A
DISCOVRSE
OF
DEATH
:
CORPORALL
,
SPIRITVALL
AND
ETERNALL
.
THere
is
,
Externall
or
bodily
death
is
,
as
[
a
](A13996-e1340-b)
a
Plut.
comp.
aq.
&
ignis
.
Plutarke
saith
,
the
Priuation
of
all
heate
,
or
as
[
b
](A13996-e1370-b)
b
Scal.
Excre
.
307
Sect.
23.
Scaliger
speaketh
,
the
Priuatien
of
Life
:
or
as
they
[
c
](A13996-e1400-b)
c
Plut.
de
consolat.
Scal.
ibid.
both
say
,
the
Disiunction
of
the
soule
from
the
body
,
which
two
by
God
were
coupled
to
make
one
liuing
,
and
perfect
man
.
Death
,
is
a
disiunction
of
the
soule
,
not
a
destruction
,
Amongst
the
heathen
some
there
were
,
that
held
the
death
a
dissolution
of
the
soule
,
as
Democritus
,
Epicurus
&
Dicaearchus
:
others
there
were
,
which
held
it
was
immortall
,
as
Pherecydes
,
Plato
,
&
many
moe
.
The
Stoicks
(
saith
Lactantius
)
held
that
the
soules
of
men
continue
,
Apollo
Milesius
,
Whether
the
soule
remained
after
death
,
or
was
dissolued
,
hee
answered
,
that
the
soule
,
when
it
was
departed
from
the
body
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
is
alwaies
free
from
the
weakenesse
of
olde-age
,
and
continueth
altogither
vnvanquished
.
To
these
testimonies
of
the
Creature
we
may
for
better
satisfaction
adde
the
witnesse
of
holy
Scriptures
,
the
spirit
returnes
to
God
that
gaue
it
.
Esay
saith
,
that
the
Worme
of
the
transgressors
shall
not
dye
,
&
that
their
fire
shall
not
be
quenched
,
which
argues
the
mortall
immortalitie
,
or
immortall
mortatalitie
of
their
soules
.
Accordingly
our
Sauiour
sheweth
in
two
parables
,
that
the
soules
of
wicked
men
dye
not
with
their
bodies
,
but
remaine
in
torments
.
The
one
is
of
him
that
said
,
Soule
,
thou
hast
much
goods
layed
vp
for
many
yeeres
:
Thou
foole
,
this
night
will
they
fetch
away
thy
soule
from
thee
.
The
other
of
another
rich
Epicure
,
in
hell
after
hee
was
dead
.
It
is
true
therefore
,
that
as
Lactantius
speaketh
,
Now
if
the
soules
of
the
wicked
dye
not
,
but
continue
(
though
indeede
afflicted
so
,
as
that
their
life
is
worthy
to
bee
called
and
accounted
death
,
an
euer-dying
life
,
or
an
euer-liuing
death
)
it
were
very
absurd
to
thinke
that
the
soules
of
the
godly
should
perish
with
their
bodies
.
Doth
not
our
Sauiour
say
,
Whosoeuer
liueth
,
and
beleeueth
in
me
,
shall
neuer
die
?
Did
hee
not
say
to
the
Thiefe
,
To
day
shalt
thou
bee
with
mee
in
Paradise
?
Doth
hee
not
professe
that
his
Martyrs
are
blessed
,
that
they
rest
from
their
labors
,
and
that
their
workes
doe
follow
them
?
What
blessednes
haue
they
now
?
what
is
their
honour
,
if
their
soules
doe
dye
with
their
bodies
?
And
to
what
end
should
that
his
Proto
Martyr
Saint
Steuen
commend
his
soule
vnto
him
,
Lord
Iesus
receiue
my
Spirit
,
but
that
hee
knew
his
soule
did
liue
,
when
his
bodie
was
dissolued
?
Or
why
should
Saint
Paul
,
if
he
did
not
verily
beleeue
the
immortalitie
of
the
soule
,
desire
to
bee
loosed
,
and
to
bee
with
Christ
,
and
vse
this
boldnes
of
speech
vnto
the
Corinthes
.
We
know
that
if
our
earthly
house
of
this
Tabernacle
bee
destroyed
,
wee
haue
a
building
of
God
,
an
house
not
made
with
hands
,
eternall
in
the
heauens
?
And
finally
,
if
Christ
Iesus
be
like
vnto
his
Brethren
in
All
things
,
Sinne
excepted
:
then
it
appeares
,
that
his
Brethen
are
like
vnto
him
:
but
Christ
hath
a
soule
,
which
is
immortall
,
and
did
not
dye
,
though
his
body
lay
dead
a
time
:
their
soules
therfore
liue
euer
,
and
dye
not
with
their
bodies
.
And
that
wee
may
not
seeme
to
forget
that
memorable
speech
of
our
Sauiour
to
the
Sadduces
,
God
is
not
the
God
of
the
dead
,
but
of
the
liuing
:
but
hee
is
the
God
of
Abraham
,
Isaac
,
and
Iacob
:
therefore
these
three
are
liuing
in
their
soules
,
though
dead
as
touching
the
life
of
their
bodies
.
And
thus
our
faith
concerning
the
not
dying
of
the
soule
is
founded
,
fed
,
and
fortified
by
the
testimonie
of
the
Scriptures
,
which
beeing
of
infallible
veritie
,
are
simply
to
bee
beleeued
,
for
God
,
the
Authour
,
and
Inspirer
of
them
.
Neither
is
Philosophy
here
of
no
vse
:
therefore
Iulius
Caesar
Scaliger
,
First
,
Secondly
,
the
soule
is
a
celestiall
Nature
:
namely
,
a
Fift
Essence
,
Thirdly
,
if
the
soule
doe
die
,
being
a
simple
nature
,
it
must
needes
be
brought
to
nothing
:
It
is
true
indeede
,
one
absolute
and
prime
Beginning
or
Ground
of
all
things
,
which
is
God
:
all
other
things
are
dependant
,
they
are
all
from
and
by
him
.
Now
whatsoeuer
dependeth
on
God
,
at
his
will
the
same
thing
may
bee
changed
of
God
,
and
altered
at
his
pleasure
.
But
the
soules
of
men
depend
on
God
,
and
therefore
at
his
becke
they
may
bee
deposed
from
that
essence
,
in
which
hee
made
them
.
Now
they
are
not
corrupted
,
because
hee
will
not
haue
them
so
to
be
.
These
Arguments
are
of
some
soliditie
,
and
worthy
to
be
receiued
:
but
as
for
that
,
which
some
doe
bring
to
demonstrate
the
immortalitie
of
the
soule
,
to
wit
,
because
(
they
say
)
it
is
(
not
onely
A
Deo
,
but
also
De
Deo
)
of
the
very
essence
of
God
,
which
is
immortal
,
it
is
altogether
vnreasonable
&
wicked
.
For
so
it
wold
follow
that
the
nature
of
God
should
be
captiuated
,
Progenie
of
God
,
partakers
of
the
diuine
Nature
,
as
the
Apostles
speake
,
not
parts
of
his
nature
,
neither
doth
he
communicate
by
generation
his
nature
to
vs
,
as
a
Father
to
his
Children
:
For
God
hath
but
one
naturall
sonne
,
which
is
Christ
Iesus
,
who
is
begotten
from
all
eternitie
,
and
hath
the
whole
Nature
of
the
Father
in
his
person
,
neither
is
the
Nature
of
God
capable
of
alteration
or
diuision
:
and
for
the
speeches
of
these
two
Apostles
,
&
in
melius
proficiendo
)
to
wit
,
by
waxing
better
or
worse
,
in
respect
of
good
and
euill
:
yea
,
and
Mortall
,
by
dying
either
to
sinne
by
Mortification
,
or
by
being
dead
in
sinne
,
It
may
bee
then
demanded
,
The
Author
of
the
Questions
in
Iustin
saith
,
agreeth
saying
,
So
great
peace
is
wrought
by
the
death
of
Christ
,
that
the
soules
of
the
Righteous
doe
now
,
when
they
goe
forth
of
the
bodie
,
forthwith
enter
into
Heauen
,
the
Angels
being
glad
thereof
.
And
this
appeares
to
bee
true
by
that
Parable
in
the
Gospell
,
the
Begger
died
,
and
was
carried
by
the
Angels
into
Abrahams
bosome
:
the
Richman
also
dyed
,
and
was
tormented
after
his
death
in
Hell
.
For
where
should
the
soules
of
men
be
after
Death
,
but
either
in
Heauen
with
Christ
,
or
in
Hell
with
the
Diuell
?
Non
est
vllus
vlli
locus
medius
,
Thus
wee
haue
seene
what
Death
is
,
to
wit
,
a
disiunction
of
the
soule
from
the
bodie
,
and
not
a
dissolution
of
the
Soule
with
the
bodie
;
the
soule
remaining
vncorrupt
,
In
aeternum
,
as
Lactantius
speaketh
.
Death
,
though
,
for
the
Nature
of
it
,
it
bee
but
one
,
and
the
same
,
to
wit
,
a
temporarie
diuorce
or
separation
of
the
soule
and
body
,
which
were
married
or
vnited
by
God
himselfe
,
yet
in
respect
of
the
state
,
into
which
men
are
by
it
admitted
,
it
is
double
:
and
in
regard
of
the
meanes
or
waies
,
whereby
it
is
effected
,
it
is
manifold
:
for
as
Seneca
truely
speaketh
,
Mille
ad
hanc
aditus
patent
,
there
are
a
thousand
waies
to
bring
a
man
to
Death
.
In
respect
of
the
persons
dying
,
Let
me
die
the
death
of
the
righteous
,
and
let
my
last
end
be
like
his
:
and
Dauid
in
the
Psalme
,
Precious
in
the
sight
of
the
Lord
is
the
death
of
his
Saints
.
Of
the
latter
our
Sauiour
speaketh
in
the
parable
when
he
saith
,
O
foole
this
night
will
they
(
the
diuels
he
meanes
)
fetch
thy
soule
from
thee
:
And
againe
,
The
rich
man
also
died
,
and
was
buried
,
and
being
in
hell
tormented
,
&c.
Furthermore
,
death
we
said
was
manifold
for
the
waies
or
meanes
thereof
.
way
of
all
flesh
,
Herod
Agrippa
was
eaten
of
wormes
,
[
*
](A13996-e3250-b)
*
Hatto
Archbishoppe
of
Mentz
.
Anno
Domini
940.
one
was
killed
of
rats
,
some
by
the
fall
of
towers
and
trees
,
some
by
one
meanes
,
some
by
another
.
But
we
will
bring
them
to
some
heads
,
yet
heere
we
promise
no
accuratenesse
.
There
is
therefore
an
ordinarie
way
of
dying
,
Or
thus
,
Thou
shalt
goe
to
thy
grane
in
a
full
age
,
as
a
ricks
of
corne
commeth
in
due
season
into
the
barne
:
in
a
good
age
,
and
full
of
daies
.
Secondly
,
Who
is
the
Minister
of
God
to
take
vengeance
on
him
that
doth
euill
.
But
it
may
be
asked
if
the
magistrate
may
lawfully
take
away
the
life
of
an
offender
,
I
haue
said
yee
are
Gods
,
but
of
the
Lord
,
whose
creature
he
is
,
and
whose
person
he
represents
,
and
who
beareth
not
the
sword
for
nought
,
but
for
the
protection
of
the
good
,
and
for
the
terrour
and
suppression
of
the
wicked
.
Those
therefore
that
are
cut
off
by
the
Magistrate
,
as
he
is
a
Magistrate
,
or
the
Minister
of
God
,
as
S.
Paul
doth
stile
him
,
they
are
not
cut
off
by
Man
,
but
by
God
,
in
as
much
as
the
authoritie
is
Gods
,
by
which
they
bee
cut
off
.
And
although
we
be
all
as
one
by
Christ
,
Our
Kingdome
is
not
of
this
world
,
though
begunne
in
this
world
:
and
our
regalitie
may
very
well
stand
without
wrong
to
Caesar
,
or
his
sword
.
But
to
returne
.
Ciuill
death
is
double
,
iust
,
or
iniust
.
A
man
dies
iustly
,
when
he
dies
for
some
wickednes
committed
,
or
for
some
notable
villany
,
as
high
treason
,
intended
and
plotted
,
though
not
performed
.
Thus
Ioab
was
slaine
at
the
commandement
of
Salomon
,
Praise
be
vnto
Christ
for
euer
,
who
hath
honoured
vs
with
this
saluation
,
and
let
all
good
people
say
,
Amen
.
Againe
,
a
man
dies
vniustly
,
when
he
dies
vndeseruedly
.
Thus
died
Naboth
vnder
Ahab
,
S.
Iohn
the
Baptist
vnder
Herod
,
But
suppose
the
Magistrate
will
take
away
a
mans
life
without
cause
,
or
for
maintaining
Gods
cause
;
may
not
a
man
resist
,
take
vp
armes
against
him
,
or
practise
his
death
?
No
,
in
no
case
:
for
though
he
abuse
his
power
,
yet
thou
maist
not
breake
thy
patience
:
the
misapplying
of
his
authoritie
,
must
not
make
thee
forget
thy
loyalty
.
heart
smote
him
,
when
he
did
but
cut
the
very
coate
of
his
Soueraigne
Saul
.
And
Saint
Peter
saith
,
It
is
acceptable
,
if
a
man
for
conscience
toward
God
endure
griefe
,
suffering
wrongfully
.
For
hereunto
(
saith
hee
,
that
was
willingly
crucified
with
his
heeles
vpward
for
his
masters
sake
)
yee
are
called
:
for
Christ
also
suffered
for
you
,
leauing
you
an
example
,
that
ye
should
follow
his
steps
:
who
when
he
was
reuiled
,
reuiled
not
againe
:
when
he
suffered
,
he
threatned
not
,
but
committed
it
to
him
that
iudgeth
righteously
.
It
is
not
indeede
the
praise
of
Martyrdome
(
for
non
paena
sed
oausafacis
Martyram
,
but
if
when
ye
doe
well
,
yee
suffer
wrong
,
and
take
it
patiently
,
this
is
acceptable
to
God
.
And
thus
much
of
Ciuill
death
sustained
by
the
authoritie
of
the
Magistrate
,
who
ought
to
be
very
wary
how
he
smites
,
remembring
that
it
is
more
Prince-like
to
saue
then
to
destroy
,
and
more
difficult
to
reuiue
one
dead
man
,
then
to
kill
a
thousand
liuing
,
and
that
the
smallest
member
is
not
to
bee
cutt
from
the
body
,
but
for
the
fafety
of
the
body
,
and
finally
,
that
the
Emperour
Theodosius
(
Maluit
sibi
homines
religione
,
(
Quem
multi
timent
,
pauci
amant
)
whom
many
doe
feare
,
few
doe
loue
:
and
quem
quisque
odit
,
perijsse
expedit
.
Augustus
Caesar
,
doth
most
resemble
the
Prince
of
Princes
,
and
gaineth
the
loue
of
his
Subiects
,
which
is
(
saith
Seneca
)
Regi
inexpugnabile
munimentum
,
an
inuincible
fortresse
for
the
Kings
protection
.
But
we
haue
too
much
digressed
.
Thirdly
,
That
is
,
Whiles
that
Empedocles
desired
that
men
should
count
him
an
immortall
God
,
hee
leapt
into
the
flames
of
Aetna
;
a
Hill
in
Sicily
,
whence
ariseth
most
horrible
smoke
and
flames
of
fire
,
to
the
end
that
disappearing
on
the
sudden
from
the
sight
of
men
,
he
might
haue
beene
thought
to
haue
gone
into
heauen
,
and
to
haue
been
a
God
,
as
he
did
affirme
vnto
his
fellow
Citizens
,
the
people
of
Agrigentum
.
But
(
by
the
way
)
marke
the
hap
;
The
flame
(
as
one
saith
)
more
iust
then
hee
,
discouered
his
imposture
:
for
it
cast
vp
one
of
his
pantables
or
sandals
,
and
so
it
was
iusily
coniectured
that
the
poore
ambitious
wretch
was
there
consumed
.
Here
sundry
Questions
are
to
be
resolued
.
First
,
I
answere
no
,
Thou
shalt
not
kill
,
now
he
,
that
killes
himselfe
,
kills
a
man
,
therefore
hee
violates
the
lawe
,
and
so
incurres
the
curse
.
And
whereas
true
fortitude
is
occupied
about
thinges
,
that
might
ingender
feare
,
and
because
(
as
Aristotle
speaketh
)
nothing
is
more
terrible
then
Death
,
Qui
rapitur
fatis
,
quid
praeter
fat
a
requirit
?
Porrigit
ad
spinas
duraque
saxa
manus
.
Accipitrem
metuens
pennis
trepidantibus
ales
Audet
in
humanos
fessa
venire
sinus
.
Nec
se
vicino
dubitat
committere
tecto
,
Qua
fugit
infestos
territa
cerua
canes
.
He
that
the
fates
haue
met
with
,
what
doth
he
seek
,
But
things
as
fatall
as
the
Fates
,
hee
met
with
?
He
graspes
the
sharpest
thornes
,
&
roughest
stones
.
The
tired
Bird
,
fearing
the
greedy
Hauke
,
Flyes
to
a
man
,
that
is
as
greedy
of
her
.
and
so
the
Hind
dreading
the
hounds
,
that
chase
her
,
Takes
vp
some
neighbour
house
as
Fatall
to
her
.
What
valour
was
in
the
Fishes
in
the
Fable
,
which
leapt
out
of
the
Frying
panne
into
the
fire
?
What
wisedome
is
it
for
a
voiding
shame
to
rush
into
a
shamefull
death
.
Is
this
courage
to
kill
thy selfe
for
feare
of
being
killed
by
others
?
Fortitude
hath
his
name
(
a
Ferondo
)
of
bearing
:
And
men
are
called
valiant
(
saith
Aristotle
)
because
they
indure
those
things
,
which
are
troublesome
and
bitter
.
But
(
saith
he
)
for
a
man
to
kill
himselfe
,
that
hee
might
auoide
pouertie
,
or
trouble
,
doth
not
betoken
courage
,
but
rather
cowardice
.
For
it
is
the
point
of
a
feeble
and
effeminate
spirit
to
shunne
those
things
,
which
are
painefull
.
Neither
doe
they
indure
to
dye
for
honesty
sake
,
but
that
they
might
escape
and
auoide
some
euill
,
or
greeuous
thing
.
Secondly
,
Yea
,
no
doubt
he
may
and
must
,
if
necessitie
so
require
.
saith
Saint
Iohn
)
we
perceiued
loue
that
Christ
laide
downe
his
life
for
vs
,
therefore
wee
ought
also
to
lay
downe
our
lines
for
our
Brethren
.
And
Saint
Paul
saith
,
And
when
Agabus
by
the
inspiration
of
the
Spirit
,
had
told
Paul
that
the
Iewes
should
bind
him
and
deliuer
him
to
the
Gentiles
,
wherevpon
some
that
heard
it
,
with
teares
besought
him
that
hee
would
not
goe
to
Ierusalem
;
Then
Paul
answered
,
What
doe
yee
weeping
,
And
vnto
the
Philipians
he
profesteth
his
willingnesse
to
dye
for
their
confirmation
,
saith
he
,
and
though
I
be
offered
vp
vpon
the
sacrifice
,
and
seruice
of
your
Faith
,
I
am
glad
,
and
reioice
with
you
all
:
And
this
kinde
of
death
is
very
honourable
.
For
(
sanguis
Martyrum
est
semen
Ecclesiae
)
the
bloud
of
the
Martyrs
is
the
seede
of
the
Church
.
Persecutiembus
creuit
Ecclesia
,
The
Church
(
saith
Saint
Ierome
)
increased
by
persecutions
,
and
was
crowned
by
Martyrdomes
.
Tanta
est
virtus
Martyrij
,
vt
per
illam
credere
etiam
ille
cogatur
,
quite
doluit
occidere
.
So
great
(
saith
Saint
Cyprian
)
is
the
force
of
martyrdome
,
that
thereby
euen
he
is
forced
to
beleeue
with
thee
,
that
was
ready
to
haue
killed
thee
.
The
Phoenix
(
as
Epiphanius
,
Austen
,
)
They
were
bound
,
beaten
,
butchered
,
burned
,
&
multiplicabantur
,
and
yet
they
multiplied
,
insomuch
as
at
last
Christianitie
did
preuaile
;
Emperours
,
Kings
and
Queenes
submitting
their
soules
to
the
Scepter
of
Christ
Iesus
,
and
being
become
noursing-fathers
,
and
noursing
mothers
of
the
Church
which
is
the
Spouse
of
Christ
,
In
like
manner
honourable
and
honest
is
their
death
,
that
die
for
the
safegard
of
their
King
and
Countrie
.
Chari
sunt
liberi
&c.
We
loue
(
saith
he
)
our
children
,
kindred
,
acquaintance
:
but
our
Countrie
alone
hath
all
the
loues
of
all
men
(
omnes
omnium
charitates
patria
vna
complexa
est
)
for
which
what
good
man
would
refuse
to
die
to
doe
it
good
?
Thirdly
,
I
answere
,
power
to
lay
downe
his
life
and
take
it
vp
,
and
might
to
doe
what
he
listed
:
no
man
could
take
his
life
from
him
against
his
wil
:
for
being
verie
God
he
could
not
be
compelled
.
A
woman
slew
him
:
for
a
certaine
woman
had
broke
his
braine-pan
with
a
stone
.
But
the
holy
Martyrs
suffered
themselues
to
be
slaine
for
the
glory
of
God
,
the
honour
of
his
truth
,
the
confirmation
of
his
people
,
that
they
might
obtaine
a
better
resurrection
.
Fourthly
,
it
may
be
asked
whether
this
willing
&
alacrious
death
of
the
Martyrs
deserued
for
the
worthines
therof
to
be
rewarded
with
the
ioies
of
heauen
?
Vndoubtedly
no
:
euerlasting
life
is
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
the
gracious
gift
of
God
through
Iesus
Christ
,
and
not
giuen
for
the
bloud
of
the
Martyrs
,
which
yet
no
doubt
is
very
precious
in
his
sight
.
Et
si
millies
moriamur
:
Although
(
saith
Chrysostome
)
we
should
die
a
thousand
deathes
,
Et
si
omnes
virtutes
animae
expleamus
,
though
we
should
shew
the
perfection
of
all
the
vertues
of
the
soule
:
Nil
dignum
gerimus
ad
ea
,
quae
ipsi
à
Deo
percepimus
,
yet
doe
we
nothing
worthie
in
comparison
of
thoses
things
which
we
haue
enioyed
,
of
God
.
Austen
,
God
crownes
vs
in
mercie
and
compassion
.
Notabis
quod
mors
Christi
sola
potuit
mererivitam
vitam
aeternam
:
Merium
meum
miseratio
Domini
my
merit
,
(
saith
Bernard
)
is
Gods
meruie
.
suffer
for
him
.
Eueu
Homer
could
say
,
O
God
,
great
vertues
(
and
what
greater
then
fortitude
and
pietie
?
)
doe
come
to
mortall
men
from
thee
.
I
aske
thirdly
,
is
God
bound
to
the
Martyrs
to
giue
them
courage
,
constancie
,
fidelitie
patience
?
No
verily
:
for
God
is
(
Liberrimum
Agens
)
a
most
free
worker
,
tied
to
no
man
further
then
he
list
himselfe
.
He
will
doe
what
he
will
,
he
hath
mercy
on
whom
he
listeth
.
And
who
hath
giuen
vnto
him
first
?
I
demaund
yet
once
more
;
Is
it
by
Gods
gracious
assistance
,
or
by
their
owne
proper
strength
,
that
the
Martyrs
did
vse
their
gifts
and
vertues
wel
,
and
not
loose
them
,
or
vse
them
indifferently
?
No
man
,
though
his
head
were
made
of
steele
,
could
say
but
that
it
is
by
Gods
grace
that
he
doth
continue
constant
in
grace
,
and
vse
his
gifts
with
profit
.
For
who
doth
confirme
vs
vnto
the
end
,
but
God
?
Fiftly
,
it
may
bee
asked
if
a
man
seeing
his
neighbour
about
to
cut
his
owne
throat
,
to
drowne
,
poyson
,
hang
,
or
otherwise
to
kill
himselfe
,
be
bound
in
conscience
to
hinder
him
,
if
hee
may
possibly
?
I
answere
,
Sixtly
,
To
the
first
branch
of
the
question
I
thus
answer
.
Iudam
traditorem
non
tàm
scelus
,
Sceleratior
omnibus
,
O
Iuda
(
saith
Leo
)
&
infaelicior
extitisti
,
quem
non
paenitentia
duxit
ad
Dominum
,
sed
desperatio
traxit
ad
laqueum
.
Thou
wast
,
O
Iudas
,
more
wicked
and
more
wretched
,
then
all
men
,
for
that
Repentance
led
thee
not
to
the
Lord
,
but
Desperation
drew
thee
to
the
halter
.
let
no
man
distrust
(
saith
Saint
Austen
)
let
no
man
,
guiltie
to
himselfe
of
his
old
offences
despaire
,
Nouit
Dominus
mutare
sententiam
,
si
tu
nouer●s
emendare
delictum
,
mend
thou
thy
faults
,
and
God
will
vouchsafe
thee
fauour
.
Let
thy
end
be
good
as
the
Theeues
was
,
and
Christ
will
receiue
thee
into
his
kingdom
.
Let
no
man
despaire
of
pardon
(
saith
Isidore
)
though
he
repent
about
the
end
of
his
life
:
for
God
doth
iudge
euery
one
as
his
end
is
,
and
not
as
his
life
was
.
And
suppose
that
God
will
not
forgiue
thee
:
wilt
thou
therefore
by
killing
thy selfe
make
thy
sinne
the
greater
,
and
send
thy
soule
the
sooner
into
Hell
?
this
is
very
madnesse
,
and
extremitie
of
folly
.
But
why
shouldest
thou
despaire
?
Desperatio
certa
mors
est
:
desperation
is
certaine
death
,
faith
Ambrose
,
Aeternae
ciuit
atis
ianuas
nobis
desperatio
claudit
:
Desperation
doth
shut
the
gates
of
heauen
against
vs
:
Desperare
est
in
infernum
descendere
,
to
despaire
is
to
descend
into
Hell
,
(
saith
Isidore
)
On
the
contrarie
,
Prima
salus
est
declinare
culpam
,
secundae
non
desperare
veniam
,
to
auoide
the
fault
is
the
first
step
to
saluation
,
and
the
second
is
not
to
despaire
of
pardon
.
Doest
thou
despaire
of
mercie
,
My
sinnes
(
said
Cam
)
are
greater
then
can
bee
forgiuen
.
Mentiris
,
Cain
,
maior
est
Dei
miserieordia
,
quàm
omnium
peccatorum
miseria
:
thou
lyest
,
Cain
,
(
saith
Saint
Austen
)
Gods
mercie
is
greater
then
the
misery
of
all
sinnes
.
Or
doest
thou
despayre
,
Tell
me
,
The
Lord
is
neare
vnto
all
,
that
call
vpon
him
in
trueth
.
Come
vnto
mee
,
all
yee
,
that
are
heauy
laden
,
and
I
will
refresh
you
.
Iustly
doth
he
lack
,
that
may
haue
for
asking
.
Thinkest
thou
that
God
delights
in
thy
death
?
Be
not
iniurious
to
God
.
As
I
liue
,
I
desire
not
the
death
of
the
wicked
,
but
that
the
wicked
turne
from
his
way
and
liue
.
Turne
thee
,
turne
thee
,
and
despaire
not
,
and
thou
shalt
liue
.
Tertullian
here
exclaimeth
,
Iurat
Deus
,
Viuo
,
dicens
,
cupit
sibi
credi
,
God
sweareth
saying
.
As
I
liue
;
Hee
desires
that
men
would
beleeue
him
.
O
beatos
,
quorum
causa
iurat
Deus
!
O
miserrimos
,
si
nec
iuranti
Domino
credimus
.
O
blessed
men
,
for
whose
sake
God
doth
sweare
;
but
O
most
miserable
wretches
,
that
we
are
,
if
we
will
not
credit
him
,
O
Lord
,
helpe
,
O
Lord
forgiue
,
Turne
me
,
O
Lord
,
vnto
thee
,
and
I
shall
be
turned
.
Draw
me
,
and
I
will
runne
●fter
thee
.
Hide
thy
face
from
my
sins
,
&
put
away
all
my
misdeeds
.
Create
in
me
a
cleane
heart
,
and
cast
mee
not
away
from
thy
presence
.
And
this
is
one
common
cause
,
to
wit
,
the
despaire
of
pardon
,
which
makesmen
make
themselues
away
.
Another
is
very
vanity
of
minde
,
Now
seeing
these
are
causes
of
such
selfe-murdering
courses
,
wee
must
needes
account
such
selfe-slayers
guilty
of
greeuous
sinne
,
whereby
they
are
very
iniurious
to
Almightie
God
,
the
Lord
and
authour
of
their
liues
.
Secondly
,
Thirdly
,
Fourthly
,
Finally
,
Wee
are
now
come
to
the
second
part
of
the
Question
,
Whether
may
this
Selfe-murder
be
forgiuen
?
Vndoubtedly
it
may
,
if
God
will
;
for
Gods
mercy
is
greater
then
the
mischiefe
and
malice
of
any
sinne
or
sinner
:
Holy
Ghost
might
be
forgiuen
,
if
the
sinner
could
repent
:
but
because
hee
cannot
repent
by
reason
of
the
hardnes
of
the
heart
,
which
shall
not
be
remoued
to
death
,
therefore
he
cannot
be
forgiuen
.
But
Selfe-murderers
are
not
alwaies
(
as
those
sinners
)
punished
with
finall
hardnes
and
impenitencie
,
and
therefore
they
may
be
forgiuen
,
and
no
doubt
are
sometimes
,
then
when
God
doth
giue
them
grace
to
repent
,
and
grone
vnto
him
for
his
mercy
.
But
let
no
man
presuming
vpon
Gods
mercy
dare
to
commit
this
barbarous
villany
,
least
by
presuming
on
mercy
,
he
meet
with
iudgement
,
which
is
the
ordinarie
portion
of
presumptuous
offenders
:
but
rather
let
him
pray
and
say
with
Dauid
,
Keepe
thy
Seruant
from
presumptuous
sinnes
,
and
let
the
meditation
of
mine
heart
be
acceptable
in
thy
sight
:
for
indeede
the
meditation
and
intention
of
murder
is
too
too
wicked
and
abominable
.
To
conclude
,
Yes
no
doubt
:
That
the
giuing
of
the
lye
,
or
of
foule-mouthed
language
,
must
necessarily
for
the
saueguard
of
honour
bee
reuenged
with
a
Stabbe
,
a
Stroke
,
or
a
Challenge
of
a
combat
,
He
is
an
embracer
of
a
murderers
doctrine
,
and
by
holding
it
makes
himselfe
a
very
Murderer
in
the
iudgement
of
GOD
,
who
condemnes
all
murdering
positions
,
intentions
,
&
desires
,
as
well
as
the
acts
of
murder
.
And
thus
much
concerning
voluntarie
Death
.
Violent
[
*
](A13996-e7250-b)
*
I
take
not
Violent
in
the
largest
sense
.
2.
Sam.
18.
9.
14.
15.
death
is
when
by
force
a
man
doth
die
.
Such
a
death
did
Absalon
die
,
when
as
full
against
his
will
he
hanged
in
the
Oake
,
where
he
was
slaine
hanging
,
by
Ioab
and
his
tenne
seruants
.
And
that
we
may
briefly
conclude
our
discourse
of
the
kinds
and
waies
of
dying
,
One
dieth
in
his
full
strength
,
being
in
all
ease
and
prosperitie
:
his
breasts
are
full
of
milke
,
and
his
bones
runne
full
of
marrow
:
and
another
dieth
in
the
bitternesse
of
his
soule
,
and
neuer
eateth
with
pleasure
.
One
dieth
being
wasted
with
long
sicknes
,
and
lingring
diseases
:
another
dieth
sodainly
,
without
warning
,
Whether
it
bee
lawfull
to
pray
against
sodaine
death
?
no
euill
plot
,
nor
about
any
euill
act
.
Now
finally
,
of
sodaine
deathes
some
are
by
the
distemper
of
the
passions
,
Of
sodaine
death
.
Valer.
Max.
&
Hen.
Steph.
ex
Gregor.
Gyrald
.
as
the
death
of
such
as
die
of
feare
,
sorrow
,
or
ioy
.
Thus
died
that
good
old
Poet
Phileman
,
who
being
neere
an
hundred
years
old
,
and
seeing
(
as
he
lay
)
an
Asse
eate
figs
,
fell
into
an
extreme
laughter
,
and
hauing
called
his
seruants
,
he
bad
them
giue
the
Asse
some
drinke
after
his
figges
,
and
laughing
very
earnestly
so
died
.
Plutarch
also
writeth
of
one
Polycrita
,
who
with
ioy
conceiued
,
Aaron
,
Nadab
,
Abihu
,
sodainly
were
killed
by
fire
sent
out
from
God
.
[
*
](A13996-e7760-b)
*
1.
Eg.
the
Phil.
and
Sisera
.
perished
without
treason
:
but
some
others
haue
been
sodainly
dispatcht
by
treason
,
as
Senacherib
,
whom
his
owne
sous
slue
,
bloudie
schollers
,
Whose
name
be
praised
for
euermore
,
Amen
.
And
thus
from
the
kinds
of
death
we
passe
vnto
the
causes
.
The
first
and
highest
Ruling
cause
of
death
is
Almightie
God
.
Dauid
saith
to
the
Lord
,
Thou
hast
made
my
daies
as
an
hand
breadth
.
Hezekiah
saith
,
Thou
wilt
make
an
end
of
mee
:
to
whom
said
God
,
I
will
adde
vnto
thy
daies
fifteene
yeares
.
In
the
day
that
thou
eatest
thereof
,
thou
shalt
die
,
doth
plainely
shew
that
in
his
hands
is
the
power
of
life
&
death
.
Finally
he
saith
,
I
forme
the
light
,
and
create
darkenesse
,
the
light
of
prosperitie
,
the
darknesse
of
aduersitie
,
the
light
of
life
,
the
darknesse
of
death
,
I
make
peace
,
and
create
euill
,
the
euill
,
not
of
sinne
,
but
of
sorrow
,
of
troubles
,
bloudshed
,
famine
,
pestilence
,
death
.
To
all
things
(
saith
Salomon
)
there
is
an
appointed
time
,
a
time
to
be
borne
,
&
a
time
to
die
:
&
who
hath
appointed
this
time
,
disponendo
praescituit
,
&
praesciendo
disposuit
,
that
God
hath
foreknowne
and
disposed
all
things
:
if
all
things
,
then
the
liues
and
deathes
of
men
.
What
good
things
or
euill
things
soeuer
be
in
the
world
,
Non
absque
,
prouidentia
,
&
fortuito
casu
accidit
,
sed
Iudicio
Dei
,
not
one
of
them
comes
to
passe
by
chance
,
and
without
prouidence
but
by
the
iudgement
of
God
,
if
nothing
,
then
not
murthers
,
manslaughters
,
killing
.
Finally
,
Saint
Austen
saith
,
Who
is
he
that
saith
,
It
commeth
to
passe
,
and
the
Lord
commandeth
it
not
?
It
will
be
thus
perhaps
obiected
,
I
answere
thus
,
It
may
againe
bee
thus
obiected
:
I
answere
,
he
was
deliuered
by
the
determinate
councell
of
God
,
To
doe
(
saith
Peter
)
What
soeuer
thine
hand
,
and
thy
councell
had
determined
before
to
be
done
.
Thus
therefore
I
say
,
if
any
man
kill
himselfe
,
or
bee
killed
by
others
,
no
more
is
done
then
was
of
old
determined
by
the
hand
and
counsell
of
Almightie
God
.
Thou
wilt
then
replie
,
Not
so
:
When
the
Father
deliuered
his
sonne
,
Augustine
)
and
Christ
his
bodie
,
and
Iudas
his
master
,
wherfore
is
God
in
this
deliuery
iust
,
and
man
guiltie
,
but
that
because
in
one
thing
,
which
they
did
,
the
cause
is
not
one
,
for
which
they
did
it
?
It
will
be
said
then
that
the
reuealed
will
of
God
(
which
forbids
murther
)
is
contrario
to
his
secret
will
,
I
answere
,
as
or
because
is
is
murther
,
sed
propter
coniunctum
bonum
,
but
for
some
good
conioined
with
it
.
For
it
is
not
possible
that
God
,
who
is
the
fountaine
of
good
things
,
yea
and
goodnesse
it selfe
,
should
will
any
euill
for
it selfe
.
But
that
no
man
be
mistaken
,
that
readeth
these
things
,
I
will
heere
briefely
shew
mine
opinion
in
this
point
of
murther
.
First
,
Secondly
,
I
say
that
which
God
doth
about
murther
,
is
comprehended
in
these
actions
.
First
,
naked
action
(
I
say
)
is
of
God
,
not
the
murther
,
which
is
the
formall
part
,
indeed
the
deformitie
of
that
action
.
Secondly
,
Hugo
de
Sancto
Victore
saith
,
Peccatum
necessarie
sequitur
ex
gratiae
subtractione
,
Sinne
necessarily
,
followes
vpon
the
with-holding
of
grace
:
but
how
?
not
as
the
effect
followes
the
efficient
:
Thirdly
,
God
ordereth
and
disposeth
the
murther
,
and
that
is
thus
:
But
I
will
set
downe
some
sentences
of
the
learned
,
of
whom
I
haue
light
my
candle
:
which
I
will
propound
as
Answeres
to
these
ensuing
Questions
:
First
,
Non
fit
aliquid
,
there
is
nothing
done
(
saith
Saint
Austen
)
but
that
which
the
Almightie
will
haue
done
,
Either
by
permitting
it
to
be
done
,
or
by
doing
it
himselfe
.
Secondly
,
Fieri
potest
vt
hoc
velit
homo
voluntate
malâ
,
quod
deus
vult
bonâ
.
Thirdly
,
Quamuis
ergo
,
Yet
it
is
good
that
there
should
bee
not
good
things
onely
,
but
euills
also
:
for
except
it
were
good
that
euilles
be
,
they
would
by
no
meanes
bee
permitted
of
that
Good
that
can
doe
all
things
.
Fourthly
,
Intelligendum
est
omnia
vel
adiunante
domino
perfici
,
not
done
besides
his
will
,
which
is
also
done
against
his
will
.
Fiftly
,
Est
Dei
voluntas
beneplacitum
eius
,
Sixtly
,
Yea
(
saith
Perkins
)
if
hee
should
will
that
the
same
thing
should
come
to
passe
,
Thomas
Aquinas
saith
,
Seuenthly
,
Saint
Austen
saith
,
And
againe
,
as
God
is
the
best
Creatour
of
good
willes
,
it
a
malarum
voluntatum
iustissimus
ordinator
,
so
is
he
a
most
righteous
orderer
of
euill
willes
.
Eightly
,
Clemens
Alexandrinus
saith
,
God
doth
accomplish
certain
good
wils
of
his
,
by
the
naughty
wils
of
naughty
men
.
And
Fulgentius
saith
,
De
malo
opere
cuinslibet
non
desinit
ipse
bonum
operari
,
that
God
ceaseth
not
of
euery
mans
euill
worke
▪
to
worke
that
,
which
is
good
.
But
tell
me
yet
againe
,
Manifestum
est
,
saith
Saint
Austen
)
that
God
doth
worke
in
the
heartes
of
men
(
Ad
Inclinandas
corum
voluntates
)
to
incline
their
willes
,
saith
that
by
a
figure
God
exciteth
men
to
sinne
,
As
an
Huntsman
setteth
the
Dogge
vpon
the
Hare
,
by
letting
goe
the
Slip
,
that
held
in
the
Dogge
.
If
these
things
then
,
which
are
spoken
of
sinne
in
generall
,
be
applyed
vnto
the
particular
sinne
of
Murder
,
it
will
appeare
that
euery
Murderer
doth
(
as
it
is
said
of
the
Murtherers
of
our
Sauiour
)
Whatsoeuer
the
hand
and
counsell
of
God
had
fore-determined
to
be
done
,
Now
wee
haue
seene
how
God
is
the
Ordainer
,
and
Inflicter
of
Death
.
But
further
wee
must
know
,
For
death
is
the
wages
of
sinne
.
Austen
)
is
not
the
condition
of
nature
,
but
the
punishment
of
sinne
,
it
is
necessary
that
the
punishment
should
follow
the
sinne
.
For
it
is
most
certaine
that
God
hath
not
made
death
(
as
though
be
were
in
loue
with
death
for
it self
sake
)
neither
hath
he
pleasure
in
the
destruction
of
the
liuing
:
Siracides
)
Life
and
Death
come
of
the
Lord
,
vita
is
a
donante
,
Paul
.
By
one
man
,
saith
he
,
that
is
,
by
Adaem
,
sinne
entred
into
the
world
,
and
death
by
sinne
.
And
that
wee
may
briefely
dispatch
the
causes
of
Death
,
For
sinne
,
so
it
comes
by
diuers
meanes
(
as
hath
beene
toucht
afore
)
all
which
from
the
greatest
to
the
smallestare
determined
,
ordered
and
directed
by
the
Lord
,
so
as
that
none
of
them
come
to
passe
,
but
according
to
his
most
holy
prouidence
.
And
thus
wee
leaue
the
causes
of
death
,
Albeit
Iesus
Christ
the
Sonne
of
Mary
dyed
,
yet
wee
must
know
it
was
not
by
his
owne
desert
(
for
hee
knew
no
sinne
,
And
although
Adam
dyed
,
yet
it
was
not
because
hee
was
a
man
,
but
because
he
was
a
Sinner
.
For
if
Adam
had
neuer
sinned
,
Adam
had
neuer
died
,
This
then
I
say
,
All
the
children
of
Adam
by
reason
of
sinne
(
in
which
all
but
Christ
are
conceiued
and
borne
)
are
all
without
exception
subiect
vnto
death
.
By
one
man
(
saith
Saint
Paul
)
sinne
entered
into
the
world
,
and
death
by
sinne
,
and
so
death
went
ouer
All
men
.
The
law
of
sinne
(
saith
Austen
)
is
that
whosoeuer
shall
sinne
,
must
die
.
The
Law
of
death
is
whereby
it
is
said
to
Man
,
Thou
art
earth
,
and
vnto
earth
thou
shalt
returne
.
Out
of
it
we
spring
,
because
wee
are
earth
.
Et
in
terram
ibimus
propter
meritum
peccatiprimi
hominis
,
And
to
earth
we
shall
returne
for
the
first
mans
sinnes
desert
.
But
you
will
say
,
I
answere
,
conceiued
and
borne
in
sinne
,
The
stame
of
the
roote
corrupted
is
so
propagated
&
diffused
through
all
the
branches
,
which
arise
thereout
,
that
as
Saint
Austen
truely
speaketh
,
Nec
infans
quidem
vnius
diei
a
culpâ
sit
primae
praenaricationis
alienus
,
indeede
an
Infant
of
a
day
old
is
not
free
from
the
fault
of
the
first
transgression
.
But
it
may
bee
asked
,
The
fall
of
Adam
and
Eue
is
the
fall
of
all
their
Children
begotten
after
the
common
order
,
euen
as
the
righteousnesse
of
Christ
is
become
the
righteousnesse
and
saluation
of
all
his
Children
:
because
as
Christ
,
so
Adam
was
no
priuate
person
,
but
represented
all
Mankinde
,
which
was
now
within
his
loynes
.
saith
Saint
Ambrose
vpon
the
Gospell
of
Saint
Luke
)
and
in
him
wee
all
were
:
Adam
perished
,
and
in
him
we
perish
all
;
In
him
,
because
wee
were
all
in
him
,
because
we
are
all
of
him
,
and
he
as
our
Head
and
Representer
receiued
and
lost
for
vs
all
.
But
it
will
bee
obiected
that
Infants
baptised
haue
no
sinne
,
I
answere
,
Austen
:
Sinne
is
remitted
in
Baptisme
(
non
vt
non
sit
,
sed
vt
non
imputetur
)
not
so
that
it
should
no
longer
bee
,
but
that
it
should
not
bee
imputed
.
It
is
destroyed
(
saith
Anselme
)
not
as
if
it
were
made
nothing
,
sed
vt
non
cogamur
ei
seruire
,
but
that
wee
might
not
be
compeld
to
serue
it
.
But
to
giue
a
full
answere
;
the
reason
why
the
Lord
inflicts
death
on
them
,
punish
Them
:
for
if
sinne
be
forgiuen
them
(
as
it
is
indede
)
then
also
all
the
punishments
due
to
sinne
,
which
followes
sinne
,
as
the
shadow
doth
the
bodie
:
God
therefore
inflicts
death
vpon
his
Elect
,
their
death
is
precious
in
his
sight
)
but
as
a
Father
,
a
Friend
,
or
gracious
King
▪
who
by
death
doth
humble
,
try
,
amend
,
and
deliuer
them
from
worldly
miseries
,
sinfull
diseases
,
and
earthly
discontentments
,
and
brings
their
soules
into
heauenly
Canaan
,
to
the
fellowship
of
Christ
,
and
those
blessed
Spirits
of
Men
and
Angels
,
that
tend
vpon
him
in
the
Heauens
.
To
returne
therefore
to
the
point
a
fresh
.
It
is
appointed
vnto
men
that
they
shall
once
dye
,
saith
Paul
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Death
is
a
debt
that
all
men
owe
.
I
goe
the
way
of
all
the
Earth
,
saith
Dauid
,
that
is
,
I
draw
neere
to
death
,
which
is
the
common
course
of
all
men
liuing
vpon
she
earth
.
Moriendum
est
omnibus
,
All
men
must
dye
,
saith
Tully
.
Tendimus
huc
omnes
,
met
am
properamus
ad
vnam
.
Omnia
sub
leges
mors
vocat
atra
suas
.
To
death
(
saith
Ouid
)
wee
doe
All
of
vs
goe
,
it
is
the
marke
wee
hast
to
,
shee
causeth
all
to
bee
in
thrall
her
lawes
vnto
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
but
as
for
destinie
,
(
and
such
a
thing
is
death
)
he
tolde
her
that
no
man
,
neyther
good
nor
bad
,
could
scape
it
.
—
Nec
pietas
moram
Pretie
(
saith
the
Poet
)
will
cause
no
stay
to
death
.
Abraham
,
Moses
,
Ioshuah
,
Iob
,
Dauid
were
godly
men
:
but
yet
the
Scripture
saith
of
them
all
;
they
died
.
Strength
is
not
able
to
withstand
death
.
Fortitude
and
valour
of
spirit
cannot
out-stand
death
,
but
the
most
couragious
that
euer
liued
,
yeelded
vnto
death
.
Dauid
and
his
Worthies
were
valiant
men
,
Abstulit
clarum
citamors
Achillem
,
Achilles
famous
for
his
courage
was
taken
away
by
death
.
Wisedome
is
a
most
excellent
vertue
,
yet
it
is
vnable
to
conquer
death
.
Wise
men
die
as
well
as
Fooles
,
and
goe
whensoeuer
death
calleth
them
.
Eloquence
is
not
able
to
charme
death
,
but
the
most
eloquent
men
that
euer
liued
,
haue
also
died
,
as
Tullie
,
Demosthenes
,
and
the
rest
.
Noblenesse
of
birth
and
royaltie
are
vnable
to
encounter
with
death
,
and
ouermaster
it
.
Alexander
,
Iulius
Caesar
,
and
the
most
victorious
Princes
,
that
haue
euer
raigned
,
haue
stooped
vnto
death
,
which
subdueth
all
men
!
I
haue
said
yee
are
Gods
,
but
ye
shall
die
as
a
man
,
and
ye
Princes
shall
fall
like
others
.
Agamemnon
,
Cyrus
,
Nebuchadnezzar
,
and
Augustus
Caesar
,
were
mightie
Monarches
:
but
yet
death
hath
preied
vpon
them
all
.
Old
age
is
venerable
,
youth
is
stout
and
lustie
,
swiftnesse
and
actiuitie
are
commendable
:
but
death
reuerenceth
not
the
gray
hoires
of
the
aged
:
it
respecteth
not
the
greene
lockes
of
the
young
:
neyther
is
there
any
by
swiftnesse
of
foote
or
dexteritie
of
hand
able
to
out-runne
and
out-match
death
.
Mista
senum
ac
iuuenum
densantur
funera
:
Old
and
yong
die
in
heapes
together
.
Rebecca
,
Bathsheba
,
Ester
,
Helena
,
Irene
were
goodly
creatures
.
Absalon
and
Achilles
were
gallants
,
yet
all
these
with
many
moe
are
dead
and
gone
.
Achitophel
was
verie
politicke
and
subtile
,
Aristotle
learned
,
Aesop
wittie
,
Mithridates
a
good
linguist
:
but
they
bee
dead
all
.
Rich
and
poore
,
Craessus
as
well
as
Codrus
,
wise
and
foolish
,
high
and
low
,
young
and
old
,
bond
and
free
,
all
men
must
die
.
Omnia
peribunt
,
sie
ibimus
,
ibitis
,
ibunt
.
All
must
away
,
I
,
thou
,
and
euerie
man
besides
.
Intrasti
,
vt
exires
:
we
came
all
into
the
world
to
go
out
againe
.
Contra
vim
mortis
non
est
medicamen
in
hortis
.
No
phisicke
can
preuent
death
,
no
charme
can
let
it
,
no
wile
can
catch
it
,
no
bribe
can
blinde
it
,
no
griefe
can
moue
it
,
no
least
can
abash
it
,
no
place
,
no
pleasure
,
no
man
,
All
goe
to
one
place
,
and
all
was
of
the
dust
,
and
all
shall
returne
to
the
dust
.
Surely
Saint
Paul
directed
by
God
doth
tell
the
shall
not
die
:
but
all
must
be
changed
,
by
which
sodaine
change
they
shall
be
stript
of
all
corruption
and
mortalitie
.
And
againe
,
if
euer
any
man
in
former
daies
haue
not
died
,
or
if
any
man
shall
be
translated
without
death
into
heauen
,
as
Enok
and
Elias
,
who
are
now
in
their
glorified
bodies
with
Christ
in
heauen
,
it
must
be
confessed
that
such
a
translation
and
assumption
is
of
meere
fauour
by
a
singular
priuiledge
,
and
not
common
:
for
commonly
all
men
do
die
,
and
come
not
into
heauen
,
till
they
haue
beene
dead
.
In
like
manner
,
if
any
man
haue
beene
,
or
shall
be
smitten
into
hell
aliue
in
bodie
(
as
Romulus
,
who
by
a
diuell
was
carried
away
in
a
mighty
tempest
of
thunder
&
lightning
:
or
peraduenture
Abiram
and
Dathan
)
this
is
to
be
counted
to
be
by
a
singular
and
extraordinarie
iudgement
:
for
ordinarily
all
wicked
men
doe
die
before
they
goe
into
hell
.
Hauing
spoken
of
the
Subiects
of
death
,
First
,
that
God
in
his
counsell
hath
determined
the
yeare
,
the
moneth
,
the
weeke
,
the
day
,
yea
the
verie
houre
,
minute
,
and
moment
of
euery
mans
death
that
dieth
.
He
that
denies
this
,
denies
the
prouidence
of
God
.
Secondly
,
this
time
prefined
by
God
for
death
,
cannot
be
auoided
by
man
,
or
prorogued
.
For
the
counsell
of
God
shall
stand
(
saith
Esay
)
and
his
purpose
shall
be
performed
.
Euen
Homer
brings
in
his
Iupiter
,
affirming
,
Certa
quidem
finis
vitae
mortalibus
adstat
,
Nec
deuitari
lethum
pete
,
For
though
it
be
true
that
the
Scripture
saith
of
Hezekiah
,
that
God
added
fifteene
yeares
vnto
his
daies
?
yet
it
is
not
meant
as
if
God
did
alter
his
eternal
purpose
concerning
Hezekias
his
death
,
Thirdly
,
the
time
of
deathes
comming
is
not
to
all
alike
,
or
the
same
:
for
one
dieth
old
,
another
in
his
full
strength
,
Fourthly
,
no
man
can
tell
certainly
how
long
he
shall
liue
,
Fiftly
,
We
die
daily
(
saith
Seneca
)
for
euerie
day
we
loose
some
part
of
our
life
.
cum
crescimus
,
vita
decrescit
,
and
euen
then
,
when
we
do
increase
,
our
life
doth
decrease
.
Hunc
ipsum
,
quem
agimus
diem
,
cum
morte
diuidimus
:
this
verie
day
,
which
now
we
liue
in
,
we
diuide
with
death
.
And
as
euerie
man
doth
carrie
death
about
him
in
his
forerunnrs
,
Sixtly
,
death
befalles
one
man
ordinarily
but
once
.
It
is
appointed
to
men
that
they
shall
once
die
,
Et
calcanda
semel
via
lethi
:
the
way
of
death
must
once
be
trodden
,
saith
Horace
.
Yet
some
we
doubt
not
but
that
they
haue
died
twise
,
as
Lazarus
,
and
the
man
that
rose
from
death
,
when
the
Prophets
dead
bodie
toucht
him
,
Of
the
easinesse
of
deaths
comming
we
neede
no
long
discourse
:
For
what
is
your
life
(
saith
Saint
Iames
?
)
It
is
euen
a
vapor
,
For
the
second
;
In
what
estate
a
mans
last
day
shal
find
him
in
this
estate
(
saith
Austen
)
shall
the
last
day
of
the
world
receiue
him
:
For
this
life
is
the
onely
time
allowed
vnto
man
to
prouide
against
damnation
.
Quando
hinc
excessum
est
,
saith
Saint
Cyprian
)
there
is
no
place
for
repentance
.
I
come
now
to
speake
of
the
commodities
,
that
come
by
death
.
The
true
commodities
then
of
death
belong
truely
to
the
Elect
and
Godly
,
First
of
all
,
Mors
est
malorum
remedium
,
Secondly
,
Thirdly
,
Precious
is
the
death
of
the
Saints
(
saith
Bernard
)
precious
without
doubt
,
as
the
end
of
labors
,
as
the
consummation
of
a
victorie
,
tanquam
vitae
ianua
,
&
perfectae
securitatis
ingressus
,
as
the
doore
of
life
,
and
the
entrance
to
perfect
securitie
.
And
the
onely
discommoditie
,
that
death
doth
bring
vnto
the
godly
,
is
that
it
depriues
the
soule
of
the
body
for
a
time
:
which
discommoditie
is
not
voide
of
many
commodities
,
which
doe
make
amends
.
For
by
this
departure
of
the
Soule
,
Indeede
Death
to
the
wicked
is
full
of
discomforts
.
Hauing
thus
farre
discoursed
of
bodily
death
,
we
will
now
see
whereto
it
is
compared
,
and
then
answere
a
few
questions
,
and
so
come
to
apply
the
former
doctrines
to
our
edification
,
and
this
with
as
much
breuitie
and
perspicuitie
,
as
we
may
conueniently
.
Death
is
compared
to
a
Physitian
,
It
is
also
likened
to
an
Hauen
.
[
*
](A13996-e13310-b)
*
Isay
.
57.
1.
Reu.
14.
13.
Adissimilitude
.
The
righteous
are
taken
away
from
the
euill
.
They
rest
from
their
labours
,
and
their
workes
follow
them
.
But
yet
here
is
some
dissimilitude
in
two
other
respects
.
He
shall
returne
no
more
to
his
house
saith
Iob
,
neither
shall
his
place
know
him
againe
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Diseases
come
and
goe
,
Thirdly
,
Furthermore
,
Death
is
compared
to
a
Medicine
or
Remedie
,
for
it
cures
all
crosses
,
it
is
a
salue
for
all
sores
,
Quae
morbos
placat
,
pauperiemque
leuat
.
But
heere
is
the
difference
;
a
man
may
chuse
whether
he
will
vse
a
medicine
or
no
:
but
death
will
not
be
denyed
,
cannot
be
eschewed
,
Dat
cunctis
legem
,
recipit
cum
paupere
regem
.
And
where
as
medicines
are
applyed
during
the
residence
of
the
Soule
in
the
bodie
:
this
medicine
is
the
reliction
of
the
bodie
,
the
discession
of
the
Soule
out
of
the
bodie
.
Againe
,
Death
is
like
Fire
,
that
saith
not
,
It
is
inough
:
Moreouer
death
is
likened
to
an
Haruester
with
his
Sickle
cutting
downe
the
corne
without
partialitie
,
Seuenthly
,
death
is
compared
to
a
cruell
Tyrannesse
,
that
pities
neither
age
,
kill
a
thousand
with
an
Assesiaw
,
no
sinner
can
subdue
her
.
Moreouer
,
death
is
compared
to
a
woman
winged
.
For
death
is
fruitfull
and
very
swift
:
Againe
,
Besides
,
it
is
compared
to
the
Lyon
in
the
fable
,
to
whose
denne
many
beasts
went
,
Finally
,
death
is
compared
to
Sleepe
.
Homer
calles
Sleep
the
Brother
of
death
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
And
Diogenes
being
wakened
out
of
a
dead
Sleepe
,
I
am
well
,
Nam
frater
fratrem
amplectitur
,
for
one
brother
embraceth
another
.
And
Gorgias
beeing
neere
vnto
death
and
sleepic
,
if
any
man
askt
him
how
hee
did
,
returned
this
answere
,
I
am
somnus
incipit
me
fratri
suo
tradere
.
Sleepe
begins
now
to
deliuer
me
to
his
brother
,
meaning
death
.
Which
two
are
something
alike
.
For
death
is
common
as
sleepe
:
and
a
dead
man
is
depriued
of
worldly
cares
,
and
is
at
rest
in
his
soule
,
if
godly
,
and
his
bodie
lyeth
in
the
graue
as
in
a
bed
:
Thus
much
for
the
things
,
where
vnto
death
may
be
compared
.
There
remaine
certaine
Questions
concerning
death
,
First
,
Quae
cupit
suum
esse
,
which
delights
still
to
be
?
I
answere
,
That
death
therefore
,
which
followes
the
consumption
and
dissipation
of
the
naturall
moysture
by
the
naturall
heat
,
seeing
it
comes
of
causes
,
which
are
within
the
bodie
,
in
that
respect
is
called
naturall
.
Secondly
,
I
answere
,
Thirdly
,
I
answere
,
fewe
die
a
naturall
death
.
Fourthly
,
I
answere
,
Fiftly
,
I
answere
,
Sixtly
,
I
answer
,
Though
there
were
as
much
restored
,
as
is
daily
wasted
,
yet
must
we
of
necessitie
die
.
And
besides
all
this
,
we
are
all
Sinners
,
Seuenthly
,
I
answere
,
Gregory
)
created
three
liuing
spirits
:
one
,
which
is
not
couered
with
flesh
:
another
which
is
couered
with
flesh
,
but
dies
not
with
the
flesh
:
a
third
which
is
couered
with
flesh
,
&
dies
with
the
flesh
.
Primus
Angelorum
secundus
hominum
,
tertius
brutorum
animaelū
:
the
first
is
of
Angels
,
the
second
of
men
,
the
third
of
brute
beasts
.
And
albeit
the
Scriptures
sometimes
speak
of
the
death
of
the
soules
,
There
is
a
threefold
state
of
holy
soules
:
the
first
in
the
corruptible
bodie
(
and
that
is
in
this
life
:
)
the
second
out
of
the
bodie
,
(
and
this
is
after
death
;
)
the
third
in
the
bodie
glorifyed
(
and
that
shal
be
at
the
Resurrection
,
)
And
so
there
is
a
threefold
condition
of
wicked
soules
:
the
first
is
in
their
bodies
of
sinne
:
the
second
is
in
misery
out
of
their
bodies
by
death
dissolued
:
the
third
shall
be
in
eternall
torments
within
their
bodies
at
the
Resurrection
:
which
Resurrection
shall
be
of
men
,
Eightly
,
Whether
may
death
be
said
to
be
euill
?
Thales
said
that
death
was
no
more
euill
,
Cur
igitur
tu
non
moreris
?
Why
doe
not
you
die
then
,
Thales
?
Hee
made
him
this
wittie
answere
:
Ob
hoc
ipsum
,
quia
nihil
refert
.
Potius
enim
habetur
,
quod
accersitur
:
which
is
as
if
he
should
haue
said
,
The
reason
,
why
I
die
not
,
and
forsake
my
life
,
is
because
there
is
no
difference
betwixt
life
and
death
one
is
not
better
then
another
:
for
that
is
counted
the
better
,
which
is
desired
.
If
therfore
I
should
hasten
mine
owne
death
,
it
might
be
well
supposed
that
I
doe
account
death
better
then
life
,
whereas
I
make
no
difference
betweene
them
.
But
to
passe
by
this
conceit
of
Thales
:
that
we
may
answere
rightly
to
the
question
we
must
distinguish
.
Death
considered
simply
by
it selfe
,
But
death
beeing
considered
as
bereaued
of
her
sting
,
very
curse
to
the
wicked
:
But
vnto
the
godly
it
is
become
a
benefit
▪
the
graue
is
as
a
bed
,
Death
is
as
a
sleepe
,
and
the
soule
is
at
peace
with
Christ
.
9.
Whether
is
the
day
of
a
mans
birth
or
death
the
better
?
I
answere
,
Melius
est
nasci
,
quàm
denasci
.
But
if
wee
remember
how
we
are
borne
in
sinne
,
the
day
of
death
is
better
then
the
day
that
one
is
borne
in
:
&
melius
esse
denasci
,
quam
nasci
.
10.
Whether
is
better
to
dye
quickely
,
I
answere
,
It
is
the
better
in
this
sense
,
as
we
doe
excell
in
grace
in
this
world
,
so
we
shall
exceede
in
glorie
in
the
world
to
come
.
11.
Whether
is
it
lawfull
for
a
man
to
hasten
his
death
,
I
answere
,
Non
est
nostrum
mortem
arripere
:
It
is
not
for
vs
(
saith
Saint
Hierome
)
to
catch
at
death
,
but
to
accept
it
willingly
if
others
inflict
it
.
Vnde
&
in
persecutionibus
non
licet
propriâ
manu
perire
:
Wherefore
also
,
when
wee
are
persecuted
,
it
is
vnlawfull
to
kill
our selues
.
12.
Whether
is
it
lawfull
to
desire
death
,
I
answer
thus
:
13.
Whether
may
a
man
pray
against
death
?
I
answere
,
kill
him
,
14.
When
thou
hast
walked
much
and
long
(
saith
Seneca
)
thou
must
returne
home
.
It
is
folly
to
feare
that
,
which
thou
canst
not
auoide
:
hee
hath
not
escaped
death
,
who
hath
deferred
it
.
Hac
conditione
intraui
,
vt
exirem
,
I
came
into
the
world
with
this
condition
,
to
goe
forth
againe
.
Therefore
for
a
man
to
torture
himselfe
with
the
feare
of
Death
,
and
as
it
were
to
dye
for
feare
least
hee
should
dye
,
is
basenesse
of
Spirit
,
and
vnchristian
.
But
yet
altogether
to
be
without
feare
of
death
is
not
good
:
Austen
)
doth
so
much
recall
a
man
from
sin
,
as
doth
the
often
meditation
of
his
death
.
And
finally
,
there
is
no
better
way
to
vanquish
the
terrible
aspect
of
death
approching
,
then
a
well
tempered
feare
of
Death
before
it
doe
come
.
Sic
mors
ipsa
,
cum
venerit
,
vincitur
,
si
prius
,
quam
veniat
,
semper
timeatur
.
Death
,
when
it
comes
,
is
ouercome
,
if
,
before
it
doe
come
,
it
be
alwaies
feared
.
15
Whether
is
the
suddennesse
of
death
in
it selfe
an
euill
?
I
answer
,
if
the
death
be
not
euil
,
the
sudden
comming
of
it
is
not
euil
:
saith
wel
:
Non
nocet
bonis
&c.
It
is
not
hurtful
to
good
men
,
though
they
be
slain
,
or
die
suddenly
:
non
enim
subito
moriuntur
,
qui
semper
se
cogitauerunt
morituros
:
for
they
die
not
suddenly
,
which
haue
alwayes
thought
they
should
die
.
Precious
in
the
sight
of
the
Lord
,
alwayes
is
the
death
of
his
Saints
:
as
it
is
said
,
Quacunque
hora
iustus
moriatur
,
iustitia
eius
non
auferetur
ab
eo
.
Whensoeuer
a
righteous
man
dieth
,
his
righteousnesse
shall
not
bee
taken
from
him
.
And
as
the
Common
saying
is
,
Qualis
vita
,
finis
ita
,
a
good
life
hath
a
good
end
,
how
sudden
soeuer
it
falleth
out
.
16
Whether
is
it
vnlawfull
to
lament
the
death
of
Parents
,
Not
to
bee
grieued
at
all
for
their
death
,
Wee
sorrow
,
but
not
as
others
,
that
are
hopelesse
.
Non
culpamus
affectum
(
sayth
Bernard
)
but
excessum
,
wee
accuse
not
the
affection
,
but
the
excesse
,
Saint
Paul
forbidding
the
Thessalonians
to
sorrow
for
the
dead
,
doth
not
simply
forbid
all
sorrow
:
but
Sorrow
not
(
sayth
he
)
as
other
,
that
haue
no
hope
.
For
if
we
beleeue
that
Iesus
is
dead
,
and
is
risen
,
euen
so
them
,
which
sleepe
in
Iesus
,
will
God
bring
with
him
.
And
hee
himselfe
professeth
that
God
had
mercie
on
him
,
I
should
haue
sorrow
vpon
sorrow
.
What
should
I
heape
vp
the
examples
of
Abraham
mourning
for
his
wife
Sarah
,
of
the
Israelites
for
Samuel
,
of
the
Machabees
for
Iudas
their
noble
Captaine
,
of
Dauid
for
Ionathan
,
of
the
Widowes
for
Dorcas
,
of
Martha
for
Lazarus
?
Infinite
are
examples
hereof
.
Thy
child
,
that
's
borne
to
day
,
and
dies
to
morrow
,
Looseth
some
daies
of
rest
,
but
yeares
of
sorrow
.
Thou
loosest
wife
,
and
friends
,
and
parents
deare
,
The
Heauens
find
them
,
though
thou
loose
them
here
.
17
But
of
all
the
meanes
of
death
:
Seneca
shall
giue
the
answere
.
sayth
he
)
are
mingled
with
hope
.
18
Of
all
,
The
sinner
(
sayth
Caesarius
)
is
smitten
with
this
punishment
(
Vt
moriendo
obliuiscatur
sui
,
sayth
Saint
Austen
)
doth
scarcely
die
well
,
19
Whom
to
is
death
most
terrible
,
Surely
to
those
,
Tully
)
is
terrible
to
those
,
who
loose
all
thinges
with
their
life
,
not
vnto
them
,
whose
praise
is
immortall
.
20
Who
die
most
cheerefully
,
They
questionlesse
,
whose
conscience
witnesseth
with
them
.
Venientem
nemo
hilaris
mortem
recipit
,
nisi
qui
se
ad
illam
rectè
composuerit
,
No
man
giues
death
a
cheerefull
welcome
,
when
it
comes
,
but
hee
that
hath
rightly
prepaired
himself
for
her
.
Hee
dies
most
readily
that
liued
most
religiously
.
21
Is
there
any
thing
in
the
world
more
certaine
,
No
verily
.
sayth
Saint
Bernard
)
in
humane
things
is
there
more
certaine
,
then
death
,
and
what
is
found
more
vncertaine
,
22
Doth
death
make
no
difference
betweene
the
bodies
of
the
rich
and
the
poore
,
We
are
all
borne
naked
(
saith
Saint
Ambrose
)
and
wee
die
naked
:
there
is
no
difference
among
the
carkasses
of
the
dead
,
vnlesse
perhaps
the
bodies
of
rich
men
doe
sauour
more
strongly
by
reason
of
their
riot
.
23.
But
of
all
kindes
of
death
,
Doubtlesse
of
the
best
the
death
is
the
best
,
And
of
Malefactors
their
death
is
the
worst
simply
,
What
kinde
of
death
was
euill
,
Quod
legibus
constitutum
est
)
That
,
which
the
Lawes
ordained
,
meaning
that
which
men
haue
deserued
for
their
wickednesse
,
as
treason
,
murther
,
robberie
.
In
like
manner
hee
in
Plautus
saith
,
So
I
die
not
for
my
faults
,
I
care
not
much
though
I
perish
heere
:
Qui
per
virtutem
peritat
,
non
interit
,
He
that
dies
for
well-doing
,
doth
not
die
.
24.
Why
doe
not
men
know
the
very
time
,
Saint
Austen
shall
answere
,
De
consolat.
ad
Apoll.
Latet
vltimus
dies
,
vt
obseruentur
omnes
dies
:
A
mans
last
day
is
kept
secret
,
that
all
daies
might
be
obserued
.
Ad
hoc
fortè
nescis
,
quando
veniet
,
vt
semper
paratus
sis
:
therefore
it
may
be
thou
knowest
not
when
he
will
come
,
that
thou
mightest
be
alwaies
prepared
.
I
suppose
(
saith
Plutarch
)
that
Nature
knowing
the
confusion
and
shortnesse
of
our
life
,
would
therefore
haue
the
period
of
our
life
vnknowne
to
vs
:
for
it
is
commodious
for
vs
.
For
if
we
should
forknow
it
,
many
would
pine
away
with
vntimely
mourning
,
&
would
preuent
death
with
death
:
he
means
the
feare
of
death
would
kill
them
,
wheras
otherwise
by
course
of
nature
they
might
haue
liued
longer
.
25.
Whether
is
a
man
worse
at
his
death
,
Peiores
morimur
,
quâm
nascimur
,
we
die
more
euill
then
we
are
borne
,
saith
Seneca
.
But
this
is
our
fault
&
not
natures
,
for
Christ
,
or
in
Christ
,
is
a
work
aboue
nature
.
I
haue
read
of
some
,
that
are
said
to
die
,
or
to
sleepe
in
Christ
:
but
I
read
of
none
,
that
is
borne
in
Christ
:
re-borne
,
and
borne
a
new
in
Christ
we
may
be
said
,
26.
Of
all
kindes
of
death
considered
simply
without
respect
of
grace
,
Iulius
Caesar
said
that
sodaine
death
was
best
,
27.
Whether
is
it
lawfull
for
a
man
to
pray
that
I
would
not
say
it
is
altogether
vnlawfull
,
by
reason
of
some
extraordinarie
occasions
.
reuealed
things
belong
to
vs
,
but
not
the
secrets
of
God
,
such
as
are
hidden
seasons
,
locked
vp
within
Gods
breast
,
as
the
day
of
our
death
,
&
the
day
of
Christs
comming
.
And
as
it
is
no
way
fit
to
pray
to
know
the
day
of
iudgement
,
the
verie
time
of
the
Iudges
comming
,
so
neither
is
it
to
pray
to
know
the
certain
houre
of
death
.
For
though
our
end
may
be
good
,
yet
that
is
not
enough
to
make
a
prayer
good
,
but
it
must
be
made
in
faith
according
to
the
will
of
God
.
But
the
curious
inquiring
into
such
things
hath
a
checke
in
the
Scriptures
.
And
though
Dauid
pray
,
Lord
let
me
know
mine
end
,
and
the
measure
of
my
daies
,
what
it
is
,
and
let
me
know
how
long
I
haue
to
liue
:
yet
he
meanes
(
as
I
take
it
)
not
to
begge
the
knowledge
of
the
verie
point
&
article
of
his
death
,
but
desires
God
to
giue
him
grace
to
acknowledge
,
consider
,
and
duely
to
acquaint
himselfe
with
the
shortnesse
and
frailtie
of
his
life
,
as
to
me
it
seemeth
,
by
considering
the
words
ensuing
,
and
by
comparing
it
with
Psal.
92.
12.
But
howsoeuer
it
be
,
we
know
(
Legibus
viuitur
,
non
exemplis
)
that
good
and
obedient
Christians
must
liue
by
lawes
.
and
not
by
ensamples
.
But
I
demaund
,
why
wouldest
thou
know
the
verie
moment
of
thy
death
?
That
thou
mightest
prepare
thy selfe
the
better
for
it
?
Thy
meaning
may
be
good
,
but
this
thine
ayme
is
of
litle
moment
.
to
know
the
times
or
the
seasons
,
which
God
hath
put
in
his
owne
power
.
If
God
will
not
haue
thee
know
them
,
then
desire
not
to
know
them
.
It
is
enough
for
vs
to
know
wee
must
die
:
how
soone
,
or
when
,
it
skils
not
:
it
cannot
be
long
to
:
for
we
are
but
fome
,
and
fume
.
28.
What
honour
ought
the
liuing
to
performe
vnto
the
dead
?
I
answere
,
they
ought
moderately
to
be
touched
with
the
losse
of
them
:
Hauing
thus
ended
these
questions
concerning
death
,
and
dead
men
;
I
come
now
to
set
down
some
principall
vses
of
that
,
First
,
seeing
death
destroyes
not
the
soule
,
though
it
dissolue
the
bodie
,
Secondly
,
three
Children
in
the
fierie
furnace
.
Thirdly
,
a
mocke
of
sinue
,
Fourthly
,
the
ineuitable
necessitie
of
Death
,
which
lies
vpon
all
the
world
,
condemnes
the
immoderate
feare
of
Death
in
many
men
.
There
is
no
man
so
ignorant
,
but
knowes
hee
must
die
:
yet
when
death
is
threatned
,
what
feare
is
there
,
what
fainting
,
what
tergiuersation
,
what
impatience
is
there
to
be
seene
in
many
?
Finally
,
all
men
must
dye
,
and
seeing
Christ
will
finde
them
at
the
day
of
iudgement
,
as
the
day
of
their
Death
doth
leaue
them
,
it
behooues
all
men
to
prepare
themselues
for
Death
,
that
it
may
not
hurt
them
,
but
rather
helpe
them
.
To
this
end
these
things
are
to
bee
considered
,
First
,
hee
that
would
haue
comfort
in
his
death
,
must
beleeue
in
God
the
Authour
of
life
,
in
Iesus
Christ
,
who
saues
vs
from
the
power
and
euill
of
Death
,
Verily
,
verily
,
I
say
vnto
you
(
saith
Christ
:
)
Hee
that
heareth
my
word
,
and
beleeueth
him
that
sent
me
,
hath
euerlasting
life
,
and
shall
not
come
into
condemnation
,
but
hath
passed
from
death
to
life
.
And
to
Martha
speaking
of
himselfe
hee
saith
,
I
am
the
Resurrection
and
the
life
:
hee
that
beleeueth
in
mee
,
though
he
were
dead
,
yet
shall
he
liue
,
and
whosoeuer
lineth
,
and
beleeueth
in
me
.
shall
neuer
die
,
meaning
the
death
of
the
damned
.
Now
Christ
,
who
thus
speaketh
to
vs
,
is
omnipotent
,
and
true
:
Verbum
eius
ab
intentione
non
dissentit
,
quia
Veritas
est
:
nec
factum
a
Verbo
,
quia
Virtus
est
.
Hee
is
Trueth
,
and
therefore
he
speakes
,
as
he
meanes
:
and
he
is
Might
it selfe
,
therefore
he
does
as
he
speakes
.
But
he
doth
professe
and
promise
that
those
,
that
beleeue
in
him
,
shall
not
perish
by
death
,
but
liue
for
euer
:
therfore
we
may
be
bold
vpon
his
word
,
and
should
stir
vp
our selues
to
beleeue
.
Secondly
,
and
iniquitie
shall
not
be
your
destruction
.
Cast
away
all
your
transgressions
:
For
why
will
yee
die
?
Qui
per
poenitentiam
peccata
diluit
,
angelica
foelicitatis
consorsin
aeternum
erit
.
He
,
which
by
repentance
purgeth
away
his
sinne
,
shall
be
partaker
(
and
saith
Saint
Austen
)
of
Angelicall
happinesse
for
euer
.
If
the
wicked
will
returne
from
all
his
sinnes
,
and
doe
that
,
which
is
lawfull
and
right
,
he
shall
surely
liue
,
and
shall
not
dye
.
It
is
not
inough
to
set
himselfe
against
one
fault
,
but
against
all
,
all
,
all
,
without
exception
of
any
.
Thirdly
,
liue
obediently
to
Christ
.
For
hee
that
obeyeth
not
the
sonne
shall
not
see
life
,
but
the
wrath
of
God
abideth
on
him
.
Now
he
,
that
will
proue
his
obedience
vnto
Christ
the
Lord
,
must
shew
it
vnto
the
Bishops
and
Ministers
of
the
Church
,
his
Seruants
speaking
vnto
them
in
his
Name
according
to
his
Lawe
.
Obey
them
(
saith
the
Holy
Ghost
)
which
haue
the
ouersight
of
you
,
and
submit
your selues
.
Certainely
they
,
that
dishonour
,
disobey
,
and
disdaine
them
,
dishonour
,
disobey
,
and
disdaine
Christ
their
Maister
.
Fourthly
,
Fiftly
,
By
mercy
and
trueth
iniquitie
shall
be
forgiuen
,
saith
Salomon
,
Charge
them
that
are
rich
,
Paul
,
that
they
bee
rich
in
good
workes
,
and
be
ready
to
distribute
and
communicate
,
laying
vp
in
store
for
them
a
good
foundation
against
the
time
to
come
,
that
they
may
obtaine
eternall
life
.
That
which
is
giuen
to
pore
christians
,
rich
fieldif
:
the
rich
will
sow
the
seede
of
their
charitable
almesdeedes
on
them
,
Sixtly
,
which
through
patience
in
well-doing
seeke
glorie
,
and
honour
,
and
immortalitie
:
but
vnto
them
,
that
are
Contentious
,
and
disobey
the
trueth
,
indignation
and
wrath
.
It
behooues
vs
therefore
for
our
better
assurance
of
comfort
and
saluation
,
to
know
the
true
Church
,
and
to
cleaue
vnto
it
beeing
knowne
.
Seuenthly
,
set
his
house
in
order
,
and
dispose
of
his
estate
.
And
finally
,
when
death
seemeth
to
approch
(
if
it
giue
him
any
warning
;
Lord
Iesus
receiue
my
Spirit
,
crauing
for
mercie
,
and
not
forgetting
that
the
ioyes
of
Heauen
,
after
which
he
gaspeth
,
are
farre
more
compleat
,
and
are
able
to
giue
a
thousand
times
more
true
contentment
to
the
soule
of
man
,
then
all
the
transitorie
pleasures
,
profits
,
and
preferments
of
this
world
can
doe
.
Oh
that
men
would
thinke
of
these
things
,
practise
these
things
!
Wouldst
thou
haue
comfort
in
thy
death
?
then
seeke
and
sue
for
comfort
in
thy
life
.
Wouldst
thou
bee
armed
against
the
feare
of
death
?
(
Interitus
)
Death
to
the
penitent
,
(
Introitus
)
but
an
entrance
into
heauen
:
and
the
way
is
made
,
and
the
doore
is
opened
by
true
repentance
,
and
by
Faith
in
Christ
,
who
is
the
Sunne
of
our
glorie
,
and
the
Saluation
of
our
soule
,
by
whose
death
letum
delethum
,
mortua
mors
est
)
death
is
defaced
,
This
is
a
mortall
sinne
(
stat
against
the
Law
of
God
and
his
Church
)
oheyes
sinne
is
the
Seruant
of
sinne
,
is
not
borne
of
God
,
doth
not
serue
God
.
And
there
is
no
way
to
scape
but
by
true
repentance
,
Hauing
finisht
our
discourse
of
Corporall
(
or
temporarie
)
death
,
it
remaineth
that
we
say
something
of
Spirituall
,
and
Eternall
deatb
.
Spirituall
death
is
either
of
the
wicked
,
or
of
the
godly
.
The
spirituall
death
of
the
wicked
is
a
certaine
spirituall
separation
of
them
from
spirituall
and
Christian
grace
and
goodnesse
,
when
as
they
lie
dead
(
without
all
godly
feeling
)
This
is
a
most
miserable
kind
of
death
:
for
they
,
that
are
thus
dead
,
are
the
Seruants
of
sinne
,
the
Vassals
of
Satan
,
the
Children
of
wrath
,
out
of
the
state
of
grace
,
and
in
the
Region
and
shadow
of
death
,
liable
to
damnation
,
which
to
escape
they
can
haue
no
hope
,
while
they
continue
in
that
estate
.
The
spirituall
death
of
the
godly
is
threefold
.
The
first
is
,
whereby
they
are
dead
to
sinne
.
This
death
stands
in
the
disallowing
and
condemning
sinne
in
the
iudgement
,
in
the
nilling
and
refusing
it
in
the
will
;
in
the
hatred
of
it
and
grieuing
for
it
in
the
affections
,
and
finally
in
the
declining
and
forsaking
it
in
the
life
and
conuersation
.
This
death
is
the
separation
of
the
soule
from
the
approbation
,
They
that
touch
you
(
sayth
the
Lord
)
touch
the
apple
of
mine
eye
:
The
second
Spirituall
death
of
the
Godly
is
whereby
they
are
dead
to
the
Law
:
The
third
death
Spirituall
of
the
Godly
is
,
whereby
the
world
is
crucifyed
or
dead
to
them
,
and
they
dead
vnto
the
world
.
The
World
is
dead
to
them
,
Godly
men
are
said
to
bee
dead
to
the
World
,
And
thus
much
wee
haue
seene
what
death
is
in
respect
of
the
World
,
to
wit
,
the
Separation
and
abalienation
of
our
hearts
from
the
World
,
or
of
the
World
from
vs
:
and
so
much
also
for
Spirituall
death
.
The
third
kind
of
death
is
called
Eternall
death
,
The
Prouider
and
Inflicter
of
this
death
is
God
,
who
is
a
most
iust
Iudge
,
Whose
very
soule
doth
hate
the
wicked
,
(
which
indeed
is
Hell
)
is
prepared
of
old
.
By
which
we
see
that
Hel-fire
is
prepared
,
and
kindled
by
the
Lord
.
Now
God
doth
not
ordaine
and
inflict
death
for
it selfe
,
The
deseruing
cause
of
death
of
sinne
,
euery
sinne
,
though
the
smallest
want
of
that
,
which
the
law
requireth
,
is
in
it selfe
odious
,
and
deadly
.
For
the
wages
of
euery
sinne
is
death
.
The
persons
subiect
to
this
death
are
all
the
Sons
of
Adam
,
Those
then
shall
die
this
death
,
Depart
from
me
,
ye
cursed
,
saith
Christ
into
euerlasting
fire
.
The
cursed
then
are
they
,
that
must
die
this
accursed
death
.
I
neuer
knew
you
saith
Christ
,
Depart
from
me
,
ye
workers
of
iniquitie
.
They
that
shal
die
this
death
are
such
as
Christ
knew
not
,
know
not
God
,
and
obey
not
the
Gospell
.
So
that
all
,
which
are
ignorant
of
God
,
and
which
disobey
the
Gospell
of
his
Sonne
,
shall
die
this
death
.
This
then
I
say
,
All
impenitent
sinners
shall
be
damned
,
all
that
beleeue
not
in
Iesus
Christ
,
as
Mahometaus
,
incredulous
Iewes
,
and
all
other
Infidels
,
and
all
that
professe
Christ
in
name
,
but
denie
him
in
example
:
All
these
liuing
and
dying
without
sound
repentance
shall
die
this
death
.
And
I
proue
it
thus
.
Except
ye
beleeue
,
saith
Christ
,
that
I
am
he
,
you
shall
die
in
your
sinnes
:
Hee
that
obeyes
not
the
Sonne
,
shall
not
see
life
,
but
the
wrath
of
God
abideth
on
him
:
but
neyther
Iewes
nor
Mahometans
obey
Christ
Iesus
:
Therefore
neyther
of
them
shall
liue
,
but
die
.
Peter
being
full
of
the
holy
Ghost
said
,
Neyther
is
there
(
quoth
he
)
saluation
in
any
other
:
for
among
men
there
is
giuen
none
other
Name
vnder
heauen
,
whereby
we
must
be
saued
.
All
therefore
,
that
either
denie
him
,
or
beleeue
not
in
him
,
and
do
not
know
him
,
whether
Iew
,
Turke
,
Persian
,
Moore
,
Indian
,
American
,
or
who
else
soeuer
,
all
such
shall
bee
damned
,
cannot
bee
saued
.
For
by
his
knowledge
shall
my
righteous
seruant
(
Christ
Iesus
)
Instifie
many
.
And
we
,
which
are
Iews
by
nature
,
and
not
sinners
of
the
Gentiles
,
know
that
a
man
is
not
iustified
by
the
works
of
the
law
,
but
by
the
faith
of
Iesus
Christ
.
God
(
saith
Saint
Iohn
)
hath
giuen
vnto
vs
eternall
life
,
and
this
life
is
in
that
his
Sonne
.
Hee
that
hath
that
Sonne
,
hath
that
life
:
and
hee
that
hath
not
that
Sonne
of
God
,
hath
not
that
life
.
But
Mahometans
,
Iewes
,
and
Infidels
haue
not
that
Son
,
therefore
they
haue
not
eternall
life
(
in
spe
)
and
shall
not
haue
it
(
In
Re
,
)
I
say
further
,
Know
ye
not
(
saith
Saint
Paul
that
the
vnrighteous
shall
not
inherit
the
Kingdome
of
God
?
Be
not
deceiued
,
neither
fornicators
,
nor
Idolaters
,
nor
adulterers
,
nor
wantons
,
nor
buggerers
,
nor
theiues
,
nor
couetous
,
nor
drunkards
,
nor
raylers
,
nor
extortioners
,
shall
inherite
the
kingdome
of
God
.
But
among
Christians
there
are
offenders
in
all
kinds
of
the
sinnes
aforesaid
,
therefore
(
if
they
shall
die
in
them
)
they
cannot
possibly
scape
damnation
.
Our
Lord
saith
,
that
The
fearefull
and
vnbeleening
,
the
abhominable
and
murtherers
,
whoremongers
,
sorcerers
,
idolaters
,
and
all
lyars
(
wherewith
the
Christian
world
aboundeth
)
shall
haue
their
part
in
the
lake
,
which
burneth
with
fire
and
brimstone
,
which
is
the
second
death
.
And
finally
S.
Iude
speaking
of
sundrie
wicked
Epicures
cept
into
the
Church
,
is
reserued
the
blacknesse
of
darknesse
for
euer
.
Thirdly
,
I
say
that
all
they
which
professing
Christ
doe
notwithstanding
adde
vnto
the
faith
of
Christ
,
necessarily
to
be
beleeued
to
saluation
,
all
such
I
say
by
this
their
presumption
do
cut
themselus
off
from
Christ
,
and
shall
vndoubtedly
perish
except
they
shall
repent
.
In
like
manner
they
that
doe
take
from
the
faith
any
essentiall
point
,
and
needfull
absolutely
to
saluation
,
they
also
are
subiect
to
damnation
,
which
without
repentance
they
cannot
scape
.
Ye
shall
put
nothing
vnto
the
word
,
which
I
command
you
,
neither
shall
ye
take
ought
therefrom
:
It
was
twise
at
least
giuen
in
charge
by
Moses
.
When
Moses
was
now
dead
,
and
the
gouernment
cast
vpon
Ioshuah
,
God
gaue
him
the
same
lesson
in
effect
:
Thou
shalt
not
turne
away
from
it
to
the
right
hand
,
nor
to
the
left
.
In
like
manner
Agur
saith
.
Put
nothing
vnto
his
words
,
least
he
reproue
thee
,
and
thou
be
found
a
lyar
.
I
protest
(
saith
Christ
)
to
euery
man
that
heareth
the
words
of
the
prophecie
of
this
booke
,
If
any
man
how
precise
,
how
pure
,
how
holy
,
how
austere
,
how
sanctified
soeuer
he
seeme
,
or
how
learned
soeuer
he
be
,
shall
adde
vnto
these
things
,
God
shall
adde
vnto
him
the
plagues
,
that
are
written
in
this
booke
,
and
if
any
man
shall
diminish
of
the
words
of
the
booke
(
he
meaneth
the
true
sense
and
substance
of
the
words
)
of
this
prophecie
,
God
shall
take
away
his
part
out
of
the
booke
of
life
,
and
out
of
the
holy
Citie
,
and
from
those
things
which
are
written
in
this
booke
.
If
any
subiect
,
or
subiects
shall
presume
to
repeale
the
lawes
of
the
kingdome
,
or
to
make
new
lawes
,
and
to
vrge
men
to
receiue
and
obey
them
,
the
king
in
the
mean
time
vnacquainted
with
their
proceeding
,
or
disliking
it
,
Children
of
death
,
new
articles
of
saith
not
heard
of
in
the
ancient
Church
,
and
presse
them
vpon
vs
as
necessarily
to
be
beleeued
,
and
they
likewise
,
who
destroy
the
faith
,
or
maime
it
by
their
subtractions
,
and
denialls
of
Articles
necessarily
to
be
beleeued
.
Let
them
looke
to
it
therefore
,
Finally
,
All
the
vngodly
.
Nec
prece
,
nec
pretio
:
the
Iudge
will
not
bee
perswaded
by
prayer
,
nor
blinded
by
bribing
,
nor
peruerted
by
any
meane
,
The
nature
of
this
death
is
not
easily
to
bee
described
to
the
full
:
Neuerthelesse
seeing
the
Scriptures
are
not
wholly
silent
,
First
therefore
the
damned
are
depriued
of
the
fauour
of
GOD
,
Secondly
,
Thirdly
,
without
ease
for
euer
.
All
these
three
Saint
Paul
affirmeth
in
one
Verse
together
,
Punished
with
euerlasting
perdition
from
the
presence
of
the
Lord
,
and
from
the
glorie
of
his
power
.
Here
is
(
Paena
Damni
)
the
punishment
of
losse
and
lack
at
the
least
exprest
,
and
the
eternitie
of
it
,
if
not
also
(
Paena
Sensus
)
the
punishment
of
feeling
panges
,
and
torments
:
but
our
Sauiour
sheweth
that
the
wicked
shal
suffer
Euerlasting
Paine
:
their
worme
shall
neuer
dye
,
full
of
paine
,
and
altogether
voide
of
comfort
.
The
Diuell
and
the
wicked
(
saith
Damascene
)
shall
bee
deliuered
vp
into
euerlasting
fire
,
Non
materialem
,
qualis
est
apud
nos
,
not
vnto
a
materiall
fire
,
as
is
with
vs
,
but
into
such
as
is
knowne
to
God
.
And
Saint
Austen
doth
thus
somewhere
dispute
about
this
point
:
The
Gluttons
Soule
in
the
parable
was
tormented
greeuously
,
But
let
vs
not
dispute
what
kinde
of
fire
it
is
,
but
rather
studie
to
keepe
our selues
from
feeling
it
.
This
fire
,
Hell-fire
(
saith
S.
Gregorie
)
seeing
it
is
(
incorporeus
)
not
bodily
,
Neither
must
it
seeme
hard
that
the
paines
of
the
wicked
must
indure
euer
,
And
that
,
But
yet
in
Hell
there
shall
be
differences
and
degrees
of
paines
,
pro
disparibus
ponderibus
peccatorum
,
erunt
etiam
disparia
tormenta
paenarum
)
as
Saint
Augustine
speaketh
according
to
the
different
degrees
of
sinnes
there
shall
bee
different
degrees
of
torments
.
The
seruant
,
that
knowes
his
Maisters
will
,
Receiue
the
Greater
damnation
:
Two
fold
more
the
children
of
Hell
,
then
themselues
.
And
speaking
of
them
,
that
contemne
the
Gospell
offered
them
,
It
shall
bee
easier
for
them
of
the
land
of
Sodome
and
Gomorrha
,
in
the
day
of
iudgement
,
then
for
that
Citie
.
As
for
the
situation
of
Hell
;
so
to
demeane
our selues
that
we
may
neuer
come
there
.
And
assuredly
whosoeuer
is
in
the
state
of
grace
shall
neuer
come
into
that
horrid
place
prepared
He
is
in
the
state
of
grace
,
Trin-Vni
Deo
Gloria
.