THE
CVRE
OF
THE
FEARE
OF
DEATH
.
CHAP.
I.
Shewing
the
Scope
and
Parts
of
this
Treatise
.
THAT
,
which
I
intend
in
this
Treatise
,
is
to
shew
,
how
a
godly
man
might
order
Mount
Zion
,
that
cannot
be
moued
.
Hee
can
feare
no
enemy
,
that
doth
not
feare
death
.
As
death
is
the
last
enemy
,
so
it
works
the
longest
and
last
feares
;
and
to
die
happily
,
is
to
die
willingly
.
The
maine
worke
of
Preparation
is
effected
,
when
our
hearts
are
perswaded
to
bee
willing
to
die
.
Now
in
the
explication
First
,
I
will
proue
,
that
to
liue
without
feare
of
Secondly
,
I
will
shew
,
how
vncomely
a
thing
it
Thirdly
,
I
will
shew
by
what
meanes
we
may
bee
CHAP.
II.
Prouing
that
we
may
be
cured
of
the
feare
of
death
.
FOR
the
first
:
that
the
feare
of
death
may
be
remoued
;
and
that
we
may
First
,
it
is
euident
:
Christ
died
to
deliuer
vs
,
not
onely
from
the
hurt
of
death
,
and
from
the
deuill
,
as
the
executioner
:
but
also
from
the
feare
of
death
too
.
Now
Christ
may
attaine
to
the
end
of
his
death
,
vnlesse
we
will
deny
the
vertue
of
Christ
,
and
his
death
,
and
think
that
notwithstanding
it
cannot
be
obtained
,
Heb.
2.
14
,
15.
And
the
more
apparant
is
this
,
because
in
that
place
hee
shewes
,
that
there
is
vertue
in
the
death
of
Christ
,
to
cure
this
feare
of
death
in
any
of
the
Elect
,
if
they
will
vse
the
meanes
:
For
as
our
sinnes
will
not
bee
mortified
,
though
there
be
power
in
the
death
of
Christ
to
kill
them
;
vnlesse
wee
vse
the
meanes
to
extract
this
vertue
out
of
the
death
of
Christ
:
so
is
it
true
,
that
the
feare
of
death
may
be
in
some
of
Gods
Elect
:
but
it
is
not
because
Christ
cannot
deliuer
them
;
but
because
they
are
sluggish
,
and
will
not
take
the
course
to
bee
rid
of
those
feares
.
The
Physician
is
able
to
cure
them
,
and
vsually
doth
cure
the
same
disease
;
but
they
will
not
take
his
Receipts
.
2.
The
Apostle
intreating
of
the
desire
of
death
,
saith
,
That
God
hath
wrought
vs
vnto
the
selfe-same
thing
,
2.
Cor.
5.
5.
We
are
againe
created
of
God
,
that
wee
might
in
our selues
aspire
vnto
immortality
;
and
are
set
in
such
an
estate
,
as
if
we
answered
the
end
of
his
workemanship
,
we
should
neuer
be
well
,
till
wee
be
possessed
of
the
happinesse
in
another
world
:
which
hee
shewes
in
those
words
of
being
absent
from
the
body
,
and
present
with
the
Lord
,
ver.
8.
3.
The
Prophesies
haue
run
on
this
point
.
For
it
was
long
since
fore-told
,
that
Christians
knowing
the
victory
of
Christ
ouer
death
,
should
be
so
farre
from
fearing
death
,
that
they
should
treade
vpon
him
,
and
insult
ouer
him
:
O
Death
,
Where
is
thy
sting
?
&c.
Isay
25.
8.
Hos.
13.
14.
2.
Cor.
15.
54
,
55.
4.
It
is
a
condition
,
that
Christ
puts
in
,
when
he
first
admits
Disciples
,
that
they
must
deny
their
owneliues
:
and
not
onely
be
content
to
take
vp
their
crosse
in
other
things
,
but
their
liues
must
not
bee
deare
vnto
them
,
when
hee
cals
for
it
,
Luk.
14.
26.
5.
Wee
are
taught
in
the
Lords
Prayer
,
to
pray
That
Gods
Kingdome
may
come
:
And
by
his
Kingdom
he
meanes
the
Kingdom
of
Glory
,
as
well
as
the
Kingdome
of
Grace
:
Now
in
that
wee
are
taught
to
pray
for
the
Kingdome
,
it
shewes
wee
should
desire
it
,
and
that
by
prayer
wee
should
bee
more
and
more
heated
in
our
desires
.
6.
Wee
are
borne
againe
to
a
liuely
hope
of
our
inheritance
:
Now
if
wee
bee
afraid
of
the
time
of
our
translation
thither
,
how
do
we
hope
for
it
after
a
liuely
manner
?
A
desire
of
going
to
heauen
is
a
part
of
that
seed
cast
into
our
hearts
in
our
regeneration
,
1.
Pet.
1.
3
,
4.
7.
Wee
haue
the
example
of
diuers
men
in
particular
,
who
haue
desired
to
die
,
and
were
out
of
feare
in
that
respect
:
Gen.
49.
18.
Iacob
wayted
for
Gods
saluation
:
and
Paul
resolues
,
that
to
die
,
and
to
be
with
Christ
,
is
best
of
all
for
him
:
Phil.
1.
21.
Yea
,
in
Rom.
7.
23.
hee
is
vehement
;
O
wretched
man
that
I
am
,
who
shall
deliuer
mee
from
this
body
of
death
?
Simeon
praies
God
to
let
him
die
,
Luk.
2.
29.
And
the
Prophet
in
the
name
of
the
godly
,
said
long
before
Christ
:
O
that
the
saluation
of
Israel
were
come
out
of
Syon
,
Psal.
14.
7.
And
we
haue
the
example
of
the
Martyrs
in
all
Ages
,
that
accounted
it
a
singular
glory
to
die
:
And
in
2.
Cor.
5.
2
,
7.
the
godly
are
said
to
sigh
for
it
,
that
they
might
bee
absent
from
the
body
,
and
present
with
the
Lord
;
and
so
do
the
first
fruites
of
the
Holy
Ghost
,
those
eminent
Christians
mentioned
,
Rom.
8.
21.
Lastly
:
not
onely
some
particular
godly
men
haue
attained
to
this
;
but
the
whole
Church
is
brought
in
,
in
the
22.
Ch.
of
the
Reu.
praying
for
the
comming
of
Iesus
Christ
,
and
desiring
too
,
that
hee
would
come
quickly
:
And
2.
Tim.
4.
8.
The
loue
of
the
appearing
of
Christ
,
is
the
Periphrasis
of
the
childe
of
God
.
Thus
of
the
first
point
.
CHAP.
III.
Shewing
how
vncomely
it
is
to
feare
death
.
FOR
the
second
,
how
vncomely
a
thing
it
is
in
Christians
to
feare
death
,
may
appeare
many
waies
.
1.
By
the
feare
of
death
wee
shame
our
Religion
;
while
we
professe
it
in
our
words
,
wee
deny
it
in
our
workes
:
Let
Papists
tremble
at
death
,
who
are
2
By
that
,
which
went
before
,
we
may
see
how
vncomely
it
is
to
bee
afraid
of
death
:
For
thereby
we
disable
the
death
of
Christ
:
wee
frustrate
the
end
of
Gods
workemanship
:
we
stop
the
execution
of
the
Prophesies
:
we
renounce
our
first
agreement
with
Christ
:
wee
mocke
God
in
praying
that
his
Kingdome
may
come
:
we
obscure
the
euidence
of
our
owne
regeneration
;
and
we
transgresse
against
the
example
of
the
godly
in
all
ages
.
3
Many
of
the
Pagans
greatly
setled
their
hearts
against
the
feare
of
death
by
this
very
reason
:
Because
there
was
no
being
after
death
;
and
therefore
they
could
no
more
feele
misery
then
,
then
before
they
were
borne
:
And
shall
we
Christians
,
that
heare
euery
day
of
the
glorious
saluation
we
haue
by
Christ
,
be
more
fearefull
then
they
were
?
Let
them
feare
death
,
that
know
not
a
better
life
.
Shall
we
be
like
wicked
men
?
Their
death
is
compelled
āŖ
Shall
ours
bee
so
too
?
They
by
their
good
wils
,
would
not
lose
their
bodies
in
this
life
,
nor
haue
their
bodies
in
the
next
life
:
But
since
God
hath
made
vs
vnlike
them
in
the
issues
of
death
;
Shal
we
make
our selues
like
them
in
the
lothnesse
to
die
?
Let
Foelix
tremble
at
the
doctrine
of
death
and
iudgement
:
Act.
24.
25.
But
let
all
the
godly
hold
vp
their
heads
,
because
the
day
of
their
redemption
draweth
nigh
,
Math.
24
,
&c.
5.
Shall
wee
bee
afraid
of
a
shadow
?
The
separation
of
the
soule
from
God
,
that
is
death
,
if
wee
speake
exactly
:
but
the
separation
of
the
soule
from
the
body
,
is
but
the
shadow
of
death
.
When
see
wee
men
trembling
for
feare
of
spirituall
death
?
which
is
called
the
First
Death
;
and
yet
this
is
farre
more
wofull
then
that
wee
call
the
bodily
death
.
But
as
if
the
death
of
the
body
were
nothing
,
the
Scripture
cals
Damnation
,
The
second
death
,
neuer
putting
the
other
into
the
number
.
6.
This
feare
is
called
a
bondage
here
in
this
text
:
And
shall
wee
voluntarily
make
our selues
Vassailes
?
Or
shall
we
be
like
slaues
,
that
dare
not
come
in
our
Masters
sight
?
7.
If
we
loue
long
life
:
Why
are
wee
not
much
more
in
loue
with
eternall
life
,
where
the
duration
is
longer
,
and
the
estate
happier
?
Are
not
wee
extremely
infatuated
,
that
when
God
will
do
better
for
vs
,
then
wee
desire
,
yet
we
wil
be
afraid
of
him
?
8.
Shall
we
bee
worse
then
children
,
or
mad-men
?
neither
of
them
feare
death
;
And
shall
simplicity
,
or
Ideotisme
,
doe
more
with
them
,
then
reason
or
Religion
can
doe
with
vs
?
9.
Do
not
all
that
reade
the
Story
of
the
Israelites
(
in
their
passion
desiring
to
be
againe
in
Egypt
,
and
violently
murmuring
at
the
promise
of
going
into
the
Land
of
Canaan
)
condemne
them
of
vile
ingratitude
to
God
,
and
folly
in
respect
of
themselues
?
For
what
was
it
for
them
to
liue
in
Egypt
,
but
to
serue
cruell
Taske-masters
about
bricke
and
clay
?
And
was
not
Canaan
the
place
of
their
rest
,
and
a
Land
that
flowed
with
milke
and
hony
?
Euen
such
is
the
condition
of
all
those
,
that
wish
Life
,
and
are
afraid
to
Die
.
What
is
this
world
but
Egypt
,
and
what
is
it
to
Liue
in
this
world
,
but
to
serue
about
bricke
and
clay
?
Yea
,
the
Church
,
that
is
separate
from
the
world
,
can
finde
it
no
better
then
a
Barren
Wildernesse
.
And
what
is
Heauen
,
but
a
Spirituall
Canaan
?
And
what
can
Death
be
more
,
then
to
passe
ouer
Iordan
;
and
victoriously
ouercomming
all
enemies
,
to
bee
possessed
of
a
place
of
matchlesse
rest
;
of
more
pleasures
then
Milk
or
Hony
,
can
shadow
out
?
10.
Adam
might
haue
had
more
reason
to
feare
Death
,
that
neuer
saw
a
man
die
an
ordinary
Death
;
but
for
vs
to
bee
afrighted
with
Death
,
that
see
thousands
die
at
our
right
hand
,
and
ten
thousand
at
our
left
,
and
that
daily
,
is
an
inexcusable
distemper
.
The
gate
of
Death
is
continually
open
,
and
wee
see
a
prease
of
people
,
that
daily
throng
into
it
.
11.
When
Moses
had
cast
downe
his
Rod
,
it
turned
into
a
Serpent
;
and
the
Text
,
noting
Moses
weaknesse
,
saith
,
Hee
fled
from
it
:
But
the
Lord
commanded
him
to
take
it
by
the
Taile
;
and
behold
,
it
became
a
Rod
againe
:
Euen
so
Death
at
the
first
sight
is
terrible
,
like
a
new-made
Serpent
,
and
the
godly
themselues
,
through
inconsideration
,
flye
from
it
:
But
if
at
Gods
commandment
,
without
feare
,
they
would
lay
hold
vpon
this
seeming
Serpent
,
it
will
be
turned
into
a
Rod
againe
;
yea
,
into
a
golden
Scepter
in
our
hands
,
made
much
better
by
the
change
:
Neither
do
wee
reade
,
that
euer
at
any
after
,
Moses
had
any
feare
of
this
Serpent
,
when
hee
had
once
knowne
the
experience
of
it
:
And
haue
wee
often
,
by
the
eyes
of
faith
,
seene
the
experience
of
this
great
worke
of
God
,
and
shall
we
still
be
running
away
?
12.
It
is
said
,
Rom.
8.
20.
that
all
creatures
groane
,
waiting
for
the
liberty
of
the
sonnes
of
God
.
And
shall
wee
bee
worse
then
bruite
beasts
?
Doth
the
whole
frame
of
nature
,
as
it
were
,
call
for
this
time
of
change
;
and
shall
man
bee
so
stupide
,
or
carried
with
such
senselesse
feares
,
as
to
shunne
his
owne
felicity
?
13.
Consider
whether
it
bee
more
commodious
for
vs
,
that
Death
come
to
vs
,
or
that
wee
goe
to
Death
:
For
one
thing
is
certaine
;
It
is
in
vaine
to
shun
that
,
which
cannot
bee
auoided
.
For
it
is
appointed
vnto
all
men
once
to
die
,
Heb.
9.
24.
What
man
is
he
,
that
liueth
,
and
shall
not
see
death
?
Psal.
89.
Death
is
the
way
of
all
flesh
,
Iosh.
24.
Now
this
being
granted
,
let
vs
consider
of
it
,
Death
is
like
an
armed
man
,
with
whom
we
must
once
fight
.
Now
if
we
be
aduised
&
wil
go
to
death
,
wee
may
get
on
our
armour
beforehand
,
and
so
the
encounter
wil
be
without
danger
to
vs
,
because
the
weapons
of
our
warfare
are
mighty
through
God
,
&
wee
are
assured
of
victorie
through
Iesus
Christ
.
Now
on
the
other
side
,
to
tarry
till
Death
come
vnto
vs
,
is
as
if
a
man
that
knowes
he
must
fight
with
a
sore
Aduersary
,
would
through
slothfulness
,
goe
vp
and
downe
vnarmed
,
till
hee
fall
into
the
hands
of
his
enemy
:
&
must
thou
fight
with
him
at
such
disaduantage
?
14.
It
is
most
vncomly
to
feare
that
,
which
is
both
common
and
certaine
:
death
,
of
all
afflictions
is
most
common
.
For
from
other
afflictions
it
is
possible
some
might
bee
free
:
but
from
Death
can
no
man
be
deliuered
,
and
GOD
of
purpose
hath
made
that
most
common
which
is
most
grieuous
,
that
thereby
hee
might
abate
of
the
vigor
,
and
terror
of
it
.
It
is
monstrous
foolishnesse
to
striue
in
vaine
to
auoid
that
which
neuer
man
could
scape
.
And
to
teach
men
their
vnauoidable
mortalitie
,
the
Lord
clothed
our
first
Parents
with
the
skinnes
of
dead
beastes
,
and
feeds
vs
with
dead
flesh
:
that
as
often
as
wee
eate
of
slaine
beasts
,
we
might
remember
our
owne
end
:
&
shall
we
be
euer
learning
,
and
neuer
come
to
the
knowledge
of
this
truth
?
Is
this
such
a
lesson
as
cannot
be
learned
?
shall
wee
bee
so
stupide
,
as
daily
to
passe
by
the
graues
of
the
dead
,
and
heare
their
knells
,
and
yet
bee
vntaught
and
vnarmed
?
15.
Lastly
,
shall
we
be
afraid
of
such
an
enemy
as
hath
been
ouercome
hand
to
hand
,
&
beaten
by
Christ
,
and
thousands
of
the
Saints
?
especially
if
we
consider
the
assurance
wee
haue
of
victory
.
In
this
combate
euery
Christian
may
triumph
before
the
victory
,
1.
Cor.
15.
55.
And
thus
much
of
the
two
first
points
.
CHAP.
IIII.
Shewing
that
a
Christian
is
many
waies
happie
in
death
.
NOW
I
come
to
the
third
point
,
which
is
the
maine
thing
to
bee
attended
;
and
that
is
the
meanes
how
wee
may
be
cured
of
the
feare
of
Death
:
and
in
this
we
had
neede
all
to
attend
with
great
carefulnesse
.
The
disease
is
stubborne
,
and
There
bee
two
waies
There
bee
some
things
also
to
be
done
by
vs
,
to
make
the
cure
perfect
.
If
contemplation
bee
not
auailable
,
then
practice
will
without
faile
finish
the
cure
.
The
contemplations
are
of
two
sorts
:
1.
For
either
Can
any
man
be
afraid
to
be
happy
?
If
our
heads
&
hearts
were
filled
with
arguments
,
that
shew
vs
our
happinesse
by
Death
,
we
would
not
be
so
sencelesse
as
to
tremble
at
the
thought
of
dying
.
Our
happines
in
Death
may
bee
set
out
in
many
particulars
,
&
illustrated
by
many
similitudes
,
full
of
life
and
vertue
,
to
heale
this
disease
of
feare
.
1.
Death
makes
an
end
of
all
the
tempests
&
continual
2.
Death
is
a
sleep
.
For
so
the
dead
are
said
to
be
asleep
,
1.
Thes.
4.
14.
Look
what
a
bed
of
rest
&
sleep
is
to
the
weary
labourer
,
such
is
Death
to
the
diligent
Christian.
In
death
they
rest
in
their
beds
from
the
hard
labours
of
this
life
,
Esay
37.
2.
Reu.
14.
13.
And
was
euer
the
weary
labourer
afraid
of
the
time
,
when
hee
must
lye
downe
,
and
take
his
rest
?
3.
The
day
of
Death
,
is
the
day
of
receiuing
wages
,
wherin
God
paies
to
euery
godly
man
his
penny
.
And
doth
not
the
hireling
long
for
the
time
,
wherein
hee
shall
receiue
wages
for
his
work
?
Iob.
7.
2.
And
the
rather
should
we
long
for
this
time
,
because
we
shall
receiue
wages
infinitely
aboue
our
worke
,
such
wages
as
was
neuer
giuen
by
man
,
nor
can
bee
,
if
all
this
visible
world
were
giuen
vs
.
4.
In
death
the
seruant
comes
to
his
freedome
,
&
the
heire
is
at
his
full
age
and
it
is
such
a
liberty
as
iā
glorious
:
neuer
such
a
freedome
in
the
world
,
Rom.
8.
21.
Shall
the
heire
desire
to
be
still
vnder
age
,
and
so
still
vnder
Tutors
and
Gouernors
?
or
shall
the
seruant
feare
the
day
of
his
freedome
?
5.
In
death
,
the
banished
returne
,
and
the
Pilgrims
enter
into
their
Fathers
house
.
In
this
life
wee
are
exiled
men
,
banished
from
Paradise
,
and
Pilgrims
&
Strangers
in
a
far
Countrey
,
absent
from
God
&
heauen
.
In
death
wee
are
receiued
to
Paradise
,
and
settled
at
home
in
those
euerlasting
habitations
in
our
Fathers
house
,
Luke
17.
Iohn
14.
2.
Heb.
13.
11.
And
can
we
bee
so
senceless
as
to
be
afraid
of
this
?
6.
Death
is
our
birth-day
;
we
say
falsely
,
when
we
call
Death
the
last
day
.
For
it
is
indeed
the
beginning
of
an
euerlasting
day
:
and
is
there
any
greeuance
in
that
?
7.
Death
is
the
funerall
of
our
vices
,
and
the
resurrection
of
our
graces
.
Death
was
the
daughter
of
Sinne
,
and
in
death
shall
that
be
fulfilled
:
The
daughter
shall
destroy
the
mother
.
Wee
shall
neuer
more
be
infected
with
sin
,
nor
troubled
with
ill
natures
,
nor
be
terrified
for
offending
.
Death
shall
8.
In
death
the
soule
is
deliuered
out
of
prison
:
For
the
body
in
this
life
is
but
a
loathsome
,
and
darke
prison
of
restraint
.
I
say
,
the
soule
is
restrained
,
as
it
were
,
in
a
prison
,
while
it
is
in
the
body
,
because
it
cannot
be
free
to
the
exercise
of
it selfe
,
either
in
naturall
,
or
supernaturall
things
:
For
the
body
so
rules
by
senses
,
and
is
so
fiercely
carried
by
appetites
,
that
the
soule
is
compelled
to
giue
way
to
the
satisfying
of
the
body
,
and
cannot
freely
follow
the
light
either
of
Nature
or
Religion
:
The
truth
,
as
the
Apostle
saith
,
is
with-held
,
or
shut
vp
,
through
vnrighteousnesse
,
Rom.
1.
18.
I
say
,
it
is
a
loathsome
prison
,
because
the
soule
is
annoied
with
so
many
loathsome
smels
of
sinne
,
and
filthinesse
,
which
by
the
body
are
committed
.
And
it
is
a
darke
prison
;
For
the
soule
looking
through
the
body
,
can
see
but
by
little
holes
,
or
small
casements
.
The
body
shuts
vp
the
light
of
the
soule
,
as
a
dark
Cloude
doth
hide
the
light
of
the
Sunne
;
or
as
the
interposition
of
the
earth
doth
make
it
night
:
Now
death
doth
nothing
,
but
as
it
were
a
strong
wind
dissolue
this
Cloud
,
that
the
Sunne
may
shine
cleerely
,
and
puls
downe
the
walles
of
the
prison
,
that
the
soule
may
come
into
the
open
light
.
9.
The
liberty
of
the
soule
in
death
may
be
set
out
by
another
similitude
.
The
world
is
the
Sea
:
our
liues
are
like
so
many
Gallies
at
Sea
,
tost
with
continuall
Tides
,
or
Stormes
:
our
bodies
are
Gally-slaues
,
put
to
hard
seruice
by
the
great
Turke
the
deuill
,
who
tyrannically
,
and
by
vsurpation
,
doth
forcibly
command
hard
things
.
Now
the
soule
within
,
like
the
heart
of
some
ingenuous
Gally-slaue
,
may
bee
free
,
so
as
to
loathe
that
seruitude
,
and
inwardly
detest
that
tyrant
;
but
yet
so
long
as
it
is
tyed
to
the
body
,
it
cannot
get
away
.
Now
death
comes
like
an
vnresistable
Gyant
,
and
carries
the
Gallies
to
the
shore
,
and
dissolues
them
,
and
lets
the
prisoners
free
:
And
shall
this
glorious
liberty
of
the
soule
bee
a
matter
of
terrour
vnto
vs
?
Had
we
rather
be
in
captiuity
still
?
10.
In
this
life
wee
are
cloathed
with
rotten
,
ragged
,
foule
garments
:
Now
the
Apostle
shewes
,
that
death
doth
nothing
else
but
pull
off
those
ragged
garments
,
and
cloath
vs
with
the
glorious
robes
of
saluation
;
more
rich
then
the
robes
of
the
greatest
Monarch
,
2.
Cor.
Chap.
5.
Vers.
2
,
3.
It
is
true
,
that
the
godly
haue
some
kinde
of
desire
to
be
cloathed
vpon
:
They
would
haue
those
new
garments
,
without
pulling
off
their
old
;
But
that
is
not
decent
:
for
a
Prince
to
weare
(
without
)
gorgeous
attire
,
and
(
vnderneath
)
base
ragges
.
To
desire
to
goe
to
heauen
,
and
not
to
die
,
is
to
desire
to
put
on
our
new
cloaths
without
putting
off
our
old
:
and
is
it
any
grieuance
to
shift
vs
by
laying
aside
our
old
cloathes
,
to
put
on
such
rich
garments
?
We
are
iust
like
such
slothfull
persons
,
that
loue
well
to
haue
good
cloaths
,
and
cleane
linnen
:
but
they
are
so
sluggish
,
they
are
loth
to
put
off
their
old
cloathes
,
or
foule
linnen
.
11.
In
the
same
place
the
Apostle
compares
our
bodies
to
an
old
mud-walled
house
,
and
to
a
rotten
Tent
:
and
our
estate
in
heauen
to
a
most
glorious
and
Princely
Palace
,
made
by
the
most
curious
Workman
that
euer
was
;
and
it
is
such
a
building
too
,
as
wil
neuer
be
out
of
repaire
.
Now
for
a
godly
man
to
die
,
is
but
to
remoue
from
a
rotten
old
house
,
ready
to
fall
on
his
head
,
to
a
sumptuous
Palace
,
2.
Cor.
5.
1.
Doth
that
Land-lord
do
his
Tenant
wrong
,
or
offer
him
hard
measure
,
that
will
haue
him
out
of
his
base
Cottage
,
&
bestow
vpon
him
his
owne
Mansion
house
?
No
other
thing
doth
God
to
vs
,
when
by
Death
he
remoues
vs
out
of
this
earthly
Tabernacle
of
our
bodies
,
to
settle
vs
in
those
euerlasting
habitations
,
euen
into
that
building
made
without
hands
,
in
heauen
,
Ioh.
14.
2.
Luk.
17.
12.
A
man
,
that
had
neuer
seene
the
experience
of
it
,
perhaps
would
haue
thought
,
that
the
seed
cast
into
the
ground
had
beene
spoyled
,
because
it
would
rot
there
:
but
Nature
hauing
shewed
the
returne
of
that
graine
with
aduantage
,
a
man
can
easily
bee
cured
of
that
folly
:
The
Husbandman
is
neuer
so
simple
,
as
to
pitty
himselfe
,
or
his
seed
;
he
sayes
not
,
Alas
,
is
it
not
pitty
to
throw
away
and
marre
this
good
seed
?
Why
brethren
;
what
are
our
bodies
,
but
like
the
best
graine
?
The
bodies
of
the
Saints
are
Gods
choisest
corne
.
And
what
doth
Death
more
vnto
Gods
Graine
,
then
cast
it
into
the
earth
?
Do
we
not
beleeue
,
our
bodies
shall
rise
like
the
graine
,
better
then
euer
they
were
sowed
?
and
are
we
still
afraid
?
Paul
saith
,
he
would
be
dissolued
,
that
hee
might
be
with
Christ
,
Phil.
1.
21.
In
which
words
hee
imports
two
things
in
death
.
First
,
that
there
is
a
dissolution
of
the
soule
from
the
body
:
and
secondly
,
that
there
is
a
coniunction
of
the
soule
with
Christ
.
Now
which
is
better
for
vs
,
to
haue
the
body
,
or
to
haue
Christ
?
The
same
Apostle
saith
else-where
,
that
they
are
confident
in
this
,
they
had
rather
be
absent
from
the
body
,
and
so
to
be
present
with
the
Lord
:
then
to
bee
present
with
the
body
,
and
absent
from
the
Lord
:
2.
Cor.
5.
7
,
8.
Now
the
true
reason
why
men
feare
death
,
is
,
because
they
looke
vpon
the
dissolution
onely
,
and
not
vpon
the
coniunction
with
Christ
.
14.
In
the
1.
Cor.
9.
24.
our
life
is
compared
to
a
race
,
and
eternall
life
to
a
rich
prize
not
corruptible
,
but
an
incorruptible
Crowne
:
Now
death
is
the
end
of
the
race
,
and
to
die
is
but
to
come
to
the
goale
,
or
race
end
.
Was
euer
runner
so
foolish
,
as
to
bee
sorry
,
that
with
victory
hee
was
neere
the
end
of
the
race
?
And
are
we
afraid
of
death
,
that
shall
end
the
toile
,
and
sweate
,
and
danger
of
the
running
;
and
giue
vs
with
endlesse
applause
so
glorious
a
recompence
of
reward
?
15.
In
the
Ceremoniall
Law
,
there
was
a
yeare
they
called
the
yeere
of
Iubilee
;
and
this
was
accounted
an
acceptable
yeare
,
because
euery
man
that
had
lost
,
or
sold
his
Lands
,
vpon
the
blowing
of
a
Trumpet
returned
,
and
had
possession
of
all
againe
;
and
so
was
recouered
out
of
the
extremities
in
which
he
liued
before
.
In
this
life
wee
are
like
the
poore
men
of
Israel
,
that
haue
lost
our
inheritance
,
and
liue
in
a
manner
and
condition
euery
way
straightned
:
now
Death
is
our
Iubilee
,
and
when
the
Trumpet
of
death
blowes
,
we
all
,
that
die
,
returne
,
and
enioy
a
better
estate
,
then
euer
we
sold
,
or
lost
:
Shall
the
Iubilee
be
called
an
acceptable
time
?
And
shall
not
our
Iubilee
bee
acceptable
to
vs
?
Esay
61.
2.
16.
Death
is
the
day
of
our
Coronation
;
wee
are
heires
apparant
to
the
Crowne
in
this
life
:
yea
,
wee
are
Kings
Elect
,
but
cannot
bee
crowned
,
till
death
,
2.
Tim.
4.
8.
And
shall
not
that
make
vs
loue
the
appearing
of
Christ
?
Is
a
King
afraid
of
the
day
of
his
Coronation
?
To
conclude
this
first
part
of
Contemplation
:
If
we
did
seriously
set
before
our
eyes
the
glory
to
come
;
could
our
eyes
be
so
dazeled
,
as
not
to
see
,
and
admire
,
and
haste
to
it
?
Aske
Paul
,
that
was
in
heauen
,
what
he
saw
;
and
hee
will
tell
you
,
Things
that
cannot
hee
vttered
:
Happinesse
beyond
all
language
of
mortall
man
.
If
there
were
as
much
faith
on
earth
,
as
there
is
glory
in
heauen
:
oh
!
how
would
our
hearts
bee
on
fire
with
feruent
desires
after
it
!
But
euen
this
faith
is
extremely
wanting
:
It
is
our
vnbeleefe
that
vndoes
vs
,
and
filles
vs
with
these
seruile
and
sottish
feares
.
And
thus
of
the
meditations
,
taken
from
the
happinesse
wee
enioy
by
death
:
which
should
make
vs
conclude
with
Salomon
,
the
day
of
Death
is
better
,
then
the
day
when
one
is
borne
.
CHAP.
V.
Shewing
the
miseries
of
life
in
wicked
men
.
NOW
it
followes
,
that
I
should
breake
open
the
miseries
of
life
;
the
consideration
whereof
should
abate
in
vs
this
wretched
loue
of
life
.
The
miseries
of
life
The
miseries
,
that
accompany
First
,
thinke
of
thy
sins
:
and
so
three
dreadfull
by
that
man
sinne
came
in
vpon
all
men
,
euen
the
guilt
of
his
sinne
:
Rom.
5.
12.
Secondly
,
thy
nature
is
altogether
vile
,
and
abominable
from
thy
birth
,
thou
wast
conceiued
in
sinne
,
Psal.
51.
4.
And
this
staine
and
leprosie
hangs
on
fast
vpon
thy
nature
,
and
cannot
bee
cured
,
but
by
the
bloud
of
Christ
onely
,
Heb.
12.
1.
And
this
is
seated
in
all
the
faculties
of
thy
soule
:
For
in
thy
mind
there
is
ignorance
,
and
impotency
to
receiue
knowledge
;
and
a
naturall
approuing
of
euill
and
errour
,
rather
then
the
truth
and
sound
doctrine
.
Those
waies
seeme
good
in
thine
eyes
,
which
tend
vnto
death
:
1.
Cor.
2.
14.
Rom.
8.
7.
2.
Cor.
3.
5.
Prou.
14.
12.
And
this
thou
maist
perceiue
by
this
,
that
thou
art
not
able
to
thinke
a
good
thought
,
but
canst
go
free
for
daies
and
weekes
,
without
any
holy
cogitation
;
and
besides
,
thy
minde
is
infinitely
prone
to
swarmes
of
euill
thoughts
:
Gen.
6.
5.
Againe
,
if
thou
behold
thy
conscience
,
it
is
impure
,
polluted
,
without
light
,
or
life
,
or
glory
in
thee
,
shut
vp
in
a
dungeon
,
excusing
thee
in
many
faultes
,
and
accusing
thee
for
things
are
not
faultes
,
but
in
thy
conceit
:
and
when
it
doth
accuse
thee
for
sinne
,
it
rageth
&
falleth
mad
with
vnbrideled
fury
and
terrors
,
keeping
no
boundes
of
hope
or
mercy
.
Further
,
if
thou
obserue
thy
affections
,
they
are
altogether
impotent
in
that
which
is
good
,
there
is
no
lust
in
thee
after
that
which
is
good
,
&
yet
they
are
all
out
of
order
,
and
prone
to
continuall
rebellion
against
God
,
ready
to
be
fiered
by
all
the
inticements
of
the
world
,
or
the
Deuill
:
Phil.
2.
13.
Gala.
5.
24.
Thirdly
,
vnto
these
,
adde
thy
innumerable
actuall
sins
,
which
are
more
then
the
haires
of
thy
head
,
multiplied
daily
in
thought
,
affection
,
word
,
&
deed
,
the
least
of
them
deseruing
hel
fire
for
euer
,
thy
sins
of
Infancy
,
youth
,
old-age
,
sinnes
of
omission
and
commission
:
sinnes
in
prosperitie
and
aduersity
;
sinnes
at
home
&
abroad
;
sinnes
of
infirmity
&
presumption
.
If
Dauid
looking
vpon
his
sins
,
could
say
,
They
haue
so
compassed
mee
,
and
taken
such
hold
of
me
,
that
I
am
not
able
to
looke
vp
?
Oh
then
,
if
thou
haddest
sight
,
and
sence
!
how
might'st
thou
much
more
cry
out
of
the
intolerable
burthen
of
them
;
and
the
rather
,
if
thou
obserue
,
that
many
of
thy
corruptions
raigne
tyrannically
,
&
haue
subdued
thy
life
to
their
vassalage
,
so
as
thou
art
in
continuall
slauery
to
them
.
Thus
is
thy
life
infested
with
these
vnspeakable
inordinations
:
and
thus
of
the
first
part
of
thy
infelicity
in
life
.
Secondly
,
if
thou
obserue
,
but
how
God
hath
auenged
himselfe
vpon
them
,
&
what
yet
remaineth
vnto
thee
,
how
can
thy
heart
sustaine
it selfe
?
For
,
1.
Thou
art
a
banished
man
,
exiled
from
Paradise
,
and
made
to
liue
without
hope
to
returne
thither
:
The
best
part
of
the
earth
thou
shalt
neuer
enioy
.
2.
The
earth
is
cursed
to
thee
,
and
it
may
bee
a
wofull
spectacle
to
see
all
the
creatures
subiect
to
vanity
,
and
smitten
with
the
strokes
of
God
for
thy
sinne
,
and
groning
daily
round
about
thee
.
3.
Look
vpon
thy
most
miserable
soule
;
for
there
thy
mind
and
conscience
liue
shut
vp
with
darknes
and
horror
.
The
Diuels
haue
within
thee
strong
holds
,
and
liue
entrenched
in
thy
thoughts
,
Eph.
4.
17.
2.
Cor.
10.
5.
Thy
heart
is
spiritually
dead
,
and
like
a
stone
within
thee
,
Eph.
2.
1.
Ezech.
36.
27.
4.
Thy
body
is
wretched
through
deformities
,
and
infirmities
,
diuersly
noisome
to
thee
with
paines
that
greeue
thee
,
either
in
respect
of
labour
,
or
diseases
,
vnto
which
thou
art
so
prone
;
&
there
is
no
part
or
ioynt
of
thee
,
but
is
liable
to
many
kindes
of
diseases
,
Deut.
28.
21
,
22.
Gen.
3.
19.
And
of
the
labours
of
thy
life
,
which
is
but
the
least
part
of
thy
bodily
miseries
,
Salomon
saith
,
All
things
are
full
of
labour
,
who
can
vtter
it
?
And
for
that
reason
,
life
is
but
a
vanity
and
vexation
,
Eccl.
1.
18.
5.
If
thou
looke
vpon
thy
outward
estate
in
the
world
,
with
what
fearefull
frights
may
thy
heart
be
griped
?
If
thou
consider
1.
The
common
,
or
generall
,
or
publike
plagues
with
which
God
fights
against
the
world
,
as
wars
,
famines
,
earthquakes
,
pestilence
,
and
yeerely
diseases
,
inundations
of
waters
,
and
infinite
such
like
.
2.
The
particular
crosses
,
with
which
hee
vexeth
thee
in
particular
,
either
with
losses
of
thy
estate
,
or
the
troubles
of
thy
family
,
Deut.
28.
15
,
16
,
&c.
3.
The
praeterition
of
God
,
restraining
many
good
things
from
thee
,
so
as
thou
wantest
many
of
those
blessings
of
all
sorts
,
which
yet
God
doth
bestow
vpon
others
,
Esa.
59.
1
,
2.
Iere.
5.
25.
4.
The
cursing
of
thy
blessings
,
when
God
blasts
the
gifts
of
thy
mind
,
that
thou
canst
not
vse
them
for
any
contentment
of
thy
life
,
or
makes
thy
prosperity
to
be
the
occasion
of
thy
ruine
,
Mala.
2.
3.
Eccles.
5.
13.
This
is
a
sore
euill
.
Lastly
,
consider
yet
further
what
may
fall
vpon
thee
,
in
respect
of
which
thou
art
in
daily
danger
.
There
are
seas
of
wrath
,
which
hang
ouer
thy
head
,
Iohn
3.
36.
and
God
may
plague
thee
with
the
terrors
of
conscience
,
like
Cain
,
Gene.
4.
14.
Or
with
a
reprobate
sense
,
or
the
spirit
of
slumber
,
Ioh.
12.
4.
Rom.
11.
8.
strong
illusions
,
2
Thes.
2.
11.
or
such
other
like
dreadfull
spirituall
iudgements
:
Besides
many
other
fearefull
iudgements
,
which
thy
heart
is
not
able
to
conceiue
of
,
as
painefull
diseases
in
the
body
,
or
an
vtter
ruine
in
thy
estate
,
or
good
name
:
but
aboue
al
other
things
,
the
remembrance
of
the
fearefull
iudgement
of
Christ
,
&
the
euerlasting
paines
of
Hell
,
with
a
miserable
death
,
should
compel
thee
to
cry
out
,
O
men
,
and
brethren
!
what
shall
I
doe
to
be
saued
,
and
get
out
of
this
estate
?
But
because
it
is
my
purpose
heere
chiefely
to
perswade
with
godly
men
,
&
not
with
naturall
men
,
and
because
death
it selfe
is
no
ease
vnto
such
men
,
that
liue
in
their
sins
without
repentance
,
who
haue
reason
to
loath
life
,
and
yet
no
cause
to
loue
death
,
I
passe
from
them
,
&
come
to
the
life
of
godly
men
,
and
say
,
they
haue
great
reason
to
loath
life
,
&
desire
the
day
of
death
.
CHAP.
VI.
Shewing
the
miseries
of
godly
men
in
life
.
NOW
the
miseries
of
the
godly
mans
life
are
of
two
sorts
:
first
,
for
either
he
may
consider
what
hee
wants
:
secondly
,
or
what
he
hath
in
life
,
for
which
he
should
be
weary
of
it
.
I
will
giue
but
a
touch
of
the
first
.
Consider
of
it
:
in
this
life
there
are
sixe
things
,
among
the
rest
,
we
want
,
and
can
neuer
attaine
,
while
we
liue
here
.
The
first
,
is
the
glorious
presence
of
God
,
while
the
body
is
present
,
the
Lord
is
absent
,
2.
Cor.
5.
8.
And
is
not
this
enough
to
make
vs
loath
life
?
Shal
we
more
esteeme
this
wretched
Carkasse
,
then
our
glorious
God
:
whose
onely
presence
in
glory
shall
fill
vs
with
eternall
delight
?
O
the
Vision
of
God!
If
we
had
but
once
seene
God
face
to
face
,
we
would
abhorre
that
absence
that
should
hinder
the
fruition
of
such
vnspeakeable
beauties
,
as
would
enamour
the
most
secure
heart
to
an
vnquenchable
loue
.
The
second
thing
we
want
in
life
,
is
the
sweet
fellowship
with
our
best
friends
:
A
fellowship
matchlesse
;
if
we
either
consider
the
perfection
of
the
creatures
,
whose
communion
we
shall
enioy
;
or
the
perfect
manner
of
enioying
it
:
Who
would
be
with-held
from
the
Congregation
of
the
first-borne
,
from
the
society
with
innumerable
Angels
,
and
the
Spirits
of
iust
men
?
Alas
!
the
most
of
vs
haue
not
so
much
,
as
one
intire
and
perfect
friend
in
all
the
world
,
and
yet
we
make
such
friends
,
as
we
haue
,
the
ground
of
a
great
part
of
the
contentment
of
our
liues
:
Who
could
liue
here
,
if
he
were
not
beloued
?
Oh!
what
can
an
earthly
friendship
be
vnto
that
in
heauen
:
when
so
many
thousand
Angels
,
and
Saints
shall
be
glad
of
vs
,
and
entertaine
vs
with
vnwearied
delight
?
If
we
had
but
the
eies
of
faith
to
consider
of
this
,
we
would
thinke
euery
houre
a
yeare
,
till
wee
were
with
them
?
Thirdly
,
in
this
world
we
want
the
perfection
of
our
owne
Natures
:
we
are
but
maimed
and
deformed
creatures
heere
;
we
shall
neuer
haue
the
sound
vnderstanding
of
men
in
vs
,
till
we
be
in
heauen
:
our
holinesse
of
nature
and
gifts
wil
neuer
be
consummate
,
till
we
be
dead
.
Fourthly
,
in
this
world
we
want
liberty
:
Our
glorious
liberty
will
not
be
had
here
:
A
thing
,
which
the
Spirits
of
the
best
men
haue
,
with
much
sighing
,
longed
after
:
Rom.
8.
21.
22.
O
who
would
liue
in
a
prison
,
a
dungeon
,
rather
then
a
Palace
of
royall
freedome
?
It
hath
beene
implyedly
shewed
before
,
that
we
are
many
waies
in
bondage
here
.
Fiftly
,
we
shal
euer
want
heere
fulnesse
of
contentment
.
If
a
man
liue
many
yeeres
,
so
that
the
dayes
of
his
yeeres
bee
many
,
if
his
soule
be
not
filled
with
good
,
Salomon
saith
,
an
vntimely
birth
is
better
then
hee
.
And
it
is
certain
,
if
a
man
liue
a
thousand
yeers
twise
told
,
hee
shall
neuer
see
sollid
good
to
fill
his
hart
,
his
appetite
will
neuer
be
filled
,
Eccles.
6.
3
,
6
,
7.
There
is
nothing
in
this
life
can
giue
a
man
sollid
,
and
durable
contentment
:
but
a
man
finds
by
experience
,
vanity
,
and
vexation
of
spirit
,
in
what
hee
admires
orloues
most
:
and
shall
we
be
so
sottish
as
to
forget
those
riuers
of
pleasures
that
are
at
Gods
right
hand
?
Psal.
6.
vlt.
6.
The
sixt
thing
wee
want
in
this
world
,
is
our
crowne
,
and
the
immortall
and
incorruptible
inheritance
,
bought
for
vs
with
the
bloud
of
Christ
:
and
shall
not
our
hearts
burn
within
vs
in
longing
after
possession
?
Can
we
desire
still
to
liue
in
wants
,
&
to
be
vnder
age
?
What
shall
mooue
vs
,
if
such
an
incomparable
crown
cannot
moue
vs
?
Wee
that
sweat
with
so
much
sore
labour
for
the
possession
of
some
small
portion
of
the
earth
:
shall
wee
,
I
say
,
bee
so
sluggish
,
as
not
to
desire
,
that
this
kingdom
,
which
our
Father
hath
giuen
vs
,
might
come
quickly
vpon
vs
?
or
are
wee
so
transported
with
spirituall
madnes
,
as
to
be
afraid
to
passe
through
the
gate
of
death
,
to
attain
such
a
life
?
What
Prince
would
liue
vncrowned
,
if
hee
could
helpe
it
,
and
might
possess
it
without
wrong
or
danger
?
and
what
great
heire
would
bee
grieued
at
the
tidings
,
that
all
his
Lands
were
falne
vnto
him
?
CHAP.
VII
.
The
miseries
of
a
Christian
in
respect
of
God
in
this
life
.
THus
,
of
what
he
wants
in
this
life
.
Secondly
,
he
ought
to
bee
as
much
troubled
to
think
what
he
hath
,
and
cannot
auoide
while
hee
liues
:
and
thus
his
life
is
distressed
,
and
made
vnlouely
,
either
if
he
respect
God
,
or
the
euill
Angels
,
or
the
world
,
or
himselfe
.
For
first
,
if
hee
respect
God
,
there
are
two
things
1.
That
God
will
correct
euery
sonne
,
whom
hee
loueth
,
none
can
escape
,
Heb.
12.
4.
2.
That
a
man
is
vsually
most
opposed
&
crossed
in
that
hee
loues
best
.
3.
That
a
man
shall
euer
want
,
what
he
wisheth
,
euen
in
such
things
,
as
other
men
do
not
want
.
There
is
a
secret
vexation
cleaues
vnto
mans
estate
,
that
their
hearts
run
vpon
such
things
which
cannot
be
had
,
but
in
the
Callings
of
other
men
:
The
Countriman
prayseth
the
Citizens
life
;
and
the
Citizen
is
full
of
the
praises
of
the
Country
:
And
so
is
there
in
all
men
a
liking
of
the
Callings
of
other
men
,
with
a
dislike
of
their
own
,
Eccles.
6.
4.
That
there
is
no
discharge
in
that
warre
,
but
that
a
man
must
euery
day
looke
for
crosses
.
Euery
day
hath
his
griefe
,
Eccles.
8.
8.
Luk.
9.
24.
Math.
6.
vlt.
5.
That
God
will
not
let
vs
know
the
times
of
our
corrections
,
but
executeth
them
according
to
the
vnchangeable
purpose
of
his
owne
counsell
:
so
as
they
come
vpon
vs
,
as
a
snare
vpon
a
Bird.
For
this
reason
Salomon
saith
:
That
the
misery
of
man
is
great
vpon
him
,
because
there
is
a
time
for
euery
purpose
,
which
cannot
bee
auoided
,
nor
can
man
know
beforehand
that
,
which
shall
be
;
for
who
can
tell
him
,
when
it
shall
be
?
Eccl.
8.
6
,
7
,
8.
&
9.
12.
6.
That
no
man
knoweth
either
loue
,
or
hatred
,
by
all
that
is
before
him
:
A
godly
man
can
haue
no
such
blessings
outwardly
,
but
a
wicked
man
may
haue
them
in
as
great
aboundance
,
as
hee
:
nor
doth
there
any
misery
fall
vpon
the
wicked
in
outward
crosses
,
but
the
like
may
befall
the
godly
.
All
things
come
alike
to
all
:
there
is
one
euent
to
the
righteous
and
to
the
wicked
:
to
the
cleane
,
and
vncleane
,
to
him
that
sweareth
,
&
to
him
that
feareth
an
oath
,
as
is
the
good
,
so
is
the
sinner
.
This
,
saith
Salomon
,
is
an
euill
among
all
things
,
that
are
done
vnder
the
Sunne
,
that
there
is
one
euent
vnto
all
,
Eccle.
9.
1
,
2
,
3.
7.
This
bitternesse
is
increased
,
because
GOD
will
not
dispose
of
things
according
to
the
meanes
,
or
likelihoods
of
mans
estate
.
The
race
is
not
to
the
swift
,
nor
the
battell
to
the
strong
,
nor
yet
bread
to
the
wise
,
nor
yet
riches
to
men
of
vnderstanding
,
nor
yet
fauour
to
men
of
skill
,
but
time
and
chance
hapneth
to
them
all
,
Eccles.
9.
11.
8.
That
besides
the
present
miseries
,
there
are
many
miseries
to
come
,
so
as
it
is
an
argument
to
proue
the
happines
of
the
dead
,
that
they
are
taken
away
from
the
miseries
to
come
,
Esay
57.
1
,
2.
which
should
likewise
mooue
vs
to
loue
life
the
lesse
,
because
we
know
not
,
what
fearefull
alterations
may
come
,
either
in
our
outward
estate
,
or
in
matters
of
Religion
.
What
case
were
wee
in
,
if
war
should
come
vpon
vs
,
with
all
the
desolations
&
terrors
that
accompany
it
?
What
if
the
Pestilence
should
come
againe
,
or
we
be
left
in
the
hands
of
the
violent
?
or
God
fight
against
our
estates
by
fire
,
or
inundations
,
or
the
like
?
Who
can
tell
what
fearful
alterations
may
be
in
Religion
?
And
is
it
not
best
to
be
in
heauen
,
and
then
are
we
safe
?
Besides
,
the
miseries
may
fall
vpon
our
own
bodies
,
or
our
children
,
or
friends
,
&c.
And
these
things
should
abate
the
loue
of
life
,
as
wee
respect
God
.
CHAP.
VIII
.
The
misery
of
life
in
respect
of
euill
Angels
.
NOW
secondly
,
let
vs
turne
our
eyes
to
the
euill
Angels
,
&
then
these
things
may
affright
vs
.
First
,
that
they
are
euery
heauenvly
places
in
this
life
:
The
Church
is
not
free
from
them
.
A
man
can
stand
no
where
before
the
Lord
,
but
one
Diuell
or
other
is
at
his
right
hand
,
Ephe.
2.
2.
&
6.
13.
Zach.
3.
1.
Iob
1.
And
sure
,
it
should
make
vs
like
the
place
the
worse
where
such
foule
spirits
are
:
the
earth
is
a
kind
of
Hell
in
that
very
respect
.
2.
Secondly
,
it
should
A
man
that
knew
hee
must
goe
into
the
field
to
answere
a
challenge
,
will
be
at
no
great
rest
in
himselfe
.
But
alas
!
it
is
more
easie
a
thousand
fold
to
wrastle
with
flesh
and
bloud
,
then
with
these
Principalities
and
Powers
,
and
Spirituall
wickednesses
,
&
great
Rulers
of
the
world
,
Ephe.
6.
13.
3.
Besides
,
it
adds
vnto
the
distresse
of
life
,
to
consider
of
the
subtilty
,
and
cruelty
of
these
Diuels
,
who
are
therefore
like
the
crooked
Serpent
,
and
Leutathan
,
and
Dragons
,
and
roring
Lions
,
seeking
whom
they
may
deuoure
.
Though
these
things
wil
litle
moue
the
hearts
of
wicked
men
,
yet
vnto
the
godly
minde
,
the
temptations
of
life
are
a
greeuous
burthen
.
Thus
much
of
euill
Angels
.
CHAP.
IX
.
The
miserie
of
life
in
respect
of
the
world
.
3.
THirdly
,
consider
but
what
the
World
is
,
in
which
thou
liuest
;
and
that
either
in
the
apparant
miseries
of
this
world
,
or
in
the
vexations
,
that
accompany
the
best
things
the
world
hath
to
offer
or
giue
thee
.
First
,
for
the
apparant
miseries
;
1.
It
is
exquisitely
like
a
wildernes
,
no
man
but
2.
It
is
a
true
Egypt
to
the
godly
,
it
continually
imposeth
hard
tasks
,
and
seruile
conditions
.
Life
can
neuer
be
free
from
greeuous
burthens
,
and
inexorable
molestations
.
3.
This
world
is
verily
like
Sodome
,
full
of
generall
and
vnspeakable
filthinesse
:
all
the
world
lyeth
in
wickednesse
,
scarce
one
Lot
to
be
found
in
a
whole
Citie
,
or
Parish
.
If
God
would
seeke
but
fiue
righteous
men
,
that
are
truly
or
absolutely
godly
,
they
are
not
to
be
found
in
the
most
assemblies
in
the
world
,
nay
in
the
Church
too
.
4.
Yet
more
;
this
world
is
a
very
Pesthouse
,
spiritually
considered
.
Euery
man
that
a
godly
man
comes
neere
,
hath
a
mischieuous
plague-sore
running
vpon
him
;
yea
the
godly
themselues
are
not
without
the
disease
:
so
as
there
is
a
necessity
as
it
were
,
to
infect
,
or
bee
infected
still
in
all
places
,
or
companies
.
Oh!
who
would
loue
to
liue
in
a
Pesthouse
,
that
may
dwell
in
a
place
for
euer
free
from
all
infection
?
5.
Yet
more
,
this
world
,
why
,
it
is
a
very
Golgotha
,
a
place
of
dead
men
,
we
liue
amongst
the
graues
:
Almost
all
we
see
,
or
haue
to
deale
with
,
are
but
men
truly
dead
.
Alas
!
what
should
wee
reckon
of
the
life
of
mens
carkases
,
when
6.
Sixtly
,
why
should
we
loue
the
world
that
hateth
vs
,
and
casts
vs
off
,
as
men
dead
out
of
minde
?
Are
wee
not
crucified
to
the
world
?
Gala.
6.
14.
and
doe
not
wicked
men
hate
vs
,
and
enuy
vs
,
and
speak
all
manner
of
euil
sayings
of
vs
,
because
wee
follow
good
?
The
World
loues
her
owne
,
but
vs
it
cannot
loue
,
because
we
are
not
of
this
world
.
Can
darknesse
loue
light
?
or
the
sonnes
of
Belial
oare
for
the
sons
of
God
?
In
this
world
we
shall
haue
trouble
;
and
if
wee
found
not
peace
in
Christ
,
we
were
of
al
men
most
miserable
,
Ioh.
15.
19.
Ecclos
.
4.
4.
Ioh.
17.
14.
2.
Cor.
6.
17.
Ioh.
16.
33.
And
if
they
hate
vs
for
well-dooing
,
how
will
they
triumph
if
our
foote
doe
but
slippe
?
We
should
desire
death
,
euen
to
be
deliuered
from
the
feare
of
giuing
occasion
to
the
World
to
triumph
,
or
blaspheme
in
respect
of
vs
.
Yea
,
so
extreme
is
the
hatred
of
the
World
,
that
a
iust
man
may
perish
in
his
righteousnesse
,
when
a
wicked
man
prolongs
his
daies
in
his
wickednes
,
Eccl.
17.
16.
and
8.
14.
7.
Doe
wee
fall
into
any
speciall
misery
in
this
world
?
Why
,
behold
the
teares
of
the
oppressed
,
&
there
is
none
to
comfort
them
.
We
are
either
not
pitied
,
or
not
regarded
:
or
the
compassion
of
the
world
is
like
the
morning
deaw
,
it
is
gone
as
a
tale
that
is
told
,
our
misery
wil
last
,
but
there
wil
soone
be
none
to
comfort
vs
.
Miserable
comforters
are
the
most
that
can
bee
had
in
this
world
;
and
for
this
reason
Salomon
praised
the
dead
,
that
are
already
dead
,
aboue
the
liuing
,
that
are
yet
aliue
,
Eccles.
4.
1
,
2.
8.
There
is
vsually
no
Christian
,
but
in
this
world
he
hath
some
speciall
miserie
vpon
him
,
either
pouertie
,
or
debt
,
or
disease
in
his
body
,
or
the
like
,
&c.
9.
We
daily
suffer
the
losse
of
our
friends
,
that
were
the
companions
of
our
life
,
and
the
causes
of
contentment
to
vs
.
Now
who
would
tarry
behinde
them
,
or
esteeme
of
this
world
,
when
they
are
gone
from
vs
?
And
thus
much
of
the
apparant
miseries
of
this
world
.
CHAP.
X.
The
vanities
of
the
seeming
felicities
of
the
world
.
NOW
it
followeth
,
that
I
should
entreat
of
the
vanities
,
that
cleaue
to
the
seeming
felicities
of
the
world
:
and
proue
,
that
there
is
no
reason
to
be
in
loue
with
life
for
any
respect
of
them
.
The
best
things
the
world
can
make
shew
of
,
Honours
,
Credit
,
Lands
,
Houses
,
Riches
,
Pleasures
,
Birth
,
Beauty
,
Friends
,
Wit
,
Children
,
Acquaintance
,
and
the
like
.
Now
there
be
many
things
,
which
apparantly
proue
,
there
can
bee
no
sound
contentment
,
or
felicity
in
these
:
For
,
1.
All
things
be
full
of
labour
,
who
can
vtter
it
?
Ecclesiastic
.
18.
Men
must
gaine
the
blessings
of
the
earth
with
the
sweare
of
their
browes
;
there
is
seldome
any
outward
blessing
,
but
it
is
attained
with
much
difficulty
,
paines
,
or
danger
,
or
care
,
or
grieuance
some
way
.
2.
How
small
a
portion
in
these
things
can
the
most
men
attaine
?
If
the
whole
world
were
posses
sed
,
it
would
not
make
a
man
happy
;
much
lesse
those
small
parcels
of
the
world
,
which
the
most
men
can
attaine
:
Eccl.
1.
3.
3.
It
is
manifest
,
men
cannot
agree
about
the
chiefe
good
in
these
things
.
Life
is
therefore
apparantly
vaine
in
respect
of
these
things
,
because
there
are
almost
infinite
proiects
,
and
variety
of
opinions
:
And
in
all
these
successions
of
ages
,
no
experience
can
make
men
agree
to
resolue
:
Which
of
these
things
haue
felicity
in
them
?
Who
knows
what
is
good
for
a
man
in
this
life
,
all
the
daies
of
his
vaine
life
,
which
he
spendeth
as
a
shadow
,
Eccle.
6.
12.
4.
In
all
these
things
here
is
nothing
new
,
but
it
hath
beene
the
same
,
or
the
like
to
it
.
Now
things
that
are
common
,
are
out
of
request
,
Eccl.
1.
9.
10.
&
3.
15.
5.
The
world
passeth
away
,
and
the
lusts
thereof
:
the
eye
is
not
satisfied
with
seeing
,
nor
the
eare
with
hearing
.
If
a
man
liue
many
daies
,
his
soule
is
not
filled
with
good
;
the
desire
after
these
things
will
vanish
;
men
cannot
loue
them
still
:
Our
life
is
spent
in
wishing
for
the
future
,
and
bewailing
of
the
past
;
a
loathing
of
what
wee
haue
tasted
;
and
a
longing
for
that
we
haue
not
tasted
:
which
,
were
it
had
āŖ
would
neuer
more
satisfie
vs
,
then
that
which
wee
haue
had
.
Hence
it
is
,
that
men
weary
themselues
in
seeking
variety
of
earthly
things
,
and
yet
cannot
bee
contented
.
The
vexation
,
that
cleaues
vnto
them
still
,
breeds
lothing
;
We
are
like
men
,
that
are
Sea
āŖ
sick
,
that
shift
from
roome
to
roome
,
and
from
place
to
place
,
thinking
to
finde
ease
;
neuer
considering
,
that
so
long
as
the
same
Seas
swell
,
and
Windes
blow
,
and
Humors
are
stirred
,
alteration
of
place
will
not
profite
:
So
it
is
with
vs
;
so
long
as
we
carry
with
vs
a
nature
so
full
of
ill
Humours
,
and
that
the
pleasures
of
the
world
haue
so
much
vanity
in
them
,
no
change
of
place
,
or
delights
can
satisfie
vs
:
Seeing
there
are
many
things
that
encrease
vanity
,
what
is
man
the
better
?
Eccl.
6.
13.
6.
How
can
these
earthly
things
satisfie
,
when
the
nature
of
them
is
so
vile
and
vaine
?
They
are
but
blasts
;
a
very
shadow
,
which
is
some
thing
in
appearance
,
but
offer
to
lay
hold
vpon
it
,
thou
graspest
nothing
.
Man
walketh
in
a
vaine
shadow
,
and
disquieteth
himselfe
in
vaine
.
He
that
loueth
siluer
,
shall
not
be
satisfied
with
siluer
,
Eccl.
ćāć
.
9.
Psal.
39.
7.
Besides
:
There
is
a
8.
These
outward
things
are
also
all
vncertaine
,
and
transitory
:
Riches
haue
wings
,
and
will
suddenly
flye
away
;
and
Fame
is
but
a
blast
:
and
the
glory
of
man
is
but
as
the
flower
of
the
field
,
which
is
to
day
,
and
to
morrow
withereth
:
The
fashion
of
this
world
passeth
away
:
And
at
the
last
day
,
they
shal
all
be
burnt
and
consumed
in
the
fire
:
I
meane
these
senselesse
things
,
we
now
set
our
hearts
vpon
,
Esay
40.
6.
1.
Cor.
7.
31.
9.
There
is
no
support
in
these
things
;
in
the
euill
day
they
cannot
helpe
vs
,
when
the
houre
of
temptation
comes
vpon
vs
.
10.
A
man
may
damne
his
own
soule
by
too
much
liking
of
these
things
,
the
abuse
of
them
may
witnes
against
men
in
the
day
of
Christ
:
Iam.
5.
1.
&
Philip.
3.
18.
11.
In
these
things
there
is
one
condition
to
all
;
as
it
falleth
to
the
wise
man
,
so
doth
it
to
the
foole
,
Eccl.
2.
14.
12.
All
things
are
subiect
to
Gods
vnauoidable
disposing
:
Let
man
get
what
he
can
,
yet
God
will
haue
the
disposing
of
it
;
and
whatsoeuer
God
shall
do
,
it
shall
abide
:
To
it
can
no
man
adde
,
and
from
it
can
no
man
diminish
,
Eccl.
3.
1.
13.
A
man
may
haue
all
aboundance
of
these
things
,
and
yet
not
haue
a
heart
to
vse
them
:
Euill
is
so
set
in
the
hearts
of
the
sonnes
of
men
,
and
such
madnesse
cleaues
vnto
them
here
,
that
they
cannot
take
the
contentment
of
the
things
they
haue
;
and
so
they
be
worse
then
an
vntimely
fruite
,
Eccl.
6.
1
,
7.
&
9.
3.
14.
Euery
day
hath
his
euill
;
and
afflictions
are
so
mingled
with
these
outward
things
,
that
their
taste
is
daily
marred
with
bitternesse
,
which
is
cast
into
them
;
no
day
without
his
griefe
:
and
vsually
the
crosses
of
life
are
more
,
then
the
pleasures
of
liuing
;
so
as
they
that
reioyce
,
ought
to
bee
as
though
they
reioyced
not
.
15.
Lastly
,
If
all
these
considerations
may
not
suffice
,
then
remember
,
that
thou
art
mortall
;
thy
life
is
short
,
it
passeth
as
a
dreame
,
it
is
but
as
a
span
long
thy
daies
are
few
and
euill
;
all
these
things
are
ged
with
a
necessity
of
dying
:
Life
was
giuen
thee
with
a
condition
of
dying
,
Gen.
47.
9.
Iob.
14.
1.
thy
life
passeth
like
the
winde
:
Iob
7.
7.
Yea
,
our
daies
consume
like
smoake
,
Psalm
.
102.
3.
All
flesh
is
grasse
,
Esay
40.
6.
And
hence
arise
1.
All
these
things
are
but
the
necessaries
of
thy
Inne
:
Thou
art
a
stranger
,
and
a
pilgrime
,
and
canst
enioy
them
,
but
as
a
passenger
,
thou
canst
carry
nothing
out
of
this
world
,
but
in
all
points
,
as
thou
cam'st
into
the
world
,
so
must
thou
go
hence
,
Eccl.
5.
13
,
14
,
15.
2.
The
time
,
place
,
and
manner
of
thy
death
is
vncertaine
,
there
is
no
time
nor
place
,
but
man
may
die
in
it
;
the
Court
,
the
Church
,
the
Campe
:
yea
the
very
wombe
is
not
excepted
.
There
is
but
one
way
to
come
into
the
world
,
but
there
are
a
thousand
waies
to
go
out
;
and
therefore
the
possession
of
all
things
is
wonderfull
vncertaine
.
3.
When
thou
diest
,
all
will
be
forgotten
,
there
is
no
more
remembrance
of
former
things
,
nor
shall
there
be
any
remembrance
of
things
which
are
to
come
,
with
those
that
shall
come
after
,
Eccl.
1.
11.
That
which
was
,
in
the
daies
to
come
,
shall
be
forgotten
,
1.
Chr.
2.
16.
Yea
,
a
man
shall
be
forgotten
in
the
City
where
he
hath
done
right
,
Eccles.
8.
10.
For
this
very
reason
,
Salomon
hated
life
,
Eccles.
2.
17.
4.
When
thou
diest
,
thou
shalt
die
either
without
issue
,
or
leaue
children
behind
thee
.
If
thou
dye
without
issue
,
how
hast
thou
beene
infatuated
in
seeking
these
outward
things
with
so
much
care
and
toile
,
and
couldest
neuer
say
to
thine
own
soule
,
For
whom
do
I
trauell
,
&
defraud
my selfe
of
pleasure
?
Thou
gatherest
these
things
,
and
knowest
not
who
shall
enioy
them
,
Eccles.
4.
8.
If
thou
die
and
leaue
issue
,
thou
maist
be
frighted
and
amazed
with
one
of
these
things
.
For
either
thou
maist
bee
despised
while
thou
liuest
,
of
those
for
whom
thou
endurest
sore
trauaile
,
so
as
they
that
shall
come
after
thee
,
doe
not
reioyce
in
thee
,
Eccles.
4.
15
,
16.
Or
else
thou
maist
leaue
the
fruite
of
thy
labours
to
a
foole
,
or
a
wicked
wretch
.
For
who
knoweth
,
whether
he
that
shall
rule
ouer
thy
labours
,
shal
be
a
wise
man
,
or
a
foole
?
This
very
consideration
made
Salomon
hate
all
his
labour
,
which
he
had
taken
vnder
the
Sunne
;
and
he
went
about
to
make
his
heart
despaire
of
all
his
labours
,
that
hee
should
vse
all
his
wisedome
and
knowledge
for
attaining
of
great
things
,
and
yet
might
be
in
danger
to
leaue
all
for
a
portion
to
him
,
that
hath
not
laboured
in
wisedom
:
and
all
this
is
vexation
of
spirit
,
Eccles.
a.
18.
to
24.
Or
else
,
thou
maist
beget
children
,
&
thy
riches
perish
before
thy
death
,
&
then
there
is
nothing
in
thine
hand
to
leaue
them
,
Eccles.
5.
14.
CHAP.
XI
.
The
miseries
of
life
in
respect
of
our selues
.
THus
haue
we
cause
to
be
weary
of
life
in
respect
of
GOD
,
the
euill
Angels
,
and
the
World
.
Now
,
if
there
were
none
of
these
to
molest
vs
,
yet
man
hath
enough
in
himselfe
to
marre
the
liking
of
this
present
life
.
For
1
The
remainders
of
corruption
of
nature
still
O
wretched
man
that
I
am
,
who
shall
deliuer
me
from
this
body
of
death
!
Rom.
7.
And
if
in
this
respect
wee
bee
not
of
Pauls
minde
,
it
is
because
wee
want
of
Pauls
goodnes
&
grace
.
And
this
corruption
of
nature
is
the
more
greeuous
,
if
wee
consider
either
the
generality
of
the
spreading
the
infection
,
or
the
incurablenes
of
it
,
or
the
ill
effects
of
it
.
1.
For
the
first
,
this
is
a
Leprosy
that
spreads
all
ouer
.
There
is
no
sound
part
in
vs
,
our
mindes
,
our
memories
,
our
wills
,
and
affections
;
yea
,
our
very
consciences
are
still
impure
within
vs
,
there
is
no
good
nature
in
vs
in
any
one
faculty
of
our
soules
,
but
there
is
a
miserable
mixture
of
vile
infection
.
2.
Secondly
,
this
is
the
worse
,
because
this
is
incurable
.
There
lyeth
vpon
vs
a
very
necessity
of
sinning
,
wee
cannot
but
offend
.
Of
the
flesh
it
was
wel
said
,
I
can
neither
liue
with
thee
,
nor
without
thee
.
The
flesh
is
an
inseparable
ill
companion
of
our
liues
,
we
can
goe
no
whether
to
auoide
it
,
&c.
Thirdly
,
if
we
consider
but
some
of
the
effects
of
this
corruption
in
vs
,
as
1.
The
ciuill
warre
it
2.
Secondly
,
the
insufficiency
it
breeds
in
vs
for
our
callings
.
The
greatest
Apostle
must
in
this
respect
cryout
,
Who
is
sufficient
for
these
things
?
Though
Gods
worke
bee
all
faire
worke
,
yet
we
see
,
that
euery
man
is
extreamly
burthened
with
the
defects
,
and
mistakings
,
and
insufficiencies
,
which
befall
him
in
his
course
of
life
.
3.
It
workes
a
perpetuall
madnesse
in
the
heart
of
a
man
,
in
some
respects
worse
then
that
of
some
lunatickes
:
For
they
are
mad
at
some
times
of
the
yeare
,
onely
,
or
chiefly
;
but
man
is
seldome
,
or
neuer
free
from
this
inward
madnesse
of
heart
.
Salomon
saith
,
The
heart
of
the
sonnes
of
men
is
full
of
euil
,
and
madnesse
is
in
their
hearts
while
they
liue
,
and
after
that
,
they
goe
to
the
dead
.
Now
this
madnesse
appeares
in
this
,
that
men
can
neuer
bring
their
harts
to
a
settled
contentment
in
the
things
they
inioy
,
but
Death
comes
vpon
them
,
before
they
know
how
to
improue
the
ioy
of
their
hearts
in
the
blessings
they
enioy
,
whether
Temporall
or
Spirituall
.
This
vile
corruption
of
nature
diffuseth
gall
into
al
that
a
man
possesseth
;
so
as
it
marreth
the
taste
of
euery
thing
.
4.
It
fils
our
hearts
and
liues
with
innumerable
euils
;
it
ingenders
,
&
breeds
infinitely
,
swarmes
of
euill
thoughts
,
and
desires
,
and
aboundance
of
sinnes
in
mens
liues
and
conuersations
,
so
as
godly
Dauid
cries
out
;
Innumerable
euils
hauc
compassed
mee
about
,
and
I
am
not
able
to
looke
vp
.
They
were
more
then
the
haires
of
his
head
,
therefore
his
heart
failed
him
,
Ps.
40.
12.
5.
It
is
continually
mad
to
betray
vs
to
Sathan
and
the
world
,
in
all
the
occasions
of
our
life
.
6.
It
will
play
the
Tyrant
,
if
it
get
any
head
,
and
leade
vs
ćāć
,
and
giue
wretched
Lawes
to
the
members
:
yea
,
euery
sinne
,
which
is
the
brat
bred
of
this
corruption
,
is
like
a
fury
to
fright
and
amaze
vs
:
there
is
a
very
race
of
deuās
brāā
in
vs
,
when
Sathan
and
the
Flesh
ingender
together
in
vs
.
2.
And
as
we
are
thus
miserable
in
respect
of
the
remainders
of
corruption
,
so
are
we
in
respect
of
the
remainders
of
the
punishment
of
sinne
vpon
our
spirits
:
Our
hearts
were
neuer
fully
free
,
since
the
first
transgression
,
our
minds
are
yet
full
of
darknesse
;
that
euen
godly
men
do
seriously
cry
out
,
They
are
but
as
beasts
;
they
haue
not
the
vnderstanding
of
men
in
them
:
And
in
many
passages
of
life
they
carry
themselues
like
beasts
,
Prou.
3.
3.
Ps.
139.
Eccl.
3.
18.
The
ioyes
of
Gods
presence
are
for
the
greatest
part
kept
from
vs
:
our
consciences
are
still
but
in
a
kinde
of
prison
:
when
they
go
to
the
seat
of
iudgement
to
giue
sentence
in
any
cause
,
they
come
forth
with
fetters
vpon
their
legs
,
as
prisoners
themselues
;
besides
the
many
personall
scourges
light
vpon
our
soules
in
this
life
.
3.
Lastly
,
the
very
condition
of
our
bodies
should
not
be
ouer-pleasing
to
vs
:
our
deformities
,
and
infirmities
,
and
the
danger
of
further
diseases
,
should
tire
vs
out
,
and
make
vs
account
it
no
louely
thing
to
be
present
in
the
body
,
while
we
are
absent
from
the
LORD
.
And
thus
of
the
miseries
of
our
liues
also
.
Now
it
remaines
,
that
I
should
proceed
to
the
second
sort
of
contemplations
,
that
is
,
those
that
are
remouals
:
namely
such
meditations
,
as
take
off
the
obiections
,
which
are
in
the
hearts
of
men
.
CHAP.
XII
.
Comforts
against
the
Paine
of
death
.
THere
are
in
the
minds
of
all
men
certaine
Obiections
,
which
if
they
could
be
remoued
,
this
feare
of
Death
would
be
stocked
vp
by
the
very
rootes
.
I
will
instance
in
some
of
the
chiefe
of
them
;
and
set
downe
the
answers
to
them
1.
Ob.
Some
men
say
they
should
not
be
afraid
of
death
,
considering
the
gaine
of
it
,
&
the
happines
after
death
,
but
that
they
are
afraid
of
the
paine
of
dying
:
It
is
the
difficulty
of
the
passage
troubles
them
.
Sol.
For
answere
heereunto
diuers
things
would
be
considered
of
,
to
shew
men
the
folly
of
this
feare
.
First
,
thou
lik'st
not
Secondly
,
There
is
difficulty
in
getting
into
a
Hauen
.
Hadst
thou
rather
be
in
the
Tempest
stil
,
then
put
into
the
Hauen
?
Thirdly
,
thou
likest
not
Death
,
thou
saiest
,
for
the
paine
of
it
:
Why
then
likest
thou
life
,
which
puts
thee
to
worse
paine
?
Men
obiect
not
at
the
paines
of
life
,
which
they
endure
without
death
.
There
is
almost
no
man
,
but
hee
hath
endured
worse
pains
in
life
,
then
he
can
endure
in
death
,
and
yet
we
are
content
to
loue
life
still
:
Yea
,
such
is
our
folly
,
that
whereas
in
some
paines
of
life
wee
call
for
death
to
come
to
our
succours
:
yet
when
we
are
well
againe
,
wee
loue
life
,
and
loath
Death
.
Fourthly
,
we
are
manifestly
mistaken
concerning
death
:
For
the
last
gaspe
is
not
death
.
To
liue
,
is
to
die
:
For
how
much
wee
liue
,
so
much
we
die
;
euery
step
of
life
is
a
step
of
death
.
He
that
hath
liued
halfe
his
daies
,
is
dead
the
halfe
of
himselfe
:
Death
gets
first
our
infancie
,
then
our
youth
,
and
so
forwards
:
All
that
thou
hast
liued
,
is
dead
.
Fifthly
,
it
is
further
euident
,
that
in
death
there
is
no
paine
;
it
is
our
life
,
that
goeth
out
with
paine
:
We
deale
herein
,
as
if
a
man
after
sicknesse
,
should
accuse
his
health
of
the
last
pains
.
What
is
it
to
be
dead
,
but
not
to
be
in
the
world
?
and
is
it
any
paine
to
be
out
of
the
world
?
Were
we
in
any
paine
before
we
were
borne
?
Why
then
accuse
we
death
,
for
the
paines
our
life
giues
vs
at
the
parting
?
Is
not
sleepe
a
resemblance
of
Death
?
Sixthly
,
if
our
comming
into
the
world
bee
with
teares
:
Is
it
any
wonder
,
if
our
going
out
be
so
too
?
Seuenthly
:
Besides
,
it
is
euident
that
wee
make
the
passage
more
difficult
,
by
bringing
vnto
death
a
troubled
and
irresolute
minde
:
It
is
long
of
our selues
there
is
terrour
in
parting
.
Eighthly
,
Consider
yet
more
,
the
Humors
of
the
most
men
!
Men
will
suffer
infinite
paines
for
a
small
liuing
,
or
preferment
here
in
this
world
:
Yea
,
we
see
souldiers
for
a
small
price
will
put
themselues
into
vnspeakeable
dangers
,
and
that
many
times
at
the
pleasures
of
others
that
command
them
,
without
certaine
hope
of
aduantage
to
themselnes
.
Will
men
kill
themselues
for
things
of
no
valew
;
and
yet
be
afraid
of
a
litle
pain
to
be
endured
,
when
such
a
glorious
estate
is
immediately
to
be
enioyed
in
heauen
?
Ninthly
,
Let
not
men
pretend
the
paines
of
death
,
that
is
but
a
figge
leafe
to
couer
their
little
faith
:
For
they
will
languish
of
the
Gowte
,
or
Stone
,
a
long
time
,
rather
then
die
one
sweet
death
with
the
easiest
conditions
possible
.
Tenthly
,
if
none
of
these
will
perswade
,
yet
attend
,
I
will
shew
thee
a
Mysterie
:
Feare
not
the
paines
of
death
:
For
first
,
Death
is
terrible
,
when
it
is
inflicted
by
the
Law
;
but
it
is
easie
,
when
it
is
inflicted
by
the
Gospell
:
The
curse
is
taken
off
from
thee
,
thou
art
not
vnder
the
Law
,
but
vnder
Grace
:
And
besides
,
for
this
cause
did
Christ
die
a
terrible
and
a
cursed
death
,
that
euery
death
might
be
blessed
to
vs
.
And
further
:
God
that
hath
greatly
loued
thee
in
life
,
will
not
neglect
thee
in
death
.
Precious
in
the
sight
of
the
LORD
,
is
the
death
of
his
Saints
.
What
shall
I
say
against
the
terrour
of
death
,
but
this
Text
of
the
Apostle
?
Thankes
be
to
God
that
hath
giuen
vs
victory
through
Iesus
Christ
.
Hee
hath
pul'd
the
sting
out
of
death
:
O
Death
,
where
is
thy
sting
?
1.
Cor.
15.
55.
Lastly
,
thou
hast
the
Spirit
of
Christ
in
thee
,
which
will
succour
and
strengthen
,
and
ease
thee
,
and
abide
with
thee
all
the
time
of
the
combate
.
Why
should
we
doubt
of
it
,
but
that
the
godly
die
more
easily
then
the
wicked
?
Neither
may
wee
gesse
at
their
paine
,
but
the
pangs
vpon
the
body
:
for
the
body
may
bee
in
grieuous
panges
,
when
the
man
feeles
nothing
,
and
the
soule
is
at
sweete
ease
in
preparing
it selfe
to
come
immediately
to
the
sight
of
God
.
CHAP.
XIII
.
Comforts
against
the
losse
of
the
body
in
death
.
2.
Ob.
OH
!
but
in
death
a
man
is
destroied
,
he
loseth
his
body
,
and
it
must
bee
rotted
in
the
earth
.
Sol.
1.
It
hath
bin
shewed
before
,
that
the
separation
of
the
soule
from
God
,
is
properly
death
,
but
the
separation
of
the
soule
from
the
body
,
is
but
the
shadow
of
death
,
&
wee
haue
no
reason
to
be
afraid
of
a
shadow
.
2.
The
body
is
not
the
man
,
the
man
remaines
still
,
though
he
be
without
the
body
.
Abraham
,
Isaac
,
and
Iacab
,
are
prooued
to
be
liuing
still
by
our
Sauiour
Christ
,
though
their
bodies
were
consumed
in
the
earth
,
and
GOD
was
their
God
still
.
It
is
true
,
Death
seazeth
on
the
body
,
but
a
Christian
,
at
the
most
,
suffers
,
but
aliquid
mortis
,
a
little
of
death
.
Death
is
like
a
Serpent
;
the
Serpent
must
eat
dust
:
now
death
therefore
can
feede
vpon
no
more
,
but
our
dust
,
which
is
the
body
,
it
cannot
touch
the
soule
:
wheras
wicked
men
suffer
the
whole
power
of
death
,
because
it
seazeth
both
vpon
body
and
soule
too
,
and
in
their
case
onely
it
is
true
,
that
death
destroyes
a
man
.
3.
Grant
that
wee
lose
the
body
in
death
,
yet
that
ought
not
to
be
terrible
:
for
what
the
body
is
,
it
hath
been
before
shewed
.
It
is
but
a
prison
to
the
soule
,
an
old
rotten
house
,
or
a
ragged
garment
.
It
is
but
as
the
barke
of
a
tree
,
or
the
shell
,
or
such
like
;
now
what
great
losse
can
there
be
in
any
of
these
?
4.
This
separation
is
but
for
a
time
neither
;
we
doe
not
for
euer
lose
the
body
,
wee
shall
haue
our
bodies
again
,
they
are
kept
safe
for
vs
till
the
day
of
Christ
.
Our
graues
are
Gods
chests
,
&
hee
makes
a
precious
account
of
the
bodies
of
his
Saints
,
they
shall
bee
raised
vp
againe
at
the
last
day
:
GOD
will
giue
a
charge
to
the
earth
to
bring
forth
her
dead
,
&
make
a
true
account
to
him
,
Reue.
20.
And
God
hath
giuen
vs
the
assurance
of
this
,
not
onely
in
his
Word
by
promising
it
,
but
in
his
Sonne
,
whom
hee
hath
raised
from
the
dead
.
If
any
say
,
What
is
that
to
vs
,
that
Christs
body
is
raised
?
I
answere
,
It
is
a
full
assurance
of
the
safety
,
and
of
the
resurrection
of
our
bodies
.
For
Christ
is
our
head
.
Now
cast
a
man
into
a
Riuer
,
though
all
the
body
bee
vnder
water
,
yet
the
man
is
safe
,
if
the
head
bee
aboue
water
.
For
the
head
will
bring
out
all
the
body
after
it
.
So
it
is
in
the
body
of
Christ
,
though
all
wee
sinke
in
the
riuer
of
death
,
yet
our
Head
is
risen
,
and
is
aboue
water
,
and
therefore
the
whole
body
is
safe
.
5.
It
should
yet
more
satisfie
vs
,
if
we
throughly
consider
,
that
we
shall
haue
our
bodies
againe
much
better
then
now
they
are
.
Those
vile
bodies
wee
lay
down
in
death
,
shall
be
restored
againe
vnto
vs
glorious
bodies
,
like
the
body
of
Christ
now
glorified
,
Phil.
3.
21.
And
therefore
death
loseth
by
taking
away
our
bodies
;
we
haue
a
great
victory
ouer
death
.
The
graueis
but
a
Furnace
to
refine
them
,
they
shall
come
out
againe
immortall
and
incorruptible
.
CHAP.
XIIII
.
The
desire
of
long
life
confuted
.
3.
Ob.
OH
!
but
if
I
might
liue
long
,
I
would
desire
no
more
,
if
I
might
not
dye
till
I
were
fifty
,
or
threescore
yeeres
old
,
I
should
bee
contented
to
dye
then
.
Sol.
There
are
many
things
may
shew
the
vanitie
&
folly
of
men
,
in
this
desire
of
long
life
:
For
1.
If
thou
art
willing
to
2.
Is
any
man
angry
&
greeued
when
he
is
at
sea
in
a
tempest
,
because
hee
shall
be
so
quickly
carried
into
the
Hauen
?
Is
he
displeased
with
the
wind
,
that
wil
soon
set
him
safe
in
the
harbour
?
If
thou
beleeue
,
that
death
will
end
all
thy
miseries
,
why
art
thou
carefull
to
defer
the
time
?
3.
Till
thy
debt
be
paid
time
wil
not
ease
thee
,
thy
care
will
continue
,
and
therefore
thou
wert
as
good
pay
at
the
first
,
if
thou
bee
sure
it
must
bee
paid
at
all
.
4.
In
this
world
there
is
neither
young
,
nor
old
:
When
thou
hast
liued
to
that
age
thou
desirest
,
thy
time
past
will
bee
as
nothing
.
Thou
wilt
still
expect
that
,
which
is
to
come
,
thou
wilt
be
as
ready
to
demaund
longer
respite
then
,
as
now
.
5.
What
wouldest
thou
tarry
heere
so
long
for
?
There
will
bee
nothing
new
,
but
what
thou
hast
tasted
:
and
often
drinking
will
not
quench
thy
thirst
,
thou
hast
an
incurable
Dropsie
in
thy
heart
,
and
those
earthly
things
haue
no
abilitie
to
fill
thy
heart
with
good
,
or
satisfy
thee
.
6.
Wouldest
not
thou
iudge
him
a
Sot
,
that
mournes
because
hee
was
not
aliue
a
hundred
yeres
agoe
?
And
thou
art
no
better
:
thou
mournest
,
because
thou
canst
not
liue
a
hundred
yeeres
here
.
7.
Thou
hast
no
power
of
the
morrow
,
to
make
it
happy
to
thee
.
If
thou
dye
young
,
thou
art
like
one
that
hath
lost
a
Dye
,
with
which
hee
might
as
well
haue
lost
,
as
wonne
.
8.
Consider
the
proportion
of
time
thou
desirest
to
thy selfe
,
reckon
what
will
be
spent
in
sleep
,
care
,
disgrace
,
sickenesse
,
trouble
,
wearinesse
,
emptinesse
,
feare
;
and
vnto
all
this
adde
sinne
:
and
then
thinke
,
how
small
a
portion
is
left
of
this
time
,
&
how
small
good
it
will
do
thee
.
What
can
that
aduantage
thee
with
such
mixtures
of
euill
?
It
is
certaine
,
to
liue
long
,
is
but
to
be
long
troubled
,
and
to
die
quickly
,
is
quickly
to
be
at
rest
.
9.
Lastly
,
if
there
were
nothing
else
to
be
said
,
yet
this
may
suffice
,
that
there
is
no
comparison
between
time
and
eternity
.
What
is
that
space
of
time
to
eternity
?
If
thou
loue
life
,
why
dost
thou
not
loue
eternall
life
?
as
was
said
before
.
CHAP.
XV.
Of
them
that
would
liue
to
do
good
.
4.
Ob.
BVT
I
would
liue
long
to
do
good
,
and
benefite
others
,
and
to
do
God
seruice
,
&
to
benefite
others
by
mine
example
.
Sol.
1.
Search
thine
2.
God
,
that
set
you
to
do
his
worke
,
knowes
,
how
long
it
is
fit
for
thee
to
bee
at
the
same
:
hee
knowes
,
how
to
make
vse
of
the
labours
of
his
worke-men
.
Hee
will
not
call
thee
from
thy
worke
,
till
he
be
prouided
to
dispatch
his
businesse
without
thee
.
3.
It
may
be
,
if
thou
be
long
at
thy
worke
,
thou
wouldest
marre
all
;
thy
last
workes
would
not
be
so
good
as
thy
first
;
it
is
best
to
giue
ouer
,
while
thou
dost
well
,
&c.
4.
If
God
will
pay
thee
as
much
for
halfe
a
day
,
as
for
the
whole
:
art
thou
not
so
much
the
more
to
praise
him
?
5.
It
is
true
,
that
the
best
comfort
of
our
life
here
,
is
in
a
religious
conuersation
:
but
thy
Religion
is
not
hindred
by
going
to
heauen
,
but
perfected
:
There
is
no
comparison
betweene
thy
goodnesse
on
earth
,
and
that
in
heauen
:
For
though
thou
maist
do
much
good
here
;
yet
it
is
certaine
,
thou
dost
much
euill
here
too
.
6.
Whereas
thou
perswadest
thy selfe
,
that
by
example
thou
maist
mend
others
,
thou
art
much
mistaken
:
A
thousand
men
may
sooner
catch
the
plague
in
an
infected
Towne
,
then
one
be
healed
.
It
is
but
to
tempt
God
to
desire
continuanceā
in
this
infectious
world
,
longer
then
our
time
;
for
the
best
way
is
to
get
farre
from
the
contagion
.
If
diuers
fresh
waters
fall
into
the
Sea
;
what
doth
that
to
take
away
the
saltnesse
of
the
Sea
?
No
more
can
two
or
three
Lots
reforme
a
world
of
Sodomites
.
CHAP.
XVI
.
Why
men
may
not
make
away
themselues
,
to
be
rid
of
the
miseries
of
life
.
5.
Ob.
BVT
then
it
seems
by
this
,
that
it
were
a
mans
best
course
to
cast
away
life
,
seeing
so
much
euill
is
in
life
,
and
so
much
good
to
be
had
in
death
.
Sol.
1.
I
thinke
the
most
of
vs
may
bee
trusted
for
that
danger
.
For
though
the
soule
aspire
to
the
good
to
come
,
yet
the
body
tends
vnto
the
earth
,
&
like
a
heauy
clog
weighes
men
downewards
.
2.
That
is
not
the
course
,
Saul
,
Achitophel
,
Iudas
,
and
the
like
.
Yea
,
it
is
damnable
:
for
he
that
leaueth
his
work
before
God
calls
him
,
loseth
it
,
&
besides
,
incurres
eternall
death
.
As
the
souldier
that
runneth
away
,
dieth
for
it
when
he
is
taken
:
so
the
Christian
that
murdereth
himselfe
,
perisheth
;
I
say
,
that
murdereth
himselfe
,
being
himselfe
.
CHAP.
XVII
.
Why
we
shold
not
be
troubled
to
part
with
our
friends
.
6.
Ob.
MIght
some
other
say
,
I
could
more
willingly
dye
,
but
me
thinks
it
is
greeuous
vnto
me
to
part
with
friends
,
&
acquaintance
,
I
cannot
willingly
goe
from
my
kindred
,
and
my
familiars
,
life
is
sweet
in
respect
of
their
presence
,
and
loue
,
and
societie
.
Sol.
It
is
true
,
that
vnto
some
minds
this
is
the
greatest
contentment
of
life
of
any
thing
,
but
yet
many
things
must
be
considered
:
For
First
,
amongst
a
hundred
men
,
scarce
one
can
2.
Those
,
that
can
plead
felicitie
in
their
friends
;
yet
what
is
it
?
one
pleasing
dreame
hath
more
in
it
,
then
a
months
contentment
which
can
be
reaped
from
thy
friends
.
Alas
!
it
is
not
the
thousand
part
of
thy
life
,
which
is
satisfied
with
delight
from
them
.
3.
Thou
seest
thy
friends
drop
away
from
thee
from
day
to
day
;
for
either
they
die
,
or
they
are
so
farre
remooued
from
thee
,
that
they
are
as
it
were
dead
to
thee
;
&
sith
they
are
gone
,
who
would
not
long
to
go
after
them
?
4.
The
friends
that
are
left
,
are
not
sure
to
thee
:
men
are
mutable
,
as
well
as
mortall
;
they
may
turne
to
bee
thy
foes
,
that
now
are
dearest
vnto
thee
:
or
if
they
fall
not
into
tearms
of
flat
enmity
,
they
may
grow
full
,
and
wearie
of
thee
,
and
so
,
carelesse
of
thee
.
5.
If
none
of
these
would
satisfie
thee
,
yet
what
are
thy
friends
on
earth
,
to
thy
friends
thou
shalt
find
in
heauen
?
This
is
an
answere
beyond
all
exception
.
6.
Lastly
,
by
death
thou
doost
not
lose
thy
friends
neither
,
for
thou
shalt
find
them
,
and
enioy
them
in
another
world
to
all
eternitie
;
and
therefore
thou
hast
no
reason
for
thy
friends
sake
to
bee
loth
to
dye
.
7.
Ob.
But
might
some
one
say
,
All
my
griefe
is
to
part
with
my
wife
&
children
,
and
to
leaue
them
,
especially
in
an
vnsettled
estate
.
Sol.
1.
Hast
thou
forgotten
the
consolation
that
saith
,
God
will
be
a
father
to
the
fatherlesse
,
and
a
Iudge
,
and
a
Protector
of
the
widowes
cause
?
Hee
will
relieue
both
the
fatherless
and
the
widow
,
as
many
Scriptures
doe
assure
vs
,
Psal.
146.
9.
&
68.
6.
Prou.
15.
25.
2.
Thou
leauest
them
but
for
a
time
;
God
will
restore
them
to
thee
againe
in
a
better
world
.
3.
Thou
gainst
the
presence
of
God
,
and
his
eternall
coniunction
,
who
will
be
more
to
thee
,
then
many
thousand
wiues
,
or
children
could
be
.
He
can
be
hurt
by
the
losse
of
no
company
,
that
findeth
God
in
heauen
.
CHAP.
XVIII
.
Why
we
should
not
be
sorry
to
leaue
the
pleasures
of
life
.
8.
Ob.
BVT
might
some
other
say
,
My
heart
is
sorely
vexed
,
because
in
death
I
must
part
with
the
pleasures
of
life
.
Sol.
There
are
many
things
might
quiet
mens
mindes
in
respect
of
this
obiection
:
For
thy
pleasures
are
either
sinfull
pleasures
,
1.
That
the
paines
of
thy
life
are
,
and
will
bee
greater
both
for
number
and
continuance
,
then
thy
pleasures
can
be
:
No
pleasure
at
once
,
euer
lasted
so
long
,
as
the
fit
of
an
Ague
.
2.
Thou
forgettest
,
what
end
they
may
haue
:
For
thy
pleasures
may
go
out
with
gall
.
For
either
shame
,
or
losse
,
or
euill
sicknesse
may
fall
vpon
thee
:
or
if
not
,
yet
thine
owne
heart
will
loath
them
;
as
they
are
vanity
,
so
they
will
proue
vexation
of
spirit
:
Thou
wilt
be
extremely
tired
with
them
.
3.
Thou
art
farre
from
giuing
thy
life
for
Christ
,
that
wilt
not
forgoe
the
superfluity
of
life
for
him
.
4.
That
in
thy
delights
thou
shewest
the
greatest
weakenes
,
so
as
thou
maist
say
of
Laughter
,
Thou
art
mad
,
Eccl.
2.
2.
5.
That
death
doth
not
spoile
thee
of
pleasures
:
For
it
bringeth
thee
to
the
pleasures
,
that
are
at
Gods
right
hand
for
euermore
,
Psal.
16.
vlt.
CHAP.
XIX
.
Why
we
should
not
be
loth
to
leaue
the
honours
of
the
world
.
9.
Ob.
IF
any
other
obiect
,
the
lothnes
to
leaue
his
honours
,
or
high
place
in
the
world
:
I
may
answer
diuers
things
.
Sol.
1.
Why
shouldest
thou
be
so
in
loue
with
the
honours
of
this
world
,
if
thou
but
consider
how
small
thy
preferment
is
,
or
can
be
?
The
whole
earth
2.
Consider
seriously
the
thraldome
,
which
thy
preferment
brings
thee
vnto
:
Thou
canst
not
liue
free
,
but
still
thou
art
fettered
with
the
cares
,
and
feares
,
and
griefes
,
that
attend
thy
greatnesse
.
There
is
little
difference
between
thee
and
a
prisoner
;
saue
that
the
prisoner
hath
his
fetters
of
iron
,
and
thine
are
of
gold
;
and
that
his
fetters
binde
his
body
,
and
thine
thy
mind
:
He
weares
his
fetters
on
his
legs
,
and
thou
thine
on
thine
head
;
and
in
this
thou
art
one
way
lesse
contented
,
then
some
prisoners
:
for
they
can
sing
for
ioy
of
heart
,
when
thou
art
deiected
with
the
cares
and
griefes
of
thy
minde
.
If
thou
hast
a
Crowne
,
it
were
but
a
Crowne
of
thornes
,
in
respect
of
the
cares
it
would
put
thee
to
,
&c.
3.
Say
thou
shouldest
get
neuer
so
high
,
thou
canst
not
protect
thy selfe
from
the
miseries
of
thy
condition
,
nor
preserue
thy selfe
in
any
certainety
from
the
losse
of
all
thou
enioyest
.
If
thou
wert
as
high
as
the
toppe
of
the
Alpes
,
thou
canst
not
get
such
a
place
,
but
the
clouds
,
winds
,
stormes
,
&
terrible
lightnings
may
finde
thee
out
,
so
as
thou
wouldst
account
the
lower
ground
to
bee
the
safer
place
.
Thou
standest
as
a
man
on
the
top
of
a
pinacle
,
thou
canst
not
know
,
how
soone
thou
maist
tumble
downe
,
and
that
fearefully
.
4.
If
thou
shouldst
be
sure
to
enioy
thy
greatnes
of
place
in
the
world
:
yet
thou
art
not
sure
to
preserue
thine
honour
:
For
either
it
may
be
blemished
with
vniust
aspersions
,
or
else
some
fault
of
thy
own
may
marre
all
thy
praises
:
For
as
a
dead
flye
may
mat
a
whole
box
of
ointment
:
so
may
one
sinne
,
thy
glory
,
Eccl.
10.
1.
5.
Thou
losest
not
honour
by
dying
:
for
there
are
Crownes
of
glory
in
heauen
,
such
as
shall
neuer
wither
,
nor
be
corrupted
;
such
as
can
neuer
be
held
with
care
,
or
enuy
,
nor
lost
with
infamy
.
CHAP.
XX.
Why
it
should
not
trouble
vs
to
part
with
riches
.
10.
Ob.
IF
thou
be
infected
with
the
loue
of
riches
,
and
that
thou
art
loth
to
die
,
because
thou
wouldst
not
be
taken
from
thy
estate
,
and
outward
possessions
;
then
attend
vnto
these
considerations
.
Sol.
1.
Thou
camest
naked
into
the
world
;
and
2.
Thou
art
but
a
steward
of
what
thou
possessest
:
and
therefore
why
should
it
grieue
thee
to
leaue
,
what
thou
hast
imployed
,
to
the
disposing
of
thy
master
?
3.
Thou
hast
tried
by
experience
,
and
found
hitherto
,
that
contentment
of
heart
is
not
found
,
or
had
by
aboundance
of
outward
things
.
If
thou
hadst
all
the
Pearles
of
the
East
,
and
wert
Master
of
all
the
Mines
of
the
West
,
yet
will
not
thy
heart
bee
filled
with
good
:
by
heaping
vp
of
riches
,
thou
dost
but
heap
vp
vnquietnesse
.
4.
Riches
haue
wings
,
thou
maist
liue
to
lose
all
by
fire
,
or
water
,
or
thieues
,
or
suretiship
,
or
iniustice
,
or
vnthrifty
children
,
or
the
like
.
5.
They
are
riches
of
iniquity
.
There
is
a
snare
in
riches
,
and
nets
in
possessions
,
thy
gold
and
siluer
is
limed
,
or
poisoned
.
It
is
wonderfull
hard
,
and
in
respect
of
men
,
impossible
for
thee
to
bee
a
rich
man
,
but
thou
wilt
bee
a
sinful
man
,
especially
if
thy
heart
bee
growne
to
loue
money
,
and
to
haste
to
be
rich
.
6.
Thou
must
leaue
them
once
,
and
therefore
why
not
now
?
Thou
canst
not
enioy
them
euer
,
&
therefore
why
shouldest
thou
trouble
thy
heart
about
them
?
7.
By
death
thou
makest
exchange
of
them
for
better
riches
,
&
shalt
be
possessed
of
a
more
enduring
substance
.
Thou
shalt
enioy
the
vnsearchable
riches
of
Christ
,
thou
canst
neuer
be
fully
rich
,
til
thou
get
to
heauen
.
11.
Ob.
Might
some
one
say
,
I
should
not
feare
death
,
were
it
not
,
that
I
knowe
not
,
what
kind
of
death
I
shall
dye
:
I
may
dye
suddenly
,
or
by
the
hands
of
the
violent
,
or
without
the
presence
,
or
assistance
of
my
friends
,
or
the
like
.
Sol.
Sith
we
must
dye
,
it
is
the
lesse
matter
what
kind
of
death
we
dye
;
we
should
not
so
much
looke
how
wee
dye
,
as
whither
wee
shall
goe
when
wee
are
dead
.
2.
Christ
died
a
cursed
death
,
that
so
euery
death
might
be
blessed
to
vs
.
For
hee
that
liues
holily
,
cannot
dye
miserably
.
Hee
is
blessed
that
dieth
in
the
Lord
,
what
kind
of
death
soeuer
it
be
.
CHAP.
XXI
.
Shewing
the
cure
of
this
feare
of
death
by
practise
.
HItherto
of
the
way
of
curing
this
feare
of
death
by
meditation
.
It
remaines
now
,
that
I
proceed
to
shew
how
the
cure
is
to
bee
finished
,
and
perfected
1.
The
first
thing
wee
must
frame
our
liues
to
for
this
purpose
,
is
the
contempt
of
the
world
:
wee
must
striue
earnestlie
with
our
owne
hearts
,
to
forgoe
the
loue
of
worldly
things
.
It
is
an
easie
thing
to
be
willing
to
dye
,
when
our
hearts
are
clensed
of
the
loue
of
this
world
.
We
must
leaue
the
world
,
before
the
world
leaue
vs
,
and
learne
that
lesson
heartily
,
To
vse
the
world
,
as
if
we
vsed
it
not
.
Neither
ought
this
to
seeme
too
hard
a
precept
.
For
they
that
striue
for
mastery
,
abstaine
from
all
things
,
when
it
is
but
to
obtaine
a
corruptible
crowne
:
how
much
more
should
wee
be
willing
to
deny
the
delights
of
this
world
,
and
striue
with
our
natures
herein
,
seeing
it
is
to
obtaine
an
incorruptible
crowne
?
1.
Cor.
9.
24.
We
must
learne
of
Moses
,
who
brought
himselfe
to
it
willingly
,
to
forsake
the
pleasures
of
Egypt
,
and
to
chuse
rather
to
suffer
affliction
with
Gods
people
,
then
to
be
called
the
sonne
of
Pharaohs
daughter
,
Heb.
11.
26.
And
to
this
end
wee
should
first
restraine
all
needlesse
cares
,
&
busines
of
this
world
,
and
study
so
to
be
quiet
,
as
to
meddle
with
our
own
businesse
,
&
to
abbridge
them
into
as
narrow
a
scantling
,
as
our
callings
will
permit
.
Secondly
,
wee
should
auoid
,
as
much
as
may
bee
,
the
societie
with
the
fauourites
and
minions
of
the
world
,
I
meane
such
persons
,
as
admire
nothing
but
worldly
things
,
and
know
no
other
happinesse
than
in
this
life
:
That
speak
onely
of
this
world
,
and
commend
nothing
,
but
what
tends
to
the
praise
of
worldly
things
,
and
so
to
the
intising
of
our
hearts
after
the
world
.
And
withall
,
wee
should
sort
our selues
with
such
Christians
,
as
practise
this
contempt
of
the
world
as
well
as
praise
it
,
and
can
by
their
discourse
,
make
vs
more
in
loue
with
heauen
.
3.
Thirdly
,
we
should
daily
obserue
,
to
what
things
in
the
world
our
hearts
most
run
,
and
striue
with
GOD
by
prayer
,
to
get
downe
the
too
much
liking
,
and
desire
after
these
things
.
4.
Fourthly
,
wee
should
daily
be
pondring
on
these
meditations
,
that
shew
vs
the
vanitie
of
the
world
,
and
the
vilenesse
of
the
things
thereof
.
Thus
of
the
first
medicine
.
2.
Secondly
,
we
must
in
our
practise
,
soundly
mortifie
our
beloued
sins
:
our
sinnes
must
dye
,
before
we
dye
,
or
else
it
will
not
be
well
with
vs
.
The
sting
of
death
is
sinne
,
and
when
we
haue
puld
out
the
sting
,
we
need
not
feare
to
entertaine
the
Serpent
into
our
bosome
.
It
is
the
loue
of
some
sin
,
&
delight
in
it
,
that
makes
a
man
afraid
to
dye
,
or
it
is
the
remembrance
of
some
foule
euill
past
,
which
accuseth
the
hearts
of
men
:
and
therefore
men
must
make
sure
their
repentance
,
and
iudge
themselues
for
their
sinnes
,
and
then
they
need
not
feare
Gods
condemning
of
them
.
If
any
aske
me
,
how
they
may
knowe
when
they
haue
attained
to
this
rule
,
I
answer
,
When
they
haue
so
long
confessed
their
sinnes
in
secret
to
God
,
that
now
they
can
truly
say
,
there
is
no
sinne
they
know
by
themselues
,
but
they
are
as
desirous
to
haue
GOD
giue
them
strength
to
leaue
it
,
as
they
would
haue
God
to
shew
them
grace
to
forgiue
it
.
He
hath
soundly
repented
of
all
sin
,
that
desires
from
his
heart
to
liue
in
no
sin
.
And
vnto
this
rule
I
must
adde
the
care
of
an
vpright
&
vnrebukeable
conuersation
.
It
is
a
maruelous
encouragement
to
dye
with
peace
,
when
a
man
can
liue
without
offence
,
and
can
iustly
plead
his
integrity
of
conuersation
,
as
Samuel
did
,
1.
Sam.
12.
3.
and
Paul
,
Act.
26.
26
,
27.
and
2.
Cor.
1.
12.
3.
Thirdly
,
assurance
is
an
admirable
medicine
to
kill
this
feare
;
&
to
speake
distinctly
,
wee
should
get
the
assurance
first
of
Gods
fauour
,
and
our
owne
calling
and
election
.
For
hereby
an
entrance
will
be
ministred
into
the
heauenvly
kingdome
,
and
therefore
haue
I
handled
this
doctrine
of
the
Christians
assurance
,
before
I
medled
with
this
point
of
the
feare
of
death
.
Simeon
can
dye
willingly
,
when
his
eyes
haue
seene
his
saluation
.
Feare
of
death
is
alwaies
ioyned
with
a
weake
faith
,
and
the
full
assurance
of
faith
,
doth
maruelously
establish
the
heart
against
these
feares
,
and
breeds
a
certain
desire
of
the
comming
of
Christ
.
Paul
can
be
confident
when
he
is
able
to
say
,
I
knowe
whom
I
haue
belieued
,
and
that
hee
is
able
to
keepe
that
which
I
haue
committed
to
him
,
2.
Tim.
1.
12.
Besides
,
we
should
labour
to
get
a
particular
knowledge
and
assurance
of
our
happines
in
death
,
and
of
our
saluation
.
We
should
study
to
this
end
,
the
Arguments
that
shews
our
felicity
in
death
:
And
to
this
purpose
it
is
of
excellent
vse
to
receiue
the
Sacraments
often
:
For
Christ
by
his
Will
bequeathed
Heauen
to
vs
,
Ioh.
17.
and
by
the
death
of
the
Testator
this
Will
is
of
force
,
and
is
further
daily
sealed
vnto
vs
,
as
internally
by
the
Spirit
,
so
externally
by
the
Sacraments
.
Now
if
we
get
our
Charter
sealed
and
confirmed
to
vs
,
how
can
we
be
afraid
of
the
time
of
possession
?
Hee
is
fearelesse
of
death
,
that
can
say
with
the
Apostle
;
Whether
I
liue
or
die
,
I
am
the
Lords
,
Rom.
14.
8.
4.
That
charge
giuen
to
Hezekiah
,
concerning
the
setting
of
his
house
in
order
,
Esay
38.
is
of
singular
vse
for
this
Cure
:
Men
should
with
sound
aduice
settle
their
outward
estates
,
and
dispose
of
their
worldly
affaires
,
and
according
to
their
meanes
prouide
for
their
wife
,
and
children
.
A
great
part
of
the
feare
and
trouble
of
mens
hearts
is
ouer
.
,
when
their
Wils
are
discreetely
made
:
but
men
are
loth
to
die
,
so
long
as
their
outward
estates
are
vnsettled
,
and
vndisposed
.
It
is
a
most
preposterous
course
for
men
to
leaue
the
making
of
their
Wils
to
their
sicknesse
;
For
besides
their
disabilities
of
memories
or
vnderstanding
,
which
may
befall
them
,
the
trouble
of
it
breeds
vnrest
to
their
minds
,
and
besides
,
they
liue
all
the
time
in
neglect
of
their
duty
of
preparation
for
death
.
5.
We
may
much
help
our selues
by
making
vs
friends
with
the
riches
of
iniquity
:
we
should
learne
that
of
the
vniust
Steward
,
as
our
Sauiour
Christ
sheweth
,
since
we
shall
be
put
out
of
the
Stewardship
,
we
should
so
dispose
of
them
while
wee
haue
them
,
that
when
wee
die
,
they
may
receiue
vs
into
euerlasting
habitations
,
Luke
16.
An
vnprofitable
life
is
attended
with
a
seruile
feare
of
death
.
6.
It
would
master
this
feare
,
but
to
force
our selues
to
a
frequent
meditation
of
death
:
To
learne
to
die
daily
,
will
lessen
,
yea
,
remoue
the
feare
of
dying
:
Oh
this
remembring
of
our
latter
end
,
and
learning
to
number
our
daies
is
an
admirable
rule
of
practices
:
It
is
the
forgetfulnesse
of
death
,
that
makes
life
sinfull
,
&
death
terrible
,
Deut.
32.
19.
Psal.
90.
12.
Lam.
1.
9.
And
wee
should
beginne
this
exercise
of
meditation
betimes
;
Remember
thy
Creator
in
the
daies
of
thy
youth
,
Eccl.
12.
1.
This
is
that
is
called
for
,
when
our
Sauiour
Christ
requires
vs
,
and
all
men
,
so
to
watch
:
and
heerein
lay
the
praise
of
the
fiue
wise
Virgines
,
Math.
25.
3.
Thus
Iob
will
waite
,
till
the
time
of
his
change
come
,
Iob
10.
14.
And
of
purpose
hath
the
Lord
left
the
last
day
vncertain
,
that
we
might
euery
day
prepare
.
It
were
an
admirable
methode
,
if
we
could
make
euery
day
a
life
to
beginne
and
end
,
as
the
day
begins
,
and
ends
.
7.
Lastly
,
because
yet
wee
may
finde
this
feare
combersome
,
and
our
natures
extremely
deceitfull
:
there
is
one
thing
left
,
which
can
neuer
faile
to
preuaile
as
far
as
is
fit
for
vs
;
and
that
is
hearty
prayer
to
God
for
this
very
thing
.
Thus
Dauid
praies
,
Psal.
39.
4.
and
Moses
,
Psal.
90.
12.
and
Simeon
,
Luk.
2.
32.
And
in
as
much
as
Christ
died
for
this
end
,
to
deliuer
vs
from
this
feare
,
we
may
sue
out
the
priuiledge
,
and
by
prayer
striue
with
God
to
get
it
framed
in
vs
:
It
is
a
suite
God
will
not
deny
them
,
that
aske
in
the
name
of
Christ
,
because
it
is
a
thing
that
Christ
especially
aimed
at
in
his
owne
death
.
To
conclude
then
:
wee
haue
proued
,
that
it
is
possible
to
be
had
,
and
most
vncomely
to
want
it
;
and
likewise
the
way
hath
beene
shewed
,
how
both
by
meditation
&
practise
,
this
Cure
may
bee
effected
:
If
then
it
bee
not
wrought
in
any
of
vs
;
we
may
heere
finde
out
the
cause
in
our selues
:
For
if
wee
would
hereby
bee
soundly
aduised
and
ruled
,
we
might
attaine
to
it
all
the
daies
of
our
life
,
to
sing
with
the
Saints
that
triumphant
song
,
mentioned
both
in
the
Old
and
New
Testament
:
Oh
death
,
where
is
thy
sting
?
Oh
hell
,
where
is
thy
victory
?
Death
is
swallowed
vp
into
victory
:
so
as
we
are
now
the
conquerours
through
him
that
loued
vs
,
and
gaue
himselfe
to
death
for
vs
:
euen
Iesus
Christ
the
righteous
:
To
whom
with
the
Father
,
and
the
Holy
Ghost
bee
all
praise
in
the
Churches
,
throughout
all
ages
for
euer
.
Amen
.
FINIS
.