse
.
And
so
,
if
you
endeauour
and
doe
,
say
and
performe
,
you
shall
be
sure
to
enioy
that
in
future
time
,
which
hee
possesseth
in
the
present
,
that
is
,
heauenly
and
eternall
blisse
and
happinesse
.
What
Pilgrime
doth
not
make
speed
to
returne
home
into
his
owne
countrie
?
Who
hasting
to
saile
homewards
,
doth
not
wish
for
a
prosperous
winde
,
that
he
may
speedily
embrace
his
long
desired
friends
and
parents
?
and
what
are
we
but
pilgrimes
on
earth
:
what
is
our
country
,
but
Paradise
,
who
are
our
parents
,
but
the
Patriarkes
?
Why
make
we
not
hast
to
runne
vnto
them
,
that
we
may
see
our
countrie
,
salute
our
parents
?
an
infinite
number
of
acquaintance
expect
vs
there
;
our
parents
,
brethren
,
sisters
,
friends
,
children
,
kindred
,
that
are
alreadie
secure
of
their
owne
immortalitie
,
but
yet
sollicitous
for
our
safetie
,
what
ioy
will
it
bee
to
see
,
to
embrace
them
?
Conclude
then
with
your
heart
,
that
you
will
bee
strong
against
such
losses
,
and
pray
to
the
giuer
of
strength
that
you
may
be
strong
,
and
leaue
your
losses
to
the
Lord
your
God
,
that
hath
gained
them
,
blessed
for
them
,
blessed
for
you
,
with
many
thankes
for
euer
and
euer
.
The
end
of
the
sixt
Diuision
.
THE
SEVENTH
DIVISION
OF
THE
CASES
WHEREIN
IT
IS
Vnlawfull
,
and
wherein
Lawfull
to
desire
DEATH
.
TOuching
the
cases
wherein
it
is
vnlawful
to
desire
death
,
they
may
be
reduced
principally
into
three
.
The
first
is
,
if
God
can
bee
more
honoured
by
our
life
,
then
by
our
death
,
then
in
such
a
case
,
it
is
altogether
vnlawfull
to
desie
death
,
but
rather
on
the
contrary
we
are
to
desire
and
pray
for
life
.
For
which
purpose
wee
haue
diuers
examples
in
the
holy
Scriptures
to
warrant
the
same
,
as
of
King
Dauid
,
and
king
Ezechiah
.
Dauid
bewayled
himselfe
in
many
of
his
Psalmes
,
that
If
God
tooke
him
away
,
he
should
lacke
occasion
to
honour
&
prayse
him
,
as
he
was
wont
to
doe
whilest
he
was
amongst
men
;
and
therefore
hee
desired
longer
life
,
that
he
might
set
forth
the
honour
of
God
amongst
the
people
.
Returne
O
Lord
(
sayth
he
)
Psal.
6.4.5
.
deliuer
my
Soule
,
O
saue
mee
for
thy
mercies
sake
;
for
in
death
there
is
no
remembrance
of
thee
,
in
the
graue
who
shall
giue
thee
thank
?
Againe
,
Psa.
30.8.9.10
I
cryed
vnto
thee
O
Lord
,
&c.
When
I
go
down
into
the
pitte
,
shall
the
dust
praise
thee
?
&c
Againe
,
Psal
88
9
10
11
12.
Mine
eye
mourneth
by
reason
of
affliction
,
&c.
shall
the
dead
rise
and
praise
thee
?
And
againe
,
Psal
118.17
.
I
shall
not
dye
but
liue
,
and
declare
the
workes
of
the
Lord
.
Ezechiah
bewayled
himselfe
,
Esa.
38.18.19.20
.
when
hee
heard
the
message
of
death
,
and
praied
for
longer
life
,
knowing
therby
that
God
should
bee
more
honoured
by
his
life
,
then
by
his
death
:
And
therefore
sayth
hee
,
The
graue
cannot
prayse
thee
,
&c.
And
thus
may
euery
godly
Christian
desire
life
,
and
not
death
,
to
this
end
onely
that
God
thereby
may
be
glorified
:
But
yet
in
this
case
,
although
it
be
vnlawfull
to
desire
death
,
so
long
as
God
may
bee
glorified
by
our
Life
,
yet
in
praying
for
life
to
this
end
,
we
must
referre
all
to
Gods
good
wil
and
pleasure
.
Therfore
if
any
wil
obiect
&
say
,
I
might
in
my
place
by
mine
endeauour
(
such
as
it
is
)
for
the
time
to
come
;
further
profite
the
Church
of
God
,
and
greatly
honour
him
;
for
this
end
therefore
,
I
could
wish
that
the
space
of
a
longer
life
might
be
graunted
vnto
me
.
Answer
.
As
the
Lord
sayd
vnto
Dauid
,
1
King
.
8.18.19
.
Whereas
it
was
in
thine
heart
to
build
an
house
to
my
name
,
thou
didst
well
that
it
was
in
thine
heart
.
Neuerthelesse
thou
shalt
not
build
the
house
,
but
thy
sonne
which
shall
come
forth
of
thy
loynes
,
he
shall
build
the
house
vnto
my
name
.
Euen
so
it
may
bee
sayde
to
thee
,
that
whereas
it
is
in
thine
heart
to
glorifie
God
,
and
to
profite
his
Church
;
and
therefore
thou
couldest
wish
,
that
the
space
of
a
longer
life
might
be
granted
vnto
thee
;
to
that
end
thou
doest
well
that
it
is
in
thine
heart
to
doe
so
.
Neuerthelesse
,
all
this
must
bee
commended
to
Gods
disposing
,
that
is
,
how
long
God
wil
haue
thee
to
remaine
in
health
and
life
for
his
glorie
,
and
for
the
good
of
his
Church
.
For
hee
that
hath
furnished
thee
with
the
giftes
of
teaching
or
exhortation
,
or
any
other
good
gift
for
the
glory
of
God
and
good
of
his
Church
,
he
doth
know
how
to
furnish
others
also
with
the
same
,
when
thou
art
gone
;
and
as
God
would
not
let
Dauid
build
his
Temple
,
but
did
reserue
it
to
be
performed
afterward
by
Salomon
;
so
God
for
some
secret
cause
,
will
not
haue
that
good
worke
furnished
by
thee
,
but
reserueth
it
for
some
other
time
,
and
some
other
person
.
Therefore
if
thou
art
straightned
with
the
Apostle
,
Philip.
1.23
.
that
thou
doest
not
know
which
of
these
thou
shouldest
chuse
,
hauing
a
desire
to
be
dissolued
,
and
to
be
with
Christ
(
which
is
better
for
thee
)
or
to
abide
in
the
flesh
,
which
is
more
profitable
for
the
church
;
Know
that
to
dye
,
is
aduantage
vnto
thee
;
but
to
liue
,
is
aduantage
to
the
Church
.
No
man
of
vs
(
sayeth
the
Apostle
)
Rom.
14.7.8
liueth
to
himselsf
,
and
no
man
dyeth
to
himselfe
;
for
whether
we
liue
,
wee
liue
to
the
Lord
,
(
to
the
end
that
wee
may
glorifie
him
,
and
gaine
more
soules
to
him
in
the
Church
)
or
whether
we
dye
,
we
dye
to
the
Lord
,
(
that
we
may
obey
his
Fatherly
will
,
calling
vs
out
of
our
Station
.
)
Whether
therefore
we
liue
or
dye
,
we
are
the
Lords
,
(
that
most
mighty
,
gentle
,
and
mercifull
Lord
,
From
whose
loue
,
neyther
life
nor
death
can
separate
vs
.
Rom.
8.38.39
.
Thou
hast
hitherto
obeyed
the
will
of
the
Lord
most
faithfully
,
spending
thy
seruices
on
the
Church
militant
;
obey
him
further
most
readily
,
embracing
his
will
,
that
calles
thee
to
the
society
of
the
Church
triumphant
.
Thou
art
rightly
carefull
out
of
charity
for
the
encrease
of
the
church
,
notwithstanding
thou
oughtest
out
of
faith
to
commit
the
care
of
gouerning
,
teaching
and
conseruing
the
same
vnto
God
.
There
is
nothing
heere
more
wholesome
,
nothing
better
,
nor
more
conformable
to
pietie
,
then
for
a
man
to
resigne
himselfe
wholy
to
the
will
of
God
;
and
to
commend
the
full
power
of
disposing
our
life
and
death
to
him
with
godlie
prayers
.
And
one
of
these
two
thinges
,
we
may
vndoubtedly
hope
for
;
that
eyther
hee
will
giue
vs
that
which
wee
aske
,
or
that
which
hee
knoweth
to
be
more
profitable
;
Delight
thy selfe
in
the
Lord
(
sayeth
the
Psalmist
)
Psal.
37.4.5
.
and
he
shall
giue
thee
the
desires
of
thine
heart
,
commit
thy
way
vnto
the
Lord
,
trust
also
in
him
,
and
he
shall
bring
it
to
passe
.
Secondly
,
it
is
altogether
vnlawfull
to
desire
death
through
impatience
,
in
that
wee
cannot
haue
our
owne
willes
,
wishes
,
and
desires
.
Gen.
31.1
In
which
case
Rachell
offended
,
for
seeing
that
shee
bare
Iacob
no
children
,
shee
enuied
her
sister
,
Exo.
16.23
.
and
sayde
vnto
Iacob
,
Giue
me
children
,
or
●lse
I
dye
.
In
like
case
also
the
children
of
Israel
offended
,
who
murmured
against
Moses
and
Aaron
in
the
wildernesse
,
and
said
,
Would
to
God
wee
had
dyed
by
the
hand
of
the
Lord
in
the
Land
of
Egypt
,
when
we
sate
by
the
flesh
pots
.
&
did
eate
bread
to
the
ful
.
Numb.
11.10
.
In
this
case
Moses
offended
who
said
vnto
the
Lord
;
Wherefore
hast
thou
afflicted
thy
seruant
and
wherfore
haue
not
I
found
fauor
in
thy
sight
,
that
thou
layest
all
the
burden
of
this
people
vpon
me
?
Whence
should
I
haue
flesh
to
●iue
vnto
all
this
people
?
For
they
weepe
vnto
me
saying
giue
vs
flesh
that
we
may
eate
,
I
am
not
able
to
beare
all
this
people
alone
,
because
it
is
too
heauie
for
me
,
and
if
thou
deale
thus
with
me
,
kill
me
(
I
pray
thee
)
out
of
hand
,
&c
In
this
case
King
Dauid
offended
,
2.
Sam.
18.33
.
when
hee
hearing
of
the
death
of
his
rebellious
and
wicked
sonne
Absolon
,
being
much
moued
,
he
said
mourning
;
Would
to
God
I
had
dyed
for
thee
O
Absolon
my
sonne
my
sonne
.
In
this
case
also
the
Prophet
Ionas
greatly
offended
,
for
when
God
saw
the
workes
of
the
Nineuites
,
that
they
turned
from
their
euill
way
at
the
preaching
of
Ionah
,
Ionah
.
3.10
.
and
that
then
God
repented
of
the
euill
that
he
had
sayd
for
their
destruction
,
and
did
it
not
.
Ionah
is
so
much
displeased
,
Ionah
.
4.1.2.3
,
that
he
besought
the
Lord
to
take
his
life
from
him
,
saying
,
It
was
better
for
him
to
dye
,
then
to
liue
.
Thirdly
,
it
is
altogether
vnlawfull
to
desire
death
,
to
bee
reuenged
vpon
our
owne
selues
,
which
is
most
monstrous
,
barbarous
,
and
most
vnnaturall
for
one
to
laye
violent
hands
vpon
himselfe
,
to
whom
he
is
tied
&
bound
by
all
bonds
:
for
one
to
rend
his
owne
body
and
soule
in
sunder
(
which
God
hath
coupled
together
,
and
no
man
but
hee
must
separate
)
is
a
sinne
most
horrible
and
fearefull
,
and
breakes
the
bonds
of
God
and
Nature
,
and
this
no
Beast
(
be
it
neuer
so
sauage
and
cruell
)
will
do
.
Sometime
they
will
teare
,
rend
,
and
gore
one
another
;
but
no
beast
was
euer
in
such
extreame
paine
and
misery
,
as
to
rage
&
seeke
to
depriue
himself
of
life
.
For
the
cause
that
one
growes
to
this
(
more
then
beastly
)
rage
and
cruelty
,
against
his
owne
body
,
is
first
a
monstrous
pride
,
that
hee
will
not
be
at
all
,
vnlesse
hee
may
be
as
hee
list
himselfe
,
he
will
not
submit
himselfe
to
Gods
will
Secondly
,
that
he
hath
not
any
beliefe
in
God
,
nor
euer
lookes
for
a
good
issue
out
of
troubles
.
Thirdly
,
it
is
noted
of
most
impious
and
desperate
persons
,
that
who
first
were
barbarous
,
and
cruell
to
others
,
at
length
they
turned
the
point
of
crueltie
against
themselues
.
And
this
was
the
sinne
of
the
heathen
people
which
knew
not
God
;
for
they
taught
and
practised
voluntarie
death
,
and
selfe-murther
,
whereby
men
might
free
themselues
at
their
owne
will
and
pleasure
from
all
euill
of
paine
.
And
yet
some
of
them
(
as
Plato
that
approached
so
neere
to
a
Christian
truth
in
many
points
)
maintained
also
the
selfe
same
murder
;
yet
he
did
appoint
some
publike
shame
and
infamy
in
the
manner
of
buriall
,
for
those
that
kil●ed
themselues
.
Yea
some
others
of
them
,
hauing
gone
further
(
as
Vergil
)
who
seeing
the
dangers
therof
,
(
as
namely
,
that
it
is
punished
in
the
life
to
come
)
hath
placed
those
that
offend
in
that
kind
in
Hell
,
and
that
in
such
torments
as
they
wish
themselues
backe
againe
,
and
vpon
that
condition
,
would
be
content
to
endure
all
the
torments
,
miseries
and
calamities
incident
to
this
life
.
So
that
this
selfe-murther
is
not
to
auoyde
miserie
,
but
to
change
miserie
;
yea
,
and
to
change
the
lesse
for
the
greater
misery
,
&
(
as
we
vse
to
speak
)
leap
out
of
the
frying
panne
into
the
fire
;
who
are
in
a
very
wofull
case
after
this
life
,
dying
out
of
Gods
fauour
,
as
they
needes
must
that
thus
make
away
themselues
.
In
the
whole
Historie
of
the
Bible
that
containeth
the
Records
belonging
to
the
Church
of
God
,
and
to
the
people
that
pretend
to
haue
any
knowledge
of
good
;
of
how
many
hath
he
heard
or
read
that
did
so
?
and
what
were
they
?
In
the
first
age
of
the
world
that
lasted
from
the
creation
to
the
floud
,
sixeteene
hundred
fifty
and
sixe
yeares
,
wee
reade
of
much
wickednesse
,
Gen.
4.8.23
.
how
Cain
vnnaturally
killed
his
brother
Abel
,
how
Lamech
transgressed
Gods
ordinance
for
marriage
,
and
gloried
in
his
owne
cruelty
.
Wee
reade
of
the
carnall
licentiousnesse
of
the
men
of
the
best
line
,
Gen.
6.2
.
how
the
sonnes
of
God
saw
the
daughters
of
men
that
they
were
fayre
,
and
tooke
them
wiues
of
all
that
they
listed
.
Yea
,
of
the
whole
race
of
mankind
we
reade
,
that
the
earth
was
corrupt
before
God
,
and
their
wickednesse
so
vile
in
his
fight
,
that
hee
repented
that
hee
made
man
,
Gen.
6.11.12
.
and
he
brought
a
deluge
vpon
the
earth
,
wherewith
hee
destroyed
all
liuing
Creatures
,
in
whose
nostrels
was
the
breath
of
life
.
And
in
all
this
time
it
is
not
read
,
that
any
grew
vnto
this
height
of
wickednesse
to
incroach
so
farre
vpon
the
right
of
God
,
as
most
vnnaturally
,
and
sinfully
to
kill
himselfe
.
In
so
many
yeares
the
Deuil
that
was
a
murderer
from
the
beginning
,
could
not
preuayle
so
far
amongst
the
most
wicked
,
as
to
perswade
any
to
lay
violent
handes
vpon
himselfe
.
This
wickednes
was
then
vnknowne
from
the
floud
to
the
natiuity
of
our
Lord
Iesus
Christ
,
for
the
space
of
two
thousand
,
three
hundred
and
eleuen
yeares
.
Wee
reade
of
most
horrible
wickednesse
of
bloudy
warres
among
Nations
,
of
the
tyranny
of
Nimrod
,
of
the
building
of
Babel
,
of
the
vncleannes
of
the
Sodomites
;
of
the
slaughter
of
the
Sichemites
,
of
the
tyranny
of
Pharaoh
,
of
the
sin
of
the
Cananites
,
of
the
rebellion
of
Korah
,
of
the
couetousnesse
of
Balaam
,
of
the
fornication
of
Zimry
,
and
of
infinite
vngodlinesse
in
euery
age
of
man
,
in
euery
generation
;
but
of
this
kind
of
vnnaturalnesse
,
for
men
to
lay
violent
hands
vpon
themselues
,
wee
haue
very
few
examples
,
1
Sam.
3
1.4.5
of
which
Saul
is
one
,
who
fell
vpon
his
own
Sword
,
and
killed
himselfe
,
and
his
Armour-bearer
by
his
Lordes
example
incouraged
,
did
the
like
vnto
himselfe
.
And
not
many
yeares
after
,
Achitophel
the
great
Counseller
,
that
followed
Abs●lon
,
2
Sam.
17.23
vpon
discontent
left
Absolon
,
went
home
to
his
owne
house
and
hanged
himselfe
.
1
Kings
16,18
We
reade
of
a
fourth
,
named
Zinry
,
that
being
besieged
in
Tirzah
,
and
not
able
to
defend
himselfe
and
the
place
,
went
into
the
Kings
Pallace
,
&
setting
the
house
on
fire
,
burnt
himselfe
.
And
these
are
all
that
I
remember
mentioned
in
the
olde
Testament
,
that
are
guilty
of
this
impiety
.
Iudg:
16,30
.
For
we
are
not
to
number
Sampson
amongst
them
,
whose
purpose
was
not
to
kill
himselfe
,
but
to
execute
the
iudgement
of
God
vpon
the
Philistines
,
which
was
a
worke
of
his
calling
,
in
the
faithfull
and
zealous
performance
whereof
,
hee
lost
his
life
.
The
History
of
Razis
that
fell
on
his
sword
,
2
,
Mach
:
14.41,42
.
and
slew
himselfe
,
I
wittinglie
passe
ouer
,
leauing
the
credite
of
that
History
to
the
authority
of
the
Writer
;
whom
yet
if
you
adde
to
the
former
,
the
number
is
not
much
encreased
by
him
.
So
few
they
were
in
so
many
yeares
,
with
whom
the
ancient
murderer
could
preuayle
,
to
make
them
enemies
of
their
owne
liues
.
And
if
we
consider
what
manner
of
persons
they
were
,
with
whom
he
did
so
farre
preuayle
;
their
wickednesse
will
serue
to
warne
any
man
that
hath
any
one
dramme
of
piety
,
wisedome
,
or
care
of
his
credit
,
not
to
put
himselfe
in
ranke
with
them
.
Saul
was
a
man
enuious
,
trayterous
,
perfidious
,
cruell
and
prophane
,
who
being
bloudily
minded
against
the
Priestes
of
God
,
and
against
Dauid
Gods
owne
annointed
,
he
made
his
conscience
so
fierce
and
cruell
,
as
that
it
set
vpon
himselfe
,
and
hee
became
his
owne
Butcher
.
Whose
Armour-bearer
verified
the
Prouerbe
,
Like
Master
,
like
man
.
As
for
Achitophel
he
was
a
great
Statesman
,
but
withall
a
great
Traytor
;
he
was
verie
wise
in
matters
pertayning
to
gouernement
,
but
therewithall
very
wicked
;
he
assisted
the
subiect
against
the
King
,
therein
was
treason
;
the
Sonne
against
the
Father
,
that
was
vnnaturall
;
a
wicked
,
vngodlie
,
proud
sonne
against
a
godly
father
,
euen
holy
Dauid
,
therin
most
impious
treason
.
Zimri
likewise
was
a
traytor
,
who
slew
Elah
his
Lord
and
Master
,
and
inuaded
the
Kingdome
of
Israel
.
Such
were
the
men
,
with
whom
the
ancient
Murderer
preuailed
in
three
and
twenty
hundred
yeares
;
few
in
number
,
and
men
of
most
wicked
hearts
and
liues
.
And
shall
any
imagine
or
thinke
to
match
himselfe
with
such
forlorne
Wretches
?
In
wickednesse
so
rare
will
hee
bee
so
forward
,
and
with
men
so
vile
will
hee
ioyne
?
For
the
time
after
the
comming
of
our
Lord
Iesus
in
the
flesh
,
we
haue
record
in
the
scriptures
for
seuenty
years
.
In
which
time
we
read
of
much
wickednesse
,
of
the
rage
of
the
Iewes
,
in
crucifying
and
killing
the
Lord
Iesus
,
the
Lord
of
life
,
of
the
persecution
of
Saul
,
wherein
Stephen
was
stoned
;
the
persecution
of
Herod
,
wherin
Saint
Iames
was
slaine
with
the
sword
;
of
the
malice
of
the
Iewes
in
euery
place
,
forbidding
the
Apostles
to
preach
the
Gospell
to
the
Gentiles
,
and
of
their
endlesse
malice
against
Paul
being
conuerted
,
and
become
a
witnesse
of
Iesus
.
And
amongest
all
the
inraged
sinners
of
this
time
,
in
whom
the
Prince
of
this
world
exercised
his
power
most
imperiously
;
We
read
but
of
one
that
layde
violent
hands
vpon
himselfe
,
euen
Iudas
the
Apostle
,
and
hee
is
marked
out
by
the
names
of
a
Traytor
,
a
Deuill
▪
the
Child
of
Perdition
.
So
rare
is
this
iniquitie
in
comparison
of
other
sins
,
and
so
notoriously
and
incurablie
euill
are
those
in
comparison
of
other
sinnes
.
And
shall
any
one
sinner
bee
so
wicked
,
as
resolued
to
increase
this
number
,
and
to
match
,
if
not
exceede
these
men
.
Let
the
rarenesse
of
the
sinne
,
(
wherein
the
Deuill
seemeth
to
haue
some
modesty
,
as
fearing
to
allure
too
many
to
such
extreame
wickednesse
and
madnesse
)
and
the
extreame
incurable
iniquity
of
the
men
,
as
if
the
Deuill
thought
it
not
fitte
to
tempt
any
to
so
geeat
wickednesse
,
but
such
as
had
already
outrunne
all
his
allurementes
by
their
owne
forwardnesse
in
sinne
;
Let
those
thinges
stay
the
resolution
of
any
sinner
,
and
make
him
feare
to
execute
this
iniustice
vpon
himselfe
.
Whom
loueth
he
that
loueth
not
himselfe
,
whose
friend
can
hee
bee
that
in
this
manner
,
and
in
this
mercilesse
measure
is
his
owne
enemie
?
Goe
then
,
and
bee
more
cruell
then
euer
was
murdering
thiefe
,
oppressing
Tyrant
,
bloudy
Cain
,
Senacherib
,
vngratious
Impes
,
goe
and
bee
more
cruell
,
then
any
cruell
beast
,
that
though
an
enemy
to
other
creatures
;
is
yet
a
resolued
Defender
of
his
owne
life
.
If
thou
striue
for
the
name
and
shame
of
most
cruel
,
yea
more
cruell
then
man
or
beast
,
yea
then
the
Diuell
himselfe
:
(
For
the
Deuils
studie
not
to
doe
themselues
hurt
)
then
goe
,
and
doe
that
violence
that
thou
intendest
against
thy selfe
;
but
if
thou
bee
willing
to
let
the
cruellest
of
men
,
the
fiercest
of
beasts
,
yea
,
the
Diuels
themselues
to
goe
before
thee
in
mercilesse
cruelty
,
then
preserue
thine
owne
Life
.
Besides
,
consider
whose
thy
life
is
,
who
quickned
thee
at
the
first
,
who
preserued
thy
life
hitherto
,
who
hath
numbered
thy
dayes
,
and
appointed
thy
time
,
to
whom
the
seruice
of
thy
Life
doth
belong
to
vse
while
hee
pleaseth
,
to
whom
the
issues
of
Death
doe
appertaine
;
and
who
hath
the
Keyes
of
Hell
and
of
Death
,
and
in
whose
hands
the
rule
of
all
these
thinges
remayneth
;
so
shalt
thou
discerne
whether
thou
haue
any
power
and
authoritie
or
no
,
to
meddle
in
this
businesse
.
Diddest
thou
appoint
the
beginning
of
thy
owne
Life
;
Diddest
thou
fashion
and
quicken
the
flesh
in
thy
mothers
wombe
?
Doth
not
the
Prophet
say
(
speaking
vnto
God
,
)
Thine
hands
haue
made
mee
and
fashioned
me
.
Psal.
119.73
.
Hee
confesseth
God
to
be
the
workemaster
,
and
himselfe
to
be
Gods
worke
;
wherin
he
doth
no
more
then
the
pot
,
which
taketh
not
his
owne
shape
,
but
receyueth
it
from
the
Potter
.
Hereof
hee
speaketh
more
fully
in
another
place
.
Psal.
100.3
.
Know
yee
that
euen
the
Lord
hee
is
God
,
hee
hath
made
vs
and
not
wee
oar
selues
.
And
wilt
thou
pull
the
building
downe
that
God
hath
set
vp
?
Goe
to
then
,
and
pull
downe
heauen
,
which
God
hath
spredde
,
roule
it
vp
in
a
bundell
,
and
cast
it
into
the
deepe
,
scatter
it
in
the
ayre
,
in
the
water
of
the
Sea
,
and
fling
abroad
the
droppes
of
it
,
vntill
it
be
drie
;
pound
the
earth
into
dust
,
and
raise
a
mighty
wind
to
scatter
it
,
that
the
place
of
it
may
bee
found
no
more
.
If
thou
haue
a
purpose
to
destroy
that
which
God
hath
made
,
and
wouldest
oppose
thy
hand
in
destroying
against
the
hand
of
God
in
building
;
attempt
some
of
these
things
,
and
trie
thy
strength
,
that
thou
mayest
suruiue
thy
fact
,
and
liue
to
reape
the
glory
of
it
.
If
these
things
be
too
great
for
thee
,
then
cease
to
holde
this
conceit
,
to
attempt
the
pulling
downe
of
that
which
God
hath
built
vp
;
oppose
not
thy selfe
against
his
Workes
,
especially
in
pulling
downe
the
frame
of
thine
owne
Life
,
where
thou
must
needes
perish
with
thy
owne
Workes
;
and
not
liue
to
glory
in
that
thou
hast
done
.
As
God
made
thee
at
the
first
a
liuing
Wight
;
so
it
is
he
that
hath
preserued
thee
all
thy
time
,
in
the
feeblenesse
of
thine
Infancie
,
in
the
carelesnesse
of
thy
youth
,
in
the
rashnesse
of
thy
riper
yeares
,
all
which
seasons
of
thy
life
,
made
thee
subiect
to
many
decayes
,
through
their
proper
fraileties
.
But
God
made
thy
feeble
Infancie
strong
with
his
strength
,
thy
ignorant
and
carelesse
youth
aduised
,
and
wise
by
his
Wisdome
,
thy
rash
and
bolde
manhood
safe
through
his
prouidence
;
Hee
that
keepeth
Israel
neyther
slumbering
nor
sleeping
,
hee
it
is
that
hath
kept
thee
.
The
Prophet
speaketh
thus
to
God
in
one
of
the
Psalmes
;
Thou
didst
draw
mee
out
of
the
Wombe
,
thou
gauest
mee
hope
,
euen
at
my
mothers
brest
,
Psal.
22.9
.
I
was
cast
vpon
thee
euen
from
the
wombe
,
thou
art
my
God
from
my
mothers
belly
.
By
which
wordes
hee
giueth
vs
to
vnderstand
,
that
the
same
God
that
gaue
vs
life
in
our
mothers
wombe
,
is
hee
that
keepeth
vs
from
the
wombe
to
the
graue
,
hee
preuenteth
dangers
,
hee
giueth
food
;
hee
healeth
our
sicknesse
,
and
disappointeth
our
enemies
;
he
is
our
guard
to
defend
vs
,
hee
is
our
shield
and
buckler
to
saue
vs
from
hurt
.
Hee
hath
done
this
for
thee
from
thy
conception
to
this
day
;
and
wilt
thou
in
one
houre
attempte
to
ouerthrow
,
and
destroy
that
which
with
so
much
care
God
hath
cherished
so
long
?
Wilt
thou
make
thy selfe
hatefull
by
making
opposition
against
his
loue
;
Wilt
thou
malitiously
oppose
thy selfe
against
the
worke
of
his
care
,
while
in
fatherly
loue
he
is
desirous
to
keepe
thee
in
safety
;
Wilt
thou
striue
more
then
all
the
World
besides
,
to
worke
thy
owne
decay
?
The
Angels
in
heauen
vnderstanding
the
care
of
God
for
thee
,
doe
willingly
pitch
their
tents
about
thee
;
and
refuse
not
(
for
thy
safety
)
to
beare
thee
in
their
hands
,
and
keepe
thee
in
thy
wayes
;
the
Diuels
of
Hell
by
Gods
prouidence
are
kept
off
from
thee
,
as
with
a
strong
hedge
,
which
they
can
neyther
clime
ouer
,
nor
breake
through
,
whereby
to
impeach
thy
safety
.
Iob.
5.23
.
And
while
the
Creator
of
all
things
remayneth
thy
keeper
,
the
creatures
are
in
league
with
thee
,
and
thou
liuest
in
peace
amongst
them
;
and
while
the
worke
of
God
that
preserueth
thy
life
,
hath
this
power
amongst
all
Creatures
,
that
the
creatures
of
heauen
will
not
attempt
thy
hurt
,
the
creatures
of
the
earth
do
not
,
nor
dare
attempt
it
,
and
the
creatures
of
Hell
cannot
.
Wilt
thou
alone
seeke
vnmercifully
to
crosse
the
care
of
God
,
in
working
thine
owne
woe
?
Thou
art
then
worthy
whom
the
heauenly
Creatures
should
abhorre
,
whome
the
earthly
creatures
should
forsake
,
and
the
hellish
Creatures
embrace
,
receyuing
thee
into
their
Company
with
this
greeting
.
This
is
he
whom
God
would
haue
kept
,
but
against
the
loue
of
the
Angels
of
heauen
,
against
the
peace
of
the
Creatures
of
the
earth
,
and
beyond
the
power
and
malice
of
vs
the
Angels
of
darknesse
,
hee
hath
destroyed
himselfe
.
Besides
,
it
is
God
that
hath
assigned
to
euery
one
of
vs
the
measure
of
our
time
;
hee
hath
appointed
to
vs
the
number
of
our
dayes
;
our
life
did
not
beginne
,
till
hee
appointed
the
first
day
of
it
;
and
so
long
it
must
last
,
vntill
he
say
,
this
is
the
last
day
of
it
.
No
man
did
set
downe
for
himselfe
when
hee
would
come
into
the
world
,
nor
no
man
may
set
downe
for
himselfe
,
when
or
how
hee
will
leaue
the
world
.
The
soule
of
man
(
sayth
the
Orator
)
before
her
departure
from
the
body
,
doth
oftentimes
diuine
,
but
then
it
destroyes
not
it selfe
,
for
God
sent
vs
into
the
world
giuing
vs
life
,
and
God
must
call
vs
out
by
taking
our
life
.
It
is
the
saying
of
Iob
,
Is
there
not
an
appointed
time
to
man
vpon
earth
,
Iob.
7.1
.
and
are
not
his
dayes
,
as
the
dayes
of
an
hireling
?
The
beginning
and
end
of
mans
time
is
appointed
by
God
,
he
cannot
lengthen
it
,
when
the
end
commeth
,
nor
ought
to
shorten
it
before
the
time
come
.
Saint
Ambrose
sayth
,
we
are
bound
to
maintaine
our
bodies
,
and
forbidden
to
kill
;
our
soules
and
bodies
they
are
married
together
by
God
himselfe
,
and
those
whom
God
hath
ioyned
together
,
let
no
man
be
so
bold
to
put
in
sunder
.
Cogimur
diligere
vt
sponsus
sponsam
,
Adam
Euam
,
sayth
S.
Barnard
.
Wee
must
bee
so
farre
from
hating
our
owne
flesh
,
as
that
wee
are
commaunded
to
cherish
it
,
to
loue
it
entirely
as
the
husband
ought
to
loue
his
wife
,
Adam
his
Eue.
Wee
may
imploy
it
in
labour
,
but
we
must
not
slay
it
;
and
the
more
wee
shall
imploy
it
,
the
lesse
hurtfull
and
dangerous
it
will
proue
vnto
vs
.
His
dayes
are
as
the
dayes
of
an
Hireling
;
an
Hireling
is
entertained
for
so
many
dayes
,
longer
then
his
couenant
he
may
not
stay
;
and
a
shorter
time
,
hee
may
not
stay
.
Such
is
the
life
of
man
,
he
is
Gods
hireling
,
for
so
many
dayes
&
years
he
hath
hired
him
in
this
world
,
as
in
Gods
Vineyard
to
worke
in
some
honest
calling
.
When
wee
haue
serued
out
our
time
here
,
wee
may
stay
no
longer
,
and
till
wee
haue
serued
out
our
time
here
,
we
may
not
depart
.
Thou
wilt
therefore
be
found
to
bee
a
fugitiue
seruant
from
God
,
if
thou
depart
his
seruice
before
the
time
be
full
out
,
&
that
belongeth
to
God
and
not
to
thee
to
set
downe
.
The
Prophet
Dauid
sayeth
of
God
in
one
of
the
Psalmes
.
Psal.
68.20
.
To
the
Lord
God
belong
the
issues
of
death
.
To
God
it
belongeth
,
and
not
to
man
,
to
set
downe
who
shall
dye
,
when
,
and
by
what
meanes
he
shall
dye
.
Sometime
he
vseth
the
hand
of
the
Magistrate
,
sometime
the
hand
of
the
violent
,
and
so
endeth
one
mans
life
(
as
wee
thinke
)
by
the
counsell
and
worke
of
another
man
.
But
neuer
did
hee
giue
licence
to
any
man
to
kill
himselfe
;
he
hath
forbidden
murther
by
his
commandement
.
Thou
shalt
not
kill
.
Exod.
20,13
.
Hee
condemned
it
in
Cain
from
the
beginning
of
the
World
,
to
whom
(
hauing
slaine
Abel
)
he
said
,
Gen.
4,10
.
What
hast
thou
done
?
the
voyce
of
thy
brothers
bloud
cryes
to
mee
from
the
ground
;
Now
therefore
thou
art
cursed
from
the
earth
,
which
hath
opened
her
mouth
to
receiue
thy
brothers
bloud
from
thine
hand
.
And
after
the
floud
,
when
he
began
again
to
replenish
the
earth
with
Inhabitants
,
he
made
a
Lawe
against
murder
,
to
restraine
both
man
and
beast
from
committing
it
;
saying
,
Gen
9.5
.
I
will
surely
require
your
bloud
wherin
your
liues
are
,
at
the
hand
of
euery
beast
will
I
require
it
,
and
at
the
hand
of
man
,
euen
at
the
handes
of
a
mans
brother
,
will
I
require
the
life
of
man
.
Who
so
sheddeth
mans
bloud
,
by
man
shall
his
bloud
bee
shedde
;
for
in
the
Image
of
God
hath
he
made
man
.
So
offensiue
unto
God
it
is
,
for
a
man
without
warrant
and
authority
to
kill
any
,
because
man
was
made
in
the
Image
of
God
,
a
creature
of
vnderstanding
endued
with
excellent
vertues
of
knowledge
and
righteousnesse
,
with
resemblance
in
these
vertues
vnto
God
himselfe
,
in
making
of
whom
it
pleased
God
to
shew
his
excellent
power
,
his
wisedome
,
and
his
mercy
.
Man
is
Microcosmos
,
sayth
one
,
an
abridgement
of
the
world
;
hee
hath
Heauen
resembling
his
soule
,
earth
his
heart
,
placed
in
the
middest
as
a
Center
,
the
Lyuer
is
like
the
Sea
,
whence
flow
the
liuely
springs
of
bloud
,
the
braine
,
like
the
Sunne
,
giues
the
light
of
vnderstanding
,
and
the
sences
are
set
round
about
like
the
Starres
;
the
heart
in
man
is
like
the
roote
of
a
tree
,
the
Organe
or
Lung-pipe
that
comes
of
the
left
cell
of
the
heart
,
is
like
the
stocke
of
the
tree
which
diuides
it selfe
into
two
parts
,
and
thence
spreades
abroad
(
as
it
were
)
sprayes
and
boughes
into
all
the
bodie
,
euen
to
the
arteries
of
the
head
;
the
head
is
called
the
Tower
of
the
mind
,
the
throne
of
reason
,
the
house
of
wisedome
,
the
treasure
of
memory
,
the
Capitoll
of
iudgement
,
the
shoppe
of
affections
.
And
concerning
man
,
sayeth
another
,
God
hath
made
such
diuers
and
contrary
elements
to
meete
together
in
one
and
the
selfe
same
body
,
and
accord
in
one
,
fire
and
water
,
ayre
and
earth
,
heate
and
colde
,
and
all
in
one
and
the
selfe
same
place
,
&
yet
hath
so
tempered
them
together
,
as
that
one
is
the
defence
and
maintenance
of
another
.
Nay
more
then
this
,
sayth
Saint
Bernard
,
mirabilis
societas
,
in
man
hee
hath
made
a
wonderfull
society
;
for
in
him
,
Heauen
and
earth
Maiestie
and
basenesse
,
Excellency
and
pouerty
hee
hath
matched
together
.
What
is
higher
then
the
Spirit
of
life
,
what
baser
then
the
slime
of
the
earth
;
his
soule
it
was
infused
into
him
the
Spirit
of
life
;
his
body
was
made
of
the
dust
of
the
earth
.
This
was
that
which
made
Gregorie
Nazianzen
to
breake
into
that
exclamation
of
himselfe
;
What
great
and
wonderfull
Miracle
was
within
himselfe
!
I
am
little
(
sayeth
he
)
and
yet
I
am
great
,
I
am
humble
and
yet
exalted
;
I
am
mortall
,
and
yet
immortall
;
I
am
earthly
,
and
yet
heauenly
;
little
in
body
,
but
great
in
soule
;
humble
,
as
being
earth
;
and
yet
exalted
aboue
the
earth
;
mortal
,
as
hee
that
must
dye
;
and
immortall
,
as
he
that
shall
rise
againe
;
earthly
,
as
whose
body
was
taken
from
the
earth
;
heauenly
,
as
whose
soule
was
breathed
from
aboue
.
Nay
,
more
then
this
,
sayeth
the
Prophet
Dauid
in
one
of
his
Psalmes
;
Ps.
8.4.5
▪
6.7.8.9
.
What
is
man
that
thou
art
mindfull
of
him
?
and
the
sonne
of
man
that
thou
visitest
him
?
for
thou
hast
made
him
a
little
lower
then
the
Angels
,
and
hast
crowned
him
with
glorie
and
honour
,
thou
madest
him
to
haue
dominion
ouer
the
workes
of
thy
hands
.
&c.
Therfore
no
man
,
no
beast
can
destroy
this
excellent
Creature
in
this
fashion
framed
,
and
bee
innocent
before
God
.
It
belongeth
onely
to
him
that
gaue
life
,
to
take
it
away
:
Where
hee
takes
it
away
,
none
can
restore
it
,
nor
ought
to
take
it
away
being
giuen
,
but
only
by
him
that
gaue
it
.
So
that
the
whole
rule
of
life
must
remaine
in
the
hands
of
the
Lord
of
Life
;
who
of
himselfe
sayth
,
I
kill
and
giue
life
▪
except
thou
canst
doe
both
,
Deut.
32.39
.
doe
not
attempt
to
doe
eyther
.
First
,
make
a
liuing
man
if
thou
canst
,
and
then
kill
him
to
whom
thou
gauest
life
,
thou
shalt
then
herein
hurt
no
worke
,
but
the
worke
of
thine
owne
hands
:
but
if
thou
canst
not
giue
life
,
presume
not
to
take
away
life
;
thou
shalt
therein
violate
the
worke
of
another
.
And
if
thou
mayest
not
kill
another
,
thou
mayest
much
lesse
kill
thy selfe
.
One
God
made
thee
&
them
;
and
if
thou
shalt
bee
guilty
of
bloud
in
killing
thy
neighbour
,
thou
shalt
bee
guilty
of
bloud
in
killing
thy
neerest
neighbour
(
thy
selfe
.
)
When
Elias
was
weary
of
his
life
,
being
persecuted
by
Iezabel
,
he
sayde
vnto
God
.
It
is
inough
,
O
Lord
,
take
my
Soule
,
for
I
am
no
better
then
my
Fathers
.
1
King
.
19,4
.
He
was
wearie
of
his
trauels
and
dangers
,
and
desired
to
be
out
of
this
world
;
but
hee
did
not
lay
violent
hands
vpon
himselfe
,
or
let
out
his
owne
Soule
.
Hee
remembreth
that
God
had
placed
his
soule
in
this
earthly
Tabernacle
;
and
he
intreateth
God
to
set
his
Soule
at
liberty
.
He
held
his
hands
,
howsoeuer
his
heart
was
affected
:
So
hold
thou
thy
hands
from
any
fact
of
violence
,
lifting
them
vp
with
thy
heart
vnto
God
in
heauen
,
desiring
him
to
take
thy
soule
when
he
thinks
good
.
When
Saint
Paul
was
in
a
straight
betweene
two
,
Phil.
1
:
23.
and
wist
not
whether
he
should
desire
life
or
death
,
because
his
life
should
bee
profitable
to
the
Church
;
but
death
gainefull
to
himselfe
;
he
expressed
the
inclination
of
his
heart
to
death
for
his
owne
aduantage
,
in
these
wordes
:
desiring
to
bee
loosed
,
and
to
bee
with
Christ
,
which
is
best
of
all
.
His
reward
was
in
heauen
,
which
he
desired
to
obtaine
,
his
Redeemer
in
Heauen
,
with
whom
hee
wished
to
be
.
And
because
he
could
not
come
to
enioy
the
same
,
except
by
death
,
he
should
passe
out
of
this
world
;
hee
was
willing
to
depart
,
and
for
that
end
to
bee
loosed
,
and
set
at
liberty
from
his
flesh
;
but
did
hee
encline
to
set
himselfe
at
liberty
,
to
loose
the
bondes
of
his
owne
life
,
by
which
his
soule
was
tyed
,
and
fast
bound
to
the
fellowshippe
of
his
body
.
No
,
hee
desired
to
bee
a
Patient
,
not
an
Agent
,
a
Sufferer
,
not
a
Doer
in
this
businesse
;
his
words
are
desiring
to
be
loosed
,
not
desiring
to
loose
my selfe
;
this
he
longed
for
,
and
in
time
obtained
it
.
In
these
men
behold
and
see
how
to
craue
,
and
how
to
demeane
thy selfe
.
Learne
of
Eliah
and
Paul
to
feare
God
,
and
not
of
Saul
and
●udas
.
Learne
not
of
wicked
men
that
went
astray
in
their
doings
And
tell
mee
,
if
at
any
time
thy
life
were
so
vile
in
thy
sight
,
and
the
glorie
of
God
so
deare
vnto
thee
,
that
thou
wert
desirous
or
content
to
giue
thy
life
vnto
God
,
and
to
put
it
in
hazard
for
his
name
,
and
for
his
truthes
sake
?
Where
hast
thou
despised
the
threatnings
of
Tyrants
?
Where
hast
thou
contemned
the
sword
,
the
fire
,
or
any
other
death
?
hast
thou
been
cast
into
the
fierie
furnace
?
or
into
the
Lyons
denne
,
or
imprisoned
,
or
stoned
,
or
suffered
rebuke
,
or
losse
of
goods
for
the
name
of
Christ
,
as
diuers
the
Saintes
of
God
haue
done
before
thee
?
In
these
cases
if
thy
life
had
been
vile
in
thy
sight
,
it
had
beene
honourable
and
Christian-like
,
because
thou
dost
not
take
it
thy selfe
,
but
yeeld
it
vp
for
his
sake
that
gaue
it
.
Wherein
thou
hast
the
Prophets
of
God
,
and
Apostles
of
Iesus
Christ
to
bee
thy
Paterne
;
who
were
euer
ready
and
willing
to
lay
down
and
loose
their
liues
in
the
seruice
of
God
;
but
did
not
kill
themselues
,
to
bee
deliuered
from
the
furie
of
Tyrants
;
but
they
yeelded
themselus
to
the
cruell
will
of
Tyrants
,
as
Ieremie
tolde
them
that
went
about
to
kill
him
for
preaching
,
Ierem.
26.14
.
as
God
had
commanded
him
.
As
for
mee
,
behold
I
am
in
your
hand
doe
with
mee
as
you
thinke
good
and
right
.
It
was
all
one
to
him
,
and
equally
welcome
to
dye
or
liue
,
so
that
hee
might
faithfully
doe
his
office
.
Of
the
like
mind
was
Saint
Paul
saying
to
the
Elders
of
Ephesus
.
Act.
20.22
,
Behold
I
goe
bound
in
the
spirit
to
Ierusalem
,
and
know
not
what
things
shal
come
vnto
me
there
,
saue
that
the
Holy
Ghost
witnesseth
that
in
euery
City
,
bondes
and
afflictions
abide
mee
:
but
I
passe
not
at
all
,
neyther
is
my
life
deere
vnto
me
,
so
that
I
may
fulfill
my
course
with
ioy
▪
&c.
Heere
was
a
most
godly
contempt
of
frayle
life
.
If
thou
hadst
resolution
in
any
like
quarrell
,
to
yeeld
thy
life
,
when
there
should
bee
any
attempt
to
take
it
;
thou
hast
the
Prophets
of
God
,
and
the
Apostles
of
Christ
,
thine
example
,
and
thou
hast
also
the
promise
of
the
Lord
Iesus
,
to
recompence
that
losse
of
life
with
the
gaine
of
eternal
life
,
saying
;
Hee
that
will
saue
his
life
shall
loose
it
,
Math.
10.39
.
and
hee
that
looseth
his
life
for
my
sake
,
shall
saue
it
.
That
is
,
if
any
shall
to
saue
his
life
deny
to
confesse
mee
before
men
,
his
life
shall
be
taken
from
him
by
some
such
iudgement
of
God
,
as
that
hee
shall
haue
no
comfort
in
the
losse
of
it
,
but
shall
dye
eternally
;
but
if
any
constantly
confesse
me
,
putting
his
life
in
danger
,
eyther
God
shall
most
miraculously
deliuer
him
,
and
saue
his
life
in
this
world
,
or
for
the
losse
of
his
life
here
(
in
which
losse
hee
shall
haue
abundant
comfort
)
he
shall
haue
eternall
life
in
the
Kingdome
of
heauen
.
Here
are
comforts
for
thee
,
if
thou
haue
,
or
shall
come
(
in
these
cases
)
into
danger
,
if
thou
retaine
this
resolution
to
lay
downe
thy
life
for
God
,
and
his
glory
;
for
Iesus
Christ
and
his
truth
.
But
there
was
neuer
in
thee
any
such
resolution
,
thou
didst
not
loue
God
so
well
,
and
thy selfe
so
ill
as
to
dye
for
the
truth
,
for
the
glory
of
God
,
for
the
name
of
Iesus
;
thou
didst
neuer
esteeme
the
Gospell
,
true
Religion
,
and
Righteousnesse
at
so
high
a
price
.
O
vile
man
,
O
vnworthy
sinner
,
wouldest
thou
not
gratifie
God
with
contempt
of
life
,
and
wilt
thou
gratifie
the
Deuill
with
it
?
Wouldest
thou
not
loose
it
for
him
that
is
the
Trueth
;
and
wilt
thou
loose
it
for
the
Father
of
Lyes
?
Was
he
not
worthy
(
in
thy
sight
)
to
bee
serued
with
this
manly
resolution
,
that
gaue
thee
this
life
,
and
for
the
losse
of
it
,
is
ready
to
recompence
it
with
eternall
life
,
and
is
he
worthy
to
bee
serued
with
it
,
that
was
euer
an
enemy
to
it
,
and
when
hee
hath
spoyled
thee
of
this
life
,
makes
thee
amends
with
a
higher
mischiefe
,
to
plunge
thee
in
eternall
death
?
O
monstrous
absurditie
to
bee
admitted
amongst
the
professors
of
Christianity
!
Pause
a
while
,
and
consider
of
this
point
,
that
if
it
bee
possible
,
thou
mayest
bee
recouered
from
this
desperate
purpose
.
Thinke
what
it
is
to
haue
helde
God
off
at
the
staues
end
,
and
neuer
to
haue
yeelded
in
thine
heart
to
dye
for
his
loue
;
though
hee
gaue
thee
life
,
to
lose
one
drop
of
bloud
for
his
sake
,
though
he
filled
thy
veines
,
to
haue
thy
breath
stopped
for
his
glory
;
though
it
was
hee
that
breathed
into
thy
nostrels
the
breath
of
life
,
and
made
thee
a
liuing
soule
;
yet
to
embrace
the
Deuill
in
thy
bosome
,
as
if
he
were
thy
God
,
to
tell
him
that
hee
shall
haue
thy
life
;
thy
bloud
shall
flowe
for
his
sake
,
if
thou
gette
a
sword
or
knife
;
that
thou
wilt
strangle
thy selfe
,
and
stop
thy
breath
for
his
loue
;
If
thou
canst
get
a
halter
.
Where
is
thy
wisedome
that
resoluest
so
foolishly
?
thy
Iustice
to
resolue
so
iniuriously
,
thy
loue
to
God
,
and
thine
owne
soule
(
to
whom
thou
owest
thy
loue
)
to
God
,
to
procure
his
glory
;
to
thy
soule
,
to
procure
the
saluation
of
it
,
that
dost
resolue
so
hatefully
.
For
more
foolishly
for
himselfe
,
more
iniuriously
against
God
,
and
more
hatefully
against
both
himselfe
and
God
.
Did
euer
any
man
conclude
and
resolue
in
any
thing
then
thou
doest
in
this
most
foolishly
determine
for
thy selfe
,
that
runnest
into
that
destruction
;
from
which
thou
shouldest
flie
with
all
possible
speed
,
as
the
Israelites
fled
from
the
tents
of
Korah
and
his
company
,
when
the
earth
swallowed
them
vp
;
and
most
vniustly
thou
dealest
with
God
to
take
that
which
is
his
without
his
leaue
;
for
wee
are
his
,
and
not
our
owne
;
they
are
the
words
of
the
Apostle
Paul
,
1.
Cor.
6.19.20
.
Yee
are
not
your
owne
;
and
a
little
after
speaking
of
our
bodies
and
spirites
,
he
sayth
they
are
Gods
.
And
before
his
face
without
any
feare
or
reuerence
of
him
,
to
destroy
them
both
at
one
instant
.
For
thou
destroyest
the
body
in
killing
it
,
and
thou
destroyest
thy
soule
that
must
perish
for
that
murther
,
and
most
hatefully
thou
proceedest
against
God
and
thy selfe
in
this
resolution
;
hatefully
against
God
,
in
destroying
his
Creature
;
and
hatefully
against
thy selfe
,
in
destroying
thy selfe
.
The
Fact
of
the
Philistines
in
stopping
vp
the
wels
that
Abraham
had
digged
,
to
the
end
that
Isaacke
his
son
should
not
vse
them
for
his
cattle
,
is
interpreted
to
bee
an
euidence
of
their
hatred
;
Isaacke
saying
vnto
them
;
Gen.
26.27
.
Wherfore
come
yee
vnto
mee
,
seeing
yee
hate
me
?
How
much
more
must
thy
fact
be
interpreted
to
bee
an
euidence
of
hatred
against
God
and
thine
owne
soule
,
that
fillest
vp
and
choakest
the
Well
of
life
,
that
God
digged
and
opened
for
thy
vse
,
and
desirest
to
water
at
the
pit
of
death
and
hell
;
where
thou
shalt
not
obtaine
one
droppe
of
water
to
coole
thy
tongue
when
thou
art
in
torments
.
Luk.
16.24
.
How
commeth
it
to
passe
among
deceyued
men
,
that
when
as
in
the
case
of
suffering
for
God
,
where
death
is
accompanied
with
comfort
,
and
rewarded
with
glorie
,
they
shrinke
and
feare
,
as
for
their
liues
withdrawing
them selues
,
which
then
are
sweet
vnto
them
,
and
death
bitter
?
and
in
this
case
of
laying
violent
hands
vpon
themselues
,
where
death
is
accompanied
with
terrour
,
and
shall
bee
rewarded
with
eternall
damnation
;
here
they
step
forth
,
&
are
desperately
bold
,
life
being
bitter
vnto
them
,
&
death
sweet
?
This
is
a
daungerous
errour
,
wherein
the
Deuill
the
ancient
Murderer
hath
beene
their
Counsellour
,
the
Giuer
of
Life
neuer
perswaded
thereunto
,
the
very
fact
bewrayeth
from
what
head
that
sinne
came
,
euen
from
him
that
laboureth
by
all
meanes
the
destuction
of
mankind
.
Lay
these
things
together
,
and
I
hope
the
thing
that
thou
art
resolued
to
doe
,
will
appeare
so
foule
and
odious
before
thee
,
that
thy
resolution
will
alter
and
vanish
away
.
And
the
most
mighty
preseruer
change
thy
minde
by
his
sanctifying
Spirite
,
and
blesse
thee
from
this
fearefull
ruine
.
Obiect
.
But
what
if
one
that
hath
professed
sincerely
the
true
Religion
of
the
Gospell
,
should
through
terrour
of
conscience
,
and
for
very
anguish
of
heart
despayre
,
and
in
that
case
should
make
away
himselfe
!
What
may
bee
thought
of
the
estate
of
such
a
one
?
Master
Foxe
in
his
booke
of
Acts
and
Monuments
,
Acts
and
Monuments
,
1708.
1709.
in
the
lamentable
Storie
of
Master
Iames
Hales
a
Iudge
,
sayth
,
that
this
iudge
graunting
to
something
by
the
assault
and
craftie
perswasion
of
Stephen
Gardiner
Bishoppe
of
Winchister
,
and
of
the
rest
of
the
persecuting
Prelates
,
beeing
by
theyr
greatnesse
and
importunitie
ouercome
,
did
shortly
after
call
him selfe
to
better
remembrance
,
and
with
extreame
griefe
and
anguish
of
heart
,
hee
was
ready
with
his
Pen-knife
to
haue
killed
himselfe
in
prison
,
and
had
no
doubt
so
done
,
had
not
the
mercifull
prouidence
of
the
Lord
rescued
him
miraculously
at
that
time
.
After
that
Winchester
hearing
that
hee
had
sore
wounded
himselfe
,
taketh
occasion
thereby
to
blaspheme
the
Gospell
,
calling
it
openly
in
the
Starre-Chamber
,
the
Doctrine
of
Desperation
:
But
the
sayd
Iudge
within
a
while
after
recouering
of
those
wounds
,
and
deliuered
out
of
prison
,
gets
himselfe
home
to
his
house
in
Kent
,
where
hee
eyther
for
the
greatnesse
of
his
sorrow
,
or
for
lacke
of
good
counsell
or
for
that
hee
would
auoide
the
necessity
of
hearing
Masse
,
hauing
all
things
set
in
an
order
,
a
good
while
before
that
appertained
to
his
Testament
,
casting
himselfe
into
a
shallow
riuer
,
was
drowned
therin
;
which
was
in
Ianuary
or
February
,
2555.
which
vnhappy
chance
of
this
so
worthy
a
Iudge
(
as
M.
Foxe
sayth
)
was
surely
the
cause
of
great
sorrow
and
griefe
to
all
good
men
,
and
it
gaue
occasion
besides
to
some
Diuines
,
to
doubt
with
themselues
whether
he
were
reprobate
or
saued
.
Of
which
matter
saith
he
,
it
is
not
for
me
to
determine
.
Our
Iudge
is
his
Iudge
,
who
will
lay
all
thinges
open
when
the
time
commeth
.
This
in
the
meane
time
is
certaine
,
that
the
deede
of
the
man
ought
in
no
wise
to
bee
allowed
;
If
wittingly
,
I
discommend
his
reason
;
if
in
a
phrenzie
,
as
one
out
of
his
wit
,
then
doe
I
greatly
lament
,
and
pitty
his
case
.
Yet
notwithstanding
seeing
Gods
iudgements
be
secret
,
and
wee
be
likewise
in
doubt
vpon
what
intent
he
did
thus
punish
himselfe
;
nor
any
man
can
be
certaine
whether
he
repented
or
not
before
the
last
breath
,
I
think
their
opinion
herein
is
more
indifferent
,
who
doe
rather
disallow
the
example
of
the
dead
,
then
despayre
any
way
of
his
saluation
.
Otherwise
,
if
we
will
adiudge
all
these
to
hell
that
haue
departed
the
World
after
this
sort
,
how
many
examples
haue
we
in
the
first
persecutions
of
the
Church
of
those
men
and
women
,
who
being
registred
in
the
Works
of
worthy
Writers
;
haue
notwithstanding
their
prayse
and
commendation
.
For
what
shall
wee
thinke
of
those
young
men
,
who
being
sought
for
to
doe
sacrifice
to
heathen
Idols
,
did
cast
down
themselues
headlong
and
brake
their
neckes
to
auoyde
such
horrible
pollution
of
themselues
?
What
shall
I
say
of
those
Virgins
of
Antioch
,
who
to
the
end
they
might
not
defile
themselues
with
vncleannesse
,
and
with
Idolatrie
,
through
the
perswasion
of
their
mother
,
casting
themselues
headlong
into
a
riuer
,
(
together
with
their
mother
)
did
for
doe
themselues
,
though
not
in
the
same
water
;
yet
after
the
same
manner
of
drowning
as
this
M.
Hales
did
.
What
shall
I
say
of
other
two
sisters
,
which
for
the
selfe
same
quarrell
did
violently
throw
themselues
headlong
into
the
Sea
,
as
Eusebius
doth
recorde
?
In
whom
though
perchance
,
there
was
lesse
confidence
to
beare
out
the
paines
that
should
be
ministred
of
the
wicked
vnto
them
;
yet
that
their
good
desire
to
keepe
their
faith
and
religion
vnspotted
,
was
commended
and
praysed
.
Another
like
example
of
death
is
mentioned
by
Nicephorus
in
another
Virgin
likewise
,
whose
name
is
expressed
in
Ierome
to
bee
Braessila
Diraehima
,
who
to
keepe
her
Virginity
,
fayned
her selfe
to
be
a
Witch
,
and
so
conuenting
with
the
yong
man
which
went
about
to
deflowre
her
,
pretended
that
shee
would
giue
him
an
hearbe
which
should
preserue
him
from
all
kind
of
weapons
,
and
so
to
proue
it
in
her selfe
,
layde
the
hearbe
vpon
her
owne
throat
,
bidding
him
smite
,
wherby
shee
was
slain
,
&
so
by
the
losse
of
her
life
saued
her
Virginity
.
Hereunto
may
bee
ioyned
the
like
death
of
Sophronia
,
a
Matron
of
Rome
,
who
when
shee
was
required
of
Maxentius
the
Tyrant
to
be
defiled
;
and
saw
her
husband
more
slacke
then
he
ought
to
haue
been
in
sauing
her
honesty
,
bidding
them
that
were
sent
for
her
,
to
tarry
a
while
till
she
made
her
ready
,
went
into
her
Chamber
,
and
with
a
weapon
thrust
her selfe
through
the
breast
,
and
so
dyed
.
Likewise
Achetes
biting
off
his
owne
tongue
,
did
spit
it
in
the
face
of
the
harlot
.
Which
examples
(
sayth
M.
Fox
)
I
doe
not
here
alledge
,
as
going
about
to
excuse
or
mainetaine
the
hainous
fact
of
M.
Hales
,
which
I
would
wish
rather
by
silence
might
bee
drowned
in
obliuion
.
But
yet
notwithstanding
,
as
touching
the
person
of
the
man
(
what
soeuer
his
fact
was
)
because
we
are
not
sure
whether
hee
at
the
last
breath
repented
againe
;
for
that
wee
doe
not
know
,
nor
are
able
to
comprehend
the
bottomles
depth
of
the
graces
and
mercyes
of
God
,
which
are
in
Christ
Iesus
our
Sauiour
.
Wee
will
therefore
leaue
the
finall
iudgement
of
him
,
to
the
determination
of
him
,
who
is
appointed
the
onely
Iudge
of
the
quicke
and
dead
.
And
thus
far
,
M.
Fox
.
Touching
the
Cases
wherein
it
is
lawfull
to
desire
death
,
they
may
bee
reduced
principally
into
fiue
.
The
first
is
,
that
if
God
can
bee
more
honoured
and
glorified
by
our
death
then
by
our
life
;
then
in
such
a
case
it
is
lawfull
to
desire
death
.
Iudg.
16.28.29.30
.
In
which
case
Sampson
desired
death
,
knowing
wel
therby
,
that
he
should
slay
more
of
the
vncircumcised
Philistines
,
the
enemies
of
God
,
at
his
death
,
then
he
slue
in
his
life
.
In
this
case
Moses
the
seruant
of
God
desired
to
dye
;
yea
,
he
went
further
;
for
hee
desired
not
a
temporall
but
an
eternall
death
for
the
glory
of
God
in
the
saluation
of
his
people
.
For
when
Moses
perceyued
that
the
Lord
was
greatly
offended
with
the
people
for
making
and
worshipping
the
golden
Calfe
,
and
that
the
Lords
wrath
waxed
hote
against
them
,
and
that
hee
meant
to
consume
them
for
the
same
:
Exod
32.31.32.33
.
It
is
sayd
that
Moses
returned
to
the
Lord
and
sayde
;
Oh
this
people
haue
sinned
a
great
sin
,
and
haue
made
them
Gods
of
gold
:
yet
now
if
thou
wilt
forgiue
their
sinne
,
and
if
not
,
blot
mee
I
pray
thee
out
of
the
booke
which
thou
hast
written
,
Also
in
this
case
the
Apostle
Saint
Paul
went
as
farre
as
Moses
in
desiring
the
same
death
,
for
the
like
cause
as
Moses
did
,
which
was
for
the
glory
of
God
in
the
saluation
of
his
people
.
Who
being
exceeding
much
sorrowfull
for
the
Lords
reiecting
,
and
casting
off
the
Iewes
,
sayth
,
Rom.
9.1.2.3.4
.
I
say
the
truth
,
I
●…e
not
,
my
Conscience
also
bearing
mee
witnesse
in
the
holy
Ghost
,
that
I
haue
great
heauinesse
and
contin●al
sorrow
in
my
heart
,
for
I
could
wish
that
my selfe
were
accursed
(
or
separated
)
from
Christ
for
my
Brethren
,
my
Kinsemen
according
to
the
flesh
,
who
are
Israelites
,
to
whom
pertayneth
the
adoption
,
and
the
glory
,
and
the
couenants
,
and
the
giuing
of
the
Law
,
and
the
seruice
of
God
,
and
the
promises
,
whose
are
the
Fathers
,
and
of
whom
,
as
concerning
the
Flesh
,
Christ
came
,
Who
is
ouer
all
God
blessed
for
euer
,
Amne
.
In
this
case
also
the
holy
Martyres
greatly
longed
after
,
and
desired
death
,
and
ranne
most
ioyfully
and
gladly
vnto
it
.
Well
knowing
with
Sampson
,
that
they
should
slay
more
at
their
death
,
then
they
slue
in
their
Life
;
as
first
,
that
they
should
slay
their
last
enemie
by
death
,
which
is
not
slaine
but
by
dying
:
And
secondly
,
that
by
dying
they
should
kill
the
spawne
of
all
enmitie
,
sinne
that
causeth
death
;
and
thirdly
,
they
knew
that
God
should
be
more
glorified
,
and
honoured
by
their
death
,
then
hee
could
be
by
their
life
,
in
that
it
would
thereby
bee
an
occasion
of
daunting
his
enemies
,
and
of
the
increasing
and
flourishing
of
his
Church
and
Children
.
For
the
death
of
the
Martyrs
was
the
seed
of
Gods
Church
,
Acts
and
Monuments
.
113.
In
which
respect
M.
Foxe
in
his
Acts
and
Monuments
sayth
,
that
in
old
time
Martyrdome
was
more
desired
then
Bishoprickes
be
now
.
Secondly
,
it
is
lawfull
to
desire
death
in
respect
of
the
wicked
,
through
zeale
to
Gods
glory
,
to
the
end
that
wee
may
bee
freede
from
their
society
,
whereby
wee
might
not
bee
eye-witnesses
,
nor
eare-witnesses
of
theyr
dayly
blaspheming
and
dishonouring
of
God
.
In
which
case
Rebecka
desired
death
;
Gen.
26.34.35
.
for
when
Esau
had
taken
vngodly
wiues
,
it
is
sayd
,
that
they
were
a
griefe
of
mind
vnto
Isaack
and
her
,
because
they
knew
that
God
was
greatly
dishonoured
thereby
:
Gen.
27.46
.
therefore
Rebecca
sayde
to
Isaacke
,
I
am
wearie
of
my
life
,
because
of
the
daughters
▪
of
Heth
,
and
if
Iacob
take
a
wife
of
them
,
such
as
those
that
are
of
the
daughters
of
the
land
,
what
good
shall
my
life
doe
mee
?
In
this
case
also
the
Prophet
Eliah
desired
death
;
for
he
seeing
the
Idolatrous
practises
of
the
Israelites
,
and
-
the
strange
cruelties
of
Ahab
and
Iezabel
against
the
Prophets
and
seruants
of
the
Lord
,
and
how
they
had
forsaken
the
Lords
couenants
,
1.
Kin.
19.3.4
.
cast
downe
his
Altars
,
and
slayne
his
Prophets
with
the
sword
,
and
that
they
did
also
seeke
his
life
to
take
it
away
;
therefore
through
the
greate
zeale
which
he
had
to
the
glorie
of
God
,
that
hee
might
not
see
these
abominations
wherewith
the
Lord
was
so
much
dishonoured
by
them
:
It
is
sayde
,
That
hee
requested
for
himselfe
that
hee
might
dye
,
and
said
it
is
inough
now
O
Lord
,
2
King
.
2.11,12
.
take
away
my
life
,
for
I
am
not
better
then
my
Fathers
.
And
afterwards
(
as
we
reade
)
God
graunted
vnto
him
more
then
he
did
desire
;
for
the
Lord
tooke
him
away
vp
into
Heauen
in
a
whirlewinde
,
which
taking
vp
of
Eliah
after
this
sort
into
heauen
,
was
farre
better
and
more
easie
for
him
,
then
the
ordinary
&
common
death
of
all
men
.
Who
can
expresse
what
a
griefe
it
is
to
the
childe
of
God
to
bee
inclosed
and
compassed
about
with
wicked
and
vngodly
miscreants
,
by
whom
God
is
all
the
day
long
blasphemed
and
dishonoured
?
What
a
torture
and
torment
it
is
to
such
as
feare
the
Lord
,
and
are
godly
minded
,
to
liue
in
the
midst
of
a
froward
,
peruerse
,
and
crooked
generation
,
continually
prouoking
Gods
wrath
by
reason
of
their
wicked
liues
and
deedes
?
It
would
make
a
mans
heart
to
bleed
to
heare
&
consider
,
how
swearing
,
blaspheming
,
cursed
speaking
,
rayling
,
slandering
,
quarrelling
,
contending
,
ieasting
,
mocking
,
scoffing
,
flattering
,
lying
,
dissembling
,
vaine
,
corrupt
,
filthy
scolding
,
scurrilous
,
loose
and
idle
talking
,
that
ouerflow
in
all
places
,
so
that
men
that
feare
God
,
had
better
bee
any
where
,
then
in
the
company
of
most
men
.
This
made
the
Prophet
Dauid
to
crie
out
and
say
;
Ps:
120.5.6.7
.
Woe
is
mee
that
I
soiourne
in
Mesech
,
that
I
dwell
in
the
tents
of
Kedar
,
my
soule
hath
too
long
dwelt
with
him
that
hateth
peace
.
I
am
for
peace
,
but
when
I
speake
,
they
are
for
warre
.
Lot
was
sore
vexed
and
grieued
with
the
vncleane
conuersation
of
the
wicked
:
and
therefore
it
is
sayd
,
that
the
Lord
deliuered
iust
Lot
,
vexed
with
the
filthy
conuersation
of
the
wicked
,
2.
Pet.
2.7.8
.
for
that
righteous
man
dwelling
amongst
them
,
in
seeing
and
hearing
,
vexed
his
righteous
soule
from
day
to
day
with
their
vnlawfull
deeds
.
As
the
World
in
all
ages
heretofore
hath
not
knowne
the
pure
and
straight
paths
of
God
,
so
in
these
present
euill
dayes
of
ours
,
the
true
and
right
Profession
of
Christianitie
is
counted
of
many
Puritanisme
and
precisenesse
,
phantasticall
affectation
of
singularitie
,
and
popularitie
,
and
hipocrisie
.
True
it
is
indeede
,
that
as
there
are
true
Preachers
,
and
true
Beleeuers
,
so
Sathan
stirres
vp
counterfeits
,
that
haue
an
outward
shew
and
resemblance
of
them
,
but
are
not
purged
from
their
inwarde
filthinesse
.
Pro.
30.12
.
These
are
they
that
Worldlings
stumble
at
,
concluding
thus
;
Euen
so
are
they
all
;
therefore
their
profession
is
but
a
kind
of
Sect
,
and
to
follow
the
common
course
&
practise
of
the
world
,
is
the
surest
and
safest
way
.
And
here
Sathan
hath
his
desire
.
Againe
,
if
any
godly
man
that
hath
alwayes
made
conscience
of
his
wayes
shall
offend
,
although
of
meere
infirmity
,
or
occasioned
by
some
strong
temptation
,
but
yet
so
,
as
hee
may
iustly
be
taxed
;
why
then
the
matter
is
out
of
all
doubt
,
both
he
and
all
his
ranke
are
hypocrites
,
and
none
else
.
Such
is
the
blindnesse
of
the
world
,
and
their
preiudicate
opinion
of
the
children
of
God
.
But
to
you
that
are
of
this
vncharitable
opinion
,
giue
mee
leaue
to
speake
thus
much
:
You
boast
your selues
to
bee
the
children
of
God
,
and
the
true
members
of
Christ
,
though
carelesse
of
your
wayes
;
but
as
for
others
,
who
make
conscience
of
their
wayes
,
you
make
mockes
on
them
with
your
mouthes
,
and
you
deuise
termes
for
them
,
to
make
them
accounted
factious
,
sectaries
,
hypocrites
,
and
I
know
not
what
;
they
are
your
gazing
stockes
and
taunting
Prouerbes
;
Concerning
which
sect
,
Act.
28.22
,
we
know
,
that
euery
where
it
is
spoken
against
;
but
where
is
your
deuotion
?
where
is
your
zeale
,
where
is
your
repentance
,
where
is
your
feruency
,
sobrietie
,
prayer
,
thanksgiuing
,
humilitie
?
What
fruites
of
the
Spirit
appeare
in
you
,
what
loue
of
God
in
zealous
exercises
of
Gods
worshippe
?
what
contempt
of
the
worlds
pompe
,
pride
,
pleasure
,
vanity
in
your
moderate
liuing
&
conuersation
?
What
regard
of
the
afflictions
of
Ioseph
?
Yea
,
your
bodies
are
your
Idols
,
and
your
soules
like
drudges
doe
homage
to
your
bodyes
;
this
appeareth
in
your
excessiue
fare
,
costly
apparrell
,
varieties
of
fashions
,
in
your
curiositie
in
the
putting
on
thereof
,
in
your
wanton
sports
,
daliances
,
pleasures
,
and
such
like
.
But
for
a
conclusion
,
let
me
leaue
this
as
a
bone
for
you
to
gnaw
on
,
That
stumbling
blockes
shall
euer
bee
cast
before
the
feet
of
the
wicked
,
yet
shall
the
Lanthorn
of
Gods
word
shine
vnto
them
to
guide
them
without
stumbling
or
erring
:
notwithstanding
,
stumble
they
will
,
and
fall
downe
euen
to
the
breaking
of
their
neckes
;
for
their
owne
wickednes
blindeth
them
;
yea
and
they
wilfully
out
of
the
hardnesse
of
their
hearts
close
their
eyes
against
the
wayes
of
truth
;
because
the
wayes
of
error
,
death
and
destruction
,
are
more
pleasant
vnto
them
,
Furthermore
,
woe
shall
bee
to
them
that
wrong
by
word
or
deede
,
or
writing
,
the
least
of
Gods
little
ones
,
who
are
so
deare
to
the
Lord
;
as
the
apple
of
his
eye
:
Zac.
2.8
.
Therefore
let
the
scorners
and
enemies
of
good
men
remember
,
That
Israel
is
as
a
thing
hallowed
to
the
Lord
,
Ier.
2.3
:
all
they
that
eate
it
shall
offend
,
Euill
shall
come
vpon
them
(
saith
the
Lord
)
.
Men
may
dippe
their
tongues
in
venome
,
Reu.
22.11
.
and
their
pennes
in
poyson
,
and
keepe
the
garments
of
such
as
stone
Stephen
:
but
the
Lord
will
auenge
the
cause
of
his
poore
ones
;
he
will
not
alwayes
hold
his
peace
,
nor
hide
his
face
.
Therefore
in
the
meane
time
,
till
wee
can
haue
our
desire
in
this
case
;
We
must
take
great
care
,
that
we
delight
not
in
their
euill
company
;
and
if
it
be
our
hap
sometime
to
bee
amongst
them
,
let
vs
take
heede
wee
be
not
polluted
and
defiled
by
their
company
:
for
it
is
a
common
,
and
a
true
saying
,
that
hee
that
toucheth
pitch
shall
bee
defiled
therewith
;
so
he
that
doth
conuerse
with
them
,
must
looke
to
be
defiled
with
their
company
.
If
a
man
that
had
wallowed
in
the
myre
,
and
tumbled
in
the
filthie
channell
,
should
offer
to
company
with
vs
,
wee
would
loath
and
shunne
him
,
because
he
would
else
soone
make
his
filth
cleaue
vnto
vs
.
So
wicked
and
vngodly
persons
;
do
set
their
sinnes
as
markes
vpon
those
,
with
whom
they
company
,
and
disperse
and
scatter
their
filth
where
they
come
,
and
leaue
a
print
or
badge
of
their
prophanesse
behind
them
;
and
shall
wee
sit
so
close
vnto
them
,
who
haue
so
plunged
themselues
in
the
myre
of
sin
,
who
should
rather
labour
eyther
to
draw
them
out
of
filthinesse
,
or
withdraw
our selues
,
that
we
proue
not
as
loathsome
and
filthy
as
they
are
?
Should
we
not
rather
say
,
If
any
will
be
filthie
,
let
him
be
filthy
still
by
himselfe
;
If
any
will
bee
vniust
,
let
him
be
vniust
still
by
himselfe
:
If
any
will
be
beastly
,
let
him
be
beastly
alone
.
The
filthie
person
and
beastly
man
shall
not
haue
me
for
a
companion
.
Heb.
10.38
My
soule
shall
haue
no
pleasure
in
him
.
And
as
saith
the
Prouerbes
of
the
Ancients
;
Wickednesse
proceedeth
of
the
wicked
,
1
Sam.
24.13
but
mine
hand
shall
not
be
vpon
thee
.
We
cannot
alwayes
withdraw
our selues
,
and
auoyde
those
that
bee
such
;
yet
we
must
in
affection
separate
from
them
,
when
we
cannot
in
place
;
but
not
delight
to
sitte
downe
with
them
on
one
stoole
,
that
is
,
wee
must
not
bee
as
they
are
.
Dauid
had
an
eye
to
this
blessed
hope
of
being
one
of
Christs
attendants
hereafter
,
and
therefore
would
not
bee
for
all
companies
,
but
professed
himselfe
to
bee
a
companion
onely
of
such
as
feared
God
.
Psal.
119.63
.
I
am
a
compani
-
(
sayth
he
)
of
all
such
as
feare
thee
,
and
of
them
that
keepe
thy
precepts
.
Hee
would
not
hazard
his
fraile
potsheard
vpon
the
rocke
of
euill
company
for
any
thing
.
And
wherefore
did
Dauid
say
in
one
of
his
Psalmes
,
Psal.
26.4.5
.
I
haue
not
sitten
with
vaine
persons
,
neyther
will
I
goe
in
with
dissemblers
,
I
haue
hated
the
congregation
of
euill
doers
;
and
will
not
sit
with
the
wicked
?
but
because
hauing
fellowship
with
God
,
he
feared
to
haue
any
fellowship
with
the
contemners
of
God
,
and
was
perswaded
that
as
God
will
not
take
the
vngodly
by
the
hand
(
as
Iob
speaketh
)
so
none
of
Gods
company
should
.
Iob.
8.20
.
Also
he
was
loath
to
make
them
his
companions
on
earth
,
of
whom
he
could
haue
no
hope
that
they
should
bee
his
companions
in
heauen
.
Wee
are
more
inclinable
to
vice
then
to
vertue
;
so
vice
is
more
strong
in
the
wicked
then
vertue
in
the
good
;
whereby
it
followeth
,
that
the
societie
of
euil
men
is
dangerous
to
the
good
,
and
that
as
a
hundred
sound
men
shall
sooner
catch
the
plague
from
one
infected
person
,
then
hee
recouer
his
health
by
them
;
so
the
good
are
more
often
peruerted
by
the
wicked
,
then
the
wicked
conuerted
by
the
good
,
and
for
this
cause
GOD
loueth
not
to
see
his
children
amongst
the
wicked
:
for
this
cause
hee
commanded
his
people
to
destroy
the
Inhabitants
of
the
Countrey
which
they
were
to
possesse
,
Numb.
16.26
.
lest
by
their
societie
they
should
bee
drawne
into
their
sinnes
,
as
afterwards
they
were
indeede
:
He
commaunded
also
not
to
touch
any
creature
that
was
vncleane
,
and
that
whosoeuer
toucheth
a
dead
body
should
bee
vncleane
;
but
no
Creature
is
so
vncleane
as
a
sinner
,
no
death
like
to
the
death
of
sinne
.
And
therefore
I
will
avoyde
wicked
men
,
as
the
most
vncleane
of
all
liuing
creatures
,
and
as
the
most
loathsome
of
those
which
are
dead
.
I
speake
to
the
faithfull
,
whom
I
would
not
haue
to
go
out
of
the
world
to
auoide
the
wicked
that
are
in
it
,
1
Cor.
5
9.10
11.
but
intreat
by
the
tender
mercies
of
●od
,
and
of
Christ
,
to
bee
as
carefull
as
they
can
to
auoide
them
,
and
their
wicked
assemblie
;
and
if
they
must
vse
them
for
necessity
,
not
to
vse
them
as
companions
,
neyther
to
draw
with
them
in
any
yoake
of
affection
;
but
rather
to
draw
backe
when
the
wicked
are
in
place
,
that
they
may
not
bee
eye
,
or
eare-witnesses
of
their
dayly
dishonouring
of
God
.
We
are
commaunded
in
the
name
of
our
Lord
Iesus
Christ
,
2.
Thess.
3.6
.
to
withdraw
our selues
from
euery
brother
that
walketh
disorderly
.
All
this
may
be
done
when
we
loue
the
men
,
and
hate
the
vices
,
when
we
suffer
them
to
haue
no
quietnesse
in
their
sinnes
,
and
yet
liue
quietly
,
and
offer
quietnesse
to
themselues
:
Hee
that
will
wholy
abandon
the
company
of
them
that
are
euill
,
must
(
as
the
Apostle
sayth
)
get
himselfe
out
of
the
world
;
1
Cor.
5.10
.
and
therefore
Saint
Ambrose
sayeth
fitlie
to
this
purpose
;
Wee
ought
to
flie
the
company
of
wicked
men
,
in
respect
of
priuate
fellowshippe
,
and
not
,
in
respect
of
publike
communion
,
and
that
rather
with
our
hearts
and
affections
,
then
with
our
bodies
and
outward
actions
;
wee
may
not
hate
our
brother
,
but
loue
him
;
yet
if
we
loue
the
Lord
,
Leuit.
19.17
.
Psal.
97.16
.
Rom.
12.18
.
wee
must
hate
that
which
is
euill
;
where
the
Apostle
sayth
;
If
it
be
possible
,
as
much
as
lyeth
in
you
,
liue
peaceably
with
all
men
.
We
may
haue
no
peace
with
the
manners
,
yet
we
must
liue
peaceably
with
the
men
.
Thus
then
in
a
word
out
of
the
words
of
the
Apostle
,
the
controuersie
may
be
decided
:
If
it
bee
possible
,
so
farre
forth
as
may
stand
with
our
faith
and
profession
,
as
much
as
lyeth
in
you
,
let
vs
doe
our
part
,
and
performe
our
best
endeauour
to
liue
peaceably
;
if
we
cannot
haue
peace
,
yet
let
vs
liue
peaceably
with
all
men
,
with
the
bad
to
reforme
them
,
with
the
good
to
conform
our selues
vnto
them
,
with
our
enemies
to
shunne
them
;
with
our
friends
to
keepe
them
.
And
here
is
comfort
for
the
children
of
God
,
whom
the
wicked
thrust
out
of
their
company
;
and
would
(
if
they
could
)
thrust
out
of
the
world
,
because
of
their
conscience
to
God
,
Psal.
38.20
.
and
because
they
follow
the
thing
that
good
is
.
And
hereof
it
is
that
the
Wiseman
saieth
,
that
Hee
that
is
vpright
in
the
way
,
Prou.
29.27
.
is
abomination
to
the
wicked
.
And
hence
it
is
also
that
the
Prophet
sayeth
;
Hee
that
departeth
from
euill
,
maketh
himselfe
a
prey
,
and
the
Lord
saw
it
,
and
it
displeased
him
.
Esay
59.15
.
And
though
they
bee
not
accepted
,
where
euill
men
beare
sway
(
which
is
no
disparagement
to
them
but
glorie
,
nor
losse
,
but
gaine
)
yet
they
are
esteemed
of
the
good
,
and
admired
of
the
euill
,
though
not
followed
of
them
.
Doe
the
wicked
hate
them
?
they
shall
loose
nothing
by
such
hatred
,
for
God
and
good
men
will
loue
them
.
Will
not
the
vnrighteous
haue
any
fellowshippe
with
them
?
It
is
so
much
the
better
for
them
;
for
they
are
in
lesse
daunger
of
corruption
,
and
in
more
possibility
of
grace
&
goodnes
.
And
where
men
that
be
euil
auoid
them
,
Christ
&
his
thousands
of
Angels
wil
stick
close
vnto
them
.
Heb.
11.38
.
Those
Worthies
of
whom
wee
reade
in
the
Epistle
to
the
Hebrewes
,
were
most
cruelly
dealt
with
all
,
and
persecuted
in
the
World
.
Of
whom
the
world
was
not
worthy
;
for
the
wicked
did
driue
them
out
of
their
companies
by
sharpe
persecutions
into
desarts
,
mountaines
,
and
holes
of
the
earth
.
But
they
were
worthy
,
and
had
farre
better
company
,
hauing
a
kind
of
fellowship
with
Christ
,
and
all
the
Saints
that
were
gone
before
them
.
So
,
for
the
faithfull
that
now
liue
,
if
the
wicked
and
vngodly
make
no
more
of
them
then
of
the
filth
of
the
World
,
and
as
of
the
of
scouring
of
all
things
(
as
the
Apostles
speaketh
)
it
is
because
they
are
too
good
to
liue
amongst
them
,
and
too
precious
to
be
cast
before
swine
,
1
Cor.
4
13.
that
so
treade
and
trample
them
vnder
their
feet
.
And
where
they
say
,
away
with
such
fellowes
from
the
earth
,
Math.
7.6
.
for
it
is
not
fitte
that
they
should
liue
.
Christ
will
in
his
due
time
take
them
from
the
earth
by
a
blessed
and
most
sweet
death
,
Act.
22.22
.
to
haue
the
company
and
fellowship
with
him
,
his
Angels
and
Saints
,
and
with
all
the
holy
company
of
Heauen
,
and
then
they
shall
haue
their
desire
▪
Thirdly
,
it
is
lawfull
to
desire
death
in
respect
of
our
sinnes
,
to
the
end
we
might
not
offend
God
any
more
by
sinning
.
And
what
a
miserie
and
bondage
it
is
to
bee
in
subiection
to
sin
,
may
appeare
by
the
most
earnest
and
feruent
prayer
of
the
blessed
Apostle
Saint
Paul
,
who
feeling
the
waight
and
heauie
burden
thereof
,
2
Cor.
12.7.8.9
.
he
desired
God
with
earnest
zeale
and
feruencie
,
and
with
deepe
sighes
and
groanes
that
hee
might
be
deliuered
from
it
.
And
againe
,
after
the
long
and
lamentable
complaint
that
the
Apostle
made
of
the
Law
that
was
in
his
members
,
striuing
against
the
law
of
the
Spirit
,
and
leading
him
captiue
into
the
law
of
sinne
,
hee
breaketh
forth
into
this
most
patheticall
exclamation
.
O
wretched
man
that
I
am
,
who
shall
deliuer
mee
from
the
body
of
this
death
(
or
this
body
of
death
)
I
thanke
God
through
Iesus
Christ
our
Lord
.
Rom.
7.24.25
,
The
Prophet
Dauid
also
feeling
the
heauy
waight
of
his
sinnes
,
maketh
his
grieuous
complaint
and
mone
thereof
vnto
God
,
saying
;
There
is
no
soundnesse
in
my
flesh
,
Psal.
38.34
.
because
of
thine
anger
,
neyther
is
there
any
rest
in
my
bones
,
because
of
my
sinnes
;
for
mine
iniquities
are
gone
ouer
my
head
as
a
heauie
burthen
,
they
are
too
heauy
for
me
.
If
a
man
would
inuent
a
torment
for
such
as
feare
God
,
and
desire
to
walke
in
newnesse
of
life
,
and
to
haue
part
in
the
first
resurrection
;
hee
cannot
deuise
a
greater
torment
,
then
to
be
disquieted
with
this
tyranny
of
sinne
,
and
with
this
vnquiet
&
vnhappy
Iebusite
,
euen
the
rebellion
and
corruption
of
our
owne
flesh
;
and
this
heauie
weight
of
sinne
that
doth
cleaue
and
hang
so
fast
vpon
vs
.
O
happy
therefore
and
blessed
death
that
dischargeth
and
freeth
vs
from
so
sore
,
combersome
and
cruell
bondage
,
and
from
further
offending
of
him
,
who
dyed
for
our
sins
.
So
that
death
freeth
vs
from
the
necessity
of
sinning
,
&
also
brings
vs
to
bee
with
Christ
;
And
to
desire
death
in
this
case
,
is
not
a
loathing
to
liue
,
but
a
loathnesse
to
sinne
.
In
which
case
Iob
desired
death
,
because
of
his
sinnes
,
that
he
might
not
offend
●od
any
more
;
and
therefore
hee
sayth
;
Iob.
6.8.9
10.
O
that
I
might
haue
my
request
,
and
that
God
would
grant
me
the
thing
that
I
long
for
,
euen
that
it
would
please
God
to
destroy
me
,
that
he
would
let
loose
his
hand
,
and
cut
me
off
,
then
should
I
yet
haue
comfort
.
Now
in
the
meane
while
,
till
we
can
haue
our
desire
in
this
case
accomplished
,
Rom.
6.12
.
wee
must
resist
and
striue
against
our
sinnes
,
that
they
may
not
raigne
in
our
mortall
bodies
;
and
let
all
our
endeauor
and
care
increase
against
our
sins
,
that
the
force
of
them
may
be
dayly
weakened
,
their
number
lessened
,
and
all
occasions
of
sinning
auoyded
.
Fourthly
,
it
is
lawfull
to
desire
death
,
in
respect
of
the
miseries
,
calamities
and
troubles
of
this
life
;
and
for
the
preuenting
of
the
miseries
to
come
.
And
yet
this
holy
desire
must
not
be
simple
and
absolute
,
but
it
must
bee
restrained
with
certain
respects
,
and
with
these
reseruations
.
First
,
it
must
bee
desired
so
farre
forth
,
as
it
is
a
meanes
to
put
an
end
to
all
our
miseries
,
to
all
the
dangers
of
this
life
,
to
all
the
corruption
of
nature
,
and
to
the
necessity
of
sinning
.
Secondly
,
as
it
is
a
gate
by
which
wee
enter
into
the
immediate
fellowship
with
Christ
and
of
God
.
And
our
desire
also
for
these
endes
must
keepe
it selfe
within
these
limits
;
wherein
two
Caueats
must
bee
obserued
:
First
,
it
must
not
bee
immoderate
,
exceeding
the
golden
meane
;
Secondly
,
it
must
alwayes
be
with
a
reseruation
of
Gods
good
pleasure
,
and
with
an
humble
submission
,
and
subiection
of
our
willes
to
the
will
of
God
.
For
if
eyther
of
these
be
wanting
,
the
desire
of
death
is
defectiue
,
faulty
and
dangerous
.
Death
frees
vs
from
the
miseries
and
perils
of
this
world
,
abolisheth
all
present
,
and
preuents
all
future
dangers
,
and
brings
vs
to
be
with
Christ
.
What
man
wearied
with
labour
,
desires
not
rest
,
what
Mariner
tossed
vpon
the
seas
,
wisheth
not
to
come
into
safe
harbour
?
What
traueller
toiled
with
a
tedious
and
perilous
iorney
,
would
not
willingly
come
to
his
wayes
end
?
what
sicke
man
accepts
not
health
?
what
slaue
imbraceth
not
freedome
?
what
prisoner
doth
not
entertaine
inlargement
?
what
captiue
would
not
welcome
liberty
?
what
husbandman
would
be
euer
toyling
,
and
not
at
length
receiue
the
fruit
of
his
labour
?
what
marchant
is
content
to
liue
euer
in
danger
by
sea
and
by
land
,
amongst
Pyrats
and
robbers
,
&
not
to
come
at
last
safe
home
with
his
wealth
?
And
lastly
,
what
man
hauing
the
reuersion
of
a
goodly
kingdome
,
would
be
loath
to
receyue
the
possession
of
it
?
And
sure
wee
are
all
in
this
case
by
reason
of
the
manifold
miseries
incident
to
vs
in
this
world
;
that
wee
haue
good
cause
to
wish
with
a
holy
desire
to
be
loosed
from
al
these
miseries
,
and
to
be
with
our
Sauiour
Christ
,
and
in
the
meane
time
,
Luk.
21.19
.
till
we
can
haue
our
desire
in
this
case
,
Let
patience
possesse
our
soules
.
Fifthly
,
and
lastly
it
is
lawfull
to
desire
death
for
the
perfecting
and
full
accomplishment
of
that
coniunction
and
vnion
which
wee
haue
in
Christ
Iesus
our
head
,
that
wee
might
be
where
he
is
to
enioy
his
presence
.
For
we
are
(
saith
the
Apostle
)
members
of
his
body
,
of
his
flesh
,
Eph.
5.30
.
and
of
his
bones
that
is
,
we
are
most
straightly
coupled
to
Christ
by
the
spirituall
band
of
our
faith
;
which
vnion
is
most
admirable
;
For
first
wee
are
vnited
to
his
Godhead
,
that
is
not
by
transfusion
of
the
diuine
substance
,
but
by
effectual
working
by
the
manhood
;
and
secondly
,
wee
are
one
with
his
manhood
,
that
is
really
and
substantially
,
Ioh.
15.5
.
as
appeareth
by
those
Similitudes
by
which
this
vnion
is
expressed
in
holy
Scriptures
;
as
namely
,
First
of
the
Vine
and
branches
,
Ioh.
3.29
.
Rom.
11.18
.
Eph.
2.20
.
Eph.
1.23
.
Secondly
,
of
the
Bridegroome
and
the
Bride
;
Thirdly
,
of
the
Oliue
tree
and
the
branches
;
Fourthly
,
of
the
foundation
and
the
building
;
Fiftly
,
and
specially
of
the
head
&
members
.
Concerning
which
vnion
Cyril
hath
made
this
resemblance
,
that
as
two
peeces
of
waxe
moulten
vp
together
,
do
make
vp
one
lumpe
,
so
Christs
flesh
with
our
flesh
ioyned
together
,
make
vp
one
body
which
is
his
Church
.
And
this
coniunction
and
vnion
which
wee
haue
in
Christ
,
is
also
set
downe
in
that
heauenly
prayer
,
which
our
Sauiour
Christ
made
vnto
God
his
Father
,
at
his
last
farewell
out
of
this
world
immediately
before
his
passion
and
suffering
;
Iohn
17.
where
hee
prayeth
at
large
for
the
accomplishment
of
this
vnion
in
vs
with
him
.
And
if
our
Sauiour-Christ
himselfe
did
pray
vnto
his
Father
for
the
ful
accomplishment
of
this
vnion
,
that
wee
might
be
where
he
is
,
for
to
behold
his
glorie
,
then
it
is
lawfull
for
vs
to
desire
the
same
.
And
this
is
true
loue
indeed
vnto
Christ
our
head
,
to
desire
to
bee
with
him
;
for
the
propertie
of
true
loue
is
an
ardent
and
burning
desire
to
obtaine
that
which
is
beloued
.
And
as
a
woman
that
loueth
her
husband
vnfainedly
,
cannot
be
content
with
any
loue
token
shee
receyueth
from
him
in
his
absence
,
but
longeth
and
wisheth
,
and
desireth
more
and
more
till
shee
receyue
himselfe
;
euen
so
,
the
Soule
which
is
wounded
with
the
loue
of
Iesus
her
mercifull
husband
,
hath
continuall
desire
to
be
with
him
.
I
grant
euery
token
sent
from
him
brings
comfort
,
but
no
contentment
till
she
enioy
him
.
If
the
loue
of
men
compelled
the
Apostle
to
say
to
the
Corinthians
,
2
Cor.
12
:
14
:
It
is
not
yours
,
but
you
I
seeke
.
How
much
more
should
the
loue
of
God
compell
vs
to
say
to
our
Lord
Iesus
:
It
is
not
thy
gift
but
thy selfe
O
Lord
that
I
long
for
;
for
thou
art
the
portion
of
my
soule
,
seeing
I
am
nothing
without
thee
,
let
mee
tast
the
benefit
of
being
thine
,
I
desire
thee
,
&
not
thine
,
for
thy selfe
,
not
for
thy
gifts
;
I
desire
thee
onely
,
nothing
for
thee
,
Psal.
73.25
.
nothing
with
thee
,
nothing
besides
thee
.
The
godly
Christian
hath
some
liuely
foretast
&
sweetnes
of
this
blessed
and
happy
coniunction
and
vnion
with
Christ
,
and
therefore
it
is
a
griefe
vnto
him
to
be
holder
from
him
,
and
a
ioy
to
remoue
vnto
him
.
But
certainely
he
shall
neuer
goe
out
of
this
earthly
body
with
ioy
,
who
liues
not
in
this
fraile
body
with
grief
for
his
absence
from
him
.
If
thou
desirest
that
which
thou
hast
not
(
which
is
heauen
)
then
shedde
thou
teares
here
on
earth
,
that
thou
mayest
obtaine
it
.
And
hereof
comes
these
and
such
like
complaints
,
As
the
hart
panteth
after
the
water
bro●kes
,
so
panteth
my
soule
after
thee
O
God
,
my
soule
thirsteth
for
God
,
for
the
liuing
God
,
when
shall
I
come
and
appeare
before
God
?
In
this
case
Saint
Paul
desired
death
in
respect
of
himselfe
,
For
to
me
(
sayeth
he
)
to
liue
is
Christ
,
and
to
die
is
gain
.
But
if
I
liue
in
my
flesh
,
this
is
the
fruit
of
my
labour
;
Phil
1.21,22,23
.
yet
what
I
shall
choose
I
wotte
not
,
for
I
am
in
a
straight
betweene
two
,
hauing
a
desire
to
depart
,
and
to
be
with
Christ
,
which
is
farre
better
for
me
.
For
the
Apostle
to
haue
a
desire
,
is
more
then
simplie
to
desire
:
for
it
witnesseth
two
things
,
first
,
a
vehement
,
secondly
,
a
perpetuall
desire
to
passe
to
Christ
his
head
,
and
this
is
a
setled
desire
,
which
is
a
gift
of
Gods
grace
peculiar
onely
to
the
elect
of
God
.
In
this
case
is
also
Simon
desired
death
;
for
when
the
holy
Ghost
reuealed
to
him
,
that
he
should
not
see
death
before
he
had
seen
the
Lord
Christ
,
after
that
hee
had
seene
him
in
the
Temple
,
He
tooke
him
vp
in
his
armes
,
and
blessed
God
and
sayde
,
Luk.
2,28
:
29,30
.
Lord
now
lettest
thou
thy
seruant
depart
in
peace
,
&c.
Wherefore
hidest
thou
thy
face
(
saith
Augustine
to
God
)
happily
thou
wilt
say
,
No
man
shall
see
mee
and
liue
;
Oh
then
Lord
,
that
I
were
dead
,
so
I
might
see
thee
.
Oh
let
mee
see
thee
that
I
may
dy
;
euen
heere
I
will
not
liue
;
Dye
I
would
,
yea
I
desire
to
be
loosed
&
to
be
with
Christ
,
I
refuse
to
liue
,
that
I
may
liue
with
Chris●…
And
in
this
respect
all
the
godly
may
desire
death
.
Though
he
tarrie
,
Heb.
2,3
,
Heb.
10.37
,
Revel.
22.20
wait
,
for
yet
a
very
little
while
,
and
he
that
shall
come
will
come
,
and
will
not
tarry
.
For
hee
which
testifieth
these
thinges
,
sayth
,
Surely
,
I
come
quickely
,
Amen
,
Amen
.
Euen
so
come
Lord
Iesus
.
THE
EIGHTH
DIVISION
,
OF
THE
GLORIOVS
ESTATE
OF
Gods
Children
after
DEATH
.
TOuching
the
glorious
estate
of
the
children
of
God
after
death
,
which
way
shall
I
beginne
to
expresse
the
same
,
when
as
the
blessed
Apostle
sayeth
,
Eye
hath
not
seene
,
Eare
hath
not
heard
,
neyther
hath
it
entred
into
the
heart
of
man
,
1
Cor.
2.9
,
the
things
which
God
hath
prepared
for
them
that
loue
him
.
I
remember
what
is
registred
of
a
certaine
Painter
,
who
being
to
expresse
the
sorrow
of
a
weeping
Father
,
hauing
spent
his
skill
before
in
setting
forth
of
the
sayde
passions
of
his
children
,
did
thinke
it
best
to
present
him
vpon
his
Table
to
the
beholders
view
,
with
his
face
couered
;
that
so
hee
might
haue
that
griefe
to
bee
imagined
by
them
,
which
he
found
himselfe
vnable
to
set
out
at
the
full
.
The
like
must
I
doe
in
this
case
,
for
the
glory
of
that
glorious
estate
which
the
children
of
God
shall
hereafter
enioy
:
I
must
commend
to
you
with
a
kind
of
silent
admiration
,
that
so
you
may
with
your
silence
suppose
that
to
be
infinite
,
which
you
see
that
I
will
not
aduenture
to
expresse
.
What
hand
can
measure
the
bounds
of
infinite
?
What
mind
can
number
the
years
of
eternitie
?
what
hand
,
what
mind
can
measure
,
can
number
the
vnmeasurable
measure
,
&
innumerable
number
of
the
ioyes
of
Heauen
?
O
that
I
had
the
tongues
of
the
glorious
Angels
in
some
sort
for
your
sakes
to
vtter
,
or
rather
that
you
had
the
harts
of
the
glorified
Saints
,
in
some
little
small
measure
to
conceiue
of
some
part
of
this
glory
.
But
this
glorious
Sunne
doth
so
dazell
my
weake
eyes
,
this
bottomlesse
depth
so
ouerwhelme
my
shallow
heart
;
and
the
surpassing
greatnesse
of
these
ioye
?
do
euery
way
so
ouercharge
me
,
that
I
must
needes
stand
a
while
silent
,
amazed
,
and
astonished
at
the
serious
consideration
of
the
exceeding
,
aboundant
excellency
of
this
glory
,
which
requires
rather
the
tongues
and
pennes
of
Angelles
then
of
men
to
describe
and
expresse
the
the
same
;
yea
rather
it
cannot
bee
perfectly
described
and
expressed
by
Angels
themselues
.
And
therefore
I
must
be
content
then
darkely
to
shaddow
it
out
,
sith
liuely
representation
of
it
is
meerely
impossible
.
This
I
may
say
in
a
word
,
that
looke
what
difference
there
is
in
proportion
betwixt
the
cope
of
heauen
,
and
the
earth
,
which
respectiuely
to
it
is
but
as
a
pricke
in
the
middest
of
a
center
,
the
same
&
much
more
there
is
betwixt
the
glorie
of
all
the
Kingdoms
of
the
world
vnited
together
(
if
it
were
possible
)
into
one
,
and
that
which
the
Apostle
calleth
the
glory
which
shall
bee
shewed
hereafter
:
Better
it
is
with
a
kinde
of
silent
astonishment
to
admire
it
,
then
to
take
on
vs
eyther
to
discribe
it
,
or
to
comprehend
it
in
particular
.
Yet
giue
me
leaue
to
set
before
you
for
the
furtherance
of
your
priuate
meditations
,
a
little
shadow
or
glympse
thereof
,
euen
as
it
were
but
the
backe-parts
thereof
,
which
Moses
was
permitted
to
see
;
betwixt
which
and
it
,
notwithstanding
,
there
is
as
much
difference
,
Exod.
33.23
.
as
betweene
one
droppe
of
water
,
and
the
maine
Ocean
sea
.
A
word
fitly
spoken
(
sayth
the
Wiseman
)
is
like
apples
of
gold
,
and
pictures
of
siluer
.
Prou.
25.11
Wee
reade
in
the
booke
of
Deutronomy
,
that
when
Moses
went
vp
from
the
playnes
of
Moab
vnto
the
mountaine
of
Nebo
,
Deut.
34.1.2.3.4
.
to
the
toppe
of
Pisgah
that
is
ouer
against
Iericho
,
that
there
the
Lord
shewed
him
all
the
land
of
Gilead
vnto
Dan
,
and
all
Nepthacy
,
and
all
the
land
of
Ephraim
and
Manasses
,
and
all
the
land
of
Iudah
,
vnto
the
vtmost
sea
,
and
the
South
and
the
playne
of
the
land
of
Iericho
,
the
Citie
of
Palme
trees
vnto
Zoar.
And
this
is
the
land
which
I
sware
(
sayth
the
Lord
)
vnto
Abraham
▪
and
vnto
Isaacke
,
and
vnto
Iacob
saying
,
I
will
giue
vnto
thy
seed
,
and
I
haue
caused
thee
to
see
it
with
thine
eyes
,
And
this
was
that
earthly
Canaan
,
euen
that
promised
land
which
is
so
much
commended
in
the
holy
Scriptures
.
Euen
so
,
if
we
will
take
a
little
paines
to
goe
vp
to
the
mountaine
of
the
Lorde
which
the
Prophet
Esay
speaketh
of
,
Esa.
2.2
.
then
there
in
in
some
small
measure
may
we
take
a
sight
and
view
,
not
of
the
glory
of
the
earthly
Canaan
,
but
of
the
glory
of
the
heauenly
Canaan
;
and
where
the
Deuill
(
as
it
is
sayd
in
the
Gospell
)
tooke
Iesus
vp
into
an
exceeding
high
mountaine
,
Mat.
4.8
,
and
shewed
him
all
the
Kingdomes
of
the
world
,
and
the
glory
of
them
.
Here
vpon
this
mountaine
of
the
Lord
,
there
is
shewed
vnto
vs
the
Kingdome
of
God
,
and
the
glory
of
the
same
;
All
which
,
the
Lord
will
giue
vs
(
being
the
right
owner
thereof
)
if
we
feare
,
serue
and
worship
him
;
and
wee
neede
not
with
Moses
to
clime
vp
to
any
earthly
mountaine
,
to
see
and
behold
the
Kingdom
of
God
,
and
the
glory
therof
.
Deut.
30.12.13.14
.
It
is
not
in
heauen
(
sayth
Moses
in
another
case
)
that
thou
shouldest
say
;
Who
shall
goe
vp
to
heauen
for
vs
,
and
bring
it
vnto
vs
,
that
wee
may
heare
it
,
and
doe
it
;
neyther
is
it
beyond
the
sea
,
that
thou
shouldest
say
,
Who
shall
goe
ouer
the
Sea
for
vs
,
and
bring
it
vnto
vs
,
that
we
may
heare
it
,
and
doe
it
?
But
the
word
is
verie
nigh
vnto
thee
,
in
thy
mouth
,
and
in
thine
heart
,
and
there
we
may
behold
this
glory
.
Search
the
Scriptures
(
sayth
our
Sauiour
Christ
in
the
Gospell
of
Saint
Iohn
)
for
in
them
yee
thinke
to
haue
eternall
life
,
and
they
are
they
which
testifie
of
mee
.
Iohn
5.39
.
And
we
may
adde
further
also
,
that
they
are
they
which
testifie
of
this
glorious
estate
of
the
children
of
God
after
death
;
Ioseph
gaue
his
brethren
prouision
for
the
way
:
but
the
full
sackes
were
kept
in
store
vntill
they
came
to
their
Fathers
house
:
God
giues
vs
here
a
taste
and
assay
of
his
goodnesse
;
but
the
maine
sea
of
his
bounty
and
store
is
hoorded
vp
in
the
kingdom
of
heauen
.
It
is
an
vsuall
thing
in
the
Scripture
to
represent
spirituall
and
heauenly
things
by
bodily
and
earthly
things
,
that
therein
as
in
glasses
we
may
behold
heauenly
thinges
,
although
obscurely
;
which
notwithstanding
,
we
cannot
otherwise
perceiue
,
and
see
immediatly
being
too
glorious
and
vehement
obiects
for
our
eyes
.
Therefore
as
we
can
not
behold
the
light
of
the
Sunne
in
the
Sunne
,
but
by
reflection
thereof
in
the
Moone
,
in
the
Starres
,
in
the
water
,
or
other
bright
body
,
or
else
by
refraction
thereof
in
the
mistie
ayre
;
so
the
soule
while
it
is
in
the
body
heareth
,
seeth
,
vnderstandeth
,
imagineth
with
the
body
,
and
in
a
bodily
manner
,
and
therefore
is
not
capable
of
such
hearing
,
seeing
,
vnderstanding
▪
imagining
as
it
shall
bee
when
it
is
separate
from
the
body
;
hence
it
is
,
that
the
Apostle
sayth
-
1.
Cor.
13.12
Wee
now
see
through
a
glasse
darkely
.
Wee
conceyue
of
heauen
by
a
Citty
,
whose
walles
,
pauements
and
mansions
are
of
gold
,
pearle
,
Christall
,
Emeralds
,
as
it
is
described
in
the
booke
of
the
Reuelation
,
Reuel
.
21.10
which
wee
shall
afterwards
heare
more
at
large
.
And
to
beginne
first
of
all
with
the
comfortes
and
benefites
of
this
life
,
euen
they
(
although
miserable
)
doe
argue
that
a
far
better
estate
is
reserued
for
vs
in
heauen
.
We
see
that
God
euen
here
vpon
earth
notwithstanding
our
manifold
sinnes
wherby
we
dayly
offend
him
,
and
which
may
iustly
cause
him
(
as
the
Prophet
speaketh
)
Ier.
5.25
.
to
withhold
good
things
from
vs
;
)
yet
he
in
great
mercy
vouchsafeth
vs
many
pleasures
,
and
furnisheth
vs
not
onely
with
matters
of
necessity
(
who
dayly
,
sayeth
the
Psalmist
,
Psal.
68.19
.
loadeth
vs
with
benefites
)
but
also
of
delights
.
There
is
a
whole
Psalme
spent
onely
in
this
matter
,
which
is
the
104.
Psalme
;
Psal.
104.
a
Psalme
worthy
to
bee
written
in
letters
of
gold
,
and
as
Moses
speaketh
in
Deuteronomy
,
Deut.
11.20
.
vpon
the
dore
postes
of
thine
house
,
and
vpon
the
gates
,
yea
vpon
the
Table
of
thine
heart
(
as
the
Wise-man
speaketh
)
Pro.
7.3
.
for
the
admirable
excellency
thereof
.
God
causeth
(
sayth
Saint
Ciprian
)
the
Sunne
to
rise
and
set
in
order
,
the
seasons
to
obey
vs
,
the
elements
to
serue
vs
,
the
windes
to
blow
,
the
spring
to
flow
,
the
corn
to
grow
,
Ps.
147.18
.
the
fruites
to
shew
,
the
gardens
and
orchardes
to
fructifie
,
the
woods
to
rastle
with
leaues
,
the
meadowes
to
shine
with
varietie
of
grasse
and
flowers
,
And
Chrysostowe
very
excellently
handling
the
same
point
with
Cyprian
,
further
shewes
,
that
God
hath
in
a
sorte
made
the
night
more
beautifull
then
the
day
,
by
infinite
varietie
of
bright
and
glittering
starres
,
and
that
hee
hath
beene
more
mindfull
and
mercifull
then
man
would
haue
bin
of
himselfe
,
who
through
the
greedinesse
of
the
World
,
would
haue
ouertoyled
himselfe
;
but
that
God
made
the
night
of
purpose
for
his
repose
and
rest
.
In
a
word
,
hee
sayes
(
and
that
truly
)
euen
of
these
earthly
benefites
and
commodities
,
that
although
we
were
neuer
so
vertuous
;
nay
,
if
wee
should
dye
a
thousand
deathes
,
wee
should
not
be
worthie
of
them
.
And
the
very
heathen
Poet
considering
this
,
could
not
choose
but
breake
out
into
an
admiration
,
saying
:
O
how
many
things
hath
God
created
for
mans
delight
,
&
heaped
ioyes
vpon
him
with
a
bountifull
hand
?
Nay
the
Prophet
Dauid
considering
this
,
could
not
chuse
but
breake
out
into
this
wonderful
admiration
;
Psal.
144.3
.
Lord
what
is
man
that
thou
takest
knowledge
of
him
,
or
the
son
of
man
that
thou
makest
account
of
him
.
And
al
this
hath
God
done
(
sayth
Cyprian
)
to
good
and
bad
,
to
the
harmlesse
and
the
harmefull
,
Eccles.
9.2
.
to
the
religious
and
irreligious
,
to
the
holy
and
prophane
,
to
the
swearer
,
and
to
him
that
feareth
an
oath
.
And
hee
maketh
(
as
our
Sauiour
Christ
sayeth
in
the
Gospel
of
Saint
Mathew
)
Mat.
5.4.5
.
His
sunne
to
shine
on
the
euill
,
and
on
the
good
,
and
sendeth
raine
on
the
iust
and
vniust
,
Whence
wee
may
well
reason
thus
,
that
if
GOD
dealeth
so
graciously
with
vs
on
earth
,
hee
will
do
much
more
for
vs
,
and
to
vs
in
heauen
;
if
he
bestowed
such
benefites
vpon
strangers
,
nay
vpon
enemies
;
he
hath
better
things
in
store
for
his
owne
househould
;
yea
for
vs
,
which
are
his
friends
▪
If
he
dealeth
so
liberally
and
bountifully
with
slaues
,
hee
will
be
much
more
liberall
and
bountifull
to
vs
which
are
his
sonnes
in
heauen
.
Againe
,
the
excellencie
of
the
creatures
of
God
argues
a
greater
;
yea
,
incomparably
greater
excellency
in
the
Creator
himselfe
,
as
well
doeth
Barnard
obserue
.
Thou
wondrest
(
sayeth
hee
)
at
the
brightnesse
of
the
Sunne
,
beautie
in
the
flowers
,
sauorie
relish
in
bread
,
fertility
in
the
earth
,
Now
consider
that
all
are
the
gifts
of
God
,
and
there
is
no
doubt
but
that
hee
hath
reserued
much
more
to
himselfe
for
thee
in
heauen
,
then
he
hath
communicated
and
imparted
to
the
Creatures
here
vpon
earth
.
Againe
,
we
may
conceyue
of
these
ioyes
of
heauen
,
Luk
12.27.28
by
taking
a
view
of
the
inferiour
beauties
.
Consider
(
sayth
our
Sauiour
Christ
)
the
Lillyes
of
the
field
;
how
they
grow
and
flourish
,
I
say
vnto
you
that
Salomon
in
all
his
glory
was
not
like
to
one
of
these
.
All
Salomons
glorie
not
like
to
one
Lillie
?
Hath
God
put
such
glorie
and
gladnesse
vpon
the
grasse
of
the
field
?
hath
he
so
gorgeously
attired
them
,
which
to
day
haue
a
being
,
and
to
morrow
are
cut
downe
,
and
cast
into
the
furnace
?
How
much
more
then
shall
be
the
glory
and
ioy
of
you
in
heauen
,
O
yee
of
little
faith
?
Therefore
when
wee
meete
with
any
thing
that
is
excellent
in
the
Cteatures
,
we
may
say
to
our selues
,
how
much
more
excellent
is
hee
that
gaue
them
this
excel●ency
.
When
we
finde
admirable
wisedome
in
men
,
how
they
rule
al
creatures
,
by
cunning
ouercome
them
that
are
farre
stronger
then
themselues
,
ouertake
them
that
are
farre
swifter
then
themselues
,
out-runne
the
Sunne
and
Moone
in
discourse
,
telling
many
yeares
before
hand
what
courses
they
must
hold
,
&
when
they
shall
be
eclipsed
,
Let
vs
say
to
our selues
how
wise
is
that
God
,
which
gaue
such
wisedome
vnto
men
?
Againe
,
when
we
see
any
thing
strong
,
as
the
Lyon
,
or
the
Elephant
,
Act.
40.15.16
Iob.
41.1
.
1
King
.
19.11
.
whose
strength
is
described
in
the
booke
of
Iob
,
or
the
whale
,
whose
strength
is
also
there
described
;
or
the
winde
which
is
sayd
in
the
first
booke
of
the
Kings
to
bee
so
great
and
strong
,
that
it
rent
the
mountaines
&
brake
in
peeces
the
rockes
;
or
the
thunder
or
such
like
,
at
the
huge
noyse
whereof
(
as
it
is
sayde
in
the
booke
of
Exodus
)
it
made
all
the
people
in
the
Campe
to
feare
and
tremble
;
Ex.
19
16.
Let
vs
then
say
,
how
strong
is
that
God
,
that
giueth
this
strength
vnto
them
?
Againe
,
when
wee
see
rare
beauty
in
men
or
women
,
or
most
glorious
colours
in
flowers
,
birdes
and
other
creatures
;
Let
vs
then
say
,
how
farre
more
beautifull
and
amiable
is
that
God
,
that
giueth
this
beauty
and
comelinesse
vnto
them
?
And
when
wee
taste
things
that
are
exceeding
comfortable
and
sweet
,
as
honey
,
and
such
like
;
Let
vs
then
say
;
how
sweete
and
comfortable
is
that
GOD
that
giueth
that
sweetenesse
?
Now
from
al
this
let
vs
conclude
,
that
if
the
creatures
can
affoord
such
pleasure
,
comfort
,
contentment
,
and
delight
;
what
will
the
Creator
himselfe
doe
?
when
we
shall
immediately
enioy
his
glorious
presence
after
death
?
In
thy
presence
(
sayth
the
Psalmist
)
Psal
16.11
.
is
fulnesse
of
ioy
,
and
at
thy
right
hand
there
are
pleasures
for
euermore
.
Surely
this
world
compared
to
the
world
to
come
,
is
as
it
were
but
a
little
village
to
the
greatest
and
most
spatious
City
:
nay
,
it
is
but
as
it
were
a
gatehouse
,
or
Porters
lodge
to
the
most
wide
,
glorious
and
magnificent
Pallace
of
the
greatest
Prince
in
the
World
;
and
if
the
Gatehouse
bee
so
fayre
,
how
fayre
and
glorious
is
the
Pallace
it selfe
?
Moreouer
,
consider
what
great
ods
there
is
between
Gods
mediate
and
immediate
presence
to
enioy
him
in
the
creatures
,
and
to
enioy
him
in
himselfe
.
The
creatures
,
yea
the
most
excellent
creatures
,
are
as
it
were
but
a
vayle
or
curtaine
drawne
between
God
and
vs
,
which
vayle
or
curtaine
being
drawne
aside
,
wee
shall
see
God
face
to
face
;
and
then
how
glorious
will
that
sight
bee
?
And
though
we
know
not
what
it
is
to
behold
the
face
of
God
;
yet
herein
consisteth
the
highest
degree
of
our
happinesse
.
Isa.
33.17
.
Therefore
are
the
ioyes
of
the
Saints
in
heauen
super
superlatiue
,
because
theyr
eyes
doe
alwayes
behold
their
King
in
the
excellency
of
his
beauty
and
glory
.
It
is
a
pleasing
sight
and
delightsome
to
the
eye
to
behold
the
Sunne
,
but
that
is
(
sayth
Bernard
)
the
true
and
only
ioy
indeed
,
which
is
conceyued
from
the
Creator
,
not
from
the
creature
.
Iohn
the
Baptist
leaped
in
his
mothers
wombe
,
Luk.
1.41
.
when
but
the
mother
of
his
Maker
came
neere
vnto
him
.
The
Wise
men
reioyced
exceedingly
when
they
saw
but
his
Starre
.
The
Bethshemites
reioiced
greatly
at
the
sight
of
the
Ark.
Math
2.10
:
Were
these
causes
of
great
and
vnwonted
ioy
and
gladnesse
?
1
Sam.
6.13
then
much
more
are
the
Saints
of
God
rauished
with
ioy
in
heauen
,
where
they
shal
continually
see
and
behold
God
face
to
face
.
Wee
are
to
consider
,
that
there
is
a
twofold
vision
or
sight
of
God
;
the
one
,
called
by
some
of
the
learned
visio
viae
,
the
sight
of
the
way
,
and
means
that
bringeth
home
to
God
;
the
other
visio
patriae
,
the
sight
of
t●e
Countrey
,
where
God
is
,
that
is
his
home
and
habitation
with
his
Saints
and
Angels
.
They
are
happy
that
see
the
way
,
that
bringeth
and
leadeth
home
to
God
,
but
more
happy
,
that
are
at
home
in
heauen
dwelling
,
neuer
to
bee
remoued
out
of
his
presence
and
Country
.
Of
these
two
sortes
of
visions
meaneth
the
Apostle
Saint
Paul
:
When
hee
sayth
;
1
Cor
13.12
for
now
wee
see
through
a
glasse
darkely
,
but
then
wee
shall
see
face
to
face
.
Touching
the
first
kind
of
the
sight
of
God
,
which
is
termed
visio
viae
,
or
(
as
Saint
Paul
)
in
a
glasse
darkly
,
in
a
word
this
sight
consisteth
in
true
faith
and
knowledge
of
God
.
And
thus
to
see
God
by
sound
and
sauing
knowledge
grounded
vpon
his
word
,
and
by
a
true
and
liuely
iustifying
faith
from
this
knowledge
arising
:
This
I
say
,
is
onely
proper
to
Gods
elect
children
,
who
in
time
shall
come
to
see
him
at
home
face
to
face
in
the
fulnes
of
ioies
for
euer
.
And
touching
visio
patriae
,
a
seeing
of
God
in
his
Country
,
or
his
home
,
or
heauenly
habitation
.
Augustine
writing
vpon
Genesis
sayth
,
That
the
blessed
shall
haue
a
three-fold
sight
of
God
in
heauen
.
To
wit
,
they
shall
first
haue
a
spirituall
,
or
they
shall
see
the
blessed
spirits
&
Angels
;
next
,
a
body
or
corporall
sight
of
the
blessed
redeemer
.
And
thirdly
,
a
supernatural
or
intellectuall
sight
;
and
a
fourth
may
be
added
,
that
they
shall
likewise
see
the
holy
Chost
.
For
the
first
;
their
spirites
and
soules
shall
behold
and
see
with
great
comfort
and
ioy
the
blessed
Angels
,
and
Spirites
of
all
the
faithfull
departed
:
They
shall
see
the
bright
Court
of
Angels
,
Math.
18.10
.
Cherubins
&
Seraphins
,
alwaies
beholding
the
face
of
our
father
which
is
in
heauen
,
attending
the
Dyetie
,
and
euer
pressing
to
doe
his
will
,
faithfully
,
speedily
,
willingly
,
neuer
wearie
of
watching
,
because
they
are
neuer
wearie
of
well-doing
.
They
shall
see
the
faire
assembly
of
the
Saints
of
God
,
the
Patriarckes
Prophets
and
Apostles
,
Luk.
13.28
.
with
Abraham
,
Isaacke
and
Iacob
in
his
glorious
Kingdome
;
they
shall
bee
tyed
vp
with
them
in
the
bundell
of
liuing
;
1
Sam.
25.29
.
neuer
to
bee
loosed
any
more
.
As
they
before
them
haue
done
,
so
shall
they
returne
into
their
rest
,
as
into
a
retiring
Campe
after
the
day
of
battell
.
This
is
the
greatest
ioy
vpon
the
first
sight
.
And
if
(
as
Chrysostome
sayth
)
to
see
the
Deuill
and
euill
Spirits
,
bee
a
horrible
punishment
,
and
a
kind
of
hell
,
then
to
see
good
Angels
and
good
Spirites
must
be
a
great
ioy
,
and
the
beginning
and
entrance
into
heauen
.
Psal.
45.1
.
The
second
is
that
corporall
and
bodily
beholding
of
our
Sauiour
Iesus
Christ
,
standing
at
the
right
hand
of
God
the
Father
,
1
Pet.
1.12
.
and
his
comfortable
face
and
countenance
fayrer
then
the
sonnes
of
men
,
and
whome
the
very
angells
desire
to
behold
,
and
whereby
in
their
Spirites
the
Saintes
,
doe
presenly
see
the
naturall
and
humane
bodie
of
Christ
Iesus
,
at
the
right
hand
of
God
the
Father
;
from
whose
glorious
sight
doth
arise
a
greater
measure
and
degree
of
comfort
and
ioy
.
Cant.
3.11
,
Then
come
the
godly
to
see
in
substance
,
that
which
was
spoken
(
of
the
type
)
by
Salomon
,
Math.
12.42
Come
foorth
O
yee
daughters
of
Sion
,
and
behold
the
King
Salomon
with
the
Crowne
.
To
see
then
this
true
Salomon
,
more
great
then
Salomon
,
euen
our
Redeemer
,
thus
standing
crowned
in
glory
,
and
haue
accesse
to
him
,
must
needes
bee
a
second
,
and
higher
measure
of
ioy
to
the
beholders
.
It
is
sayd
,
when
Salomon
was
crowned
,
1
Kin
1.40
.
the
people
reioiced
exceedingly
,
that
the
earth
rent
with
the
sound
of
them
.
Oh
what
ioy
and
greater
ioy
is
it
then
to
see
Christ
Iesus
thus
crowned
with
glory
in
Gods
Kingdome
at
home
?
When
the
Wise-men
came
a
farre
iourney
,
seeking
Christ
,
anst
found
him
new
borne
,
lying
most
meanely
&
basely
in
a
Cratch
amongst
the
beasts
;
yet
did
they
reioice
,
seeing
him
in
the
Cratch
,
and
did
offer
to
him
.
Oh
how
much
shall
yee
reioyce
,
Math.
2.10,12
seeing
him
that
was
in
the
Cratch
,
cloathed
with
great
glory
,
and
wearing
an
immortall
Crowne
?
The
third
sight
is
that
intellectuall
and
glorious
sight
supernaturall
of
Gods
essence
face
to
face
(
as
Paul
nameth
it
)
yea
God
himselfe
of
so
great
Maiesty
,
might
,
beauty
,
goodnesse
,
mercy
and
loue
,
1.
Cor.
13.12
.
as
if
a
man
were
filled
with
all
other
blessings
temporall
and
eternall
,
and
yet
without
this
(
as
Plotin
sayth
)
all
were
but
misery
and
accursednes
.
And
this
is
such
a
sight
,
in
such
a
manner
,
and
after
such
a
measure
(
which
notwithstanding
shall
be
infinite
)
as
is
or
can
bee
possible
,
for
the
glorified
Creatures
to
beholde
the
glorious
Creator
.
And
(
as
the
Apostle
Saint
Peter
sayeth
)
to
bee
made
partakers
of
Gods
diuine
nature
,
2
Pet.
1.4
.
farre
beyond
that
sight
of
Moyses
or
Peters
,
when
being
clogged
with
mortality
,
they
yet
did
see
that
was
glorious
to
behold
.
Of
this
sight
of
God
,
Iob.
19.23.24,25,26.27
.
the
holy
man
speaketh
in
his
Booke
.
Oh
(
sayeth
he
)
That
my
wordes
were
now
written
,
O
that
they
were
printed
in
a
Booke
,
that
they
were
grauen
with
an
yron
penne
,
and
layde
in
the
Rocke
for
euer
.
For
I
know
that
my
Redeemer
liueth
,
and
that
hee
shall
stand
at
the
latter
day
vpon
the
earth
,
and
though
after
my
skin
wormes
destroy
this
body
,
yet
in
my
flesh
shall
I
see
GOD
,
whom
I
shall
see
for
my selfe
,
and
mine
eyes
shall
behold
,
and
not
another
,
though
my
raines
be
consumed
within
me
.
Yet
this
sight
shall
exceed
,
and
goe
beyond
that
of
our
Forefathers
before
the
fall
,
or
that
of
the
Apostle
Pauls
;
for
it
is
sayde
by
him
,
that
we
shall
see
him
face
to
face
.
And
by
the
Apostle
Peter
being
made
partakers
of
his
diuine
nature
,
more
then
euer
man
could
haue
dreamed
off
,
then
shall
the
Elect
see
so●
,
as
they
shall
bee
with
him
for
euer
,
yea
and
serue
him
continually
,
in
singing
praises
vnto
him
.
Which
sight
is
called
the
spirituall
life
,
not
in
respect
of
substance
,
but
qualities
,
in
so
farre
that
after
those
sightes
,
the
elect
shall
spiritually
liue
,
and
that
without
any
naturall
or
bodily
helpes
or
meanes
,
as
in
this
present
transitory
life
.
In
that
Life
shall
bee
no
neede
of
meate
,
drinke
,
light
,
artificiall
or
naturall
,
Candle
.
Starres
,
Sunne
,
or
Moone
;
For
God
shall
bee
all
in
all
.
By
which
sight
and
supernaturall
knowledge
,
it
shall
come
to
passe
,
That
Philip.
3,21
these
our
mortall
bodies
shall
bee
like
to
his
glorious
body
,
Dan:
12,3
,
and
shall
shine
like
the
Sunne
in
the
firmament
,
and
be
made
like
Angels
.
Fulgentius
speaking
of
this
most
glorious
and
supernaturall
sight
,
sayth
thus
:
In
a
looking
glasse
wee
may
see
three
different
things
;
the
glasse
,
our selues
,
and
what
is
neere
vs
:
So
by
the
glasse
of
Gods
diuine
clearenes
,
wee
shall
see
him
,
our selues
,
Angels
,
and
saints
beside
vs
;
yea
,
we
shall
see
God
face
to
face
,
not
as
now
through
the
glasse
of
his
word
;
but
we
shal
know
him
as
we
are
known
of
his
Maiesty
.
As
a
man
standing
vpon
the
shore
of
the
Sea
seeth
not
the
bredth
or
depth
of
it
;
so
the
Angels
in
Heauen
,
and
the
elect
on
earth
may
see
God
really
,
and
yet
not
comprehend
the
depth
of
his
greatnes
,
nor
the
height
of
his
euerlasting
essence
.
The
fourth
sight
is
that
we
shall
likewise
see
the
Holy
Ghost
proceeding
from
them
both
,
and
breathing
vpon
our
saued
soules
,
like
a
gentle
soft
ayre
vpon
a
garden
,
and
more
sweet
then
all
the
trees
of
Incense
.
Againe
,
the
Apostle
sayeth
,
Now
I
know
in
part
,
1
Cor:
13,12
,
but
then
shall
I
know
euen
as
I
am
knowne
.
The
Apostle
is
bolde
here
to
say
,
that
all
the
knowledge
wee
haue
here
,
is
as
the
knowledge
and
stuttering
of
a
young
child
,
yea
,
that
his
owne
knowledge
too
,
was
such
,
although
he
were
an
Apostle
,
and
a
principall
Apostle
;
and
thereby
hee
insinuateth
that
our
knowledge
here
is
as
farre
inferiour
to
the
knowledge
we
shall
haue
there
,
as
the
knowledge
of
a
childe
that
stuttereth
and
stammereth
,
and
yet
cannot
speake
plaine
,
is
to
the
knowledge
of
the
greatest
Clearke
in
the
world
.
The
very
heathen
thought
this
to
bee
one
great
benefite
,
that
men
,
especially
wise
men
had
by
death
,
that
their
knowledge
was
perefected
in
the
other
world
,
and
that
none
could
possibly
attaine
to
perfect
wisedome
&
knowledge
,
vntill
they
came
thither
.
How
much
more
should
wee
count
this
an
inestimable
glorie
and
benefite
,
that
in
the
life
to
come
wee
shall
haue
the
perfect
knowledge
of
heauenly
things
,
yea
,
and
of
all
things
in
the
Kingdom
of
Heauen
;
yea
,
we
shall
know
God
with
a
perfect
knowledge
,
so
farre
as
Creatures
can
possibly
comprehend
the
Creator
.
Wee
shall
know
the
power
of
the
Father
,
the
wisedome
of
the
Sonne
,
the
grace
of
the
holy
Ghost
,
and
the
indiuisible
nature
of
the
blessed
Trinity
.
And
in
him
we
shall
know
,
not
onely
all
our
friendes
(
who
dyed
in
the
faith
of
Christ
with
vs
)
but
also
all
the
faithfull
that
euer
were
,
or
shall
bee
.
For
first
,
our
Sauiour
Christ
tells
the
Iewes
in
the
Gospell
of
Saint
Luke
,
that
they
shall
see
Abraham
,
Isaacke
and
Iacob
,
Luk.
13,28
,
and
all
the
Prophets
in
the
Kingdome
of
God
,
and
you
your selues
thrust
out
.
Then
if
the
wicked
shall
know
the
godly
,
much
more
shall
we
know
them
.
Gen.
2.23
.
Secondly
,
Adam
in
his
Innocency
knew
Eue
,
so
soone
as
hee
awaked
out
of
his
sleepe
to
bee
bone
of
his
bone
,
and
flesh
of
his
flesh
;
much
more
then
shall
wee
know
our
kindred
and
friendes
in
the
faith
,
when
wee
shall
awake
,
and
bee
perfected
,
and
glorified
in
the
Resurrection
.
Mat.
27.52.53
Thirdly
,
the
Apostles
knew
Christ
after
his
resurrection
,
and
the
Saints
which
arose
with
him
,
and
appeared
in
the
holy
City
,
Mat.
17.4
.
as
is
recorded
by
the
Evangelist
S.
Mathew
,
therefore
we
shall
know
one
another
then
.
Fourthly
,
Peter
,
Iames
and
Iohn
knew
Moses
and
Elias
in
the
transfiguration
of
Christ
,
much
more
shall
wee
know
one
another
in
our
glorification
.
Luk.
16.23
.
Fiftly
,
Dines
knew
Lazarus
a
farre
off
in
Abrahams
bosome
;
much
more
shall
one
child
of
God
know
another
in
the
Kingdome
of
God
.
Sixthly
,
our
Sauiour
Christ
in
the
Gospell
of
S.
Mathew
sayth
vnto
Peter
,
Mat.
19.28
,
and
the
rest
of
his
Apostles
,
verelie
I
say
vnto
you
,
that
yee
which
haue
followed
me
in
the
regeneration
,
when
the
son
of
man
shall
sit
on
the
throne
of
his
glory
,
yee
also
shall
sit
vpon
twelue
thrones
,
iudging
the
twelue
Tribes
of
Israel
.
But
this
place
of
Scripture
being
somewhat
obscurely
vttered
,
Our
Sauiour
Christ
there
alluding
to
the
present
state
of
things
,
the
number
of
the
twelue
Tribes
of
Israel
,
and
of
the
twelue
Apostles
,
the
Apostle
Saint
Paul
in
his
first
Epistle
to
the
Corinthians
expresseth
more
plainely
and
clearely
,
applying
it
in
generall
to
all
the
faithfull
vnder
the
New
Testament
,
Affirming
,
that
the
Saints
shall
iudge
the
World
,
1
Cor.
6,2,3
,
Yea
,
euen
the
Angells
,
(
that
is
to
say
)
Wicked
,
and
Vngodly
men
,
and
wicked
and
vngodly
Spirites
.
And
hence
Tertullian
notably
comforteth
and
encourageth
the
Martyres
that
were
in
durance
,
dayly
expecting
the
Iudges
comming
,
&
to
receiue
sentence
of
death
perhaps
(
saith
he
)
the
Iudge
is
looked
for
,
yea
,
but
you
shall
iudge
your
Iudges
your selues
.
But
heere
by
the
way
wee
are
to
vnderstand
,
that
the
authoritie
of
iudgment
doth
not
belong
either
to
the
Apostles
or
Saints
;
and
that
in
their
manner
of
iudgement
they
resemble
Iustices
,
who
at
an
Assise
are
in
a
manner
Iudges
,
and
yet
giue
no
sentence
,
but
onely
approue
the
sentence
that
is
giuen
.
The
Iudges
for
the
time
haue
the
whole
authoritie
,
the
Iustices
on
the
Bench
are
but
Assistants
and
witnesses
;
the
definitiue
Iudgement
is
proper
to
our
Sauiour
Christ
,
Acts
10.42
.
who
is
the
supreme
Iudge
himselfe
;
For
he
it
is
,
2.
Tim.
4.1
.
(
saith
the
Apostle
Saint
Peter
)
that
was
ordained
of
God
to
bee
the
Iudge
of
the
quicke
and
the
dead
:
and
he
it
is
(
saith
Saint
Paul
)
that
shall
iudge
the
quicke
and
the
dead
at
his
appearing
,
and
in
his
kingdome
;
The
Apostles
and
Saints
are
not
Iudges
,
but
as
Iudges
hauing
no
voice
of
authoritie
,
but
of
consent
.
So
that
although
our
Sauiour
Christ
our
head
,
principally
and
properly
shall
be
the
Iudge
,
yet
we
that
are
his
members
shall
haue
a
branch
of
his
authoritie
,
and
shall
be
,
as
it
were
,
ioyned
in
commission
with
him
;
so
the
Bench
,
and
not
the
Barre
,
is
our
place
there
in
heauen
,
which
is
part
of
our
glory
and
ioy
.
Then
if
the
Saints
shall
be
assisting
in
iudging
wicked
men
and
wicked
spirits
;
it
then
followeth
that
they
shall
know
the
wicked
from
the
good
,
the
goats
from
the
sheep
;
and
then
much
more
shall
they
know
their
fellow-Iustices
and
Commissioners
.
And
the
Apostle
Paul
confi●meth
this
in
these
words
before
alledged
,
saying
,
But
then
shall
I
know
,
1.
Cor.
13.12
.
euen
as
I
also
am
knowne
.
And
Augustine
out
of
this
place
comforteth
a
widow
,
assuring
her
,
as
in
this
life
shee
saw
her
husband
with
external
eyes
,
so
in
the
life
to
come
,
she
should
know
his
heart
,
and
what
were
all
his
thoughts
and
imaginations
.
Then
husbands
and
wiues
looke
to
your
thoughts
and
actions
,
for
all
shall
one
day
be
manifest
.
Seuenthly
,
Gen.
25.8
.
Gen.
35.29
.
2.
King
.
22.20
.
The
faithfull
in
the
old
Testament
are
said
to
be
gathered
to
their
Fathers
,
therefore
the
knowledge
of
our
friends
remaineth
.
Eightly
,
The
Apostle
Saint
Paul
saith
,
1.
Cor.
13.8
.
That
loue
neuer
falleth
away
;
therefore
knowledge
one
of
another
being
the
ground
thereof
,
remaines
in
another
life
.
Rom.
2.5.6
.
Ninthly
,
The
Apostle
saith
,
That
the
last
day
shall
be
a
declaration
of
the
iust
iudgement
of
God
,
who
will
render
to
euery
man
according
to
his
deeds
.
Eccles.
12.14
.
And
the
Preacher
saith
,
That
God
shall
bring
euery
worke
to
iudgement
with
euery
secret
thing
,
whether
it
be
good
or
euill
.
And
in
the
booke
of
the
Reuelation
it
is
said
,
Reuel.
22.12
.
Behold
I
come
quickly
,
and
my
reward
is
with
me
,
to
giue
to
euery
man
according
as
his
workes
shall
bee
.
Then
if
euery
mans
worke
shall
be
brought
to
light
,
much
more
the
worker
.
Matt.
12.36
.
And
if
(
as
it
is
in
the
Gospell
)
wicked
men
shall
account
for
euery
idle
word
,
much
more
shall
the
idle
speakers
themselues
bee
knowne
;
for
if
the
persons
bee
not
knowne
,
then
in
vaine
shall
their
workes
be
made
manifest
and
knowne
;
then
if
the
wicked
shall
be
knowne
as
well
as
their
wicked
works
,
much
more
shall
the
Saints
know
one
another
.
Tenthly
and
lastly
,
it
is
said
in
the
booke
of
Wisdome
,
Then
shall
the
righteous
man
stand
in
great
boldnesse
,
Wisd.
5.1,2,3,4,5,6
.
before
the
face
of
such
as
haue
afflicted
him
,
and
made
no
account
of
his
labours
;
when
they
see
it
,
they
shall
be
troubled
with
terrible
feare
,
and
shall
be
amazed
at
the
strangenesse
of
his
saluation
,
so
farre
beyond
all
that
they
looked
for
;
and
they
repenting
and
groaning
for
anguish
of
spirit
,
shall
say
within
themselues
,
This
was
hee
whom
we
had
sometime
in
derision
,
and
a
prouerbe
of
reproach
:
We
fooles
accounted
his
life
madnesse
,
and
his
end
to
bee
without
honor
.
How
is
he
numbred
among
the
children
of
God
,
and
his
lot
is
among
the
Saints
?
Therefore
haue
we
erred
from
the
way
of
truth
,
and
the
light
of
righteousnesse
hath
not
shined
vnto
vs
,
and
the
Sunne
of
righteousnesse
rose
not
vpon
vs
.
Out
of
which
place
it
may
be
gathered
,
that
if
the
wicked
themselues
shall
know
the
children
of
God
after
death
,
whom
they
haue
derided
,
mocked
,
scoffed
,
and
wronged
;
nay
,
if
the
wicked
shall
at
that
day
know
Christ
himselfe
,
as
it
is
testified
in
the
booke
of
the
Reuelation
,
Reuel.
1.7
.
where
it
is
said
,
Behold
he
commeth
with
clouds
,
and
euery
eye
shall
see
him
,
and
they
also
which
pierced
him
,
and
all
kindreds
of
the
earth
shall
waile
because
of
him
,
then
much
more
vndoubtedly
shal
the
Saints
of
God
know
the
same
,
and
their
Sauiour
Iesus
Christ
,
and
they
shall
also
know
one
another
;
but
the
full
and
certaine
truth
hereof
shall
be
reuealed
vnto
vs
in
the
last
day
;
and
therefore
it
is
not
good
to
approch
nearer
this
holy
flame
of
Gods
secrets
,
lest
we
be
therwith
consum●d
;
nor
diue
any
deeper
into
this
bottomlesse
depth
,
for
feare
of
drowning
:
we
herein
must
not
be
ouer
curious
,
but
be
wise
to
sobrietie
,
and
especially
labour
to
know
those
things
that
more
concerne
vs
in
this
life
,
and
that
are
more
euidently
discouered
vnto
vs
,
that
we
and
our
children
may
doe
them
:
it
is
a
learned
ignorance
not
to
know
that
which
God
would
haue
vs
to
be
ignorant
of
;
but
it
is
a
pernicious
contempt
not
to
bee
willing
to
know
that
which
God
would
teach
vs
:
true
wisdome
and
modestie
in
the
children
of
God
,
consisteth
in
opening
the
eares
to
learne
,
when
Christ
openeth
his
mouth
to
teach
,
and
in
not
desiring
to
learne
that
which
hee
is
vnwilling
to
reueale
vnto
vs
:
the
holy
Scripture
is
the
schoole
of
the
holy
Ghost
,
wherein
,
as
there
is
nothing
omitted
that
is
necessarie
to
saluation
,
so
is
there
nothing
taught
,
but
what
is
requisite
for
vs
to
know
.
Againe
,
cast
thy
conceit
earnestly
vpon
the
description
of
the
holy
Citie
,
new
Ierusalem
,
Reuel.
21.10
.
come
downe
from
heauen
as
a
Bride
prepared
for
a
husband
,
a
Citie
of
solace
,
whose
ports
are
euer
patent
,
whose
streets
are
paued
with
gold
,
and
garnished
with
all
manner
of
pretious
stones
;
euer
splendent
shall
this
Citie
be
,
and
there
is
represented
vnto
thee
a
place
full
of
all
glorie
,
pleasures
and
excellencies
that
hart
can
imagine
,
and
those
perdurable
euen
for
euer
.
The
first
point
is
to
consider
what
manner
of
place
it
is
that
the
blessed
Saints
doe
inhabite
;
1.
King
.
8.27
.
it
is
the
heauen
of
heauens
,
or
third
heauen
,
called
Paradise
,
2.
Cor.
12.2.4
.
where
Christ
in
his
humane
nature
ascended
farre
aboue
all
visible
heauens
,
which
by
the
firmament
,
as
by
an
azured
curtaine
,
spangled
with
glittering
starres
and
glorious
planets
,
Psal.
19.5
.
is
so
hid
,
that
we
cannot
behold
it
with
these
corruptible
eyes
of
flesh
.
This
place
therefore
(
the
holy
Ghost
framing
himselfe
to
our
weake
capacities
)
describes
by
things
most
glorious
,
which
no
man
can
estimate
,
by
things
of
most
value
,
in
the
account
and
estimation
of
men
;
and
therefore
he
doth
liken
it
to
a
great
and
holy
Citie
,
named
the
New
,
holy
and
heauenly
Ierusalem
,
Reu.
21.1.2
.
where
onely
God
,
and
his
people
who
are
saued
and
written
in
the
Lambes
booke
,
doe
inhabite
and
dwell
,
all
built
of
pure
gold
,
like
vnto
cleare
glasse
or
Cristall
,
the
walles
of
Iasper
stones
,
the
foundations
of
the
walles
with
twelue
manner
of
pretious
stones
,
hauing
twelue
gates
,
each
built
of
one
pearle
,
three
gates
toward
each
of
the
foure
corners
of
the
world
,
and
at
each
gate
an
Angell
,
as
so
many
porters
to
keepe
it
,
that
no
vncleane
thing
may
enter
into
the
same
.
It
is
foure
square
,
therefore
it
is
perfect
.
The
length
,
the
breadth
,
the
height
of
it
are
equall
,
twelue
thousand
furlongs
euery
way
,
therefore
it
is
spacious
and
glorious
.
Thorow
the
middest
of
the
streets
there
euer
runneth
a
pure
riuer
of
the
water
of
life
,
as
cleere
a
Crystall
;
therefore
it
is
wholesome
.
And
on
either
side
of
the
riuer
is
the
tree
of
life
euer
growing
,
which
beares
twelue
manner
of
fruits
,
and
yeelds
fruits
euery
moneth
,
and
therefore
fruitfull
.
And
the
leaues
of
the
tree
are
health
to
the
nations
,
and
therefore
wholesome
.
There
is
therefore
no
place
so
glorious
by
creation
,
so
bewtifull
with
delectation
,
so
rich
in
possession
,
nor
so
comfortable
for
habitation
;
for
there
(
as
Saint
Augustine
saith
)
the
King
is
verity
,
the
Law
is
charitie
,
the
dignitie
is
equitie
,
the
place
felicitie
,
and
the
life
eternitie
.
It
is
in
sight
most
high
,
in
space
most
ample
and
large
,
in
matter
most
sumptuous
,
in
shew
and
bewtie
most
spetious
and
glorious
,
there
is
no
night
nor
darknesse
,
for
the
Sunne
of
righteousnesse
which
knowes
not
to
be
hid
,
doth
euer
send
his
beames
into
it
.
It
is
a
place
of
holinesse
and
puritie
,
for
no
vncleane
thing
shall
enter
into
it
.
Reu.
21.27.16
.
Reu.
22.
It
is
a
place
of
brightnesse
and
beawtie
,
for
it
is
as
cleare
as
Crystall
.
It
is
a
place
of
roomth
and
largenesse
,
therefore
it
is
said
in
Baruch
,
Baruc.
3.24.25
O
Israel
how
great
is
the
house
of
God
,
and
how
large
is
the
place
of
his
possession
?
great
and
hath
no
end
,
high
and
vnmeasurable
.
And
into
this
pure
,
bright
,
and
large
place
of
glorie
,
shall
all
the
Saints
of
God
enter
and
possesse
it
.
So
that
it
is
wholy
pleasant
,
wholy
desirable
,
remoued
from
all
euill
,
and
replenished
with
all
good
.
In
which
(
as
Augustine
saith
)
there
is
a
life
prepared
of
God
for
his
friends
,
a
secure
life
,
a
quiet
life
,
a
beautifull
life
,
a
cleane
life
,
a
chaste
life
,
a
holy
life
,
a
life
that
knowes
not
death
,
a
life
without
streitnsse
,
without
necessi
ie
,
without
sorrow
,
without
corruption
,
without
perturbation
,
without
variety
,
without
mutation
,
a
life
full
of
beauty
and
honour
.
Where
(
as
Bernard
saith
)
there
is
nothing
present
that
offends
,
nothing
absent
that
delights
.
Now
if
the
Fabricke
of
this
world
,
which
is
as
it
were
but
a
stable
for
beasts
,
a
place
of
exile
,
and
valley
of
teares
to
men
,
hath
so
much
beautie
and
excellencie
,
that
it
strikes
him
into
admiration
that
doth
contemplate
it
,
and
doeth
astonish
him
,
and
such
plentie
of
good
things
that
no
sences
can
desire
more
,
such
varietie
of
beasts
,
birds
,
fishes
,
fountaines
,
townes
,
prouinces
,
cities
,
disegreeing
in
institutes
,
maners
,
and
lawes
,
such
choice
of
all
precious
stones
of
value
,
gold
,
siluer
,
and
exquisite
silkes
naturall
and
artificiall
:
if
(
I
say
)
this
building
of
so
smal
a
frame
of
the
Sun
,
Moone
,
and
Starres
shine
with
such
brightnesse
,
what
shall
then
our
heauenly
countrie
doe
,
not
now
the
habitation
of
seruants
,
but
of
sonnes
;
not
of
beasts
,
but
of
blessed
soules
?
Where
is
the
hall
of
the
great
King
of
kings
,
the
omnipotent
God
,
who
can
and
will
performe
to
his
beloued
children
much
more
then
they
can
conceiue
?
And
doubtlesse
so
farre
as
this
wide
world
exceedes
for
light
and
comfort
the
narrow
and
darke
wombe
of
the
mother
,
wherein
the
childe
was
wrap●ed
before
it
was
borne
;
so
much
▪
and
much
more
doth
that
oth●r
wor●d
(
whereinto
a●l
the
faithfull
after
this
life
are
recei●ed
)
exceed
this
world
.
What
things
will
not
the
eternall
God
frame
in
his
most
glorious
pallace
for
his
Saints
?
Luke
13.29
.
What
ioy
shall
there
be
,
when
(
saith
the
Euangelist
S.
Luke
)
they
shall
come
from
the
East
,
and
from
the
West
,
and
from
the
North
,
and
from
the
South
,
and
sit
downe
in
the
kingdome
of
God
?
Againe
,
contemplate
of
that
blessed
societie
of
most
pure
minds
in
their
seuerall
Quires
described
,
Angels
,
Arch-angels
,
Principalities
,
Powers
,
Dominions
,
Vertues
,
Thrones
,
Cherubins
,
Seraphins
,
whereof
there
is
such
a
multitude
,
that
the
Prophet
Daniel
saith
,
Dan.
7.10
.
Reu.
5.11
.
Thousand
thousands
ministred
vnto
him
;
and
ten
thousand
times
ten
thousand
stood
before
him
.
Behold
with
these
so
many
holy
soules
of
men
and
women
,
Patriarchs
,
Apostles
,
Prophets
,
Martirs
,
Virgins
,
Innocents
,
euen
so
many
,
Reu.
7.9
.
that
Iohn
said
,
they
could
not
bee
numbred
.
Behold
the
beautie
of
euery
one
,
and
with
so
great
loue
and
charitie
,
that
they
no
lesse
reioice
of
anothers
glorie
,
then
of
their
owne
.
Againe
,
conceiue
what
is
the
exercise
of
these
blessed
soules
;
first
to
know
the
diuine
essence
in
three
Persons
,
the
Father
,
the
Sonne
,
and
the
holy
Ghost
,
with
which
knowledge
they
are
so
illuminated
and
inflamed
,
that
incessantly
they
sing
,
Reu.
4.8
.
Esay
6.3
.
Holy
,
holy
,
holy
Lord
God
Almighty
,
which
was
,
is
,
and
is
to
come
,
the
whole
earth
is
full
of
his
glory
.
And
they
do
not
onely
see
God
,
and
know
God
,
but
doe
also
loue
him
with
a
vehement
loue
,
a
full
loue
,
a
perfect
loue
,
with
all
the
heart
,
with
all
the
strength
,
and
in
louing
,
they
enioy
him
;
and
in
enioying
,
with
an
inexplicable
ioy
are
rauished
:
No
cessation
of
praises
,
admiration
,
thanksgiuing
,
and
ioy
,
which
they
receiue
by
the
presence
of
God
,
whom
with
all
reuerence
and
rest
they
assist
;
and
by
that
societie
of
so
many
Saints
,
with
whom
they
see
themselues
in
glorie
,
in
a
place
so
sublime
,
secure
,
and
pleasant
,
doe
eternall
reioice
together
.
Againe
,
consider
withall
the
multitude
and
fulnesse
of
these
ioyes
;
so
many
,
that
God
can
onely
number
them
;
so
great
,
that
onely
he
can
estimate
them
;
of
such
varietie
and
perfection
,
that
this
world
hath
nothing
comparable
to
them
.
In
some
they
are
most
free
,
most
pure
,
most
beautifull
,
most
infinite
:
They
are
so
great
(
saith
one
)
that
they
cannot
be
measured
;
so
long
,
that
they
cannot
bee
limited
;
so
many
,
that
they
cannot
be
numbred
;
so
precious
,
that
they
cannot
be
valued
;
yet
we
shall
see
them
without
wearinesse
,
loue
them
without
measure
,
and
praise
them
without
end
.
Againe
also
,
the
ioy
which
the
Saints
conceiue
of
their
securitie
,
is
very
fit
for
meditation
,
seeing
themselues
to
haue
escaped
the
deceits
of
the
world
,
the
flesh
,
and
the
deuill
,
and
safe
from
the
iawes
of
hell
,
into
which
they
see
so
many
miserably
plunged
.
How
doe
they
reioice
of
the
occasions
of
sinne
they
haue
declined
,
of
their
industrie
in
vanquishing
the
assaults
of
their
spirituall
enemies
,
of
restraining
the
appetites
and
desires
of
the
flesh
,
of
ouercomming
all
difficulties
in
this
life
in
the
way
of
vertue
and
obedience
to
God
?
With
what
praises
shall
fasting
,
prayer
,
mortification
of
the
flesh
,
repentance
with
faith
(
the
mother
of
all
these
)
as
also
all
the
holy
counsels
,
and
happie
examples
of
others
(
whereby
they
haue
beene
stirred
vp
to
vertue
,
and
holpen
in
the
way
to
saluation
)
be
extolled
?
Againe
,
thinke
vpon
the
eternitie
of
this
glorie
.
2.
Cor.
4.17
▪
18.
For
our
light
affliction
(
saith
the
Apostle
S.
Paul
)
which
is
but
for
a
moment
,
doth
cause
vnto
vs
a
farre
more
excellent
and
eternall
waight
of
glory
;
while
we
looke
not
at
the
things
which
are
seene
,
but
at
the
things
which
are
not
seene
;
for
the
things
which
are
seene
are
temporall
,
but
the
things
which
are
not
seene
are
eternall
.
Affliction
shall
be
rewarded
with
excellent
glorie
,
light
affliction
with
a
weight
of
glorie
,
and
momentarie
affliction
with
eternall
glorie
.
Who
will
then
for
the
short
space
of
time
which
is
graunted
vs
to
liue
,
nay
for
many
ages
of
worlds
refuse
to
suffer
aduersitie
,
to
repent
in
sackcloth
and
ashes
,
to
beat
downe
the
rebellious
bodie
,
that
wee
may
at
length
arriue
at
the
hauen
of
this
glorious
eternitie
?
And
the
more
to
inflame
vs
hereunto
,
let
vs
know
for
ertaine
,
that
(
as
Gregory
saith
)
it
is
but
momentanie
,
whatsouer
it
be
in
this
life
that
can
delight
vs
,
but
is
for
euer
and
euer
that
will
●orment
vs
?
Our
delights
liue
and
die
in
a
moment
,
but
the
punishment
is
interminable
and
endlesse
.
By
faith
(
saith
the
author
to
the
Hebrewes
)
Moses
,
Heb.
11.24,25,16
.
when
he
was
come
to
yeeres
,
refused
to
be
called
the
sonne
of
Pharaohs
daughter
,
chusing
rather
to
suffer
affliction
with
the
children
of
God
,
then
to
enioy
the
pleasure
of
sinne
for
a
season
;
esteeming
the
reproach
of
Christ
greater
riches
,
then
the
treasures
of
Egypt
:
for
he
had
respect
vnto
the
recompence
of
the
reward
which
was
eternall
.
Againe
,
men
account
it
a
great
benefit
to
liue
onely
,
though
it
be
in
miserie
:
To
liue
well
then
and
happily
is
more
,
but
to
liue
well
,
happily
,
and
for
euer
,
is
most
of
all
,
and
more
then
this
world
can
afford
,
and
yeeld
to
any
man
either
to
liue
happily
,
or
to
liue
for
euer
.
Th●refore
in
the
Scripture
,
Rom
6.23
.
1.
Tim.
6.12
.
1.
Ioh.
5.11
.
that
life
to
come
in
the
other
world
,
is
called
euerlasting
or
eternall
life
.
It
is
so
called
,
because
by
life
is
signified
the
greatnesse
of
the
happinesse
and
glorie
,
and
by
eternall
or
euerlasting
the
infinite
greatnesse
and
perpetuitie
of
it
.
It
is
incomprehensible
for
the
greatnesse
,
and
infinite
for
the
eternitie
.
For
there
our
life
is
a
communion
with
the
blessed
Trinitie
,
our
ioy
the
presence
with
the
Lambe
,
our
exercise
singing
,
our
dittie
Alleluhiah
,
the
quire
Angels
and
Saints
;
wh●re
youth
flourisheth
that
neuer
waxeth
old
,
beautie
lasteth
that
neuer
fadeth
,
loue
aboundeth
that
neuer
cooleth
,
health
continueth
that
neuer
slacketh
,
and
life
remaineth
that
neuer
endeth
.
For
there
shal
be
health
without
sicknesse
,
youth
without
old
age
,
libertie
without
bondage
,
satiety
without
loathing
,
fairenesse
without
deformitie
,
abundance
without
want
,
knowledge
without
ignorance
,
glorie
without
ignominie
,
ioy
without
heauines
,
securitie
without
feare
,
peace
without
perturbation
,
light
without
darknesse
,
mirth
without
sadnesse
,
wealth
without
pouertie
,
credit
without
disgrace
,
beautie
without
blemish
,
ease
without
labour
,
riches
without
rust
,
blessednesse
without
misery
,
life
without
inconuenience
or
end
of
happines
,
and
consolation
that
neuer
knoweth
end
;
there
shall
bee
full
accomplishment
of
true
life
,
both
in
body
and
soule
vnited
vnto
Christ
as
members
to
their
head
,
1.
Sam.
1.18
.
and
by
Christ
vnto
God
,
the
fountaine
of
all
happinesse
and
felicitie
.
And
by
this
most
blessed
vnion
wee
shall
haue
community
with
Christ
of
all
fulnesse
of
good
and
glory
▪
where
we
shall
bee
filled
with
ioy
,
and
for
euer
&
euer
freed
from
iniquity
,
necessity
,
calamitie
and
mortality
,
enioying
secure
quietnesse
,
quiet
ioyfulnesse
,
ioyfull
blessednesse
,
blessed
euerlastingnesse
,
and
euerlasting
happinesse
.
Where
is
also
certaine
assurance
,
perfect
deliuerance
,
assured
eternity
,
eternall
quietnesse
,
quiet
happinesse
,
happy
pleasure
,
and
pleasurable
ioy
and
glorie
:
the
happy
Trinity
,
and
Vnity
of
Trinitie
,
and
Deity
of
Vnity
,
and
blessed
sight
of
Deity
:
this
is
the
Masters
ioy
;
oh
,
ioy
aboue
all
ioy
;
besides
which
there
is
no
ioy
!
And
what
can
we
imagine
that
may
delight
vs
,
Mat.
13.43
.
that
we
shall
not
haue
there
in
infinite
fulnesse
?
Wouldest
thou
haue
sweet
musicke
?
there
shalt
thou
enioy
the
harmonious
melody
of
the
heauenly
Saints
and
Angels
which
sing
day
and
night
before
the
throne
.
Wouldst
thou
haue
beauty
and
excellencie
of
body
?
there
thou
shalt
be
like
to
the
Angels
,
and
shalt
shine
as
the
Sunne
in
the
kingdome
of
thy
Father
.
Wouldst
thou
haue
pleasure
and
delight
?
there
thou
shalt
be
abundantly
satisfied
(
saith
the
Psalmist
)
Psal.
36.8
.
with
the
fatnesse
of
Gods
house
,
and
he
shall
make
thee
drinke
of
the
riuers
of
his
pleasures
.
Wouldst
thou
haue
wisedome
?
there
thou
shal
enioy
the
full
view
and
sight
of
Wisedome
it selfe
.
Wouldst
thou
desire
concord
,
vnity
and
friendship
?
there
thou
shalt
loue
God
aboue
thy selfe
,
and
God
shal
loue
thee
better
,
then
thou
canst
loue
thy selfe
;
and
there
all
the
Angels
and
Saints
shall
haue
but
one
wil
and
one
mind
,
and
shal
be
of
one
accord
,
and
that
shall
bee
agreeing
with
Gods
will
.
Wouldst
thou
haue
power
?
Luke
19.17
.
there
thou
that
hast
beene
here
faithful
of
a
litle
,
shalt
be
made
ruler
ouer
much
.
Wouldest
thou
haue
honour
?
there
thou
shalt
come
to
honor
by
inheriting
of
a
kingdome
;
and
in
this
kingdome
the
Lor●
will
honour
thee
with
his
owne
attendance
.
Wouldst
thou
haue
blessed
company
?
there
shalt
thou
enioy
the
blessed
societie
and
company
of
his
Saints
and
Angels
,
and
the
presence
of
Christ
,
Psal.
17.15
.
and
of
God
;
and
shalt
(
as
the
Psalmist
saith
)
behold
the
face
of
God
in
righteousnesse
,
and
shall
bee
satisfied
with
his
Image
and
likenesse
.
Againe
,
euer
splendent
shall
the
habitation
of
Gods
Saints
be
,
it
shal
not
need
Sun
,
for
the
Lambe
is
the
light
of
it
,
the
Saints
that
are
saued
shal
walke
in
the
light
of
it
,
and
the
Kings
of
the
earth
sh●ll
bring
their
honor
and
glory
vnto
it
,
the
gates
of
it
shal
not
be
shut
by
day
;
for
there
shall
be
no
night
there
,
and
the
glory
both
of
the
Iew
and
Gentile
shall
be
brought
vnto
it
.
What
should
I
say
more
?
as
I
coul●
,
so
haue
I
told
;
let
the
heart
conceiue
the
rest
;
&
yet
so
as
a
most
pleasant
place
,
and
most
ioyfull
presence
,
a
most
happie
estate
of
blessednes
,
shall
be
your
portion
in
an
endlesse
glory
.
I
cannot
speake
as
I
would
,
and
yet
my
heart
is
full
,
breake
it
wil
,
if
I
may
not
vent
it
;
pardon
me
therefore
a
while
to
beate
backe
these
fearefull
passions
of
your
mortalitie
,
with
further
impression
of
your
eternitie
;
and
consider
then
how
great
and
glorious
this
change
and
alteration
will
be
.
There
shall
be
tranquillitie
without
storme
,
libertie
with
out
restraint
,
ioy
without
interruption
,
eternity
without
cessation
,
yee
shall
haue
eyes
without
teares
,
hearts
without
sorrow
,
soules
without
sinne
.
Your
knowledge
shall
bee
without
doubting
or
discourse
,
for
yee
shall
see
God
and
all
goodnesse
all
at
once
;
your
loue
shall
leuell
at
the
highest
,
nor
shall
it
faile
to
fall
vpon
the
lowest
of
his
Saints
:
yee
shall
haue
what
you
can
desire
,
and
yee
shall
desire
nothing
but
what
is
good
;
for
as
one
hath
truely
said
,
he
is
not
blessed
who
inioyeth
not
all
hee
will
,
and
yet
willeth
nothing
but
what
is
good
:
yee
shall
heare
melodious
songs
,
euen
the
songs
of
Sion
,
Reuel
.
5.13.14
Psalmes
,
Hymnes
and
Prayses
,
more
sweete
then
the
harmonie
of
the
heauens
,
when
all
that
celestiall
hoast
shall
fill
that
holy
vault
with
an
Halleluiah
to
the
Almightie
,
Reuel.
19.1
.
and
say
,
Honor
,
Glory
,
Maiestie
,
Power
,
Dominion
and
Might
,
be
ascribed
to
him
that
sitteth
vpon
the
Throne
,
both
now
and
for
euer
.
And
heere
(
as
the
blessed
Apostle
saith
)
God
shall
be
all
in
all
vnto
vs
,
meate
to
our
taste
,
1.
Cor.
15.28
.
bewtie
to
our
eyes
,
perfumes
to
our
smell
,
musicke
to
our
eares
.
What
shall
I
say
more
,
but
as
the
Psalmist
saith
,
Psal.
87.3
.
Glorious
things
are
spoken
of
thee
O
Citie
of
God
.
Selah
.
Againe
,
all
this
and
all
the
former
ioyes
shall
bee
for
euer
,
and
without
interruption
;
and
of
this
kingdome
(
saith
the
Euangelist
Luke
)
Luke
1.33
.
there
shall
be
no
end
.
The
King
hereof
is
Christ
,
●he
Law
is
loue
,
the
subiects
are
the
Saints
,
Reu.
10.6
.
and
the
bounds
of
this
Empire
are
endlesse
,
tyed
to
no
returne
either
of
terme
or
time
,
for
time
shall
bee
no
more
.
Diuines
are
wont
to
shadow
out
Eternitie
by
the
similitude
of
a
little
bird
drinking
vp
a
drop
of
water
ou●
of
the
sea
,
if
euery
thousand
thousand
yeares
the
bird
should
come
,
and
drinke
vp
but
one
drop
▪
yet
the
sea
might
be
drie
at
length
:
But
yet
this
lasting
of
the
sea
is
nothing
in
comparison
to
the
lasting
of
the
glory
of
heauen
.
And
for
your
speedie
passage
out
of
this
world
into
that
endlesse
glorie
;
yee
shall
goe
,
nay
,
yee
shall
flye
(
as
Saint
Augustine
saith
)
with
as
great
haste
as
happinesse
.
Luke
23.47
.
2.
Iohn
2.18
.
1.
Cor.
15.52
.
This
day
(
saith
our
Sauiour
Christ
)
euen
now
(
saith
Saint
Iohn
)
In
the
twinckling
of
an
eye
(
saith
the
blessed
Apostle
Saint
Paul
)
all
shall
be
changed
at
the
day
of
Doome
,
and
why
not
at
the
day
of
Death
.
For
if
the
bodie
shal
be
where
the
minde
wil
,
when
it
is
glorified
,
why
shall
not
the
soule
bee
where
and
when
God
will
,
when
it
is
deliuered
?
I
say
,
Rom.
8.21
.
deliuered
out
of
the
bondage
of
corruption
,
wherein
it
is
,
into
the
glorious
libertie
of
the
sonnes
of
God
,
where
it
should
be
?
The
silly
eye
of
flesh
and
bloud
may
happily
demurre
vpon
the
distance
,
and
thinke
how
it
can
bee
possible
that
the
soule
should
passe
with
such
speed
from
this
earthly
house
of
clay
to
that
high
,
glorious
,
and
heauenly
habitation
&
dwelling
,
the
eight
Sphere
(
as
some
write
)
being
distant
from
the
earth
euery
where
twentie
thousand
Semidiameters
,
which
calculated
aright
,
and
numbred
with
our
miles
,
maketh
a
million
of
Germane
miles
,
which
is
one
thousand
thousand
.
Surely
I
dare
determine
of
no
particuler
,
but
say
in
generall
,
as
Balaam
did
of
Israel
in
the
booke
of
Numbers
,
where
he
saith
,
Numb.
23.10
.
Who
can
count
the
dust
of
Iacob
and
the
number
of
the
fourth
part
of
Israel
?
So
who
can
tell
the
distance
of
the
heauens
?
Prou.
25.3
.
The
heauen
for
height
(
saith
the
Wise-man
)
and
the
earth
for
depth
,
and
the
hearts
of
Kings
are
vnsearchable
.
Howbeit
,
be
the
distance
neuer
so
great
,
and
the
roome
neuer
so
close
,
where
the
partie
dieth
,
yet
speedie
may
be
the
soules
passage
to
this
glory
,
when
it
is
done
by
the
power
of
God
,
Marke
10.27
.
with
whom
all
things
are
possible
,
as
our
Sauiour
Christ
saith
in
the
Gospell
.
Againe
,
we
may
roue
at
the
glorious
estate
of
the
children
of
God
after
death
,
by
that
high
price
which
was
set
on
them
.
Our
Sauiour
Iesus
Christ
the
Sonne
and
only
Son
of
God
,
not
by
adoption
,
but
by
nature
,
louing
and
best
beloued
,
bought
them
not
with
money
,
but
with
bloud
,
&
not
with
the
bloud
of
Goats
and
Rammes
,
but
with
his
owne
bloud
,
and
not
with
the
bloud
of
his
head
,
hands
or
feete
,
but
with
his
owne
heart
bloud
.
And
as
he
prayed
soundly
for
them
himselfe
in
his
last
prayer
,
which
he
made
vnto
his
heauenly
Father
a
little
before
his
suffering
,
as
appeareth
in
the
Euangelist
Saint
Iohn
,
Iohn
17.1
.
so
hath
he
prised
them
vnto
his
friends
and
children
,
and
none
can
enter
into
them
but
by
many
tribulations
:
Acts
7.59
:
For
we
must
through
much
tribulation
enter
into
the
kingdome
of
God
.
They
did
cost
Paul
a
beheading
,
Peter
a
crucifying
,
Stephen
a
stoning
,
millions
of
Martyrs
racking
,
burning
,
torturing
,
tormenting
,
and
a
thousand
other
kinds
of
deathes
,
and
our
deere
Sauiour
Christ
himselfe
a
suffering
:
Ought
not
Christ
to
haue
suffered
these
things
,
Luke
24.26
.
and
so
to
enter
into
his
glorie
?
1.
Cor.
10.13
.
God
who
is
faithfull
and
true
(
as
the
Apostle
speaketh
)
hath
not
deceiued
his
Sonne
,
nor
ouer-sold
his
ioyes
vnto
his
Saints
and
children
;
and
therfore
vnspeakable
are
those
ioyes
which
Christ
hath
purchased
,
and
his
children
obtained
through
a
world
of
miseries
.
Againe
,
wee
haue
a
resemblance
of
these
ioyes
in
Christs
transfiguration
vpon
the
Mount
,
Luk.
9.28.29.30.31.32.33
.
when
as
the
fashion
of
his
countenance
was
altered
,
and
his
rayment
was
white
and
glistering
,
whereby
wee
learne
what
glory
our
bodies
shall
haue
in
the
day
of
the
resurrection
,
when
(
as
the
blessed
Apostle
Saint
Paul
telleth
vs
)
that
as
we
haue
borne
the
image
of
the
earthly
,
we
shall
also
beare
the
image
of
the
heauenly
,
1.
Cor.
15.49
.
and
be
like
the
Sonne
of
God
in
glory
.
Againe
,
we
may
make
coniecture
of
these
ioyes
,
by
reflecting
our
eyes
vpon
those
innumerable
perils
,
which
wee
haue
heere
escaped
:
For
if
such
as
are
deliuered
from
the
dangers
of
the
sea
,
doe
wonderfully
reioyce
,
when
they
come
safe
on
shore
,
much
greater
then
is
the
ioy
of
those
,
who
hauing
beene
tossed
in
the
waues
of
this
troublesome
world
,
troubled
with
sinnes
,
with
Satan
,
with
frailties
of
the
flesh
,
with
the
feare
of
hell
(
whose
dangers
(
saith
Gregorie
)
appeare
by
the
multitude
of
those
that
perish
)
are
now
arriued
at
heauen
for
their
hauen
,
and
are
wholly
freed
from
all
their
calamities
and
miseries
And
as
Saint
Augustine
wel
speaketh
,
the
more
dangers
escaped
,
the
more
ioyes
encreased
,
as
the
most
doubtfull
battell
maketh
the
most
ioyfull
victorie
.
Againe
,
we
doe
reade
in
the
booke
of
Hester
,
Hester
6.6.7.8.9.10.11
.
that
when
Haman
was
by
King
Ahashuerosh
willed
to
speak
,
what
shal
be
done
to
the
man
whom
the
King
would
honor
;
he
supposing
that
the
King
had
no
meaning
to
honor
any
but
himselfe
,
said
this
:
Let
them
bring
forth
for
him
royall
apparell
,
which
the
King
vseth
to
weare
,
and
the
horse
that
the
King
vseth
to
ride
on
,
and
that
the
Crowne
Royall
may
be
set
vpon
his
head
,
and
that
his
apparell
and
horse
bee
deliuered
to
one
of
the
Kings
most
noble
Princes
,
that
they
may
array
the
man
withall
,
whom
the
King
delighteth
to
honor
,
and
bring
him
on
horse-back
thorow
the
streetes
of
the
Citie
,
and
proclaime
before
him
;
Thus
shall
it
be
done
to
the
man
whom
the
King
will
honor
.
Then
the
King
said
to
Haman
,
Make
haste
,
&c.
Euen
so
shall
it
be
done
vnto
them
,
whom
the
King
of
kings
,
and
Lord
of
lords
will
honor
after
death
.
First
,
there
shal
be
put
vpon
them
royal
apparel
,
Reu.
3.4
5.
euen
long
white
roabes
,
which
are
such
as
Iesus
Christ
the
King
of
glory
himselfe
is
described
to
weare
.
Secondly
,
they
shal
sit
vpon
Iesus
Christ
his
owne
horse
,
Reu.
19.11
.
which
is
said
in
the
booke
of
the
Reuelation
to
be
a
white
horse
:
for
Iohn
there
saith
,
I
saw
heauen
opened
,
and
behold
a
white
horse
,
and
hee
that
sate
vpon
him
was
called
faithfull
and
true
.
To
him
therefore
(
saith
the
Sonne
of
God
)
that
ouercommeth
,
Reu.
3.21
.
will
I
grant
to
fit
with
me
in
my
throne
,
euen
as
I
also
ouercame
,
and
am
set
on
my
fathers
throne
.
Thirdly
,
the
Crowne
royall
shall
bee
set
vpon
their
heads
.
Be
thou
faithfull
vnto
death
(
saith
the
Sonne
of
God
)
and
I
will
giue
thee
a
crowne
of
life
.
Reu.
2.10
.
And
this
is
that
most
excellent
glorie
which
the
Saints
haue
in
heauen
,
shadowed
out
vnto
vs
by
a
kingly
crowne
,
which
of
all
earthly
things
is
most
glorious
.
Fourthly
,
this
glorie
shal
be
furthered
by
the
hands
of
the
king
of
heauens
most
noble
Princes
,
Mat.
24.31
.
He
shall
send
his
Angels
with
a
great
sound
of
a
trumpet
,
and
they
shall
gather
his
elect
from
the
foure
windes
,
from
one
end
of
heauen
to
the
other
.
Fiftly
and
lastly
,
the
Saints
shal
be
entred
into
the
ful
fruition
of
their
inheritance
,
with
such
ioy
and
triumph
in
the
glorious
assembly
of
all
the
Saints
and
holy
Angels
,
as
the
like
was
neuer
seene
in
the
world
,
no
not
in
Ierusalem
that
day
when
king
Solomon
sate
downe
in
his
father
Dauids
throne
:
1.
King
.
1.40
.
But
all
that
is
nothing
comparable
to
this
ioy
,
triumph
and
glorie
of
Gods
Saints
.
And
it
shal
be
as
it
were
proclaimed
before
them
:
Thus
shall
it
bee
done
vnto
them
whom
the
King
of
glory
will
honour
.
And
this
honour
(
saith
the
Psalmist
)
Psal.
149.9
.
haue
all
his
Saints
.
There
is
no
king
on
the
earth
can
produce
so
ancient
right
to
his
Crown
as
the
Christian
effectually
called
,
can
to
these
ioyes
of
heauen
:
no
man
on
the
earth
can
be
acknowledged
his
fathers
heire
vpon
such
sufficient
warrant
as
the
godly
Christian
.
No
freeholder
so
surely
infeoffed
in
his
lands
,
hauing
so
many
confirmations
of
his
right
,
as
hath
the
iustified
Christian
,
who
vpon
his
gift
hath
receiued
the
earnest
,
the
pledge
,
the
seale
,
and
the
witnesse
of
the
great
king
of
glorie
.
Wee
doe
reade
in
the
first
booke
of
the
Kings
,
that
when
the
queene
of
Sheba
heard
of
the
fame
of
Salomon
,
1.
King
.
10.11
.
concerning
the
name
of
the
Lord
,
she
came
from
a
very
farre
Countrey
to
proue
him
with
hard
questions
,
and
she
communed
with
him
of
all
that
was
in
her
heart
,
and
Salomon
told
her
all
her
questions
,
and
there
was
not
any
thing
hid
from
the
king
,
which
he
told
her
not
.
And
when
shee
had
seene
all
Salomons
wisedome
,
and
the
house
which
he
had
built
,
and
the
meat
of
his
table
,
and
the
si●ting
of
his
seruants
,
and
the
attendance
of
his
ministers
,
and
their
apparell
,
and
his
Cup-bearers
,
and
his
ascent
by
which
he
went
vp
into
the
house
of
the
Lord
.
It
is
there
said
,
that
there
was
no
more
spirit
in
her
.
And
she
said
to
the
king
,
it
was
a
true
report
that
I
heard
in
mine
owne
land
of
thine
acts
,
and
of
thy
wisedome
,
how
bee
it
I
beleeued
not
the
words
vntill
I
came
,
and
mine
eyes
had
seene
;
and
behold
the
one
halfe
was
not
told
mee
;
thy
wisedome
and
prosperitie
exceedeth
the
fame
which
I
haue
heard
.
Happy
are
thy
men
▪
happy
are
these
thy
seruants
which
stand
continually
before
thee
,
and
heare
thy
wisedome
.
Now
if
the
queene
of
Sheba
could
say
so
much
,
that
the
one
halfe
was
not
told
her
,
and
that
his
wisedome
and
prosperity
exceeded
the
fame
which
shee
before
had
heard
of
him
,
then
much
more
may
the
child
of
God
truly
say
,
when
he
commeth
in
his
owne
person
to
behold
a
farre
greater
then
Salomon
,
nay
,
Mat.
12.42
.
not
so
much
as
one
quarter
of
the
glory
and
ioyes
of
heauen
was
told
him
,
and
that
the
glory
and
ioyes
thereof
farre
exceed
the
report
,
fame
,
and
description
which
he
hath
heard
.
For
all
the
ioyes
which
we
haue
heard
,
or
can
heare
of
,
when
they
are
put
all
together
,
they
are
all
but
as
one
poore
drop
of
water
to
the
maine
Ocean
sea
,
in
comparison
of
the
ioyes
which
the
Saints
of
God
shall
behold
and
enioy
in
their
owne
persons
in
the
kingdome
of
glorie
.
For
no
man
knoweth
them
,
but
such
as
enioy
them
,
according
to
that
which
is
said
in
the
booke
of
the
Reuelation
:
To
him
that
ouercommeth
,
Reu.
2.17
.
I
will
giue
to
eate
of
the
hidden
Manna
,
and
will
giue
him
a
white
stone
,
and
in
the
stone
a
new
name
written
,
which
no
man
knoweth
sauing
bee
that
receiueth
it
.
Let
me
but
shew
you
now
what
S.
Augustine
speaketh
of
the
ioyes
of
heauen
:
Wee
may
sooner
tell
you
(
saith
hee
)
what
they
are
not
,
then
what
they
are
.
And
hence
it
is
that
the
euangelical
Prophet
Esay
saith
,
Isay
64.6
.
That
since
the
beginning
of
the
world
men
haue
not
heard
,
nor
perceiued
by
the
eare
,
neither
hath
the
eye
seene
(
O
God
)
besides
thee
,
what
he
hath
prepared
for
him
that
waiteth
for
him
.
For
there
we
shall
see
light
that
passeth
all
lights
,
which
no
eye
hath
seene
;
there
wee
shall
heare
a
glorious
sound
or
harmonie
,
which
passeth
all
harmonies
,
which
no
eare
hath
heard
;
there
wee
shall
smell
a
most
sweet
sent
and
sauour
,
that
passeth
all
sweet
sents
and
sauours
,
which
no
sense
hath
smelt
;
there
wee
shall
taste
a
most
pleasant
and
delightfull
taste
,
that
passeth
all
pleasant
tastes
,
which
no
tongue
hath
tasted
;
and
there
we
shall
finde
such
pleasure
and
contentment
,
as
passeth
all
contentments
and
pleasures
,
which
no
body
euer
had
.
Nay
I
can
not
hold
my
heart
for
my
ioy
,
yea
I
cannot
hold
in
my
ioy
for
my
heart
,
to
thinke
vpon
this
ioy
and
glorie
,
and
to
think
that
I
that
am
now
a
silly
poore
worme
vpon
earth
,
shall
hereafter
be
a
glorious
Saint
in
the
kingdome
of
glorie
,
where
is
not
onely
true
happinesse
,
but
perfection
of
happinesse
,
not
sound
ioy
onely
,
but
fulnesse
of
ioy
,
which
are
so
absolute
and
strange
,
that
neither
eye
hath
seene
,
to
wit
,
eye
mortall
;
nor
eare
hath
heard
,
1.
Cor.
2.9
.
that
is
,
eare
of
man
hath
not
heard
the
like
,
neither
can
they
enter
into
our
heart
,
(
though
all
our
hearts
were
as
large
euery
one
,
1.
King
.
4.29
.
as
the
heart
of
Salomon
,
which
God
gaue
vnto
him
,
euen
as
large
as
the
sand
that
is
on
the
sea-shore
)
to
conceiue
and
vnderstand
them
,
if
they
were
told
vs
,
which
are
reuealed
by
the
spirit
,
and
but
lisped
out
by
S.
Iohn
in
those
earthly
similitudes
of
gates
,
of
pearles
,
of
walles
of
iasper
,
Reu
21.18.19.21,22
.
and
of
a
street
whose
pauement
is
gold
,
as
we
heard
before
.
Dan
12.3
.
But
it
may
be
here
obiected
,
But
in
heauen
(
saith
the
Prophet
Daniel
)
they
that
be
wise
shall
shine
as
the
brightnesse
of
the
firmament
,
and
they
that
turne
many
vnto
righteousnesse
,
shall
be
as
the
starres
for
euer
and
euer
.
Now
the
firmament
hath
not
so
much
light
as
the
starres
,
which
lighten
it
,
and
the
starres
haue
lesse
light
then
the
Sun
that
lightneth
them
,
from
whence
therefore
it
seemeth
that
in
heauen
also
there
should
rather
be
some
want
,
then
such
fulnesse
of
heauenly
ioyes
and
glorie
?
I
answer
,
though
in
this
condition
of
our
heauenly
life
there
may
be
degrees
of
glory
,
(
In
my
fathers
house
,
saith
our
Sauiour
Christ
,
Iohn
14.2
.
are
many
mansions
,
)
yet
there
shall
be
no
want
of
glory
:
some
may
be
like
the
skie
,
some
the
starres
of
the
skie
,
yet
all
shall
shine
:
some
vessels
may
hold
more
,
some
lesse
,
and
yet
all
bee
full
:
so
one
may
haue
more
ioy
then
another
,
&
there
are
sundry
measures
of
more
or
lesse
glory
in
heauen
.
There
is
one
glory
of
the
Sunne
,
(
saith
the
Apostle
)
1.
Cor.
15
41
:
another
of
the
Moone
,
and
another
glory
of
the
starres
,
for
one
starre
differeth
from
another
in
glory
:
but
no
measure
shal
lacke
his
fulnesse
of
life
and
glory
there
,
where
shall
be
a
measure
of
ioy
heaped
vp
,
shaken
together
,
pressed
downe
and
running
ouer
.
And
(
as
Bernard
very
excellently
speaketh
)
Luke
6.38
.
a
measure
without
measure
,
where
we
shall
be
filled
with
ioy
;
yet
being
filled
,
wee
shall
still
desire
,
lest
our
fulnesse
procure
a
loathing
,
and
in
desiring
we
shall
alwaies
be
filled
,
lest
our
desire
beget
a
grieuing
;
neither
can
God
giue
more
,
nor
man
receiue
more
then
we
shall
there
enioy
;
for
there
we
shall
be
replenished
and
satisfied
with
such
a
fulnesse
of
life
,
glory
,
and
happinesse
,
so
as
wee
shall
not
bee
able
to
desire
,
or
to
haue
any
more
;
euen
as
vessels
cast
into
the
water
,
being
so
filled
with
water
,
that
they
can
desire
or
hold
no
more
;
and
he
that
hath
least
,
shall
haue
enough
.
The
reasons
hereof
are
these
:
Hell
is
contrarie
to
heauen
;
In
hell
there
is
a
fulnesse
of
torment
,
in
heauen
therefore
there
must
be
a
fulnesse
and
perfection
of
glory
and
happinesse
.
Secondly
,
earthly
kingdomes
,
and
the
kings
therof
haue
as
great
an
absolutenesse
,
as
earth
can
affoord
and
giue
them
,
and
shal
we
thinke
that
heauen
which
can
giue
an
entire
,
wil
giue
an
impefect
crowne
of
righteousnesse
and
glorie
?
Wil
the
kings
of
the
earth
dwel
in
base
cottages
,
and
not
in
royal
Courts
and
Pallaces
?
and
shall
these
kings
of
a
far
better
kingdome
want
ioy
and
glorie
,
wheras
mortall
kings
haue
so
great
glorie
and
power
?
Princes
on
the
earth
dwell
in
royall
palaces
,
sometimes
of
Cedar
and
Iuorie
,
but
they
whom
the
Sonne
of
God
hath
made
kings
and
priests
vnto
God
his
Father
,
Reu.
1.6
.
(
as
it
is
in
the
booke
of
the
Reuelation
)
shall
raigne
in
a
glorious
citie
and
pallace
,
whose
twelue
gates
are
twelue
pearles
,
Reu.
21.18
.
whose
wall
is
of
Iasper
,
and
building
of
gold
,
and
whose
streetes
shine
as
cleare
glasse
.
So
said
he
that
saw
all
this
glorie
but
darkely
,
or
as
Moyses
saw
the
land
of
Canaan
in
a
very
short
mappe
or
card
afarre
off
,
as
it
doth
appeare
in
the
booke
of
Deuteronomie
.
Deut.
34.1,2.3.4
.
We
see
but
the
outward
wall
of
this
heauenly
Court
and
City
,
and
yet
how
glorious
is
it
?
and
how
deckt
with
stars
as
with
sparkling
Diamonds
?
What
would
wee
say
,
if
wee
could
see
into
it
,
Mat.
17.1
.
and
behold
(
though
with
Peter
,
Iames
and
Iohn
at
a
glance
or
blush
superficially
)
the
goodly
pauement
of
heauen
within
,
whose
floore
is
of
gold
,
and
wall
about
it
garnished
with
precious
stones
?
Mat.
4.8
.
And
what
is
a
kingdome
here
,
where
all
the
kingdomes
of
the
world
and
the
glorie
of
them
were
shewed
in
the
twinkling
of
an
eye
,
Luke
4
5.
as
it
is
in
the
Gospel
?
if
there
were
not
hope
of
a
better
kingdome
;
where
all
shall
be
kings
,
and
reigne
with
Christ
eternallly
.
And
they
which
here
haue
reigned
as
kings
vpon
the
earth
,
shall
lose
nothing
,
but
gaine
immeasurably
by
the
change
:
yea
kings
and
queenes
which
haue
beene
nursing
fathers
and
nursing
mothers
to
the
Church
of
God
(
as
the
Prophet
speaketh
)
when
they
come
thither
,
Isay
49.23
.
shall
cast
away
their
Crownes
as
Elias
,
2.
King
2.13
.
when
hee
went
vp
by
a
whirlewind
into
heauen
,
let
his
cloake
or
mantle
fall
from
him
,
and
they
shal
repent
nothing
there
,
saue
that
they
came
no
sooner
thither
▪
and
when
they
shall
compare
their
earthly
and
heauenly
kingdomes
together
,
they
shall
say
as
S.
Peter
said
of
the
mount
,
Mat.
17.4
.
bonum
est
esse
hic
,
It
is
good
to
be
here
in
heauen
,
but
for
the
earth
,
they
shall
bee
as
loth
to
looke
backe
vnto
it
,
as
Moyses
to
goe
backe
into
the
land
of
Egypt
.
For
their
pallaces
shall
then
seeme
prisons
,
their
golden
chaines
golden
fetters
,
their
crownes
crosses
,
and
all
their
earthly
honors
but
burdens
,
and
vexations
.
But
when
they
shall
looke
vpon
the
face
of
God
,
they
shall
say
to
him
with
triumph
as
it
is
in
the
Psalme
,
With
thee
is
the
well
of
life
,
Psal.
16.11
.
in
thy
presence
is
the
fulnesse
of
ioy
,
and
at
thy
right
hand
are
pleasures
for
euermore
.
Thirdly
,
if
Adams
paradise
and
garden
was
so
delightsome
and
pleasant
,
how
pleasant
and
glorious
is
Gods
owne
seat
of
his
owne
residence
?
He
spake
it
with
a
wondring
tongue
,
whose
heart
could
not
comprehend
so
infinite
an
excellencie
,
in
saying
(
as
we
haue
heard
before
)
How
glorious
things
are
spoken
of
thee
O
thou
city
of
God!
Psal.
87.3
.
For
though
in
the
letter
,
this
worthy
Prophet
spake
of
that
earthly
heauen
,
which
he
confessed
to
be
in
the
material
tabernacle
,
because
of
Gods
presence
,
and
the
godly
exercises
of
Gods
people
performed
there
,
yet
his
meaning
was
vnder
the
cloud
of
the
phrase
to
direct
Gods
children
to
a
higher
tabernacle
and
house
of
greater
glory
then
that
which
was
earthly
,
and
vnder
the
doome
of
time
.
Againe
saith
the
blessed
Apostle
,
2.
Cor.
3,7,8,9,10,11
.
If
the
ministration
of
death
written
and
ingrauen
in
the
stones
was
glorious
,
so
that
the
children
of
Israel
could
not
stedfastly
behold
the
face
of
Moses
for
the
glory
of
his
countenance
,
which
glory
was
to
bee
done
away
,
how
shall
not
the
ministration
of
the
spirit
bee
rather
glorious
?
For
if
the
ministration
of
condemnation
be
glorious
,
much
more
doth
the
ministration
of
righteousnesse
exceed
in
glorie
.
For
euen
that
which
was
made
glorious
,
had
no
glory
in
this
respect
,
by
reason
of
the
glorie
that
excelleth
.
For
if
that
which
was
done
away
was
glorious
,
much
more
that
which
remaineth
is
glorious
.
And
if
the
preaching
of
the
Gospel
whereby
God
giueth
his
quickening
spirit
,
working
the
life
of
grace
in
his
elect
,
be
glorious
then
much
more
shall
the
true
professors
of
the
Gospel
be
made
partakers
of
farre
greater
glorie
in
the
kingdome
of
heauen
.
Againe
,
wee
doe
reade
in
the
first
booke
of
Samuel
,
1.
Sam.
18.23
.
that
when
Dauid
was
perswaded
by
Saul
,
by
the
meanes
of
his
seruant
to
become
the
Kings
sonne
in
law
,
it
is
there
said
by
Dauid
,
Seemeth
it
to
you
a
light
thing
to
be
the
Kings
sonne
in
law
,
seeing
that
I
am
a
poore
man
,
and
lightly
esteemed
?
Then
if
it
be
accounted
a
great
honor
and
glory
to
be
a
sonne
and
childe
to
an
earthly
King
,
much
more
honorable
and
glorious
it
is
to
be
the
sonne
and
childe
of
the
King
of
heauen
.
Behold
(
saith
Saint
Iohn
)
what
manner
of
loue
the
Father
hath
bestowed
vpon
vs
,
1.
Iohn
3.1
.
that
wee
should
bee
called
the
sonnes
of
God
?
Which
glorie
all
the
tongues
of
men
and
Angels
(
as
wee
haue
heard
before
)
can
in
no
wise
expresse
,
as
witnesseth
the
blessed
and
glorious
Apostle
Saint
Paul
himselfe
,
who
was
in
it
,
2.
Cor.
12.1,2,3,4,5
.
and
saw
it
;
and
therefore
he
saith
,
I
knew
a
man
in
Christ
aboue
foureteene
yeeres
agoe
,
whether
in
the
body
,
I
cannot
tell
,
or
whether
out
of
the
bodie
,
I
cannot
tell
,
God
knoweth
;
such
a
one
caught
vp
into
the
third
heauen
,
and
heard
vnspeakable
words
,
which
it
is
not
lawfull
or
possible
for
a
man
to
vtter
.
So
great
and
infinite
are
the
glory
and
ioyes
of
the
kingdome
of
God
,
as
they
cannot
enter
into
vs
:
and
therefore
it
is
appointed
,
that
we
must
enter
into
them
.
Therefore
it
is
said
,
Matth.
25.21
.
Well
done
thou
good
and
faithfull
seruant
,
thou
hast
beene
faithfull
ouer
a
few
things
,
I
will
make
thee
ruler
ouer
many
things
;
enter
thou
into
the
ioy
of
thy
Lord
.
Now
if
the
Queene
of
Sheba
(
as
we
heard
before
)
pronounced
the
seruants
of
King
Salomon
happie
,
1.
King
.
10.8
.
for
that
they
stood
continually
before
him
,
and
heard
his
wisdome
,
then
much
more
happy
are
the
Saints
and
seruants
of
God
,
who
doe
continually
with
his
holy
Angels
,
stand
and
behold
the
glorious
presence
of
one
which
is
greater
then
King
Salomon
,
Matth.
18.10
.
euen
the
God
of
glory
himselfe
.
In
which
respect
Saint
Ambrose
on
his
death
bed
said
,
We
are
happie
in
this
,
that
we
serue
so
good
a
Master
,
Yea
happie
is
the
people
(
saith
the
Psalmist
)
that
is
in
such
a
case
,
Psal.
144.15
.
yea
happie
is
that
people
,
whose
God
is
the
Lord
.
Yea
blessed
and
happie
are
all
those
,
which
so
liue
in
this
world
,
that
departing
hence
they
may
be
assured
to
come
into
so
glorious
a
place
and
presence
.
Wee
see
by
experience
;
when
a
Country-man
hath
beene
trained
vp
sometime
in
the
Court
,
he
forgetteth
his
clownish
kinde
of
life
,
and
becommeth
a
Courtier
:
let
vs
therefore
leaue
the
speeches
,
habite
,
fashion
and
manners
of
this
wicked
world
wherein
we
liue
,
and
inure
our selues
with
the
customes
and
course
of
the
Court
of
heauen
:
let
all
our
thoughts
,
words
and
communication
testifie
,
that
(
in
spirit
)
wee
are
alreadie
there
:
Let
my
minde
(
saith
Augustine
)
muse
of
it
,
let
my
tongue
talke
of
it
,
let
my
heart
loue
it
,
and
my
whole
soule
neuer
cease
to
hunger
and
thirst
after
it
.
In
the
meane
time
,
till
thou
come
into
this
glorious
place
and
presence
,
aske
of
God
by
heartie
and
faithfull
prayer
,
to
giue
thee
grace
entirely
and
from
the
bottome
of
thy
heart
,
both
to
vnderstand
and
desire
the
ioyes
and
glory
thereof
,
and
so
to
be
affected
and
rauished
with
the
delight
thereof
,
that
euer
and
euery
where
thou
mayest
be
stirred
vp
to
serue
so
good
a
Master
in
purenesse
and
newnesse
of
life
,
that
thou
mayest
be
made
partaker
thereof
;
Psal.
37.24
.
and
pray
with
the
Prophet
that
the
Lord
would
guide
thee
with
his
counsell
,
and
afterwards
receiue
thee
into
his
glory
.
Iohn
16.24
.
Aske
and
yee
shall
receiue
(
saith
our
Sauiour
)
that
your
ioy
may
be
full
.
And
also
labour
and
endeauour
to
bring
as
many
as
thou
canst
to
this
glory
,
Dan.
12.3
.
For
they
that
be
wise
(
saith
the
Prophet
Daniel
)
shall
shine
as
the
brightnesse
of
the
firmament
,
and
they
that
turne
many
to
righteousnesse
,
as
the
starres
for
euer
and
euer
.
Lift
vp
your
heads
O
yee
heauenly
gates
,
and
be
yee
lift
vp
yee
euerlasting
doores
,
that
the
King
of
glory
may
bring
vs
in
.
Psal.
24
7.
I
might
much
further
amplifie
and
inlarge
this
matter
;
but
the
worke
growing
bigger
then
I
thought
it
would
,
I
forbeare
;
but
as
Painters
,
when
they
haue
many
millions
and
armies
of
men
to
set
downe
in
a
small
mappe
,
vse
onely
to
draw
out
some
number
of
heads
of
men
and
set
them
together
,
leauing
the
whole
number
of
heads
and
all
the
other
parts
and
lineaments
to
the
meditation
of
the
beholders
;
euen
so
am
I
constrained
through
aboundance
of
matter
,
to
propound
only
some
general
heads
,
and
to
leaue
the
amplification
of
them
to
your
priuate
meditations
:
and
I
hope
wise
man
will
not
refuse
precious
Iewels
,
though
they
bee
brought
in
a
plaine
and
homely
receptacle
.
Iude
1.24,25
.
Now
vnto
him
(
saith
the
holy
Apostle
Saint
Iude
)
that
is
able
to
keepe
you
from
falling
,
and
to
preserue
you
faultlesse
before
the
presence
of
his
glorie
with
exceeding
ioy
;
to
the
onely
wise
God
our
Sauiour
,
bee
Glory
and
Maiestie
,
Dominion
and
Power
,
now
and
for
euer
,
Amen
.
Psal.
72.18,19
.
Blessed
bee
the
Lord
God
,
the
God
of
Israel
,
who
only
doth
wondrous
things
.
And
blessed
be
his
glorious
name
for
euer
,
and
let
the
whole
earth
be
filled
with
his
glorie
,
Amen
,
Amen
.
To
the
which
most
blessed
place
of
glory
,
the
Lord
bring
euery
one
of
our
soules
,
at
the
day
of
our
death
and
dissolution
,
and
that
for
Iesus
Christ
his
sake
,
to
whom
with
God
the
Father
,
and
God
the
blessed
Spirit
,
three
glorious
Persons
,
but
one
immortall
God
,
be
ascribed
all
honor
and
glorie
,
both
in
heauen
and
earth
,
this
day
and
euer
.
Amen
.
FINIS
.