THE
GENERALITIE
OF
DEATH
.
DEath
hath
dominion
ouer
all
mankind
,
not
all
together
as
they
are
innumerable
,
but
one
after
another
in
their
appointed
time
.
To
which
purpose
,
the
iust
man
Iob
by
the
holy
influence
of
Gods
diuine
Spirit
,
said
,
not
onely
of
himselfe
,
but
also
of
all
others
:
I
haue
aduisedly
considered
of
ten
holy
motiues
,
or
diuine
reasons
of
Scripture
,
why
all
men
must
die
.
The
first
reason
why
all
men
must
die
,
It
is
the
decree
of
almightie
God
,
which
ordereth
all
inferior
causes
,
and
binds
them
to
the
obedience
of
his
will
.
No
king
can
produce
so
ancient
a
right
to
his
crowne
,
as
euerie
man
hath
out
of
this
most
ancient
decree
to
chalenge
after
death
the
crowne
of
glorie
.
Salomon
said
,
The
second
reason
why
all
men
must
die
,
Is
drawne
from
the
vprightnesse
of
Gods
iustice
.
Sinne
being
so
generall
in
all
men
,
his
Maiestie
hath
decreed
to
punish
it
by
death
in
all
men
,
yea
in
his
owne
deare
children
;
who
although
the
guilt
of
sinne
be
remoued
and
taken
from
them
,
yet
sinne
remaining
in
their
mortall
bodies
is
to
be
punished
with
death
,
and
perishing
of
that
substance
so
subiect
to
sinne
.
Saint
Paul
said
,
Death
went
ouer
all
men
,
Quis
me
in
his
mouth
,
extending
lamentably
with
Saint
Paul
,
from
men
to
Angels
,
with
a
violent
interrogation
enforcing
an
answer
,
who
shall
deliuer
me
from
the
bodie
of
death
?
The
third
reason
why
all
men
must
die
.
All
men
must
die
in
respect
of
Gods
generall
purpose
for
the
changing
and
renewing
of
mankind
from
one
substance
into
another
,
for
the
transubstantiating
of
one
body
into
another
,
&
a
transmitting
of
one
life
into
another
.
This
purpose
of
the
Father
in
Christ
Iesus
,
made
Iob
to
say
,
The
fourth
reason
why
all
men
must
die
is
,
That
there
may
be
a
performance
and
a
seisure
vpon
Gods
promises
for
the
perpetuall
good
of
his
Saints
after
death
,
which
in
this
life
can
not
be
obtayned
,
and
also
for
the
ineuitable
destruction
of
the
wicked
.
With
the
godly
,
Concerning
the
seisure
of
Gods
iudgments
vpon
the
wicked
according
to
Gods
promises
,
these
ioyes
,
these
preparations
,
and
these
exultations
,
are
turned
vnto
weeping
and
gnashing
of
teeth
:
Then
saith
Esai
,
The
fifth
reason
why
all
men
must
die
.
It
is
drawne
from
the
matter
or
substance
whereof
man
was
made
,
to
wit
,
of
earth
,
and
therefore
subiect
to
perishing
:
earth
cannot
continue
long
out
of
its
spheare
whence
it
was
exhausted
.
Earth
how
cunningly
,
and
how
curiously
soeuer
it
be
built
,
(
as
earth
vpon
earth
,
)
it
will
descend
and
presse
downward
according
to
the
nature
thereof
,
vnto
the
place
whence
it
came
,
and
by
little
and
little
,
in
short
time
much
wil
come
to
nothing
.
According
to
the
which
God
said
vnto
Adam
,
Thou
art
dust
,
The
sixth
reason
why
all
men
must
die
.
It
is
drawne
from
the
matter
or
substance
whereof
the
woman
was
made
,
or
for
her
immediate
conuersion
from
one
substance
to
another
,
to
wit
,
from
earth
to
flesh
;
which
being
rightly
considered
in
it selfe
,
is
a
matter
or
substance
lesse
durable
,
and
more
momentanie
then
the
former
.
For
flesh
how
fine
soeuer
it
be
in
it selfe
,
and
how
curiously
,
or
costly
so
euer
it
be
preserued
:
yet
if
it
be
not
vsed
,
and
taken
in
season
,
it
will
putrifie
and
become
exceeding
noisome
of
it selfe
,
specially
the
flesh
of
a
woman
:
for
by
how
much
more
excellent
,
braue
,
&
beautifull
she
is
in
the
constitution
of
her
body
then
the
man
,
by
so
much
the
more
foule
,
filthy
,
&
stinking
,
her
body
will
become
shortly
after
she
is
dissolued
;
following
therein
,
the
nature
of
other
pure
and
purified
creatures
,
which
in
their
time
,
and
right
vse
are
much
to
the
prayse
of
God
,
and
to
the
comfort
of
man
,
but
being
abused
,
or
not
vsed
as
they
ought
,
are
the
most
vile
,
and
the
most
venimous
things
of
all
others
.
The
flesh
of
beasts
,
are
good
for
men
,
and
the
flesh
of
men
,
good
for
something
,
but
the
flesh
of
women
when
they
are
dead
is
good
for
nothing
.
Iob
therefore
being
borne
of
a
woman
,
said
of
him selfe
,
&
of
all
others
of
that
kinde
,
My
flesh
is
meate
for
wormes
,
The
seuenth
reason
why
all
men
must
die
.
It
is
drawne
from
the
vigour
and
virility
of
mans
nature
,
which
being
growne
vnto
the
height
,
declineth
,
fadeth
,
and
falleth
.
It
weareth
,
&
waneth
like
the
Moone
,
and
like
Nabucadnezzars
image
,
The
eight
reason
why
all
men
must
die
,
It
is
drawne
from
the
decree
of
almightie
God
for
the
dissolution
of
the
world
,
and
a
finall
end
of
all
things
,
a
throwing
together
,
and
as
it
were
a
folding
vp
of
many
things
into
one
thing
.
Esai
said
concerning
this
dissolution
,
thus
,
The
ninth
reason
why
all
men
must
die
.
It
is
that
there
may
be
a
generall
victorie
ouer
death
and
hell
.
For
so
saith
S.
Paul
,
The
tenth
reason
why
all
men
must
die
,
Hath
foure
speciall
respects
or
diuine
attributes
.
The
first
whereof
is
drawne
from
the
celestiall
kingdome
whence
our
soules
came
,
and
the
terrestriall
tabernacles
and
houses
of
clay
,
wherein
our
soules
do
a
while
liue
or
dwell
,
as
strangers
and
soiourners
.
Men
are
said
to
be
strangers
either
in
respect
of
their
trauell
from
one
place
vnto
another
,
or
in
respect
of
some
kingdome
where
they
dwell
,
being
borne
elsewhere
,
not
yet
free
denized
nor
naturalized
.
In
both
which
respects
Dauid
saith
,
The
second
respect
or
attribute
giuen
to
the
children
of
God
,
is
Drawne
from
the
meere
merits
of
Christ
,
by
whom
also
our
bodies
and
soules
haue
interest
and
title
to
the
kingdome
of
heauen
,
&
that
in
a
more
particular
and
proper
manner
then
in
this
world
,
as
thus
appeareth
.
Christ
is
called
our
bridegroome
,
and
we
his
bride
,
The
third
respect
or
attribute
giuen
vnto
the
children
of
God
,
is
Drawne
from
the
mortall
hatred
&
malice
which
the
deuill
hath
against
vs
,
exceedingly
enuying
our
spirituall
,
and
glorious
arriuall
into
heauen
,
&
therefore
layes
many
snares
and
infinite
allurements
,
to
let
&
hinder
vs
from
our
passage
;
with
whome
therefore
according
to
the
will
of
God
,
we
must
encounter
,
vnder
the
conduct
of
our
Lord
Generall
Christ
Iesus
.
In
respect
of
which
striuings
,
The
fourth
respect
or
attribute
giuen
vnto
the
children
of
God
,
is
Drawne
from
the
affaires
wherin
God
our
eternall
king
hath
imployed
vs
for
the
performance
of
certaine
religious
duties
,
whereof
some
are
pertayning
to
God
,
some
to
our
brethren
,
and
some
to
our selues
:
the
which
being
done
,
and
duely
accomplished
,
then
must
we
be
gone
.
In
regard
whereof
,
we
are
called
Legates
,
Ambassadors
and
such
like
,
sometimes
labourers
,
sometimes
pilgrimes
.
And
in
our
commission
we
haue
euery
man
his
set
and
limited
time
of
dispatch
,
Now
me
thinkes
I
heare
two
obiections
made
against
me
by
two
sorts
of
people
:
The
one
saying
,
This
doctrine
concerning
the
generality
of
death
,
needed
not
;
it
might
haue
bene
spared
,
and
the
speech
spent
vpon
matter
that
we
know
not
.
For
by
the
vse
of
reason
,
by
common
experience
,
and
by
manifold
examples
,
men
are
induced
to
beleeue
all
this
that
you
haue
said
to
be
true
,
and
long
since
generally
allowed
.
This
is
now
a
harsh
kind
of
doctrine
to
wise
men
,
and
it
is
very
distastfull
to
all
men
;
for
it
is
a
melancholy
kind
of
teaching
,
and
of
no
such
necessity
.
Ye
might
rather
,
in
steed
thereof
stirre
vp
men
to
be
merrie
,
and
to
endure
their
miseries
patiently
.
Preachers
do
nothing
more
then
fright
and
astonish
men
:
in
the
name
of
God
let
vs
be
merrie
whiles
we
may
,
sorrow
comes
fast
inough
.
The
other
sort
reasoning
,
and
expostulating
with
flesh
and
bloud
,
cannot
determine
vpon
the
generality
of
death
.
They
see
not
,
they
say
,
how
it
may
be
,
nor
how
it
can
stand
to
be
true
,
because
then
it
is
questionable
,
say
they
,
who
shall
haue
the
dominion
ouer
other
creatures
in
the
world
,
which
are
innumerable
,
and
most
admirable
.
An
answer
to
the
first
concerning
the
generalitie
of
death
.
Interrogatiuely
,
do
you
know
this
to
be
true
by
any
sentence
or
example
of
holy
Scripture
?
No
,
no
,
you
do
not
.
For
if
you
did
so
know
it
,
the
hearing
of
the
same
againe
and
againe
,
would
rather
haue
bene
comfortable
than
tedious
vnto
you
.
That
knowledge
which
is
not
grounded
vpon
the
Scriptures
of
truth
is
nought
worth
,
&
meerly
vnperfect
.
True
it
is
,
that
men
may
know
and
be
induced
to
beleeue
,
that
they
which
are
a
dying
,
will
die
;
and
that
they
which
are
in
eminent
dangers
and
perils
present
,
shall
die
.
But
truly
to
beleeue
,
and
certainly
to
know
that
all
men
shall
die
,
or
who
,
or
how
many
shall
die
,
flesh
and
bloud
cannot
reueale
vnto
men
.
For
the
sense
of
hearing
and
seeing
,
by
the
which
men
are
brought
to
know
and
to
beleeue
,
reacheth
no
further
then
vnto
things
present
;
because
light
,
which
is
the
obiect
of
seeing
,
and
the
aire
which
is
the
obiect
of
hearing
,
vpon
diuers
occasions
are
sometimes
giuen
,
and
sometimes
taken
away
.
Therefore
to
see
and
to
know
certainly
,
as
an
article
of
beleefe
,
that
all
men
shall
die
,
which
is
my
generall
doctrine
,
no
man
can
apprehend
nor
yet
comprehend
,
but
by
the
knowledge
of
the
holy
Scriptures
,
and
by
the
holy
influence
of
Gods
diuine
spirit
;
because
in
verie
truth
,
the
same
reacheth
vnto
the
apprehension
of
things
in
time
to
come
,
and
vnto
that
which
is
cleane
out
of
sight
and
out
of
hearing
.
Saint
Paul
speaketh
directly
of
two
sorts
of
seeing
,
An
answer
to
the
2.
obiection
concerning
the
generalitie
of
death
.
Herein
I
will
be
briefe
,
because
indeed
,
this
sort
of
people
are
lesse
worthy
of
further
instruction
,
who
hold
that
this
so
goodly
a
frame
of
the
world
,
should
not
,
or
cannot
be
destroyed
.
Of
whom
Saint
Peter
speaketh
thus
:
This
doctrine
concerning
the
generalitie
of
death
,
serueth
to
reproue
three
sorts
of
people
.
The
first
are
those
who
wholly
,
or
for
the
most
part
,
do
set
their
loue
and
liking
vpon
the
things
of
this
world
,
as
if
they
were
to
tarrie
in
it
for
euer
:
or
as
if
they
were
to
chuse
,
they
would
not
change
this
world
,
no
not
for
the
kingdome
of
heauen
;
ioying
and
reioycing
,
as
Amos
the
Prophet
said
,
The
second
sort
who
are
to
be
reproued
by
the
generall
doctrine
of
death
,
Are
they
who
murmure
much
,
or
rather
do
mourne
too
much
for
the
deceasse
of
their
neare
friends
,
as
though
God
had
not
done
well
to
take
one
,
and
not
another
,
to
take
this
and
not
that
:
or
as
if
death
had
surprised
them
before
their
time
,
and
for
euer
;
or
else
that
death
had
casually
lighted
on
them
more
then
others
.
Saint
Paule
comforting
himselfe
and
others
concerning
this
complaint
,
The
third
sort
who
are
to
be
reproued
by
this
generall
doctrine
of
death
,
Are
those
,
who
not
minding
their
mortalitie
,
nor
accompts
which
they
must
make
,
do
treasure
vp
sinne
vpon
sinne
,
being
driuen
,
as
it
were
,
with
the
swinge
of
their
nature
,
&
set
on
fire
of
hell
,
defile
their
bodies
,
and
the
whole
course
of
nature
:
resolued
with
themselues
to
vndergo
any
sinne
,
so
as
it
may
bring
them
either
pleasure
or
profite
.
Alwayes
saying
in
their
hearts
,
and
many
times
with
their
tongues
,
If
we
must
die
for
sinne
,
as
Preachers
say
,
and
that
as
well
for
one
sinne
as
for
a
thousand
;
why
then
let
vs
eate
and
drinke
,
and
be
merrie
while
we
may
.
Salomon
out
of
his
owne
experience
,
and
specially
from
the
holy
Spirit
of
inspiration
,
faith
of
such
one
a
after
this
maner
:
That
this
their
error
and
grosse
perswasion
may
appeare
vnto
them
,
and
vnto
all
others
,
I
will
yet
for
their
sakes
,
&
for
the
better
patient
abiding
of
the
godly
,
deliuer
in
sorne
particular
manner
,
by
the
Scriptures
of
truth
,
who
they
be
indeed
,
out
of
this
generall
number
,
that
shall
die
well
,
and
so
liue
euerlastingly
in
the
glorious
kingdome
of
heauen
.
The
generalitie
of
death
is
not
now
in
question
.
It
is
generally
agreed
vpon
,
and
withall
,
we
find
it
is
of
necessitie
:
it
is
forcible
and
violent
vpon
the
warrantable
decree
of
the
most
Highest
.
But
the
question
is
,
who
frames
himselfe
to
die
willingly
,
and
with
contentment
.
All
shall
die
of
force
:
but
none
shall
enter
into
the
kingdome
of
heauen
,
but
such
as
in
some
measure
do
die
willingly
and
with
contentment
.
Saint
Paule
saith
,
Although
I
preach
the
Gospel
,
Three
diuine
causes
mouing
willingnesse
to
die
.
The
1.
is
drawne
from
the
generall
decree
of
God
,
who
in
respect
of
death
,
deales
indifferently
with
all
the
generation
of
mankind
:
all
men
must
die
,
the
noble
and
the
ignoble
,
the
King
as
the
begger
;
why
then
should
any
man
mourne
or
murmure
at
the
death
of
his
dearest
friends
?
and
why
should
he
not
be
moued
to
yeld
himselfe
,
with
al
willingnesse
&
contentment
to
die
?
Why
should
any
one
man
thinke
himselfe
worthy
of
that
prerogatiue
,
and
priuiledge
,
as
not
to
die
,
yea
rather
willingly
,
then
of
constraint
?
Iosua
the
Lord
Generall
of
Israel
,
at
his
death
tooke
this
as
a
strong
forcible
argument
,
to
perswade
with
his
people
,
to
liue
well
,
and
that
they
might
die
willingly
;
therefore
emphatically
,
he
said
,
The
second
cause
mouing
willingnesse
to
die
.
It
is
drawne
from
a
threefold
exchange
that
we
make
with
the
Almighty
:
the
first
is
the
exchange
that
we
make
of
our
bodies
;
The
second
exchange
that
we
make
is
of
our
goods
,
as
when
we
change
earthly
riches
for
heauenly
,
momentanie
and
transitorie
treasures
for
euerlasting
,
and
that
which
neuer
fadeth
.
To
which
purpose
the
holy
Ghost
saith
,
The
third
exchange
that
we
make
by
dying
willingly
and
well
,
is
of
our
societie
,
&
of
our
companie
;
as
when
we
change
the
societie
,
fellowship
,
and
companie
of
men
,
for
the
company
and
societie
of
Angels
;
The
third
cause
mouing
willingnesse
to
die
.
It
is
the
mitigations
,
conforts
,
&
helpes
,
that
almightie
God
yeelds
against
the
torments
of
death
,
to
such
as
do
commemorate
their
mortality
,
with
prayers
and
intercessions
vnto
almightie
God
,
that
they
may
be
faithfully
prepared
.
Of
which
gracious
qualifications
of
sicknesses
,
and
diminishing
of
deaths
torments
,
the
holy
Prophet
Dauid
speakes
,
The
second
instruction
.
Concerning
the
manner
,
sort
,
or
kind
of
death
,
to
wit
,
how
diuersly
,
and
how
many
wayes
,
death
seizeth
on
all
the
generation
of
mankind
:
I
will
distinguish
into
foure
sorts
.
The
which
for
assignations
sake
,
I
must
call
by
foure
names
,
vnder
the
which
the
holy
Ghost
comprehends
as
in
a
close
narration
dispersed
ouer
the
Bible
,
all
maners
,
sorts
,
and
kinds
of
death
whatsoeuer
,
howsoeuer
,
and
wheresoeuer
:
which
are
these
.
-
1.
the
Penall
death
.
-
2.
the
Naturall
death
.
-
3.
the
Vnnaturall
death
.
-
4.
the
Politicall
death
.
These
three
are
comprehended
in
that
answer
of
Dauid
,
the
selected
man
of
God
,
to
Abishai
,
concerning
Saul
the
king
,
whom
God
deliuered
into
their
hands
,
to
do
with
him
as
they
would
:
euen
as
Pontius
Pilate
deliuered
Iesus
into
the
hands
of
the
Pharises
,
to
do
with
him
as
they
would
.
No
,
I
will
not
,
God
shall
smite
him
.
There
he
plainly
related
the
penall
death
.
Or
his
day
shall
come
to
die
.
There
he
plainly
related
the
naturall
death
.
Or
he
shall
descend
into
battell
.
There
he
plainly
related
the
vnnaturall
death
.
First
,
the
Penall
death
is
that
which
almightie
God
did
vsually
inflict
vpon
those
,
with
whom
he
was
wrathfully
displeased
;
as
appeared
by
the
ineuitablenesse
thereof
.
It
was
most
commonly
miraculous
,
and
publikely
powerful
,
that
it
might
be
for
an
euerlasting
remembrance
among
all
nations
.
Such
was
the
punishment
of
Adam
for
the
transgression
of
Gods
commandement
,
Druine
motiues
or
reasons
,
why
God
doth
so
penally
,
so
miraculously
,
and
so
powerfully
punish
some
,
and
not
others
:
with
a
sixefold
answer
thereunto
.
The
first
Motiue
why
God
punished
penally
.
First
,
God
punished
penally
with
water
,
when
men
were
publikely
and
generally
growne
to
be
tirannous
,
cruell
,
and
sauagely
disposed
,
one
towards
another
,
as
the
people
of
the
old
world
.
Then
did
the
windows
of
heauen
open
,
Likewise
the
Egyptians
,
The
second
Motiue
why
God
punished
penally
.
Secondly
,
God
punished
penally
with
fire
,
The
third
Motiue
why
God
punished
penally
.
Thirdly
,
by
changing
the
nature
and
qualitie
of
the
earth
:
when
as
particular
persons
being
in
place
of
preheminence
,
did
offer
indignity
&
disloyaltie
to
such
as
were
in
authoritie
,
as
did
Corah
Dathan
,
The
fourth
Motiue
why
God
punished
penally
.
Fourthly
,
with
sauage
beasts
,
when
as
his
holy
and
welbeloued
people
are
disdained
,
mocked
,
and
scorned
;
The
fifth
Motiue
why
God
punished
penally
.
Fifthly
,
with
Angels
,
when
as
men
in
authoritie
do
publikely
and
incorrigibly
offend
his
holy
Maiestie
,
as
did
Dauid
in
numbring
his
men
of
warre
,
The
sixth
Motiue
why
God
punished
penally
.
Sixthly
,
where
it
may
be
demanded
why
God
doth
punish
some
so
penally
and
so
miraculously
,
and
not
others
,
it
is
drawne
from
his
established
rule
,
and
generall
order
of
gouerning
kingdoms
and
nations
,
holding
it
sufficient
in
his
godly
wisedome
,
to
punish
publikely
some
,
in
stead
of
many
,
that
one
example
so
publike
and
so
penally
powerful
,
should
serue
for
many
hundred
yeares
in
a
whole
nation
or
kingdome
.
When
the
Church
began
to
spread
through
Gods
mercies
,
there
were
many
miracles
,
signes
and
wonders
;
as
that
in
Egypt
,
as
that
in
their
iourney
through
the
wildernesse
,
and
as
that
their
conquering
of
Canaan
,
and
so
vntill
the
temple
of
Ierusalem
was
built
,
and
religion
established
.
But
afterwards
as
it
drew
nearer
and
nearer
vnto
Christ
,
they
grew
to
be
fewer
and
fewer
.
The
first
vse
of
this
doctrine
concerning
the
penall
death
,
Serueth
to
forewarne
Landlords
and
Patrons
,
who
most
tyrannously
liue
vpon
the
spoile
of
the
poore
:
the
one
fleecing
the
Church
,
the
other
fleecing
the
commonweale
,
and
both
robbing
God
of
his
honour
so
much
as
they
may
,
or
as
it
doth
bring
them
either
pleasure
or
profite
.
As
in
the
old
world
,
wherein
crueltie
did
ouerrun
the
whole
earth
:
so
it
is
now
in
the
glorious
Sun-shine
of
the
Gospell
.
If
the
examples
of
those
whom
God
so
powerfully
&
so
penally
punished
,
will
not
serue
,
it
may
well
fall
out
euen
in
the
iustice
of
God
,
that
for
the
same
crueltie
,
their
oppression
and
grinding
of
the
poore
,
and
selling
them
for
old
shooes
,
that
they
shall
be
made
examples
for
such
as
do
come
after
.
The
second
vse
of
this
doctrine
concerning
penall
death
.
It
may
well
serue
to
forewarne
dissolute
and
loose
liuers
,
yea
all
such
as
liue
according
to
their
own
lust
,
giuing
themselues
ouer
,
according
to
the
swing
of
their
own
nature
;
lest
they
also
neglecting
the
vse
of
Gods
holy
word
,
and
the
vse
of
these
fearefull
examples
,
do
,
in
a
time
when
they
thinke
not
,
fall
into
some
ineuitable
and
damnable
iudgements
of
God
in
a
miraculous
manner
.
The
third
vse
of
this
doctrine
concerning
penall
death
.
Forewarneth
all
such
as
are
subiects
,
to
submit
themselues
vnto
such
as
are
in
authoritie
ouer
them
,
as
vnto
the
diuine
ordinance
of
God
.
The
fourth
vse
of
this
doctrine
concerning
penall
death
.
It
may
serue
to
admonish
all
sorts
of
people
to
demeane
themselues
reuerently
,
and
conscionably
,
towards
all
the
zealous
professors
of
the
Gospell
.
The
fifth
vse
of
this
doctrine
concerning
the
penall
death
.
It
admonisheth
all
those
that
are
in
auctoritie
,
to
submit
themselues
dutifully
,
and
euery
way
religiously
towards
God
,
as
they
wold
their
subiects
should
do
vnto
them
.
The
second
manner
,
sort
and
kind
of
death
,
to
wit
,
The
naturall
death
is
more
moderate
,
more
milde
,
and
more
alluding
to
the
fauour
of
God
,
then
the
penall
death
;
because
indeede
it
hath
reference
to
the
promises
of
God
,
in
Christ
Iesus
:
by
whom
the
guilt
of
sinne
,
and
the
condemnation
of
the
law
together
,
with
the
sting
of
death
,
is
qualified
and
in
a
sort
done
away
;
leauing
indeed
no
more
to
do
,
nor
to
say
,
against
such
as
can
take
hold
of
his
promises
,
but
onely
the
perishing
and
destroying
of
that
body
,
so
naturally
subiect
to
sinne
.
According
as
Paule
proclaimed
,
in
a
most
comfortable
manner
,
in
these
words
.
Death
went
ouer
all
men
:
This
naturall
death
which
is
also
called
the
common
death
,
and
the
generall
visitation
of
all
men
,
hath
by
the
reuealed
word
of
God
foure
other
inferior
sorts
or
kinds
of
death
,
whereof
I
must
dispose
for
methods
sake
after
this
manner
.
-
1.
Some
do
die
In
their
old
age
.
-
2.
Some
do
die
In
their
nonage
.
-
3.
Some
do
die
Languishingly
.
-
4.
Some
do
die
Suddenly
.
The
first
reason
why
some
liue
long
.
Is
drawne
from
the
singular
fauor
of
almightie
God
,
in
granting
vnto
some
one
amongst
many
,
that
which
in
his
heart
he
specially
desireth
.
For
amongst
all
things
that
man
specially
desireth
,
there
are
principally
these
two
,
to
wit
,
health
and
wealth
.
For
wealth
a
man
will
bestow
all
his
wits
,
all
his
indeuor
,
all
his
labour
,
all
his
friends
,
and
whatsoeuer
else
he
possibly
can
deuise
:
but
for
health
,
and
that
he
may
liue
long
,
he
will
bestow
all
his
wealth
that
was
so
industriously
,
&
so
laboriously
gotten
,
and
be
contented
to
be
counted
a
foole
,
yea
a
forlorne
wretch
,
and
to
be
indeede
a
begger
at
euerie
mans
doore
,
all
the
dayes
of
his
life
.
To
be
breefe
,
as
chastity
is
a
singular
gift
of
God
,
to
one
amongst
ten
thousand
,
so
long
life
is
a
singular
guift
of
God
,
to
one
amongst
ten
thousand
.
Salomon
therefore
said
,
The
other
speciall
and
most
principall
respect
of
long
life
,
is
that
such
men
might
also
gather
spirituall
riches
.
For
as
by
little
and
little
,
men
come
to
be
stored
with
the
things
of
this
world
,
specially
if
it
be
long
continued
:
euen
so
by
the
continuall
keeping
of
the
Sabboth
,
by
the
often
reading
and
hearing
of
Gods
word
,
by
vsual
praiers
,
by
often
reiterating
with
thankefulnes
the
mercies
of
God
,
&
such
like
,
men
may
grow
&
increase
most
richly
and
abundantly
,
in
the
things
that
concernes
a
better
life
.
If
the
increase
be
but
as
Esai
the
Prophet
saith
,
here
a
line
,
and
there
a
line
,
The
second
reason
,
why
some
do
die
in
their
minoritie
and
non-age
.
The
answer
is
fourefold
.
The
first
is
drawne
from
Gods
exceeding
great
mercy
in
Christ
towards
some
to
whom
he
imputeth
nor
sinne
,
for
their
good
euen
in
this
world
,
that
they
should
not
see
,
nor
heare
of
those
lamentable
calamities
,
&
wofull
iudgments
that
should
fall
vpon
them
,
with
whom
they
sometimes
liued
.
His
Maiestie
duly
tendering
the
good
disposition
,
the
mild
affection
,
&
tender
inclination
of
all
such
people
,
takes
them
therefore
before
hand
into
his
glorious
protection
,
that
they
should
not
be
greeued
with
the
sight
nor
hearing
of
those
matters
.
Accordingly
saith
Esai
the
Prophet
,
The
righteous
shall
be
taken
away
from
the
euill
to
come
:
The
second
answer
,
why
some
do
die
in
their
non-age
or
minoritie
.
It
is
drawn
from
the
mercifull
goodnesse
of
God
in
Christ
Iesus
,
in
brining
them
more
speedily
out
of
this
world
into
their
heauenly
inheritance
.
For
by
how
much
the
sooner
he
taketh
them
out
of
this
world
,
by
so
much
the
sooner
he
bringeth
them
into
their
wished
possession
,
The
third
answer
why
some
do
die
in
their
minoritie
.
It
is
the
sinne
of
the
parents
,
or
best
affected
friend
of
him
that
dieth
,
whose
death
is
to
him
a
punishment
.
For
as
generally
amongst
parents
,
there
is
nothing
more
grieuous
,
nothing
more
irkesome
,
then
the
death
of
their
yong
children
;
specially
such
as
are
tractable
:
so
is
there
no
punishment
so
counteruailable
as
the
death
of
such
children
.
Naomi
,
when
her
husband
&
her
two
sonnes
were
dead
,
said
vnto
her
daughter
in
law
:
The
fourth
reason
why
some
do
die
in
their
minoritie
.
It
is
the
extreme
wickednesse
and
outrage
that
some
would
grow
into
against
God
and
his
Saints
,
if
they
were
suffered
to
liue
.
To
which
purpose
his
holy
Maiestie
saith
,
The
third
question
why
some
do
die
languishingly
.
It
is
answered
threefold
.
First
,
to
declare
that
the
vse
of
Phisicke
,
Chirurgerie
and
such
like
meanes
are
nought
worth
,
and
to
no
purpose
,
when
as
God
denieth
the
vertue
thereof
.
To
make
men
know
that
the
best
meanes
,
and
the
effects
thereof
,
are
two
distinct
things
,
Almightie
God
in
his
irefull
speech
to
the
Egyptians
,
saith
thus
,
Take
balme
,
The
second
answer
why
some
do
die
languishingly
,
Is
drawne
from
the
fatherly
care
of
Almightie
God
,
who
knowing
whereunto
some
of
his
children
are
inclined
,
and
naturally
addicted
,
accordingly
he
keepes
them
vnder
,
he
still
disables
them
from
the
performance
of
that
they
wold
,
euen
in
matters
hurtful
to
their
owne
soules
.
As
a
naturall
father
tenderly
affecting
the
good
of
his
sonne
,
whom
he
seeth
to
take
head
,
&
make
way
to
spend
all
,
sometimes
he
threatens
him
sore
,
sometimes
he
beats
him
sharply
,
at
other
times
he
feeds
him
with
hard
fare
,
now
&
then
he
cloathes
him
with
ragged
apparrell
,
and
alway
keepes
him
without
mony
.
Or
as
a
mother
intending
to
weane
her
child
from
the
breast
,
lets
him
crie
much
;
if
that
wil
not
do
,
she
annoints
it
with
wormwood
or
such
like
,
euen
so
God
deales
with
some
such
as
are
stubborne
or
like
to
grow
disobedient
,
he
keepes
them
vnder
with
many
strange
deuices
,
and
doth
disable
them
euerie
where
,
&
at
al
times
from
doing
that
they
would
,
to
the
hurt
of
themselues
.
The
peregrination
of
the
people
of
Israel
from
Egypt
to
Canaan
,
was
through
the
most
vaste
,
deep
,
and
dangerous
places
of
all
the
world
;
and
sometimes
through
goodly
valleyes
,
by
pleasant
riuers
,
and
such
like
places
of
contentment
:
sometimes
in
great
penurie
&
scarcenesse
of
all
good
things
,
and
sometimes
in
great
plentie
of
euerie
thing
;
&
thus
with
vncertainties
,
mutabilities
,
liking
&
disliking
40.
The
third
reason
why
some
do
die
languishingly
.
As
the
former
proceeded
from
the
mercie
of
God
towards
those
whom
he
would
reforme
:
so
in
this
we
shall
finde
the
ineuitable
iustice
of
God
vpon
the
wicked
,
euery
way
disabling
and
putting
them
downe
from
their
intents
and
enterprises
,
keeping
them
at
a
low
rate
,
and
as
it
were
at
a
scantling
.
He
deales
with
them
,
as
with
the
house
of
Ioab
the
murtherer
;
The
fourth
reason
why
some
do
die
suddenly
or
instantly
,
hath
these
two
respects
.
The
first
respect
is
the
matter
wherewith
they
die
.
Some
die
with
old
age
as
did
Dauid
;
some
with
long
endured
sicknesse
;
some
with
the
eminency
of
the
place
which
ministreth
present
danger
and
death
,
as
a
ship
against
the
rocks
,
a
wildernesse
of
wilde
beasts
,
a
storehouse
of
gunpouder
.
Sometimes
in
respect
of
Gods
sudden
decree
,
because
the
Lords
breath
is
in
his
nostrels
.
Sometimes
being
occasioned
from
a
naturall
cause
,
which
learned
Physitions
say
,
doth
arise
ab
apoplexia
,
a
stoppage
in
the
head
,
or
à
vomida
pulmonum
,
a
suffocation
in
the
lungs
,
or
else
à
sincope
vel
cardiaogmo
,
from
the
stomacke
or
heart
.
All
which
is
common
both
to
good
and
bad
men
,
to
the
iust
and
vniust
:
and
that
which
neuer
giues
warning
,
nor
knowledge
,
any
manner
of
way
formerly
to
be
preuented
by
physicke
,
and
therefore
rightly
called
Mors
repentina
,
a
sudden
and
an
vnprouided
death
.
The
second
respect
is
the
manner
or
difference
betwixt
both
.
The
bad
and
vniust
man
dieth
suddenly
,
how
long
soeuer
he
liueth
,
and
what
warning
soeuer
he
hath
,
The
good
and
vpright
man
who
feares
the
Lord
,
and
rules
himselfe
according
to
his
lawes
,
is
alwaies
vpon
his
guard
,
like
the
good
householder
,
who
knowes
on
a
night
suddenly
his
house
shall
be
broken
vp
:
and
like
those
wise
virgins
alwaies
in
a
readinesse
,
euer
looking
for
death
.
This
resemblance
of
both
was
in
the
old
world
;
Noah
was
well
prepared
,
the
rest
were
nothing
at
all
.
The
eight
vses
that
we
are
to
make
of
this
doctrine
,
concerning
the
naturall
death
,
which
is
the
common
death
,
and
the
generall
visitation
of
all
men
.
The
first
vse
concerning
the
naturall
death
.
It
serueth
to
reproue
old
men
,
who
either
idlely
or
riotously
spend
their
patrimonies
,
and
their
parents
portions
.
The
holy
Prophet
Hosea
saith
,
The
second
vse
concerning
the
naturall
death
.
It
serueth
to
reproue
those
who
by
their
ouer
much
care
,
and
excessiue
labors
,
haue
gotten
much
wealth
,
alway
getting
,
euer
sparing
,
neuer
spending
,
accounting
from
ten
to
the
hundred
,
and
from
the
hundred
to
the
thousands
,
for
euery
of
their
children
;
yea
and
many
times
(
hauing
neither
sonne
nor
daughter
)
they
know
not
for
whom
:
and
yet
in
all
this
time
and
amongst
all
this
wealth
,
hauing
nothing
at
all
for
themselues
against
the
day
of
the
Lord
,
hauing
indeede
neither
oyle
nor
lampes
.
Much
like
the
glutton
that
fared
deliciously
euery
day
,
The
third
vse
concerning
the
naturall
death
.
It
serueth
to
reproue
all
such
parents
,
who
hauing
a
sonne
or
a
daughter
taken
from
them
by
death
in
his
minority
,
they
do
not
take
to
heart
nor
thinke
the
extraordinary
care
,
the
greedy
griping
,
the
intollerable
shiftes
,
and
the
manifold
deuices
which
they
vsed
to
get
worldly
wealth
and
preferments
for
him
.
So
that
they
euer
kept
from
their
heart
,
or
for
the
most
part
,
all
conscionable
care
of
trayning
him
vp
in
the
feare
and
nurtour
of
the
Lord
,
so
as
he
might
be
a
necessary
member
in
Church
or
comon
wealth
.
They
consider
not
,
neither
can
they
be
made
to
thinke
,
much
lesse
to
beleeue
,
that
God
tooke
him
away
for
their
punishment
.
And
for
this
cause
also
God
takes
away
another
,
and
so
another
of
their
best
and
dearest
children
,
leauing
such
parents
,
either
none
at
all
,
or
else
such
as
are
gracelesse
,
and
without
hope
to
be
any
comfort
vnto
them
.
If
parents
out
of
their
naturall
affection
,
or
out
of
Gods
word
,
would
but
imagine
what
a
dolefull
day
,
what
a
sorrowfull
sight
,
and
a
galling
griefe
it
would
be
vnto
them
,
to
see
one
child
after
another
suffer
the
bitter
paines
and
pangs
of
death
,
&
then
being
dead
to
be
doubtfull
of
their
saluation
:
such
parents
might
the
better
and
the
sooner
see
,
&
take
knowledg
of
their
sinnes
towards
their
poore
children
,
and
so
by
true
repentance
be
turned
vnto
the
Lord
.
The
fourth
vse
concerning
the
naturall
death
.
It
serueth
to
reproue
those
who
out
of
their
ouer
abounding
naturall
affection
towards
their
children
,
are
neuer
prepared
to
part
with
their
children
,
no
not
though
they
be
to
change
their
company
,
for
the
company
of
God
himselfe
,
and
the
company
of
others
their
brothers
and
sisters
,
for
the
company
of
the
holy
Saints
and
Angels
in
heauen
.
And
their
worldly
riches
,
for
the
true
treasures
purchast
by
the
precious
bloud
of
Iesus
Christ
.
And
this
because
that
either
they
want
knowledge
,
or
faith
.
The
fift
vse
concerning
the
naturall
death
.
It
serueth
to
reproue
those
who
liue
so
securely
and
so
carelesly
,
as
if
they
had
made
a
couenant
with
death
,
vntill
an
appointed
day
:
or
as
if
they
could
keepe
death
away
so
long
as
they
would
,
or
at
least
giue
themselues
lawfull
warning
.
Vpon
these
comes
the
day
of
the
Lord
suddenly
,
not
in
respect
of
God
,
but
in
respect
of
themselues
,
being
vnprouided
.
By
how
much
they
want
of
that
they
should
haue
against
his
coming
,
or
by
how
little
they
feare
death
,
by
so
much
the
more
terrible
and
fearefull
death
is
vnto
them
.
The
sixth
vse
concerning
the
naturall
death
.
It
serueth
to
reproue
those
who
arrogate
to
much
vnto
the
worthinesse
of
the
meanes
,
attributing
that
vertue
vnto
them
,
which
indeede
is
due
vnto
God
;
as
in
the
time
of
sicknesse
,
to
physicke
,
surgery
and
such
like
.
No
maruell
though
they
languish
in
their
diseases
,
and
no
man
able
to
helpe
them
.
What
was
the
ouerthrow
of
so
many
thousands
of
the
Israelits
,
&
the
taking
away
of
the
Arke
of
God
by
the
Philistines
?
The
seuenth
vse
concerning
the
naturall
kind
of
death
.
It
serueth
to
reproue
those
who
do
derogate
from
the
worthinesse
of
the
meanes
,
which
God
in
his
mercie
hath
ordained
in
his
Church
and
common-wealth
,
to
be
in
him
,
and
for
him
,
or
as
in
his
stead
,
helpers
&
comforters
vnto
his
people
:
as
in
the
time
of
sicknesse
,
not
to
seek
to
the
Physitian
,
they
rather
scoffe
and
scorne
them
,
and
they
deride
their
profession
.
These
indeed
,
as
the
former
,
are
accessarie
to
their
owne
continuall
diseases
,
languishing
maladies
,
and
in
the
end
,
to
their
owne
death
:
not
because
that
they
thereby
do
directly
shorten
their
liues
,
but
because
that
they
do
frustrate
,
so
much
as
in
them
lieth
,
the
holy
ordinances
of
God
,
which
are
ioyned
with
his
decree
.
The
eight
vse
concerning
the
naturall
death
.
It
serueth
to
reproue
those
who
run
into
eminent
dangers
&
places
of
contagion
;
they
auoid
not
when
they
may
conuemently
,
outragious
elements
,
as
fire
,
water
,
and
such
like
:
or
enterprise
to
performe
actions
,
which
stand
not
either
with
their
wits
,
or
with
their
abilities
.
The
3.
generall
sort
,
manner
,
or
kind
of
death
,
to
wit
,
the
vnnaturall
death
.
The
vnnatur
all
death
,
is
that
which
is
more
violent
,
more
abhorring
nature
,
more
crosse
and
contrarie
to
the
lawes
&
ordinances
of
God
.
A
kind
of
death
which
proceedeth
from
mans
selfe
,
or
rather
a
death
instigated
by
the
diuell
:
meerely
derogatiue
to
the
Maiestie
of
Gods
gouernment
,
dishonourable
to
his
name
,
&
by
the
reuealed
word
,
impeachfull
to
the
saluation
of
the
soules
of
such
.
An
vntimely
and
an
vnseasonable
death
.
Vnder
this
kind
of
death
there
are
4.
other
inferior
sorts
.
First
when
a
man
killeth
himselfe
vnawares
,
or
against
his
will
,
as
Ahaziah
king
of
Israel
did
with
a
fall
.
Secondly
,
when
a
man
kils
himselfe
wittingly
and
willingly
,
Thirdly
,
when
a
man
is
killed
by
another
vnwittingly
and
vnwillingly
,
not
hauing
hated
him
before
;
Fourthly
,
when
a
man
is
wittingly
and
willingly
killed
by
another
,
The
first
question
concerning
the
maner
of
the
vnnaturall
death
.
Why
it
is
,
or
how
it
comes
to
passe
,
that
some
vnwittingly
and
vnwillingly
do
kil
and
destroy
themselues
,
yea
with
their
act
and
deed
,
some
hang
themselues
,
some
burne
themselues
,
some
drowne
themselues
,
and
such
like
manner
of
vnnaturall
death
?
This
kind
of
vnnaturall
executions
happeneth
many
times
on
the
iust
,
as
well
as
on
the
vniust
,
vpon
the
wise
,
as
vpon
the
foolish
;
vpon
the
rich
as
vpon
the
poore
.
The
answer
therefore
is
twofold
,
one
concerning
the
vngodly
,
the
other
concerning
the
godly
.
That
which
concernes
the
vngodly
,
is
,
when
any
such
man
or
woman
vnwittingly
puts
or
brings
himselfe
into
perillous
places
,
puts
himselfe
to
death
by
his
owne
act
and
deed
.
It
proceedeth
from
the
vpright
iustice
of
God
,
ruling
and
ouer-ruling
man
how
puissant
,
and
how
outragious
soeuer
he
be
,
making
him
in
despite
of
his
heart
,
&
wholly
against
his
will
,
to
do
that
to
himselfe
which
shal
be
to
his
owne
destruction
,
and
against
nature
.
To
which
purpose
God
speakes
by
his
Prophet
,
vnto
the
wicked
,
in
these
words
;
The
second
answer
concerning
the
godly
,
who
vnwittingly
and
vnwillingly
do
by
their
owne
act
and
deed
kill
and
destroy
themselues
,
is
threefold
.
The
first
sort
are
those
,
who
being
surprised
with
sorrowes
and
anguish
of
heart
:
as
Eli
,
who
hauing
hauing
heard
that
both
his
sonnes
were
slaine
by
the
Philistims
,
The
second
sort
mistaking
the
vse
of
the
good
creatures
of
God
,
and
their
owne
strength
,
do
vnwittingly
&
vnwillingly
destroy
themselues
:
The
third
sort
being
ouercome
with
drowsinesse
and
stupiditie
of
nature
do
vnwittingly
&
vnwillingly
,
euen
by
their
owne
act
and
deed
kill
themselues
:
so
did
Eutychus
,
The
second
question
,
Why
some
kill
and
destroy
themselues
,
so
diuersly
and
so
many
wayes
,
and
that
wittingly
and
willingly
,
as
by
their
owne
act
and
deede
.
The
answer
is
of
foure
sorts
.
The
first
sort
who
kill
and
destroy
themselues
wittingly
and
willingly
,
Are
those
who
,
through
the
ignorance
of
God
that
is
in
them
,
do
not
know
whether
there
be
an
hell
or
a
heauen
.
Of
which
ignorance
,
Saint
Paul
speaketh
thus
:
The
second
sort
who
killand
destroy
themselues
wittingly
and
willingly
,
Are
those
who
in
the
iustice
of
God
for
their
vnpenitencie
and
reprobate
manner
of
behautour
,
hauing
the
eyes
of
their
vnderstanding
shut
vp
,
their
senses
taken
away
for
the
time
,
their
wittes
not
their
owne
,
their
memory
gone
.
Of
which
kind
of
benumming
Saint
Paul
speakes
to
the
Romans
;
The
third
sort
who
kill
and
destroy
themselues
wittingly
and
willingly
,
Are
those
who
from
an
exceeding
distrust
of
Gods
mercies
,
hauing
long
lauished
in
an
abominable
life
,
&
neglected
al
the
meanes
of
their
faith
,
they
conclude
desperately
with
themselues
.
Much
like
the
foure
leprous
men
,
The
fourth
sort
who
kill
and
destroy
themselues
wittingly
and
willingly
,
Are
those
who
do
not
onely
neglect
all
good
meanes
,
and
opportunities
thereunto
:
but
also
voluntarily
contemne
it
treade
it
vnder
feete
,
and
with
fierce
affection
following
their
owne
wayes
:
of
whom
Ieremy
speakes
reprehensiuely
after
this
maner
,
as
it
were
in
the
proper
person
of
the
almightie
God
.
The
third
question
concerning
those
that
do
wittingly
and
willingly
kill
and
destroy
one
another
.
The
Prophet
Malachi
wondering
at
such
vnnaturalnesse
,
questioneth
after
this
maner
:
The
second
motiue
in
the
killer
.
The
killer
is
drawne
thereunto
by
malice
&
enuie
,
The
third
motiue
in
the
killer
.
One
killeth
another
out
of
his
owne
malicious
&
diuellish
quarrels
,
with
an
vnsatiable
desire
of
reuenging
.
As
Ioab
slue
Abner
for
the
bloud
of
Hasael
,
The
fourth
motiue
in
the
killers
.
Some
kill
one
another
being
drawne
thereunto
through
couetousnesse
,
as
Iesabel
slue
Naboth
.
The
fifth
motiue
in
the
killer
is
,
When
a
man
doth
kill
another
in
the
quarrell
of
God
and
his
people
,
as
did
Ehud
,
The
sixth
motiue
in
the
killer
Is
to
kill
and
destroy
,
being
drawne
thereunto
with
a
damnable
rage
,
for
the
offence
of
some
other
.
As
that
most
execrable
example
of
Saul
,
who
killed
the
priests
of
Nob
,
Now
concerning
the
killed
,
to
wit
,
why
God
doth
suffer
innocent
blood
to
be
shed
wilfully
,
or
to
be
subiect
to
the
will
of
the
wicked
.
The
answer
is
twofold
.
The
first
answer
concerning
the
killed
,
is
to
manifest
Gods
secret
decree
concerning
the
time
of
mans
departure
;
and
as
for
the
manner
how
,
it
is
all
one
with
God
,
and
so
is
it
with
a
righteous
man
.
The
manner
of
death
maketh
nothing
against
the
matter
of
saluation
.
Christs
Iesus
speakes
comfortably
and
verie
directly
to
this
purpose
,
vnto
his
Apostles
and
disciples
,
and
so
vnto
all
true
Christians
:
You
shall
be
betraid
of
your
brethren
,
The
second
answer
concerning
the
killed
.
It
makes
the
iustice
of
God
the
more
manifest
vpon
the
killer
.
As
Salomon
said
concerning
Ioab
who
had
murthered
Abner
and
Amasa
:
The
fourth
manner
,
sort
or
kind
of
death
,
to
wit
,
politicall
.
In
the
discourse
wherof
there
will
arise
many
dolefull
questions
,
with
crosse
and
contrarie
obiections
,
made
by
them
which
are
perplexed
,
some
for
their
sonnes
,
some
for
their
daughters
,
some
for
their
deare
&
familiar
friends
,
some
for
their
wiues
,
and
some
for
their
husbands
,
who
before
their
faces
were
cruelly
executed
vnto
death
;
which
parents
&
friends
of
theirs
,
do
attribute
the
same
vnto
the
rigour
of
law
,
or
vnto
the
vniust
proceedings
of
law
,
or
at
least
vnto
the
cruell
executioners
of
law
.
For
the
remouing
of
all
which
vniust
imputations
,
as
also
for
the
comforting
of
all
such
sorowfull
soules
,
I
will
deliuer
so
particularly
,
so
plainely
,
and
so
directly
,
my
mind
&
my
knowledge
therein
,
as
I
hope
through
Gods
mercy
shall
stand
them
in
good
stead
for
perswasion
and
satisfaction
in
this
manner
and
method
.
-
First
,
what
the
lawes
ought
to
be
in
generall
in
a
well
gouerned
kingdome
.
-
Secondly
,
what
the
lawes
now
are
in
generall
inthis
our
glorious
and
so
selected
a
kingdome
.
-
Thirdly
,
what
the
law
politick
in
particular
is
in
this
kingdome
for
the
complainants
instanced
.
First
concerning
the
lawes
in
generall
how
they
ought
to
be
.
The
lawes
of
all
well
gouerned
kingdomes
ought
to
be
grounded
vpon
diuine
intentions
,
and
peaceable
ends
,
consisting
of
iurisdiction
,
regall
without
partiality
,
and
of
a
ciuill
policy
without
corruption
,
for
the
nourishing
and
vpholding
of
spiritual
iurisdiction
,
tending
to
the
religious
worship
of
God
,
and
the
mutuall
society
amongst
brethren
,
which
is
indeede
rightly
reckoned
to
be
the
summe
of
the
morall
law
of
Moses
,
and
the
chiefest
respect
of
our
common
lawes
.
The
principles
of
all
which
lawes
also
are
to
haue
their
fit
,
their
conuenient
&
their
warrantable
application
,
and
denommation
,
first
to
the
glorie
of
the
blessed
Trinitie
,
secondly
to
the
honor
of
the
immediate
Maiestie
of
the
King
;
thirdly
to
the
reuerent
regard
of
his
or
their
substitutes
:
and
fourthly
to
the
good
of
the
people
in
publicke
,
according
as
times
,
places
&
persons
shall
vrge
their
importunities
;
still
inferring
and
extending
rules
of
iustice
and
equitie
,
thereby
making
an
euident
difference
betwixt
the
plaintiffe
&
the
defendant
,
and
betwixt
the
iust
and
vniust
,
because
contrarieties
being
layd
together
,
makes
iustice
to
appeare
the
more
iust
,
and
the
same
law
to
be
the
more
commendable
,
and
vnrepealable
.
Secondly
,
concerning
the
common
lawes
as
they
are
now
in
England
.
This
little
Isle
of
England
,
and
Northerne
side
of
the
world
,
of
which
the
great
Prophet
Ezechiel
speakes
in
some
particular
,
Thirdly
concerning
the
politicall
law
,
which
is
a
chiefe
part
of
the
common
law
:
whence
indeede
ariseth
the
matter
instanced
.
The
politicall
law
is
that
by
vertue
whereof
malefactors
are
iudicially
executed
vnto
death
,
vpon
publicke
trials
and
arraignment
,
by
witnesses
produced
,
and
then
by
the
verdict
of
12.
substantiall
honest
sworne
men
.
The
common
law
,
whereof
I
haue
spoken
,
doth
consist
of
a
law
Regall
,
and
a
law
politicall
,
both
which
were
in
request
many
yeares
before
Christ
was
borne
.
This
law
Regall
is
said
to
be
grounded
vpon
diuers
ancient
customes
,
rules
and
orders
,
drawne
out
of
the
naturall
law
,
or
as
it
may
be
said
,
out
of
the
will
of
the
King
,
be
it
good
or
euil
,
which
is
effected
by
his
auctoritie
vpon
the
subiects
.
The
political
law
is
indeed
a
branch
principall
,
and
a
meanes
speciall
of
that
by
the
which
the
spirituall
policie
of
the
Church
is
royally
maintained
and
supported
,
and
which
is
in
very
deed
the
life
of
the
regall
law
.
As
the
iudiciall
law
of
Moses
was
the
coniunct
and
the
inseparable
companion
of
the
morall
law
amongst
the
people
of
Israel
:
so
in
like
manner
the
politicall
law
may
be
said
to
be
arteries
and
ligaments
of
the
common
lawes
amongst
vs
here
in
England
.
As
if
it
were
to
say
,
Where
there
is
no
political
law
wisely
and
mercifully
contriued
,
there
is
no
regall
law
that
can
be
vpholden
and
maintained
;
take
away
the
one
,
take
away
the
other
.
A
king
I
grant
may
gouerne
regally
,
and
according
to
his
will
may
enforce
his
subiects
vnto
obedience
,
or
patience
:
yet
without
Christian
policie
no
kingdome
can
continue
.
For
the
order
and
frame
of
ciuill
gouernment
is
broken
,
if
men
may
not
possesse
their
owne
in
peace
after
a
peculiar
propertie
:
so
is
it
if
men
may
nor
be
in
their
owne
houses
safely
:
so
is
it
if
men
men
may
not
trauel
without
danger
of
robberie
:
so
is
it
if
men
may
not
haue
the
free
vse
of
the
Sabboths
by
an
ingresse
and
egresse
for
the
seruice
of
God
,
according
to
an
vniform
order
throughout
the
Realm
.
This
I
conclude
:
We
being
defended
by
the
kings
lawes
from
all
iniuries
,
priuate
and
publike
throughout
his
dominions
,
and
also
hauing
vnder
his
protection
,
the
peaceble
profession
of
Iesus
Christ
,
in
effect
then
,
Let
vs
subiect
our selues
vnto
him
as
vnto
the
immediate
Vicar
or
Deputie
of
the
King
of
heauen
.
The
politicall
law
hath
in
it selfe
these
foure
sorts
or
kinds
of
executions
.
-
1.
Beheadding
.
-
2.
Hanging
.
-
3.
Burning
.
-
4.
Pressing
.
First
,
the
reason
of
this
politicall
law
in
generall
,
or
the
cause
why
it
hath
euer
bene
held
requisite
and
necessarie
in
euerie
wel-gouerned
kingdome
;
it
is
occasioned
or
drawne
from
the
foulnesse
and
most
outragiousnesse
of
some
mens
nature
,
breaking
forth
into
an
hatefull
kind
of
demeanour
towards
their
equals
,
and
a
treacherous
manner
of
behauiour
against
their
superiours
;
euermore
and
in
all
places
,
preferring
contentions
and
warres
,
before
quietnesse
and
peace
,
liking
and
allowing
in
their
corrupt
iudgment
,
deceit
,
and
rapine
,
before
truth
and
plain-dealing
:
still
pressing
themselues
vnto
the
dishonour
of
God
,
and
vnto
treason
against
the
king
;
if
it
may
carry
any
hope
of
profite
,
or
likelihood
of
pleasure
.
And
therefore
haue
need
of
such
law
as
may
restraine
all
such
,
or
if
they
will
not
be
so
restrained
,
then
without
all
partialitie
to
execute
them
.
The
morall
law
of
God
,
&
the
common
law
of
this
land
,
do
onely
manifest
and
perswade
with
men
what
things
ought
to
be
done
.
But
the
politicall
law
,
as
the
law
judiciall
,
doth
enforce
and
violently
presse
men
to
the
performance
of
that
which
ought
to
be
done
.
Of
which
sort
of
people
Saint
Paul
speaketh
,
as
of
the
Romans
,
Secondly
,
the
reason
of
such
sundrie
sorts
and
seuerall
manners
of
execution
,
which
are
vsed
by
vertue
of
the
politicall
law
.
The
manner
,
sort
,
or
kind
of
executing
malefactors
worthily
deseruing
the
same
,
is
not
to
be
found
in
the
grounds
of
the
common
law
,
nor
in
any
branch
thereof
;
but
alway
hath
bin
held
as
a
matter
indifferent
,
and
to
be
published
and
maintained
according
to
the
pleasure
of
the
Prince
for
the
time
being
,
specially
as
the
manners
of
their
subiects
did
enduce
him
thereunto
by
the
consideration
of
the
hainousnesse
of
the
fact
either
more
or
lesse
:
as
we
find
by
the
order
and
maner
of
Moses
in
his
gouernment
,
which
must
needs
be
vnderstood
to
be
figuratiuely
related
to
all
other
kings
and
people
,
as
well
as
to
the
people
of
Israel
;
whence
they
should
deriue
the
substance
of
their
politicke
lawes
to
be
consisting
of
iustice
&
equitie
:
and
alway
vsing
the
maner
,
the
sort
,
and
kind
thereof
,
as
being
a
matter
of
circumstance
,
according
to
their
owne
wils
,
as
time
,
place
,
and
persons
require
.
As
for
example
briefly
,
The
iudiciall
law
for
him
that
stole
an
oxe
was
,
This
doctrine
serueth
to
reproue
foure
sorts
of
people
.
The
First
are
those
,
whose
nature
is
so
froward
and
so
rebellious
,
that
they
are
no
way
to
be
gouerned
and
guided
but
by
force
and
violence
:
yeelding
rather
their
obedience
and
loyaltie
to
man
&
that
onely
for
feare
of
punishment
,
then
vnto
almightie
God
for
the
loue
of
his
fauour
.
Secondly
,
those
who
do
most
vniustly
and
most
maliciously
maligne
the
reuerend
and
commendable
students
of
the
law
,
and
generally
all
the
learned
and
graue
professors
thereof
;
being
drawne
thereunto
out
of
their
extreme
folly
and
palpable
ignorance
:
or
else
being
conuicted
vniustly
in
the
triall
of
some
case
,
through
their
owne
wrong
information
,
or
want
of
meanes
iudicially
to
follow
it
:
or
otherwise
,
hauing
had
the
ouerthrow
and
conuiction
,
as
iustly
they
deserued
,
by
reason
of
the
vnlawfulnesse
and
vniustnesse
of
their
case
,
being
plaintiffe
or
defendant
.
Thirdly
,
those
who
do
vtterly
scorne
and
altogether
disdaine
the
verie
law
it selfe
.
And
no
maruell
,
for
commonly
they
are
such
as
do
mocke
and
scorne
the
maiestie
of
Gods
holy
Scriptures
,
and
all
the
sincere
Preachers
thereof
;
drawne
thereunto
,
as
may
be
thought
,
by
a
turne
sicke
spirit
of
giddinesse
,
or
rather
from
the
stirring
of
the
diuell
,
who
can
away
with
nothing
which
is
better
then
himselfe
.
Fourthly
,
those
who
most
vncharitably
,
and
without
all
Christian
reason
or
good
consideration
,
do
make
question
and
doubt
of
their
saluation
,
who
are
iudicially
executed
for
their
vnlawfull
actes
.
As
though
the
manner
of
death
did
any
thing
at
all
derogate
from
the
matter
and
substance
of
faith
,
which
is
required
of
euerie
one
that
dieth
howsoeuer
.
Or
as
though
he
that
stealeth
,
or
he
that
murthereth
,
or
he
that
is
a
traitor
,
were
a
greater
sinner
then
Christ
would
or
could
forgiue
;
or
else
as
though
that
they
which
die
naturally
in
their
beds
,
or
they
themselues
which
liue
in
the
good
appearance
of
the
world
,
were
not
as
guiltie
of
condemnation
for
euery
small
sinne
which
they
commit
,
without
faith
in
Iesus
Christ
,
as
they
who
are
hanged
,
burned
,
beheadded
or
pressed
,
or
as
those
vpon
whom
the
tower
of
Siloam
fell
.
Here
I
conclude
,
asking
pardon
of
the
learned
,
wherein
soeuer
I
haue
erred
,
or
haue
wanted
in
the
disconise
of
the
common
lawes
of
this
land
.
Knewing
the
profunditie
thereof
to
be
passing
the
reach
of
all
men
:
and
withall
,
acknowledging
it
to
be
a
meere
subiect
out
of
my
element
;
and
therefore
as
a
man
hauing
spoken
nothing
in
effect
of
that
which
it
deserueth
,
I
am
content
to
be
condemned
without
replication
,
vpon
a
nihil
dicit
,
if
reason
require
it
The
third
instruction
concerning
the
timelinesse
of
death
.
Not
withstanding
there
are
such
variable
and
sundry
sorts
or
manners
of
death
,
as
hath
bene
formerly
enlarged
;
and
howsoeuer
almightie
God
hath
bene
occasioned
in
his
iustice
to
punish
sinne
:
yet
none
of
the
generation
of
mankinde
departs
this
life
before
his
appointed
day
,
so
that
no
man
by
diligence
can
lengthen
his
life
,
nor
any
man
by
negligence
shorten
his
life
.
The
holy
Prophet
Dauid
hauing
Saul
his
enemie
in
his
hand
,
would
not
be
perswaded
to
lay
his
hands
on
him
,
but
said
,
His
day
shall
come
to
die
,
Here
arise
two
necessary
questions
.
One
,
why
hath
God
so
exactly
determined
the
time
of
death
:
the
other
,
why
God
doth
conceale
the
time
.
The
first
whereof
is
:
Why
hath
God
so
exactly
determined
the
verie
time
of
euery
mans
departure
out
of
this
world
,
so
that
no
man
can
go
beyond
it
,
nor
come
short
of
it
?
Why
did
he
not
rather
resolue
vpon
this
,
Let
euery
man
shift
for
himselfe
,
and
liue
so
long
as
he
can
?
The
answer
or
reason
is
fourefold
.
The
first
reason
thereof
is
to
declare
,
that
he
is
the
principall
maister
of
times
,
and
according
to
his
diuine
prescience
he
is
an
exact
performer
of
promises
through
all
ages
of
the
world
.
He
obserues
the
time
when
a
man
comes
into
the
world
,
and
when
he
goeth
out
of
the
world
.
The
Maiestie
of
this
eternall
God
considerately
and
renownedly
beginneth
samous
actions
,
and
ends
them
memorably
by
periods
&
places
full
of
weighty
consideration
,
accounting
vpon
the
yeares
of
holy
men
.
The
second
tenne
holy
Fathers
in
whom
it
pleased
God
to
multiplie
a
new
Church
after
the
floud
,
The
second
answer
or
reason
concerning
the
timelinesse
of
death
,
to
wit
,
why
God
hath
so
exactly
determined
it
.
It
is
to
set
foorth
the
incomprehensiblenesse
of
Gods
wisedome
and
prouidence
,
in
that
he
doth
gouerne
all
the
generation
of
mankind
throughout
the
world
,
as
one
common
weale
,
or
as
one
priuate
family
,
or
as
if
it
were
one
particular
person
,
registring
and
chronolizing
euerie
man
by
his
name
,
by
the
place
of
his
habitation
,
by
the
manner
of
his
conuersation
,
and
by
the
time
specially
of
his
departure
out
of
this
life
,
as
a
wise
maister
of
a
familie
,
taking
in
some
,
&
letting
others
forth
.
So
did
Ahashuerus
the
king
of
Persia
put
forth
Vasthi
,
The
third
answer
or
reason
concerning
the
timelinesse
of
death
,
why
God
hath
so
exactly
determined
vpon
the
same
.
It
is
to
manifest
the
prerogatiue
,
the
priuiledge
,
and
supremacy
that
his
holy
Maresty
hath
,
and
holdeth
ouer
all
principahties
and
powers
,
captiuating
and
subduing
them
,
and
all
the
generation
of
man
,
to
the
obedience
of
his
will
,
that
neither
the
one
nor
the
other
can
possibly
lengthen
or
shorten
his
own
life
,
much
lesse
the
life
of
another
.
As
a
king
that
is
to
gouern
a
kingdom
,
must
be
powerful
and
seuere
in
the
execution
of
instice
against
the
mightie
,
and
readie
to
minister
mercie
to
the
needie
and
distressed
:
euen
so
the
Maiestie
of
this
eternall
King
,
hauing
the
whole
world
to
guide
and
to
gouerne
,
must
be
powerful
and
seuere
.
To
which
effect
he
faith
by
his
Prophet
Ieremie
,
Feare
ye
not
him
,
faith
he
,
The
second
question
,
why
God
doth
conceale
the
time
of
mans
departure
out
of
this
life
?
Why
doth
he
keepe
it
secret
to
himselfe
?
This
seemes
to
be
hard
iustice
,
that
a
matter
of
so
great
importance
should
be
hid
:
There
are
three
speciall
and
diuine
reasons
why
the
time
of
death
is
concealed
.
The
first
reason
is
,
That
euerie
man
should
stand
vpon
his
guard
,
lest
the
enemie
come
suddenly
.
Watch
and
pray
therefore
,
said
our
Sauiour
Christ
Iesus
.
Saint
Luke
knowing
the
manner
of
death
,
exhorts
to
watchfulnesse
in
these
words
,
The
second
reason
why
the
time
of
death
is
concealed
.
It
is
for
the
continuall
good
of
all
succeeding
ages
,
that
the
one
ought
to
prouide
for
the
other
.
Therefore
specially
it
is
said
by
Salomon
,
The
third
reason
why
the
time
of
death
is
concealed
.
That
all
men
should
carefully
&
conueniently
vse
the
meanes
for
life
which
God
hath
appointed
in
his
Church
.
Whereas
if
they
knew
the
exact
time
of
their
departure
,
they
wold
hold
it
friuolous
to
vse
any
of
those
good
means
which
his
holy
Maiesty
hath
inserted
&
annexed
to
the
decree
for
the
time
of
mans
departure
.
So
should
the
ordinance
of
God
concerning
the
vse
of
his
creatures
be
made
frustrate
,
and
those
his
exceeding
good
creatures
stand
of
none
effect
.
The
fourth
reason
why
the
time
of
death
is
concealed
.
If
the
time
of
death
were
knowne
to
some
,
they
would
liue
very
desperately
and
damnably
for
many
yeares
:
and
the
more
neare
to
the
time
of
their
death
,
they
would
grow
the
more
sad
,
sorowfull
,
and
heauy
,
and
into
such
intollerable
passions
,
as
would
driue
them
into
desperation
,
or
at
least
into
an
vnwilling
and
a
most
gracelesse
striuing
with
death
,
&
in
a
sort
against
God
himselfe
.
Therefore
Moses
said
,
Besides
these
two
questions
which
formerly
you
haue
heard
,
there
arise
out
of
this
doctrine
concerning
the
timelinesse
of
death
,
three
obiections
.
First
,
if
God
haue
so
resolutely
decreed
vpon
the
verie
day
and
houre
of
euery
mans
departure
:
To
what
end
shall
a
man
vse
indeuor
or
any
of
the
best
meanes
for
the
preseruation
of
life
?
The
first
answer
for
the
vse
of
meanes
to
preserue
life
.
As
almightie
God
hath
decreed
the
time
of
death
:
so
withall
he
hath
annexed
,
and
commanded
religious
and
pertinent
meanes
for
the
preseruation
of
life
,
vntill
the
time
come
.
As
for
example
,
The
people
vnder
Moses
and
Aaron
might
haue
perished
in
a
naturall
contagion
of
the
leprosie
;
therefore
God
commanded
that
the
whole
might
be
singled
and
seuered
from
the
sicke
and
infected
.
That
vertuous
woman
so
highly
in
the
fauor
of
God
,
might
haue
bene
famished
in
that
seuen
yeares
of
dearth
,
All
men
,
by
the
iustice
of
God
for
their
sinne
,
might
lawfully
be
destroyed
together
in
this
or
that
plague
or
vengeance
:
yet
he
hath
in
his
mercie
forewarned
some
,
and
so
doth
,
to
saue
themselues
with
the
vse
of
meanes
which
he
hath
commended
and
commanded
in
his
Church
.
And
withall
in
the
vse
of
the
same
meanes
,
or
the
like
,
to
preserue
very
reprobates
from
the
plagues
which
falle
vpon
their
fellowes
,
to
the
end
they
may
liue
vnto
the
time
which
he
hath
decreed
for
their
death
,
in
which
their
sinnes
will
be
full
ripe
.
As
may
appeare
in
the
foure
recited
examples
.
The
second
answer
for
the
vse
of
means
to
preserue
life
,
Is
the
practise
of
holy
men
who
were
moued
by
the
Spirit
of
inspiration
,
as
of
Dauid
the
King
and
Prophet
,
who
although
he
had
the
word
and
promise
of
Almightie
God
,
for
victorie
against
the
Philistins
;
yet
he
knowing
the
right
rule
of
Gods
will
in
his
word
,
and
promise
,
determined
with
himselfe
to
vse
warlike
meanes
,
and
therefore
came
vpon
them
valiantly
with
an
alarum
from
the
mulberrie
trees
.
The
third
answer
for
the
vse
and
meanes
to
preserue
life
,
Is
proued
by
the
practise
also
of
holy
women
,
as
that
vertuous
woman
of
Tekoha
,
The
fourth
answer
for
the
vse
of
meanes
to
preserue
life
,
Is
the
practise
of
almightie
God
himself
,
who
vsually
doth
annexe
the
vse
of
meanes
with
his
decree
concerning
the
time
,
as
well
for
the
destroying
of
life
,
as
for
the
preseruing
of
life
:
whereby
the
one
be
not
shorter
,
nor
the
other
longer
.
Sometimes
he
vseth
weake
or
small
meanes
to
bring
mightie
things
to
passe
,
and
that
for
the
manifestation
of
his
mercy
,
and
readinesse
,
for
the
chearing
vp
of
such
as
were
weake
,
and
miserable
:
The
fifth
answer
for
the
vse
of
meanes
to
preserue
life
.
There
is
in
euerie
man
both
good
&
bad
by
the
instinct
of
nature
,
an
intollerable
affected
pronenesse
to
vse
all
sorts
and
all
kinds
of
meanes
for
the
preseruation
of
life
,
drawne
originally
from
a
naturall
manner
of
feare
,
such
as
was
in
Adam
,
who
hauing
in
his
owne
conscience
deserued
death
,
So
in
like
manner
,
holy
men
,
such
as
were
indeed
the
true
and
sincere
seruants
of
God
,
were
touched
with
this
naturall
feare
,
and
therewith
drawne
to
vse
all
meanes
possible
for
helpe
and
safegard
of
their
liues
.
Ieremie
the
Prophet
did
importune
the
king
after
this
manner
for
his
life
,
being
drawne
into
an
extraordinarie
feare
;
Secondly
,
we
are
to
obserue
that
there
is
in
mans
corrupt
nature
an
vnsatiable
kind
of
deuouring
or
eating
and
drinking
,
which
made
the
Maiestie
of
God
to
restrain
man
&
his
generation
by
way
of
exceptions
,
Thirdly
,
from
the
nakednesse
of
Adam
,
which
was
Gods
particular
iustice
for
his
wilfulnesse
,
it
cometh
to
passe
that
his
posteritie
do
vse
all
sorts
of
clothing
,
some
to
auoyde
heat
,
some
to
auoyd
cold
,
the
which
also
God
doth
like
and
allow
so
farre
still
as
is
not
excepted
.
Neuerthelesse
,
he
that
is
moued
to
vse
meanes
for
the
preseruation
of
his
life
by
the
instinct
of
nature
onely
,
and
not
for
imitation
and
example
sake
,
according
to
faith
in
the
promises
of
God
&
obedience
to
his
commandements
,
he
is
still
a
most
miserable
naturall
man
,
&
farre
from
the
way
of
his
saluation
.
To
conclude
this
doctrine
for
the
vse
of
meanes
,
as
notwithstanding
the
diligent
vse
thereof
,
men
must
die
when
the
time
of
Gods
decree
is
come
,
in
things
pertaining
to
God
:
euen
so
notwithstanding
the
negligent
vse
of
the
meanes
,
men
must
liue
vntill
their
time
doth
come
,
in
things
pertaining
to
men
.
Both
which
are
to
be
found
in
the
consideration
of
the
difference
that
is
betweene
the
preseruing
of
life
,
&
the
lengthning
of
life
.
Men
may
by
means
preserue
life
vntill
the
time
of
Gods
decree
come
:
but
men
by
no
means
can
lengthen
life
,
when
the
time
of
Gods
decree
for
death
is
come
.
As
for
example
,
two
men
are
striken
with
the
plague
both
at
one
time
,
the
one
a
begger
,
the
other
a
king
;
both
of
equal
yeares
,
both
of
one
complexion
,
both
of
one
disposition
,
both
of
one
climate
,
both
of
one
house
,
both
in
one
bed
,
both
vnder
one
Physition
,
and
both
applied
with
one selfe
same
salue
or
medicine
;
yet
the
begger
liueth
,
and
the
king
dieth
.
And
why
?
the
one
was
striken
(
his
time
being
come
)
by
an
Angel
,
either
good
or
bad
,
&
that
supernaturally
,
as
some
in
euery
house
from
Dan
to
Bersheba
:
The
second
obiection
.
If
meanes
are
to
be
vsed
,
as
formerly
you
seemed
to
proue
,
and
that
of
necessitie
:
then
it
followeth
by
a
necessarie
consequent
,
that
he
who
doth
contemn
them
or
neglect
them
,
doth
shorten
his
life
,
and
therein
is
gultie
of
his
owne
destruction
.
The
same
is
answered
6.
maner
of
waies
.
The
first
answer
concerning
him
that
doth
contemne
or
neglect
the
meanes
,
is
From
the
generalitie
and
timelinesse
of
death
,
where
alreadie
it
was
proued
,
that
the
time
of
euery
mans
departure
is
according
to
Almighty
Gods
former
decree
&
vnchangeable
counsel
;
which
maketh
also
,
that
neither
the
diligent
vse
of
the
meanes
can
lengthen
life
,
nor
the
neglect
thereof
can
shorten
the
time
of
life
.
The
2.
answer
concerning
him
that
doth
contemne
or
neglect
the
meanes
.
Where
you
heard
that
it
was
formerly
commanded
that
meanes
should
be
vsed
for
the
preseruation
of
life
,
neither
those
,
nor
other
places
do
say
,
that
the
vse
of
the
meanes
doth
lengthen
life
,
nor
the
neglect
thereof
shorten
life
;
that
were
to
crosse
and
contrary
other
holy
Scripture
.
But
those
places
do
absolutely
command
the
vse
of
all
good
meanes
,
as
men
will
auoyd
Gods
high
displeasure
,
and
not
be
found
guiltie
of
their
own
euerlasting
death
.
The
third
answer
concerning
him
that
doth
contemne
or
neglect
the
meanes
.
There
is
no
sentence
nor
example
of
Scripture
that
doth
conclude
the
neglect
of
the
meanes
to
be
the
shortning
of
life
,
nor
the
diligent
vse
thereof
the
lengthning
of
life
.
The
fourth
answer
concerning
him
that
doth
contemne
or
neglect
the
meanes
.
If
the
neglect
or
contempt
of
the
meanes
were
the
shortning
of
life
,
then
that
were
to
proue
iniustice
in
God
by
punishing
one
mans
sinne
for
another
.
As
if
the
father
neglect
or
contemne
the
meanes
of
helping
the
preseruation
of
his
child
,
shall
that
be
the
childs
death
?
No
,
God
forbid
.
So
likewise
in
Baptisme
;
if
the
parent
do
neglect
&
delay
the
baptising
of
his
child
,
and
the
child
in
the
meane
time
dieth
,
shall
that
neglect
be
to
the
condemnation
of
the
child
?
No
no.
Againe
,
if
the
neglect
of
the
meanes
be
a
shortning
of
life
,
and
the
diligent
vse
thereof
be
a
lengthning
of
life
:
then
it
must
needs
follow
,
and
necessarily
be
granted
,
that
it
is
in
man
by
his
diligent
or
negligent
vse
of
the
meanes
,
to
crosse
or
to
alter
the
decree
of
God
,
concerning
the
time
of
mans
deceasse
;
which
by
no
way
can
be
granted
:
and
be
it
far
from
any
man
so
to
thinke
,
much
lesse
to
say
,
least
of
all
so
to
teach
.
The
fifth
answer
concerning
him
that
doth
contemne
or
neglect
the
meanes
.
By
an
vsual
phrase
of
speech
(
it
is
said
)
that
man
shortneth
his
life
,
when
he
refuseth
the
meanes
,
or
doth
runne
headlong
into
eminent
dangers
:
yet
by
the
proprietie
of
the
Scripture
,
that
phrase
cannot
be
so
generally
maintained
,
no
more
then
it
may
be
truly
said
,
that
a
man
performing
the
will
of
God
in
some
speciall
matter
,
is
a
meane
thereby
to
lengthen
his
life
,
but
onely
by
a
phrase
of
speech
.
So
it
was
said
to
Ebedmelech
the
Blackmore
,
Thy
life
shal
be
a
prey
vnto
thee
,
The
sixth
answer
concerning
him
that
doth
neglect
or
contemne
meanes
.
If
the
diligent
vse
of
the
meanes
be
a
prolonging
of
life
,
and
the
neglect
thereof
be
a
shortning
of
life
;
then
of
necessity
it
must
be
granted
,
that
there
is
an
inseparable
vertue
,
and
an
inherent
qualitie
of
sauing
life
in
the
means
:
and
that
were
no
lesse
sinne
then
sacrilidg
,
arrogating
to
the
creature
by
derogating
from
the
creator
,
or
as
absurdly
to
say
,
To
conclude
,
as
a
man
may
vse
all
lawfull
meanes
for
an
honest
and
a
vertuous
wife
,
and
yet
may
haue
a
graceles
and
an
irreligious
wretch
:
euen
so
a
man
may
vse
all
meanes
and
all
endeuors
for
the
preseruation
of
life
,
and
shall
not
be
able
to
preuent
death
.
Because
the
vertue
,
the
efficacy
and
power
of
the
meanes
is
in
the
hands
of
God
,
and
the
vse
onely
in
the
hands
of
men
.
As
in
Noah
his
oliue
leafe
which
the
doue
brought
into
the
arke
,
The
third
obiection
concerning
addition
,
or
conditionall
life
If
the
time
of
death
be
so
exactly
set
downe
and
so
resolutely
concluded
in
the
counsell
of
God
,
Why
then
doth
his
holy
Maiestie
promise
to
lengthen
the
life
of
the
godly
?
as
is
in
the
first
commandement
of
the
second
table
,
Why
is
it
said
by
the
Prophet
,
The
bloud-thirsty
man
shall
not
liue
halfe
his
dayes
?
Or
he
shall
liue
long
conditionally
?
as
God
said
to
Abimelech
.
Deliuer
Abraham
his
wife
that
thou
maist
liue
:
but
if
not
,
be
sure
thou
shalt
die
the
death
,
thou
and
all
that
thou
hast
.
The
answer
to
this
obiection
is
threefold
.
First
,
as
by
a
decree
from
the
beginning
is
set
downe
how
long
the
godly
and
the
wicked
shall
liue
,
so
withall
euen
in
the
same
decree
was
set
downe
before
the
giuing
of
the
law
,
that
long
life
should
be
a
reward
for
him
that
kept
the
law
,
and
shortnesse
of
life
for
him
that
did
breake
the
law
,
when
as
yet
he
had
done
neither
good
nor
euill
.
Almightie
God
foretelleth
the
sinnes
of
Israel
,
many
hundred
yeares
before
they
were
,
and
their
iudgements
that
should
be
accordingly
,
in
these
words
:
Almightie
God
to
the
like
purpose
by
the
mouth
of
his
Prophet
Esay
speaks
thus
concerning
the
same
people
:
Saint
Peter
speaking
of
Christs
death
,
&
therin
of
the
death
of
his
Saints
,
saith
thus
to
the
Iewes
:
The
second
answer
concerning
conditionall
lengthning
,
and
threats
of
shortning
life
.
The
answer
concerning
the
Prophets
praying
for
,
and
in
the
behalfe
of
Gods
people
,
for
long
life
,
and
sometimes
praying
for
the
cutting
off
of
the
wicked
.
They
being
so
graciously
and
so
plentifully
inspired
by
the
spirit
of
God
,
could
not
erre
so
grosly
as
to
crosse
&
contrarie
other
holy
men
,
who
had
written
by
the
same
Spirit
.
They
knew
well
that
God
had
exactly
concluded
the
time
of
all
men
for
their
life
,
and
time
of
death
,
and
therefore
they
did
but
pray
as
other
religious
men
drawne
thereunto
vpon
the
performance
of
other
religious
duties
,
in
that
behalfe
towards
their
brethren
.
After
this
maner
Daniel
doth
pray
for
the
people
of
Israel
being
in
Babylon
;
The
third
answer
concerning
conditionall
lengthning
of
life
.
Thirdly
,
concerning
that
addition
of
fifteene
yeares
to
Hezekiahs
life
,
it
is
not
so
to
be
vnderstood
,
when
he
was
so
mortally
sick
,
that
his
day
was
come
to
die
.
But
in
such
a
case
alwayes
,
where
such
a
Scripture
seemeth
litterally
to
disallow
or
crosse
another
,
as
this
doth
;
men
must
looke
for
another
sence
,
yea
such
a
sence
as
may
agree
with
the
analogie
of
faith
.
It
seemed
indeed
vnto
Hezekiah
as
he
was
a
mortall
man
,
and
as
the
case
stood
between
him
&
God
at
that
time
,
that
indeed
fifteen
yeares
were
added
to
his
life
.
Hauing
exactly
by
many
sentences
proued
the
timelinesse
of
death
:
and
withall
hauing
answered
some
obiections
that
might
be
made
in
the
discourse
thereof
:
Let
vs
now
obserue
sixe
sorts
of
people
who
are
to
be
reproued
by
this
obiection
of
lengthning
and
shortning
of
life
.
First
it
serueth
warrantably
to
reproue
those
that
do
put
off
the
time
of
their
death
,
vsing
the
world
as
if
they
were
to
dwell
therein
for
euer
.
Like
the
people
before
the
floud
,
Secondly
,
it
serueth
to
reproue
those
who
wilfully
&
riotously
waste
,
spoile
,
and
spend
that
which
should
necessarily
appertaine
to
their
posteritie
.
Euen
in
nature
and
qualitie
like
the
wilde
Boare
,
Thirdly
,
it
serueth
to
reproue
those
who
not
knowing
the
Scriptures
,
and
therein
not
knowing
specially
the
absolute
decree
of
almightie
God
,
concerning
the
verie
certaine
day
&
houre
of
euerie
mans
departure
;
they
fret
,
they
furne
,
they
weepe
,
they
waile
excessiuely
for
the
deceasse
of
such
as
are
nearely
appertaining
vnto
them
;
as
if
the
want
of
meanes
,
or
the
neglect
of
some
dutie
,
had
directly
shortned
his
or
their
liues
:
all
which
is
a
plaine
euidence
of
an
vnbeleeuing
heart
.
Fourthly
,
it
serueth
to
reproue
those
who
to
preuent
death
in
the
time
of
danger
,
do
arrogate
vnto
the
vse
of
vnlawfull
meanes
,
as
forceries
,
witchcraft
,
and
such
like
,
which
God
hath
directly
&
absolutely
forbidden
:
or
else
,
do
first
vse
vnlawfull
meanes
,
and
afterwards
do
applie
themselues
to
the
vse
of
lawfull
meanes
,
Fiftly
,
it
reproues
those
who
spend
the
time
of
their
renowm
,
the
time
of
their
dwelling
here
,
&
the
time
wherein
they
possesse
their
soules
,
so
vainly
.
Euerie
point
whereof
is
precious
:
although
not
riotously
,
nor
wantonly
,
nor
couetously
,
yet
carelesly
,
&
vnconscionably
spent
without
desire
of
the
knowledge
of
God
according
to
his
word
,
without
groweth
in
zeale
to
his
holy
ordinances
,
in
the
strength
of
faith
,
and
in
the
power
of
his
spirit
,
hauing
all
meanes
therof
brought
euen
home
vnto
them
;
but
euen
as
a
people
that
doth
neither
good
nor
harme
,
luke-warme
,
or
halting
betweene
two
opinions
.
The
time
of
this
ignorance
,
want
of
zeale
,
knowledge
,
and
such
like
,
God
regardeth
not
in
vs
whiles
we
are
without
the
meanes
thereof
,
as
in
his
mercie
he
declared
himselfe
also
towards
the
heathen
.
But
now
it
is
called
to
day
.
Christ
said
,
partly
concerning
himselfe
,
and
partly
concerning
others
,
I
must
work
while
it
is
called
to
day
,
Sixtly
,
it
is
sharpely
and
warrantably
to
rebuke
those
most
ignorant
and
most
prophane
caluminators
,
who
do
derogate
from
the
worthinesse
of
the
meanes
which
God
hath
ordained
in
his
Church
,
whose
detracting
tongs
do
manifest
their
hearts
in
speaking
so
maliciously
,
so
vntruly
,
and
euery
way
so
indignely
,
not
only
of
graue
&
learned
Physitions
,
but
also
euen
of
that
laudable
and
honourable
vse
of
Physicke
it selfe
,
which
was
highly
commended
,
&
carefully
vsed
amongst
the
holy
Patriarches
,
the
Prophets
and
Apostles
,
and
thence
from
age
to
age
successiuely
,
by
all
,
and
amongst
all
godly
men
ruling
themselues
by
the
former
examples
&
sufficient
grounds
of
Scripture
.
Some
of
which
malicious
,
&
profane
persons
wil
neuerthelesse
in
their
depth
of
danger
vse
the
aduico
and
helpe
of
Physitions
,
whom
at
other
times
,
before
and
after
,
they
vse
in
a
parable
of
reproch
&
disdaine
,
as
they
do
the
Ministers
and
Pastors
of
their
soules
,
without
whose
ministerie
they
cannot
possibly
be
saued
:
and
as
indeed
they
do
vse
the
learned
,
the
graue
,
and
most
honest
professors
of
the
law
,
who
in
their
places
do
stand
for
the
defence
of
their
goods
,
their
good
names
and
their
patrimonies
.
Euerie
of
which
stately
and
most
honourable
professions
,
is
so
needfull
and
so
necessarily
required
in
Church
and
in
commonweale
,
as
that
neither
the
one
nor
the
other
can
be
,
nor
in
any
good
seasonable
sort
continue
.
And
to
be
breefe
,
the
ignorant
and
dissolute
man
doth
alway
beare
armor
defensiue
to
defend
his
owne
euilles
,
and
armes
offensiue
to
assaile
the
good
maners
of
others
;
according
to
the
old
saying
,
&
common
Prouerbe
.
Yet
according
to
my
humble
duty
,
in
Christ
,
and
in
Christ
his
steede
,
euen
by
the
mercifulnes
of
God
I
do
exhort
all
such
,
as
in
an
acceptable
time
,
to
make
vse
of
these
honest
and
holy
professors
,
as
of
the
meanes
of
his
mercie
towards
them
,
and
as
of
effectuall
instruments
for
their
bodies
,
and
for
their
soules
:
and
that
according
to
the
directions
of
the
Scriptures
of
truth
,
and
examples
of
holy
men
in
all
ages
.
And
as
Abimelech
said
vnto
his
folke
,
The
fourth
instruction
concerning
the
memorability
of
death
,
hauing
in
it
these
4.
principall
respects
or
christian
considerations
;
as
the
persons
are
in
place
or
in
behauiour
,
so
is
the
commemoration
either
more
or
lesse
,
after
their
decease
to
be
solemnized
priuatly
or
publickly
,
with
mourning
,
fasting
and
praying
.
-
First
the
person
dead
or
dying
.
-
Secondly
whether
priuate
or
publicke
.
-
Thirdly
whether
spirituall
or
temporal
.
-
Fourthly
whether
iust
or
vniust
.
First
,
whether
the
person
dead
or
dying
be
priuate
or
publicke
,
we
are
instigated
vnto
this
mournefull
memento
,
for
the
terrors
and
torments
of
death
,
which
he
endured
in
our
sight
and
in
our
hearing
;
as
did
appeare
by
his
wofull
complaints
to
such
as
were
about
him
,
who
would
and
should
,
but
by
no
meanes
could
minister
any
helpe
vnto
him
;
as
also
by
the
galling
griefes
and
griping
grones
he
endured
,
who
being
yet
aliue
was
so
surprised
of
al
his
vigor
and
force
of
spirit
,
as
made
him
blind
,
yea
deafe
and
dumbe
.
O
how
detestable
is
sinne
,
whence
death
and
the
intollerable
pangs
thereof
are
originally
deriued
!
Sinne
being
so
odious
,
and
so
detestable
with
God
,
his
Maiestie
deuised
an
odious
and
detestable
punishment
and
plague
for
it
,
which
is
death
.
A
plague
of
all
plagues
,
and
the
most
vnwillingest
plague
of
all
other
,
for
any
man
to
vndergo
.
There
was
neuer
any
punishment
that
God
did
inflict
vpon
man
for
the
breach
of
his
holy
lawes
,
nor
any
torture
which
the
Imps
of
the
diuell
could
deuise
for
the
Saints
of
God
,
but
euerie
man
was
more
willing
to
endure
it
then
death
.
Not
onely
because
it
did
depriue
man
of
the
world
and
worldly
things
,
but
also
,
and
more
specially
,
because
that
man
hath
euen
in
nature
a
great
loathing
,
&
an
vnspeakable
feare
of
it
:
as
may
partly
appeare
by
the
strange
meanes
,
by
the
notable
deuices
,
and
by
the
desperate
attempts
which
men
haue
vsed
and
indeuored
,
onely
to
shunne
and
to
auoide
the
torments
of
death
:
and
as
also
may
appeare
by
the
examples
of
many
in
the
Scriptures
,
and
of
others
who
are
recorded
in
Ecclesiasticall
histories
.
The
paines
and
pangs
which
the
body
doth
endure
before
the
soule
be
sundred
,
may
be
likened
vnto
the
paines
and
pangs
of
a
woman
in
her
trauell
with
child
,
of
whom
the
holy
Prophet
speakes
:
Her
hands
,
saith
he
,
on
her
loynes
,
If
the
person
dead
or
dying
be
an
husband
,
Then
the
matrimoniall
association
which
by
Gods
ordinance
was
made
,
singularly
and
plurally
,
two
in
one
,
and
one
in
two
,
the
better
to
be
helpfull
one
vnto
another
,
is
now
by
death
dasht
,
as
it
were
into
powder
,
and
violently
parted
a
sunder
,
and
seuered
one
from
another
for
euer
into
two
distinct
places
,
which
deuision
to
the
husband
or
wife
is
so
naturally
grieuous
,
as
it
is
for
one
limbe
being
cut
off
from
another
,
as
Ruth
doth
impart
out
of
her
most
singular
affection
to
Nahomie
her
mother
in
law
in
these
words
;
If
the
partie
dead
be
priuate
,
and
a
wife
,
the
husband
in
like
manner
is
occasioned
to
commemorate
her
death
,
with
much
mourning
.
The
more
godly
and
wise
the
husband
is
,
the
more
is
his
griefe
with
the
consideration
of
that
danger
which
is
to
come
,
in
the
choise
of
another
,
and
in
step-daming
,
and
mother-lawing
his
little
young
children
,
and
when
as
specially
he
shall
endanger
religious
exercises
,
in
his
house
amongst
his
familie
,
and
in
himselfe
the
decay
of
Gods
seruice
,
by
meanes
of
a
wife
who
perhaps
will
crosse
and
contrarie
all
.
The
consideration
of
these
,
and
such
like
disturbances
no
doubt
together
with
natural
affection
,
being
powerfull
in
Abraham
(
although
a
man
highly
in
the
fauour
of
God
)
it
wrought
in
him
exceeding
great
passions
,
which
made
him
to
mourne
much
&
with
heartie
grife
,
Here
a
complaint
may
well
be
raised
against
husbands
,
who
most
carelesly
,
and
most
vnconscionably
do
passe
ouer
the
deceasse
of
their
wiues
,
and
in
like
manner
the
wiues
passing
ouer
the
deceasse
of
their
husbands
;
sauing
onely
for
the
present
time
,
the
matter
seeming
irkesome
,
they
burst
out
passionatly
into
some
few
funerall
teares
,
saying
with
admiration
,
what
is
he
dead
?
or
is
she
dead
?
what
dead
?
alacke
what
dead
?
&
who
would
haue
thought
it
!
With
clapping
of
hands
,
and
striking
of
thighes
,
as
if
death
were
vnwonted
,
they
still
for
a
few
dayes
speake
admirably
,
Such
a
man
is
dead
,
the
onely
honest
husband
is
dead
,
or
the
onely
honest
wife
that
euer
man
had
is
dead
;
wel
,
this
is
the
world
,
there
is
no
remedy
,
weeping
will
not
serue
,
we
shall
all
die
;
or
else
dissemblingly
they
mourne
on
their
backs
,
but
ioy
in
their
hearts
,
making
an
outward
shew
of
that
which
is
not
inward
.
If
the
person
dead
or
dying
be
priuate
,
and
a
sonne
or
daughter
,
the
inherent
qualitie
,
and
the
vnanswerable
affections
of
parents
towards
their
children
whiles
they
are
aliue
,
doth
sufficiently
discouer
their
continuall
mourning
,
their
griefe
and
their
hearty
sorrowes
when
the
children
are
dead
.
And
now
I
call
to
minde
out
of
my
owne
tormented
heart
,
and
fatherly
afflicted
soule
,
my
sorrow
for
many
sonnes
,
specially
forone
.
Parents
cannot
be
included
within
this
account
of
reproose
,
but
rather
truly
be
reckoned
amongst
those
who
mourne
too
much
and
ouerlong
,
being
drawne
thereunto
as
out
of
their
vnanswerable
affections
,
deriued
no
man
knowes
whence
,
nor
how
,
sauing
that
which
is
in
respect
of
children
begotten
in
mariage
,
to
which
the
exceeding
diuine
affection
of
God
the
Father
in
Christ
Iesus
hath
relation
and
perfect
reference
.
If
the
person
dead
or
dying
be
priuate
,
and
a
father
or
mother
,
What
exceeding
great
cause
haue
the
children
continually
to
commemorate
,
and
religiously
to
celebrate
,
his
or
her
death
,
with
mourning
,
with
fasting
,
and
with
calling
heartily
vpon
God
,
for
these
two
speciall
causes
?
One
is
,
for
their
continuall
care
of
parents
,
tending
onely
for
their
welfare
in
the
world
;
the
other
,
their
Christian
conscience
for
the
saluation
of
their
soules
in
the
world
to
come
:
&
where
parents
faile
in
the
one
,
they
exceed
in
the
other
,
according
to
the
common
prouerbe
;
Happie
is
the
child
whose
father
goes
to
the
diuell
.
As
if
it
were
to
say
more
particularly
and
more
plainly
,
The
father
and
the
mother
are
so
vnsatiable
in
their
coueting
,
so
infidell-like
pinching
their
backes
&
their
bellies
,
and
so
diuellishly
oppressing
the
poore
,
yea
many
times
so
atheistlike
hazarding
their
owne
liues
by
vnlawfull
getting
,
and
so
directly
opposing
themselues
against
God
,
for
to
enrich
their
children
,
as
that
indeed
they
make
whole
shipwrack
of
their
soules
.
The
truth
whereof
is
so
cleare
,
and
the
matter
it selfe
so
probable
,
as
if
there
were
neither
many
millions
of
godly
witnesses
,
neither
the
wicked
liues
and
wastfull
behauiour
of
their
children
:
yet
their
owne
conscience
to
their
own
condemnation
would
manifestly
declare
it
.
And
haue
not
such
children
great
cause
to
mourne
,
yea
alwayes
to
bewaile
the
deceasse
of
such
parents
,
specially
,
because
of
the
hellish
torments
,
and
the
ineuitable
paines
which
they
do
endure
?
Me
thinks
I
heare
and
see
the
same
or
greater
torments
,
which
God
in
his
vpright
instice
doth
prepare
for
such
children
,
not
onely
because
of
their
vnnaturall
and
vndutifull
behauior
towards
their
parents
being
dead
,
and
whiles
they
were
aliue
;
but
also
for
that
they
do
so
ioy
,
and
so
reioyce
in
their
goods
,
being
so
gathered
,
and
so
left
vnto
them
,
which
is
indeed
,
no
other
then
the
price
of
bloud
;
and
I
may
say
more
plainly
,
the
price
of
their
parents
soules
and
bodies
.
This
serueth
necessarily
to
instigate
and
to
call
vpon
all
suruiuors
of
their
parents
and
friends
,
carefully
to
commemorate
the
heauy
hand
of
God
vpon
themselues
,
for
that
priuate
depriuation
of
friends
if
they
were
godly
;
with
the
acknowledgement
of
their
owne
sinnes
,
chiefly
in
the
omission
of
many
reuerent
duties
towards
them
,
and
specially
in
thankfulnesse
vnto
God
for
those
helpes
which
they
receiued
from
them
.
It
serues
for
the
accomplishment
of
other
holy
duties
towards
the
dead
,
in
taking
care
,
&
in
making
conscience
to
do
good
vnto
those
,
whom
their
friends
being
dead
,
entirely
loued
whiles
they
liued
.
Whereof
we
haue
a
famous
example
in
Dauid
toward
his
faithful
friend
Ionathan
who
was
dead
:
Is
there
any
man
,
If
the
partie
dead
or
dying
be
publicke
,
spirituall
,
or
temporall
,
and
iust
,
Then
consider
the
present
euill
that
hath
happened
to
particular
persons
,
to
priuate
families
,
to
publike
congregations
,
and
to
whole
kindomes
,
after
the
deceasse
of
such
a
man
,
or
such
a
woman
.
Which
is
drawne
from
that
good
which
almightie
God
vouchsafeth
for
the
time
present
wherein
they
liued
,
who
being
dead
,
it
incontinently
ceasseth
.
As
Salomon
saith
,
By
the
blessing
of
the
righteous
,
If
the
person
publike
being
dead
were
vngodly
,
an
oppressor
,
and
such
like
ill
disposed
,
being
in
profession
either
spirituall
,
or
temporall
;
who
will
not
thinke
it
an
happy
day
,
a
blessed
time
in
which
it
pleased
God
to
cut
him
off
?
for
euery
man
where
such
an
one
had
to
do
,
for
his
owne
particular
&
priuate
good
,
hath
cause
to
commemorate
the
mercies
of
God
in
that
behalfe
.
And
by
how
much
the
more
it
may
be
said
that
he
was
generally
disposed
to
euill
:
by
so
much
the
more
ought
all
that
people
amongst
whom
he
liued
,
be
generally
disposed
to
commemorate
the
mercies
of
God
with
all
alacrity
and
cheerefulnesse
for
his
depriuation
:
weeping
and
mourning
for
their
former
sins
,
which
was
the
cause
why
God
did
raise
such
a
gracelesse
man
to
haue
rule
ouer
them
so
long
,
and
continually
praying
to
haue
a
more
vertuous
and
a
more
religious
man
in
his
roome
.
This
teacheth
all
true
professors
of
christianity
as
formerly
was
said
,
religiously
to
commemorate
the
deceasse
of
publike
persons
,
who
had
their
places
in
Church
and
commonwealth
;
specially
if
they
were
profitable
to
the
people
,
and
religious
towards
God
.
We
haue
the
example
of
Dauid
the
King
,
and
all
his
honourable
subiects
;
who
mourned
much
after
the
deceasse
of
Abner
,
FINIS
.