The
Rule
and
Exercises
of
holy
Dying
by
Ier
Taylor
D.
D.
THE
RVLE
AND
EXERCISES
OF
HOLY
DYING
.
In
which
are
described
The
MEANS
and
INSTRUMENTS
of
preparing
our selves
,
and
others
respectively
,
for
a
blessed
Death
:
and
the
remedies
against
the
evils
and
temptations
proper
to
the
state
of
Sicknesse
.
Together
with
Prayers
and
Acts
of
Vertue
to
be
used
by
sick
and
dying
persons
,
or
by
others
standing
in
their
Attendance
.
To
which
are
added
.
Rules
for
the
visitation
of
the
Sick
,
and
offices
proper
for
that
Ministery
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Isoc
.
ad
Demonic
.
LONDON
,
Printed
for
R.
R.
and
are
to
be
sold
by
Edward
Martin
Bookseller
in
Norwich
.
1651.
To
the
Right
Honourable
and
most
truly
Noble
RICHARD
Lord
VAVGHAN
,
Earl
of
CARBERY
,
Baron
of
EMLIN
,
and
MOLINGAR
;
Knight
of
the
Honourable
Order
of
the
BATH
.
My
Lord
,
I
Am
treating
your
Lordship
as
a
Roman
Gentleman
did
Saint
Augustine
and
his
Mother
;
I
shall
entertain
you
in
a
Charnel
house
,
and
carry
your
meditations
awhile
into
the
chambers
of
death
,
where
you
shall
finde
the
rooms
dressed
up
with
melancholy
arts
,
and
fit
to
converse
with
your
most
retired
thoughts
,
which
begin
with
a
sigh
and
proceed
in
deep
consideration
,
and
end
in
a
holy
resolution
.
The
sight
that
S.
Augustine
most
noted
in
that
house
of
sorrow
was
the
body
of
Caesar
clothed
with
all
the
dishonours
of
corruption
,
that
you
can
suppose
in
a
six
moneths
burial
.
But
I
know
that
without
pointing
,
your
first
thoughts
will
remember
the
change
of
a
greater
beauty
,
which
is
now
dressing
for
the
brightest
immortality
;
and
from
her
bed
of
darknesse
calls
to
you
to
dress
your
soul
for
that
change
which
shall
mingle
your
bones
with
that
beloved
dust
,
and
carry
your
soul
to
the
same
Quire
,
where
you
may
both
sit
and
sing
for
ever
.
My
Lord
it
is
your
dear
Ladies
Anniversary
,
and
she
deserved
the
biggest
honour
,
and
the
longest
memory
,
and
the
fairest
monument
,
and
the
most
solemne
mourning
;
and
in
order
to
it
give
me
leave
(
My
Lord
)
to
cover
her
Hearse
with
these
following
sheets
;
this
book
was
intended
first
to
minister
to
her
piety
;
and
she
desired
all
good
people
should
partake
of
the
advantages
which
are
here
recorded
:
she
knew
how
to
live
rarely
well
,
and
she
desired
to
know
how
to
dye
;
and
God
taught
her
by
an
experiment
.
But
since
her
work
is
done
and
God
supplyed
her
with
provisions
of
his
own
,
before
I
could
minister
to
her
,
and
perfect
what
she
desired
,
it
is
necessary
to
present
to
your
Lordship
those
bundles
of
Cypresse
which
were
intended
to
dresse
her
Closet
,
but
come
now
to
dresse
her
Hearse
.
(
My
Lord
)
both
your
Lordship
and
my self
have
lately
seen
and
felt
such
sorrows
of
death
,
and
such
sad
departure
of
Dearest
friends
,
that
it
is
more
then
high
time
we
should
think
our selves
neerly
concerned
in
the
accidents
;
Death
hath
come
so
neer
to
you
as
to
fetch
a
portion
from
your
very
heart
;
and
now
you
cannot
choose
but
digge
your
own
grave
and
place
your
coffin
in
your
eye
when
the
Angel
hath
dressed
your
scene
of
sorrow
and
meditation
with
so
particular
and
so
neer
an
object
;
and
therefore
as
it
is
my
duty
,
I
am
come
to
minister
to
your
pious
thoughts
,
and
to
direct
your
sorrows
that
they
may
turn
into
vertues
and
advantages
.
And
since
I
know
your
Lordship
to
be
so
constant
and
regular
in
your
devotions
,
and
so
tender
in
the
matter
of
justice
,
so
ready
in
the
expressions
of
charity
and
so
apprehensive
of
religion
,
and
that
you
are
a
person
whose
work
of
grace
is
apt
,
and
must
every
day
grow
towards
those
degrees
,
where
when
you
arrive
you
shall
triumph
over
imperfection
,
and
choose
nothing
but
what
may
please
God
,
I
could
not
by
any
compendium
conduct
and
assist
your
pious
purposes
so
well
as
by
that
which
is
the
great
argument
and
the
great
instrument
of
holy
living
,
the
consideration
and
exercises
of
death
.
My
Lord
,
it
is
a
great
art
to
dye
well
,
and
to
be
learnt
by
men
in
health
,
by
them
that
can
discourse
and
consider
;
by
those
whose
understanding
,
and
acts
of
reason
are
not
abated
with
fear
or
pains
,
and
as
the
greatest
part
of
death
is
passed
by
the
preceding
years
of
our
life
,
so
also
in
those
years
are
the
greatest
preparation
to
it
:
and
he
that
prepares
not
for
death
,
before
his
last
sicknesse
,
is
like
him
that
begins
to
study
Philosophy
when
he
is
going
to
dispute
publikely
in
the
faculty
.
All
that
a
sick
and
dying
man
can
do
is
but
to
exercise
those
vertues
,
which
he
before
acquired
,
and
to
perfect
that
repentance
which
was
begun
more
early
.
And
of
this
(
My
Lord
)
my
Book
I
think
is
a
good
testimony
,
not
onely
because
it
represents
the
vanity
of
a
late
and
sick-bed
repentance
,
but
because
it
contains
in
it
so
many
precepts
and
meditations
,
so
many
propositions
and
various
duties
,
such
forms
of
exercise
,
and
the
degrees
and
difficulties
of
so
many
graces
which
are
necessary
preparatives
to
a
holy
death
,
that
the
very
learning
the
duties
require
study
and
skill
,
time
and
understanding
in
the
wayes
of
godlinesse
;
and
it
were
very
vain
,
to
say
so
much
is
necessary
,
and
not
to
suppose
more
time
to
learn
them
,
more
skill
to
practise
them
,
more
opportunities
to
desire
them
,
more
abilities
both
of
body
and
mind
then
can
be
supposed
in
a
sick
,
amazed
,
timerous
,
and
weak
person
;
whose
naturall
acts
are
disabled
,
whose
senses
are
weak
,
whose
discerning
faculties
are
lessened
,
whose
principles
are
made
intricate
and
intangled
,
upon
whose
eye
sits
a
cloud
,
and
the
heart
is
broken
with
sicknesse
,
and
the
liver
pierced
thorow
with
sorrows
and
the
strokes
of
death
.
And
therefore
(
my
Lord
)
it
is
intended
by
the
necessity
of
affairs
,
that
the
precepts
of
dying
well
be
part
of
the
studies
of
them
that
live
in
health
,
and
the
dayes
of
discourse
and
understanding
:
which
in
this
case
hath
another
degree
of
necessity
superadded
;
because
in
other
notices
,
an
imperfect
study
may
be
supplied
by
a
frequent
exercise
,
and
a
renewed
experience
:
Here
,
if
we
practise
imperfectly
once
,
we
shall
never
recover
the
errour
:
for
we
die
but
once
;
and
therefore
it
will
be
necessary
that
our
skill
be
more
exact
,
since
it
is
not
to
be
mended
by
triall
,
but
the
actions
must
be
for
ever
left
imperfect
,
unlesse
the
habit
be
contracted
with
study
and
contemplation
before
hand
.
And
indeed
I
were
vain
,
if
I
should
intend
this
book
to
be
read
and
studied
by
dying
persons
:
and
they
were
vainer
that
should
need
to
be
instructed
in
those
graces
which
they
are
then
to
exercise
and
to
finish
.
For
a
sick
bed
is
only
a
school
of
severe
exercise
,
in
which
the
spirit
of
a
man
is
tried
,
and
his
graces
are
rehearsed
:
and
the
assistances
which
I
have
in
the
following
pages
given
to
those
vertues
which
are
proper
to
the
state
of
sicknesse
,
are
such
as
suppose
a
man
in
the
state
of
grace
;
or
they
confirm
a
good
man
,
or
they
support
the
weak
,
or
adde
degrees
,
or
minister
comfort
,
or
prevent
an
evil
,
or
cure
the
little
mischiefs
which
are
incident
to
tempted
persons
in
their
weaknesse
;
this
is
the
summe
of
the
present
designe
,
as
it
relates
to
dying
persons
.
And
therefore
I
have
not
inserted
any
advices
proper
to
old
age
,
but
such
as
are
common
to
it
and
the
state
of
sicknesse
;
for
I
suppose
very
old
age
to
be
a
longer
sicknesse
,
it
is
labour
and
sorrow
when
it
goes
beyond
the
common
period
of
nature
;
but
if
it
be
on
this
side
that
period
,
and
be
healthfull
,
in
the
same
degree
it
is
so
,
I
reckon
it
in
the
accounts
of
life
;
and
therefore
it
can
have
no
distinct
consideration
.
But
I
do
not
think
it
is
a
station
of
advantage
to
begin
the
change
of
an
evil
life
in
:
It
is
a
middle
state
between
life
and
death-bed
,
and
therefore
although
it
hath
more
of
hopes
,
then
this
,
and
lesse
then
that
,
yet
as
it
partakes
of
either
state
:
so
it
is
to
be
regulated
by
the
advices
of
that
state
,
and
judged
by
its
sentences
.
Onely
this
:
I
desire
,
that
all
old
persons
would
sadly
consider
that
their
advantages
in
that
state
are
very
few
,
but
their
inconveniences
are
not
few
:
Their
bodies
are
without
strength
,
their
prejudices
long
and
mighty
,
their
vices
(
if
they
have
lived
wickedly
)
are
habituall
,
the
occasions
of
their
vertues
not
many
,
the
possibilities
of
some
(
in
the
matter
of
which
they
stand
very
guilty
)
are
past
,
and
shall
never
return
again
(
such
are
,
chastity
,
and
many
parts
of
self-deniall
;
)
that
they
have
some
temptations
proper
to
their
age
,
as
peevishnesse
,
and
pride
,
covetousnesse
,
and
talking
,
wilfulnesse
and
unwillingnesse
to
[
](A64099-e440-b)*
*
Vel
quia
nil
rectum
nisi
quod
placuit
●ibi
ducunt
,
Vel
quia
turpe
putant
parere
mino●ibus
,
&
quae
Imberbes
didicere
,
senes
perdenda
fateri
.
learn
,
and
they
think
they
are
protected
by
age
from
learning
anew
,
or
repenting
the
old
;
and
do
not
[
](A64099-e480-b)*
*
Tenellis
adhuc
infantiae
suae
persuasionibus
in
senectute
puerascunt
Mamertus
.
leave
,
but
change
their
vices
:
And
after
all
this
,
either
the
day
of
their
repentance
is
past
,
as
we
see
it
true
in
very
many
,
or
it
is
expiring
and
towards
the
Sun-set
,
as
it
is
in
all
;
and
therefore
although
in
these
,
to
recover
is
very
possible
,
yet
we
may
also
remember
that
in
the
matter
of
vertue
and
repentance
,
possibility
is
a
great
way
off
from
performance
;
and
how
few
do
repent
,
of
whom
it
is
onely
possible
that
they
may
;
and
that
many
things
more
are
required
to
reduce
their
possibility
to
act
:
a
great
grace
,
an
assiduous
ministery
,
an
effective
calling
,
mighty
assistances
,
excellent
counsell
,
great
industry
,
a
watchfull
diligence
,
a
well
disposed
mind
,
passionate
desires
,
deep
apprehensions
of
danger
,
quick
perceptions
of
duty
,
and
time
,
and
Gods
good
blessing
,
and
effectuall
impression
and
seconding
all
this
,
that
to
will
,
and
to
do
,
may
by
him
be
wrought
to
great
purposes
,
and
with
great
speed
.
And
therefore
it
will
not
be
amisse
,
but
it
is
hugely
necessary
,
that
these
persons
who
have
lost
their
time
and
their
blessed
opportunities
should
have
the
diligence
of
youth
,
and
the
zeal
of
new
converts
,
and
take
account
of
every
hour
that
is
left
them
,
and
pray
perpetually
,
and
be
advised
prudently
,
and
study
the
interest
of
their
souls
carefully
,
with
diligence
,
and
with
fear
;
and
their
old
age
which
in
effect
is
nothing
,
but
a
continuall
death-bed
,
dressed
with
some
more
order
and
advantages
,
may
be
a
state
of
hope
,
and
labour
,
and
acceptance
,
through
the
infinite
mercies
of
God
in
Jesus
Christ
.
But
concerning
sinners
,
really
under
the
arrest
of
death
,
God
hath
made
no
death-bed
covenant
,
the
Scripture
hath
recorded
no
promises
,
given
no
instructions
;
and
therefore
I
had
none
to
give
,
but
onely
the
same
which
are
to
be
given
to
all
men
that
are
alive
,
because
they
are
so
,
and
because
it
is
uncertain
when
they
shall
be
otherwise
;
But
then
this
advice
I
also
am
to
insert
.
That
they
are
the
smallest
number
of
Christian
men
,
who
can
be
divided
by
the
characters
of
a
certain
holinesse
,
or
an
open
villany
:
and
between
these
,
there
are
many
degrees
of
latitude
,
and
most
are
of
a
middle
sort
,
concerning
which
we
are
tied
to
make
the
judgements
of
charity
,
and
possibly
God
may
do
so
too
;
But
however
,
all
they
are
such
to
whom
the
rules
of
holy
dying
are
usefull
and
applicable
,
and
therefore
no
separation
is
to
be
made
in
this
world
;
but
where
the
case
is
not
evident
,
men
are
to
be
permitted
to
the
unerring
judgement
of
God
,
where
it
is
evident
,
we
can
rejoyce
or
mourn
for
them
that
die
.
In
the
Church
of
Rome
they
reckon
otherwise
concerning
sick
and
dying
Christians
then
I
have
done
.
For
they
make
profession
,
that
from
death
to
life
,
from
sin
to
grace
,
a
man
may
very
certainly
be
changed
,
though
the
operation
begin
not
before
his
last
hour
,
and
half
this
,
they
do
upon
his
death
bed
▪
and
the
other
half
when
he
is
in
his
grave
:
and
they
take
away
the
eternal
punishment
in
an
instant
,
by
a
school
distinction
or
the
hand
of
the
Priest
;
and
the
temporal
punishment
shall
stick
longer
,
even
then
when
the
man
is
no
more
measured
with
time
,
having
nothing
to
do
with
any
thing
of
,
or
under
the
sun
;
but
that
they
pretend
to
take
away
too
,
when
the
man
is
dead
;
and
,
God
knowes
,
the
poor
man
for
all
this
,
payes
them
both
in
hell
.
The
distinction
of
temporal
and
eternal
is
a
just
measure
of
pains
,
when
it
referres
to
this
life
and
another
;
but
to
dream
of
a
punishment
temporal
when
all
his
time
is
done
,
and
to
think
of
repentance
when
the
time
of
grace
is
past
,
are
great
errours
;
the
one
in
Philosophy
,
and
both
in
Divinity
,
and
are
a
huge
folly
in
their
pretence
,
and
infinite
danger
if
they
are
believed
;
being
a
certain
destruction
of
the
necessity
of
holy
living
,
when
men
dare
trust
them
,
and
live
at
the
rate
of
such
doctrines
.
The
secret
of
these
is
soon
discovered
:
for
by
such
means
though
a
holy
life
be
not
necessary
,
yet
a
priest
is
;
as
if
God
did
not
appoint
the
Priest
to
minister
to
holy
living
,
but
to
excuse
it
;
so
making
the
holy
calling
not
onely
to
live
upon
the
sins
of
the
people
,
but
upon
their
ruine
;
and
the
advantages
of
their
function
to
spring
from
their
eternal
dangers
.
It
is
an
evil
craft
to
serve
a
temporal
end
upon
the
death
of
souls
;
that
,
is
an
interest
not
to
handled
but
with
noblenesse
and
ingenuity
,
fear
and
caution
,
diligence
and
prudence
,
with
great
skill
,
and
great
honesty
,
with
reverence
and
trembling
,
and
severity
:
a
soul
is
worth
all
that
,
and
the
need
we
have
requires
all
that
;
and
therefore
those
doctrines
that
go
lesse
then
all
this
,
are
not
friendly
,
because
they
are
not
safe
.
I
know
no
other
great
difference
in
the
visitation
and
treating
of
sick
persons
,
then
what
depends
upon
the
article
of
late
repentance
;
for
all
Churches
agree
in
the
same
essential
propositions
,
and
assist
the
sick
by
the
same
internal
ministeries
;
as
for
external
,
I
mean
unction
,
used
in
the
Church
of
Rome
,
since
it
is
used
when
the
man
is
above
half
dead
,
when
he
can
exercise
no
act
of
understanding
,
it
must
needs
be
nothing
;
for
no
rational
man
can
think
that
any
ceremonie
can
make
a
spiritual
change
without
a
spiritual
act
of
him
that
is
to
be
changed
;
nor
work
by
way
of
nature
,
or
by
charme
;
but
morally
and
after
the
manner
of
reasonable
creatures
;
and
therefore
I
do
not
think
that
ministery
at
all
fit
to
be
reckoned
among
the
advantages
of
sick
persons
.
The
Fathers
of
the
Councel
of
Trent
first
disputed
and
after
their
manner
at
last
agreed
,
that
extream
unction
was
instituted
by
Christ
.
But
afterwards
,
being
admonished
by
one
of
their
Theologues
,
that
the
Apostles
ministred
unction
to
infirm
people
before
they
were
Priests
(
the
Priestly
order
according
to
their
doctrine
being
collated
in
the
institution
of
the
last
Supper
)
for
fear
that
it
should
be
thought
that
this
unction
might
be
administred
by
him
that
was
no
Priest
,
they
blotted
out
the
word
[
instituted
]
and
put
in
its
stead
[
insinuated
]
this
Sacrament
;
Concil.
Trid.
hist
lib
4.
and
that
it
was
published
by
Saint
Iames.
So
it
is
in
their
Doctrine
:
and
yet
in
their
anathematismes
,
they
curse
all
them
that
shall
deny
it
to
have
been
[
instituted
]
by
Christ
.
I
shall
lay
no
more
prejudice
against
it
,
or
the
weak
arts
of
them
that
maintain
it
,
but
adde
this
onely
,
that
there
being
but
two
places
of
Scripture
pretended
for
this
ceremonie
,
some
chief
men
of
their
own
side
have
proclaimed
those
two
invalid
as
to
the
institution
of
it
;
for
Suarez
sayes
that
the
unction
used
by
the
Apostles
in
S.
Mark
6.13
.
is
not
the
same
with
what
is
used
in
the
Church
of
Rome
;
and
that
it
cannot
be
plainly
gathered
from
the
Epistle
of
Saint
Iames
,
Cajetan
affirms
,
and
that
it
did
belong
to
the
miraculous
gift
of
healing
,
not
to
a
Sacrament
.
The
sick
mans
exercise
of
grace
formerly
acquired
,
his
perfecting
repentance
begun
in
the
dayes
of
health
,
the
prayers
and
counsels
of
the
Holy
man
that
ministers
,
the
giving
the
Holy
Sacrament
,
the
Ministery
and
assistance
of
Angels
,
and
the
mercies
of
God
,
the
peace
of
conscience
and
the
peace
of
the
Church
are
all
the
assistances
and
preparatives
that
can
help
to
dresse
his
lamp
.
But
if
a
man
shall
go
to
buy
oil
,
when
the
Bridegroom
comes
,
if
his
lamp
be
not
first
furnish'd
,
and
then
trimmed
,
that
in
his
life
,
this
upon
his
death-bed
,
his
station
shall
be
without
doors
,
his
portion
with
unbelievers
,
and
the
unction
of
the
dying
man
shall
no
more
strengthen
his
soul
,
then
it
cures
his
body
,
and
the
prayers
for
him
after
his
death
shall
be
of
the
same
force
as
if
they
should
pray
that
he
should
return
to
life
again
the
next
day
,
and
live
as
long
as
Lazarus
in
his
return
.
But
I
consider
,
that
it
is
not
well
,
that
men
should
pretend
any
thing
will
do
a
man
good
when
he
dies
,
and
yet
the
same
ministeries
and
ten
times
more
assistances
are
found
for
fourty
or
fifty
years
together
to
be
ineffectual
;
can
extreme
unction
at
last
cure
what
the
Holy
Sacrament
of
the
Eucharist
all
his
life
time
could
not
do
?
Can
prayers
for
a
dead
man
do
him
more
good
then
when
he
was
alive
?
If
all
his
dayes
the
man
belonged
to
death
and
the
dominion
of
sin
,
and
from
thence
could
not
be
recovered
by
Sermons
,
and
counsels
,
and
perpetual
precepts
,
and
frequent
Sacraments
,
by
confessions
and
absolutions
,
by
prayers
and
advocations
,
by
external
ministeries
and
internal
acts
,
it
is
but
too
certain
that
his
lamp
cannot
then
be
furnished
;
his
extreme
unction
is
onely
then
of
use
when
it
is
made
by
the
oil
that
burned
in
his
lamp
in
all
the
dayes
of
his
expectation
and
waiting
for
the
coming
of
the
Bridegroom
.
Neither
can
any
supply
be
made
in
this
case
by
their
practise
of
praying
for
the
dead
:
though
they
pretend
for
this
the
fairest
precedents
of
the
Church
and
of
the
whole
world
.
The
Heathens
they
say
did
it
;
and
the
Jews
did
it
,
and
the
Christians
did
it
;
some
were
baptized
for
the
dead
in
the
dayes
of
the
Apostles
;
and
very
many
were
communicated
for
the
dead
[
](A64099-e930-b)*
*
Tertul
de
Monog
.
S.
Cyprian
l.
1.
ep.
9
Sa.
Athan
q.
33.
S.
Cyril
.
myst
.
cat
.
5.
Epiphan.
Haeres
.
75.
Aug.
de
haeres
.
c.
33.
Concil.
Carth.
3.
c.
29
for
many
ages
after
:
T
is
true
they
were
so
,
and
did
so
:
the
Heathens
prayed
for
an
easie
[
](A64099-e950-b)*
*
Dii
majorum
umbris
tenuem
&
sine
pondere
terram
Spirantesque
crocos
&
in
urna
perpetuum
yet
.
Pers.
Sat.
7.
grave
and
a
perpetual
spring
,
that
Saffron
would
rise
from
their
beds
of
grasse
.
The
Jews
prayed
that
the
souls
of
their
dead
might
be
in
the
garden
of
Eden
,
that
they
might
have
their
part
in
Paradise
,
and
in
the
world
to
come
,
and
that
they
might
hear
the
peace
of
the
fathers
of
their
generations
sleeping
in
Hebron
:
and
the
Christians
prayed
for
a
joyful
resurrection
,
for
mercy
at
the
day
of
judgement
,
for
the
hastning
of
the
coming
of
Christ
,
&
the
kingdom
of
God
;
and
they
named
all
sorts
of
persons
in
their
prayers
,
all
I
mean
but
wicked
persons
,
all
but
them
that
liv'd
evil
lives
;
they
named
Apostles
,
Saints
,
and
Martyrs
;
and
all
this
is
so
nothing
to
their
purpose
,
or
so
much
against
it
,
that
the
prayers
for
the
dead
used
in
the
Church
of
Rome
are
moct
plainly
condemned
,
because
they
are
against
the
doctrine
and
practises
of
all
the
world
;
in
other
forms
to
other
purposes
,
relying
upon
distinct
doctrines
,
until
new
opinions
began
to
arise
about
S.
Augustines
time
,
and
changed
the
face
of
the
proposition
.
Concerning
prayer
for
the
dead
the
Church
hath
received
no
commandment
from
the
Lord
;
and
therefore
concerning
it
we
can
have
no
rules
,
nor
proportions
,
but
from
those
imperfect
revelations
of
the
state
of
departed
souls
,
and
the
measures
of
charity
,
which
can
relate
onely
to
the
imperfection
of
their
present
condition
,
and
the
terrors
of
the
day
of
judgement
:
but
to
think
that
any
suppletory
to
an
evil
life
can
be
taken
from
such
devotions
after
the
sinners
are
dead
may
incourage
a
bold
man
to
sin
,
but
cannot
relieve
him
when
he
hath
.
But
of
all
things
in
the
world
me
thinks
men
should
be
most
careful
not
to
abuse
dying
people
;
not
onely
because
their
condition
is
pitiable
,
but
because
they
shall
soon
be
discovered
,
and
in
the
secret
regions
of
souls
,
there
shall
be
an
evil
report
concerning
those
men
who
have
deceived
them
;
and
if
we
believe
we
shall
go
to
that
place
where
such
reports
are
made
,
we
may
fear
the
shame
and
the
amazement
of
being
accounted
impostors
in
the
presence
of
Angels
,
and
all
the
wise
holy
men
of
the
world
.
To
be
erring
and
innocent
is
hugely
pitiable
,
and
incident
to
mortality
,
that
,
we
cannot
help
;
but
to
deceive
or
to
destroy
so
great
an
interest
as
is
that
of
a
soul
,
or
to
lessen
its
advantages
by
giving
it
trifling
and
false
confidences
,
is
injurious
and
intolerable
.
And
therefore
,
it
were
very
well
,
if
all
the
Churches
of
the
world
would
be
extremely
curious
concerning
their
offices
and
ministeries
of
the
visitation
of
the
sick
;
that
their
Ministers
they
send
be
holy
,
and
prudent
;
that
their
instructions
be
severe
and
safe
;
that
their
sentences
be
merciful
and
reasonable
;
that
their
offices
be
sufficient
and
devout
;
that
their
attendances
be
frequent
and
long
;
that
their
deputations
be
special
,
and
peculiar
;
that
the
doctrines
upon
which
they
ground
their
offices
be
true
,
material
and
holy
;
that
their
ceremonies
be
few
;
and
their
advices
wary
;
that
their
separation
be
full
of
caution
;
their
judgements
not
remisse
;
their
remissions
not
loose
and
dissolute
;
and
that
all
the
whole
ministration
be
made
by
persons
of
experience
and
charity
;
for
it
is
a
sad
thing
to
see
our
dead
go
forth
of
our
hands
;
they
live
incuriously
and
dye
without
regard
,
and
the
last
scene
of
their
life
,
which
should
be
dressed
with
all
spiritual
advantages
,
is
abused
by
flattery
and
easie
propositions
,
and
let
go
with
carelesnesse
and
folly
.
My
Lord
,
I
have
endeavoured
to
cure
some
part
of
the
evil
as
well
as
I
could
;
being
willing
to
relieve
the
needs
of
indigent
people
in
such
wayes
as
I
can
,
and
therefore
have
described
the
duties
which
every
sick
man
may
do
alone
,
and
such
in
which
he
can
be
assisted
by
the
Minister
;
and
am
the
more
confident
that
these
my
endeavours
will
be
the
better
entertained
,
because
they
are
the
first
intire
body
of
directions
for
sick
and
dying
people
that
I
remember
to
have
been
published
in
the
Church
of
England
:
In
the
Church
of
Rome
there
have
been
many
,
but
they
are
dressed
with
such
Doctrines
which
are
sometimes
uselesse
,
sometimes
hurtfull
,
and
their
whole
designe
of
assistance
which
they
commonly
yeeld
,
is
at
the
best
imperfect
,
and
the
representment
is
too
carelesse
and
loose
for
so
severe
an
imployment
:
So
that
in
this
affair
I
was
almost
forced
to
walk
alone
,
onely
that
I
drew
the
rules
and
advices
from
the
fountains
of
Scripture
,
and
the
purest
channels
of
the
Primitive
Church
,
and
was
helped
by
some
experience
in
the
cure
of
souls
.
I
shall
measure
the
successe
of
my
labours
,
not
by
popular
noises
or
the
sentences
of
curious
persons
,
but
by
the
advantage
which
good
people
may
receive
;
my
work
here
is
not
to
please
the
speculative
part
of
men
,
but
to
minister
to
practise
,
to
preach
to
the
weary
,
to
comfort
the
sick
,
to
assist
the
penitent
,
to
reprove
the
confident
,
to
strengthen
weak
hands
and
feeble
knees
,
having
scarce
any
other
possibilities
left
me
of
doing
alms
,
or
exercising
that
charity
by
which
we
shall
be
judged
at
Doomsday
.
It
is
enough
for
me
to
be
an
underbuilder
in
the
House
of
God
,
and
I
glory
in
the
imployment
;
I
labour
in
the
foundations
,
and
therefore
the
work
needs
no
Apology
for
being
plain
,
so
it
be
strong
and
well
laid
.
But
(
My
Lord
)
as
mean
as
it
is
,
I
must
give
God
thanks
for
the
desires
and
the
strength
,
and
next
to
him
,
to
you
for
that
opportunity
and
little
portion
of
leisure
which
I
had
to
do
it
in
;
for
I
must
acknowledge
it
publikely
(
and
besides
my
prayers
,
it
is
all
the
recompence
I
can
make
you
)
my
being
quiet
I
owe
to
your
Interest
,
Otia
das
nobis
sed
qualia
forat
ulio●
Meccenas
Placco
Virgilio
.
que
m●
.
much
of
my
support
to
your
bounty
,
and
many
other
collaterall
comforts
I
derive
from
your
favour
and
noblenesse
.
(
My
Lord
)
because
I
much
honour
you
,
and
because
I
would
do
honour
to
my self
,
I
have
written
your
Name
in
the
entrance
of
my
Book
,
I
am
sure
you
will
entertain
it
because
the
designe
related
to
your
Dear
Lady
,
and
because
it
may
minister
to
your
spirit
in
the
day
of
visitation
when
God
shall
call
for
you
to
receive
your
reward
for
your
charity
and
your
noble
piety
,
by
which
you
have
not
onely
endeared
very
many
persons
,
but
in
great
degrees
have
obliged
me
to
be
My
Noblest
Lord
Your
Lordships
most
thankfull
and
most
humble
servant
TAYLOR
.
THE
TABLE
.
CHAP.
I.
A
General
preparation
towards
a
holy
and
blessed
death
by
way
of
consideration
,
-
1.
§
I.
Consideration
of
the
vanity
and
shortnesse
of
mans
life
,
-
ibid.
§
II.
The
consideration
reduced
to
practise
,
-
10.
§
III.
Rules
and
spiritual
arts
of
lengthening
our
dayes
,
and
to
take
off
the
objection
of
a
short
life
,
-
21.
§
IV.
Consideration
of
the
miseries
of
mans
life
,
-
35.
§
V.
The
consideration
reduced
to
practise
.
-
43.
CHAP.
II.
A
general
preparation
towards
a
holy
and
blessed
death
,
by
way
of
exercise
,
-
48.
§
I.
Three
precepts
preparatory
to
a
holy
death
to
be
practised
in
our
whole
life
.
-
ibid.
§
II.
Of
daily
examination
of
our
actions
in
the
whole
course
of
our
health
,
preparatory
to
our
death
bed
,
-
55.
Reasons
for
a
daily
examination
,
-
ibid.
The
benefits
of
this
exercise
,
-
59
§
III.
Of
exercising
charity
during
our
whole
life
,
-
67.
§
IV.
General
considerations
to
inforce
the
former
practises
,
-
71.
The
circumstances
of
a
dying
mans
sorrow
and
danger
,
-
72.
CHAP.
III.
Of
the
temptations
incident
to
the
state
of
sicknesse
with
their
proper
remedies
,
-
77.
§
I.
Of
the
state
of
sicknesse
,
-
ibid.
§
II.
Of
Impatience
,
-
81.
§
III.
Constituent
or
integral
parts
of
patience
,
-
84.
§
IV.
Remedies
against
impatience
by
way
of
consideration
.
-
87.
§
V.
Remedies
against
impatience
by
way
of
exercise
.
-
98.
§
VI.
Advantages
of
sicknesse
,
-
104.
Three
appendant
considerations
,
-
1●0
,
121
,
122.
§
VII
.
Remedies
against
fear
of
death
,
by
way
of
consideration
.
-
127
§
VIII
.
Remedies
against
fear
of
death
,
by
way
of
exercise
.
-
134.
§
IX
.
General
Rules
and
Exercises
whereby
our
sicknesse
may
become
safe
and
sanctified
,
-
143.
CHAP.
IV.
Of
the
practise
of
the
graces
,
proper
to
the
state
of
sicknesse
which
a
sick
man
may
practise
alone
,
-
156.
§
I.
Of
the
practise
of
patience
by
way
of
Rule
,
-
156
,
157.
§
II.
Acts
of
patience
by
way
of
prayer
and
ejaculation
.
-
167.
A
prayer
to
be
said
in
the
beginning
of
a
sicknesse
.
-
173.
An
act
of
resignation
to
be
said
in
all
the
evil
accidents
of
his
sickness
-
174.
A
prayer
for
the
grace
of
patience
-
175.
A
prayer
to
be
said
at
the
taking
Physic
,
-
177.
§
III.
Of
the
practise
of
the
grace
of
faith
in
time
of
sicknesse
,
-
178.
§
IV.
Acts
of
faith
by
way
of
prayer
,
and
ejaculation
to
be
said
by
sick
men
in
the
dayes
of
their
temptation
-
184.
The
prayer
[
for
the
grace
&
strengths
of
faith
,
-
186.
§
V.
Of
repentance
in
the
time
of
sicknesse
,
-
188.
§
VI.
Rules
for
the
practise
of
repentance
in
sicknesse
,
-
195.
Means
of
exciting
contrition
,
&c.
-
200
§
VII
.
Acts
of
repentance
by
way
of
prayer
and
ejaculation
-
208.
The
prayer
]
for
the
grace
and
perfection
of
repentance
-
210.
A
prayer
for
pardon
of
sins
to
be
said
frequently
in
time
of
sicknesse
-
212.
An
act
of
holy
resolution
of
amendment
of
life
in
case
of
recovery
-
214.
§
VIII
.
An
analysis
or
resolution
of
the
Decalogue
,
enumerating
the
duties
commanded
,
and
the
sins
forbidden
in
every
Commandment
,
for
the
helping
the
sick
man
in
making
his
confession
-
216.
The
special
precepts
of
the
Gospel
enumerated
69
,
-
227.
§
IX
.
Of
the
sick
mans
practise
of
charity
and
justice
by
way
of
Rule
-
231.
§
X.
Acts
of
charity
by
way
of
prayer
and
ejaculation
which
may
also
be
used
for
thanksgiving
in
case
of
recovery
.
-
238.
CHAP.
V
,
Of
visitation
of
the
sick
,
or
§
I.
The
assistance
that
is
to
be
done
to
dying
persons
by
the
ministery
of
their
Clergy-Guides
.
-
242.
§
II.
Rules
for
the
manner
of
visitations
of
the
sick
-
245.
§
III.
Of
ministring
in
the
sick
mans
confession
of
sins
and
Repentance
-
250
Arguments
and
exhortations
to
move
the
sick
man
to
confession
of
sins
-
ibid.
Instruments
by
way
of
consideration
to
awaken
a
careless
person
and
a
stupid
conscience
-
255.
§
IV.
Of
ministring
to
the
restitution
and
pardon
.
or
reconciliation
of
the
sick
person
by
administring
the
holy
Sacrament
-
268.
§
V.
Of
ministring
to
the
sick
person
by
the
Spiritual
man
as
he
is
the
Physitian
of
souls
-
282.
Considerations
against
unreasonable
fears
concerning
forgivenesse
of
sins
,
and
its
uncertainty
and
danger
-
283.
An
exercise
against
despair
in
the
day
of
our
death
-
293.
§
VI.
Considerations
against
Presumption
-
301.
§
VII
.
Offices
to
be
said
by
the
Minister
in
his
visitation
of
the
sick
-
306.
The
prayer
of
S.
Eustratius
the
Martyr
-
310.
A
prayer
taken
out
of
the
Greek
Euchologion
,
&c.
-
311.
The
order
of
recommendation
of
the
soul
in
its
agony
-
313.
Prayers
to
be
said
by
the
surviving
friends
in
behalf
of
them selves
-
318.
A
prayer
to
be
said
in
the
case
of
a
sudden
death
,
or
pressing
fatall
danger
-
321.
§
VIII
.
A
peroration
concerning
the
contingencies
,
and
treatings
of
our
departed
friends
after
death
,
in
order
to
their
will
and
buriall
.
-
322.
CHAP.
I.
A
general
preparation
towards
a
holy
and
blessed
Death
:
by
way
of
consideration
.
SECT.
I.
Consideration
of
the
vanity
,
and
shortnesse
of
Mans
life
.
A
Man
is
a
Bubble
(
said
the
Greek
Proverb
)
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
which
Lucian
represents
with
advantages
and
its
proper
circumstances
,
to
this
purpose
;
saying
,
that
all
the
world
is
a
storm
,
and
Men
rise
up
in
their
several
generations
like
bubbles
descending
à
Iove
pluvio
,
from
God
,
and
the
dew
of
Heaven
,
from
a
tear
and
drop
of
Man
,
from
Nature
and
Providence
:
and
some
of
these
instantly
sink
into
the
deluge
of
their
first
parent
,
and
are
hidden
in
a
sheet
of
Water
,
having
had
no
other
businesse
in
the
world
,
but
to
be
born
that
they
might
be
able
to
die
:
others
float
up
and
down
two
or
three
turns
,
and
suddenly
disappear
and
give
their
place
to
others
:
and
they
that
live
longest
upon
the
face
of
the
waters
are
in
perpetual
motion
,
restlesse
and
uneasy
,
and
being
crushed
with
the
great
drop
of
a
cloud
sink
into
flatness
and
a
froth
;
the
change
not
being
great
,
it
being
hardly
possible
it
should
be
more
a
nothing
then
it
was
before
.
So
is
every
man
:
He
is
born
in
vanity
and
sin
;
he
comes
into
the
world
like
morning
Mushromes
,
soon
thrusting
up
their
heads
into
the
air
and
conversing
with
their
kinred
of
the
same
production
,
and
as
soon
they
turn
into
dust
and
forgetfulnesse
;
some
of
them
without
any
other
interest
in
the
affairs
of
the
world
,
but
that
they
made
their
parents
a
little
glad
,
and
very
sorrowful
:
others
ride
longer
in
the
storm
;
it
may
be
until
seven
yeers
of
Vanity
be
expired
,
and
then
peradventure
the
Sun
shines
hot
upon
their
heads
and
they
fall
into
the
shades
below
,
into
the
cover
of
death
,
and
darknesse
of
the
grave
to
hide
them
.
But
if
the
bubble
stands
the
shock
of
a
bigger
drop
,
and
outlives
the
chances
of
a
childe
,
of
a
carelesse
Nurse
,
of
drowning
in
a
pail
of
water
,
of
being
overlaid
by
a
sleepy
servant
,
or
such
little
accidents
,
then
the
young
man
dances
like
a
bubble
,
empty
and
gay
,
and
shines
like
a
Doves
neck
or
the
image
of
a
rainbow
,
which
hath
no
substance
,
and
whose
very
imagery
and
colours
are
phantastical
;
and
so
he
dances
out
the
gayety
of
his
youth
,
and
is
all
the
while
in
a
storm
,
and
endures
,
onely
because
he
is
not
knocked
on
the
head
by
a
drop
of
bigger
rain
,
or
crushed
by
the
pressure
of
a
load
of
indigested
meat
,
or
quenched
by
the
disorder
of
an
ill
placed
humor
:
and
to
preserve
a
man
alive
in
the
midst
of
so
many
chances
,
and
hostilities
,
is
as
great
a
miracle
as
to
create
him
;
to
preserve
him
from
rushing
into
nothing
and
at
first
to
draw
him
up
from
nothing
were
equally
the
issues
of
an
Almighty
power
.
And
therefore
the
wise
men
of
the
world
have
contended
who
shall
best
fit
mans
condition
with
words
signifying
his
vanity
and
short
abode
.
Homer
cals
a
man
a
leaf
,
the
smallest
,
the
weakest
piece
of
a
short
liv'd
,
unsteady
plant
.
Pindar
calls
him
the
dream
of
a
shadow
:
Another
,
the
dream
of
the
shadow
of
smoak
.
But
S.
Iames
spake
by
a
more
excellent
Spirit
,
saying
,
4
James
14.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Our
life
is
but
a
vapor
]
viz.
drawn
from
the
earth
by
a
coelestial
influence
;
made
of
smoak
,
or
the
lighter
parts
of
water
,
tossed
with
every
winde
,
moved
by
the
motion
of
a
superiour
body
,
without
vertue
in
it self
,
lifted
up
on
high
,
or
left
below
,
according
as
it
pleases
the
Sun
its
Foster-father
.
But
it
is
lighter
yet
.
It
is
but
appearing
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
A
phantastic
vapor
,
an
apparition
,
nothing
real
;
it
is
not
so
much
as
a
mist
,
not
the
matter
of
a
shower
,
nor
substantial
enough
to
make
a
cloud
;
but
it
is
like
Cassiopeia's
chair
,
or
Pelops
shoulder
,
or
the
circles
of
Heaven
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
which
you
cannot
have
a
word
that
can
signify
a
veryer
nothing
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
yet
the
expression
is
one
degree
more
made
diminutive
:
A
vapor
,
and
phantastical
,
or
a
meer
appearance
,
and
this
but
for
a
little
while
neither
:
the
very
dream
,
the
phantasm
disappears
in
a
small
time
,
like
the
shadow
that
departeth
,
or
like
a
tale
that
is
told
,
or
as
a
dream
when
one
awaketh
:
A
man
is
so
vain
,
so
unfixed
,
so
perishing
a
creature
,
that
he
cannot
long
last
in
the
scene
of
fancy
:
a
man
goes
off
and
is
forgotten
like
the
dream
of
a
distracted
person
.
The
summe
of
all
is
this
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
thou
art
a
man
,
then
whom
there
is
not
in
the
world
any
greater
instance
of
heights
and
declensions
,
of
lights
and
shadows
,
of
misery
and
folly
,
of
laughter
and
tears
,
of
groans
and
death
.
And
because
this
consideration
is
of
great
usefulnesse
and
great
necessity
to
many
purposes
of
wisdom
and
the
Spirit
;
all
the
succession
of
time
,
all
the
changes
in
nature
,
all
the
varieties
of
light
and
darknesse
,
the
thousand
thousands
of
accidents
in
the
world
,
and
every
contingency
to
every
man
,
and
to
every
creature
does
preach
our
funeral
sermon
,
and
calls
us
to
look
,
and
see
,
how
the
old
Sexton
Time
throws
up
the
earth
,
and
digs
a
Grave
where
we
must
lay
our
sins
,
or
our
sorrows
,
and
sowe
our
bodies
till
they
rise
again
in
a
fair
,
or
in
an
intolerable
eternity
.
Nihil
sibi
quisquam
de
futuro
debet
promittere
.
Id
quoque
quod
te●etur
per
〈◊〉
anus
exit
,
&
ipsam
quam
premirous
horam
,
casus
inci●it
.
Volvitur
tempus
rata
quidem
lege
,
sed
per
obscurum
Senec.
Every
revolution
which
the
sun
makes
about
the
world
,
divides
between
life
and
death
;
and
death
possesses
both
those
portions
by
the
next
morrow
;
and
we
are
dead
to
all
those
moneths
which
we
have
already
lived
,
and
we
shall
never
live
them
over
again
:
and
still
God
makes
little
periods
of
our
age
.
First
we
change
our
world
,
when
we
come
from
the
womb
to
feel
the
warmth
of
the
sun
:
Then
we
sleep
and
enter
into
the
image
of
death
,
in
which
state
we
are
unconcerned
in
all
the
changes
of
the
world
;
and
if
our
Mothers
,
or
our
Nurses
die
,
or
a
wilde
boar
destroy
our
vineyards
,
or
our
King
be
sick
,
we
regard
it
not
,
but
,
during
that
state
,
are
as
disinterest
,
as
if
our
eyes
were
closed
with
the
clay
that
weeps
in
the
bowels
of
the
earth
.
At
the
end
of
seven
years
,
our
teeth
fall
and
dye
before
us
,
representing
a
formal
prologue
to
the
Tragedie
;
and
still
every
seven
year
it
is
oddes
but
we
shall
finish
the
last
scene
:
and
when
Nature
,
or
Chance
,
or
Vice
takes
our
body
in
pieces
,
weakening
some
parts
,
and
loosing
others
,
we
taste
the
grave
and
the
solennities
of
our
own
Funerals
,
first
in
those
parts
that
ministred
to
Vice
,
and
next
in
them
that
served
for
Ornament
;
and
in
a
short
time
even
they
that
served
for
necessity
become
uselesse
,
Ut
mortem
citius
venire
credas
,
Scito
jam
capitis
perisse
partem
.
and
intangled
like
the
wheels
of
a
broken
clock
.
Baldnesse
is
but
a
dressing
to
our
funerals
,
the
proper
ornament
of
mourning
,
and
of
a
person
entred
very
far
into
the
regions
and
possession
of
Death
:
And
we
have
many
more
of
the
same
signification
:
Gray
hairs
,
rotten
teeth
,
dim
eyes
,
trembling
joynts
,
short
breath
,
stiffe
limbs
,
wrinkled
skin
,
short
memory
,
decayed
appetite
.
Every
dayes
necessity
calls
for
a
reparation
of
that
portion
which
death
fed
on
all
night
when
we
lay
in
his
lap
,
and
slept
in
his
outer
chambers
:
The
very
spirits
of
a
man
prey
upon
the
daily
portion
of
bread
and
flesh
,
and
every
meal
is
a
rescue
from
one
death
,
and
layes
up
for
another
;
and
while
we
think
a
thought
,
we
die
;
and
the
clock
strikes
,
and
reckons
on
our
portion
of
Eternity
;
we
form
our
words
with
the
breath
of
our
nostrils
,
we
have
the
lesse
to
live
upon
,
for
every
word
we
speak
.
Thus
Nature
calls
us
to
meditate
of
death
by
those
things
which
are
the
instruments
of
acting
it
;
and
God
by
all
the
variety
of
his
Providence
,
makes
us
see
death
every
where
,
in
all
variety
of
circumstances
,
and
dressed
up
for
all
the
fancies
,
and
the
expectation
of
every
single
person
.
Nature
hath
given
us
one
harvest
every
year
,
but
death
hath
two
:
and
the
Spring
and
the
Autumn
send
throngs
of
Men
and
Women
to
charnel
houses
;
and
all
the
Summer
long
men
are
recovering
from
their
evils
of
the
Spring
,
till
the
dog
dayes
come
,
and
then
the
Syrian
star
makes
the
summer
deadly
;
And
the
fruits
of
Autumn
are
laid
up
for
all
the
years
provision
,
and
the
man
that
gathers
them
eats
and
sursets
,
and
dies
and
needs
them
not
,
and
himself
is
laid
up
for
Eternity
;
and
he
that
escapes
till
winter
,
only
stayes
for
another
opportunity
,
which
the
distempers
of
that
quarter
minister
to
him
with
great
variety
.
Thus
death
reigns
in
all
the
portions
of
our
time
.
The
Autumn
with
its
fruits
provides
disorders
for
us
:
and
the
Winters
cold
turns
them
into
sharp
diseases
,
and
the
Spring
brings
flowers
to
strew
our
herse
,
and
the
Summer
gives
green
turfe
and
brambles
to
binde
upon
our
graves
.
Calentures
,
and
Sur●et
,
Cold
,
and
Agues
,
are
the
four
quarters
of
the
year
,
and
all
minister
to
Death
;
and
you
can
go
no
whither
,
but
you
tread
upon
a
dead
mans
bones
.
The
wilde
fellow
in
Petronius
that
escaped
upon
a
broken
table
from
the
furies
of
a
shipwrack
,
as
he
was
sunning
himself
upon
the
rocky
shore
espied
a
man
rolled
upon
his
floating
bed
of
waves
,
ballasted
with
sand
in
the
folds
of
his
garment
,
and
carried
by
his
civil
enemy
the
sea
towards
the
shore
to
finde
a
grave
;
and
it
cast
him
into
some
sad
thoughts
:
that
peradventure
this
mans
wife
in
some
part
of
the
Continent
,
safe
and
warme
looks
next
moneth
for
the
good
mans
return
;
Navigatione
longas
&
pererratis
littoribus
alienis
,
seros
in
patriam
redicus
proponimus
militiam
,
&
castrensium
laborumtarda
manu
pretia
,
procurationes
,
officiorumque
per
officia
processus
,
cum
interim
ad
latus
a
ors
est
:
quae
q●oniam
nun●
quam
cogitatur
nisi
aliena
,
subinde
nobis
ingerantur
●
o●talitatis
exempla
,
non
diutius
quam
mi●annur
haesura
Senec.
or
it
may
be
his
son
knows
nothing
of
the
tempest
;
or
his
father
thinks
of
that
affectionate
kiss
which
still
is
warm
upon
the
good
old
mans
cheek
ever
since
he
took
a
kinde
farewel
;
and
he
weeps
with
joy
to
think
how
blessed
he
shall
be
when
his
beloved
boy
returns
into
the
circle
of
his
Fathers
arms
.
These
are
the
thoughts
of
mortals
,
this
is
the
end
and
sum
of
all
their
designes
:
a
dark
night
,
and
an
ill
Guide
,
a
boysterous
sea
,
and
a
broken
Cable
,
a
hard
rock
,
and
a
rough
winde
dash'd
in
pieces
the
fortune
of
a
whole
family
,
and
they
that
shall
weep
loudest
for
the
accident
,
are
not
yet
entred
into
the
storm
,
and
yet
have
suffered
shipwrack
.
Then
looking
upon
the
carkasse
,
he
knew
it
,
and
found
it
to
be
the
Master
of
the
ship
,
who
the
day
before
cast
up
the
accounts
of
his
patrimony
and
his
trade
,
and
named
the
day
,
when
he
thought
to
be
at
home
:
see
how
the
man
swims
who
was
so
angry
two
dayes
since
;
his
passions
are
becalm'd
with
the
storm
,
his
accounts
cast
up
,
his
cares
at
an
end
,
his
voyage
done
,
and
his
gains
are
the
strange
events
of
death
,
which
whither
they
be
good
or
evil
,
the
men
that
are
alive
,
seldom
trouble
themselves
concerning
the
interest
of
the
dead
.
But
seas
alone
do
not
break
our
vessel
in
pieces
:
Every
where
we
may
be
shipwracked
.
A
valiant
General
when
he
is
to
reap
the
harvest
of
his
crowns
and
triumphs
,
fights
unprosperously
,
or
falls
into
a
Feaver
with
joy
and
wine
,
and
changes
his
Lawrel
into
Cypresse
,
his
triumphal
chariot
to
an
Hearse
;
dying
the
night
before
he
was
appointed
to
perish
in
the
drunkennesse
of
his
festival
joyes
.
It
was
a
sad
arrest
of
the
loosenesses
and
wilder
feasts
of
the
French
Court
,
when
their
King
[
Henry
2.
]
was
killed
really
by
the
sportive
image
of
a
fight
.
And
many
brides
have
died
under
the
hands
of
Paranymphs
and
Maidens
dressing
them
for
uneasy
joy
,
the
new
and
undiscerned
chains
of
Marriage
:
according
to
the
saying
of
Bensirah
the
wise
Jew
,
The
Bride
went
into
her
chamber
,
and
knew
not
what
should
befall
her
there
.
Some
have
been
paying
their
vows
,
and
giving
thanks
for
a
prosperous
return
to
their
own
house
,
and
the
roof
hath
descended
upon
their
heads
,
and
turned
their
loud
religion
into
the
deeper
silence
of
a
grave
:
And
how
many
teeming
Mothers
have
rejoyced
over
their
swelling
wombs
,
and
pleased
themselves
in
becoming
the
chanels
of
blessing
to
a
familie
;
and
the
Midwife
hath
quickly
bound
their
heads
and
feet
,
Quia
lex
eadem
manet
omnes
Gemitum
dare
sorte
sub
una
,
Cognataque
funera
nobit
Aliena
in
mortedolere
.
Prud.
hymn
.
exequiis
defunctor
.
and
carried
them
forth
to
burial
?
Or
else
the
birth
day
of
an
Heir
hath
seen
the
Coffin
of
the
Father
brought
into
the
house
,
and
the
divided
Mother
hath
been
forced
to
travel
twice
,
with
a
painful
birth
,
and
a
sadder
death
.
There
is
no
state
,
no
accident
no
circumstance
of
our
life
,
but
it
hath
been
sowred
by
some
sad
instance
of
a
dying
friend
:
a
friendly
meeting
often
ends
in
some
sad
mischance
,
and
makes
an
eternal
parting
:
and
when
the
Poet
Eschylus
was
sitting
under
the
walls
of
his
house
,
an
eagle
hovering
over
his
bald
head
,
mistook
it
for
a
stone
,
and
let
fall
his
oyster
,
hoping
there
to
break
the
shell
,
but
pierced
the
poor
mans
skull
.
Death
meets
us
every
where
,
and
is
procured
by
every
instrument
,
and
in
all
chances
,
and
enters
in
at
many
doors
:
by
violence
,
and
secret
influence
,
by
the
aspect
of
a
star
,
and
the
stink
of
a
mist
,
by
the
emissions
of
a
cloud
,
and
the
meeting
of
a
vapor
,
by
the
fall
of
a
chariot
,
and
the
stumbling
at
a
stone
,
by
a
full
meal
,
or
an
empty
stomach
,
by
watching
at
the
wine
,
or
by
watching
at
prayers
,
by
the
Sun
or
the
Moon
,
by
a
heat
or
a
cold
,
by
sleeplesse
nights
,
Aut
ubi
mors
non
est
si
jugulatis
aquae
?
Martial
.
or
sleeping
dayes
,
by
water
frozen
into
the
hardnesse
,
and
sharpnesse
of
a
dagger
,
or
water
thawd
into
the
floods
of
a
river
;
by
a
hair
,
or
a
raisin
,
by
violent
motion
,
or
sitting
still
,
by
severity
,
or
dissolution
,
by
Gods
mercy
,
or
Gods
anger
,
by
every
thing
in
providence
,
and
every
thing
in
manners
,
by
every
thing
in
nature
and
every
thing
in
chance
.
—
Cur●it
mortalibus
aevum
Nec
nasci
bis
posse
datur
,
fugit
hora
,
ra●itque
Tartareus
terrens
,
ac
secum
ferre
sub
umbras
Si
qua
animo
placuere
negat
—
Sil.
Ital.
l.
15.
Eripitur
persona
,
manet
res
,
we
take
pains
to
heap
up
things
useful
to
our
life
,
and
get
our
death
in
the
purchase
;
and
the
person
is
snatch●ed
away
,
and
the
goods
remain
:
and
all
this
is
the
law
and
constitution
of
nature
,
it
is
a
punishment
to
our
sins
,
the
unalterable
event
of
providence
,
and
the
decree
of
heaven
.
The
chains
that
confine
us
to
this
condition
are
strong
as
destiny
and
immutable
as
the
eternal
laws
of
God
.
I
have
conversed
with
some
men
who
rejoyced
in
the
death
or
calamity
upon
others
,
and
accounted
it
as
a
judgement
upon
them
,
for
being
on
the
other
side
,
and
against
them
in
the
contention
;
but
within
the
revolution
of
a
few
moneths
the
same
man
met
with
a
more
uneasy
and
unhandsom
death
:
which
when
I
saw
,
I
wept
,
and
was
afraid
:
for
I
knew
that
it
must
be
so
with
all
men
,
[
](A64099-e4440-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
for
we
also
shall
die
and
end
our
quarrels
and
contentions
by
passing
to
a
final
sentence
.
SECT.
II.
The
Consideration
reduced
to
practice
.
IT
will
be
very
material
to
our
best
and
noblest
purposes
,
if
we
represent
this
scene
of
change
and
sorrow
a
little
more
dressed
up
in
Circumstances
,
for
so
we
shall
be
more
apt
to
practice
those
Rules
,
the
doctrine
of
which
is
consequent
to
this
consideration
.
*
It
is
a
mighty
change
that
is
made
by
the
death
of
every
person
,
and
it
is
visible
to
us
who
are
alive
.
Reckon
but
from
the
spritefulnesse
of
youth
,
and
the
fair
cheeks
and
full
eyes
of
childehood
,
from
the
vigorousnesse
,
and
strong
flexure
of
the
joynts
of
five
and
twenty
,
to
the
hollownesse
and
dead
palenesse
,
to
the
loathsomnesse
and
horrour
of
a
three
dayes
burial
,
and
we
shall
perceive
the
distance
to
be
very
great
,
and
very
strange
.
But
so
have
I
seen
a
Rose
newly
springing
from
the
clefts
of
its
hood
,
and
at
first
it
was
fair
as
the
Morning
,
and
full
with
the
dew
of
Heaven
,
as
a
Lambs
fleece
;
but
when
a
ruder
breath
had
forced
open
its
virgin
modesty
,
and
dismantled
its
too
youthful
and
unripe
retirements
,
it
began
to
put
on
darknesse
,
and
to
decline
to
softnesse
,
and
the
symptomes
of
a
sickly
age
;
it
bowed
the
head
,
and
broke
its
stalk
,
and
at
night
having
lost
some
of
its
leaves
,
and
all
its
beauty
,
it
fell
into
the
portion
of
weeds
and
out-worn
faces
:
The
same
is
the
portion
of
every
man
,
and
every
woman
;
the
heritage
of
worms
and
serpents
,
rottennesse
and
cold
dishonour
,
and
our
beauty
so
changed
that
our
acquaintance
quickly
knew
us
not
,
and
that
change
mingled
with
so
much
horrour
,
or
else
meets
so
with
our
fears
and
weak
discoursings
,
that
they
who
six
hours
ago
tended
upon
us
,
either
with
charitable
or
ambitious
services
cannot
without
some
regret
stay
in
the
room
alone
where
the
body
lies
stripped
of
its
life
and
Honour
.
I
have
read
of
a
fair
young
German
Gentleman
,
who
living
,
often
refused
to
be
pictured
,
but
put
of●
the
importunity
of
his
friends
desire
,
by
giving
way
that
after
a
few
dayes
burial
they
might
send
a
painter
to
his
vault
,
Anceps
forma
bonum
mortalibus
.
●xigui
donum
breve
temporis
Utsulgor
teneris
qui
radiat
genis
Momento
rapitur
,
nula
laque
non
dies
For●
osi
spolium
corporis
abs●ulit
,
Senec.
and
if
they
saw
cause
for
it
,
draw
the
image
of
his
death
unto
the
life
.
They
did
so
,
and
found
his
face
half
eaten
,
and
his
midriffe
and
back
bone
full
of
serpents
,
and
so
he
stands
pictured
among
his
armed
Ancestours
.
So
does
the
fairest
beauty
change
,
and
it
will
be
as
bad
with
you
and
me
;
and
then
,
what
servants
shall
we
have
to
wait
upon
us
in
the
grave
,
what
friends
to
visit
us
,
what
officious
people
to
cleanse
away
the
moist
and
unwholsom
cloud
reflected
upon
our
faces
from
the
sides
of
the
weeping
vaults
,
which
are
the
longest
weepers
for
our
funeral
.
This
discourse
will
be
useful
,
if
we
consider
and
practise
by
the
following
Rules
and
Considerations
respectivly
.
1.
All
the
Rich
,
and
all
the
Covetous
men
in
the
world
will
perceive
,
and
all
the
world
will
perceive
for
them
,
that
it
is
but
an
ill
recompence
for
all
their
cares
,
Rape
,
congere
,
auser
,
posside
,
relinquendum
est
.
Martial
that
by
this
time
all
that
shall
be
left
will
be
this
,
that
the
Neighbours
shall
say
he
died
a
rich
man
:
and
yet
his
wealth
will
not
profit
him
in
the
grave
,
but
hugely
swell
the
sad
accounts
of
Doomsday
;
And
he
that
kills
the
Lords
people
with
unjust
or
ambitious
wars
for
an
unrewarding
interest
,
Annos
omnes
prodeg●t
ut
ex
eo
annus
unus
numeretur
,
&
per
mille
indignitates
laboravit
in
●itulum
sepulchri
Senec.
shall
have
this
character
,
that
he
threw
away
all
the
dayes
of
his
life
,
that
one
year
might
be
reckoned
with
his
Name
,
and
computed
by
his
reign
,
or
consulship
;
and
many
men
by
great
labors
and
affronts
,
Jam
eorum
praebendas
alii
possident
,
&
nes●io
utrum
de
iis
cogi●ant
.
Gerson
.
many
indignities
and
crimes
labour
onely
for
a
pompous
Epitaph
,
and
a
loud
title
upon
their
Marble
;
whilest
those
into
whose
possessions
their
heirs
,
or
kinred
are
entred
,
are
forgotten
,
and
lye
unregarded
as
their
ashes
,
and
without
concernment
or
relation
,
as
the
turf
upon
the
face
of
their
grave
.
[
](A64099-e4620-b)*
*
—
Me
veterum
frequens
Memphis
Pyramidum
docet
Me
pressae
tumulo
lachryma
gloriae
A
man
may
read
a
sermon
,
the
best
and
most
passionate
that
ever
men
preached
,
if
he
shall
but
enter
into
the
sepulchres
of
Kings
.
Me
projecta
jacentium
,
passum
Per
populos
Busta
quiritium
Et
vilis
Zephyro
jocus
,
jactati
cineres
&
procerum
rogi
Lyric
.
Cas
l
2.
od.
27.
In
the
same
Escurial
where
the
Spanish
Princes
live
in
greatnesse
and
power
,
and
decree
war
or
peace
,
they
have
wisely
placed
a
coemeterie
where
their
ashes
and
their
glories
shall
sleep
till
time
shall
be
no
more
:
and
where
our
Kings
have
been
crowned
,
their
Ancestours
lay
interred
,
and
they
must
walk
over
their
Grandsires
head
to
take
his
crown
.
There
is
an
acre
sown
with
royal
seed
,
the
copy
of
the
greatest
change
,
from
rich
to
naked
,
from
ci●led
roofs
to
arched
coffins
,
from
living
like
Gods
to
dye
like
Men.
There
is
enough
to
cool
the
flames
of
lust
,
to
abate
the
heights
of
pride
,
to
appease
the
itch
of
covetous
desires
,
to
●ully
and
dash
out
the
dissembling
colours
of
a
lustful
,
artificial
,
and
imaginary
beauty
.
There
the
warlike
and
the
peaceful
,
the
fortunate
and
the
miserable
,
the
beloved
and
the
despised
Princes
mingle
their
dust
,
and
pay
down
their
symbol
of
Mortality
,
and
tell
all
the
world
,
that
when
we
die
,
our
ashes
shall
be
equal
to
Kings
,
and
our
accounts
easier
,
and
our
pains
or
our
crowns
shall
be
lesse
.
*
To
my
apprehension
it
is
a
sad
record
which
is
left
by
Athenaeus
concerning
Ninus
the
great
Assyrian
Monarch
,
whose
life
and
death
is
summed
up
in
these
words
:
Ninus
the
Assyrian
had
an
Ocean
of
gold
,
and
other
riches
more
then
the
sand
in
the
Caspian
sea
:
he
never
saw
the
stars
,
and
perhaps
he
never
desired
it
;
he
never
stirred
up
the
holy
fire
among
the
Magi
,
nor
touched
his
God
with
the
sacred
rod
according
to
the
Laws
;
he
never
offered
sacrifice
,
nor
worshipped
the
Deity
,
nor
administred
justice
,
nor
spake
to
his
people
,
nor
numbred
them
;
but
he
was
most
valiant
to
eat
and
drink
,
and
having
mingled
his
wines
he
threw
the
rest
upon
the
stones
:
This
man
is
dead
;
Behold
his
Sepulchre
,
and
now
hear
where
Ninus
is
.
Some
times
I
was
Ninus
,
and
drew
the
breath
of
a
living
man
,
but
now
am
nothing
but
clay
.
I
have
nothing
,
but
what
I
did
eat
,
and
what
I
served
to
my self
in
lust
[
that
was
and
is
all
my
portion
;
]
the
wealth
with
which
I
was
[
esteemed
]
blessed
,
my
enemies
meeting
together
shall
bear
away
,
as
the
mad
Thyades
carry
a
raw
Goat
.
I
am
gone
to
Hell
,
and
when
I
went
thither
,
I
neither
carried
Gold
,
nor
Horse
,
nor
silver
Chariot
.
I
that
wore
a
Miter
,
am
now
a
little
heap
of
dust
.
[
](A64099-e4810-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Menand
.
I
know
not
any
thing
that
can
better
represent
the
evil
condition
of
a
wicked
man
,
or
a
changing
greatnesse
.
From
the
greatest
secular
dignity
to
dust
,
and
ashes
,
his
nature
bears
him
;
and
from
thence
to
Hell
his
sins
carry
him
,
and
there
he
shall
be
for
ever
under
the
dominion
of
chains
and
devils
,
wrath
,
and
an
intollerable
calamity
.
This
is
the
reward
of
an
unsanctified
condition
,
and
a
greatnesse
ill
gotten
,
or
ill
administred
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
2.
Let
no
man
extend
his
thoughts
,
or
let
his
hopes
wander
towards
future
and
far
distant
events
and
accidental
contingencies
.
This
day
is
mine
and
yours
,
but
ye
know
not
what
shall
be
on
the
morrow
:
and
every
morning
creeps
out
of
a
dark
cloud
,
leaving
behinde
it
an
ignorance
and
silence
deep
as
midnight
and
undiscerned
as
are
the
phantasms
that
make
a
Chrysome
childe
to
smile
:
Quid
sit
futurum
cras
fuge
quaerer●
Et
quem
fo
rs
dicrum
Cunque
da●
it
,
lucro
appone
.
Horat.
so
that
we
cannot
discern
what
comes
hereafter
,
unlesse
we
had
a
light
from
Heaven
,
brighter
then
the
vision
of
an
Angel
,
even
the
Spirit
of
Prophesie
.
Without
revelation
we
cannnot
tell
whether
we
shal
eat
to
morrow
,
or
whether
a
Squinzy
shall
choak
us
:
and
it
is
written
in
the
unrevealed
folds
of
Divine
Predestination
,
that
many
who
are
this
day
alive
,
shall
to
morrow
be
laid
upon
the
cold
earth
,
and
the
women
shall
weep
over
their
shrowd
,
and
dresse
them
for
their
funeral
.
S.
Iames
in
his
Epistle
notes
the
folly
of
some
men
his
contemporaries
,
who
were
so
impatient
of
the
event
of
to
morrow
,
or
the
accidents
of
next
year
,
or
the
good
or
evils
of
old
age
,
that
they
would
consult
Astrologers
and
witches
,
Oracles
and
Devils
what
should
befall
them
the
next
Calends
?
what
should
be
the
event
of
such
a
voyage
,
what
God
had
written
in
his
book
concerning
the
successe
of
battels
,
the
Election
of
Emperors
,
the
Heir
of
families
,
the
price
of
Merchandise
,
the
return
of
the
Tyrian
fleer
,
the
rate
of
Sidonian
Carpets
,
and
as
they
were
taught
by
the
crafty
and
lying
Daemons
,
so
they
would
expect
the
issue
;
and
oftentimes
by
disposing
their
affairs
in
order
toward
such
events
,
really
did
produce
some
litle
accidents
according
to
their
expectation
;
and
that
made
them
trust
the
Oracles
in
greater
things
,
and
in
all
.
Against
this
,
he
opposes
his
Counsel
,
that
we
should
not
search
after
forbidden
records
,
much
lesse
by
uncertain
significations
:
for
whatsoever
is
disposed
to
happen
by
the
order
of
natural
causes
,
or
civil
counsels
may
be
rescinded
by
a
peculiar
decree
of
providence
or
be
prevented
by
the
death
of
the
interested
persons
;
Nec
Babylonios
tentaris
numeros
Vt
melius
quicquid
erit
,
pati
Seu
plures
hyemes
,
seu
tribuit
Jupiter
ultimam
.
Horat.
Incertam
frustia
Mortales
funeris
horam
Quaeritis
&
qua
sit
mors
aditutura
via
.
Po●na
minor
certam
subito
perferre
ruinam
,
Quod
timeas
gravius
sustinuisse
diu
.
Catul.
eleg.
1.29
who
while
their
hopes
are
full
,
and
their
causes
conjoyned
,
and
the
work
brought
forward
,
and
the
sickle
put
into
the
harvest
,
and
the
first
fruits
offered
,
and
ready
to
be
eaten
,
even
then
if
they
put
forth
their
hand
to
an
event
that
stands
but
at
the
door
,
at
that
door
their
body
may
be
carried
forth
to
burial
,
before
the
expectation
shall
enter
into
fruition
.
When
Richilda
the
Widow
of
Albert
Earl
of
Ebersberg
had
feasted
the
Emperour
Henry
III.
and
petitioned
in
behalf
of
her
Nephew
Welpho
for
some
lands
formerly
possessed
by
the
Earl
her
Husband
;
just
as
the
Emperour
held
out
his
hand
to
signifie
his
consent
,
the
chamber-floor
suddenly
fell
under
them
,
and
Richilda
falling
upon
the
edge
of
a
bathing
vessel
,
was
bruised
to
death
,
and
stayed
not
to
see
her
Nephew
sleep
in
those
lands
which
the
Emperour
was
reaching
forth
to
her
,
Certa
amictimus
dum
incerta
potimꝰ
atque
hoc
eve
nit
in
labore
atque
indolor
ut
mors
obrepat
interim
.
Plaut.
Pseud.
and
placed
at
the
door
of
restitution
.
3.
As
our
hopes
must
be
confined
,
so
must
our
designes
;
let
us
not
project
long
designes
;
crafty
plots
,
and
diggings
so
deep
that
the
intrigues
of
a
designe
shall
never
be
unfolded
till
our
Grand
children
have
forgotten
our
vertues
or
our
vices
.
The
work
of
our
soul
is
cut
short
,
facile
,
sweet
and
plain
,
and
fitted
to
the
small
portions
of
our
shorter
life
:
and
as
we
must
not
trouble
our
inquiry
,
so
neither
must
we
intricate
our
labour
and
purposes
with
what
we
shall
never
enjoy
.
This
rule
does
not
forbid
us
to
plant
Orchards
which
shall
feed
our
Nephews
with
their
fruit
;
for
by
such
provisions
they
do
something
towards
an
imaginary
immortality
,
and
do
charity
to
their
Relatives
:
But
such
projects
are
reproved
which
discompose
our
present
duty
by
long
and
future
designes
;
such
which
by
casting
our
labours
to
events
at
distance
,
Quid
brevi
fortes
iaculemur
〈◊〉
Multa
?
Jam
te
premet
nox
,
Fabulae●
Manes
Et
domus
exilis
Plutonia
.
Horat.
make
us
lesse
to
remember
our
death
standing
at
the
door
.
It
is
fit
for
a
Man
to
work
for
his
dayes
wages
,
or
to
contrive
for
the
hire
of
a
week
,
or
to
lay
a
train
to
make
provisions
for
such
a
time
as
is
within
our
eye
,
and
in
our
duty
,
and
within
the
usual
periods
of
Mans
life
,
for
whatsoever
is
made
necessary
,
is
also
made
prudent
;
but
while
we
plot
,
and
buisy
our selves
in
the
toils
of
an
ambitious
war
,
or
the
levies
of
a
great
estate
,
Night
enters
in
upon
us
,
and
tells
all
the
world
,
how
like
fools
we
lived
,
and
how
deceived
and
miserably
we
dyed
.
Epist.
1●
Seneca
tells
of
Senecio
Cornelius
,
a
man
crafty
in
getting
,
and
tenacious
in
holding
a
great
estate
,
and
one
who
was
as
diligent
in
the
care
of
his
body
,
as
of
his
money
,
curious
of
his
health
,
as
of
his
possessions
;
that
he
all
day
long
attended
upon
his
sick
and
dying
friend
;
but
when
he
went
away
was
quickly
comforted
,
supped
merrily
,
went
to
bed
cheerfully
,
and
on
a
sudden
being
surprized
by
a
Squinzy
,
scarce
drew
his
breath
until
the
Morning
,
but
by
that
time
dyed
,
being
snatched
from
the
torrent
of
his
fortune
,
and
the
swelling
tide
of
wealth
,
and
a
likely
hope
bigger
then
the
necessities
of
ten
men
.
This
accident
was
much
noted
then
in
Rome
,
because
it
happened
in
so
great
a
fortune
,
and
in
the
midst
of
wealthy
designes
;
and
presently
it
made
wise
men
to
consider
,
how
imprudent
a
person
he
is
,
who
disposes
of
ten
years
to
come
,
when
he
is
not
Lord
of
to
morrow
.
I●le
enim
ex
futuro
suspenditur
,
cui
i●●itum
est
prae●●ns
Senec.
4.
Though
we
must
not
look
so
far
of●
,
and
prey
abroad
,
yet
we
must
be
buisie
neer
at
hand
;
we
must
with
all
arts
of
the
Spirit
seize
upon
the
present
,
because
it
passes
from
us
while
we
speak
,
and
because
in
it
all
our
certainty
does
consist
.
We
must
take
our
waters
as
out
of
a
torrent
and
sudden
shower
,
which
will
quickly
cease
dropping
from
above
,
and
quickly
cease
running
in
our
chanels
here
below
;
This
instant
will
never
return
again
,
and
yet
it
may
be
this
instant
will
declare
,
or
secure
the
fortune
of
a
whole
eternity
.
The
old
Greeks
and
Romans
taught
us
the
prudence
of
this
rule
:
but
Christianity
teaches
us
the
Religion
of
it
.
They
so
seized
upon
the
present
that
they
would
lose
nothing
of
the
dayes
pleasure
.
E●tate
fruere
,
mobili
c●●su
sug●t
.
Senec
Let
us
eat
and
drink
for
to
morrow
we
shall
die
;
that
was
their
philosophy
;
and
at
their
solemn
feasts
they
would
talk
of
death
to
heighten
the
present
drinking
,
and
that
they
might
warm
their
veins
with
a
fuller
chalice
,
as
knowing
the
drink
that
was
poured
upon
their
graves
would
be
cold
and
without
relish
.
Martial
.
l
2.
epig.
59.
Break
the
beds
,
drink
your
wine
,
crown
your
heads
with
roses
,
and
besinear
your
curled
locks
with
Nard
;
for
God
bids
you
to
remember
death
;
so
the
Epigrammatist
speaks
the
sence
of
their
drunken
principles
.
Something
towards
this
signification
is
that
of
Solomon
,
There
is
nothing
better
for
a
man
then
that
he
should
eat
and
drink
,
Eccles
3.12
.
&
chap.
2.4
.
and
that
he
should
make
his
soul
enjoy
good
in
his
labour
,
for
that
is
his
portion
,
for
who
shall
bring
him
to
see
that
which
shall
be
after
him
?
But
although
he
concludes
all
this
to
be
vanity
,
yet
because
it
was
the
best
thing
that
was
then
commonly
known
[
](A64099-e5380-b)*
*
A
〈◊〉
du●n
vivimus
,
vivamus
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hoc
etiam
faciunt
ubi
discubuere
,
te
entque
Pocula
saep
homines
,
&
inumbrant
ora
coronis
Ex
animo
ut
dicant
brevis
est
hic
●ructus
homillis
,
Jam
fuerit
neq
post
unquam
revocare
licebit
Lucret
lib.
3.
that
they
should
seize
upon
the
present
with
a
temperate
use
of
permited
pleasures
,
had
reason
to
say
that
Christianity
taught
us
to
turn
this
into
religion
.
For
he
that
by
a
present
and
a
constant
holiness
secures
the
present
,
and
makes
it
useful
to
his
noblest
purposes
,
he
turns
his
condition
into
his
best
advantage
,
by
making
his
unavoidable
fate
become
his
necessary
religion
.
To
the
purpose
of
this
rule
is
that
collect
of
Tuscan
hieroglyphics
which
we
have
from
Gabriel
Simeon
.
Our
life
is
very
short
,
beauty
is
a
cosenage
,
money
is
false
and
fugitive
,
Empire
is
odious
,
and
hated
by
them
that
have
it
not
,
and
uneasy
to
them
that
have
,
victory
is
alwayes
uncertain
,
and
peace
most
commonly
is
but
a
fraudulent
bargain
;
old
age
is
miserable
,
death
is
the
period
,
and
is
a
happy
one
if
it
be
not
sowred
by
the
sins
of
our
life
:
but
nothing
continues
but
the
effects
of
that
wisdom
which
imployes
the
present
time
in
the
acts
of
a
holy
religion
,
and
a
peaceable
conscience
:
for
they
make
us
to
live
even
beyond
our
funerals
,
embalmed
in
the
spices
and
odours
of
a
good
name
,
and
entombed
in
the
grave
of
the
Holy
Jesus
where
we
shall
be
dressed
for
a
blessed
resurrection
to
the
state
of
Angels
and
beatified
Spirits
.
5.
Since
we
stay
not
here
,
being
people
but
of
a
dayes
abode
,
and
our
age
is
like
that
of
a
flie
,
and
contemporary
with
a
gourd
,
we
must
look
some
where
else
for
an
abiding
city
,
a
place
in
another
countrey
to
fix
our
house
in
,
whose
walls
and
foundation
is
God
,
where
we
must
finde
rest
,
or
else
be
restlesse
for
ever
.
For
whatsoever
ease
we
can
have
or
fancy
here
is
shortly
to
be
changed
into
sadnesse
,
Quis
sapiens
bono
Confidat
fragili
:
dum
licet
,
utere
:
Tempus
sed
tacitum
subruit
:
hora
Se●per
prae●erita
deterior
subit
.
Hippol.
or
tediousnesse
:
it
goes
away
too
soon
like
the
periods
of
our
life
;
or
stayes
too
long
,
like
the
sorrows
of
a
sinner
:
it
s
own
wearinesse
or
a
contrary
disturbance
is
its
load
;
or
it
is
eased
by
its
revolution
into
vanity
&
forgetfulness
;
and
where
either
there
is
sorrow
or
an
end
of
joy
,
there
can
be
no
true
felicity
:
which
because
it
must
be
had
by
some
instrument
,
and
in
some
period
of
our
duration
,
we
must
carry
up
our
affections
to
the
mansions
prepared
for
us
above
,
where
eternity
is
the
measure
,
felicity
is
their
state
,
Angels
are
the
Company
,
the
Lamb
is
the
light
,
and
God
is
the
portion
,
and
inheritance
.
SECT.
III.
Rules
and
Spiritual
arts
of
lengthening
our
dayes
,
and
to
take
off
the
objection
of
a
short
life
.
IN
the
accounts
of
a
mans
life
we
do
not
reckon
that
portion
of
dayes
in
which
we
are
shut
up
in
the
prison
of
the
womb
:
we
tell
our
years
from
the
day
of
our
birth
:
and
the
same
reason
that
makes
our
reckning
to
stay
so
long
,
sayes
also
that
then
it
begins
too
soon
.
For
then
we
are
beholding
to
others
to
make
the
account
for
us
:
for
we
know
not
of
a
long
time
,
whether
we
be
alive
or
no
,
having
but
some
little
approaches
and
symptoms
of
a
life
.
To
feed
,
and
sleep
,
and
move
a
little
,
and
imperfectly
,
is
the
state
of
an
unborn
childe
;
and
when
it
is
born
,
he
does
no
more
for
a
good
while
;
and
what
is
it
that
shall
make
him
to
be
esteemed
to
live
the
life
of
a
man
?
and
when
shall
that
account
begin
?
For
we
should
be
loath
to
have
the
accounts
of
our
age
taken
by
the
measures
of
a
beast
:
and
fools
and
distracted
persons
are
reckoned
as
civilly
dead
;
they
are
no
parts
of
the
Common-wealth
,
not
subject
to
laws
,
but
secured
by
them
in
Charity
,
and
kept
from
violence
as
a
man
keeps
his
Ox
;
and
a
third
part
of
our
life
is
spent
,
before
we
enter
into
a
higher
order
,
into
the
state
of
a
man
.
2.
Neither
must
we
think
,
that
the
life
of
a
Man
begins
when
he
can
feed
himself
or
walk
alone
,
when
he
can
fight
,
or
beget
his
like
;
for
so
he
is
contemporary
with
a
camel
,
or
a
cow
;
but
he
is
first
a
man
when
he
comes
to
a
certain
,
steddy
use
of
reason
,
according
to
his
proportion
,
and
when
that
is
,
all
the
world
of
men
cannot
tell
precisely
.
Some
are
called
at
age
,
at
fourteen
,
some
at
one
and
twenty
,
some
never
;
but
all
men
,
late
enough
;
for
the
life
of
a
man
comes
upon
him
slowly
and
insensibly
.
But
as
when
the
Sun
approaches
towards
the
gates
of
the
morning
,
he
first
opens
a
little
eye
of
Heaven
,
and
sends
away
the
spirits
of
darknesse
,
and
gives
light
to
a
cock
,
and
calls
up
the
lark
to
Mattins
,
and
by
and
by
gilds
the
fringes
of
a
cloud
and
peeps
over
the
Eastern
hills
,
thrusting
out
his
golden
horns
,
like
those
which
decked
the
browes
of
Moses
when
he
was
forced
to
wear
a
vail
,
because
himself
had
seen
the
face
of
God
;
and
still
while
a
man
tells
the
story
,
the
sun
gets
up
higher
,
till
he
showes
a
fair
face
and
a
full
light
,
and
then
he
shines
one
whole
day
,
under
a
cloud
often
,
and
sometimes
weeping
great
and
little
showers
,
and
sets
quickly
:
so
is
a
mans
reason
and
his
life
.
He
first
begins
to
perceive
himself
to
see
or
taste
,
making
little
reflections
upon
his
actions
of
sense
,
and
can
discourse
of
flies
and
dogs
,
shells
and
play
,
horses
and
liberty
;
but
when
he
is
strong
enough
to
enter
into
arts
and
little
institutions
,
he
is
at
first
entertained
with
trifles
and
impertinent
things
,
not
because
he
needs
them
,
but
because
his
understanding
is
no
bigger
;
and
little
images
of
things
are
laid
before
him
,
like
a
cock-boat
to
a
whale
onely
to
play
withall
:
but
before
a
man
comes
to
be
wise
he
is
half
dead
with
gouts
and
consumptions
,
with
Catarrhes
and
aches
,
with
sore
eyes
,
and
a
worn
out
body
:
so
that
if
we
must
not
reckon
the
life
of
a
man
but
by
the
accounts
of
his
reason
,
he
is
long
before
his
soul
be
dressed
;
and
he
is
not
to
be
called
a
man
without
a
wise
and
an
adorned
soul
,
a
soul
at
least
furnished
with
what
is
necessary
towards
his
well
being
;
but
by
that
time
his
soul
is
thus
furnished
,
his
body
is
decayed
;
and
then
you
can
hardly
reckon
him
to
be
alive
,
when
his
body
is
possessed
by
so
many
degrees
of
death
.
3.
But
there
is
yet
another
arrest
.
At
first
he
wants
strength
of
body
,
and
then
he
wants
the
use
of
reason
;
and
when
that
is
come
,
it
is
ten
to
one
,
but
he
stops
by
the
impediments
of
vice
,
and
wants
the
strengths
of
the
spirit
;
and
we
know
that
Body
and
Soul
and
Spirit
are
the
constituent
parts
of
every
Christian
man
.
And
now
let
us
consider
,
what
that
thing
is
,
which
we
call
years
of
discretion
?
The
young
man
is
passed
his
Tutors
,
and
arrived
at
the
bondage
of
a
caytive
spirit
;
he
is
run
from
discipline
,
and
is
let
loose
to
passion
;
the
man
by
this
time
hath
wit
enough
to
chuse
his
vice
,
to
act
his
lust
,
to
court
his
Mistresse
,
to
talk
confidently
,
and
ignorantly
,
and
perpetually
,
to
despise
his
betters
,
to
deny
nothing
to
his
appetite
,
to
do
things
,
that
when
he
is
indeed
a
man
he
must
for
ever
be
ashamed
of
;
for
this
is
all
the
discretion
that
most
men
show
in
the
first
stage
of
their
Manhood
;
they
can
discern
good
from
evil
;
and
they
prove
their
skill
by
leaving
all
that
is
good
,
and
wallowing
in
the
evils
of
folly
,
and
an
unbridled
appetite
.
And
by
this
time
,
the
young
man
hath
contracted
vitious
habits
,
and
is
a
beast
in
manners
,
and
therefore
it
will
not
be
fitting
to
reckon
the
beginning
of
his
life
;
he
is
a
fool
in
his
understanding
,
and
that
is
a
sad
death
;
and
he
is
dead
in
trespasses
and
sins
,
and
that
is
a
sadder
:
so
that
he
hath
no
life
but
a
natural
,
the
life
of
a
beast
or
a
tree
;
in
all
other
capacities
he
is
dead
;
he
neither
hath
the
intellectual
,
nor
the
spiritual
life
,
neither
the
life
of
a
man
,
nor
of
a
Christian
;
and
this
sad
truth
lasts
too
long
.
For
old
age
seizes
upon
most
men
while
they
still
retain
the
minds
of
boyes
and
vitious
youth
,
doing
actions
from
principles
of
great
folly
,
and
a
mighty
ignorance
,
admiring
things
uselesse
and
hurtfull
,
and
filling
up
all
the
dimensions
of
their
abode
with
businesses
of
empty
affairs
,
being
at
leasure
to
attend
no
vertue
:
they
cannot
pray
,
because
they
are
busie
,
and
because
they
are
passionate
:
they
cannot
communicate
because
they
have
quarrels
and
intrigues
of
perplexed
causes
,
complicated
hostilities
,
and
things
of
the
world
;
and
therefore
they
cannot
attend
to
the
things
of
God
,
little
considering
,
that
they
must
find
a
time
to
die
in
;
when
death
comes
,
they
must
be
at
leisure
for
that
.
Such
men
are
like
Sailers
loosing
from
a
port
,
and
tost
immediatly
with
a
perpetual
tempest
lasting
till
their
cordage
crack
,
and
either
they
sink
,
or
return
back
again
to
the
same
place
:
they
did
not
make
a
voyage
,
though
they
were
long
at
sea
.
The
businesse
and
impertinent
affairs
of
most
men
,
steal
all
their
time
,
and
they
are
restlesse
in
a
foolish
motion
;
but
this
is
not
the
progress
of
a
man
;
he
is
no
further
advanc'd
in
the
course
of
a
life
though
he
reckon
many
years
:
Bis
jam
consul
trigesimus
instat
Et
numerat
paucos
vi●
tua
vita
dies
.
for
still
his
soul
is
childish
,
and
trifling
like
an
untaught
boy
.
If
the
parts
of
this
sad
complaint
finde
their
remedy
,
we
have
by
the
same
instruments
also
cured
the
evils
and
the
vanity
of
a
short
life
.
Therefore
,
1.
Be
infinitely
curious
you
doe
not
set
back
your
life
in
the
accounts
of
God
by
the
intermingling
of
criminal
actions
,
or
the
contracting
vitious
habits
.
There
are
some
vices
which
carry
a
sword
in
their
hand
and
cut
a
man
off
before
his
time
.
There
is
a
sword
of
the
Lord
,
and
there
is
a
sword
of
a
Man
;
and
there
is
a
sword
of
the
Devil
.
Every
vice
of
our
own
managing
in
the
matter
of
carnality
,
of
lust
,
or
rage
,
ambition
or
revenge
is
a
sword
of
Sathan
put
into
the
hands
of
a
man
:
These
are
the
destroying
Angels
,
sin
is
the
Apollyon
,
the
destroyer
that
is
gone
out
,
not
from
the
Lord
,
but
from
the
Tempter
;
and
we
hug
the
poison
,
and
twist
willingly
with
the
vipers
,
till
they
bring
us
into
the
Regions
of
an
irrecoverable
sorrow
.
We
use
to
reckon
persons
as
good
as
dead
if
they
have
lost
their
limbs
and
their
teeth
,
and
are
confined
to
an
Hospital
,
and
converse
with
none
but
Surgeons
and
Physicians
,
Mourners
and
Divines
,
those
pollinctores
,
the
Dressers
of
bodies
and
souls
to
Funeral
:
But
it
is
worse
when
the
soul
,
the
principle
of
life
is
imployed
wholly
in
the
offices
of
death
:
and
that
man
was
worse
then
dead
of
whom
Seneca
tells
,
that
being
a
rich
fool
,
when
he
was
lifted
up
from
the
baths
and
set
into
a
soft
couch
,
asked
his
slaves
An
ego
jam
sedeo
?
Do
I
now
sit
.
The
beast
was
so
drownd
in
sensuality
and
the
death
of
his
soul
,
that
whether
he
did
sit
or
no
,
he
was
to
believe
another
.
Idlenesse
and
every
vice
is
as
much
of
death
as
a
long
disease
is
,
or
the
expence
of
ten
years
:
and
she
that
lives
in
pleasures
is
dead
while
she
liveth
(
saith
the
Apostle
)
,
and
it
is
the
stile
of
the
Spirit
concerning
wicked
persons
,
They
are
dead
in
trespasses
and
sins
.
For
as
every
sensual
pleasure
and
every
day
of
idlenes
and
useless
living
lops
off
a
little
branch
from
our
short
life
;
so
every
deadly
sin
and
every
habitual
vice
does
quite
destroy
us
:
but
innocence
leaves
us
in
our
natural
portions
,
and
perfect
period
;
we
lose
nothing
of
our
life
,
if
we
lose
nothing
of
our
souls
health
;
and
therefore
he
that
would
live
a
full
age
must
avoid
a
sin
,
as
he
would
decline
the
Regions
of
death
,
&
the
dishonors
of
the
grave
.
2.
If
we
would
have
our
life
lengthened
,
let
us
begin
b●times
to
live
in
the
accounts
of
reason
and
sober
counsels
,
Aedepol
proinde
ut
bene
vivitur
,
diu
vivitur
.
Plaut
Trinum
.
Non
accepimus
brevem
vitam
,
fed
fecimus
,
nec
inopes
ejus
,
sed
prodigi
sumus
.
Senec.
of
religion
and
the
Spirit
,
and
then
we
shall
have
no
reason
to
complain
that
our
abode
on
earth
is
so
short
:
Many
men
finde
it
long
enough
,
and
indeed
it
is
so
to
all
senses
.
But
when
we
spend
in
waste
,
what
God
hath
given
us
in
plenty
,
when
we
sacrifice
our
youth
to
folly
,
our
manhood
to
lust
and
rage
,
our
old
age
to
covetousnesse
and
irreligion
,
not
beginning
to
live
till
we
are
to
die
,
designing
that
time
to
Vertue
which
indeed
is
infirm
to
every
thing
and
profit●ble
to
nothing
,
then
we
make
our
lives
short
,
and
lust
runs
away
with
all
the
vigorous
and
healthful
part
of
it
;
and
pride
and
animosity
steal
the
manly
portion
,
and
craftinesse
and
interest
possesse
old
age
;
velut
ex
pleno
&
abundanti
perdimus
;
we
spend
as
if
we
had
too
much
time
,
and
knew
not
what
to
do
with
it
:
We
fear
every
thing
like
weak
and
silly
mortals
;
and
desire
strangely
and
greedily
as
if
we
were
immortal
:
we
complain
our
life
is
short
,
and
yet
we
throw
away
much
of
it
,
and
are
weary
of
many
of
its
parts
:
We
complain
the
day
is
long
,
and
the
night
is
long
,
and
we
want
company
,
and
seek
out
arts
to
drive
the
time
away
,
and
then
weep
because
it
is
gone
too
soon
.
But
so
the
treasure
of
the
Capitol
is
but
a
small
●state
when
Caesar
comes
to
finger
it
,
and
to
pay
with
it
all
his
Legions
;
and
the
Revenue
of
all
Egypt
and
the
Eastern
provinces
was
but
a
little
summe
when
they
were
to
support
the
luxury
of
Marc.
Antony
,
and
feed
the
riot
of
Cleopatra
:
But
a
thousand
crowns
is
a
vast
proportion
to
be
spent
in
the
cottage
of
a
frugal
person
,
or
to
feed
a
Hermit
.
Just
so
is
our
life
;
it
is
too
short
to
serve
the
ambition
of
a
haughty
Prince
,
or
an
usurping
Rebel
:
too
little
time
to
purchase
great
wealth
,
to
satisfie
the
pride
of
a
vain-glorious
fool
,
to
trample
upon
all
the
enemies
of
our
just
,
or
unjust
interest
;
but
for
the
obtaining
vertue
;
for
the
purchase
of
sobriety
and
modesty
,
for
the
actions
of
Religion
God
gave
us
time
sufficient
,
if
we
make
the
outgoings
of
the
Morning
and
Evening
,
that
is
,
our
infancy
and
old
age
to
be
t●ken
into
the
computations
of
a
man
.
Which
we
may
see
in
the
following
particulars
.
1.
If
our
childhood
being
first
consecrated
by
a
forward
baptisme
,
it
be
seconded
by
a
holy
education
,
and
a
complying
obedience
;
If
our
youth
be
chast
and
temperate
,
modest
and
industrious
,
proceeding
through
a
prudent
and
sober
Manhood
to
a
Religious
old
age
,
Sed
potes
,
Publi
,
geminare
magna
Secula
fama
.
Quem
sui
raptum
gemuere
●ives
Hic
diu
vixit
.
Sibi
quisque
famam
Scribat
haeredem
:
rapiunt
avarae
Caetera
Lunae
.
then
we
have
lived
our
whole
duration
,
and
shall
never
die
,
but
be
changed
in
a
just
time
to
the
preparations
of
a
better
,
and
an
immortal
life
.
2.
If
besides
the
ordinary
returns
of
our
prayers
and
periodical
and
festival
solemnities
,
and
our
seldom
communions
we
would
allow
to
religion
&
the
studies
of
wisdom
,
those
great
shares
that
are
trifled
away
upon
vain
sorrow
,
foolish
mirth
,
troublesome
ambition
,
buisy
covetousnesse
,
watchful
lust
,
and
impertinent
amours
,
and
balls
and
revellings
and
banquets
,
all
that
which
was
spent
vitiously
&
all
that
time
that
lay
fallow
&
without
imployment
,
our
life
would
quickly
amount
to
a
great
sum
.
Tostatus
Abulensis
was
a
very
painful
person
and
a
great
Cleark
,
and
in
the
dayes
of
his
manhood
he
wrote
so
many
books
,
and
they
not
ill
ones
,
that
the
world
computed
a
sheet
for
every
day
of
his
life
;
I
suppose
they
meant
,
after
he
came
to
the
use
of
reason
,
and
the
state
of
a
man
:
and
Iohn
Scotus
died
about
the
two
and
thirtieth
year
of
his
age
;
and
yet
besides
his
publike
disputations
,
his
dayly
Lectures
of
Divinity
in
publike
and
private
,
the
Books
that
he
wrote
being
lately
collected
and
printed
at
Lyons
do
equal
the
number
of
volumes
of
any
two
the
most
voluminous
Fathers
of
the
Latine
Church
.
Every
man
is
not
inabled
to
such
imployments
,
but
every
man
is
called
and
inabled
to
the
works
of
a
sober
and
a
religious
life
;
and
there
are
many
Saints
of
God
that
can
reckon
as
many
volumes
of
religion
and
mountains
of
piety
,
as
those
others
did
of
good
books
.
S.
Ambrose
(
and
I
think
from
his
example
,
S.
Augustine
)
divided
every
day
into
three
tertia's
of
imployment
:
eight
hours
he
spent
in
the
necessities
of
nature
and
recreation
,
eight
hours
in
charity
and
doing
assistance
to
others
,
dispatching
their
bu●sinesses
,
reconciling
their
enmities
,
reproving
their
vices
,
correcting
their
errors
,
instructing
their
ignorances
,
transacting
the
affairs
of
his
Diocesse
,
and
the
other
eight
hours
he
spent
in
study
and
prayer
.
If
we
were
thus
minute
and
curious
in
the
spending
our
time
,
it
is
impossible
but
our
life
would
seem
very
long
.
For
so
have
I
seen
an
amorous
person
tell
the
minutes
of
his
absence
from
his
fancied
joy
,
and
while
he
told
the
sands
of
his
hour-glasse
,
or
the
throbs
and
little
beatings
of
his
watch
,
by
dividing
an
hour
into
so
many
members
,
he
spun
out
its
length
by
number
,
and
so
translated
a
day
into
the
tediousnesse
of
a
moneth
.
And
if
we
tell
our
dayes
by
Canonical
hours
of
prayer
,
our
weeks
by
a
constant
revolution
of
fasting
dayes
,
or
dayes
of
special
devotion
,
and
over
all
these
draw
a
black
Cypresse
a
veil
of
penitential
sorrow
,
and
severe
mortification
,
we
shall
soon
answer
the
calumny
and
objection
of
a
short
life
.
He
that
governs
the
day
and
divides
the
hours
hastens
from
the
eyes
and
observation
of
a
merry
sinner
;
but
loves
so
stand
still
,
and
behold
,
and
tell
the
sighs
,
and
number
the
groans
,
and
sadly
delicious
accents
of
a
grieved
penitent
.
It
is
a
vast
work
that
any
man
may
do
if
he
never
be
idle
;
and
it
is
a
huge
way
that
a
man
may
go
in
vertue
if
he
never
goes
out
of
his
way
by
a
vitious
habit
,
or
a
great
crime
,
and
he
that
perpetually
reads
good
books
,
if
his
parts
be
answerable
,
will
have
a
huge
stock
of
knowledge
.
It
is
so
in
all
things
else
.
Strive
not
to
forget
your
time
,
and
suffer
none
of
it
to
passe
undiscerned
,
and
then
measure
your
life
,
and
tell
me
how
you
finde
the
measure
of
its
abode
.
However
,
the
time
we
live
,
is
worth
the
money
we
pay
for
it
:
and
therefore
it
is
not
to
be
thrown
away
.
3.
When
vitious
men
are
dying
,
and
scar'd
with
the
affrighting
truths
of
an
evil
conscience
,
they
would
give
all
the
world
for
a
year
,
for
a
moneth
;
nay
we
read
of
some
that
called
out
with
amazement
inducias
usque
ad
mane
,
truce
but
till
the
morning
:
and
if
that
year
,
or
some
few
moneths
were
given
,
those
men
think
they
could
do
miracles
in
it
.
And
let
us
a
while
suppose
what
Dives
would
have
done
if
he
had
been
loosed
from
the
pains
of
hell
and
permitted
to
live
on
earth
one
year
.
Would
all
the
pleasures
of
the
world
have
kept
him
one
hour
from
the
Temple
?
would
he
not
perpetually
have
been
under
the
hands
of
Priests
,
or
at
the
feet
of
the
Doctors
,
or
by
Moses
chair
,
or
attending
as
neer
the
Altar
as
he
could
get
,
or
relieving
poor
Lazars
,
or
praying
to
God
,
and
crucifying
all
his
sin
?
I
have
read
of
a
Melancholy
person
who
saw
hell
but
in
a
dream
or
vision
,
and
the
amazement
was
such
that
he
would
have
chosen
ten
times
to
die
,
rather
then
feel
again
so
much
of
that
horror
:
and
such
a
person
cannot
be
fancied
but
that
he
would
spend
a
year
in
such
holinesse
,
that
the
religion
of
a
few
moneths
would
equal
the
devotion
of
many
years
,
even
of
a
good
man
.
Let
us
but
compute
the
proportions
.
If
we
should
spend
all
our
years
of
reason
so
as
such
a
person
would
spend
that
one
,
can
it
be
thought
that
life
would
be
short
and
trifling
in
which
he
had
performed
such
a
religion
,
served
God
with
so
much
holinesse
,
mortified
sin
with
so
great
a
labour
,
purchased
vertue
at
such
a
rate
,
and
so
rare
an
industry
?
It
must
needs
be
that
such
a
man
must
dye
when
he
ought
to
die
,
and
be
like
ripe
and
pleasant
fruit
falling
from
a
fair
tree
and
gathered
into
baske●s
for
the
planters
use
:
He
that
hath
done
●ll
his
businesse
,
Huic
neque
defungi
visum
est
,
nec
vivere
pulchrum
;
Cura
f●it
recte
vivere
,
sicque
mori
.
and
is
begotten
to
a
glorious
hope
by
the
seed
of
an
immortal
Spirit
,
can
never
die
too
soon
,
nor
live
too
long
.
Xerxes
wept
sadly
when
he
saw
his
army
of
2300000
men
,
because
he
considered
that
within
a
hundred
years
all
the
youth
of
that
army
should
be
dust
and
ashes
:
and
yet
as
Seneca
well
observes
of
him
,
he
was
the
man
that
should
bring
them
to
their
graves
;
and
he
consumed
all
that
army
in
two
years
,
for
whom
he
feared
,
and
wept
the
death
after
an
hundred
.
Just
so
we
do
all
.
We
complain
that
within
thirty
or
fourty
years
,
a
little
more
,
or
a
great
deal
lesse
we
shall
descend
again
into
the
bowels
of
our
Mother
,
and
that
our
life
is
too
short
for
any
great
imployment
;
and
yet
we
throw
away
five
and
●hirty
yeers
of
our
fourty
,
and
the
remaining
five
we
divide
between
art
and
nature
,
civility
and
customs
,
necessity
and
convenience
,
prudent
counsels
and
religion
;
but
the
portion
of
the
last
,
is
little
and
contemptible
,
and
yet
that
little
is
all
that
we
can
prudently
account
of
our
lives
:
We
bring
that
fate
and
that
death
neer
us
,
of
whose
approach
we
are
so
sadly
apprehensive
.
4.
In
taking
the
accounts
of
your
life
do
not
reckon
by
great
distances
,
and
by
the
periods
of
pleasure
,
or
the
satisfaction
of
your
hopes
,
or
the
stating
your
desires
:
but
let
every
intermedial
day
and
hour
passe
with
observation
.
He
that
reckons
he
hath
lived
but
so
many
harvests
,
In
spe
viventibus
,
proximum
quodque
tempus
elabitur
,
subatque
aviditas
temporis
,
&
miserrimus
,
atque
miserrim●
omnia
efficiens
,
me●us
mortis
.....
Ex
hac
autem
indigentia
timer
nascitur
,
&
cupiditas
futuri
ex●dens
animum
.
Senec.
thinks
,
they
come
not
often
enough
,
and
that
they
go
away
too
soon
.
Some
lose
the
day
with
longing
for
the
night
,
and
the
night
in
waiting
for
the
day
.
Hope
and
phantastic
expectations
spend
much
of
our
lives
;
and
while
with
passion
we
look
for
a
coronation
,
or
the
death
of
an
enemy
,
or
a
day
of
joy
,
passing
from
fancy
to
possession
without
any
intermedial
notices
,
we
throw
away
a
precious
year
,
and
use
it
but
as
the
burden
of
our
time
,
fit
to
be
pared
off
,
and
thrown
away
,
that
we
may
come
at
those
little
pleasures
which
first
steal
our
hearts
,
and
then
steal
our
life
.
5.
A
strict
course
of
piety
is
the
way
to
prolong
our
lives
in
the
natural
sense
,
and
to
adde
good
portions
to
the
number
of
our
years
;
and
sin
is
sometimes
by
natural
causality
,
very
often
by
the
anger
of
God
,
and
the
Divine
judgement
,
a
cause
of
sudden
and
untimely
death
.
Concerning
which
I
shall
adde
nothing
(
to
what
I
have
some
where
else
[
](A64099-e6250-b)*
*
Life
of
Christ
,
Part.
3.
Disc.
14.
said
of
this
article
)
but
onely
the
observation
of
Epiphanius
:
that
for
3332
years
,
even
to
the
twentieth
age
,
there
was
not
one
example
of
a
son
that
died
before
his
Father
,
Lib.
1.
To●
.
1.
Panar
.
Sect.
6.
but
the
course
of
Nature
was
kept
,
that
he
who
was
first
born
in
the
descending
line
did
first
die
(
I
speak
of
natural
death
,
and
therefore
Abel
cannot
be
opposed
to
this
observation
)
till
that
Terah
the
Father
of
Abraham
taught
the
people
a
new
religion
,
to
make
images
of
clay
and
worship
them
;
and
concerning
him
it
was
first
remarked
,
that
Haran
died
before
his
Father
Terah
in
the
land
of
his
Nativity
:
God
by
an
unheard
of
judgement
,
and
a
rare
accident
punishing
his
newly
invented
crime
:
by
the
untimely
death
of
his
son
.
6.
But
if
I
shall
describe
a
living
man
;
a
man
that
hath
that
life
that
distinguishes
him
from
a
fool
or
a
bird
,
that
which
gives
him
a
capacity
next
to
Angels
;
we
shall
finde
that
even
a
good
man
lives
not
long
,
because
it
is
long
before
he
is
born
to
this
life
,
Seneca
de
vita
beata
.
c.
20.
and
longer
yet
before
he
hath
a
mans
growth
.
He
that
can
look
upon
death
,
and
see
its
face
with
the
same
countenance
with
which
he
hears
its
story
;
that
can
endure
all
the
labours
of
his
life
with
his
soul
supporting
his
body
;
that
can
equally
despise
riches
when
he
hath
them
,
and
when
he
hath
them
not
;
that
is
not
sadder
if
they
lye
in
his
Neighbours
trunks
,
nor
more
brag
if
they
shine
round
about
his
own
walls
;
he
that
is
neither
moved
with
good
fortune
coming
to
him
,
nor
going
from
him
;
that
can
look
upon
another
mans
lands
evenly
and
pleasedly
as
if
they
were
his
own
;
and
yet
look
upon
his
own
,
and
use
them
too
,
just
as
if
they
were
another
mans
;
that
neither
spends
his
goods
prodigally
,
and
like
a
fool
,
nor
yet
keeps
them
avaritiously
and
like
a
wretch
;
that
weighs
not
benefits
by
weight
and
number
,
but
by
the
mind
&
circumstances
of
him
that
gives
them
;
that
never
thinks
his
charity
expensive
if
a
worthy
person
be
the
receiver
;
he
that
does
nothing
for
opinion
sake
,
but
every
thing
for
conscience
,
being
as
curious
of
his
thoughts
,
as
of
his
actings
in
markets
and
Theaters
,
and
is
as
much
in
awe
of
himself
,
as
of
a
whole
assembly
;
he
that
knowes
God
looks
on
,
and
contrives
his
secret
affairs
as
in
the
presence
of
God
and
his
holy
Angels
;
that
eats
and
drinks
because
he
needs
it
,
not
that
he
may
serve
a
lust
or
load
his
belly
;
he
that
is
bountifull
and
cheerfull
to
his
friends
,
and
charitable
and
apt
to
forgive
his
enemies
;
that
loves
his
countrey
and
obeyes
his
Prince
,
and
desires
and
endeavours
nothing
more
then
that
he
may
do
honour
to
God
,
this
person
may
reckon
his
life
,
to
be
the
life
of
a
man
,
and
compute
his
moneths
,
not
by
the
course
of
the
sun
,
but
the
Zodiac
and
circle
of
his
vertues
:
because
these
are
such
things
which
fools
and
children
,
and
birds
and
beasts
cannot
have
:
These
are
therefore
the
actions
of
life
,
because
they
are
the
feeds
of
immortality
.
That
day
in
which
we
have
done
some
excellent
thing
,
we
may
as
truly
reckon
to
be
added
to
our
life
,
as
were
the
fifteen
years
to
the
dayes
of
Hezekiah
.
SECT.
IV.
Consideration
of
the
miseries
of
Mans
life
.
AS
our
life
is
very
short
so
it
is
very
miserable
,
and
therefore
it
is
well
it
is
short
:
God
in
pity
to
mankinde
,
lest
his
burden
should
be
insupportable
and
his
nature
an
intolerable
load
,
hath
reduced
our
state
of
misery
to
an
abbreviature
;
and
the
greate●
our
misery
is
,
the
lesse
while
it
is
like
to
last
;
the
sorrows
of
a
mans
spirit
being
like
ponderous
weights
which
by
the
greatnesse
of
their
burden
make
a
swifter
motion
and
descend
into
the
grave
to
rest
and
ease
our
wearied
limbs
;
for
then
onely
we
shall
sleep
quietly
when
those
fetters
are
knocked
off
which
not
onely
bound
our
souls
in
prison
,
but
also
eat
the
flesh
till
the
very
bones
open'd
the
secret
garments
of
their
cartilages
,
discovering
their
nakednesse
and
sorrow
.
1.
Here
is
no
place
to
sit
down
in
,
but
you
must
rise
as
soon
as
you
are
set
:
Nulla
〈◊〉
in
〈◊〉
surg●te
post
quam
seder●t●s
;
hic
es
●ocus
pulicu●
&
culicu●●
.
for
we
have
gnats
in
our
chambers
,
and
worms
in
our
gardens
,
and
spiders
and
flies
in
the
palaces
of
the
greatest
Kings
.
How
few
men
in
the
world
are
prosperous
?
what
an
infinite
number
of
slaves
and
beggers
,
of
persecuted
and
oppressed
people
fill
all
corners
of
the
earth
with
groans
,
and
Heaven
it self
with
weeping
prayers
,
and
sad
remembrances
?
how
many
Provinces
and
Kingdoms
are
afflicted
by
a
violent
war
,
or
made
desolate
by
popular
diseases
?
some
whole
countreyes
are
remarked
with
fatal
evils
,
or
periodical
sicknesses
.
Gran
Cairo
in
Egypt
feels
the
plague
every
three
years
,
returning
like
a
Quartan
ague
,
and
destroying
many
thousands
of
persons
.
All
the
inhabitants
of
Arabia
the
desert
are
in
continuall
fear
of
being
buried
in
huge
heaps
of
sand
,
and
therefore
dwell
in
tents
and
ambu●atory
houses
or
retire
to
unfruitful
mountains
to
prolong
an
uneasy
and
wilder
life
:
and
all
the
Countreyes
round
about
the
Adriatic
sea
feel
such
violent
convulsions
by
Tempests
and
intolerable
Earthquakes
,
that
sometimes
whole
cities
finde
a
Tombe
,
and
every
man
●inks
with
his
own
house
made
ready
to
become
his
Monument
,
and
his
bed
is
crushed
into
the
disorders
of
a
grave
.
Was
not
all
the
world
drowned
at
one
deluge
,
and
breach
of
the
Divine
anger
?
and
shall
not
all
the
world
[
](A64099-e6420-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Sibyll
.
Ora●
:
again
be
destroyed
by
fire
?
Are
there
not
many
thousands
that
die
every
night
,
and
that
groan
and
weep
sadly
every
day
?
But
what
shall
we
think
of
that
great
evil
,
which
for
the
sins
of
men
,
God
hath
suffered
to
possess
the
greatest
part
of
Mankinde
?
Most
of
the
men
that
are
now
alive
,
or
that
have
been
living
for
many
ages
,
are
Jews
,
Heathens
,
or
Turcs
:
and
God
was
pleased
to
suffer
a
base
Epileptic
person
,
a
villain
and
a
vitious
to
set
up
a
religion
which
hath
filled
almost
all
Asia
,
and
Africa
,
and
some
parts
of
Europe
;
so
that
the
greatest
number
of
men
and
women
born
in
so
many
kingdoms
and
provinces
are
infallibly
made
Mahumetans
,
strangers
and
enemies
to
Christ
,
by
whom
alone
we
can
be
saved
.
This
consideration
is
extremely
sad
,
when
we
remember
how
universal
,
and
how
great
an
evil
it
is
,
that
so
many
millions
of
sons
and
daughters
are
born
to
enter
into
the
possession
of
Devils
to
eternal
ages
.
These
evils
are
the
miseries
of
great
parts
of
mankinde
,
and
we
cannot
easily
consider
more
particularly
,
the
evils
which
happen
to
us
,
being
the
inseparable
affections
,
or
incidents
to
the
whole
nature
of
man
.
2.
We
finde
that
all
the
women
in
the
world
are
either
born
for
barrennesse
or
the
pains
of
Child-birth
,
and
yet
this
is
one
of
our
greatest
blessings
;
but
such
indeed
are
the
blessings
of
this
world
:
we
cannot
be
well
with
,
nor
without
many
things
.
Perfumes
make
our
heads
ake
,
roses
prick
our
fingers
,
and
in
our
very
blood
where
our
life
dwells
is
the
Scene
under
which
nature
acts
many
sharp
Feavers
and
heavy
sicknesses
.
It
were
too
sad
if
I
should
tell
how
many
persons
are
afflicted
with
evil
spirits
,
with
spectres
and
illusions
of
the
night
;
and
that
huge
multitudes
of
men
and
women
live
upon
mans
flesh
:
Nay
worse
yet
,
upon
the
sins
of
men
,
upon
the
sins
of
their
sons
and
of
their
daughters
,
and
they
pay
their
souls
down
for
the
bread
they
eat
,
buying
this
dayes
meal
with
the
price
of
the
last
nights
sin
.
3.
Or
if
you
please
in
charity
to
visit
an
Hospital
,
which
is
indeed
a
map
of
the
whole
world
,
there
you
shall
see
the
effects
of
Adams
sin
and
the
ruines
of
humane
nature
,
bodies
laid
up
in
heaps
like
the
bones
of
a
destroyed
town
,
homines
precarii
spiritus
,
&
malè
haerentis
,
men
whose
souls
seem
to
be
borrowed
,
and
are
kept
there
by
art
and
the
force
of
Medicine
;
whose
miseries
are
so
great
,
that
few
people
have
charity
or
humanity
enough
to
visit
them
,
fewer
have
the
heart
to
dresse
them
,
and
we
pity
them
in
civility
or
with
a
transient
prayer
,
but
we
do
not
feel
their
sorrows
by
the
mercies
of
a
religious
pity
,
and
therefore
as
we
leave
their
sorrows
in
many
degrees
unrelieved
and
uneased
,
so
we
contract
by
our
unmercifulnesse
a
guilt
by
which
our selves
become
liable
to
the
same
calamities
.
Those
many
that
need
pity
,
and
those
infinites
of
people
that
refuse
to
pity
are
miserable
upon
a
several
charge
,
but
yet
they
almost
make
up
all
mankinde
.
4.
All
wicked
men
are
in
love
with
that
which
intangles
them
in
huge
variety
of
troubles
,
they
are
slaves
to
the
worst
of
Masters
,
to
sin
and
to
the
Devil
,
to
a
passion
,
and
to
an
imperious
woman
.
Good
men
are
for
ever
persecuted
,
and
God
chastises
every
son
whom
he
receives
,
and
whatsoever
is
easy
is
trifling
and
worth
nothing
,
and
whatsoever
is
excellent
is
not
to
be
obtained
without
labour
and
sorrow
;
and
the
conditions
and
states
of
men
that
are
free
from
great
cares
,
are
such
as
have
in
them
nothing
rich
and
orderly
,
and
those
that
have
are
stuck
full
of
thorns
and
trouble
.
Kings
are
full
of
care
;
and
learned
men
[
](A64099-e6530-b)*
*
Vilis
adulator
picto
iacete
,
brius
ostro
Et
qui
solicitat
nuptas
,
ad
pr●mia
peccat
.
Sola
prumo●is
horret
facundia
pannis
Atque
inopi
lingua
desertas
invocat
artes
.
Petron.
Hinc
&
jocus
apud
Aristophanem
in
avibus
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
in
all
ages
have
been
observed
to
be
very
poor
,
&
honestas
miserias
accusant
;
they
complain
of
their
honest
miseries
.
5.
But
these
evils
are
notorious
and
confessed
;
even
they
also
whose
felicity
men
stare
at
and
admire
,
besides
their
splendour
and
the
sharpnesse
of
their
light
,
will
with
their
appendant
sorrows
wring
a
tear
from
the
most
resolved
eye
.
For
not
only
the
winter
quarter
is
full
of
storms
and
cold
and
darknesse
,
but
the
beauteous
spring
hath
blasts
and
sharp
frosts
,
the
fruitful
teeming
summer
is
melted
with
heat
,
and
burnt
with
the
kisses
of
the
sun
her
friend
,
and
choaked
with
dust
,
and
the
rich
Autumn
is
full
of
sicknesse
,
and
we
are
weary
of
that
which
we
enjoy
,
because
sorrow
is
its
biggest
portion
:
and
when
we
remember
that
upon
the
fairest
face
is
placed
one
of
the
worst
sinks
of
the
body
,
the
nose
,
we
may
use
it
,
not
only
as
a
mortification
to
the
pride
of
beauty
,
but
as
an
allay
to
the
fairest
outside
of
condition
which
any
of
the
sons
and
daughters
of
Adam
do
possesse
.
Vilis
servus
habet
regni
bona
,
cellaque
capti
Deridet
sestam
Romuleamque
casa
●
.
Petron.
Omnia
crede
●●hi
etia
●f
licibu
dubia
sunt
.
Senec.
For
look
upon
Kings
and
conquerours
:
I
will
not
tell
that
many
of
them
fall
into
the
condition
of
servants
,
and
their
subjects
rule
over
them
,
and
stand
upon
the
ruines
of
their
families
,
and
that
to
such
persons
,
the
sorrow
is
bigger
then
usually
happens
in
smaller
fortunes
:
but
let
us
suppose
them
still
conquerers
,
and
see
what
a
goodly
purchase
they
get
by
all
their
pains
and
amazing
fears
,
and
continual
dangers
.
They
carry
their
arms
beyond
Ister
,
and
passe
the
Euphrates
,
and
binde
the
Germans
with
the
bounds
of
the
river
Rhyne
:
I
speak
in
the
stile
of
the
Roman
greatnesse
:
for
now
adayes
,
the
biggest
fortune
swells
not
beyond
the
limits
of
a
petty
province
or
two
,
and
a
hill
confines
the
progresse
of
their
prosperity
,
or
a
river
checks
it
:
But
whatsoever
tempts
the
pride
and
vanity
of
ambitious
persons
is
not
so
big
as
the
smallest
star
which
we
see
scattered
in
disorder
,
and
unregarded
upon
the
pavement
and
floor
of
Heaven
.
And
if
we
would
suppose
the
pismires
had
but
our
understandings
,
they
also
would
have
the
method
of
a
Mans
greatnesse
,
and
divide
their
little
Mole-hils
into
Provinces
and
Exarchats
:
and
if
they
also
grew
as
vitious
and
as
miserable
,
one
of
their
princes
would
lead
an
army
out
,
and
kill
his
neighbour
Ants
that
he
might
reign
over
the
next
handfull
of
a
Turse
.
But
then
if
we
consider
at
what
price
,
and
with
what
felicity
all
this
is
purchased
,
the
s●ing
of
the
painted
snake
will
quickly
appear
,
and
the
fairest
of
their
fortunes
will
properly
enter
into
this
account
of
humane
infelicities
.
We
may
guesse
at
it
by
the
constitution
of
Augustus
fortune
;
who
strugled
for
his
power
,
first
with
the
Roman
Citizens
,
then
with
Brutus
and
Cassius
and
all
the
fortune
of
the
Republike
;
then
with
his
Collegue
Marc.
Anthony
;
then
with
his
kinred
and
neerest
Relatives
;
and
after
he
was
wearied
with
slaughter
of
the
Romans
,
before
he
could
sit
down
and
rest
in
his
imperial
chair
he
was
forced
to
carry
armies
into
Macedonia
,
Galatia
,
beyond
Euphrates
,
Rhyne
,
and
Danubius
:
And
when
he
dwelt
at
home
in
greatnesse
and
within
the
circles
of
a
mighty
power
,
he
hardly
escaped
the
sword
of
the
Egnatii
,
of
Lepidus
,
Caepio
,
and
Muraena
:
and
after
he
had
entirely
reduced
the
felicity
and
Grandeur
into
his
own
family
,
his
Daughter
,
his
onely
childe
conspired
with
many
of
the
young
Nobility
,
Et
adulterio
velut
sacramento
adacti
.
facit
.
Plusque
&
iterum●ia
●enda
cum
Antonio
mulier
.
and
being
joyned
with
adulterous
complications
as
with
an
impious
sacrament
they
affrighted
and
destroyed
the
fortune
of
the
old
man
,
and
wrought
him
more
sorrow
then
all
the
troubles
that
were
hatched
in
the
baths
and
beds
of
Egypt
,
between
Anthony
and
Cleopatra
.
This
was
the
greatest
fortune
that
the
world
had
then
,
or
ever
since
,
and
therefore
we
cannot
expect
it
to
be
better
in
a
lesse
prosperity
.
6.
The
prosperity
of
this
world
is
so
infinitely
sowred
with
the
overflowing
of
evils
,
that
he
is
counted
the
most
happy
who
hath
the
fewest
;
all
conditions
being
evil
and
miserable
,
they
are
onely
distinguished
by
the
Number
of
calamities
.
The
Collector
of
the
Roman
and
forreign
examples
,
when
he
had
reckoned
two
and
twenty
instances
of
great
fortunes
every
one
of
which
had
been
allayed
with
great
variety
of
evils
;
in
all
his
reading
or
experience
he
could
tell
but
of
two
who
had
been
famed
for
an
intire
prosperity
;
Quintus
Metellus
,
and
Gyges
the
King
of
Lydia
;
and
yet
concerning
the
one
of
them
he
tells
that
his
felicity
was
so
inconsiderable
(
and
yet
it
was
the
bigger
of
the
two
)
that
the
Oracle
said
that
Aglaus
Sophidius
the
poor
Arcadian
Shepherd
was
more
happy
then
he
,
that
is
,
he
had
fewer
troubles
;
for
so
indeed
we
are
to
reckon
the
pleasures
of
this
life
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
limit
of
our
joy
is
the
absence
of
some
degrees
of
sorrow
,
and
he
that
hath
the
least
of
this
,
is
the
most
prosperous
person
.
But
then
we
must
look
for
prosperity
,
not
in
Palaces
or
Courts
of
Princes
,
not
in
the
tents
of
Conquerers
,
or
in
the
gaieties
of
fortunate
and
prevailing
sinners
;
but
something
rather
in
the
Cottages
of
honest
innocent
and
contented
persons
,
whose
minde
is
no
bigger
then
their
fortune
,
nor
their
vertue
lesse
then
their
security
.
As
for
others
whose
fortune
looks
bigger
,
and
allures
fools
to
follow
it
like
the
wand●ing
fires
of
the
night
,
till
they
run
into
rivers
or
are
broken
upon
rocks
with
staring
and
running
after
them
,
they
are
all
in
the
condition
of
Marius
,
Quem
si
inter
mi
sero
●o
●ueri
mi
serrimus
,
inter
felices
,
●elicissimus
reperte
ba●ur
.
then
whose
condition
nothing
was
more
constant
,
and
nothing
more
mutable
;
if
we
reckon
them
amongst
the
happy
,
they
are
the
most
happy
men
,
if
we
reckon
them
amongst
the
miserable
,
they
are
the
most
miserable
.
For
just
as
is
a
mans
condition
,
great
or
little
,
so
is
the
state
of
his
misery
;
All
have
their
share
;
but
Kings
and
Princes
,
great
Generals
and
Consuls
,
Rich
men
and
Mighty
,
as
they
have
the
biggest
businesse
and
the
biggest
charge
,
and
are
answerable
to
God
for
the
greatest
accounts
,
so
they
have
the
biggest
trouble
;
that
the
uneasinesse
of
their
appendage
may
divide
the
good
and
evil
of
the
world
,
making
the
poor
mans
fortune
as
eligible
as
the
Greatest
;
and
also
restraining
the
vanity
of
mans
spirit
which
a
great
Fortune
is
apt
to
swell
from
a
vapour
to
a
bubble
;
but
God
in
mercy
hath
mingled
wormwood
with
their
wine
,
and
so
restrained
the
drunkennesse
and
follies
of
prosperity
.
7.
Man
never
hath
one
day
to
himself
of
entire
peace
from
the
things
of
this
world
,
but
either
somthing
troubles
him
,
or
nothing
satisfies
him
,
or
his
very
fulnesse
swells
him
and
makes
him
breath
short
upon
his
bed
.
Mens
joyes
are
troublesome
,
and
besides
that
the
fear
of
losing
them
takes
away
the
present
pleasure
(
and
a
man
had
need
of
another
felicity
to
preserve
this
)
they
are
also
wavering
and
full
of
trepidation
,
not
onely
from
their
inconstant
nature
,
but
from
their
weak
foundation
:
They
arise
from
vanity
,
and
they
dwell
upon
ice
,
and
they
converse
with
the
winde
,
and
they
have
the
wings
of
a
bird
,
and
are
serious
but
as
the
resolutions
of
a
childe
,
commenced
by
chance
,
and
managed
by
folly
and
proceed
by
inadvertency
,
and
end
in
vanity
and
forgetfulnesse
.
So
that
as
Livius
Drusus
said
of
himself
,
he
never
had
any
play
dayes
,
or
dayes
of
quiet
when
he
was
a
boy
,
●ni
sibi
necpuer●
unquam
ferias
contigisse
.
S●di●iosu
&
fo●o
gravis
.
for
he
was
troublesome
and
busie
,
a
restlesse
and
unquiet
man
,
the
same
may
every
man
observe
to
be
true
of
himself
:
he
is
alwayes
restlesse
and
uneasy
,
he
dwells
upon
the
waters
and
leans
upon
thorns
,
and
layes
his
head
upon
a
sharp
stone
.
SECT.
V.
This
Consideration
reduced
to
practice
.
1.
THe
effect
of
this
consideration
is
this
▪
That
the
sadnesses
of
this
life
help
to
sweeten
the
bitter
cup
of
Death
.
For
let
our
life
be
never
so
long
,
if
our
strength
were
great
as
that
of
oxen
and
camels
;
if
our
sinews
were
strong
as
the
cordage
at
the
foot
of
an
Oke
,
if
we
were
as
fighting
and
prosperous
people
as
Siccius
Dentatus
,
who
was
on
the
prevailing
side
in
120
battels
,
who
had
312
publike
rewards
assigned
him
by
his
Generals
and
Princes
for
his
valour
,
and
conduct
in
sieges
and
short
encounters
,
and
besides
all
this
had
his
share
in
nine
triumphs
,
yet
still
the
period
shall
be
,
that
all
this
shall
end
in
death
,
and
the
people
shall
talk
of
us
a
while
,
good
or
bad
,
according
as
we
deserve
,
or
as
they
please
;
and
once
it
shall
come
to
passe
,
that
concerning
every
one
of
us
it
shall
be
told
in
the
Neighbourhood
that
we
are
dead
.
This
we
are
apt
to
think
a
sad
story
;
but
therefore
let
us
help
it
with
a
sadder
;
For
we
therefore
need
not
be
much
troubled
that
we
shall
die
,
because
we
are
not
here
in
ease
,
nor
do
we
dwell
in
a
fair
condition
.
But
our
dayes
are
full
of
sorrow
and
anguish
,
dishonoured
and
made
unhappy
with
many
sins
,
with
a
frail
and
a
foolish
spirit
,
intangled
with
difficult
cases
of
conscience
,
ins●ared
with
passions
,
amazed
with
fears
,
full
of
cares
,
divided
with
curiosities
and
contradictory
interests
,
made
aëry
and
impertinent
with
vanities
,
abused
with
ignorance
and
prodigious
errours
,
made
ridiculous
with
a
thousand
weaknesses
,
worne
away
with
labours
,
loaden
with
diseases
,
daily
vexed
with
dangers
and
temptations
,
and
in
love
with
misery
;
we
are
weakned
with
delights
,
afflicted
with
want
,
with
the
evils
of
my self
,
and
of
all
my
family
,
and
with
the
sadnesses
of
all
my
friends
,
and
of
all
good
men
,
even
of
the
whole
Church
;
and
therefore
me
thinks
we
need
not
be
troubled
that
God
is
pleased
to
put
an
end
to
all
these
troubles
,
and
to
let
them
sit
down
in
a
natural
period
,
which
if
we
please
,
may
be
to
us
the
beginning
of
a
better
life
.
When
the
Prince
of
Persia
wept
because
his
army
should
all
die
in
the
revolution
of
an
age
,
Artabanus
told
him
,
that
they
should
all
meet
with
evils
so
many
and
so
great
,
that
every
man
of
them
should
wish
himself
dead
long
before
that
.
Indeed
it
were
a
sad
thing
to
be
cut
of
the
stone
;
and
we
that
are
in
health
tremble
to
think
of
it
;
but
the
man
that
is
wearied
with
the
disease
,
looks
upon
that
sharpnesse
as
upon
his
cure
and
remedie
:
and
as
none
need
to
have
a
tooth
drawn
,
so
none
could
well
endure
it
,
but
he
that
hath
felt
the
pain
of
it
in
his
head
:
so
is
our
life
so
full
of
evils
,
that
therefore
death
is
no
evil
to
them
that
have
felt
the
smart
of
this
,
or
hope
for
the
joyes
of
a
better
.
2.
But
as
it
helps
to
ease
a
certain
sorrow
,
as
a
fire
drawes
out
fire
,
and
a
nail
drives
forth
a
nail
;
so
it
instructs
us
in
a
present
duty
;
that
is
;
that
we
should
not
be
so
fond
of
a
perpetual
storm
,
nor
doat
upon
the
transient
gaudes
and
gilded
thorns
of
this
world
.
They
are
not
worth
a
passion
,
not
worth
a
sigh
or
a
groan
,
not
of
the
price
of
one
nights
watching
;
and
therefore
they
are
mistaken
and
miserable
persons
who
since
Adam
planted
thorns
round
about
Paradise
,
are
more
in
love
with
that
hedge
,
then
all
the
fruits
of
the
garden
,
sottish
admirers
of
things
that
hurt
them
,
of
sweet
poisons
,
gilded
daggers
and
silken
halters
.
Tell
them
they
have
lost
a
bounteous
friend
,
a
rich
purchase
,
a
fair
farm
,
a
wealthy
donative
,
and
you
dissolve
their
patience
;
it
is
an
evil
bigger
then
their
spirit
can
bear
,
it
brings
sicknesse
and
death
,
they
can
neither
eate
nor
sleep
with
such
a
sorrow
.
But
if
you
represent
to
them
the
evils
of
a
vitious
habit
,
and
the
dangers
of
a
state
of
sin
;
if
you
tell
them
they
have
displeased
God
,
and
interrupted
their
hopes
of
heaven
,
it
may
be
they
will
be
so
civil
as
to
hear
it
patiently
,
and
to
treat
you
kindly
,
and
first
commend
,
and
then
to
forget
your
story
,
because
they
prefer
this
world
with
all
its
sorrowes
,
before
the
pure
unmingled
felicities
of
heaven
.
But
it
is
strange
that
any
man
should
be
so
passionately
in
love
with
the
thorns
that
grow
on
his
own
ground
,
that
he
should
wear
them
for
armelets
,
and
knit
them
in
his
shirt
,
and
prefer
them
before
a
kingdom
and
immortality
.
No
man
loves
this
world
the
better
for
his
being
poor
;
but
men
that
love
it
,
because
they
have
great
possessions
,
love
it
because
it
is
troublesome
and
chargeable
,
full
of
noise
and
temptation
;
because
it
is
unsafe
and
ungoverned
,
flattered
and
abused
:
and
he
that
considers
the
troubles
of
an
overlong
garment
,
and
of
a
crammed
stomach
,
a
trailing
gown
and
a
loaden
Table
,
may
justly
understand
that
all
that
for
which
men
are
so
passionate
,
is
their
hurt
and
their
objection
,
that
which
a
temperate
man
would
avoid
,
and
a
wise
man
cannot
love
.
He
that
is
no
fool
,
but
can
consider
wisely
;
if
he
be
in
love
with
this
world
;
we
need
not
despair
but
that
a
witty
man
might
reconcile
him
with
tortures
,
and
make
him
think
charitably
of
the
Rack
,
and
be
brought
to
dwell
with
Vipers
and
Dragons
,
and
entertain
his
Guests
with
the
shrikes
of
Mandrakes
,
Cats
and
Scrich
Owls
,
with
the
filing
of
iron
,
and
the
harshnesse
of
rending
silk
;
or
to
admire
the
harmony
that
is
made
by
a
herd
of
Evening
wolves
when
they
misse
their
draught
of
blood
in
their
midnight
Revels
.
The
groans
of
a
man
in
a
fit
of
the
stone
are
worse
then
all
these
;
and
the
distractions
of
a
troubled
conscience
are
worse
then
those
groans
;
and
yet
a
carelesse
merry
sinner
is
worse
then
all
that
.
But
if
we
could
from
one
of
the
battlements
of
Heaven
espie
how
many
men
and
women
at
this
time
lye
fainting
and
dying
for
want
of
bread
,
how
many
young
men
are
hewen
down
by
the
sword
of
war
;
how
many
poor
Orphans
are
now
weeping
over
the
graves
of
their
Father
,
by
whose
life
they
were
enabled
to
eat
.
If
we
could
but
hear
how
many
Mariners
,
and
Passengers
are
at
this
present
in
a
storm
,
and
shrike
out
because
their
keel
dashes
against
a
Rock
,
or
bulges
under
them
;
how
many
people
there
are
that
weep
with
want
,
and
are
mad
with
oppression
,
or
are
desperate
by
too
quick
a
sense
of
a
constant
infelicity
,
in
all
reason
we
should
be
glad
to
be
out
of
the
noise
and
participation
of
so
many
evils
.
This
is
a
place
of
sorrows
and
tears
,
of
great
evils
and
a
constant
calamity
;
let
us
remove
from
hence
,
at
least
in
affections
and
preparation
of
minde
.
CHAP.
III.
Of
the
state
of
sicknesse
,
and
the
temptations
incident
to
it
with
their
proper
remedies
.
SECT.
I.
Of
the
state
of
sicknesse
.
ADams
sin
brought
death
into
the
world
,
and
man
did
die
the
same
day
in
which
he
sinned
,
according
as
God
had
threatned
:
He
did
not
die
,
as
death
is
taken
for
a
separation
of
soul
and
body
;
that
is
not
death
properly
;
but
the
ending
of
the
last
act
of
death
:
just
as
a
man
is
said
to
be
born
,
when
he
ceases
any
longer
to
be
born
in
his
mothers
womb
.
But
whereas
to
man
was
intended
a
life
long
and
happy
,
without
sicknesse
,
sorrow
or
infelicity
,
and
this
life
should
be
lived
here
or
in
a
better
place
,
and
the
passage
from
one
to
the
other
should
have
been
easy
,
safe
and
pleasant
,
now
that
man
sinned
,
he
fell
from
that
state
to
a
contrary
.
If
Adam
had
stood
he
should
not
alwayes
have
lived
in
this
world
;
for
this
world
was
not
a
place
capable
of
giving
a
dwelling
to
all
those
myriads
of
men
and
women
which
should
have
been
born
in
all
the
generations
of
infinite
and
eternal
ages
;
for
so
it
must
have
been
,
if
man
had
not
dyed
at
all
,
nor
yet
have
removed
hence
at
all
:
Neither
is
it
likely
that
mans
innocence
should
have
lost
to
him
all
possibility
of
going
thither
,
where
the
duration
is
better
,
measured
by
a
better
time
,
subject
to
fewer
changes
,
and
which
is
now
the
reward
of
a
returning
vertue
,
which
in
all
natural
senses
is
lesse
then
innocence
,
save
that
it
is
heightned
by
Christ
to
an
equality
of
acceptation
with
the
state
of
innocence
:
But
so
it
must
have
been
,
that
his
innocence
should
have
been
punished
with
an
eternal
confinement
to
this
state
,
which
in
all
reason
is
the
lesse
perfect
,
the
state
of
a
traveller
,
not
of
one
possessed
of
his
inheritance
.
It
is
therefore
certain
Man
should
have
changed
his
abode
:
for
so
did
Enoch
,
and
so
did
Elias
,
and
so
shall
all
the
world
that
shall
be
alive
at
the
day
of
judgement
:
They
shall
not
die
,
but
they
shall
change
their
place
,
and
their
abode
,
their
duration
and
their
state
,
and
all
this
without
death
.
That
death
therefore
which
God
threatned
to
Adam
and
which
passed
upon
his
posterity
,
is
not
the
going
out
of
this
world
,
but
the
manner
of
going
.
If
he
had
staid
in
innocence
,
he
should
have
gone
from
hence
placidly
,
and
fairly
,
Prima
quae
vitam
dedit
,
hora
carpsit
.
Hercul
.
Tur.
without
vexatious
and
afflictive
circumstances
;
he
should
not
have
dyed
by
sickness
,
misfortune
,
defect
,
or
unwillingnesse
;
but
when
he
fell
,
then
he
began
to
die
;
the
same
day
,
(
so
said
God
:
)
and
that
must
needs
be
true
:
and
therefore
it
must
mean
,
that
upon
that
very
day
he
fell
into
an
evil
and
dangerous
condition
;
a
state
of
change
and
affliction
;
Nascentes
me●
rimur
sinisque
ab
origine
pendet
.
Manil.
then
death
began
,
that
is
,
the
man
began
to
die
by
a
natural
diminution
,
and
aptnesse
to
disease
and
misery
.
His
first
state
was
and
should
have
been
(
so
long
as
it
lasted
)
a
happy
duration
;
His
second
was
a
daily
and
miserable
change
;
and
this
was
the
dying
properly
.
This
appears
in
the
great
instance
of
damnation
,
which
in
the
stile
of
Scripture
is
called
eternal
death
;
not
because
it
kills
or
ends
the
duration
;
it
hath
not
so
much
good
in
it
;
but
because
it
is
a
perpetual
infelicity
,
Change
or
separation
of
soul
and
body
is
but
accidental
to
death
.
Death
may
be
with
,
or
without
either
:
but
the
formality
,
the
curse
and
the
sting
of
death
,
that
is
,
misery
,
sorrow
,
fear
,
diminution
,
defect
,
anguish
,
dishonour
,
and
whatsoever
is
miserable
,
and
afflictive
in
nature
,
that
is
death
:
death
is
not
an
action
,
but
a
whole
state
and
condition
;
and
this
was
first
brought
in
upon
us
by
the
offence
of
one
man
.
But
this
went
no
further
then
thus
to
subject
us
to
temporal
infelicity
.
If
it
had
proceeded
so
as
was
supposed
,
Man
had
been
much
more
miserable
;
for
man
had
more
then
one
original
sin
in
this
sence
:
and
though
this
death
entred
first
upon
us
by
Adams
fault
,
yet
it
came
neerer
unto
us
,
and
increased
upon
us
by
the
sins
of
more
of
our
forefathers
.
For
Adams
sin
left
us
in
strength
enough
to
contend
with
humane
calamities
for
almost
a
thousand
years
together
.
But
the
sins
of
his
children
,
our
forefathers
,
took
off
from
us
half
the
strength
about
the
time
of
the
flood
;
and
then
from
500.
to
250.
and
from
thence
to
120.
and
from
thence
to
threescore
and
ten
,
so
halfing
it
,
till
it
is
almost
come
to
nothing
.
But
by
the
sins
of
men
in
the
several
generations
of
the
world
,
death
,
that
is
,
misery
and
disease
,
is
hastned
so
upon
us
,
that
we
are
of
a
contemptible
age
;
and
because
we
are
to
die
by
suffering
evils
,
and
by
the
daily
lessening
of
our
strength
and
health
;
this
death
is
so
long
a
doing
,
that
it
makes
so
great
a
part
of
our
short
life
uselesse
and
unserviceable
,
that
we
have
not
time
enough
to
get
the
perfection
of
a
single
manufacture
;
but
ten
or
twelve
generations
of
the
world
must
go
to
the
making
up
of
one
wise
man
,
or
one
excellent
Art
:
and
in
the
succession
of
those
ages
,
there
happens
so
many
changes
and
interruptions
,
so
many
warres
and
violencies
,
that
seven
years
fighting
sets
a
whole
Kingdom
back
in
learning
and
vertue
,
to
which
they
were
creeping
,
it
may
be
,
a
whole
age
.
And
thus
also
we
do
evil
to
our
posterity
,
as
Adam
did
to
his
,
and
Cham
did
to
his
,
and
Eli
to
his
,
and
all
they
to
theirs
,
who
by
sins
caused
God
to
shorten
the
life
,
and
multiply
the
evils
of
mankinde
:
and
for
this
reason
it
is
,
the
world
grows
worse
and
worse
,
because
so
many
original
sins
are
multiplied
,
and
so
many
evils
from
Parents
descend
upon
the
succeeding
generations
of
men
,
that
they
derive
nothing
from
us
but
original
misery
.
But
he
who
restored
the
law
of
Nature
,
did
also
restore
us
to
the
condition
of
Nature
;
which
being
violated
by
the
introduction
of
death
,
Christ
then
repaired
when
he
suffered
and
overcame
death
for
us
:
that
is
,
he
hath
taken
away
the
unhappinesse
of
sicknesse
,
and
the
sting
of
death
,
and
the
dishonours
of
the
grave
,
of
dissolution
and
weaknesse
,
of
decay
and
change
;
and
hath
turned
them
into
acts
of
favour
,
into
instances
of
comfort
,
into
opportunities
of
vertue
;
Christ
hath
now
knit
them
into
rosaries
,
and
coronets
,
he
hath
put
them
into
promises
and
rewards
,
he
hath
made
them
part
of
the
portion
of
his
elect
;
they
are
instruments
,
and
earnests
,
and
securities
,
and
passages
to
the
greatest
perfection
of
humane
nature
,
and
the
Divine
promises
.
So
that
it
is
possible
for
us
now
to
be
reconciled
to
sicknesse
;
It
came
in
by
sin
,
and
therefore
is
cured
when
it
is
turned
into
vertue
;
and
although
it
may
have
in
it
the
uneasinesse
of
labour
,
yet
it
will
not
be
uneasie
as
sin
,
or
the
restlessenesse
of
a
discomposed
conscience
:
If
therefore
we
can
well
manage
our
state
of
sicknesse
,
that
we
may
not
fall
by
pain
,
as
we
usually
do
by
pleasure
,
we
need
not
fear
;
for
no
evil
shall
happen
to
us
.
SECT.
II.
Of
the
first
temptation
proper
to
the
state
of
sicknesse
;
Impatience
.
MEn
that
are
in
health
are
severe
exactors
of
patience
at
the
hands
of
them
that
are
sick
,
and
they
usually
judge
it
not
by
terms
of
relation
,
between
God
and
the
suffering
man
;
but
between
him
and
the
friends
that
stand
by
the
bed-side
.
It
will
be
therefore
necessary
that
we
truly
understand
to
what
duties
and
actions
the
patience
of
a
sick
man
ought
to
extend
.
1.
Sighes
and
groans
,
sorrow
and
prayers
,
humble
complaints
,
and
dolorous
expressions
are
the
sad
accents
of
a
sick
mans
language
;
Biulatu
,
questu
,
gemitu
,
fremitibus
reso
nando
multum
flebiles
voces
●efert
.
Cic.
sus●
for
it
is
not
to
be
expected
that
a
sick
man
should
act
a
part
of
patience
with
a
countenance
like
an
Orator
,
or
grave
like
a
Dramatick
person
.
It
were
well
if
all
men
could
bear
an
exteriour
decencie
in
their
sicknesse
,
and
regulate
their
voice
,
their
face
,
their
discourse
,
and
all
their
circumstances
by
the
measures
,
and
proportions
of
comlinesse
and
satisfaction
to
all
the
standers
by
.
But
this
would
better
please
them
then
assist
him
;
the
sick
man
would
do
more
good
to
others
,
then
he
would
receive
to
himself
.
2.
Therefore
,
silence
and
still
composures
,
and
not
complaining
,
are
no
parts
of
a
sick
mans
duty
;
they
are
not
necessary
parts
of
patience
:
Conesd●ndu●
es●
gementi
.
We
find
that
David
roared
for
the
very
disquietnesse
of
his
sicknesse
;
and
he
lay
chattering
like
a
swallow
,
and
his
throat
was
dry
with
calling
for
help
upon
his
God
.
That
s
the
proper
voice
of
sicknesse
;
and
certain
it
is
,
that
the
proper
voyces
of
sicknesse
are
expressely
vocal
,
and
petitory
in
the
eares
of
God
,
and
call
for
pity
in
the
same
accent
,
as
the
cryes
and
oppressions
of
Widows
and
Orphans
do
for
vengeance
upon
their
persecutors
,
though
they
say
no
Collect
against
them
.
For
there
is
the
voyce
of
man
,
and
there
is
the
voyce
of
the
disease
,
and
God
hears
both
;
And
the
louder
the
disease
speaks
,
there
is
the
greater
need
of
mercy
and
pity
,
and
therefore
God
will
the
sooner
hear
it
.
Abels
blood
had
a
voice
and
cried
to
God
,
and
humility
hath
a
voice
and
cries
so
loud
to
God
,
that
it
pierces
the
clouds
;
and
so
hath
every
sorrow
,
and
every
sicknesse
:
and
when
a
man
cries
out
,
and
complains
but
according
to
the
sorrowes
of
his
pain
,
—
Flagrantior
aequo
Non
debet
dolor
esse
viri
nec
vulnere
major
.
●u
.
Sat.
13.
it
cannot
be
any
part
of
a
culpable
impatience
,
but
an
argument
for
pity
.
3.
Some
senses
are
so
subtile
,
and
their
perceptions
so
quick
and
full
of
relish
,
and
their
spirits
so
active
,
that
the
same
load
is
double
upon
them
,
to
what
it
is
to
another
person
;
and
therefore
comparing
the
expressions
of
the
one
to
the
silence
of
the
other
,
a
different
judgement
cannot
be
made
concerning
their
patience
:
Some
natures
are
querulous
,
and
melancholy
,
and
soft
,
and
nice
,
and
tender
,
and
weeping
,
and
expressive
;
others
are
sullen
,
dull
,
without
apprehension
,
apt
to
tolerate
and
carry
burdens
;
and
the
crucifixion
of
our
Blessed
Saviour
falling
upon
a
delicate
and
virgin
body
,
of
curious
temper
,
and
strict
,
equall
composition
,
was
naturally
more
full
of
torment
then
that
of
the
ruder
theeves
,
whose
proportions
were
course●
and
uneven
.
4.
In
this
case
it
was
no
imprudent
advice
which
Cicero
gave
:
Nothing
in
the
world
is
more
amiable
then
an
even
temper
in
our
whole
life
,
Omnino
si
qu
equ●m
est
do
〈◊〉
nihil
est
pro●ero
〈◊〉
,
qua
〈…〉
singularium
〈◊〉
:
quam
〈◊〉
con
e●vare
non
nossis
si●a
io●um
naturam
imitans
〈…〉
.
and
in
every
action
:
but
this
evennesse
cannot
be
kept
unlesse
every
man
follows
his
own
nature
,
without
striving
to
i●itate
the
circumstances
of
another
:
and
what
is
so
in
the
thing
it self
,
ought
to
be
so
in
our
judgements
concerning
the
things
.
We
must
not
call
any
one
impatient
if
he
be
not
silent
in
a
feaver
as
if
he
were
asleep
,
or
as
if
he
were
dull
,
as
Herods
son
of
Athens
.
5.
Nature
in
some
cases
hath
made
cryings
out
,
and
exclamations
to
be
an
entertainment
of
the
spirit
,
and
an
abatement
or
diversion
of
the
pain
.
For
so
did
the
old
champions
when
they
threw
their
fatall
nets
that
they
might
load
their
enemy
with
the
snares
and
weights
of
death
,
they
groaned
aloud
,
Quiaprofundenda
voce
omne
corpus
intenditur
venitque
plaga
vehementior
.
Cic.
Tusc
and
sent
forth
the
anguish
of
their
spirit
into
the
eyes
and
heart
of
the
man
that
stood
against
them
:
so
it
is
in
the
endurance
of
some
sharp
pains
,
the
complaints
and
shrikings
,
the
sharp
groans
,
and
the
tender
accents
send
forth
the
afflicted
spirits
and
force
a
way
that
they
may
ease
their
oppression
and
their
load
,
that
when
they
have
spent
some
of
their
sorrows
,
by
a
sally
sorth
,
they
may
returne
better
able
to
fortifie
the
heart
.
Nothing
of
this
is
a
certain
signe
,
much
lesse
an
action
or
part
of
impatience
;
and
when
our
blessed
Saviour
suffered
his
last
,
and
sharpest
pang
of
sorrow
,
he
cryed
out
with
a
loud
voice
,
and
resolved
to
die
,
and
did
so
.
SECT.
III.
Constituent
or
integrall
parts
of
patience
.
1.
THat
we
may
secure
our
patience
,
we
must
take
care
that
our
complaints
be
without
despair
.
Despair
sins
against
the
reputation
of
Gods
goodnesse
,
and
the
efficacy
of
all
our
old
experience
:
By
despair
we
destroy
the
greatest
comfort
of
our
sorrowes
,
and
turn
our
sicknesse
into
the
state
of
Devils
,
and
perishing
souls
.
No
affliction
is
greater
then
despair
,
for
that
is
it
which
makes
hell
fire
,
and
turns
a
natural
evil
into
an
intolerable
;
it
hinders
prayers
,
and
fills
up
the
intervalls
of
sicknesse
with
a
worse
torture
;
it
makes
all
spiritual
arts
uselesse
,
and
the
office
of
spiritual
comforters
and
guides
to
be
impertinent
.
Against
this
,
hope
is
to
be
opposed
;
and
its
proper
acts
as
it
relates
to
the
vertue
and
exercise
of
patience
are
;
1
Praying
to
God
for
help
and
remedy
;
2
sending
for
the
guides
of
souls
;
3.
using
all
holy
exercises
and
acts
of
grace
,
proper
to
that
state
;
which
who
so
does
hath
not
the
impatience
of
despair
;
every
man
that
is
patient
hath
hope
in
God
in
the
day
of
his
sorrows
.
2.
Our
complaints
in
sicknesse
must
be
without
murmure
.
Murmur
sins
against
Gods
providence
and
government
:
by
it
we
grow
rude
,
and
like
the
falling
Angels
,
displeased
at
Gods
supremacy
:
and
nothing
is
more
unreasonable
:
it
talks
against
God
,
for
whose
glory
all
speech
was
made
;
it
is
proud
and
phantastic
,
hath
better
opinions
of
a
sinner
then
of
the
Divine
justice
,
and
would
rather
accuse
God
then
himself
.
Against
this
is
opposed
that
part
of
patience
which
resignes
the
man
into
the
hands
of
God
;
saying
with
old
Eli
,
It
is
the
Lord
,
let
him
do
what
he
will
;
and
[
Thy
will
be
done
in
earth
as
it
is
in
heaven
]
and
so
by
admiring
Gods
justice
and
wisdom
,
does
also
dispose
the
sick
person
for
receiving
Gods
mercy
;
and
secures
him
the
rather
in
the
grace
of
God
.
The
proper
acts
of
this
part
of
patience
are
,
1.
To
confesse
our
sins
and
our
own
demerits
.
2.
It
increases
and
exercises
humility
.
3.
It
loves
to
sing
praises
to
God
,
even
from
the
lowest
abysse
of
humane
misery
.
3.
Our
complaints
in
sicknesse
must
be
without
peevishnesse
.
This
sins
against
civility
,
and
that
necessary
decency
,
which
must
be
used
toward
the
ministers
and
assistants
.
By
peevishnesse
we
increase
our
own
sorrowes
,
and
are
troublesome
to
them
that
stand
there
to
ease
ours
.
It
hath
in
it
harshnesse
of
nature
,
and
ungentlenesse
,
wilfulnesse
,
and
Phantastic
opinions
,
morosity
and
incivility
.
Against
it
are
opposed
obedience
,
tractability
,
easinesse
of
persuasion
,
aptnesse
to
take
counsel
.
The
acts
of
this
part
of
patience
are
,
1.
To
obey
our
Physitians
.
2.
To
treat
our
persons
with
respect
to
our
present
necessities
.
Vide
chap.
4.
Sect.
1.
3.
Not
to
be
ungentle
,
and
uneasy
to
the
ministers
,
and
nurses
that
attend
us
;
But
to
take
their
diligent
and
kinde
offices
as
sweetly
as
we
can
,
and
to
bear
their
indiscretions
,
or
unhandsome
accidents
contentedly
,
and
without
disquietnesse
within
,
or
evil
language
,
or
angry
words
without
.
4.
Not
to
use
unlawful
means
for
our
recovery
.
If
we
secure
these
particulars
,
we
are
not
lightly
to
be
judged
of
,
by
noises
and
postures
,
by
colours
and
images
of
things
,
by
palenesse
,
or
tossings
from
side
to
side
.
For
it
were
a
hard
thing
that
those
persons
who
are
loa●en
with
the
greatnesse
of
humane
calamities
,
should
be
strictly
tyed
to
ceremonies
and
forms
of
things
.
He
is
patient
that
calls
upon
God
,
that
hopes
for
health
or
heaven
,
that
believes
God
is
wise
and
just
in
sending
him
afflictions
;
that
confesses
his
sins
and
accuses
himself
,
and
justifies
God
;
that
expects
God
will
turne
this
into
good
;
that
is
civil
to
his
Physitians
and
his
servants
;
that
converses
with
the
guides
of
souls
,
the
ministers
of
religion
;
and
in
all
things
submits
to
Gods
will
;
and
would
use
no
indirect
means
for
his
recovery
;
but
had
rather
be
sick
and
die
,
then
enter
at
all
into
Gods
displeasure
.
SECT.
IV.
Remedies
against
impatience
,
by
way
of
consideration
.
AS
it
happens
concerning
death
,
so
it
is
in
sicknesse
which
is
death●
handmaid
.
It
hath
the
fate
to
suffer
calumny
and
reproach
,
and
hath
a
name
worse
th●n
its
nature
.
1.
For
there
is
no
sicknesse
so
great
but
children
endure
it
,
and
have
natural
strengths
to
bear
them
out
quite
through
the
calamity
,
what
period
soever
nature
hath
allotted
it
.
Indeed
they
make
no
reflexions
upon
their
sufferings
and
complain
of
sicknesse
with
an
uneasy
sigh
,
or
a
natural
groan
,
but
consider
not
what
the
sorrows
of
sicknesse
mean
;
and
so
bear
it
by
a
direct
sufferance
,
and
as
a
pillar
bears
the
weight
of
a
roof
:
But
then
why
cannot
we
bear
it
so
to
?
For
this
which
we
call
a
reflexion
upon
,
or
a
considering
of
our
sicknesse
,
is
nothing
but
a
perfect
instrument
of
trouble
,
and
consequently
a
temptation
to
impatience
.
It
serves
no
end
of
nature
,
it
may
be
avoided
,
and
we
may
consider
it
onely
as
an
expression
of
Gods
Anger
,
and
an
emissary
,
or
procurator
of
repentance
.
But
all
other
considering
it
,
except
where
it
serves
the
purposes
of
medicine
and
art
,
Praetulerim
delyrus
inersque
videri
,
Dum
mea
delectant
mala
me
,
vel
denique
fallant
,
Quam
sapere
&
●ingi
.
Hor.
lib.
2.
ep.
2.
is
nothing
,
but
under
the
colour
of
reason
,
an
unreasonable
device
to
heighten
the
sicknesse
,
and
increase
the
torment
.
But
then
,
children
want
this
act
of
reflex
perception
,
or
reasonable
sense
whereby
their
sicknesse
becomes
lesse
pungent
and
dolorous
;
so
also
do
they
want
the
helps
of
reason
,
whereby
they
should
be
able
to
support
it
.
For
certain
it
is
,
reason
was
as
well
given
us
to
harden
our
spirits
and
stiffen
them
in
passions
and
sad
accidents
,
as
to
make
us
bending
and
apt
for
action
:
and
if
in
men
God
hath
heightned
the
faculties
of
apprehension
,
he
hath
increased
the
auxiliaries
of
reasonable
strengths
;
that
Gods
rod
,
and
Gods
staffe
might
go
together
,
and
the
beam
of
Gods
countenance
may
as
well
refresh
us
with
its
light
,
as
scorch
us
with
its
heat
.
But
poor
children
that
endure
so
much
,
have
not
inward
supports
and
refreshments
to
bear
them
through
it
;
they
never
heard
the
sayings
of
old
men
,
nor
have
been
taught
the
principles
of
severe
philosophy
,
nor
are
assisted
with
the
results
of
a
long
experience
,
nor
know
they
how
to
turn
a
sicknesse
into
vertue
,
and
a
Feaver
into
a
reward
;
nor
have
they
any
sense
of
favors
,
the
remembrance
of
which
may
alleviate
their
burden
;
and
yet
nature
hath
in
them
teeth
and
nails
enough
to
scratch
,
and
fight
against
the
sickness
,
and
by
such
aids
as
God
is
pleased
to
give
them
,
they
wade
thorough
the
storm
,
and
murmur
not
:
and
besides
this
yet
,
although
infants
have
not
such
brisk
perceptions
upon
the
stock
of
reason
,
they
have
a
more
tender
feeling
upon
the
accounts
of
sense
,
and
their
flesh
is
as
uneasy
by
their
natural
softnesse
and
weak
shoulders
,
as
ours
by
our
too
forward
apprehensions
.
Therefore
bear
up
:
either
you
or
I
,
or
some
man
wiser
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Vlysses
apud
Hom.
and
many
a
woman
weaker
then
us
both
,
or
the
very
children
have
endured
worse
evil
then
this
that
is
upon
thee
now
.
That
sorrow
is
hugely
tolerable
which
gives
its
smart
but
by
instants
and
smallest
proportions
of
time
.
No
man
at
once
feels
the
sicknesse
of
a
week
,
or
of
a
whole
day
;
but
the
smart
of
an
instant
:
and
still
every
portion
of
a
minute
,
feels
but
its
proper
share
;
and
the
last
groan
ended
all
the
sorrow
of
its
peculiar
burden
:
and
what
minute
can
that
be
,
which
can
pretend
to
be
intolerable
?
and
the
next
minute
is
but
the
same
as
the
last
:
and
the
pain
flowes
like
the
drops
of
a
river
,
or
the
little
shreds
of
time
:
and
if
we
do
but
take
care
of
the
present
minute
,
it
cannot
seem
a
great
charge
,
or
a
great
burden
;
but
that
care
will
secure
our
duty
,
if
we
still
will
but
secure
the
present
minute
.
3.
If
we
consider
how
much
men
can
suffer
if
they
list
,
and
how
much
they
do
suffer
for
great
and
little
causes
,
and
that
no
causes
are
greater
then
the
proper
causes
of
patience
in
sicknesse
(
that
is
necessity
and
religion
)
we
cannot
without
huge
shame
to
our
nature
,
to
our
persons
,
and
to
our
manners
complain
of
this
tax
and
impost
of
nature
.
This
experience
added
something
to
the
old
Philosophy
.
When
the
Gladiators
were
exposed
naked
to
each
others
short
swords
,
and
were
to
cut
each
others
souls
away
in
portions
of
flesh
,
as
if
their
forms
had
been
as
divisible
as
the
life
of
worms
:
Spectatores
vociferantur
,
ictus
tacet
.
they
did
not
sigh
or
groan
,
it
was
a
shame
to
decline
the
blow
,
but
according
to
the
just
measures
art
.
The
women
that
saw
the
wounds
shrike
out
;
and
he
that
receives
it
holds
his
peace
.
Qui
mediocris
gladiator
ingemuit
?
Quis
vultum
mutavit
unquam
?
Quis
non
modo
sterit
,
verum
etiam
decubuit
turpiter
?
Tusc.
Qu.
lib.
2.
They
did
not
only
stand
bravely
,
but
would
also
fall
so
;
and
when
he
was
down
,
scorn'd
to
shrink
his
head
,
when
the
insolent
conquerer
came
to
lift
it
from
his
shoulders
:
and
yet
this
man
in
his
first
designe
,
onely
aimed
at
liberty
,
and
the
reputation
of
a
good
fencer
;
and
when
he
sunk
down
,
he
saw
he
could
onely
receive
the
honour
of
a
bold
man
;
the
noise
of
which
he
shall
never
hear
,
when
his
ashes
were
crammed
in
his
narrow
Urne
.
And
what
can
we
complain
of
the
weaknesse
of
our
strengths
,
or
the
pressures
of
diseases
,
when
we
see
a
poor
souldier
stand
in
a
breach
almost
starved
with
cold
and
hunger
;
and
his
cold
apt
to
be
relieved
onely
by
the
heats
of
Anger
,
a
Feaver
of
a
fired
musket
?
and
his
hunger
slacked
by
a
greater
pain
,
and
a
huge
fear
?
this
man
shall
stand
in
his
arms
and
wounds
,
patiens
liminis
atque
solis
,
pale
and
faint
,
weary
and
watchful
;
and
at
night
shall
have
a
bullet
pulled
out
of
his
flesh
,
and
shivers
from
his
bones
,
and
endure
his
mouth
to
be
sewed
up
from
a
violent
rent
to
its
own
dimension
,
and
all
this
for
a
man
whom
he
never
saw
,
or
if
he
did
,
was
not
noted
by
him
;
but
one
that
shall
condemn
him
to
the
gallows
if
he
runs
from
all
this
misery
.
It
is
seldome
that
God
sends
such
calamities
upon
men
,
as
men
bring
upon
themselves
,
and
suffer
willingly
.
But
that
which
is
most
considerable
,
is
,
that
any
passion
and
violence
upon
the
spirit
of
man
makes
him
able
to
suffer
huge
calamities
,
with
a
certain
constancy
and
an
unwearied
patience
.
Scipio
Africanus
was
wont
to
commend
that
saying
in
Xenophon
,
that
the
same
labours
of
warfare
were
easier
far
to
a
General
then
to
a
common
souldier
,
because
he
was
supported
by
the
huge
appetites
of
honour
,
which
made
his
hard
marches
nothing
but
steppings
forward
,
and
reaching
at
a
triumph
.
Did
not
the
Lady
of
Sabinus
for
others
interest
bear
twins
privately
and
without
groaning
?
Are
not
the
labours
and
cares
,
the
spare
diet
,
and
the
waking
nights
of
covetous
and
adulterous
,
of
ambitious
and
revengful
persons
,
greater
sorrowes
and
of
more
smart
then
a
Feaver
,
or
the
short
pains
of
childebirth
?
what
will
not
render
women
suffer
to
hide
their
shame
?
And
if
vice
,
and
passion
,
lust
,
and
inferiour
appetites
can
supply
to
the
tenderest
persons
strengths
more
then
enough
,
for
the
sufferance
of
the
greatest
natural
violences
,
can
we
suppose
that
honesty
and
religion
,
and
the
grace
of
God
are
more
nice
,
tender
,
and
effeminate
?
4.
Sicknesse
is
the
more
tolerable
because
it
cures
very
many
evils
,
and
takes
away
the
sense
of
all
the
crosse
fortunes
which
amaze
the
spirits
of
some
men
,
and
transport
them
certainly
beyond
all
the
limits
of
patience
.
Here
all
losses
and
disgraces
,
domestick
cares
and
publick
evils
,
the
apprehensions
of
pity
,
and
a
sociable
calamity
,
the
fears
of
want
and
the
troubles
of
ambition
,
lie
down
and
rest
upon
the
sick
mans
pillow
.
One
fit
of
the
stone
takes
away
from
the
fancies
of
men
,
all
relations
to
the
world
and
secular
interests
;
at
least
they
are
made
dull
and
flat
,
without
sharpnesse
and
an
edge
.
And
he
that
shall
observe
the
infinite
variety
of
troubles
which
afflicts
some
busie
persons
,
&
almost
all
men
in
very
busie
times
,
will
think
it
not
much
amisse
that
those
huge
numbers
were
reduced
to
certainty
,
to
method
,
and
an
order
;
and
there
is
no
better
compendium
for
this
,
then
that
they
be
reduced
to
one
.
And
a
sick
man
seems
so
unconcerned
in
the
things
of
the
world
,
that
although
this
separation
be
done
with
violence
;
yet
it
is
no
otherwise
then
all
noble
contentions
are
,
and
all
honours
are
purchased
,
and
all
vertues
are
acquired
,
and
all
vices
mortified
,
and
all
appetites
chastised
,
and
all
rewards
obtained
:
there
is
infallibly
to
all
these
a
difficulty
and
a
sharpnesse
annexed
,
without
which
there
could
be
no
proportion
between
a
work
and
a
reward
.
To
this
adde
,
that
sicknesse
does
not
take
off
the
sense
of
secular
troubles
,
and
worldly
cares
from
us
,
by
imploying
all
the
perceptions
,
and
apprehensions
of
men
,
by
filling
all
faculties
with
sorrow
,
and
leaving
no
room
for
the
lesser
instances
of
troubles
;
as
little
rivers
are
swallowed
up
in
the
Sea
:
But
sicknesse
is
a
messenger
of
God
,
sent
with
purposes
of
abstraction
and
separation
,
with
a
secret
power
and
a
proper
efficacie
to
draw
us
off
from
unprofitable
and
uselesse
sorrows
:
and
this
is
effected
partly
by
reason
that
it
represents
the
uselessnesse
of
the
things
of
this
world
,
and
that
there
is
a
portion
of
this
life
in
which
honours
and
things
of
the
world
cannot
serve
us
to
many
purposes
,
partly
by
preparing
us
to
death
,
and
telling
us
that
a
man
shall
descend
thither
whence
this
world
cannot
redeem
us
,
&
where
the
goods
of
this
world
cannot
serve
us
.
5.
And
yet
after
all
this
,
sicknesse
leaves
in
us
appetites
so
strong
,
and
apprehensions
so
sensible
,
and
delights
so
many
,
and
good
things
in
so
great
a
degree
,
that
a
healthlesse
body
,
Debilona
facitomanu
debilem
pede
,
coxa
,
lubricos
quato
dentes
,
vita
dun●
superest
,
bene
est
.
and
a
sad
disease
do
seldome
make
men
weary
of
this
world
;
but
still
they
would
fain
find
an
excuse
to
live
.
The
gout
,
the
stone
,
and
the
toothach
,
the
sciatica
,
sore
eyes
,
and
an
aking
head
,
are
evils
indeed
;
But
such
,
which
rather
then
die
,
most
men
are
willing
to
suffer
,
and
Mecenas
added
also
a
wish
,
rather
to
be
crucified
then
to
die
;
and
though
his
wish
was
low
,
timerous
,
and
base
,
yet
we
find
the
same
desires
in
most
men
,
dressed
up
with
better
circumstances
.
Hanc
mihi
,
vol
acuta●
,
si
das
,
sustineo
crucem
.
Sen.
ep.
101.
It
was
a
cruell
mercy
in
Tamerlan
who
commanded
all
the
leprous
persons
to
be
put
to
death
,
as
we
knock
some
beasts
quickly
on
their
head
,
to
put
them
out
of
pain
,
and
lest
they
should
live
miserably
.
The
poor
men
would
rather
have
endured
another
leprosie
,
and
have
more
willingly
taken
two
diseases
then
one
death
;
therefore
Caesar
wondred
that
the
old
crazed
souldier
that
begged
leave
he
might
kill
himself
,
and
asked
him
,
Doest
thou
think
then
to
be
more
alive
then
now
thou
art
?
We
do
not
die
suddenly
,
but
we
descend
to
death
by
steps
,
and
slow
passages
;
and
therefore
men
(
so
long
as
they
are
sick
)
are
unwilling
to
proceed
and
go
forward
in
the
finishing
that
sad
imployment
.
Between
a
disease
and
death
,
there
are
many
degrees
,
and
all
those
are
like
the
reserves
of
evil
things
,
the
declining
of
every
one
of
which
is
justly
reckoned
amongst
those
good
things
,
which
alleviate
the
sicknesse
and
make
it
tolerable
.
Never
account
that
sicknesse
intolerable
,
in
which
thou
hadst
rather
remaine
,
then
die
:
And
yet
if
thou
hadst
rather
die
then
suffer
it
,
the
worst
of
it
that
can
be
said
is
this
,
that
this
sicknesse
is
worse
then
death
;
that
is
,
it
is
worse
then
that
which
is
the
best
of
all
evils
,
and
the
end
of
all
troubles
;
and
then
you
have
said
no
great
harme
against
it
.
6.
Remember
that
thou
art
under
a
supervening
necessity
.
Nothing
is
intolerable
that
is
necessary
;
and
therefore
when
men
are
to
suffer
a
sharp
incision
,
or
what
they
are
pleased
to
call
intolerable
,
tie
the
man
down
to
it
,
and
he
endures
it
.
Improbaeque
Tigres
indulgent
patientiam
flagello
.
Now
God
hath
bound
this
sicknesse
upon
thee
by
the
condition
of
Nature
(
for
every
flower
must
wither
and
droop
)
it
is
also
bound
upon
thee
by
speciall
providence
,
and
with
a
designe
to
try
thee
,
and
with
purposes
to
reward
and
to
crown
thee
.
These
cords
thou
canst
not
break
;
and
therefore
lie
thee
down
gently
,
and
suffer
the
hand
of
God
to
do
what
he
please
,
Impiger
&
fortis
virtute
coacta
.
that
at
least
thou
mayest
swallow
an
advantage
,
which
the
care
and
severe
mercies
of
God
forces
down
thy
throat
.
7.
Remember
that
all
men
have
passed
this
way
,
Cerno
equidem
gemina
camstratos
morte
Philippos
Thessaliaeque
rogos
&
funera
gentis
Iberae
.
the
bravest
,
the
wisest
,
&
the
best
men
,
have
bin
subject
to
sicknes
&
sad
diseases
;
and
it
is
esteemed
a
prodigy
,
that
a
man
should
live
to
a
long
age
and
not
be
sick
:
and
it
is
recorded
for
a
wonder
concerning
Xenophilus
the
Musitian
,
that
he
lived
to
106
years
of
age
in
a
perfect
and
continual
health
:
No
story
tells
the
like
of
a
Prince
,
or
a
great
or
a
wise
person
;
Rara
est
in
nobilitate
senectu●●●erre
quam
sortem
patiuntur
omnes
nemo
recusat
.
unlesse
we
have
a
minde
to
believe
the
tales
concerning
Nestor
and
the
Euboean
Sibyl
.
Old
age
and
healthfull
bodies
are
seldome
made
the
appendages
to
great
fortunes
:
and
under
so
great
,
and
so
universal
precedents
,
so
common
fate
of
men
,
he
that
will
not
suffer
his
portion
,
deserves
to
be
something
else
then
a
man
,
but
nothing
that
is
better
.
8.
We
finde
in
story
that
many
Gentiles
who
walked
by
no
light
but
that
of
reason
,
opinion
,
and
humane
examples
,
did
bear
their
sicknesse
nobly
,
and
with
great
contempt
of
pain
,
and
with
huge
interests
of
vertue
.
When
Pompey
came
from
Syria
and
called
at
Rhodes
,
to
see
Posidonius
the
Philosopher
,
he
found
him
hugely
afflicted
with
the
gout
,
and
expressed
his
sorrow
,
that
he
could
not
hear
his
Lectures
from
which
by
this
pain
he
must
needs
be
hindred
.
Posidonius
told
him
,
but
you
may
hear
me
for
all
this
;
and
he
discours'd
excellently
in
the
midst
of
his
tortures
,
even
then
,
Tusc.
l.
2.
Cum
faces
doloris
ad●
moverentur
.
when
the
torches
were
put
to
his
feet
,
that
nothing
was
good
but
what
was
honest
;
and
therefore
nothing
could
be
an
evil
,
if
it
were
not
criminal
,
and
summed
up
his
Lectures
with
this
saying
;
O
pain
,
in
vain
doest
thou
attempt
me
;
for
I
will
never
confesse
thee
to
be
an
evil
as
long
as
I
can
honestly
bear
thee
.
And
when
Pompey
himself
was
desperately
sick
at
Naples
,
the
Neopolitans
wore
crowns
and
triumphed
;
and
the
men
of
Puteoli
came
to
congratulate
his
sicknesse
,
not
because
they
loved
him
not
,
but
because
it
was
the
custome
of
their
countrey
to
have
better
opinions
of
sicknesse
then
we
have
.
The
boyes
of
Sparta
would
at
their
Altars
endure
whipping
till
their
very
entrails
saw
the
light
thorow
their
torn
flesh
;
and
some
of
them
to
death
,
without
crying
or
complaint
.
Caesar
would
drink
his
potions
of
Rhubarb
rudely
mixt
,
and
unfitly
allayed
with
little
sippings
,
and
tasted
the
horror
of
the
medicine
spreading
the
loathsomnesse
of
his
physick
so
,
that
all
the
parts
of
his
tongue
and
palate
might
have
an
intire
share
:
and
when
C.
Marius
suffered
the
veins
of
his
leg
to
be
cut
out
for
the
curing
his
gout
,
and
yet
shrunk
not
,
he
declared
not
onely
the
rudenesse
of
their
physick
,
but
the
strength
of
a
mans
spirit
,
if
it
be
contracted
and
united
by
the
aids
of
reason
or
Religion
,
by
resolution
or
any
accidentall
harshnesse
,
against
a
violent
disease
.
9.
All
impatience
howsoever
expressed
,
is
perfectly
uselesse
to
all
purposes
of
ease
,
Tantum
doluerunt
,
quantum
doloribuse
inseruerunt
.
S.
Aug.
but
hugely
effective
to
the
multiplying
the
trouble
;
and
the
impatience
and
vexation
is
another
,
but
the
sharper
disease
of
the
two
;
it
does
mischief
by
it self
,
and
mischief
by
the
disease
.
For
men
grieve
themselves
as
much
as
they
please
,
and
when
by
impatience
they
put
themselves
into
the
retinue
of
sorrows
,
they
become
solemne
mourners
.
Virgil.
●
.
8
v.
2.
For
so
have
I
seen
the
rayes
of
the
Sun
or
Moon
dash
upon
a
brazen
vessel
whose
lips
kissed
the
face
of
those
waters
that
lodged
within
its
bosome
,
but
being
turned
back
and
sent
off
with
its
smooth
pretences
,
Ceu
rore
seges
viret
,
sic
croscunt
rigui
tristia
fletibus
Urget
lachryma
lachrymam
Fecundusquo
sui
se
numerat
dolor
Quem
fortuna
se●el
virum
udo
degenerem
lumine
viu
derit
.
Illum
saepe
ferit
.
—
or
rougher
waftings
,
it
wandred
about
the
room
and
beat
upon
the
roof
,
and
still
doubled
its
heat
and
motion
:
So
is
a
sicknesse
and
a
sorrow
entertained
by
an
unquiet
and
a
discontented
man
,
turned
back
either
with
anger
,
or
with
excuses
;
but
then
the
pain
passes
from
the
stomack
to
the
liver
,
and
from
the
liver
to
the
heart
,
and
from
the
heart
to
the
head
,
and
from
feeling
to
consideration
,
from
thence
to
sorrow
,
and
at
last
ends
in
impatience
,
and
uselesse
murmur
,
and
all
the
way
the
man
was
impotent
,
and
weak
;
but
the
sicknesse
was
doubled
and
grew
imperious
and
tyrannicall
over
the
soul
and
body
.
Massurius
Sabinus
tels
,
Levius
sic
patientia
quicquid
corrigere
est
nefas
.
that
the
image
of
the
goddesse
Angerona
was
with
a
mufler
upon
her
mouth
placed
upon
the
Altar
of
Volupia
,
to
represent
,
that
those
persons
who
bear
their
sicknesses
and
sorrows
without
murmur
,
shall
certainly
passe
from
sorrow
to
pleasure
,
and
the
ease
and
honours
of
felicity
;
but
they
that
with
spite
and
indignation
bite
the
burning
coal
,
or
shake
the
yoak
upon
their
necks
,
gall
their
spirits
,
and
fret
the
skin
,
and
hurt
nothing
but
themselves
.
10.
Remember
that
this
sicknesse
is
but
for
a
short
time
;
If
it
be
sharp
it
will
not
last
long
;
If
it
be
long
,
it
will
be
easie
and
very
tolerable
.
And
although
S.
Eadsine
Archbishop
of
Canterbury
had
twelve
years
of
sicknesse
,
yet
all
that
while
he
ruled
his
Church
prudently
,
gave
example
of
many
vertues
,
and
after
his
death
was
enrolled
in
the
Calender
of
Saints
,
who
had
finished
their
course
prosperously
.
Nothing
is
more
unreasonable
then
to
intangle
our
spirits
in
wildnesse
,
and
amazement
,
like
a
Partrich
fluttering
in
a
net
,
which
she
breaks
not
,
though
she
breaks
her
wings
.
SECT.
V.
Remedies
against
Impatience
by
way
of
exercise
.
THe
fittest
instrument
of
esteeming
sicknesse
easily
tolerable
,
is
to
remember
that
which
indeed
makes
it
so
;
and
that
is
,
that
God
doth
minister
proper
aids
and
supports
to
every
of
his
servants
whom
he
visits
with
his
rod.
He
knows
our
needs
,
he
pities
our
sorrows
,
he
relieves
our
miseries
,
he
supports
our
weaknesse
,
he
bids
us
ask
for
help
,
and
he
promises
to
give
us
all
that
,
and
he
usually
gives
us
more
,
and
indeed
it
is
observable
,
that
no
story
tells
of
any
godly
man
,
who
living
in
the
fear
of
God
fell
into
a
violent
and
unpardoned
impatience
in
his
naturall
sicknesse
,
if
he
used
those
means
which
God
and
his
holy
Church
have
appointed
.
We
see
almost
all
men
bear
their
last
sicknesse
with
sorrowes
indeed
,
but
without
violent
passions
;
and
unlesse
they
fear
death
violently
,
they
suffer
the
sicknesse
with
some
indifferency
;
and
it
is
a
rare
thing
to
see
a
man
who
enjoyes
his
reason
in
his
sicknesse
,
to
expresse
the
proper
signes
of
a
direct
and
solemne
impatience
.
For
when
God
layes
a
sicknesse
upon
us
,
he
seizes
commonly
on
a
mans
spirits
,
which
are
the
instruments
of
action
and
businesse
;
and
when
they
are
secured
from
being
tumultuous
,
the
sufferance
is
much
the
easier
;
and
therefore
sicknesse
secures
all
that
,
which
can
do
the
man
mischief
.
It
makes
him
tame
and
passive
,
apt
for
suffering
,
and
confines
him
to
an
unactive
condition
.
To
which
if
we
adde
,
that
God
then
commonly
produces
fear
,
and
all
those
passions
which
naturally
tend
to
humility
and
poverty
of
spirit
,
we
shall
soon
perceive
by
what
instruments
God
verifies
his
promise
to
us
,
(
which
is
the
great
security
for
our
patience
,
and
the
easinesse
of
our
condition
)
that
God
will
lay
no
more
upon
us
then
he
will
make
us
able
to
●ear
,
1
Cor.
10.13
.
but
together
with
the
affliction
he
will
finde
a
way
to
escape
:
Nay
,
if
any
thing
can
be
more
then
this
;
we
have
two
or
three
promises
,
Psal.
9.9
Mat.
7.7
Iam.
●
.
13
P●al.
31.19
,
24.
●sal.
34.21
,
22.
in
which
we
may
safely
lodge
our selves
,
and
roul
from
off
our
thorns
and
finde
ease
and
rest
:
God
hath
promised
to
be
with
us
in
our
trouble
,
and
to
be
with
us
in
our
prayers
,
and
to
be
with
us
in
our
hope
and
con●idence
.
2.
Prevent
the
violence
and
trouble
of
thy
spirit
by
an
act
of
thanksgiving
;
for
which
in
the
worst
of
sicknesses
thou
canst
not
want
cause
,
especially
if
thou
remembrest
that
this
pain
is
not
an
eternall
pain
.
Blesse
God
for
that
;
But
take
heed
also
lest
you
so
order
your
affairs
that
you
passe
from
hence
to
an
eternall
so●r●w
.
If
that
be
hard
,
this
will
be
intolerable
,
But
as
for
the
present
evil
,
a
few
dayes
will
end
it
3.
Remember
that
thou
art
a
man
and
a
Christian
:
as
the
Covenant
of
nature
hath
made
it
necessary
,
so
the
covenant
of
grace
hath
made
it
to
be
chosen
by
thee
,
to
be
a
suffering
person
:
either
you
must
renounce
your
religion
,
or
submit
to
the
impositions
of
God
,
and
thy
portion
of
sufferings
.
So
that
here
we
see
our
advantages
,
and
let
us
use
them
accordingly
.
The
barbarous
and
warlike
nations
of
old
,
could
fight
well
and
willingly
,
but
could
not
bear
sicknesse
manfully
.
The
Greeks
were
cowardly
in
their
fights
,
as
most
wise
men
are
,
but
because
they
were
learned
and
well
taught
,
they
bore
their
sicknesse
with
patience
and
severity
.
The
Cimbrians
and
Celtiberians
rejoyce
in
battail
like
Gyants
,
but
in
their
diseases
they
weep
like
Women
.
These
according
to
their
institution
and
designes
had
unequal
courages
,
and
accidental
fortitude
;
but
since
our
Religion
hath
made
a
covenant
of
sufferings
;
and
the
great
businesse
of
our
lives
is
sufferings
,
and
most
of
the
vertues
of
a
Christian
are
passive
graces
,
and
all
the
promises
of
the
Gospel
are
passed
upon
us
through
Christs
crosse
,
we
have
a
necessity
upon
us
to
have
an
equal
courage
in
all
the
variety
of
our
sufferings
:
for
without
an
universal
fortitude
we
can
do
nothing
of
our
dutie
.
4.
Resolve
to
do
as
much
as
you
can
:
for
certain
it
is
,
we
can
suffer
very
much
,
if
we
list
;
and
many
men
have
afflicted
themselves
unreasonably
by
not
being
skilful
to
consider
how
much
their
strength
and
state
could
permit
;
and
our
flesh
is
nice
and
imperious
,
crafty
to
perswade
reason
that
she
hath
more
necessities
th●n
indeed
belong
to
her
,
and
that
she
demands
nothing
superfluous
:
suffer
as
much
in
obedience
to
God
as
you
can
suffer
for
necessity
,
or
passion
,
fear
,
or
desire
.
And
if
you
can
for
one
thing
,
you
can
for
another
,
and
there
is
nothing
wanting
but
the
minde
.
Never
say
;
I
can
do
no
more
,
I
cannot
endure
this
.
For
God
would
not
have
sent
it
,
if
he
had
not
known
thee
strong
enough
to
abide
it
;
onely
he
that
knows
thee
well
already
,
would
also
take
this
occasion
to
make
thee
know
thy self
.
But
it
will
be
fit
that
you
pray
to
God
to
give
you
a
discerning
spirit
,
that
you
may
rightly
distinguish
just
necessity
from
the
flattery
and
fondnesses
of
flesh
and
blood
.
5.
Propound
to
your
eyes
and
heart
the
example
of
the
holy
Jesus
upon
the
crosse
;
he
endured
more
for
thee
then
thou
canst
either
for
thy self
or
him
:
and
remember
that
if
we
be
put
to
suffer
,
and
do
suffer
in
a
good
cause
,
or
in
a
good
manner
,
so
that
in
any
sense
your
sufferings
be
conformable
to
his
sufferings
,
or
can
be
capable
of
being
united
to
his
,
we
shall
reign
together
with
him
.
The
high
way
of
the
Crosse
which
the
King
of
sufferings
hath
troden
before
us
,
is
the
way
to
ease
,
to
a
kingdom
,
and
to
felicity
.
6.
The
very
suffering
is
a
title
to
an
excellent
inheritance
:
for
,
God
chastens
every
son
whom
he
receives
,
and
if
we
be
not
chastised
,
we
are
bastards
and
not
sons
:
and
be
confident
,
that
although
God
often
sends
pardon
without
correction
,
yet
he
never
sends
correction
without
pardon
,
unless
it
be
thy
fault
:
and
therefore
take
every
or
any
affliction
as
an
earnest
peny
of
thy
pardon
;
and
upon
condition
there
may
be
peace
with
God
,
let
any
thing
be
welcome
that
he
can
send
as
its
instrument
or
condition
.
Suffer
therefore
God
to
choose
his
own
circumstances
of
adopting
thee
,
and
be
content
to
be
under
discipline
when
the
reward
of
that
is
,
to
become
the
son
of
God
:
and
by
such
inflictions
he
hewes
and
breaks
thy
body
,
first
dressing
it
to
funeral
,
and
then
preparing
it
for
immortality
:
and
if
this
be
the
effect
or
the
designe
of
Gods
love
to
thee
;
let
it
be
occasion
of
thy
love
to
him
:
and
remember
that
the
truth
of
love
is
hardly
known
,
but
by
somewhat
that
puts
us
to
pain
.
7.
Use
this
as
a
punishment
for
thy
sins
;
and
so
God
intends
it
most
commonly
;
that
is
certain
,
if
therefore
thou
submittest
to
it
,
thou
approvest
of
the
divine
judgement
:
and
no
man
can
have
cause
to
complain
of
any
thing
,
but
of
himself
;
if
either
he
believes
God
to
be
just
,
or
himself
to
be
a
sinner
:
if
he
either
thinks
he
hath
deserved
Hell
,
or
that
this
little
may
be
a
means
to
prevent
the
greater
,
and
bring
him
to
Heaven
.
8.
It
may
be
that
this
may
be
the
last
instance
,
and
the
last
opportunity
that
ever
God
will
give
thee
to
exercise
any
vertue
,
to
do
him
any
service
,
or
thy self
any
advantage
;
be
careful
that
thou
losest
not
this
;
for
to
eternal
ages
,
this
never
shall
return
again
.
9.
Or
if
thou
peradventure
shalt
be
restored
to
health
,
be
carefull
that
in
the
day
of
thy
thanksgiving
,
thou
mayest
not
be
ashamed
of
thy self
,
for
having
behaved
thy self
poorly
and
weakly
upon
thy
bed
:
it
will
be
a
sensible
and
excellent
comfort
to
thee
,
and
double
upon
thy
spirit
,
if
when
thou
shalt
worship
God
for
restoring
thee
,
thou
shalt
also
remember
that
thou
didst
do
him
service
in
thy
suffering
,
and
tell
that
God
was
hugely
gracious
to
thee
in
giving
thee
the
opportunity
of
a
vertue
,
at
so
easie
a
rate
as
a
sicknesse
,
from
which
thou
didst
recover
.
10.
Few
men
are
so
sick
,
but
they
believe
that
they
may
recover
;
and
we
shal
seldom
see
a
man
lie
down
with
a
perfect
persuasion
that
it
is
his
last
hour
;
for
many
men
have
been
sicker
,
and
yet
have
recovered
;
but
whether
thou
doest
or
no
,
thou
hast
a
vertue
to
exer●ise
,
which
may
be
a
handmaid
to
thy
patience
.
Epaphroditus
was
sick
,
sick
unto
death
,
and
yet
God
had
mercy
upon
him
;
and
he
hath
done
so
to
thousands
,
to
whom
he
found
it
useful
in
the
great
order
of
things
,
and
the
events
of
universal
providence
.
If
therefore
thou
desirest
to
recover
,
here
is
cause
enough
of
hope
;
and
hope
is
designed
in
the
arts
of
God
and
of
the
Spirit
,
to
support
patience
.
But
if
thou
recoverest
not
,
yet
there
is
something
that
is
matter
of
joy
naturally
,
and
very
much
Spiritually
if
thou
belongest
to
God
,
and
joy
is
as
certain
a
support
to
patience
,
as
hope
;
and
it
is
no
small
cause
of
being
pleased
,
when
we
remember
that
if
we
recover
not
,
our
sicknesse
shall
the
sooner
sit
down
in
rest
and
joy
.
For
recovery
by
death
,
as
it
is
easier
and
better
then
the
recovery
by
a
sickly
health
,
so
it
is
not
so
long
in
doing
:
it
suffers
not
the
tediousnesse
of
a
creeping
restitution
,
nor
the
inconvenience
of
Surgeons
and
Physitians
,
watchfulnesse
and
care
,
keepings
in
,
and
suffering
trouble
,
fears
of
relapse
and
the
little
reliques
of
a
storm
.
11.
While
we
hear
,
or
use
,
or
think
of
these
remedies
,
part
of
the
sicknesse
is
gone
away
,
and
all
of
it
is
passing
.
And
if
by
such
instruments
we
stand
armed
and
ready
dressed
before
hand
,
we
shall
avoid
the
mischiefs
of
amazements
and
surprize
;
Nulla
mihi
nova
nunc
facies
inopinaque
surgit
Omnia
praecepi
atque
animo
me●um
ante
revolvi
.
Virgil.
lib.
6.
while
the
accidents
of
sicknesse
are
such
as
were
expected
,
and
against
which
we
stood
in
readinesse
with
our
spirits
,
contracted
,
instructed
and
put
upon
the
defensive
.
12
But
our
patience
will
be
the
better
secured
,
if
we
consider
that
it
is
not
violently
tempted
by
the
usual
arrests
of
sicknesse
;
for
patience
is
with
reason
demanded
while
the
sicknesse
is
tolerable
;
that
is
,
so
long
as
the
evil
is
not
too
great
;
but
if
it
be
also
eligible
,
and
have
in
it
some
degrees
of
good
,
our
patience
will
have
in
it
the
lesse
difficulty
,
and
the
greater
necessity
.
This
therefore
will
be
a
new
stock
of
consideration
.
Sicknesse
is
in
many
degrees
eligible
to
many
men
,
and
to
many
purposes
.
SECT.
VI.
Advantages
of
Sicknesse
.
1.
I
Consider
:
one
of
the
great
felicities
of
heaven
consists
in
an
immunity
from
sin
:
then
we
shall
love
God
without
mixtures
of
malice
;
then
we
shall
enjoy
without
envy
;
then
we
shall
see
fuller
vessels
running
over
with
glory
,
and
crowned
with
bigger
circles
,
and
this
we
shall
behold
without
spilling
from
our
eyes
(
those
vessels
of
joy
and
grief
)
any
signe
of
anger
,
trouble
or
a
repining
spirit
:
our
passions
shall
be
pure
,
our
charity
without
fear
,
our
desire
without
lust
,
our
possessions
all
our
own
,
and
all
in
the
inheritance
of
Jesus
,
in
the
richest
soil
of
Gods
eternall
kingdom
.
Now
half
of
this
reason
which
makes
heaven
so
happy
by
being
innocent
,
is
also
in
the
state
of
sicknesse
,
making
the
furrows
of
old
age
smooth
,
and
the
groans
of
a
sick
heart
apt
to
be
joyned
to
the
musick
of
Angels
;
and
though
they
sound
harsh
to
our
untuned
ears
and
discomposed
Organs
,
yet
those
accents
must
needs
be
in
themselves
excellent
which
God
loves
to
hear
,
and
esteems
them
as
prayers
and
arguments
of
pity
,
instruments
of
mercie
and
grace
,
and
preparatives
to
glory
.
In
sicknesse
,
the
soul
begins
to
dresse
her self
for
immortality
:
and
first
she
unties
the
strings
of
vanity
that
made
her
upper
garment
cleave
to
the
world
and
sit
uneasily
.
First
she
puts
off
the
light
and
phantastic
summer
robe
of
lust
,
and
wanton
appetite
,
and
as
soon
as
that
Cestus
that
lascivious
girdle
is
thrown
away
,
then
the
reins
chasten
us
and
give
us
warning
in
the
night
:
then
that
which
called
us
formerly
to
serve
the
manlinesse
of
the
body
,
and
the
childishnesse
of
the
soul
,
keeps
us
waking
,
to
divide
the
hours
with
the
intervals
of
prayer
,
and
to
number
the
minutes
with
our
penitential
groans
:
Then
the
flesh
sits
uneasily
and
dwells
in
sorrow
,
and
then
the
spirit
feels
it self
at
ease
,
freed
from
the
petulant
sollicitations
of
those
passions
which
in
health
were
as
buisie
and
as
restlesse
as
atomes
in
the
sun
,
alwayes
dancing
and
alwayes
busie
and
never
sitting
down
till
a
sad
night
of
grief
and
uneasinesse
draws
the
vail
,
and
lets
them
dye
alone
in
se●ret
dishonour
.
2.
Next
to
this
;
the
soul
by
the
help
of
sicknesse
knocks
off
the
fetters
of
pride
and
vainer
complacencies
.
Then
she
drawes
the
curtains
,
and
stops
the
lights
from
coming
in
,
Nunc
festinatos
nimium
tibi
sent●t
honores
Actaque
lauriferae
damnat
Syllana
juventae
.
Lucan
.
lib.
8.
and
takes
the
pictures
down
,
those
phantastic
images
of
self-love
,
and
gay
remembrances
of
vain
opinion
,
and
popular
noises
.
Then
the
Spirit
stoops
into
the
sobrieties
of
humble
thoughts
and
feels
corruption
chiding
the
forwardnesse
of
fancy
,
and
allaying
the
vapours
of
conceit
and
factious
opinions
.
For
humility
is
the
souls
grave
into
which
he
enters
,
not
to
die
,
but
to
meditate
and
i●
terre
some
of
its
troublesome
appendages
.
There
she
sees
the
dust
,
and
feels
the
dishonours
of
the
body
,
and
reads
the
Register
of
all
its
sad
adherencies
;
and
then
she
layes
by
all
her
vain
reflexions
,
beating
upon
her
Chrystall
and
pure
mirrour
from
the
fancies
of
strength
and
beauty
,
&
little
decayed
prettinesses
of
the
body
.
And
when
in
sicknesse
we
forget
all
our
knotty
discourses
of
Philosophy
,
and
a
Syllogisme
makes
our
head
ake
,
and
we
feel
our
many
and
loud
talkings
served
no
lasting
end
of
the
soul
,
no
purpose
that
now
we
must
abide
by
;
and
that
the
body
is
like
to
descend
to
the
land
,
where
all
things
are
forgotten
,
then
she
layes
aside
all
her
remembrances
of
applauses
,
all
her
ignorant
confidences
,
and
cares
onely
to
know
Christ
Iesus
and
him
crucified
,
to
know
him
plainly
,
and
with
much
heartinesse
,
and
simplicity
.
And
I
cannot
think
this
to
be
a
contemptible
advantage
▪
for
ever
since
man
tempted
himself
by
his
impatient
desires
of
knowing
,
and
being
as
God
,
Man
thinks
it
the
finest
thing
in
the
world
to
know
much
,
and
therefore
is
hugely
apt
to
esteem
himself
better
then
his
brethren
,
if
he
knowes
some
little
impertinencies
,
and
them
imperfectly
,
and
that
with
infinite
uncertainty
;
But
God
hath
been
pleased
with
a
rare
art
to
prevent
the
inconveniencies
apt
to
arise
by
this
passionate
longing
after
knowledge
;
even
by
giving
to
every
man
a
sufficient
opinion
of
his
own
understanding
;
and
who
is
there
in
the
world
that
thinks
himself
to
be
a
fool
,
or
indeed
not
fit
to
govern
his
brother
?
There
are
but
few
men
but
they
think
they
are
wise
enough
,
and
every
man
believes
his
own
opinion
the
soundest
,
and
if
it
were
otherwise
,
men
would
burst
themselves
with
envy
,
or
else
become
irrecoverable
slaves
to
the
talking
and
disputing
man
.
But
when
God
intended
this
permission
to
be
an
antidote
of
envy
,
and
a
satisfaction
and
allay
to
the
troublesome
appetites
of
knowing
,
and
made
that
this
universal
opinion
by
making
men
in
some
proportions
equal
should
be
a
keeper
out
,
or
a
great
restraint
to
slavery
,
and
tyranny
respectively
,
Man
(
for
so
he
uses
to
do
)
hath
turned
this
into
bitternesse
:
for
when
nature
had
made
so
just
a
distribution
of
understanding
,
that
every
man
might
think
he
had
enough
,
he
is
not
content
with
that
,
but
will
think
he
hath
more
then
his
brother
:
and
whereas
it
might
well
be
imployed
in
restraining
slavery
,
he
hath
used
it
to
break
off
the
bands
of
all
obedience
,
and
it
ends
in
pride
and
schismes
,
in
heresies
and
tyrannies
:
and
it
being
a
spiritual
evil
,
it
growes
upon
the
soul
with
old
age
and
flattery
,
with
health
and
the
supports
of
a
prosperous
fortune
.
Now
besides
the
direct
operations
of
the
Spirit
,
and
a
powerfull
grace
,
there
is
in
nature
left
to
us
no
remedy
for
this
evil
,
but
a
sharp
sicknesse
,
or
an
equall
sorrow
,
and
allay
of
fortune
;
and
then
we
are
humble
enough
to
ask
counsell
of
a
despised
Priest
,
and
to
think
that
even
a
common
sentence
from
the
mouth
of
an
appointed
comforter
streams
forth
more
refreshment
then
all
our
own
wiser
and
more
reputed
discourses
.
Ubi
jam
validi●
quassatum
est
viribus
aevi
Corpus
&
obtusis
ceciderunt
viribus
artus
Claudicat
ingenium
,
delirat
lin
●aque
n●ensque
.
Lucr.
l.
3.
Then
our
understandings
and
our
bodies
peeping
thorow
their
own
breaches
see
their
shame
and
their
dishonour
,
their
dangerous
follies
,
and
their
huge
deceptions
,
and
they
go
into
the
clefts
of
the
rock
,
and
every
little
hand
may
cover
them
.
3.
Next
to
these
;
As
the
soul
is
still
undressing
,
she
takes
off
the
roughnesse
of
her
great
and
little
angers
,
and
animosities
,
and
receives
the
oil
of
mercies
,
and
smooth
forgivenesse
,
fair
interpretations
,
and
gentle
answers
,
designes
of
reconcilement
,
and
Christian
atonement
in
their
places
.
For
so
did
the
wrastlers
in
Olympus
,
they
stripped
themselves
of
all
their
garments
,
and
then
anointed
their
naked
bodies
with
oil
,
smooth
and
vigorous
,
with
contracted
nerves
and
enlarged
voice
,
they
contended
vehemently
,
till
they
obtained
their
victory
,
or
their
ease
,
and
a
crown
of
Olive
▪
or
a
huge
pity
was
the
reward
of
their
fierce
contentions
.
Quatenus
excidi
penitus
vitiu●●irae
,
Caetera
item
nequ●unt
stultis
haeren●ia
Hor.
l.
1
sat.
3.
Some
wise
men
have
said
,
that
anger
sticks
to
a
mans
nature
as
inseparably
as
other
vices
do
to
the
manners
of
fools
,
and
that
anger
is
never
quite
cured
;
but
God
that
hath
found
out
remedies
for
all
diseases
,
hath
so
ordered
the
circumstances
of
man
,
that
in
worser
sort
of
men
,
anger
and
great
indignation
consume
and
shrivell
into
little
peevishnesses
and
uneasie
accents
of
sicknesse
,
and
spend
themselves
in
trifling
instances
:
and
in
the
better
and
more
sanctified
,
it
goes
off
in
prayers
,
and
alms
,
and
solemn
reconcilement
:
And
however
,
the
temptations
of
this
state
,
such
I
mean
which
are
proper
to
it
,
are
little
and
inconsiderable
:
The
man
is
apt
to
chide
a
servant
too
bitterly
,
and
to
be
discontented
with
his
nurse
,
or
not
satisfied
with
his
Physitian
,
and
he
rests
uneasily
and
(
poor
man
)
nothing
can
please
him
;
and
indeed
these
little
undecencies
must
be
cured
and
stopped
,
lest
they
run
into
an
inconvenience
.
But
sicknesse
is
in
this
particular
a
little
image
of
the
state
of
blessed
Souls
,
or
of
Adams
early
morning
in
Paradise
,
free
from
the
troubles
of
lust
,
and
violencies
of
anger
,
and
the
intricacies
of
ambition
,
or
the
restlesnesse
of
covetousnesse
.
For
though
a
man
may
carry
all
these
along
with
him
into
his
sicknesse
,
yet
there
he
will
not
finde
them
,
and
in
despite
of
all
his
own
malice
,
his
soul
shall
finde
some
rest
from
labouring
in
the
galleys
,
and
baser
captivity
of
sin
:
and
if
we
value
those
moments
of
being
in
the
love
of
God
,
and
in
the
kingdom
of
grace
,
which
certainly
are
the
beginnings
of
felicity
,
we
may
also
remember
that
the
not
sinning
actually
,
is
one
step
of
innocence
;
and
therefore
that
state
is
not
intolerable
,
which
by
a
sensible
trouble
,
makes
it
in
most
instances
impossible
to
commit
those
great
sins
,
which
make
death
,
and
hell
,
and
horrid
damnations
.
And
then
let
us
but
adde
this
to
it
;
that
God
sends
sicknesses
,
but
he
never
causes
sin
;
that
God
is
angry
with
a
●inning
person
,
but
never
with
a
man
for
being
sick
;
that
sin
causes
God
to
hate
us
,
and
sicknesse
causes
him
to
pity
us
;
that
all
wise
men
in
the
world
choose
trouble
rather
then
dishonour
;
affliction
rather
then
basenesse
;
and
that
sicknesse
stops
the
torrent
of
sin
,
and
interrupts
its
violence
;
and
even
to
the
worst
men
,
makes
it
to
retreat
many
degrees
;
we
may
reckon
sicknesse
amongst
good
things
,
as
we
reckon
Rhubarb
,
and
Aloës
,
and
child-birth
,
and
labour
,
and
obedience
,
and
discipline
:
These
are
unpleasant
,
and
yet
safe
;
they
are
troubles
in
order
to
blessings
,
or
they
are
securities
from
danger
,
or
the
hard
choices
of
a
lesse
and
a
more
tolerable
evil
.
4.
Sicknesse
is
in
some
sense
eligible
,
because
it
is
the
opportunity
and
the
proper
scence
of
exercising
[
](A64099-e11750-b)*
*
Nolo
quod
cupio
●tatin
tenere
N●c
victor
a
mi
place
▪
pa●ata
.
Petron.
some
vertues
.
It
is
that
agony
in
which
men
are
tried
for
a
crown
;
and
if
we
remember
what
glorious
things
are
spoken
of
the
grace
of
faith
,
that
it
is
the
life
of
just
men
,
the
restitution
of
the
dead
in
trespasses
and
sins
,
the
justification
of
a
sinner
,
the
support
of
the
weak
,
the
confidence
of
the
strong
,
the
magazine
of
promises
,
and
the
title
to
very
glorious
rewards
;
we
may
easily
imagine
that
it
must
have
in
it
a
work
and
a
difficulty
,
in
some
proportion
answerable
to
so
great
effects
.
But
when
we
are
bidden
to
beleeve
strange
propositions
,
we
are
put
upon
it
when
we
cannot
judge
,
and
those
propositions
have
possessed
our
discerning
faculties
,
and
have
made
a
party
there
,
and
are
become
domestick
before
they
come
to
be
disputed
,
and
then
the
articles
of
faith
are
so
few
,
and
are
made
so
credible
,
and
in
their
event
and
in
their
object
are
so
usefull
and
gaining
upon
the
affections
,
that
he
were
a
prodigie
of
man
,
and
would
be
so
esteemed
,
th●t
should
in
all
our
present
circumstances
disbeleeve
any
point
of
faith
:
and
all
is
well
as
long
as
the
Sun
shines
,
and
the
fair
breath
of
heaven
gently
wa●ts
us
to
our
own
purposes
.
But
if
you
will
try
the
excellency
,
and
feel
the
work
of
faith
,
place
the
man
in
a
persecution
,
let
him
ride
in
a
storm
,
let
his
bones
be
broken
with
sorrow
,
and
his
eyelids
loosened
with
sicknesse
,
let
his
bread
be
dipped
in
tears
,
and
all
the
daughters
of
Musick
be
brought
low
;
Let
God
commence
a
quarrell
against
him
,
and
be
bitter
in
the
accents
of
his
anger
or
his
discipline
,
then
God
tries
your
faith
.
Can
you
then
trust
his
goodnesse
,
&
beleeve
him
to
be
a
Father
when
you
groan
under
his
rod
?
Can
you
rely
upon
all
the
strange
propositions
of
Scripture
,
and
be
content
to
perish
if
they
be
not
true
?
C●n
you
receive
comfort
in
the
discourses
of
death
and
heaven
,
of
immortality
,
and
the
resurrection
,
of
the
death
of
Christ
,
and
conforming
to
his
sufferings
?
Truth
is
;
There
are
but
two
great
periods
,
in
which
faith
demonstrates
it self
to
be
a
powerfull
,
and
mighty
grace
;
and
they
●re
,
persecution
and
the
approaches
of
death
,
for
the
passive
part
:
and
a
temptation
,
for
the
active
.
In
the
dayes
of
pleasure
and
the
night
of
pain
,
faith
is
to
fight
her
agonisticon
,
to
contend
for
mastery
:
and
faith
overcomes
all
alluring
and
fond
temptations
to
sin
,
and
faith
overcomes
all
our
weaknesses
and
faintings
in
our
troubles
.
By
the
faith
of
the
promises
we
learn
to
despise
the
world
,
choosing
those
objects
which
faith
discovers
;
and
by
expectation
of
the
same
promises
,
we
are
comforted
in
all
our
sorrowes
,
and
enabled
to
look
thorow
and
see
beyond
the
cloud
:
but
the
vigor
of
it
is
pressed
,
and
called
forth
,
when
all
our
fine
discourses
come
to
be
reduced
to
practice
.
For
in
our
health
and
clearer
dayes
,
it
is
easy
to
talk
of
putting
trust
in
God
:
we
readily
trust
him
for
life
when
we
are
in
health
;
Mors
ipsa
beatior
inde
est
Quod
per
cruciamina
lethi
via
panditur
ardua
justis
&
ad
astra
doloribus
itur
.
Prud.
hymn
.
in
exeq
.
defunct
.
for
provisions
when
we
have
fair
revenues
;
and
for
deliverance
when
we
are
newly
escaped
,
but
let
us
come
to
fit
upon
the
margent
of
our
grave
,
and
let
a
Tyrant
lean
hard
upon
our
fortunes
,
and
dwell
upon
our
wrong
,
let
the
storm
arise
,
and
the
keels
tosse
till
the
cordage
crack
,
or
that
all
our
hopes
bulge
under
us
,
and
descend
into
the
hollownesse
of
sad
misfortunes
;
then
can
you
believe
,
when
you
neither
hear
,
nor
see
,
nor
feel
any
thing
but
objections
?
This
is
the
proper
work
of
sicknesse
:
Virtutes
avidae
periculi
.
Monstrant
quam
non
poeniteat
tanto
pretio
aesti
masse
virturem
.
Senec.
faith
is
then
brought
into
the
theatre
,
and
so
exercised
,
that
if
it
abides
but
to
the
end
of
the
contention
,
we
may
see
that
work
of
faith
which
God
will
hugely
crown
.
The
same
I
say
of
hope
,
and
of
charity
,
or
the
love
of
God
,
and
of
patience
,
which
is
a
grace
produced
from
the
mixtures
of
all
these
:
they
are
vertues
which
are
greedy
of
danger
.
And
no
man
was
ever
honoured
by
any
wise
or
discerning
person
for
dining
upon
Persian
Carpets
,
nor
rewarded
with
a
crown
for
being
at
ease
.
It
was
the
fire
that
did
honour
to
Mutius
Scevola
,
poverty
made
Fabritius
famous
,
Rutilius
was
made
excellent
by
banishment
,
Non
enim
h●laritate
nec
lascivia
,
nec
risu
,
aut
joco
comit●
levitatis
,
sed
saepe
etia●
tristes
firmitate
&
constantia
sunt
beati
.
Cicer.
de
fin
.
l.
●●
Regulus
by
torments
,
Socrates
by
prison
,
Cato
by
his
death
:
and
God
hath
crowned
the
memory
of
Iob
with
a
wreath
of
glory
because
he
sate
upon
his
dunghil
wisely
and
temperatly
:
and
his
potsheard
and
his
groans
mingled
with
praises
and
justifications
of
God
,
pleased
him
like
an
Anthem
sung
by
Angels
in
the
morning
of
the
resurrection
.
God
could
not
choose
but
be
pleased
with
the
delicious
accents
of
Martyrs
,
when
in
their
tortures
they
cryed
out
nothing
but
[
Holy
Iesus
]
and
[
blessed
be
God
]
and
they
also
themselves
who
with
a
hearty
resignation
to
the
Divine
pleasure
can
delight
in
Gods
severe
dispensation
,
will
have
the
transportations
of
Cherubins
,
when
they
enter
into
the
joyes
of
God
.
If
God
be
delicious
to
his
servants
when
he
smites
them
,
he
will
be
nothing
but
ravishments
and
extasies
to
their
spirits
when
he
refreshes
them
with
overflowings
of
joy
,
in
the
day
of
recompences
.
Nihil
infelicius
eo
,
cui
nihil
unquam
contigit
adversi
.
Non
licuit
illi
se
experiti
.
Senec.
No
man
is
more
miserable
then
he
that
hath
no
adversity
;
that
man
is
not
tryed
whether
he
be
good
or
bad
;
and
God
never
crowns
those
vertues
which
are
onely
faculties
,
and
dispositions
:
but
every
act
of
vertue
is
an
ingredient
into
reward
.
And
we
see
many
children
f●irly
planted
,
whose
parts
of
nature
were
never
dressed
by
art
,
nor
called
from
the
furrowes
of
their
first
possibilities
by
discipline
,
and
institution
,
and
they
dwell
for
ever
in
ignorance
,
and
converse
with
beasts
:
and
yet
if
they
had
been
dressed
and
exercised
,
might
have
stood
at
the
chairs
of
Princes
,
or
spoken
parables
amongst
the
rulers
of
cities
?
Our
vertues
are
but
in
the
seed
,
when
the
grace
of
God
comes
upon
us
first
:
but
this
grace
must
be
thrown
into
broken
furrowes
,
—
Illa
seges
votis
respondet
avari
Agricolae
,
bis
quae
solem
,
bis
frigora
sensit
.
Virgil.
Georg.
1.
and
must
twice
feel
the
cold
,
and
twice
feel
the
heat
,
and
be
softned
with
storms
and
showers
,
and
then
it
will
arise
into
fruitfulnesse
and
harvests
:
And
what
is
there
in
the
world
to
distinguish
vertues
from
dishonours
,
or
the
valour
of
Caesar
from
the
softnesse
of
the
Egyptian
Eunuchs
,
or
that
can
make
any
thing
rewardable
,
but
the
labour
and
the
danger
,
the
pain
and
the
difficulty
?
Vertue
could
not
be
any
thing
but
sensuality
,
if
it
were
the
entertainment
of
our
senses
and
fond
desires
;
and
Apicius
had
been
the
noblest
of
all
the
Romans
,
if
seeding
a
great
appetite
and
despising
the
severities
of
temperance
had
been
the
work
and
proper
imployment
of
a
wise
man
.
But
otherwise
do
fathers
,
and
otherwise
do
mothers
handle
their
children
:
These
soften
them
with
kisses
and
imperfect
noises
,
with
the
pap
and
breast
milk
of
soft
endearments
,
they
rescue
them
from
Tutors
,
I
anguent
per
in●rtiam
saginata
,
nec
labore
tan●um
sed
mole
&
ipso
sui
onere
de●eiunt
.
Senec.
and
snatch
them
from
discipline
,
they
desire
to
keep
them
fat
and
warm
,
and
their
feet
dry
and
their
bellies
full
;
and
then
the
children
govern
,
and
cry
,
and
prove
fools
,
and
troublesome
,
so
long
as
the
feminine
republike
does
endure
.
But
fathers
,
because
they
designe
to
have
their
children
wise
and
valiant
,
Callum
per
injurias
ducunt
.
apt
for
counsel
,
or
for
arms
,
send
them
to
severe
governments
,
and
tye
them
to
study
,
Ut
sit
luminisatque
aqu●
c●elestis
pa●iens
latus
.
to
hard
labour
,
and
a●●lictive
contingencies
.
They
rejoyce
when
the
bold
boy
strikes
a
lyon
with
his
hunting
spear
,
Modestia
filiorum
delectantur
,
vernularum
licentia
&
canum
non
puerorum
.
and
shrinks
not
when
the
beast
comes
to
affright
his
early
courage
.
Softnesse
is
for
slaves
and
beasts
,
for
minstrels
and
uselesse
persons
,
for
such
who
cannot
ascend
higher
then
the
state
of
a
fair
ox
,
or
a
servant
entertained
for
vainer
offices
:
But
the
man
that
designes
his
son
for
noble
imployments
,
to
honours
,
and
to
triumphs
,
to
consular
dignities
and
presidences
of
counsels
,
loves
to
see
him
pale
with
study
or
panting
with
labour
,
hardned
with
sufferance
or
eminent
by
dangers
:
and
so
God
dresses
us
for
heaven
.
He
loves
to
see
us
strugling
with
a
disease
,
and
resisting
the
Devil
,
and
contesting
against
the
weaknesses
of
nature
,
and
against
hope
to
believe
in
hope
,
resigning
our selves
to
Gods
will
,
praying
him
to
choose
for
us
,
and
dying
in
all
things
but
faith
and
its
blessed
consequents
,
ut
ad
officium
cum
periculo
simus
prompti
;
and
the
danger
and
the
resistance
shall
endeare
the
office
.
Ventus
ut
amittit
vires
nisi
robo●re
densae
O●currunt
silvae
spatio
diffusu●
inani
.
Lucan
.
For
so
have
I
known
the
boysterous
north-winde
passe
thorough
the
yielding
aire
which
opened
its
bosome
,
and
appeased
its
violence
by
entertaining
it
with
easie
compliance
in
all
the
regions
of
its
reception
.
But
when
the
same
breath
of
Heaven
hath
been
checked
with
the
stiffnesse
of
a
tower
,
Marcet
sine
adversario
virtus
.
or
the
united
strength
of
a
wood
;
it
grew
mighty
,
and
dwelt
there
,
and
made
the
highest
branches
stoop
,
and
make
a
smooth
path
for
it
on
the
top
of
all
its
glories
:
So
is
sicknesse
,
and
so
is
the
grace
of
God
.
When
sicknesse
hath
made
the
difficulty
,
then
Gods
grace
hath
made
a
triumph
,
and
by
doubling
its
power
hath
created
new
proportions
of
a
reward
;
and
then
shews
its
biggest
glory
,
when
it
hath
the
greatest
difficulty
to
Master
,
the
greatest
weaknesses
to
support
,
Laetius
est
quoti
e●magno
tibi
constat
ho●nestum
.
the
most
busie
temptations
to
contest
with
:
For
so
God
loves
that
his
strength
should
be
seen
in
our
weaknesse
,
and
our
danger
.
Happy
is
that
state
of
life
in
which
our
services
to
God
are
the
dearest
,
and
the
most
expensive
.
5.
Sicknesse
hath
some
degrees
of
eligibility
,
at
least
by
an
after-choice
;
because
to
all
persons
which
are
within
the
possibilities
and
state
of
pardon
,
it
becomes
a
great
instrument
of
pardon
of
sins
.
For
as
God
seldom
rewards
here
and
hereafter
too
:
So
it
is
not
very
often
that
he
punishes
in
both
states
;
In
great
and
finall
sins
he
doth
so
;
but
we
finde
it
expressed
onely
in
the
case
of
the
sin
against
the
Holy
Ghost
,
which
shall
never
be
forgiven
in
this
world
,
nor
in
the
world
to
come
;
that
is
,
it
shall
be
punished
in
both
worlds
,
and
the
infelicities
of
this
world
shall
but
usher
in
the
intollerable
calamities
of
the
next
.
But
this
is
in
a
case
of
extremity
,
and
in
sins
of
an
unpardonable
malice
:
In
those
lesser
stages
of
death
which
are
deviations
from
the
rule
,
and
not
a
destruction
and
perfect
antinomy
to
the
whole
institution
;
God
very
often
smites
with
his
rod
of
sicknesse
,
that
he
may
not
for
ever
be
slaying
the
soul
with
eternall
death
.
Ps.
89.33
I
will
visit
their
offences
with
the
rod
,
and
their
sin
with
scourges
:
Neverthelesse
my
loving
kindenesse
will
I
not
utterly
take
from
him
:
nor
suffer
my
truth
to
fail
.
And
there
is
in
the
New
Testament
a
delivering
over
to
Satan
,
1
Cor.
5.5
and
a
consequent
buffeting
for
the
mortification
of
the
flesh
indeed
;
but
that
the
soul
may
be
saved
in
the
day
of
the
Lord
.
1
●im.
1.20
.
And
to
some
persons
the
utmost
processe
of
Gods
anger
reaches
but
to
a
sharp
sicknesse
,
or
at
most
,
but
to
a
temporall
death
,
and
then
the
little
momentany
anger
is
spent
,
and
expires
in
rest
,
and
a
quiet
grave
.
Origen
,
S.
Austin
,
and
Cassian
say
concerning
Ananias
and
Sapphira
,
Digni
erant
in
hoc
saeculo
recipere
peccatum
suum
,
ut
mundiores
exeant
ab
hac
vita
,
mundati
castigatione
sibi
illata
per
mortem
com
nunem
,
quoniam
credentes
erant
in
Christum
.
Origen
S.
Aug.
l.
3.
c.
1.
contr.
Parmen.
&
Cassian
.
colla●
.
6.
c.
11.
that
they
were
slain
with
a
sudden
death
,
that
by
such
a
judgement
their
sin
might
be
punished
,
and
their
guilt
expiated
,
and
their
persons
reserved
for
mercy
in
the
day
of
judgement
.
And
God
cuts
off
many
of
his
children
from
the
land
of
the
living
;
and
yet
when
they
are
numbred
amongst
our
dead
,
he
findes
them
in
the
book
of
life
,
written
amongst
those
that
shall
live
to
him
for
ever
:
and
thus
it
happened
to
many
new
Christians
in
the
Church
of
Corinth
for
their
little
undecencies
,
and
disorders
in
the
circumstances
of
receiving
the
holy
Sacrament
.
S.
Paul
sayes
;
1
Cor.
11.30
.
[
that
many
amongst
them
were
sick
,
may
were
weak
,
and
some
were
fallen
asleep
]
He
expresses
the
divine
anger
against
those
persons
in
no
louder
accents
;
which
according
to
the
stile
of
the
New
Testament
,
where
all
the
great
transactions
of
duty
and
reproof
are
generally
made
upon
the
stock
of
Heaven
,
and
Hell
is
plainly
a
reserve
,
and
a
period
set
to
the
declaration
of
Gods
wrath
.
For
God
knowes
that
the
torments
of
hell
are
so
horrid
,
so
insupportable
a
calamity
,
that
he
is
not
easy
and
apt
to
cast
those
souls
,
which
he
hath
taken
so
much
care
,
and
hath
been
at
so
much
expence
to
save
,
into
the
eternal
never
dying
flames
of
Hell
,
lightly
,
for
smaller
sins
,
or
after
a
fairly
begun
repentance
,
and
in
the
midst
of
holy
desires
to
finish
it
:
But
God
takes
such
penalties
,
and
exacts
such
fines
of
us
,
which
we
may
pay
,
salvo
contenemento
saving
the
main
stake
of
all
,
even
our
precious
souls
.
And
therefore
S.
Augustine
prayed
to
God
in
his
penitential
sorrowes
.
Here
O
Lord
burn
and
cut
my
flesh
that
thou
mayest
spare
me
for
ever
.
For
so
said
our
blessed
Saviour
,
Every
sacrifice
must
be
seasoned
with
salt
,
and
every
sacrifice
must
be
burnt
with
fire
,
that
is
,
we
must
abide
in
the
state
of
grace
,
and
if
we
have
committed
sins
we
must
expect
to
be
put
into
the
state
of
affliction
,
and
yet
the
sacrifice
will
send
up
a
right
and
un●roubled
cloud
,
and
a
sweet
smell
to
joyn
with
the
incense
of
the
Altar
,
where
the
eternal
Priest
offers
a
never
ceasing
sacrifice
.
And
now
I
have
said
a
thing
against
which
there
can
be
no
exceptions
,
and
of
which
no
just
reason
can
make
abatement
.
For
when
sicknesse
which
is
the
condition
of
our
nature
is
called
for
,
with
purposes
of
redemption
;
when
we
are
sent
to
death
to
secure
eternal
life
,
when
God
strikes
us
that
he
may
spare
us
,
it
shewes
that
we
have
done
things
which
he
essentially
hates
,
and
therefore
we
must
be
smitten
with
the
rod
of
God
:
but
in
the
midst
of
judgement
God
remembers
mercy
and
makes
the
rod
to
be
medicinal
,
and
like
the
rod
of
God
in
the
hand
of
Aaron
to
shoot
forth
buds
,
and
leaves
,
and
Almonds
,
hopes
,
and
mercies
and
eternal
recompences
in
the
day
of
restitution
.
This
is
so
great
a
good
to
us
,
if
it
be
well
conducted
in
all
the
chanels
of
its
intention
and
designe
,
that
if
we
had
put
off
the
objections
of
the
flesh
with
abstractions
,
contempts
and
separations
,
so
as
we
ought
to
do
,
were
as
earnestly
to
be
prayed
for
,
as
any
gay
blessing
that
crowns
our
cups
with
joy
and
our
heads
with
garlands
and
forgetfulnesse
.
But
this
was
it
which
I
said
,
that
this
may
,
nay
that
it
ought
to
be
chosen
,
at
least
by
an
after-election
:
for
so
said
S.
Paul
,
If
we
judge
our selves
we
shall
not
be
condemned
of
the
Lord
,
that
is
,
if
we
judge
our selves
worthy
of
the
sicknesse
;
if
we
acknowledge
and
confesse
Gods
justice
in
smiting
us
,
if
we
take
the
rod
of
God
in
our
own
hands
,
and
are
willing
to
imprint
it
in
the
flesh
,
we
are
workers
together
with
God
,
in
the
infliction
,
and
then
the
sickness
beginning
,
and
being
managed
in
the
vertue
of
repentance
,
and
patience
and
resignation
and
charity
,
will
end
in
peace
and
pardon
and
justification
,
and
consignation
to
glory
.
That
I
have
spoken
truth
I
have
brought
Gods
Spirit
speaking
in
Scripture
for
a
witnesse
.
But
if
this
be
true
,
there
are
not
many
states
of
life
that
have
advantages
which
can
out-weigh
this
great
instrument
of
security
to
our
final
condition
.
Deut.
4.5
.
Moses
dyed
at
the
mouth
of
the
Lord
;
said
the
story
;
he
died
with
the
kisses
of
the
Lords
mouth
,
(
so
the
Chaldee
Paraphrase
)
it
was
the
greatest
act
of
kindesse
that
God
did
to
his
servant
Moses
;
he
kissed
him
and
he
died
;
But
I
have
some
things
to
observe
for
the
better
finishing
this
consideration
.
1.
All
these
advantages
and
lessenings
of
evil
in
the
state
of
sicknesse
are
onely
upon
the
stock
of
vertue
,
and
religion
.
There
is
nothing
can
make
sicknesse
in
any
sense
eligible
,
or
in
many
senses
tolerable
but
onely
the
grace
of
God
;
Haec
clemencia
non
paratur
arte
Sed
norunt
cui
serviunt
leones
.
Silatus
aut
renes
morbo
tentantur
acuto
.
Quaere
fugam
morbi
.
vis
recte
vivere
?
quis
non
?
Si
virtus
hocuna
potest
dare
,
fortis
omissis
Hoca●e
deliciis
.
Hor.
l.
1.
ep.
6.
that
onely
turns
sicknesse
into
easinesse
and
felicity
,
which
also
turnes
it
into
vertue
.
For
whosoever
goes
about
to
comfort
a
vitious
person
when
he
lies
sick
upon
his
bed
,
can
onely
discourse
of
the
necessities
of
nature
,
of
the
unavoidableness
of
the
suffering
,
of
the
accidental
vexations
and
increase
of
torments
by
impatience
,
of
the
fellowship
of
all
the
sons
of
Adam
,
and
such
other
little
considerations
,
which
indeed
if
sadly
reflected
upon
and
found
to
stand
alone
,
teach
him
nothing
,
but
the
degree
of
his
calamity
,
and
the
evil
of
his
condition
;
and
teach
him
such
a
patience
and
minister
to
him
such
a
comfort
which
can
only
make
him
to
observ
decent
gestures
in
his
sicknesse
,
and
to
converse
with
his
friends
and
standers
by
so
as
may
do
them
comfort
,
and
ease
their
funeral
and
civil
complaints
;
but
do
him
no
true
advantage
.
For
all
that
may
be
spoken
to
a
beast
when
he
is
crowned
with
hairlaces
and
bound
with
fillets
to
the
Altar
,
to
bleed
to
death
to
appease
the
anger
of
the
Deity
,
and
to
ease
the
burden
of
his
Relatives
.
And
indeed
what
comfort
can
he
receive
,
whose
sicknesse
as
it
looks
back
is
an
effect
of
Gods
indignation
,
and
fierce
vengeance
,
and
if
it
goes
forward
and
enters
into
the
gates
of
the
grave
is
a
beginning
of
a
sorrow
that
shall
shall
never
have
an
ending
.
But
when
the
sicknesse
is
a
messenger
sent
from
a
chastising
Father
;
when
it
first
turns
into
degrees
of
innocence
,
and
then
into
vertues
,
and
thence
into
pardon
,
this
is
no
misery
,
but
such
a
method
of
the
Divine
oeconomy
,
and
dispensation
,
as
resolves
to
bring
us
to
heaven
without
any
new
impositions
,
but
meerly
upon
the
stock
and
charges
of
nature
.
2.
Let
it
be
observed
that
these
advantages
which
spring
from
sicknesse
,
are
not
in
all
instances
of
vertue
,
nor
to
all
persons
.
Sicknesse
is
the
proper
scene
for
patience
,
and
resignation
,
for
all
the
passive
graces
of
a
Christian
,
for
faith
and
hope
,
and
for
some
single
acts
of
the
love
of
God
.
But
sicknesse
is
not
a
fit
station
for
a
penitent
;
and
it
can
serve
the
ends
of
the
grace
of
repentance
but
accidentally
:
Sicknesse
may
[
](A64099-e12940-b)*
*
Nec
t●●
men
putaverant
ad
rem
pertinere
ubi
in
cia
perent
quod
pl●cuerat
ut
sieret
.
begin
a
repentance
,
if
God
continues
life
,
and
if
we
cooperate
with
the
Divine
grace
:
or
sicknesse
may
help
to
alleviate
the
wrath
of
God
and
to
facilitate
the
pardon
,
if
all
the
other
parts
of
this
duty
be
performed
in
our
healthfull
state
;
so
that
it
may
serve
at
the
entrance
in
,
or
at
the
going
out
.
But
sicknesse
at
no
hand
is
a
good
stage
to
represent
all
the
substantiall
parts
of
this
duty
:
1.
It
invites
to
it
,
2.
It
makes
it
appear
necessary
,
3.
It
takes
off
the
fancies
of
vanity
,
4.
It
attempers
the
spirit
,
5.
It
cures
hypocrisie
,
6.
It
tames
the
fumes
of
pride
,
7.
It
is
the
school
of
patience
,
8.
And
by
taking
us
from
off
the
brisker
relishes
of
the
world
,
it
makes
us
with
more
gust
to
taste
the
things
of
the
Spirit
:
and
all
this
,
onely
when
God
fits
the
circumstances
of
the
sicknesse
,
so
as
to
consist
with
acts
of
reason
,
consideration
,
choice
,
and
a
present
and
reflecting
minde
:
which
then
God
sends
when
he
means
that
the
sickness
of
the
body
should
be
the
cure
of
the
soul.
But
let
no
man
so
rely
upon
it
,
as
by
designe
,
to
trust
the
beginning
,
the
progresse
,
and
the
consummation
of
our
piety
to
such
an
estate
which
for
ever
leaves
it
unperfect
:
and
though
to
some
persons
it
addes
degrees
,
and
ministers
opportunities
,
and
exercises
single
acts
with
great
advantage
,
in
passive
graces
,
yet
it
is
never
an
intire
or
sufficient
instrument
for
the
change
of
our
condition
,
from
the
state
of
death
to
the
liberty
and
life
of
the
sons
of
God
.
3.
It
were
good
if
we
would
transact
the
affairs
of
our
souls
with
noblenesse
and
ingenuity
,
and
that
we
would
by
an
early
and
forward
religion
prevent
the
necessary
arts
of
the
Divine
providence
.
It
is
true
,
that
God
cures
some
by
incision
,
by
fire
and
torments
,
but
these
are
ever
the
more
obstinate
and
more
unrelenting
natures
.
Neque
tam
aversa
unquam
videbitur
ab
ope●e
suo
providentia
ut
debiltas
inter
optima
inventa
●it
.
Gods
providence
is
not
so
afflictive
and
full
of
trouble
as
that
it
hath
placed
sicknesse
and
infirmity
amongst
things
simply
necessary
;
and
in
most
persons
it
is
but
a
sickly
and
an
effeminate
vertue
which
is
imprinted
upon
our
spirits
with
fears
and
the
sorrowes
of
a
feaver
,
or
a
peev●sh
consumption
.
It
is
but
a
miserable
remedy
to
be
beholding
to
a
sicknesse
for
our
health
,
and
though
it
be
better
to
suffer
the
losse
of
a
finger
,
then
that
the
arm
and
the
whole
body
should
putrifie
,
yet
even
then
also
it
is
a
trouble
,
and
an
evil
to
lose
a
finger
.
He
that
mends
with
sicknesse
pares
the
nails
of
the
beast
,
when
they
have
already
torn
off
part
of
the
flesh
:
But
he
that
would
have
a
sicknesse
become
a
clear
and
an
entire
blessing
,
a
thing
indeed
to
be
reckoned
among
the
good
things
of
God
,
and
the
evil
things
of
the
world
,
must
lead
an
holy
life
,
and
judge
himself
with
an
early
sentence
,
and
so
order
the
affairs
of
his
soul
,
that
in
the
usuall
method
of
Gods
saving
us
,
there
may
be
nothing
left
to
be
done
,
but
that
such
vertues
should
be
exercised
which
God
intends
to
crown
:
and
then
,
as
when
the
Athenians
upon
a
day
of
battell
with
longing
and
uncertain
souls
sate
in
their
Common-hall
expecting
what
would
be
the
sentence
of
the
day
,
at
last
received
a
messenger
,
who
onely
had
breath
enough
left
him
to
say
,
[
We
are
conquerours
]
and
so
died
:
So
shall
the
sick
person
,
who
hath
fought
a
good
fight
,
and
kept
the
faith
,
and
onely
wait●
for
his
dissolution
,
and
his
sentence
,
breaths
forth
his
spirit
,
with
the
accents
of
a
conquerour
,
and
his
sicknesse
and
his
death
shall
onely
make
the
mercy
and
the
vertue
more
illustrious
.
But
for
the
sicknesse
it self
;
if
all
the
calumnies
were
true
concerning
it
,
with
which
it
is
aspersed
,
yet
it
is
far
to
be
preferred
before
the
most
pleasant
sin
,
and
before
a
great
secular
businesse
,
and
a
temporall
care
;
and
some
men
wake
as
much
in
the
foldings
of
the
softest
beds
,
as
others
on
the
crosse
:
and
sometimes
the
very
weight
of
sorrow
,
and
the
wearinesse
of
a
sicknesse
presses
the
spirit
into
slumbers
and
the
images
of
rest
,
when
the
intemperate
or
the
lustfull
person
rolls
upon
his
uneasie
thorns
,
and
sleep
is
departed
from
his
eyes
.
Certainly
it
is
,
some
sicknesse
is
a
blessing
.
Indeed
,
blindnesse
were
a
most
accursed
thing
,
Detesta
.
bilis
●rit
caecitas
si
nemo
oculos
per
diderit
nisi
cui
eruondisunt
.
if
no
man
were
ever
blind
,
but
he
whose
eyes
are
pulled
out
with
tortures
,
or
burning
basins
;
and
if
sickness
were
always
a
testimony
of
Gods
anger
,
and
a
violence
to
a
mans
whole
condition
,
then
it
were
a
huge
calamity
:
but
because
God
sends
it
to
his
servants
,
to
his
children
,
to
little
infants
,
to
Apostles
and
Saints
,
with
designes
of
mercy
,
to
preserve
their
innocence
,
to
overcome
temptation
,
to
try
their
vertue
,
to
fit
them
for
rewards
;
it
is
certain
,
that
sicknesse
never
is
an
evil
,
but
by
our
own
faults
;
and
if
we
will
do
our
duty
,
we
shall
be
sure
to
turn
it
into
a
blessing
.
If
the
sicknesse
be
great
it
may
end
in
death
;
Memineris
ergo
maximos
dolores
morte
finiri
,
parvos
habere
multa
intervalla
requietis
,
mediocrium
nos
esse
dominos
.
Cicero
.
and
the
greater
it
is
,
the
sooner
;
and
if
it
be
very
little
,
it
hath
great
intervalls
of
rest
;
if
it
be
between
both
we
may
be
Masters
of
it
,
and
by
serving
the
ends
of
Providence
serve
also
the
perfective
end
of
humane
nature
,
and
enter
into
the
possession
of
everlasting
mercies
.
The
summe
is
this
;
He
that
is
afraid
of
pain
,
is
afraid
of
his
own
nature
,
and
if
his
fear
be
violent
,
it
is
a
signe
his
patience
is
none
at
all
;
and
an
impatient
person
is
not
ready
dressed
for
heaven
.
None
but
suffering
,
humble
,
and
patient
persons
can
go
to
heaven
:
and
when
God
hath
given
us
the
whole
stage
of
our
life
to
exercise
all
the
active
vertues
of
religion
,
it
is
necessary
in
the
state
of
vertues
that
some
portion
and
period
of
our
lives
be
assigned
to
passive
graces
;
for
patience
,
for
Christian
fortitude
,
for
resignation
,
or
conformity
to
the
Divine
will
.
But
as
the
violent
fear
of
sicknesse
makes
us
impatient
,
so
it
will
make
our
death
without
comfort
and
without
religion
,
and
we
shall
go
off
from
our
stage
of
actions
and
sufferings
,
with
an
unhandsome
exit
,
because
we
were
willing
to
receive
the
Kindnesse
of
God
when
he
expressed
it
as
we
listed
:
But
we
would
not
suffer
him
to
be
kinde
and
gracious
to
us
in
his
own
method
,
nor
were
willing
to
exercise
and
improve
our
vertues
at
the
charge
of
a
sharp
Feaver
or
a
lingring
consumption
.
Ecclus.
2.14
.
Woe
be
to
the
man
that
hath
lost
patience
,
for
what
will
he
do
when
the
Lord
shall
visit
him
.
SECT.
VII
.
The
second
temptation
proper
to
the
state
of
sicknesse
;
Fear
of
death
,
with
its
remedies
.
THere
is
nothing
which
can
make
sicknesse
unsanctified
,
but
the
same
also
will
give
us
cause
to
fear
death
.
If
therefore
we
so
order
our
affairs
and
spirits
,
that
we
do
no●
fear
death
,
our
sickness
may
easily
become
our
advantage
,
and
we
can
then
receive
counsel
,
and
consider
,
and
do
those
acts
of
vertue
,
which
are
in
that
state
the
proper
services
of
God
:
and
such
which
men
in
bondage
and
fear
are
not
capable
of
doing
,
or
of
advices
how
they
should
,
when
they
come
to
the
appointed
dayes
of
mourning
.
And
indeed
if
men
would
but
place
their
designe
of
being
happy
in
the
noblenesse
,
courage
and
perfect
resolutions
of
doing
handsome
things
,
and
passing
thorough
our
unavoidable
necessities
;
in
the
contempt
and
despite
of
the
things
of
this
world
,
and
in
holy
living
,
and
the
perfective
desires
of
our
natures
,
the
longings
and
pursuances
after
Heaven
,
it
is
certain
they
could
not
be
made
miserable
by
chance
and
change
,
by
sicknesse
and
death
.
But
we
are
so
softned
and
made
effeminate
with
delicate
thoughts
and
meditations
of
ease
,
and
brutish
satisfactions
,
that
if
our
death
comes
before
we
have
seized
upon
a
great-fortune
,
or
enjoy
the
promises
of
the
fortune
tellers
,
we
esteem
our selves
to
be
robbed
of
our
goods
,
to
be
mocked
,
and
miserable
.
Hence
it
comes
that
men
are
impatient
of
the
thoughts
of
death
;
hence
comes
those
arts
of
protraction
and
delaying
the
significations
of
old
age
[
](A64099-e13130-b)*
*
Montiris
,
juvenem
tinctis
Lentine
,
capillis
Tam
subito
corvus
qui
modo
cygnus
eras
.
Non
omnes
fallis
,
scit
te
Proserpina
canum
,
Personam
capiti
detrahet
illa
tuo
.
Mar.
l.
3.
ep.
43.
;
thinking
to
deceive
the
world
men
cosen
themselves
,
and
by
representing
themselves
youthfull
,
they
certainly
continue
their
vanity
,
till
Proserpina
pull
the
perruke
from
their
heads
.
We
cannot
deceive
God
and
nature
;
for
a
coffin
is
a
coffin
,
though
it
be
covered
with
a
pompous
veil
;
and
the
minutes
of
our
time
strike
on
,
and
are
counted
by
Angels
,
till
the
period
comes
which
must
cause
the
passing
bell
to
give
warning
to
all
the
neighbours
that
thou
art
dead
,
and
they
must
be
so
:
and
nothing
can
excuse
or
retard
this
:
and
if
our
death
could
be
put
off
a
little
longer
,
what
advantage
can
it
be
in
thy
accounts
of
nature
or
felicity
?
They
that
3000
years
agone
dyed
unwillingly
,
and
stopped
death
two
dayes
,
or
staid
it
a
week
,
what
is
their
gain
?
where
is
that
week
?
and
poor
spirited
men
use
arts
of
protraction
,
Audet
iter
numeratque
dies
spatioq
,
viarum
Metitur
vitam
,
torquetur
morte
futur●
.
Hor.
lib.
3.
Od.
1.
and
make
their
persons
pitiable
,
but
their
condition
contemptible
;
beeing
like
the
poor
sinners
at
Noahs
flood
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Soph.
the
waters
drove
them
out
of
their
lower
rooms
,
then
they
crept
up
to
the
roof
,
Nihil
est
miserius
dubitatione
volutantium
quar●um
evadan●
,
quantum
sit
illud
quod
resta●
aut
quale
?
Seneca
l.
17.
ep.
102.
having
lasted
half
a
day
longer
:
and
then
they
knew
not
how
to
get
down
:
some
crept
upon
the
top
branch
of
a
tree
,
and
some
climbed
up
to
a
mountain
,
and
staid
it
may
be
three
dayes
longer
;
but
all
that
while
they
endured
a
worse
torment
then
death
;
they
lived
with
amazement
,
and
were
distracted
with
the
ruines
of
mankinde
,
and
the
horrour
of
an
universal
deluge
.
Remedies
against
the
fear
of
death
by
way
of
consideration
.
1.
God
having
in
this
world
placed
us
in
a
sea
,
and
troubled
the
sea
with
a
continual
storm
,
hath
appointed
the
Church
for
a
ship
,
and
religion
to
be
the
sterne
:
but
there
is
no
haven
or
port
,
but
death
.
Death
is
that
harbour
whither
God
hath
designed
every
one
,
that
there
he
may
finde
rest
from
the
troubles
of
the
world
.
How
many
of
the
noblest
Romans
have
taken
death
for
sanctuary
,
and
have
esteemed
it
less
then
shame
or
a
mean
dishonour
?
And
Caesar
was
cruel
to
Domitius
Captain
of
Corfinium
,
when
he
had
taken
the
town
from
him
,
—
Heu
quanto
melius
vel
cede
peracta
Parcere
Romano
potuit
fortuna
pudori
.
Lucan
.
that
he
refused
to
signe
his
petition
of
death
.
Death
would
have
hid
his
head
with
honour
,
but
that
cruel
mercy
reserved
him
to
the
shame
of
surviving
his
disgrace
.
The
Holy
Scripture
giving
an
account
of
the
reasons
of
the
divine
providence
taking
Godly
men
from
this
world
;
and
shutting
them
up
in
a
hasty
grave
,
sayes
,
that
they
are
taken
from
the
evils
to
come
:
and
concerning
our selves
it
is
certain
,
if
we
had
ten
years
agone
taken
seizure
of
our
portion
of
dust
,
death
had
not
taken
us
from
good
things
,
but
from
infinite
evils
,
such
which
the
sun
hath
seldom
seen
.
Haec
omnia
vidit
in
flammari
,
Jovis
aram
sanguine
●urpari
.
Did
not
Priamus
weep
oftner
then
Troilus
?
and
happy
had
he
been
if
he
had
died
when
his
sons
were
living
,
and
his
kingdom
safe
,
and
houses
full
,
and
his
citie
unburnt
.
It
was
a
long
life
that
made
him
miserable
,
and
an
early
death
onely
could
have
secured
his
fortune
.
—
Sic
longius
aevum
Destruit
ingentes
animos
&
vitasuperstes
;
Imperio
nisi
summa
dies
cum
fine
bonorum
A●fluit
&
celeri
praevertit
tristia
leto
Dedecori
est
fortuna
prior
.
Lucan
.
lib.
8.
and
it
hath
happened
many
times
that
persons
of
a
fa●r
life
and
a
clear
reputation
,
of
a
good
fortune
,
and
an
honourable
name
,
have
been
tempted
in
their
age
to
folly
and
vanity
,
have
fallen
under
the
disgrace
of
dotage
,
or
into
an
infortunate
marriage
,
or
have
besottted
themselves
with
drinking
,
or
outlived
their
fortunes
,
or
become
tedious
to
their
friends
,
or
are
afflicted
with
lingring
and
vexatious
diseases
,
or
lived
to
see
their
excellent
parts
buried
,
and
cannot
understand
the
wise
discourses
and
productions
of
their
younger
years
;
Mors
il●
melius
quam
tu
consuluit
quidem
.
—
quisquamne
secundis
Tradere
se
fatis
audet
nisi
morte
parata
.
Luc.
l.
8.
In
all
these
cases
and
infinite
more
,
do
not
all
the
world
say
but
it
had
been
better
this
man
had
died
sooner
?
But
so
have
I
known
passionate
women
to
shrike
aloud
when
their
neerest
relatives
were
dying
,
and
that
horrid
shrike
hath
stayed
the
spirit
of
the
man
,
a
while
to
wonder
at
the
folly
,
and
represent
the
inconvenience
,
and
the
dying
person
hath
lived
one
day
longer
,
full
of
pain
,
amazed
with
an
undeterminate
spirit
,
distorted
with
convulsions
,
and
onely
come
again
to
act
one
scene
more
of
a
new
calamity
,
and
to
die
with
less
decency
:
so
also
do
very
many
men
,
with
passion
and
a
troubled
interest
,
they
strive
to
continue
their
life
longer
,
and
it
may
be
they
escape
this
sickness
,
and
live
to
fall
into
a
disgrace
;
they
escape
the
storm
and
fall
into
the
hands
of
pyrats
,
and
instead
of
dying
with
liberty
,
they
live
like
slaves
,
miserable
and
despised
,
servants
to
a
litle
time
,
and
sottish
admirers
of
the
breath
of
their
own
lungs
.
Paulus
Aemilius
did
handsomly
reprove
the
cowardice
of
the
King
of
Macedon
,
who
begged
of
him
for
pities
sake
and
humanity
,
that
having
conquered
him
and
taken
his
kingdom
from
him
he
would
be
content
with
that
,
and
not
lead
him
in
triumph
a
prisoner
to
Rome
.
Aemilius
told
him
he
need
not
be
beholding
to
him
for
that
:
himself
might
prevent
that
in
despite
of
him
.
But
the
timorous
King
durst
not
die
:
But
certainly
every
wise
man
will
easily
believe
that
it
had
been
better
the
Macedonian
Kings
should
have
dyed
in
battel
,
then
protract
their
life
so
long
,
till
some
of
them
came
to
be
Scriveners
and
Joyners
at
Rome
:
or
that
the
Tyrant
of
Sicily
better
had
perished
in
the
Adriatic
,
then
to
be
wafted
to
Corinth
safely
and
there
turn
Schoolmaster
.
It
is
a
sad
calamity
that
the
fear
of
death
shall
so
imbecill
mans
courage
and
understanding
,
that
he
dares
not
suffer
the
remedie
of
all
his
calamities
;
but
that
he
lives
to
say
as
Liberius
did
,
Nimirum
hac
die
una
plus
vixi
mihi
quam
vivendum
fuit
.
Hoc
homo
morte
lucratur
ne
malum
esset
immortale
.
Naz.
I
have
lived
this
one
day
longer
then
I
should
:
either
therefore
let
us
be
willing
to
die
when
God
calls
,
or
let
us
never
more
complain
of
the
calamities
of
our
life
which
we
feel
so
sharp
and
numerous
.
And
when
God
sends
his
Angel
to
us
with
a
scroll
of
death
,
let
us
look
on
it
as
an
act
of
mercy
,
to
prevent
many
sins
and
many
calamities
of
a
longer
life
;
and
lay
our
heads
down
softly
,
and
go
to
sleep
without
wrangling
like
babies
and
froward
children
.
For
a
man
(
at
least
)
gets
this
by
death
,
that
his
calamities
are
not
immortal
.
But
I
do
not
onely
consider
death
by
the
advantages
of
comparison
,
but
if
we
look
on
it
in
it self
it
is
no
such
formidable
thing
,
if
we
view
it
on
both
sides
and
handle
it
,
and
consider
all
its
appendages
.
2.
It
is
necessary
and
therefore
not
intolerable
:
and
nothing
is
to
be
esteemed
evil
which
God
and
nature
have
fixed
with
eternal
sanc●ions
.
Nihil
in
malis
ducamus
quod
fit
a
Diis
immortalibus
vel
a
natura
parente
omnium●
cnstitutum
.
It
is
a
law
of
God
,
it
is
a
punishment
of
our
sins
,
and
it
is
the
constitution
of
our
nature
.
Two
differing
substances
were
joyned
together
with
the
breath
of
God
,
and
when
that
breath
is
taken
away
they
part
asunder
,
and
return
to
their
several
principles
:
Concre
tum
fuit
,
disere
tum
est
,
rediitque
unde
venerat
;
terra
deorsum
,
spirtu
;
sursum
.
Quid
ex
his
omnibus
iniquum
est
?
nihi
.
Epichar
.
the
soul
to
God
our
Father
,
the
body
to
the
earth
our
Mother
:
and
what
in
all
this
is
evil
?
Surely
nothing
,
but
that
we
are
men
;
nothing
but
that
we
were
not
born
immortall
:
but
by
declining
this
change
with
great
passion
,
or
receiving
it
with
a
huge
naturall
fear
,
we
accuse
the
Divine
Providence
of
Tyranny
,
and
exclaim
against
our
naturall
constitution
and
are
discontent
that
we
are
men
.
3.
It
is
a
thing
that
is
no
great
matter
in
it self
:
if
we
consider
that
we
die
daily
,
that
it
meets
us
in
every
accident
,
that
every
creature
carries
a
dart
along
with
it
and
can
kill
us
.
And
therefore
when
Lysimachus
threatned
Theodorus
to
kill
him
,
he
told
him
,
that
was
no
great
matter
to
do
,
and
he
could
do
no
more
then
the
Cantharides
could
;
a
little
flie
could
do
as
much
.
4.
It
is
a
thing
that
every
one
suffers
,
Natura
dedit
u●uram
vitae
ta●quam
pecuniae
,
quid
est
ergo
quod
querare
si
repetat
cum
vult
?
eadem
enim
lege
acceperas
.
Senec.
even
persons
of
the
lowest
resolution
,
of
the
meanest
vertue
,
of
no
breeding
,
of
no
discourse
.
Take
away
but
the
pomps
of
death
,
the
disguises
and
solemn
bug-bears
,
the
tinsell
,
and
the
actings
by
candle-light
,
and
proper
and
phantastic
ceremonies
,
the
minstrels
and
the
noise-makers
,
the
women
and
the
weepers
,
the
swoonings
and
the
shrikings
,
the
Nurses
and
the
Physicians
,
the
dark
room
and
the
Ministers
,
the
Kinred
and
the
Watchers
,
and
then
to
die
is
easie
,
ready
and
quitted
from
its
troublesome
circumstances
.
It
is
the
same
harmelesse
thing
,
that
a
poor
shepherd
suffered
yesterday
,
or
a
maid-servant
to
day
;
and
at
the
same
time
in
which
you
die
,
Vitae
est
avidus
Quisquis
non
vult
mundo
secum
pe●eunte
mori
.
Sen.
in
that
very
night
,
a
thousand
creatures
die
with
you
,
some
wise
men
,
and
many
fools
;
and
the
wisdom
of
the
first
will
not
quit
him
,
and
the
folly
of
the
latter
does
not
make
him
unable
to
die
.
5.
Of
all
the
evils
of
the
world
which
are
reproached
with
an
evil
character
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
death
is
the
most
innocent
of
its
accusation
.
For
when
it
is
present
,
it
hurts
no
body
;
and
when
it
is
absent
,
Par
est
moriri
:
neque
est
melius
morte
in
malis
rebus
miserie
.
Plaut.
Rud.
't
is
indeed
troublesome
,
but
the
trouble
is
owing
to
our
fears
,
not
to
the
affrighting
and
mistaken
object
:
and
besides
this
,
if
it
were
an
evil
,
it
is
so
transient
,
that
it
passes
like
the
instant
,
Aut
fuit
,
aut
veniet
nihil
est
praesentis
in
illa
.
Morsque
minus
poenae
quam
mora
mortis
habet
.
or
undiscerned
portion
of
the
present
time
;
and
either
it
is
past
,
or
it
is
not
yet
;
for
just
when
it
is
,
no
man
hath
reason
to
complain
of
so
insensible
,
so
sudden
,
so
undiscerned
a
change
.
6.
It
is
so
harmelesse
a
thing
,
that
no
good
man
was
ever
thought
the
more
miserable
for
dying
,
but
much
the
happier
.
When
men
saw
the
graves
of
Calatinus
,
of
the
Servicij
,
the
Scipio's
,
the
Metelli
,
did
ever
any
man
among
the
wisest
Romans
think
them
unhappy
?
And
when
S.
Paul
fell
under
the
sword
of
Nero
,
and
S.
Peter
died
upon
the
crosse
,
and
S.
Stephen
from
an
heap
of
stones
was
carried
into
an
easier
grave
,
they
that
made
great
lamentation
over
them
,
wept
for
their
own
interest
,
and
after
the
manner
of
men
;
but
the
Martyrs
were
accounted
happy
,
and
their
dayes
kept
solemnly
,
and
their
memories
preserved
in
never
dying
honours
.
When
S.
Hilary
Bishop
of
Poictiers
in
France
went
into
the
East
to
reproove
the
Arian
heresie
,
he
heard
that
a
young
noble
Gentleman
,
treated
with
his
daughter
Abra
for
marriage
:
The
Bishop
wrote
to
his
daughter
,
that
she
should
not
ingage
her
promise
,
nor
do
countenance
to
that
request
,
because
he
had
provided
for
her
a
husband
fair
,
rich
,
wise
and
noble
,
farre
beyond
her
present
offer
.
The
event
of
which
was
this
:
She
obeyed
,
and
when
her
father
returned
from
his
Eastern
triumph
to
his
Western
charge
,
he
prayed
to
God
that
his
daughter
might
die
quickly
,
and
God
heard
his
prayers
,
and
Christ
took
her
into
his
bosome
,
entertaining
her
with
antepasts
and
caresses
of
holy
love
,
till
the
day
of
the
marriage
Supper
of
the
Lamb
shall
come
.
But
when
the
Bishops
wife
observed
this
event
,
and
understood
of
the
good
man
her
husband
what
was
done
,
and
why
,
she
never
left
him
alone
till
he
obtained
the
same
favour
for
her
;
and
she
also
at
the
prayers
of
S.
Hilary
went
into
a
more
early
grave
and
a
bed
of
joyes
.
7.
It
is
a
sottish
and
an
unlearned
thing
to
reckon
the
time
of
our
life
as
it
is
short
or
long
,
to
be
good
or
evil
fortune
;
life
in
it self
being
neither
good
nor
bad
,
but
just
as
we
make
it
,
and
therefore
so
is
death
.
8.
But
when
we
consider
,
death
is
not
onely
better
then
a
miserable
life
,
not
onely
an
easie
and
innocent
thing
in
it self
,
but
also
that
it
is
a
state
of
advantage
,
we
shall
have
reason
not
to
double
the
sharpnesses
of
our
sicknesse
by
our
fear
of
death
:
Certain
it
is
,
death
hath
some
good
upon
its
proper
stock
:
praise
and
a
fair
memory
,
a
reverence
and
religion
toward
them
so
great
,
Virtutem
incolu
nem
odimus
Sublatam
ex
oculis
quaerimus
invidi
Horat.
that
it
is
counted
dishonest
to
speak
evil
of
the
dead
;
Et
laudas
nullos
nisi
mortuos
poetas
.
Mart.
then
they
rest
in
peace
and
are
quiet
from
their
labours
and
are
designed
to
immortality
.
Cleobis
and
Biton
,
Throphonius
and
Agamedes
had
an
early
death
sent
them
as
a
reward
,
to
the
former
for
their
piety
to
their
Mother
,
to
the
latter
for
building
of
a
Temple
.
To
this
,
all
those
arguments
will
minister
,
which
relate
the
advantages
of
the
state
of
separation
and
resurrection
.
SECT.
VIII
.
Remedies
against
fear
of
death
,
by
way
of
exercise
.
1.
HE
that
would
willingly
be
fearlesse
of
death
,
must
learn
to
despise
the
world
;
he
must
neither
love
any
thing
passionately
,
nor
be
proud
of
any
circumstance
of
his
life
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Pindar
.
O
death
how
bitter
is
the
remembrance
of
thee
to
a
man
that
liveth
at
rest
in
his
possessions
,
to
a
man
that
hath
nothing
to
vex
him
,
and
that
hath
prosperity
in
all
things
,
yea
unto
him
that
is
yet
able
to
receive
meat
?
Ecclus.
41.1
.
said
the
son
of
Sirach
.
But
the
parts
of
this
exercise
help
each
other
.
If
a
man
be
not
incorporated
in
all
his
passions
to
the
things
of
this
world
,
he
will
lesse
fear
to
be
divorced
from
them
by
a
supervening
death
;
and
yet
because
he
must
part
with
them
all
in
death
,
it
is
but
reasonable
he
should
not
be
passionate
for
so
fugitive
and
transient
interest
.
But
if
any
man
thinks
well
of
himself
for
being
a
handsome
person
,
or
if
he
be
stronger
and
wiser
then
his
neighbours
,
he
must
remember
that
what
he
boasts
of
will
decline
into
weaknesse
and
dishonour
;
but
that
very
boasting
and
complacency
,
will
make
death
keener
,
and
more
unwelcome
,
because
it
comes
to
take
him
from
his
confidences
and
pleasures
,
making
his
beauty
equal
to
those
Ladies
that
have
slept
some
years
in
Charnel
houses
,
and
their
strength
not
so
stubborn
as
the
breath
of
an
infant
,
and
their
wisdom
such
which
can
be
looked
for
in
the
land
where
all
things
are
forgotten
.
2.
He
that
would
not
fear
death
,
must
strengthen
his
spirit
with
the
proper
instruments
of
Christian
fortitude
.
All
men
are
resolved
upon
this
,
that
to
bear
grief
honestly
and
temperately
and
to
dye
willingly
and
nobly
is
the
duty
of
a
good
and
of
a
valiant
man
:
and
they
that
are
not
so
,
are
vitious
,
and
fools
,
and
cowards
.
Amittenda
fortitudo
est
aut
sepeliendus
dolor
.
Cic.
Forrem
polce
animum
mortis
terrore
carente
●
Qui
spatium
vitae
extremu●
inter
munera
ponat
.
All
men
praise
the
valiant
,
and
honest
,
and
that
which
the
very
Heathen
admired
in
their
noblest
examples
,
is
especially
patience
and
contempt
of
death
.
Zeno
Eleates
endured
torments
rather
then
discover
his
friends
or
betray
them
to
the
danger
of
the
Tyrant
:
and
Calanus
the
barbarous
and
unlearned
Indian
willingly
suffered
himself
to
be
burnt
alive
:
and
all
the
women
did
so
,
to
do
honour
to
their
Husbands
Funeral
,
and
to
represent
and
prove
their
affections
great
to
their
Lords
.
The
religion
of
a
Christian
does
more
command
fortitude
,
then
ever
did
any
institution
;
for
we
are
commanded
to
be
willing
to
die
for
Christ
,
to
dye
for
the
brethren
,
to
dye
rather
then
give
offence
or
scandal
;
the
effect
of
which
is
this
;
that
he
that
is
instructed
to
do
the
necessary
parts
of
his
duty
;
is
by
the
same
instrument
fortified
against
death
:
As
he
that
does
his
duty
need
not
fear
death
:
so
neither
shall
he
;
the
parts
of
his
duty
,
are
parts
of
his
security
.
It
is
certainly
a
great
basenesse
and
pusillanimitie
of
spirit
that
makes
death
terrible
and
extremely
to
be
avoided
.
3.
Christian
prudence
is
a
great
security
against
the
fear
of
death
.
For
if
we
be
afraid
of
death
it
is
but
reasonable
to
use
all
spiritual
arts
to
take
off
the
apprehension
of
the
evil
:
but
therefore
we
ought
to
remove
our
fear
,
because
fear
gives
to
death
wings
and
spurres
,
and
darts
.
Death
hastens
to
a
fearful
man
:
if
therefore
you
would
make
death
harmlesse
and
slow
;
to
throw
off
fear
is
the
way
to
do
it
;
and
prayer
is
the
way
to
do
that
.
If
therefore
you
be
afraid
of
death
,
consider
you
will
have
lesse
need
to
fear
it
,
by
how
much
the
less
you
do
fear
it
:
and
so
cure
your
direct
fear
by
a
reflex
act
of
prudence
,
Hostem
cum
fugeret
se
Fan●nius
ipse
peremit
.
Mar.
and
consideration
.
Fannius
had
not
dyed
so
soon
,
if
he
had
not
feared
death
:
and
when
Cneius
Carbo
begged
the
respite
of
a
little
time
for
a
base
imployment
of
the
souldiers
of
Pompey
,
he
got
nothing
,
but
that
the
basenesse
of
his
fear
dishonoured
the
dignity
of
his
third
Consulship
;
and
he
chose
to
dye
in
a
place
,
where
none
but
his
meanest
servants
should
have
seen
him
.
I
remember
a
story
of
the
wrastler
Polydamas
that
running
into
a
cave
to
avoid
the
storm
,
the
water
at
last
swelled
so
high
,
that
it
began
to
presse
that
hollownesse
to
a
ruine
:
which
when
his
fellowes
espied
they
chose
to
enter
into
the
common
fate
of
all
men
,
and
went
abroad
:
but
Polydamas
thought
by
his
strength
to
support
the
earth
till
its
intolerable
weight
crushed
him
into
flatnesse
and
a
grave
.
Many
men
run
for
shelter
to
a
place
,
and
they
onely
finde
a
remedie
for
their
fears
by
feeling
the
worst
of
evils
:
fear
it self
findes
no
sanctuary
but
the
worst
of
sufferance
;
and
they
that
flye
from
a
battel
are
exposed
to
the
mercy
and
fury
of
the
pursuers
,
who
if
they
faced
about
,
were
as
well
disposed
to
give
laws
of
life
and
death
,
as
to
take
them
;
and
at
worst
can
but
die
nobly
;
but
now
even
at
the
very
best
,
they
live
shamefully
or
die
timorously
.
Courage
is
the
greatest
security
;
for
it
does
most
commonly
safeguard
the
man
,
but
alwayes
rescues
the
condition
from
an
intolerable
evil
.
4.
If
thou
wilt
be
fearlesse
of
death
,
endeavour
to
be
in
love
with
the
felicities
of
Saints
and
Angels
:
and
be
once
perswaded
to
believe
that
there
is
a
condition
of
living
better
then
this
;
that
there
are
creatures
more
noble
then
we
;
that
above
there
is
a
countrey
better
then
ours
;
that
the
inhabitants
know
more
and
know
better
;
and
are
in
places
of
rest
and
desire
:
and
first
learn
to
value
it
,
and
then
learn
to
purchase
it
;
and
death
cannot
be
a
formidable
thing
,
which
lets
us
into
so
much
joy
&
so
much
felicity
.
And
indeed
who
would
not
think
his
condition
mended
if
he
passed
from
conversing
with
dull
mortals
,
with
ignorant
and
foolish
persons
,
with
Tyrants
and
enemies
of
learning
,
to
converse
with
Homer
and
Plato
,
with
Socrates
and
Cicero
,
with
Plutarch
and
Fabricius
?
So
the
Heathens
speculated
:
but
we
consider
higher
.
The
dead
that
die
in
the
Lord
shall
converse
with
S.
Paul
,
and
all
the
Colledge
of
the
Apostles
,
and
all
the
Saints
and
Martyrs
;
with
all
the
good
men
whose
memory
we
preserve
in
honour
:
with
excellent
Kings
and
holy
Bishops
,
and
with
the
great
Shepherd
and
Bishop
of
our
souls
Iesus
Christ
,
and
with
God
himself
.
For
Christ
dyed
for
us
,
that
whether
we
wake
or
sleep
we
might
live
together
with
him
.
Then
we
shall
be
free
from
lust
and
envy
,
from
fear
and
rage
,
from
covetousnesse
and
sorrow
,
from
tears
and
cowardice
;
and
these
indeed
properly
are
the
onely
evils
that
are
contrary
to
felicity
and
wisdom
.
Beati
er●mus
cum
corporibꝰ
●e
lictis
&
cupiditatu●
&
aemu●ationum
erimus
expertes
quodque
nunc
facimus
,
cum
laxatique
curis
sumus
,
ut
spectare
aliquid
yelimus
&
vi●ere
.
Tuscul.
Qu.
Then
we
shall
see
strange
things
and
know
new
propositions
,
and
all
things
in
another
manner
,
and
to
higher
purposes
.
Cleombrotus
was
so
taken
with
this
speculation
,
that
having
learned
from
Plato's
Phaedon
the
souls
abode
,
he
had
not
patience
to
stay
natures
dull
leisure
,
but
leapt
from
a
wall
to
his
portion
of
immortality
.
And
when
Pomponius
Atticus
resolved
to
die
by
famine
,
to
ease
the
great
pains
of
his
gout
,
in
the
abstinence
of
two
dayes
found
his
foot
at
ease
:
But
when
he
began
to
feel
the
pleasures
of
an
approaching
death
,
and
the
delicacies
of
that
ease
he
was
to
inherit
below
,
he
would
not
withdraw
his
foot
,
but
went
on
and
finished
his
death
;
and
so
did
Cleanthes
;
and
every
wise
man
will
despise
the
little
evils
of
that
state
,
which
indeed
is
the
daughter
of
fear
,
but
the
mother
of
rest
,
and
peace
,
and
felicity
.
5.
If
God
should
say
to
us
,
Cast
thy self
into
the
Sea
(
as
Christ
did
to
S.
Peter
,
or
as
God
concerning
Ionas
)
I
have
provided
for
thee
a
Dolphin
,
or
a
Whale
,
or
a
Port
,
a
safety
or
a
deliverance
,
security
or
a
reward
,
were
we
not
incredulous
and
pusillanimous
persons
if
we
should
tremble
to
put
such
a
felicity
into
act
,
and
our selves
into
possession
?
The
very
duty
of
resignation
,
and
the
love
of
our
own
interest
are
good
antidores
against
fear
.
In
fourty
or
fifty
years
we
finde
evils
enough
,
and
arguments
enough
to
make
us
weary
of
this
life
:
And
to
a
good
man
there
are
very
many
more
reasons
to
be
afraid
of
life
then
death
,
this
having
in
it
lesse
of
evil
and
more
of
advantage
.
And
it
was
a
rare
wish
of
that
Roman
,
that
death
might
come
onely
to
wise
and
excellent
persons
,
Mor
utinam
pavidos
vita
subducer●
nolle●
Sed
virtus
te
sola
●
daret
—
Lucan
.
and
not
to
fools
and
cowards
,
that
it
might
not
be
a
sanctuary
for
the
timerous
,
but
the
reward
of
the
vertuous
;
and
indeed
they
onely
can
make
advantage
of
it
.
6.
Make
no
excuses
to
make
thy
desires
of
life
seem
reasonable
;
neither
cover
thy
fear
and
pretences
,
but
suppresse
it
rather
,
with
arts
of
severity
and
ingenuity
.
Some
are
not
willing
to
submit
to
Gods
sentence
and
arrest
of
death
,
Maneant
opera
interrupta
,
minaeque
Murorum
ingentes
.
till
they
have
finished
such
a
designe
,
or
made
an
end
of
the
last
paragraph
of
their
book
,
or
raised
such
portions
for
their
children
,
or
preached
so
many
sermons
,
or
built
their
house
,
or
planted
their
orchard
,
or
ordered
their
estate
with
such
advantages
;
It
is
well
for
the
modesty
of
these
men
that
the
excuse
is
ready
;
but
if
it
were
not
,
it
is
certain
they
would
search
one
out
:
for
an
idle
man
is
never
ready
to
die
,
and
is
glad
of
any
excuse
;
and
a
busied
man
hath
alwayes
something
unfinished
,
and
he
is
ready
for
every
thing
but
death
:
and
I
remember
that
Petronius
brings
in
Eumolpus
composing
verses
in
a
desperate
storm
,
and
being
called
upon
to
shift
for
himself
when
the
ship
dashed
upon
the
rock
,
cried
out
to
let
him
alone
till
he
had
finished
and
trimmed
his
verse
,
which
was
lame
in
the
hinder
leg
;
the
man
either
had
too
strong
a
desire
to
end
his
verse
,
or
too
great
a
desire
not
to
end
his
life
.
But
we
must
know
Gods
times
are
not
to
be
measured
by
our
circumstances
;
and
what
I
value
,
God
regards
not
,
or
if
it
be
valuable
in
the
accounts
of
men
,
yet
God
will
supply
it
with
other
contingencies
of
his
providence
:
and
if
Epaphroditus
had
died
when
he
had
his
great
sicknesse
S.
Paul
speaks
of
,
God
would
have
secured
the
work
of
the
Gospel
without
him
,
and
he
could
have
spared
Epaphroditus
as
well
as
S.
Stephen
,
and
S.
Peter
,
as
well
as
S.
Iames
:
Say
no
more
,
but
when
God
calls
,
lay
aside
thy
papers
and
first
dresse
thy
soul
,
and
then
dresse
thy
hearse
.
Blindnesse
is
odious
,
and
widow-hood
is
sad
,
and
destitution
is
without
comfort
,
and
persecution
is
full
of
trouble
,
and
famine
is
intolerable
,
and
tears
are
the
sad
ease
of
a
sadder
heart
;
but
these
are
evils
of
our
life
,
not
of
our
death
.
For
the
dead
that
die
in
the
Lord
are
so
farre
from
wanting
the
commodities
of
this
life
,
that
they
do
not
want
life
it self
.
After
all
this
,
I
do
not
say
it
is
a
sin
to
be
afraid
of
death
:
we
find
the
boldest
spirit
that
discourses
of
it
with
confidence
,
and
dares
undertake
a
danger
as
big
as
death
,
yet
doth
shrink
at
the
horror
of
it
when
it
comes
dressed
in
its
proper
circumstances
;
And
Brutus
who
was
as
bold
a
Roman
to
undertake
a
noble
action
,
as
any
was
since
they
first
reckoned
by
Consuls
,
yet
when
Furius
came
to
cut
his
throat
after
his
defeat
by
Anthony
,
he
ran
from
it
like
a
girl
,
and
being
admonished
to
die
constantly
,
he
swore
by
his
life
,
that
he
would
shortly
endure
death
.
But
what
do
I
speak
of
such
imperfect
persons
?
Our
B.
Lord
was
pleased
to
legitimate
fear
to
us
,
by
his
agony
and
prayers
in
the
garden
.
It
is
not
a
sin
to
be
afraid
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
but
it
is
a
great
felicity
to
be
without
fear
,
which
felicity
our
dearest
Saviour
refused
to
have
,
because
it
was
agreeable
to
his
purposes
to
suffer
any
thing
that
was
contrary
to
felicity
,
every
thing
but
sin
.
But
when
men
will
by
all
means
avoid
death
,
they
are
like
those
who
at
any
hand
resolve
to
be
rich
:
The
case
may
happen
in
which
they
wil
blaspheme
,
and
dishonor
providence
,
or
do
a
base
action
,
or
curse
God
,
and
die
:
But
in
all
cases
they
die
miserable
and
insnared
,
and
in
no
case
do
they
die
the
lesse
for
it
.
Nature
hath
left
us
the
key
of
the
Churchyard
,
and
custome
hath
brought
Caemeteries
and
charnell
houses
into
Cities
and
Churches
,
Quam
pellunt
lachrymae
fovent
sor●em
:
dura
negant
cedere
mollibus
.
places
most
frequented
,
that
we
might
not
carry
our selves
strangely
in
so
certain
,
so
expected
,
Siccas
si
videat
genas
Durae
cedet
hebes
sors
patientiae
.
so
ordinary
,
so
unavoydable
an
accident
.
All
reluctancy
or
unwillingnesse
to
obey
the
Divine
decree
,
is
but
a
snare
to
our selves
,
and
a
load
to
our
spirits
,
and
is
either
an
intire
cause
,
or
a
great
aggravation
of
the
calamity
.
Who
did
not
scorn
to
look
upon
Xerxes
when
he
caused
300.
stripes
to
be
given
to
the
Sea
,
and
sent
a
chartell
of
defiance
against
the
Mountain
Atho
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Il.
o.
Who
did
not
scorn
the
proud
vanity
of
Cyrus
when
he
took
so
goodly
a
revenge
upon
the
river
Cyndus
for
his
hard
passage
over
it
?
or
did
not
deride
or
pity
the
Thracians
for
shooting
arrowes
against
heaven
,
when
it
thunders
?
To
be
angry
with
God
,
to
quarrell
with
the
Divine
providence
,
Et
cum
nihil
imminuat
doloris
,
cur
f●ustra
turpes
esse
volumus
?
Senec.
by
repining
against
an
unalterable
,
a
naturall
,
an
easie
sentence
,
is
an
argument
of
a
huge
folly
,
and
the
parent
of
a
great
trouble
;
as
man
is
base
and
foolish
to
no
purpose
,
he
throwes
away
a
vice
to
his
own
misery
and
to
no
advantages
of
ease
and
pleasure
.
Fear
keeps
men
in
bondage
all
their
life
,
saith
Saint
Paul
,
and
patience
makes
him
his
own
man
,
and
lord
of
his
own
interest
and
person
.
Non
le
vat
misero
,
dolor
Therefore
possesse
your selves
in
patience
,
with
reason
,
and
religion
,
and
you
shall
die
with
ease
.
If
all
the
parts
of
this
discourse
be
true
;
if
they
be
better
then
dreams
,
and
unlesse
vertue
be
nothing
but
words
,
virtutem
verba
pucas
ut
l●cumligna
as
a
grove
is
a
heap
of
trees
;
if
they
be
not
the
Phantasmes
of
hypochondriacall
persons
,
and
designes
upon
the
interest
of
men
,
and
their
perswasions
to
evil
purposes
;
then
there
is
no
reason
,
but
that
we
should
really
desire
death
,
and
account
it
among
the
good
things
of
God
,
and
the
sowre
and
laborious
felicities
of
man
.
S.
Paul
understood
it
well
,
when
he
desired
to
be
dissolved
:
he
well
enough
knew
his
own
advantages
,
and
pursued
them
accordingly
;
But
it
is
certain
that
he
that
is
afraid
of
death
,
I
mean
,
with
a
violent
and
transporting
fear
,
with
a
fear
apt
to
discompose
his
duty
,
or
his
patience
,
that
man
either
loves
this
world
too
much
,
or
dares
not
trust
God
for
the
next
.
SECT.
IX
.
General
rules
and
exercises
whereby
our
sicknesse
may
become
safe
and
sanctified
.
1.
TAke
care
that
the
cause
of
thy
sicknesse
be
such
as
may
not
sowre
it
in
the
principle
and
original
causes
of
it
.
It
a
sad
calamity
to
passe
into
the
house
of
mourning
through
the
gates
of
intemperance
,
by
a
drunken
meeting
,
or
the
surfets
of
a
loathed
and
luxurious
Table
;
for
then
a
man
suffers
the
pain
of
his
own
●olly
,
and
he
is
like
a
fool
smarting
under
the
whip
which
his
own
vitiousnesse
twisted
for
his
back
;
then
a
man
payes
the
price
of
his
sin
,
and
hath
a
pure
and
an
unmingled
sorrow
in
his
suffering
;
and
it
cannot
be
alleviated
by
any
circumstances
;
for
the
whole
affair
is
a
meere
processe
of
death
and
sorrow
.
Sin
is
in
the
head
,
sicknesse
is
in
the
body
,
and
death
and
an
eternity
of
pains
in
the
tail
,
and
nothing
can
make
this
condition
intolerable
unlesse
the
miracles
of
the
Divine
mercy
will
be
pleased
to
exchange
the
eternal
anger
for
the
temporal
.
Solatium
est
pro
honesto
dura
tolerare
&
ad
causam
a
patientia
respicit
.
1
Pet.
2.19
.
Heb.
11.36
.
Mat.
5.11
True
it
is
,
that
in
all
sufferings
the
cause
of
it
makes
it
noble
or
ignoble
,
honour
or
shame
,
tolerable
or
intolerable
.
For
when
patience
is
assaulted
by
a
ruder
violence
,
and
by
a
blow
from
heaven
or
earth
,
from
a
gracious
God
,
or
an
unjust
man
,
patience
looks
forth
to
the
doors
which
way
she
may
escape
,
and
if
innocence
or
a
cause
of
religion
keep
the
first
entrance
,
then
whether
she
escapes
at
the
gates
of
life
or
death
there
is
a
good
to
be
received
,
greater
then
the
evils
of
a
sicknesse
;
but
if
sin
thrust
in
that
sicknesse
,
and
that
hell
stands
at
the
door
,
then
patience
turns
into
fury
,
and
seeing
it
impossible
to
go
forth
with
safety
,
rouls
up
and
down
with
a
circular
and
infinite
revolution
,
making
its
motion
not
from
,
but
upon
its
own
centre
;
it
doubles
the
pain
and
increases
the
sorrow
,
Magis
his
quae
patitur
vexat
causa
patiendi
.
till
by
its
weight
it
breaks
the
spirit
and
bursts
into
the
agonies
of
infinite
and
eternal
ages
.
If
we
had
seen
S.
Policarp
burning
to
death
,
or
S.
Laurence
rosted
upon
his
gridiron
,
or
S.
Ignatius
exposed
to
lions
,
or
S.
Sebastion
pierced
with
arrowes
,
or
S.
Attalus
carried
about
the
theatre
with
scorn
unto
his
death
for
the
cause
of
Jesus
,
for
religion
,
for
God
and
a
holy
conscience
,
we
should
have
been
in
love
with
flames
,
and
have
thought
the
gridiron
fairer
then
the
spondae
,
the
ribs
of
a
maritall
bed
:
and
we
should
have
chosen
to
converse
with
those
beasts
rather
then
those
men
that
brought
those
beasts
forth
;
and
estimated
the
arrows
to
be
the
rayes
of
light
brighter
then
the
moon
;
and
that
disgrace
and
mistaken
pageantry
were
a
solemnity
richer
and
more
magficent
then
Mordecai's
procession
upon
the
Kings
horse
,
and
in
the
robes
of
majesty
;
for
so
did
these
holy
men
account
them
:
they
kissed
their
stakes
,
and
hugged
their
deaths
,
and
ran
violently
to
torments
,
and
counted
whippings
and
secular
disgraces
to
be
the
enamel
of
their
persons
,
and
the
ointment
of
their
heads
,
and
the
embalming
their
names
,
and
securing
them
for
immortality
.
But
to
see
Sejanus
torne
in
pieces
by
the
people
,
or
Nero
crying
or
creeping
timorously
to
his
death
when
he
was
condemned
to
dye
more
majorum
,
to
see
Iudas
pale
and
trembling
,
full
of
anguish
,
sorrow
and
despair
,
to
observe
the
groanings
and
intolerable
agonies
of
Herod
and
Antiochus
,
will
tell
and
demonstrate
the
causes
of
patience
and
impatience
to
proceed
from
the
causes
of
the
suffering
;
and
it
is
sin
onely
that
makes
the
cup
bitter
and
deadly
;
when
men
by
vomiting
measure
up
the
drink
they
took
in
,
Hi
quicquid
biberint
vomitum
remetientur
tristes
,
&
bilem
suam
regustantes
.
Senec.
and
sick
and
sad
do
again
taste
their
meat
turned
into
choler
by
intemperance
,
the
sin
and
its
punishment
are
mingled
so
,
that
shame
covers
the
face
,
and
sorrow
puts
a
veil
of
darknesse
upon
the
heart
,
and
we
scarce
pity
a
vile
person
that
is
haled
to
execution
for
murder
or
for
treason
,
but
we
say
he
deserves
it
,
and
that
every
man
is
concerned
in
it
that
he
should
dye
.
If
lust
brought
the
sicknesse
or
the
shame
;
if
we
truly
suffer
the
reward
of
our
evil
deeds
,
we
must
thank
our selves
;
that
is
,
we
are
fallen
into
an
evil
condition
,
and
are
the
sacrifice
of
the
Divine
justice
.
But
if
we
live
holy
lives
,
and
if
we
enter
well
in
,
we
are
sure
to
passe
on
safe
,
and
to
goe
forth
with
advantage
,
if
we
list
our selves
.
2.
To
this
relates
,
that
we
should
not
counterfeit
sicknesse
;
For
he
that
is
to
be
carefull
of
his
passage
into
a
sicknesse
will
think
himself
concerned
that
he
fall
not
into
it
through
a
trap
door
:
for
so
it
hath
sometimes
happened
,
that
such
counterfeiting
,
to
light
and
evil
purposes
hath
ended
in
a
real
sufferance
:
Appian
tells
of
a
Roman
Gentleman
,
who
to
escape
the
proscription
of
the
Triumvirate
,
fled
,
and
to
secure
his
privacy
counterfeited
himself
blinde
on
one
eye
,
and
wore
a
plaister
upon
it
,
till
beginning
to
be
free
from
the
malice
of
the
three
prevailing
princes
,
he
opened
his
hood
,
but
could
not
open
his
eye
,
but
for
ever
lost
the
use
of
it
,
and
with
his
eye
paid
for
his
libertie
and
hypocrisie
.
Tantum
cura
potest
&
ars
doloris
desiit
Caelius
fingere
podagram
.
Mart.
l.
7
ep.
38.
And
Celius
counterfeited
the
gout
,
and
all
its
circumstances
and
pains
,
its
dressings
and
arts
of
remedy
,
and
complaint
,
till
at
last
the
gout
really
entred
and
spoiled
the
pageantry
.
His
arts
of
dissimulation
were
so
witty
that
they
put
life
and
motion
into
the
very
image
of
the
disease
;
he
made
the
very
picture
to
sigh
and
groan
.
It
is
easie
to
tell
upon
the
interest
of
what
vertue
,
such
counterfeiting
is
to
be
reproved
.
But
it
will
be
harder
to
snatch
the
politicks
of
the
world
from
following
that
which
they
call
a
canonized
and
authentick
precedent●
:
and
Davids
counterfeiting
himself
mad
before
the
King
of
Gath
,
to
save
his
life
and
liberty
,
wil
be
sufficient
to
entice
men
to
serve
an
end
upon
the
stock
&
charges
of
so
small
an
irregularity
;
not
in
the
matter
of
manners
,
but
in
the
rules
and
decencies
of
natural
or
civil
deportment
.
I
cannot
certainly
tell
what
degrees
of
excuse
Davids
action
might
put
on
.
This
onely
:
besides
his
present
necessity
;
the
Laws
whose
coercitive
or
directive
power
David
lived
under
,
had
lesse
of
severity
and
more
of
liberty
;
and
towards
enemies
had
so
little
of
restraint
,
and
so
great
a
power
,
that
what
amongst
them
was
a
direct
sin
,
if
used
to
their
brethren
the
sons
of
Iacob
,
was
lawfull
and
permitted
to
be
acted
against
enemies
.
To
which
also
I
adde
this
general
caution
,
that
the
actions
of
holy
persons
in
Scripture
are
not
alwayes
good
precedents
to
us
Christians
,
who
are
to
walk
by
a
rule
and
a
greater
strictnesse
,
with
more
simplicity
and
heartinesse
of
pursuit
.
And
amongst
them
,
sanctity
and
holy
living
did
in
very
many
of
its
instances
increase
in
new
particulars
of
duty
;
and
the
prophets
reproved
many
things
which
the
law
forbad
not
,
and
taught
many
duties
which
Moses
prescribed
not
;
and
as
the
time
of
Christs
approach
came
,
so
the
sermons
and
revelations
too
were
more
evangelical
,
and
like
the
patterns
which
were
●ully
to
be
exhibited
by
the
Son
of
God
.
Amongst
which
it
is
certain
,
that
Christian
simplicity
and
godly
sincerity
is
to
be
accounted
,
*
and
counterfeiting
of
sicknesse
is
a
huge
enemy
to
this
:
*
it
is
an
upbraiding
the
Divine
providence
,
*
a
jesting
with
fire
,
*
a
playing
with
a
thunderbolt
,
*
a
making
the
decrees
of
God
to
serve
the
vitious
or
secular
ends
of
men
;
*
it
is
a
tempting
of
a
judgement
,
*
a
fal●e
accusation
of
God
,
*
a
forestalling
and
antidating
his
anger
,
*
it
is
a
cousening
of
men
by
making
a
God
party
in
the
fraud
;
and
therefore
if
the
cousenage
returns
upon
the
mans
own
head
,
he
enters
like
a
fox
into
his
sicknesse
,
and
perceives
himself
catched
in
a
trap
,
or
earthed
in
the
intolerable
dangers
of
the
grave
.
3.
Although
we
must
be
infinitely
careful
to
prevent
it
,
that
sin
does
not
thrust
us
into
a
sicknesse
,
yet
when
we
are
in
the
house
of
sorrow
,
we
should
do
well
to
take
Physick
against
sin
,
and
suppose
that
it
is
the
cause
of
the
evil
;
if
not
by
way
of
natural
causality
and
proper
effect
,
yet
by
a
moral
influence
,
and
by
a
just
demerit
.
We
can
easily
see
when
a
man
hath
got
a
surfet
;
intemperance
is
as
plain
as
the
hand
writing
upon
the
wall
,
and
easier
to
be
read
:
but
covetousness
may
cause
a
Feaver
as
well
as
drunkennesse
,
and
pride
can
produce
a
falling
sickness
as
well
as
long
washings
,
and
dilutions
of
the
brain
,
and
intemperate
lust
:
and
we
finde
it
recorded
in
Scripture
that
the
contemptuous
and
unprepared
manner
of
reception
of
the
Holy
Sacraments
caused
sicknesse
and
death
;
and
Sacriledge
and
Vow-breach
in
Ananias
and
Saphira
made
them
to
descend
quick
into
their
graves
.
Therefore
when
sicknesse
is
upon
us
,
let
us
cast
about
,
and
if
we
can
,
let
us
finde
out
the
cause
of
Gods
displeasure
,
that
it
being
removed
,
we
may
return
into
the
health
and
securities
of
Gods
loving
kindnesse
.
Thus
in
the
three
years
famine
David
enquired
of
the
Lord
what
was
the
matter
?
and
God
answered
,
it
is
for
Saul
,
and
his
bloody
house
:
and
then
David
expiated
the
guilt
,
and
the
people
were
full
again
of
food
and
blessing
:
and
when
Israel
was
smitten
by
the
Amorites
,
Ioshuah
cast
about
,
and
found
out
the
accursed
thing
,
and
cast
it
out
,
and
the
people
after
that
fought
prosperously
.
And
what
God
in
that
case
said
to
Ioshua
,
Josh.
7.12
.
he
will
also
verifie
to
us
;
I
will
not
be
with
you
any
more
unlesse
you
destroy
the
accursed
thing
from
among
you
.
But
in
pursuance
of
this
we
are
to
observe
that
although
in
case
of
loud
and
clamorous
sins
the
discovery
is
easy
and
the
remedie
not
di●ficult
;
yet
because
Christianity
is
a
nice
thing
,
and
religion
is
as
pure
as
the
sun
,
and
the
soul
of
man
is
apt
to
be
troubled
from
more
principles
then
the
in●ricate
and
curiosluy
composed
bodie
in
its
innum●rable
parts
,
it
will
often
happen
that
if
we
go
to
enquire
into
the
particular
,
we
shall
never
finde
it
out
:
and
we
may
suspect
drunkennesse
when
it
may
be
also
a
morose
delectation
in
unclean
thoughts
,
or
covetousnesse
,
or
oppression
,
or
a
crafty
invasion
of
my
neighbours
rights
,
or
my
want
of
charity
or
my
judging
unjustly
in
my
own
cause
,
or
my
censuring
my
neighbours
,
or
a
secret
pride
,
or
a
base
hypocrisie
,
or
the
pursuance
of
little
ends
with
violence
and
passion
,
that
may
have
procured
the
present
messenger
of
death
.
Therefore
ask
no
more
after
any
one
,
but
heartily
endeavour
to
reform
all
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Soph.
sin
no
more
lest
a
worse
thing
happen
,
for
a
single
search
or
accusation
may
be
the
designe
of
an
imperfect
repentance
;
but
no
man
does
heartily
return
to
God
,
but
he
that
decrees
against
every
irregularity
;
and
then
onely
we
can
be
restored
to
health
or
life
,
when
we
have
taken
away
the
causes
of
sicknesse
and
a
cursed
death
.
4.
He
that
means
to
have
his
sicknesse
turn
into
safety
and
life
,
into
health
and
vertue
,
must
make
religion
the
imployment
of
his
sicknesse
,
and
prayer
the
imployment
of
his
religion
.
For
there
are
certain
compendiums
or
abbreviatures
and
shortnings
of
religion
,
fitted
to
several
states
.
They
that
first
gave
up
their
names
to
Christ
,
and
that
turned
from
Paganism
to
Christianity
had
an
abbreviature
fitted
for
them
;
they
were
to
renounce
their
false
worshippings
,
and
give
up
their
belief
,
and
vow
their
obedience
unto
Christ
,
and
in
the
very
profession
of
this
they
were
forgiven
in
Baptism
.
For
God
hastens
to
snatch
them
from
the
power
of
the
Devil
,
and
therefore
shortens
the
passage
,
and
secures
the
estate
.
In
the
case
of
poverty
God
hath
reduced
this
dutie
of
man
,
to
an
abbreviature
of
those
few
graces
which
they
can
exercise
;
such
as
are
patience
,
contentednesse
,
truth
,
and
diligence
;
and
the
rest
he
accepts
in
good
will
,
and
the
charities
of
the
soul
,
in
prayers
and
the
actions
of
a
cheap
religion
.
And
to
most
men
charity
is
also
an
abbreviature
.
And
as
the
love
of
God
shortens
the
way
to
the
purchase
of
all
vertues
,
so
the
expression
of
this
to
the
poor
,
goes
a
huge
way
in
the
requisites
,
and
towards
the
consummation
of
an
excellent
religion
:
and
Martyrdom
is
another
abbreviature
:
and
so
is
every
act
of
an
excellent
and
heroical
vertue
.
But
when
we
are
fallen
into
the
state
of
sicknesse
,
and
that
our
understanding
is
weak
and
troubled
,
our
bodies
sick
and
uselesse
,
our
passions
turned
into
fear
,
and
the
whole
state
into
suffering
,
God
in
complyance
and
mans
infirmity
hath
also
turned
our
religion
into
such
a
duty
,
which
a
sick
man
can
do
most
passionately
,
and
a
sad
man
and
a
timorous
can
perform
effectually
,
and
a
dying
man
can
do
to
many
purposes
of
pardon
and
mercy
,
and
that
is
,
prayer
.
For
although
a
sick
man
is
bound
to
do
many
acts
of
vertue
of
several
kindes
,
yet
the
most
of
them
are
to
be
done
in
the
way
of
prayer
.
Prayer
is
not
onely
the
religion
that
is
proper
to
a
sick
mans
condition
,
but
it
is
the
manner
of
doing
other
graces
which
is
then
left
,
and
in
his
power
.
For
thus
the
sick
man
is
to
do
his
repentance
,
and
his
mortifications
,
his
temperance
and
his
chastity
,
by
a
fiction
of
imagination
bringing
the
offers
of
the
vertue
to
the
spirit
,
&
making
an
action
of
election
,
and
so
our
prayers
are
a
direct
act
of
chastity
when
they
are
made
in
the
matter
of
that
grace
;
just
as
repentance
for
our
cruelty
,
is
an
act
of
the
grace
of
mercie
:
and
repentance
for
uncleannesse
is
an
act
of
chastity
,
is
a
means
of
its
purchase
,
an
act
in
order
to
the
habit
:
and
though
such
acts
of
vertue
which
are
onely
in
the
way
of
prayer
are
ineffective
to
the
intire
purchase
,
and
of
themselves
cannot
change
the
vice
into
vertue
,
yet
they
are
good
renewings
of
the
grace
,
and
proper
exercise
of
a
habit
already
gotten
.
The
purpose
of
this
discourse
is
to
represent
the
excellency
of
prayer
,
and
its
proper
advantages
which
it
hath
in
the
time
of
sicknesse
.
For
besides
that
it
moves
God
to
pity
,
piercing
the
clouds
&
making
the
Heavens
like
a
pricked
eye
to
weep
over
us
,
and
refresh
us
with
showers
of
pity
;
it
also
doth
the
work
of
the
soul
,
and
expresses
the
vertue
of
his
whole
life
in
effigie
,
in
pictures
and
lively
representments
,
so
preparing
it
for
a
never
ceasing
crown
,
by
renewing
the
actions
in
the
continuation
of
a
never
ceasing
,
a
never
hindred
affection
.
Prayer
speaks
to
God
,
when
the
tongue
is
stiffned
with
the
approachings
of
death
:
prayer
can
dwell
in
the
heart
and
be
signified
by
the
hand
or
eye
,
by
a
thought
or
a
groan
;
prayer
of
all
the
actions
of
religion
is
the
last
alive
,
and
it
serves
God
without
circumstances
,
and
exercises
material
graces
by
abstraction
from
matter
,
and
separation
,
and
makes
them
to
be
spiritual
:
and
therefore
best
dresses
our
bodies
for
funeral
,
or
recovery
,
for
the
mercies
of
restitution
,
or
the
mercies
of
the
grave
.
5.
In
every
sicknesse
whether
it
will
or
will
not
be
so
in
nature
and
in
the
event
,
yet
in
thy
spirit
and
preparations
resolve
upon
it
,
and
treat
thy self
accordingly
as
if
it
were
a
sicknesse
unto
death
.
For
many
men
support
their
unequall
courages
by
flattery
and
false
hopes
,
and
because
sicker
men
have
recovered
,
beleeve
that
they
shall
do
so
;
but
therefore
,
they
neglect
to
adorn
their
souls
,
or
set
their
house
in
order
;
besides
the
temporall
inconveniences
that
often
happen
by
such
perswasions
and
putting
off
the
evil
day
,
such
as
are
,
dying
Intestate
,
leaving
estates
intangled
,
and
some
Relatives
unprovided
for
,
they
suffer
infinitely
in
the
interest
and
affairs
of
their
soul
,
they
die
carelesly
and
surprized
,
their
burdens
on
,
and
their
scruples
unremoved
,
and
their
cases
of
conscience
not
determined
,
and
like
a
sheep
,
without
any
care
taken
concerning
their
precious
souls
.
Some
men
will
never
beleeve
that
a
villain
will
betray
them
,
though
they
receive
often
advices
from
suspicious
persons
and
likely
accidents
,
till
they
are
entered
into
the
snare
,
and
then
they
beleeve
it
when
they
feel
it
,
and
when
they
cannot
return
;
but
so
the
treason
entred
,
and
the
man
was
betrayed
by
his
own
folly
,
placing
the
snare
in
the
regions
and
advantages
of
opportunity
.
This
evil
looks
like
boldnesse
and
a
confident
spirit
,
but
it
is
the
greatest
timerousnesse
and
cowardize
in
the
world
.
They
are
so
fearfull
to
die
,
that
they
dare
not
look
upon
it
as
possible
;
and
think
that
the
making
of
a
Will
is
a
mortall
signe
,
and
sending
for
a
spirituall
man
an
irrecoverable
disease
,
and
they
are
so
afraid
lest
they
should
think
and
beleeve
now
they
must
die
,
that
they
will
not
take
care
that
it
may
not
be
evil
in
case
they
should
.
So
did
the
Eastern
slaves
drink
wine
,
and
wrapt
their
heads
in
a
vail
,
that
they
might
die
without
sense
or
sorrow
,
and
wink
hard
that
they
might
sleep
the
easier
.
In
pursuance
of
this
rule
let
a
man
consider
,
that
whatsoever
must
be
done
in
sicknesse
ought
to
be
done
in
health
;
onely
let
him
observe
that
his
sicknesse
as
a
good
monitor
chastises
his
neglect
of
duty
,
and
forces
him
to
live
as
he
alwayes
should
;
and
then
all
these
solemnities
and
dressings
for
death
,
are
nothing
else
but
the
part
of
a
religious
life
,
which
he
ought
to
have
exercised
all
his
dayes
;
and
if
those
circumstances
can
affright
him
,
let
him
please
his
fancy
by
this
truth
,
that
then
he
does
but
begin
to
live
.
But
it
will
be
a
huge
folly
if
he
shall
think
that
confession
of
his
sins
will
kill
him
,
or
receiving
the
holy
Sacrament
will
hasten
his
agony
,
or
the
Priest
shall
undo
all
the
hopefull
language
and
promises
of
his
Physitian
.
Assure
thy self
thou
canst
not
die
the
sooner
;
But
by
such
addresses
thou
mayest
die
much
the
better
.
6.
Let
the
sick
person
be
infinitely
carefull
that
he
do
not
fall
into
a
state
of
death
upon
a
new
account
;
that
is
,
at
no
hand
commit
a
deliberate
sin
,
or
retain
any
affection
to
the
old
;
for
in
both
cases
he
falls
into
the
evils
of
a
surprize
,
and
the
horrors
of
a
sudden
death
.
For
a
sudden
death
is
but
a
sudden
joy
,
if
it
takes
a
man
in
the
state
and
exercises
of
vertue
:
and
it
is
onely
then
an
evil
when
it
finds
a
man
unready
.
They
were
sad
departures
when
Tegillinus
,
Cornelius
Gallus
the
Praetor
,
Lewis
the
son
of
Gonzaga
Duke
of
Mantua
,
Ladislaus
king
of
Naples
,
Speusippus
,
Giachettus
of
Geneva
,
and
one
of
the
Popes
died
in
the
forbidden
embraces
of
abused
women
;
or
if
Iob
had
cursed
God
and
so
died
;
or
when
a
man
sits
down
in
despair
,
and
in
the
accusation
and
calumny
of
the
Divine
mercy
;
they
make
their
night
sad
,
and
stormy
and
eternall
.
When
Herod
began
to
sink
with
the
shamefull
torment
of
his
bowels
,
and
felt
the
grave
open
under
him
,
he
imprisoned
the
Nobles
of
his
Kingdom
,
and
commanded
his
Sister
that
they
should
be
a
sacrifice
to
his
departing
ghost
.
This
was
an
egresse
fit
onely
for
such
persons
who
meant
to
dwell
with
Devils
to
eternall
ages
,
and
that
man
is
hugely
in
love
with
sin
who
cannot
forbear
,
in
the
week
of
the
Assizes
,
and
when
himself
stood
at
the
barre
of
scrutiny
and
prepared
for
his
finall
,
never
to
be
reversed
sentence
.
He
dies
suddenly
to
the
worst
sense
and
event
of
sudden
death
,
who
so
manages
his
sicknesse
that
even
that
state
shall
not
be
innocent
,
but
that
he
is
surprized
in
the
guilt
of
a
new
account
.
It
is
a
signe
of
a
reprobate
spirit
,
and
an
habituall
prevailing
,
ruling
sin
,
which
exacts
obedience
when
the
judgement
looks
him
in
the
face
.
At
least
go
to
God
with
the
innocence
and
fair
deportment
of
thy
person
in
the
last
scene
of
thy
life
,
that
when
thy
soul
breaks
into
the
state
of
separation
,
it
may
carry
the
relishes
of
religion
and
sobriety
to
the
places
of
its
abode
and
sentence
.
[
](A64099-e16410-b)*
*
Who
so
him
bethost
Inwardly
and
oft
How
hard
it
were
to
flit
From
bed
unto
the
pit
From
pit
unto
pain
That
nere
shall
cease
again
He
would
not
do
one
sin
All
the
world
to
win
.
7.
When
these
things
are
taken
care
for
,
Inscript
.
marmori
in
Ecclosparoch
de
Feversham
in
agro
Cantiano
.
let
the
sick
man
so
order
his
affairs
that
he
have
but
very
little
conversation
with
the
world
,
but
wholly
(
as
he
can
)
attend
to
religion
,
and
antedate
his
conversation
in
heaven
,
alwayes
having
entercourse
with
God
,
and
still
conversing
with
the
Holy
Jesus
,
kissing
his
wounds
,
admiring
his
goodnesse
,
beging
his
mercy
,
feeding
on
him
with
faith
,
and
drinking
his
blood
,
to
which
purpose
it
were
very
fit
(
if
all
circumstances
be
answerable
)
that
the
narrative
of
the
passion
of
Christ
be
read
or
discoursed
to
him
at
length
,
or
in
brief
according
to
the
stile
of
the
four
Gospels
.
But
in
all
things
,
let
his
care
and
society
be
as
little
secular
as
is
possible
.
CHAP.
IV.
Of
the
practise
of
the
graces
,
proper
to
the
state
of
sicknesse
,
which
a
sick
man
may
practise
alone
.
SECT.
I.
Of
the
practise
of
Patience
.
NOw
we
suppose
the
man
entring
upon
his
Scene
of
sorrows
,
and
passive
graces
:
It
may
be
he
went
yesterday
to
a
wedding
,
merry
and
brisk
,
and
there
he
felt
his
sentence
,
that
he
must
return
home
and
die
.
For
men
very
commonly
enter
into
the
snare
singing
,
and
consider
not
whither
their
fate
leads
them
;
nor
feared
that
then
the
Angel
was
to
strike
his
stroak
;
till
his
knees
kissed
the
earth
,
and
his
head
trembles
with
the
weight
of
the
rod
,
which
God
put
into
the
hand
of
an
exterminating
Angel
.
But
whatsoever
the
ingresse
was
,
when
the
man
feels
his
blood
boil
,
or
his
bones
weary
,
or
his
flesh
diseased
with
a
load
of
a
dispersed
and
disordered
humour
,
or
his
head
to
ake
,
or
his
faculties
discomposed
,
then
he
must
consider
that
all
those
discourses
he
hath
heard
concerning
patience
and
resignation
,
and
conformity
to
Christs
sufferings
,
and
the
melancholy
lectures
of
the
Crosse
,
must
all
of
them
now
be
reduced
to
practise
,
and
passe
from
an
ineffective
contemplation
to
such
an
exercise
as
will
really
try
whether
we
were
true
disciples
of
the
Crosse
,
or
onely
beleeved
the
doctrines
of
religion
when
we
were
at
ease
,
and
that
they
never
passed
thorow
the
ear
to
the
heart
,
and
dwelt
not
in
our
spirits
.
But
every
man
should
consider
God
does
nothing
in
vain
,
that
he
would
not
to
no
purpose
send
us
Preachers
,
and
give
us
rules
,
and
furnish
us
with
discourse
,
and
lend
us
books
,
and
provide
Sermons
,
and
make
examples
,
and
promise
his
Spirit
,
and
describe
the
blessednesse
of
holy
sufferings
,
and
prepare
us
with
daily
alarums
;
if
he
did
not
really
purpose
to
order
our
affairs
so
that
we
should
need
all
this
,
and
use
it
all
,
there
were
no
such
thing
as
the
grace
of
patience
if
we
were
not
to
feel
a
sicknesse
,
or
enter
into
a
state
of
sufferings
;
whether
when
we
are
entred
,
we
are
to
practise
by
the
following
rules
.
The
practise
and
acts
of
patience
by
way
of
rule
.
1.
At
the
first
addresse
and
presence
of
sicknesse
,
stand
still
and
arrest
thy
spirit
,
that
it
may
without
amazement
,
or
affright
consider
that
this
was
that
thou
lookedst
for
,
and
were
alwayes
certain
should
happen
,
and
that
now
thou
art
to
enter
into
the
actions
of
a
new
religion
,
the
agony
of
a
strange
constitution
;
but
at
no
hand
suffer
thy
spirits
to
be
dispersed
with
fear
,
or
wildnesse
of
thought
,
but
stay
their
loosenesse
and
dispersion
by
a
serious
consideration
of
the
present
and
future
imployment
.
For
so
doth
the
Lybian
Lion
spying
the
fierce
huntsman
,
first
beats
himself
with
the
stroaks
of
his
tail
,
and
curles
up
his
spirits
,
making
them
strong
with
union
and
recollection
,
till
being
strook
with
a
Mauritanian
spear
,
he
rushes
forth
into
his
defence
and
noblest
contention
;
and
either
scapes
into
the
secrets
of
his
own
dwelling
,
or
else
dies
,
the
bravest
of
the
forrest
:
Every
man
when
shot
with
an
arrow
from
Gods
quiver
,
must
then
draw
in
all
the
auxiliaries
of
reason
,
and
know
,
that
then
is
the
time
to
try
his
strength
,
and
to
reduce
the
words
of
his
religion
into
action
,
and
consider
that
if
he
behaves
himself
weakly
and
timerously
,
he
suffers
never
the
lesse
of
sicknesse
;
but
if
he
turns
to
health
he
carries
along
with
him
the
mark
of
a
coward
and
a
fool
;
and
if
he
descends
into
his
grave
,
he
enters
into
the
state
of
the
faithlesse
and
unbeleevers
.
Let
him
set
his
heart
firm
upon
this
resolution
,
I
must
bear
it
inevitably
;
and
I
will
by
Gods
grace
do
it
nobly
.
2.
Bear
in
thy
sicknesse
all
along
the
same
thoughts
,
propositions
,
and
discourses
concerning
thy
person
,
thy
life
,
and
death
,
thy
soul
and
religion
,
which
thou
hadst
in
the
best
dayes
of
thy
health
,
and
when
thou
didst
discourse
wisely
concerning
things
spirituall
.
For
it
is
to
be
supposed
(
and
if
it
be
not
yet
done
,
let
this
rule
remind
thee
of
it
,
and
direct
thee
)
that
thou
hast
cast
about
in
thy
health
and
considered
concerning
thy
change
,
and
the
evil
day
,
that
thou
must
be
sick
and
die
,
that
you
must
need
a
comforter
,
and
that
it
was
certain
thou
shouldst
fall
into
a
state
in
which
all
the
cords
of
thy
anchor
should
be
stretched
,
and
the
very
rock
and
foundation
of
faith
should
be
attempted
;
and
whatsoever
fancies
may
disturb
you
,
or
whatever
weaknesses
may
invade
you
,
yet
consider
,
when
you
were
better
able
to
judge
and
governe
the
accidents
of
your
life
,
you
concluded
it
necessary
to
trust
in
God
,
and
possesse
your
souls
with
patience
.
Think
of
things
as
they
think
that
stand
by
you
,
and
as
you
did
when
you
stood
by
others
,
that
it
is
a
blessed
thing
to
be
patient
,
,
that
a
quietnesse
of
spirit
hath
a
certain
reward
,
that
still
there
is
infinite
truth
and
reality
in
the
promises
of
the
Gospel
,
that
still
thou
art
in
the
care
of
God
,
in
the
condition
of
a
son
,
and
working
out
thy
salvation
with
labour
and
pain
,
with
fear
and
trembling
,
that
now
the
Sun
is
under
a
cloud
,
but
it
still
sends
forth
the
same
influence
;
and
be
sure
to
make
no
new
principles
upon
the
stock
of
a
quick
and
an
impatient
sense
,
or
too
busie
an
apprehension
:
keep
your
old
principles
,
and
upon
their
stock
discourse
and
practise
on
towards
your
conclusion
.
3.
Resolve
to
bear
your
sicknesse
like
a
child
,
that
is
,
without
considering
the
evils
and
the
pains
,
the
sorrows
and
the
danger
;
but
go
straight
forward
,
and
let
thy
thoughts
cast
about
for
nothing
,
but
how
to
make
advantages
of
it
by
the
instrument
of
religion
.
He
that
from
a
high
tower
looks
down
upon
the
precipice
and
measures
the
space
through
which
he
must
descend
,
and
considers
what
a
huge
fall
he
shall
have
,
shall
feel
more
by
the
horror
of
it
,
then
by
the
last
dash
on
the
pavement
:
and
he
that
tells
his
groans
and
numbers
his
sighs
,
and
reckons
one
for
every
gripe
of
his
belly
,
or
throb
of
his
distempered
pulse
,
will
make
an
artificiall
sicknesse
greater
then
the
naturall
;
and
if
thou
beest
ashamed
that
a
childe
should
bear
an
evil
better
then
thou
,
then
take
his
instrument
and
allay
thy
spirit
with
it
.
;
reflect
not
upon
thy
evil
,
but
contrive
as
much
as
you
can
for
duty
,
and
in
all
the
rest
,
inconsideration
will
ease
your
pain
.
4.
If
thou
fearest
thou
shalt
need
;
observe
and
draw
together
all
such
things
as
are
apt
to
charm
thy
spirit
,
and
ease
thy
fancy
in
the
sufferance
.
It
is
the
counsell
of
Socrates
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
It
is
(
said
he
)
a
great
danger
,
and
you
must
by
discourse
and
arts
of
reasoning
inchant
it
into
slumber
and
some
rest
.
It
may
be
thou
wert
moved
much
to
see
a
person
of
honour
to
die
untimely
;
or
thou
didst
love
the
religion
of
that
death
bed
,
and
it
was
dressed
up
in
circumstances
fitted
to
thy
needs
,
and
hit
thee
on
that
part
,
where
thou
wert
most
sensible
;
or
some
little
saying
in
a
Sermon
,
or
passage
of
a
book
was
chosen
and
singled
out
by
a
peculiar
apprehension
,
and
made
consent
lodge
a
while
in
thy
spirit
,
even
then
when
thou
didst
place
death
in
thy
meditation
,
and
didst
view
it
in
all
its
dresse
of
fancy
:
whatsoever
that
was
which
at
any
time
did
please
thee
in
thy
most
passionate
and
fantastic
part
,
let
not
that
go
,
but
bring
it
home
at
that
time
especially
;
because
then
thou
art
in
thy
weaknesse
,
such
little
things
will
easier
move
thee
then
a
more
severe
discourse
and
a
better
reason
.
For
a
sick
man
is
like
a
scrupulous
:
his
case
is
gone
beyond
the
cure
of
arguments
,
and
it
is
a
trouble
that
can
onely
be
helped
by
chance
,
or
a
lucky
saying
;
and
Ludovico
Corbinelli
was
moved
at
the
death
of
Henry
the
second
more
then
if
he
had
read
the
saddest
Elegy
of
all
the
unfortunate
Princes
in
Christendom
,
or
all
the
sad
sayings
of
Scripture
,
or
the
threnes
of
the
funerall
prophets
.
I
deny
not
,
but
this
course
is
most
proper
to
weak
persons
;
but
it
is
a
state
of
weaknesse
for
which
we
are
now
providing
remedies
and
instruction
;
a
strong
man
will
not
need
it
:
But
when
our
sicknesse
hath
rendred
us
weak
in
all
senses
,
it
is
not
good
to
refuse
a
remedy
,
because
it
supposes
us
to
be
sick
.
But
then
if
to
the
Catalogue
of
weak
persons
we
adde
all
those
who
are
ruled
by
fancy
,
we
shall
find
that
many
persons
in
their
health
,
and
more
in
their
sicknesse
,
are
under
the
dominion
of
fancy
,
and
apt
to
be
helped
by
those
little
things
,
which
themselves
have
found
fitted
to
their
apprehension
;
and
which
no
other
man
can
minister
to
their
needs
,
unlesse
by
chance
,
or
in
a
heap
of
other
things
.
But
therefore
every
man
should
remember
by
what
instruments
he
was
at
any
time
much
moved
,
and
try
them
upon
his
spirit
in
the
day
of
his
calamity
.
5.
Do
not
choose
the
kind
of
thy
sicknesse
,
or
the
manner
of
thy
death
;
but
let
it
be
what
God
please
,
so
it
be
no
greater
then
thy
spirit
,
or
thy
patience
:
and
for
that
,
you
are
to
rely
upon
the
promise
of
God
;
and
to
secure
thy self
by
prayer
and
industry
;
but
in
all
things
else
,
let
God
be
thy
chooser
,
and
let
it
be
thy
work
to
submit
indifferently
,
and
attend
thy
duty
.
It
is
lawfull
to
beg
of
God
that
thy
sicknesse
may
not
be
sharp
,
or
noysome
,
infectious
or
unusuall
,
because
these
are
circumstances
of
evil
which
are
also
proper
instruments
of
temptation
;
and
though
it
may
well
concern
the
prudence
of
thy
religion
to
fear
thy self
,
and
keep
thee
from
violent
temptations
,
who
hast
so
often
fallen
in
little
ones
;
yet
even
in
these
things
be
sure
to
keep
some
degrees
of
indifferency
;
that
is
,
if
God
will
not
be
intreated
to
ease
thee
,
or
to
change
thy
triall
,
then
be
importunate
that
thy
spirit
and
its
interest
be
secured
,
and
let
him
do
what
seemeth
good
in
his
eyes
;
but
as
in
the
degrees
of
sicknesse
thou
art
to
submit
to
God
;
so
in
the
kind
of
it
,
(
supposing
equall
degrees
)
thou
art
to
be
altogether
incurious
;
whether
God
call
thee
by
a
consumption
or
an
asthma
,
by
a
dropsey
or
a
palsey
,
by
a
feaver
in
thy
humours
,
or
a
feaver
in
thy
spirits
,
because
all
such
nicety
of
choice
is
nothing
but
a
colour
to
legitimate
impatience
,
and
to
make
an
excuse
to
murmure
privately
,
and
for
circumstances
,
when
in
the
summe
of
affairs
we
durst
not
owne
impatience
.
I
have
known
some
persons
vehemently
wish
that
they
might
die
of
a
consumption
,
and
some
of
these
had
a
plot
upon
heaven
,
and
hoped
by
that
means
to
secure
it
after
a
carelesse
life
;
as
thinking
a
lingring
sicknesse
would
certainly
infer
a
lingring
and
a
protracted
repentance
;
and
by
that
means
they
thought
they
should
be
safest
;
others
of
them
dreamed
it
would
be
an
easier
death
,
and
have
found
themselves
deceived
,
and
their
patience
hath
been
tired
with
a
weary
spirit
and
a
uselesse
body
,
by
often
conversing
with
healthfull
persons
and
vigorous
neighbours
,
by
uneasinesse
of
the
flesh
,
and
the
sharpnesse
of
his
bones
,
by
want
of
spirits
and
a
dying
life
;
and
in
conclusion
have
been
directly
debauched
by
peevishnesse
and
a
fretfull
sicknesse
,
and
these
men
had
better
have
left
it
to
the
wisdom
and
goodnesse
of
God
,
for
they
both
are
infinite
.
6.
Be
patient
in
the
desires
of
religion
,
and
take
care
that
the
forwardnesse
of
exteriour
actions
do
not
discompose
thy
spirit
:
while
thou
fearest
that
by
lesse
serving
God
in
thy
disability
,
thou
runnest
backward
in
the
accounts
of
pardon
and
the
favour
of
God
.
Be
content
that
the
time
which
was
formerly
spent
in
prayer
be
now
spent
in
vomiting
,
and
carefulnesse
and
attendances
:
since
God
hath
pleased
it
should
be
so
,
it
does
not
become
us
to
think
hard
thoughts
concerning
it
:
Do
not
think
that
God
is
onely
to
be
found
in
a
great
prayer
,
or
a
solemn
office
;
he
is
moved
by
a
sigh
,
by
a
groan
,
by
an
act
of
love
;
and
therefore
when
your
pain
is
great
and
pungent
,
lay
all
your
strength
upon
it
,
to
bear
it
patiently
;
when
the
evil
is
something
more
tolerable
,
let
your
mind
think
some
pious
,
though
short
meditation
;
let
it
not
be
very
busie
,
and
full
of
attention
;
for
that
will
be
but
a
new
temptation
to
your
patience
,
and
render
your
religion
tedious
and
hatefull
;
But
record
your
desires
,
and
present
your self
to
God
by
generall
acts
of
will
and
understanding
,
and
by
habituall
remembrances
of
your
former
vigorousnesse
,
and
by
verification
of
the
same
grace
,
rather
then
proper
exercises
:
if
you
can
do
more
,
do
it
;
but
if
you
cannot
,
let
it
not
become
a
scruple
to
thee
;
we
must
not
think
man
is
tyed
to
the
forms
of
health
,
or
that
he
who
swoons
and
faints
,
is
obliged
to
his
usual
forms
and
hours
of
prayer
;
if
we
cannot
labour
,
yet
let
us
love
.
Nothing
can
hinder
us
from
that
,
but
our
own
uncharitablenesse
.
7.
Be
obedient
unto
thy
Physitian
in
those
things
that
concern
him
,
if
he
be
a
person
fit
to
minister
unto
thee
;
Ipsi
ceu
vi
Deo
nullo
est
opus
;
apud
Senecam
.
Scaliger
recte
emendat
;
Ipsi
ceu
Deo
&c
Ex
Graeco
scilicet
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
God
is
he
onely
that
needs
no
help
;
and
God
hath
created
the
Physitian
for
thine
:
therefore
use
him
temperately
,
without
violent
confidences
;
and
sweetly
without
uncivil
distrustings
,
or
refusing
his
prescriptions
upon
humors
or
impotent
fear
.
A
man
may
refuse
to
have
his
arme
or
leg
cut
off
,
or
to
suffer
the
pains
of
Marius
his
incision
:
and
if
he
believes
that
to
dye
is
the
lesse
evil
,
he
may
compose
himself
to
it
without
hazarding
his
patience
,
or
introducing
that
which
he
thinks
a
worse
evil
;
but
that
which
in
this
article
is
to
be
reproved
and
avoided
,
is
,
that
some
men
will
choose
to
die
out
of
fear
of
death
,
and
send
for
Physitians
,
and
do
what
themselves
list
,
and
call
for
counsel
and
follow
none
.
When
there
is
reason
they
should
decline
him
it
is
not
to
be
accounted
to
the
stock
of
a
sin
;
but
where
there
is
no
just
cause
,
there
is
a
direct
impatience
.
Hither
is
to
be
reduced
that
we
be
not
too
confident
of
the
Physitian
or
drain
our
hopes
of
recovery
from
the
●ountain
,
through
so
imperfect
chanels
;
laying
the
wells
of
God
dry
,
and
digging
to
our selves
broken
cisterns
.
Physitians
are
the
Ministers
of
Gods
mercies
,
and
providence
,
in
the
matter
of
health
and
ease
,
of
restitution
or
death
;
and
when
God
shall
enable
their
judgements
and
direct
their
counsels
,
and
prosper
their
medicines
,
they
shall
do
thee
good
,
for
which
you
must
give
God
thanks
,
and
to
the
Physitian
the
honour
of
a
blessed
instrument
.
But
this
cannot
alwayes
be
done
;
L.
Cornel.
legatus
sub
Fabio
Consule
vividam
naturam
&
virilem
animam
servavi
,
quoad
animam
e●flavi
;
&
tandem
disertus
ope
medicorum
&
Esculapii
dei
ingrati
cui
me
voveram
sodalem
perpetuo
futurum
si
fila
aliquantulum
optata
protulisset
.
Vetus
inscriptio
in
Lusitania
.
and
Lucius
Cornelius
the
Lieutenant
in
Portugal
under
Fabius
the
Consul
,
boasted
in
the
inscription
of
his
monument
,
that
he
had
lived
a
healthful
and
vegete
age
till
his
last
sicknesse
,
but
then
complained
he
was
forsaken
by
his
Physitian
,
and
railed
upon
Esculapius
,
for
not
accepting
his
vow
and
passionate
desire
of
preserving
his
life
longer
:
and
all
the
effect
of
that
impatience
and
the
folly
was
,
that
it
is
recorded
to
following
ages
,
that
he
died
without
reason
and
without
religion
.
But
it
was
a
sad
sight
to
see
the
favour
of
all
France
confined
to
a
Physitian
and
a
Barber
,
and
the
King
(
Lewis
the
XI
.
)
to
be
so
much
their
servant
that
he
should
acknowledge
and
own
his
life
from
them
,
and
all
his
ease
to
their
gentle
dressing
of
his
gout
,
and
friendly
ministeries
;
Nunc
omnibus
anxius
aris
Illachrimat
signatque
fores
&
pectore
terget
Limina
;
nunc
frustra
vo●at
exorabile
nomen
.
Papin
.
l.
5.
for
the
King
thought
himself
undone
and
robbed
if
he
should
die
;
his
portion
here
was
fair
:
and
he
was
loth
to
exchange
his
possession
for
the
interest
of
a
bigger
hope
.
8.
Treat
thy
nurses
and
servants
sweetly
and
as
it
becomes
an
obliged
and
a
necessitous
person
;
remember
that
thou
art
very
troublesome
to
them
;
that
they
trouble
not
thee
willingly
;
that
they
strive
to
do
thee
ease
and
benefit
,
that
they
wish
it
and
sigh
,
and
pray
for
it
,
and
are
glad
if
thou
likest
their
attendance
:
that
whatsoever
is
amisse
is
thy
disease
,
and
the
uneasinesse
of
thy
head
or
thy
side
,
thy
distemper
or
thy
disaffections
;
and
it
will
be
an
unhandsome
injustice
to
be
troublesome
to
them
because
thou
art
so
to
thy self
;
to
make
them
feel
a
part
of
thy
sorrowes
that
thou
mayest
not
bear
them
alone
;
evilly
to
requite
their
care
by
thy
too
curious
and
impatient
wrangling
,
and
fretful
spirit
.
That
tendernesse
is
vitious
and
unnatural
that
shrikes
out
under
the
weight
of
a
gentle
cataplasm
;
and
he
will
ill
comply
with
Gods
rod
,
that
cannot
endure
his
friends
greatest
kindnesse
:
And
he
will
be
very
angry
(
if
he
durst
)
with
Gods
smiting
him
,
that
is
peevish
with
his
servants
that
go
about
to
ease
him
.
9.
Let
not
the
smart
of
your
sicknesse
make
you
to
call
violently
for
death
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Graeci
vocant
cum
●ors
propter
impatientiam
pe●itur
.
you
are
not
patient
,
unlesse
you
be
content
to
live
.
God
hath
wisely
ordered
that
we
may
be
the
better
reconciled
with
death
,
because
it
is
the
period
of
many
calamities
.
But
where
ever
the
General
hath
placed
thee
,
stirre
not
from
thy
station
until
thou
beest
called
off
,
but
abide
so
,
that
death
may
come
to
thee
by
the
designe
of
him
who
intends
it
to
be
thy
advantage
;
God
hath
made
sufferance
to
be
thy
work
,
and
do
not
impatiently
long
for
evening
,
lest
at
night
thou
findest
the
reward
of
him
that
was
weary
of
his
work
;
for
he
that
is
weary
before
his
time
is
an
unprofitable
servant
,
and
is
either
idle
or
diseased
.
10
That
which
remains
in
the
practise
of
this
grace
is
that
the
sick
man
should
do
acts
of
patience
by
way
of
prayer
and
ejaculations
.
In
which
he
may
serve
himself
of
the
following
collection
.
SECT.
II.
Acts
of
patience
by
way
of
prayer
and
ejaculation
.
I
Will
seek
unto
God
,
unto
God
will
I
commit
my
cause
which
doth
great
things
and
unsearchable
:
Job
5.8.10
.
marvellous
things
without
number
.
To
set
upon
high
those
that
be
low
,
that
those
which
mourn
may
be
exalted
to
safety
.
vers.
11.16
.
So
the
poor
have
hope
and
iniquity
stoppeth
her
mouth
.
Behold
,
happy
is
the
man
whom
God
correcteth
:
therefore
despise
not
thou
the
chastening
of
the
Almighty
.
17.
For
he
maketh
sore
and
bindeth
up
,
he
woundeth
and
his
hands
make
whole
.
18.
He
shall
deliver
thee
in
six
troubles
,
yea
in
seven
there
shall
no
evil
touch
thee
.
Thou
shalt
come
to
thy
grave
in
a
just
age
like
as
a
shock
of
corn
cometh
in
his
season
26.
I
remember
thee
upon
my
bed
,
Psalm
63.6
.
and
meditate
upon
thee
in
the
night
watches
.
Because
thou
hast
been
my
help
,
therefore
under
the
shadow
of
thy
wings
will
I
rejoyce
.
7
,
8.
My
soul
followeth
hard
after
thee
,
for
thy
right
hand
hath
upholden
me
.
God
restoreth
my
soul
:
he
leadeth
me
in
the
path
of
righteousnesse
for
his
names
sake
.
Yea
though
I
walk
thorough
the
valley
of
the
shadow
of
death
,
I
will
fear
no
evil
:
Psalm
23.3
,
4
,
for
thou
art
with
me
,
thy
rod
and
thy
staff
,
they
comfort
me
.
In
the
time
of
trouble
he
shall
hide
me
in
his
pavilion
:
Psalm
27.5
.
in
the
secret
of
his
tabernacle
shal
he
hide
me
,
he
shal
set
me
up
upon
a
rock
.
The
Lord
hath
looked
down
from
the
height
of
his
sanctuary
,
from
the
heaven
did
the
Lord
behold
the
earth
.
To
hear
the
groaning
of
his
prisoners
,
to
loose
those
that
are
appointed
to
death
.
Psal.
102
v.
19
,
20
I
cryed
unto
God
with
my
voice
:
even
unto
God
with
my
voice
,
and
he
gave
ear
unto
me
;
In
the
day
of
my
trouble
I
sought
the
Lord
;
my
sore
ran
in
the
night
and
ceased
not
;
my
soul
refused
to
be
comforted
.
*
I
remember
God
and
was
troubled
:
I
complained
and
my
spirit
was
overwhelmed
;
thou
holdest
mine
eyes
waking
:
I
am
so
troubled
that
I
cannot
speak
;
will
the
Lord
cast
me
off
for
ever
,
and
will
he
be
favourable
no
more
?
Is
his
promise
clean
gone
for
ever
?
doth
his
promise
fail
for
evermore
?
Hath
God
forgotten
to
be
gracious
?
Psalm
77.1
,
&c
hath
he
in
anger
shut
up
his
tender
mercies
?
And
I
said
,
this
my
infirmity
:
but
I
will
remember
the
years
of
the
right
hand
of
the
most
High
.
No
temptation
hath
taken
me
,
but
such
as
is
common
to
man
:
but
God
is
faithful
who
will
not
suffer
me
to
be
tempted
above
what
I
am
able
;
but
will
with
the
temptation
also
make
a
way
to
escape
that
I
may
be
able
to
bear
it
.
1
Cor.
10.13
.
Whatsoever
things
were
written
afore
time
,
were
written
for
our
learning
,
that
we
through
patience
and
comfort
of
the
Scriptures
might
have
hope
.
Rom.
15.4
,
5.
Now
the
God
of
peace
and
consolation
grant
me
to
be
so
minded
.
It
is
the
Lord
,
let
him
do
what
seemeth
good
in
his
eyes
.
1
Sam.
3.18
.
Surely
the
word
that
the
Lord
hath
spoken
is
very
good
:
But
thy
servant
is
weak
;
O
remember
mine
infirmities
;
and
lift
thy
servant
up
that
leaneth
upon
thy
right
hand
.
There
is
given
unto
me
a
thorn
in
the
flesh
to
buffet
me
.
For
this
thing
I
besought
the
Lord
thrice
,
that
it
might
depart
from
me
;
and
he
said
unto
me
,
My
grace
is
sufficient
for
thee
.
For
my
strength
is
made
perfect
in
weaknesse
.
Most
gladly
therefore
will
I
glory
in
my
infirmities
,
that
the
power
of
Christ
may
rest
upon
me
.
2
Cor.
12.7
,
8
,
9
For
when
I
am
weak
then
am
I
strong
.
O
Lord
thou
hast
pleaded
the
causes
of
my
soul
;
thou
hast
redeemed
my
life
.
And
I
said
,
My
strength
and
my
hope
is
in
the
Lord
,
remembring
my
affliction
and
my
misery
;
the
wormwood
and
the
gall
.
Lam.
3.18
,
19
,
&c.
My
soul
hath
them
still
in
remembrance
,
and
is
humbled
within
me
.
This
I
recall
to
my
minde
,
therefore
I
have
hope
.
It
is
the
Lords
mercies
that
we
are
not
consumed
,
because
his
compassions
fail
not
.
They
are
new
every
morning
,
great
is
thy
faithfulnesse
.
ibid.
The
Lord
is
my
portion
said
my
soul
,
therefore
will
I
hope
in
him
.
The
Lord
is
good
unto
them
that
wait
for
him
,
to
the
soul
that
seeketh
him
It
is
good
that
a
man
should
both
hope
and
quietly
wait
for
the
salvation
of
the
Lord
.
For
the
Lord
will
not
cast
off
for
ever
.
But
though
he
cause
grief
,
yet
will
he
have
compassion
according
to
the
multitude
of
his
mercies
.
ibid.
For
he
doth
not
afflict
willingly
nor
grieve
the
children
of
men
.
Wherefore
doth
a
living
man
complain
?
a
man
for
the
punishment
of
his
sins
?
O
that
thou
wouldest
hide
me
in
the
grave
[
of
Jesus
]
that
thou
wouldest
keep
me
secret
until
thy
wrath
be
past
,
that
thou
wouldest
appoint
me
a
set
time
and
remember
me
!
Job
14.13
.
Job
2.10
.
Shall
we
receive
good
at
the
hand
of
God
,
and
shall
we
not
receive
evil
?
The
sick
man
may
recite
or
hear
recited
the
following
Psalms
in
the
intervals
of
his
agony
.
I.
O
Lord
rebuke
me
not
in
thine
anger
,
Psal.
6.
neither
chasten
me
in
thy
hot
displeasure
.
Have
mercy
upon
me
,
O
Lord
,
for
I
am
weak
,
O
Lord
heal
me
,
for
my
bones
are
vexed
.
My
soul
is
also
sore
vexed
,
but
thou
,
O
Lord
how
long
?
Return
O
Lord
,
deliver
my
soul
:
O
save
me
for
thy
mercies
sake
▪
For
in
death
no
man
remembreth
thee
:
in
the
grave
who
shall
give
thee
thanks
.
I
am
weary
with
my
groaning
:
all
the
night
make
I
my
bed
to
swim
:
I
water
my
couch
with
my
tears
.
Mine
eye
is
consumed
because
of
grief
;
it
waxeth
old
because
of
all
my
[
sorrowes
.
Depart
from
me
all
ye
workers
of
iniquity
,
for
the
Lord
hath
heard
the
voice
of
my
weeping
.
The
Lord
hath
heard
my
supplication
:
the
Lord
will
receive
my
prayer
.
Blessed
be
the
Lord
who
hath
heard
my
prayer
:
and
hath
not
turned
his
mercy
from
me
.
II.
IN
the
Lord
put
I
my
trust
;
how
say
ye
to
my
soul
,
flee
as
a
bird
to
your
mountain
?
The
Lord
is
in
his
holy
temple
,
Psal.
11
the
Lords
throne
is
in
heaven
,
his
eyes
behold
,
his
eye-lids
try
the
children
of
men
.
Preserve
me
O
God
;
Psal.
16
for
in
thee
do
I
put
my
trust
.
O
my
soul
thou
hast
said
unto
the
Lord
:
thou
art
my
Lord
,
my
goodnesse
extendeth
not
to
thee
.
The
Lord
is
the
portion
of
mine
inheritance
and
of
my
cup
:
thou
maintainest
my
lot
.
I
will
blesse
the
Lord
who
hath
given
me
counsel
,
my
reins
also
instruct
me
in
the
night
seasons
.
I
have
set
the
Lord
alwayes
before
me
:
because
he
is
at
my
right
hand
I
shall
not
be
moved
.
Therefore
my
heart
is
glad
and
my
glory
rejoyceth
,
my
flesh
also
shall
rest
in
hope
.
Thou
wilt
shew
me
the
path
of
life
:
in
thy
presence
is
the
fulnesse
of
joy
,
at
thy
right
hand
there
are
pleasures
for
evermore
.
As
for
me
I
will
behold
thy
face
in
righteousnesse
:
Psal.
17
I
shall
be
satisfied
when
I
awake
with
thy
likenesse
.
III.
Psalm
31.9
.
HAve
mercy
upon
me
,
O
Lord
,
for
I
am
in
trouble
:
mine
eye
is
consumed
with
grief
;
yea
my
soul
and
my
belly
.
For
my
life
is
spent
with
grief
,
and
my
years
with
sighing
:
my
strength
faileth
because
of
mine
iniquity
and
my
bones
are
consumed
.
*
I
am
like
a
broken
vessel
.
But
I
trusted
in
thee
O
Lord
,
I
said
thou
art
my
God
.
My
times
are
in
thy
hand
:
make
thy
face
to
shine
upon
thy
servant
:
save
me
for
thy
mercies
sake
.
When
thou
saidst
,
seek
ye
my
face
,
my
heart
said
unto
thee
,
27.
thy
face
Lord
will
I
seek
.
Hide
not
thy
face
from
me
;
put
not
thy
servant
away
in
thy
anger
:
thou
hadst
been
my
help
,
leave
me
not
,
neither
forsake
me
,
O
God
of
my
salvation
.
I
had
fainted
unlesse
I
had
beleeved
the
goodnesse
of
the
Lord
in
the
land
of
the
living
.
O
how
great
is
thy
goodnesse
,
which
thou
hast
laid
up
for
them
that
fear
thee
:
31.
which
thou
hast
wrought
for
them
that
trust
in
thee
,
before
the
sons
of
men
.
Thou
shalt
hide
them
in
the
secret
of
thy
presence
from
the
pride
of
man
,
thou
shalt
keep
them
secretly
in
a
pavilion
from
the
strife
of
tongues
[
from
the
calumnies
and
aggravation
of
sins
by
Devils
.
]
I
said
in
my
haste
,
I
am
cut
off
from
before
thine
eyes
:
neverthelesse
thou
heardest
the
voice
of
my
supplication
,
when
I
cried
unto
thee
.
O
love
the
Lord
all
ye
his
Saints
:
for
the
Lord
preserveth
the
faithfull
,
and
plenteously
rewardeth
the
proud
doer
.
Be
of
good
courage
,
and
he
shall
strengthen
your
heart
:
all
ye
that
hope
in
the
Lord
.
The
Prayer
:
to
be
said
in
the
beginning
of
a
sicknesse
.
O
Almighty
God
mercifull
and
gracious
,
who
in
thy
justice
didst
send
sorrow
and
tears
,
sicknesse
and
death
into
the
world
as
a
punishment
for
mans
sins
,
and
hast
comprehended
all
under
sin
and
this
sad
covenant
of
sufferings
,
not
to
destroy
us
,
but
that
thou
mightest
have
mercy
upon
all
;
making
thy
justice
to
minister
to
mercy
,
short
afflictions
to
an
eternall
weight
of
glory
;
as
thou
hast
turned
my
sins
into
sicknesse
,
so
turn
my
sicknesse
to
the
advantages
of
holinesse
and
religion
,
of
mercy
and
pardon
,
of
faith
and
hope
,
of
grace
and
glory
:
thou
hast
now
called
me
to
the
fellowship
of
sufferings
;
Lord
by
the
instrument
of
religion
,
let
my
present
condition
be
so
sanctified
that
my
sufferings
may
be
united
to
the
sufferings
of
my
Lord
,
that
so
thou
mayest
pity
me
,
and
assist
me
;
relieve
my
sorrow
and
support
my
spirit
;
direct
my
thoughts
,
and
sanctifie
the
accidents
of
my
sicknesse
;
and
that
the
punishment
of
my
sin
may
be
the
school
of
vertue
;
In
which
since
thou
hast
now
entred
me
,
Lord
make
me
a
holy
proficient
;
that
I
may
behave
my self
as
a
son
under
discipline
,
humbly
,
and
obediently
,
evenly
,
and
penitently
;
that
I
may
come
by
this
means
neerer
unto
thee
;
that
if
I
shall
go
forth
of
this
sicknesse
by
the
gate
of
life
and
health
,
I
may
return
to
the
world
with
great
strengths
of
spirit
,
to
run
a
new
race
of
a
stricter
holinesse
,
and
a
more
severe
religion
:
Or
if
I
passe
from
hence
with
the
out-let
of
death
,
I
may
enter
into
the
bosome
of
my
Lord
,
and
may
feel
the
present
joyes
of
a
certain
hope
of
that
Sea
of
pleasures
in
which
all
thy
Saints
and
servants
shall
be
comprehended
to
eternall
ages
.
Grant
this
for
Jesus
Christ
his
sake
,
our
Dearest
Lord
and
Saviour
.
Amen
.
An
act
of
resignation
to
be
said
by
a
sick
person
in
all
the
evil
accidents
of
his
sicknesse
.
O
Eternall
God
,
thou
hast
made
me
and
sustained
me
,
thou
hast
blessed
me
in
all
the
dayes
of
my
life
,
and
hast
taken
care
of
me
in
all
variety
of
accidents
;
and
nothing
happens
to
me
in
vain
;
nothing
without
thy
providence
;
and
I
know
thou
smitest
thy
servants
in
mercy
and
with
designes
of
the
greatest
pity
in
the
world
:
Lord
I
humbly
lie
down
under
thy
rod
;
do
with
me
as
thou
pleasest
;
do
thou
choose
for
me
,
not
onely
the
whole
state
and
condition
of
being
,
but
every
little
and
great
accident
of
it
.
Keep
me
safe
by
thy
grace
,
and
then
use
what
instrument
thou
pleasest
of
bringing
me
to
thee
:
Lord
I
am
not
sollicitous
of
the
passage
,
so
I
may
get
thee
.
Onely
,
O
Lord
,
remember
my
infirmities
,
and
let
thy
servant
rejoyce
in
thee
alwayes
,
and
feel
and
confesse
,
and
glory
in
thy
goodnesse
.
O
be
thou
as
delightfull
to
me
in
this
my
medicinal
sicknesse
,
as
ever
thou
wert
in
any
of
the
dangers
of
my
prosperity
,
let
me
not
peevishly
refuse
thy
pardon
at
the
rate
of
a
severe
discipline
.
I
am
thy
servant
and
thy
creature
,
thy
purchased
possession
,
and
thy
son
,
I
am
all
thine
,
and
because
thou
hast
mercy
in
store
for
all
that
trust
in
thee
,
I
cover
my
eyes
,
and
in
silence
wait
for
the
time
of
my
redemption
.
Amen
.
A
Prayer
for
the
grace
of
Patience
.
MOst
Mercifull
and
Gracious
Father
,
who
in
the
redemption
of
lost
Mankind
by
the
passion
of
thy
most
holy
Son
hast
established
a
Covenant
of
sufferings
,
I
blesse
and
magnifie
thy
Name
that
thou
hast
adopted
me
into
the
inheritance
of
sons
,
and
hast
given
me
a
portion
of
my
elder
Brother
:
Lord
,
the
crosse
falls
heavy
and
sits
uneasie
upon
my
shoulders
;
my
spirit
is
willing
,
but
my
flesh
is
weak
,
I
humbly
beg
of
thee
that
I
may
now
rejoyce
in
this
thy
dispensation
and
effect
of
providence
;
I
know
and
am
perswaded
that
thou
art
then
as
gracious
when
thou
smitest
us
for
amendment
or
triall
,
as
when
thou
releevest
our
wearied
bodies
,
in
compliance
with
our
infirmity
:
I
rejoyce
O
Lord
in
thy
rare
and
mysterious
mercy
,
who
by
sufferings
hast
turned
our
misery
into
advantages
unspeakable
;
for
so
thou
makest
us
like
to
thy
Son
,
and
givest
us
a
gift
that
the
Angels
never
did
receive
;
for
they
cannot
die
in
conformity
to
,
and
imitation
of
their
Lord
and
ours
;
but
blessed
be
thy
Name
;
we
can
,
and
dearest
Lord
,
Let
it
be
so
.
Amen
.
II.
THou
who
art
the
God
of
patience
and
consolation
strengthen
me
in
the
inner
man
,
that
I
may
bear
the
yoak
and
burden
of
the
Lord
without
any
uneasie
and
uselesse
murmurs
,
and
ineffective
unwillingnesse
.
Lord
,
I
am
unable
to
stand
under
the
crosse
,
unable
of
my self
,
but
thou
,
O
Holy
Jesus
,
who
didst
feel
the
burden
of
it
,
who
didst
sink
under
it
,
and
wert
pleased
to
admit
a
man
to
bear
part
of
the
load
when
thou
underwentest
all
for
him
;
be
thou
pleased
to
ease
this
load
by
fortifying
my
spirit
;
that
I
may
be
strongest
when
I
am
weakest
,
and
may
be
able
to
do
and
suffer
every
thing
thou
pleasest
through
Christ
which
strengthens
me
.
Lord
,
if
thou
wilt
support
me
,
I
will
for
ever
praise
thee
;
If
thou
wilt
suffer
the
load
to
presse
me
yet
more
heavily
;
I
will
cry
unto
thee
and
complain
unto
my
God
,
and
at
last
I
will
lie
down
and
die
,
and
by
the
mercies
and
intercession
of
the
Holy
Jesus
,
and
the
conduct
of
thy
blessed
Spirit
,
and
the
ministery
of
Angels
,
passe
into
those
mansions
where
Holy
souls
rest
and
weep
no
more
.
Lord
pity
me
;
Lord
sanctifie
this
my
sicknesse
;
Lord
strengthen
me
;
Holy
Jesus
save
me
and
deliver
me
;
thou
knowest
how
shamefully
I
have
fallen
with
pleasure
;
in
thy
mercy
and
very
pity
,
let
me
not
fall
with
pain
too
.
O
let
me
never
charge
God
foolishly
,
nor
offend
thee
by
my
impatience
and
uneasie
spirit
,
nor
weaken
the
hands
and
hearts
of
those
that
charitably
minister
to
my
needs
:
but
let
me
passe
through
the
valley
of
tears
,
and
the
valley
of
the
shadow
of
death
with
safety
and
peace
,
with
a
meek
spirit
,
and
a
sense
of
the
divine
mercies
;
and
though
thou
breakest
me
in
pieces
,
my
hope
is
,
thou
wilt
gather
me
up
in
the
gatherings
of
eternity
.
Grant
this
eternall
God
,
Gracious
Father
,
for
the
merits
and
intercession
of
our
mercifull
high
Priest
,
who
once
suffered
for
me
,
and
for
ever
intercedes
for
me
,
our
most
gracious
and
ever
Blessed
Saviour
Jesus
.
A
Prayer
to
be
said
when
the
sick
man
takes
Physick
.
O
Most
blessed
and
eternall
Jesus
,
thou
who
art
the
great
Physician
of
our
souls
,
and
the
Sun
of
righteousnesse
arising
with
healing
in
thy
wings
;
to
thee
is
given
by
thy
heavenly
Father
the
Government
of
all
the
world
,
and
thou
disposest
every
great
and
little
accident
to
thy
Fathers
honour
,
and
to
the
good
and
comfort
of
them
that
love
and
serve
thee
:
Be
pleased
to
blesse
the
ministery
of
thy
servant
in
order
to
my
ease
and
health
,
direct
his
judgement
,
prosper
the
medicines
,
and
dispose
the
chances
of
my
sicknesse
fortunately
,
that
I
may
feel
the
blessing
and
loving
kindnesse
of
the
Lord
,
in
the
ease
of
my
pain
,
and
the
restitution
of
my
health
;
that
I
being
restored
to
the
society
of
the
living
,
and
to
thy
solemn
Assemblies
,
may
praise
thee
and
thy
goodnesse
secretly
among
the
faithfull
,
and
in
the
Congregation
of
thy
redeemed
ones
,
here
in
the
outer-courts
of
the
Lord
,
and
hereafter
in
thy
eternall
temple
for
ever
and
ever
.
Amen
.
SECT.
III.
Of
the
practise
of
the
grace
of
Faith
in
the
time
of
sicknesse
.
NOw
is
the
time
in
which
faith
appears
most
necessary
and
most
difficult
.
It
is
the
foundation
of
a
good
life
;
and
the
foundation
of
all
our
hopes
;
it
is
that
without
which
we
cannot
live
well
,
and
without
which
we
cannot
die
well
;
it
is
a
grace
that
then
we
shall
need
,
to
support
our
spirits
to
sustain
our
hopes
,
to
alleviate
our
sickesse
,
to
resist
temptations
,
to
prevent
despair
:
upon
the
belief
of
the
articles
of
our
religion
we
can
do
the
works
of
a
holy
life
;
but
upon
belief
of
the
promises
,
we
can
bear
our
sicknesse
patiently
and
die
cheerfully
.
The
sick
man
may
practise
it
in
the
following
instances
.
1.
Let
the
sick
man
be
careful
that
he
do
not
admit
of
any
doubt
concerning
that
which
he
beleeved
,
and
received
from
common
consent
in
his
best
health
and
dayes
of
election
and
religion
.
For
if
the
Devil
can
but
prevail
so
far
as
to
unfix
and
unrivet
the
resolution
and
confidence
or
fulnesse
of
assent
,
it
is
easie
for
him
so
to
unwinde
the
spirit
,
that
from
why
to
whether
or
no
,
from
whether
or
no
,
to
scarcely
not
,
from
scarcely
not
,
to
absolutely
not
at
all
are
steps
of
a
descending
and
falling
spirit
:
and
whatsoever
a
man
is
made
to
doubt
of
by
the
weaknesse
of
his
understanding
in
a
sicknesse
,
it
will
be
hard
to
get
an
instrument
strong
or
subtle
enough
to
reenforce
and
ensure
;
For
when
the
strengths
are
gone
by
which
faith
held
,
and
it
does
not
stand
firme
by
the
weight
of
its
own
bulk
and
great
constitution
,
nor
yet
by
the
cordage
of
a
tenacious
root
,
then
it
is
prepared
for
a
ruine
,
which
it
cannot
escape
in
the
tempests
of
a
sicknesse
and
the
assaults
of
a
Devil
.
*
Discourse
and
argument
,
*
the
line
of
tradition
,
and
a
never
*
failing
experience
,
*
the
Spirit
of
God
and
the
*
truth
of
miracles
,
*
the
word
of
prophecie
,
*
and
the
blood
of
Martyrs
,
*
the
excellencie
of
the
doctrine
and
*
the
necessity
of
men
,
Non
jam
validi
,
radicibus
haerens
Pondere
fixa
suo
.
*
the
riches
of
the
promises
,
*
and
the
wisdom
of
the
revelations
,
*
the
reasonablenesse
and
*
sublimity
,
the
*
concordance
and
the
*
usefulnesse
of
the
articles
,
and
*
their
complyance
with
all
the
needs
of
man
,
*
and
the
goverment
of
common
wealths
,
are
like
the
strings
and
branches
of
the
roots
,
by
which
faith
stands
firm
and
unmoveable
in
the
spirit
,
and
understanding
of
a
man
.
But
in
sicknesse
the
understanding
is
shaken
and
the
ground
is
removed
in
which
the
root
did
grapple
,
and
support
its
trunk
,
and
therefore
there
is
no
way
now
,
but
that
it
be
left
to
stand
upon
the
old
confidences
,
and
by
the
firmament
of
its
own
weight
;
it
must
be
left
to
stand
because
it
alwayes
stood
there
before
:
Sanctiusque
ac
reverentius
visum
de
actis
●●orum
credere
quam
scire
.
facit
and
as
it
stood
all
his
life
time
in
the
ground
of
understanding
,
so
it
must
now
be
supported
with
will
and
a
fixed
resolution
.
But
disputation
tempts
it
,
and
shakes
it
with
trying
,
and
overthrowes
it
with
shaking
.
Above
all
things
in
the
world
,
let
the
sick
man
fear
a
proposition
which
his
sickness
hath
put
into
him
,
contrary
to
the
discourses
of
health
,
and
a
sober
untroubled
reason
.
Fides
tua
te
salvum
faciet
;
non
exercitati●
scriptururam
.
Fides
in
regula
posita
est
;
(
scil.
in
symbolo
quod
jam
recitaverat
)
habet
legem
,
&
salutem
de
observatione
legi●●t
exercitatio
autem
in
curiositate
consistit
,
habens
gloriam
solam
de
peritiae
studio
:
Cedat
curiositas
fidei
;
cedat
gloria
saluri
.
Tert.
de
praescript
.
2.
Let
the
sick
man
mingle
the
recital
of
his
Creed
together
with
his
devotions
,
and
in
that
let
him
account
his
faith
;
not
in
curiosity
and
factions
,
in
the
confessions
of
parties
and
interests
;
for
some
over
froward
zeals
are
so
earnest
to
professe
their
little
and
uncertain
articles
,
S.
Augustinus
vocat
symbolum
comprehensionem
fidei
vestrae
atque
perfectionem
Cordis
signaculum
,
&
nostrae
militiae●
acramentum
.
Amb
lib.
3.
de
veland
virgin
.
Aug.
serm.
115.
and
glory
so
to
die
in
a
particular
and
divided
communion
,
that
in
the
profession
of
their
faith
they
lose
or
discompose
their
charity
;
Non
per
difficiles
nos
Deus
ad
beatam
vita●n
quaestiones
vocat
.
In
absoluto
nobis
&
facili
est
aeternitas
:
●esum
suscitatum
a
mortuis
per
Deum
credere
&
ipsum
esse
Dominum
confiteri
.
S.
Hilar.
lib.
10.
de
Trinit.
let
it
be
enough
that
we
secure
our
interest
of
heaven
,
though
we
do
not
go
about
to
appropriate
the
mansions
to
our
sect
;
for
every
good
man
hopes
to
be
saved
as
he
is
a
Christian
,
and
not
as
he
is
a
Lutheran
or
of
another
division
.
Haec
est
fides
Catholica
(
de
symbolo
suo
dixit
Athanasiu
,
velqu
cuncque
author
est
.
S.
Athanas
.
de
fide
Nicena
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ep
ad
Epict.
However
those
articles
upon
which
he
can
build
the
exercise
of
any
vertue
in
his
sicknesse
,
or
upon
the
stock
of
which
he
can
improve
his
present
condition
,
are
such
as
consist
in
the
greatnesse
and
goodnesse
,
the
veracity
and
mercy
of
God
thorough
Jesus
Christ
;
nothing
of
which
can
be
concerned
in
the
fond
disputations
which
faction
and
interest
hath
too
long
maintained
in
Christendom
.
3.
Let
the
sick
mans
faith
especially
be
active
about
the
promises
of
grace
,
and
the
excellent
things
of
the
gospel
;
those
which
can
comfort
his
sorrowes
,
and
enable
his
patience
;
those
upon
the
hopes
of
which
,
he
did
the
duties
of
his
life
,
and
for
which
he
is
not
unwilling
to
dye
;
such
as
the
intercession
and
advocation
of
Christ
,
remission
of
sins
,
the
resurrection
,
the
mysterious
arts
and
mercies
of
mans
redemption
,
Christs
triumph
over
death
,
and
all
the
powers
of
hell
,
the
covenant
of
grace
,
or
the
blessed
issues
of
repentance
,
and
above
all
,
the
article
of
eternal
life
,
upon
the
strength
of
which
11000
virgins
went
cheerfully
together
to
their
martyrdome
,
and
20000
Christians
were
burned
by
Dioclesian
on
a
Christmas
day
,
and
whole
armies
of
Asian
Christians
offered
themselves
to
the
Tribunals
of
Arius
Anthonius
,
Tertul.
ad
Sapul
.
and
whole
colledges
of
severe
persons
were
instituted
,
who
lived
upon
religion
,
whose
dinner
was
the
Eucharist
,
whose
supper
was
praise
,
and
their
nights
were
watches
,
and
their
dayes
were
labour
;
for
the
hope
of
which
then
men
counted
it
gain
to
lose
their
estates
and
gloried
in
their
sufferings
,
and
rejoyced
in
their
persecutions
,
and
were
glad
at
their
disgraces
;
this
is
the
article
that
hath
made
all
the
Martyrs
of
Christ
confident
and
glorious
,
and
if
it
does
not
more
then
sufficiently
strengthen
our
spirits
to
the
present
suffering
it
is
because
we
understand
it
not
,
but
have
the
appetites
of
beasts
and
fools
.
But
if
the
sick
man
fixes
his
thoughts
and
lets
his
habitation
to
dwell
here
,
he
swells
his
hope
and
masters
his
fears
,
and
eases
his
sorrows
,
and
overcomes
his
temptations
.
4.
Let
the
sick
man
endeavour
to
turn
his
faith
of
the
Articles
into
love
of
them
;
and
that
will
be
an
excellent
instrument
,
not
onely
to
refresh
his
sorrows
,
but
to
confirm
his
faith
in
defiance
of
all
temptations
.
For
a
sick
man
and
a
disturbed
understanding
are
not
competent
and
fit
instruments
,
to
judge
concerning
the
reasonablenesse
of
a
proposition
;
But
therefore
let
him
consider
and
love
it
,
because
it
is
usefull
and
necessary
,
profitable
and
gracious
;
and
when
he
is
once
in
love
with
it
,
and
then
also
renews
his
love
to
it
,
when
he
feels
the
need
of
it
;
he
is
an
interested
person
,
and
for
his
own
sake
will
never
let
it
go
,
and
passe
into
the
shadows
of
doubting
,
or
the
utter-darknesse
of
infidelity
.
An
act
of
love
will
make
him
have
a
mind
to
it
,
and
we
easily
beleeve
what
we
love
,
but
very
uneasily
part
with
our
belief
which
we
for
so
great
an
interest
have
chosen
,
and
entertained
with
a
great
affection
.
5.
Let
the
sick
person
be
infinitely
carefull
that
his
faith
be
not
tempted
by
any
man
,
or
any
thing
,
and
when
it
is
in
any
degree
weakned
,
let
him
lay
fast
hold
upon
the
conclusion
,
upon
the
Article
it self
,
and
by
earnest
prayer
beg
of
God
to
guide
him
in
certainty
and
safety
.
For
let
him
consider
that
the
Article
is
better
then
all
its
contrary
or
contradictory
,
and
he
is
concerned
that
it
be
true
,
and
concerned
also
that
he
do
beleeve
it
:
but
he
can
receive
no
good
at
all
,
if
Christ
did
not
die
,
if
there
be
no
resurrection
,
if
his
Creed
hath
deceived
him
:
therefore
all
that
he
is
to
do
is
to
secure
his
hold
,
which
he
can
do
no
way
but
by
prayer
and
by
his
interest
.
And
by
this
Argument
or
instrument
it
was
that
Socrates
refreshed
the
evil
of
his
condition
,
when
he
was
to
drink
his
aconite
.
If
the
soul
be
immortall
,
and
perpetuall
rewards
be
laid
up
for
wise
souls
,
In
Phoedo
.
then
I
lose
nothing
by
my
death
;
but
if
there
be
not
,
then
I
lose
nothing
by
my
opinion
,
for
it
supports
my
spirit
in
my
passage
,
and
the
evil
of
being
deceived
cannot
overtake
me
when
I
have
no
being
.
So
it
is
with
all
that
are
tempted
in
their
faith
.
If
those
Articles
be
not
true
,
then
the
men
are
nothing
;
if
they
be
true
,
then
they
are
happy
;
and
if
the
Article
fails
there
can
be
no
punishment
for
beleeving
;
but
if
they
be
true
,
my
not
beleeving
destroyes
all
my
portion
in
them
and
possibility
to
receive
the
excellent
things
which
they
contain
.
By
faith
we
quench
the
fiery
darts
of
the
Devil
;
but
if
our
faith
be
quenched
,
wherewithall
shall
we
be
able
to
endure
the
assault
?
therefore
seiz
upon
the
Article
,
and
secure
the
great
object
,
and
the
great
instrument
,
that
is
,
the
hopes
of
pardon
,
and
eternall
life
through
Iesus
Christ
,
and
do
this
by
all
means
and
by
any
instrument
artificiall
,
or
inartificiall
,
by
argument
,
or
by
stratagem
,
by
perfect
resolution
,
or
by
discourse
,
by
the
hand
and
ears
of
premisses
,
or
the
foot
of
the
conclusion
,
by
right
or
by
wrong
,
because
we
understand
it
,
or
because
we
love
it
,
super
totam
materiam
,
because
I
will
,
and
because
I
ought
,
because
it
is
safe
to
do
so
,
and
because
it
is
not
safe
to
do
otherwise
,
because
if
I
do
I
may
receive
a
good
,
and
because
if
I
do
not
I
am
miserable
;
either
for
that
I
shall
have
a
portion
of
sorrows
,
or
that
I
can
have
no
portion
of
good
things
.
SECT.
IV.
Acts
of
faith
by
way
of
prayer
and
ejaculation
to
be
said
by
sick
men
in
the
dayes
of
their
temptation
.
LOrd
whither
shall
I
go
?
thou
hast
the
words
of
eternall
life
?
I
beleeve
in
God
the
Father
Almighty
,
and
in
Jesus
Christ
his
onely
Son
our
Lord
,
&c.
And
I
beleeve
in
the
Holy
Ghost
,
&c.
Lord
I
beleeve
;
help
thou
mine
unbelief
.
I
know
and
am
perswaded
by
the
Lord
Jesus
]
that
none
of
us
liveth
to
himself
,
and
no
man
dieth
to
himself
.
For
whether
we
live
,
we
live
unto
the
Lord
,
and
whether
we
die
,
we
die
unto
the
Lord
:
Rom.
14.6
.
whether
we
live
therefore
or
die
,
we
are
the
Lords
.
If
God
be
for
us
,
who
can
be
against
us
?
He
that
spared
not
his
own
Son
but
delivered
him
up
for
us
all
:
how
shall
he
not
with
him
give
us
all
things
?
Who
shall
lay
any
thing
to
the
charge
of
Gods
elect
?
It
is
God
that
justifieth
;
who
is
he
that
condemneth
?
It
is
Christ
that
died
,
yea
rather
that
is
risen
again
,
who
is
even
at
the
right
hand
of
God
,
Rom.
8.31
.
&c.
who
also
maketh
intercession
for
us
.
If
any
man
sin
we
have
an
Advocate
with
the
Father
,
1
Joh.
2.1
.
Jesus
Christ
the
righteous
,
and
he
is
the
propitiation
for
our
sins
.
This
is
a
faithfull
saying
,
and
worthy
of
all
acceptation
,
that
Jesus
Christ
came
into
the
world
to
save
sinners
.
O
grant
,
that
I
may
obtain
mercy
,
that
in
me
Jesus
Christ
may
shew
forth
all
long-suffering
,
1
Tim.
1.15
.
that
I
may
beleeve
in
him
to
life
everlasting
.
I
am
bound
to
give
thanks
unto
God
alway
,
because
God
hath
from
the
beginning
chosen
me
to
salvation
,
through
sanctification
of
the
Spirit
,
and
belief
of
the
truth
whereunto
he
called
me
by
the
Gospel
,
2
Thes.
2.13
.
to
the
obtaining
of
the
glory
of
the
Lord
Jesus
Christ
.
Now
our
Lord
Jesus
Christ
himself
,
and
God
even
our
Father
which
hath
loved
us
,
and
hath
given
us
everlasting
consolation
,
and
good
hope
through
grace
,
Ibid.
v.
16
,
17.
Comfort
my
heart
and
stablish
me
in
every
good
word
and
work
.
The
Lord
direct
my
heart
into
the
love
of
God
,
2
Thes.
3.5
.
and
into
the
patient
waiting
for
Christ
.
O
that
our
God
would
count
me
worthy
of
this
calling
,
and
fulfill
all
the
good
pleasure
of
his
goodnesse
,
and
the
work
of
faith
with
power
.
That
the
Name
of
our
Lord
Jesus
Christ
may
be
glorified
in
me
,
2
Thes.
1.11
.
and
I
in
him
,
according
to
the
grace
of
our
God
and
the
Lord
Jesus
Christ
.
Let
us
who
are
of
the
day
be
sober
,
putting
on
the
brest-plate
of
faith
and
love
,
and
for
an
helmet
,
the
hope
of
salvation
.
For
God
hath
not
appointed
us
to
wrath
,
but
to
obtain
salvation
by
our
Lord
Jesus
Christ
,
who
died
for
us
,
that
whether
we
wake
or
sleep
,
we
should
live
together
with
him
.
Wherefore
comfort
your selves
together
and
edifie
one
another
.
1
Thes.
5.9
,
10.
There
is
no
name
under
heaven
whereby
we
can
be
saved
,
but
onely
the
Name
of
the
Lord
Jesus
.
Act.
3.23
.
And
every
soul
which
will
not
hear
that
Prophet
shall
be
destroyed
from
among
the
people
.
God
forbid
that
I
should
glory
,
save
in
the
Crosse
of
Jesus
Christ
.
I
desire
to
know
nothing
but
Jesus
Christ
and
him
crucified
.
For
to
me
to
live
is
Christ
,
and
to
die
is
gain
.
Cease
ye
from
man
,
whose
breath
is
in
his
nostrils
:
Isa.
2.22
for
wherein
is
he
to
be
accounted
of
?
But
the
just
shall
live
by
faith
.
Lord
,
I
beleeve
that
thou
art
the
Christ
,
the
Son
of
God
,
the
Saviour
of
the
world
,
the
resurrection
and
the
life
;
and
he
that
beleeveth
in
thee
,
Joh.
11.25
.
though
he
were
dead
,
yet
shall
he
live
.
Jesus
said
unto
her
,
Said
I
not
to
thee
,
that
if
thou
wouldest
beleeve
thou
shouldst
see
the
glory
of
God
?
Ibid.
ver.
40.
O
death
where
is
thy
sting
?
O
grave
where
is
thy
victory
?
the
sting
of
death
is
sin
,
and
the
strength
of
sin
is
the
Law
.
But
thanks
be
to
God
which
giveth
us
the
victory
through
our
Lord
Jesus
Christ
.
1
Cor.
15.55
.
Lord
make
me
stedfast
and
unmoveable
alwayes
abounding
in
the
work
of
the
Lord
;
Ibid.
For
I
know
that
my
labour
is
not
in
vain
in
the
Lord
.
The
Prayer
[
for
the
grace
and
strengths
of
faith
.
O
Holy
and
eternall
Jesus
,
who
didst
die
for
me
and
for
all
mankind
,
abolishing
our
sin
,
reconciling
us
to
God
,
adopting
us
into
the
portion
of
thine
heritage
,
and
establishing
with
us
a
covenant
of
faith
and
obedience
,
making
our
souls
to
rely
upon
spirituall
strengths
,
by
the
supports
of
a
holy
belief
,
and
the
expectation
of
rare
promises
,
and
the
infallible
truths
of
God
:
O
let
me
for
ever
dwell
upon
the
rock
,
leaning
upon
thy
arm
,
beleeving
thy
word
,
trusting
in
thy
promises
,
waiting
for
thy
mercies
,
and
doing
thy
commandements
,
that
the
Devil
may
not
prevail
upon
me
,
and
my
own
weaknesses
may
not
abuse
or
unsettle
my
perswasions
,
nor
my
sins
discompose
my
just
confidence
in
thee
and
thy
eternall
mercies
.
Let
me
alwayes
be
thy
servant
and
thy
disciple
,
and
die
in
the
communion
of
thy
Church
,
of
all
faithfull
people
;
Lord
I
renounce
whatsoever
is
against
thy
truth
,
and
if
secretly
I
have
or
do
beleeve
any
false
proposition
,
I
do
it
in
the
simplicity
of
my
heart
and
great
weaknesse
;
and
if
I
could
discover
it
,
would
dash
it
in
pieces
by
a
solemn
disclaiming
it
;
for
thou
art
the
Way
,
the
Truth
,
and
the
Life
;
and
I
know
that
whatsoever
thou
hast
declared
that
is
the
truth
of
God
,
and
I
do
firmly
adhere
to
the
religion
thou
hast
taught
,
and
glory
in
nothing
so
much
as
that
I
am
a
Christian
,
that
thy
name
is
called
upon
me
:
O
my
God
,
though
I
die
yet
will
I
put
my
trust
in
thee
.
In
thee
O
Lord
have
I
trusted
,
let
me
never
be
confounded
.
Amen
.
SECT.
V.
Of
the
practise
of
the
Grace
of
Repentance
in
time
of
the
Sicknesse
.
MEn
generally
do
very
much
dread
sudden
death
,
and
pray
against
it
passionately
;
and
certainly
it
hath
in
it
great
inconveniences
accidentally
to
mens
estates
,
to
the
settlement
of
families
,
to
the
culture
and
trimming
of
souls
,
and
it
robs
a
man
of
the
blessings
which
may
be
consequent
to
sickness
,
and
to
the
passive
graces
,
and
holy
contentions
of
a
Christian
,
Desce●●li
sti
ad
Olympia
sed
ne●o
praeter
te
:
coronam
habes
,
victoriam
non
habes
.
while
he
descends
to
his
grave
without
an
adversary
or
a
tryal
:
and
a
good
man
may
be
taken
at
such
a
disadvantage
,
that
a
sudden
death
would
be
a
great
evil
,
even
to
the
most
excellent
person
,
if
it
strikes
him
in
an
unlucky
circumstance
:
But
these
considerations
are
not
the
onely
ingredients
into
those
mens
discourse
,
who
pray
violently
against
sudden
deaths
;
for
possibly
if
this
were
all
,
there
may
be
in
the
condition
of
sudden
death
something
to
make
recompence
for
the
evils
of
the
over-hasty
accident
.
For
certainly
,
it
is
a
lesse
temporal
evil
to
fall
by
the
rudenesse
of
a
sword
,
then
the
violences
of
a
Feaver
,
and
the
axe
is
much
a
lesse
affliction
then
a
strangury
;
and
though
a
sicknesse
tries
our
vertues
,
yet
a
sudden
death
is
free
from
temptation
:
a
sicknesse
may
be
more
glorious
and
a
sudden
death
more
safe
;
the
deadest
deaths
are
best
,
the
shortest
and
least
premeditate
;
Mitius
ille
perit
subita
qui
mergitur
unda
;
Quam
sua
qui
liquidis
brachia
lassat
aquis
.
Ovid.
so
Caesar
said
;
and
Pliny
called
a
short
death
the
greatest
fortune
of
a
mans
life
.
For
even
good
men
have
been
forced
to
an
undecencie
of
deportment
by
the
violences
of
pain
:
Etiam
innocentes
mentiri
cogit
dolor
.
and
Cicero
observes
concerning
Hercules
,
that
he
was
broken
in
pieces
with
pain
,
even
then
when
he
sought
for
immortality
by
his
death
,
being
tortured
with
a
plague
knit
up
in
the
lappet
of
his
shirt
.
Ipse
illigatus
peste
interimor
textili
.
And
therefore
as
a
sudden
death
certainly
loses
the
rewards
of
a
holy
sicknesse
,
so
it
makes
that
a
man
shall
not
so
much
hazard
and
lose
the
rewards
of
a
holy
life
.
But
the
secret
of
this
affair
is
a
worse
matter
;
men
live
at
that
rate
;
either
of
an
habitual
wickednesse
,
or
else
a
frequent
repetition
of
single
acts
of
killing
and
deadly
sins
,
that
a
sudden
death
is
the
ruine
of
all
their
hopes
,
and
a
perfect
consignation
to
an
eternal
sorrow
.
But
in
this
case
also
,
so
is
a
lingring
sicknesse
;
for
our
last
sicknesse
may
change
us
from
life
to
health
,
from
health
to
strength
,
from
strength
to
the
firmnesse
and
confirmation
of
habitual
graces
;
but
it
cannot
change
a
man
from
death
to
life
,
and
begin
and
finish
that
processe
which
sits
not
down
but
in
the
bosom
of
blessednesse
.
He
that
washes
in
the
morning
when
his
bath
is
seasonable
and
healthful
is
not
onely
made
clean
,
but
sprightly
,
and
the
blood
is
brisk
and
coloured
like
the
first
springing
of
the
morning
;
but
they
that
wash
their
dead
,
cleanse
the
skin
,
and
leave
palenesse
upon
the
cheek
,
and
stiffnesse
in
all
the
joynts
.
A
repentance
upon
our
death-bed
bed
is
like
washing
the
coarse
,
Lavor
honesta
hora
&
salubri
quae
mihi
&
calorem
&
sanguine●
servet
.
Rigere
&
pallere
post
lavacrum
mortuus
possum
Tertul.
Apol.
c.
42.
it
is
cleanly
and
civil
;
but
makes
no
change
deeper
then
the
skin
;
But
God
knowes
,
it
is
a
custom
so
to
wash
them
that
are
going
to
dwell
with
dust
,
and
to
be
buried
in
the
lap
of
their
kinred
,
earth
;
Cognata
faece
sepulti
.
but
all
their
lives
time
wallow
in
pollutions
without
any
washing
at
all
;
or
if
they
do
it
is
like
that
of
the
Dardani
who
washed
but
thrice
in
all
their
life
time
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Aelian
.
lib.
4.
var.
hist.
cap.
1.
when
they
are
born
,
and
when
they
marry
,
and
when
they
die
;
when
they
are
baptized
,
or
against
a
solemnity
,
or
for
the
day
of
their
funeral
:
but
these
are
but
ceremonious
washings
,
and
never
purifie
the
soul
,
if
it
be
stained
and
hath
sullied
the
whitenesse
of
its
baptismal
robes
.
*
God
intended
we
should
live
a
holy
life
,
*
he
contracted
with
us
in
Jesus
Christ
for
a
holy
life
,
Vide
August
.
lib.
50.
Hom.
Hom.
4.
&
serm.
57.
de
te●pore
.
Faustum
ad
Paulinum
.
Ep.
1.
in
Biblioth.
pp.
tom
.
●
.
vet.
ed
t.
Concil.
Arelat.
1.
c.
3.
Carthag.
4.
c
7.8
.
*
he
made
no
abatements
of
the
strictest
sense
of
it
,
but
such
as
did
necessarily
comply
with
humane
infirmities
or
possibilities
,
that
is
he
understood
it
in
the
sense
of
repentance
,
which
stil
is
so
to
renew
our
duty
,
that
it
may
be
a
holy
life
in
the
second
sense
;
that
is
,
some
great
portion
of
our
life
to
be
spent
in
living
as
Christians
should
,
*
a
resolving
to
repent
upon
our
death-bed
is
the
greatest
mockery
of
God
in
the
world
,
and
the
most
perfect
contradictory
to
all
his
excellent
designes
of
mercy
and
holinesse
;
for
therefore
he
threatned
us
with
hell
if
we
did
not
,
and
he
promised
heaven
,
if
we
did
live
a
holy
life
:
and
a
late
repentance
promises
heaven
to
us
upon
other
conditions
,
—
Quis
luce
suprema
Dimisiste
mea●sero
non
ingemit
horas
Sil.
Ital.
l.
15.
even
when
we
have
lived
wickedly
.
*
It
renders
a
man
uselesse
and
intolerable
to
the
world
;
taking
off
the
great
curb
of
religion
,
of
fear
,
and
hope
,
and
permitting
all
impiety
with
the
greatest
impunity
and
incouragement
in
the
world
;
*
by
this
means
we
see
so
many
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
Philo
calls
them
,
Sic
contra
r●rum
natnraemunera
nota
Corvus
maturis
frugitus
ova
refert
.
or
as
the
prophets
pueros
centum
annorum
,
children
of
almost
an
hundred
years
old
,
In
Adrian
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
upon
whose
grave
we
may
write
the
inscriptions
which
was
upon
the
tomb
of
Similis
in
Xiphilin
.
Here
he
lies
who
was
so
many
years
,
but
lived
but
seven
;
*
and
the
course
of
nature
runs
counter
to
the
perfect
designes
of
piety
,
and
*
God
who
gave
us
a
life
to
live
to
him
is
only
served
at
our
death
,
when
we
die
to
all
the
world
;
*
and
we
undervalue
the
great
promises
made
by
the
Holy
Jesus
,
for
which
the
piety
,
the
strictest
unerring
piety
of
ten
thousand
ages
is
not
a
proportionable
exchange
;
Vide
life
of
Christ
,
Dise
of
repentance
Rule
of
holy
living
chap.
4.
Sect.
of
repentance
;
and
volume
of
Serm.
serm.
5
,
6.
yet
we
think
it
a
hard
bargain
to
get
heaven
,
if
we
be
forced
to
part
with
one
lust
,
or
live
soberly
twenty
years
:
But
like
[
](A64099-e19820-b)a
a
Ne
tamen
ad
stygia
famulus
descenderet
umbras
Ureret
implicitum
cum
scelerata
lues
Cavimus
—
Demetrius
Afer
who
having
lived
a
slave
all
his
life
time
,
yet
desired
to
descend
to
his
grave
in
freedom
,
begged
manumission
of
his
Lord
)
we
lived
in
the
bondage
of
our
sin
all
our
dayes
and
hope
to
dye
the
Lords
freed
man
:
*
but
above
all
,
this
course
of
a
delayed
repentance
must
of
necessity
therefore
be
ineffective
,
and
certainly
mortal
,
because
it
is
an
intire
destruction
of
the
very
formality
and
essential
constituent
reason
of
religion
;
which
I
thus
demonstrate
.
When
God
made
man
and
propounded
to
him
an
immortal
and
a
blessed
state
,
as
the
end
of
his
hopes
and
the
perfection
of
his
condition
,
he
did
not
give
it
him
for
nothing
,
but
upon
certain
conditions
,
which
although
they
could
add
nothing
to
God
,
yet
they
were
such
things
which
man
could
value
,
and
they
were
his
best
:
and
God
had
made
appetites
of
pleasure
in
man
,
that
in
them
the
scene
of
his
obedience
should
lye
.
For
when
God
made
instances
of
mans
obedience
,
he
1.
either
commanded
such
things
to
be
done
,
which
man
did
naturally
desire
,
or
2.
such
things
which
did
contradict
his
natural
desires
,
or
3.
such
which
were
indifferent
.
Not
the
first
and
the
last
.
For
it
could
be
no
effect
of
love
or
duty
towards
God
for
a
man
to
eat
when
he
was
impatiently
hungry
,
and
could
not
stay
from
eating
;
neither
was
it
any
contention
of
obedience
or
labour
of
love
for
a
man
to
look
Eastward
once
a
day
,
or
turn
his
back
when
the
North
winde
blew
fierce
and
loud
.
Therefore
for
the
trial
and
instance
of
obedience
,
God
made
his
laws
so
,
that
they
should
lay
restraint
upon
mans
appetites
;
so
that
man
might
part
with
something
of
his
own
,
that
he
may
give
to
God
his
will
,
and
deny
it
to
himself
for
the
interest
of
his
service
;
and
chastity
is
the
denyall
of
a
violent
desire
,
and
justice
is
parting
with
money
that
might
help
to
inrich
me
,
and
meekness
is
a
huge
contradiction
to
pride
and
revenge
;
and
the
wandring
of
our
eyes
,
and
the
greatnesse
of
our
fancy
,
and
our
imaginative
opinions
are
to
be
lessened
,
that
we
may
serve
God
;
there
is
no
other
way
of
serving
God
,
we
have
nothing
else
to
present
unto
him
;
we
do
not
else
give
him
any
thing
or
part
of
our selves
,
but
when
we
for
his
sake
part
with
what
we
naturally
desire
;
and
difficulty
is
essential
to
vertue
,
and
without
choice
there
can
be
no
reward
,
&
in
the
satisfaction
of
our
natural
desires
there
is
no
election
,
we
run
to
them
as
beasts
to
the
river
or
the
crib
.
If
therefore
any
man
shall
teach
or
practise
such
a
religion
that
satisfies
all
our
natural
desires
in
the
dayes
of
desire
and
passion
,
of
lust
and
appetites
,
and
only
turns
to
God
when
his
appetites
are
gone
,
&
his
desires
cease
,
this
man
hath
overthrown
the
very
being
of
vertues
,
and
the
essential
constitution
of
religion
;
Religion
is
no
religion
,
and
vertue
is
no
act
of
choice
,
and
reward
comes
by
chance
and
without
condition
,
if
we
onely
are
religious
when
we
cannot
choose
,
if
we
part
with
our
money
when
we
cannot
keep
it
,
with
our
lust
when
we
cannot
act
it
,
with
our
desires
when
they
have
left
us
;
Cogimur
a
suetis
animum
suspendere
rebus
,
Atque
ut
vivamus
vivere
desinimus
Corn.
Gallus
.
death
is
a
certain
mortifier
;
but
that
mortification
is
deadly
,
not
useful
to
the
purposes
of
a
spiritual
life
.
When
we
are
compeld
to
depart
from
our
evil
customs
and
leave
to
live
,
that
we
may
begin
to
live
,
then
we
dye
to
dye
;
that
life
is
the
prologue
to
death
and
thenceforth
we
die
eternally
.
S.
Cyril
speaks
of
certain
people
that
chose
to
worship
the
sun
because
he
was
a
day
God
;
for
believing
that
he
was
quenched
every
●●ght
in
the
sea
,
or
that
he
had
no
influence
upon
them
that
light
up
candles
and
lived
by
the
light
of
fire
,
they
were
confident
they
might
be
Atheists
all
night
and
live
as
they
list
.
Men
who
divide
their
little
portion
of
time
between
religion
and
pleasures
,
between
God
and
Gods
enemy
,
think
that
God
is
to
rule
,
but
in
his
certain
period
of
time
,
and
that
our
life
is
the
stage
for
passion
and
folly
,
and
the
day
of
death
for
the
work
of
our
life
;
but
as
to
God
,
both
the
day
and
night
are
alike
,
so
are
the
first
and
the
last
of
our
dayes
;
all
are
his
due
,
and
he
will
account
severely
with
us
for
the
follies
of
the
first
,
and
the
evil
of
the
last
;
The
evils
and
the
pains
are
great
which
are
reserved
for
those
who
defer
their
restitution
to
Gods
favour
till
their
death
.
Gnossius
haec
Rhadamanthus
habet
durissima
regna
Castigatque
auditque
dolos
subigit
;
fateri
Quae
quis
apud
superos
furto
laetatus
inani
Disttulit
in
seram
commissa
piacula
mortem
.
Aened
.
6.
And
therefore
Antisthenes
said
well
;
It
is
not
the
happy
death
,
but
the
happy
life
that
makes
man
happy
.
It
is
in
piety
as
in
fame
and
reputation
:
he
secures
a
good
name
but
loosely
that
trusts
his
fame
and
celebritie
onely
to
his
ashes
:
—
Cineri
gloria
sera
venit
.
and
it
is
more
a
civilitie
〈◊〉
then
the
base
of
a
firm
reputation
,
that
men
speak
honour
of
their
departed
relatives
:
but
if
their
life
be
vertuous
it
forces
honour
from
contempt
,
and
snatches
it
from
the
hand
of
envy
,
Tu
mihi
quod
rarum
est
,
vivo
sublime
dedisti
,
Nomen
ab
exequiis
quod
dare
fama
solet
.
and
it
shines
thorough
the
crevises
of
detraction
,
and
as
it
anointed
the
head
of
the
living
,
so
it
embalms
the
body
of
the
dead
.
From
these
premises
if
followes
that
when
we
discourse
of
a
sick
mans
repentance
,
it
is
intended
to
be
,
not
a
beginning
but
the
prosecution
and
consummation
of
the
covenant
of
repentance
,
which
Christ
stipulated
with
us
in
Baptisme
,
and
which
we
needed
all
our
life
,
and
which
we
began
long
before
this
last
arrest
,
and
in
which
we
are
now
to
make
further
progresse
,
that
we
may
arrive
to
that
integrity
and
fulnesse
of
of
dutie
,
that
our
sins
may
be
blotted
out
,
when
the
times
of
refreshing
shall
come
from
the
presence
of
the
Lord
.
SECT.
VI.
Rules
for
the
practise
of
Repentance
in
sicknesse
.
1.
LEt
the
sick
man
consider
at
what
gate
this
sicknesse
entred
;
and
if
he
can
discover
the
particular
,
let
him
instantly
,
passionately
,
and
with
great
contrition
dash
the
crime
in
pieces
,
lest
he
descend
into
his
grave
in
the
midst
of
a
sin
and
thence
remove
into
an
ocean
of
eternal
sorrowes
;
but
if
he
onely
suffers
the
common
fate
of
man
,
and
knowes
not
the
particular
inlet
,
he
is
to
be
governed
by
the
following
measures
.
2.
Inquire
into
the
repentance
of
thy
former
life
,
particularly
;
whether
it
were
of
a
great
and
perfect
grief
,
and
productive
of
fixed
resolutions
of
holy
living
,
and
reductive
of
these
to
act
?
How
many
dayes
and
nights
have
we
spent
in
sorrow
or
care
,
in
habitual
and
actual
pursuances
of
vertue
?
what
instrument
we
have
chosen
and
used
for
the
eradication
of
sin
?
how
we
have
judged
our selves
,
and
how
punished
?
and
in
summe
whether
we
have
by
the
grace
of
repentance
changed
our
life
from
criminal
to
vertuous
,
from
one
habit
to
another
?
and
whether
we
have
paid
for
the
pleasure
of
our
sin
by
smart
,
or
sorrow
,
by
the
effusion
of
alms
,
or
pernoctations
or
abodes
in
prayers
,
so
as
the
spirit
hath
been
served
in
our
repentance
,
as
earnestly
,
and
as
greatly
as
our
appetites
have
been
provided
for
in
the
dayes
of
our
shame
and
folly
?
3.
Supply
the
imperfections
of
thy
repentance
by
a
general
or
universal
sorrow
,
for
the
sins
not
onely
since
the
last
communion
or
absolution
,
but
of
thy
whole
life
;
for
all
sins
known
and
unknown
,
repented
and
unrepented
,
of
ignorance
or
infirmity
,
which
thou
knowest
,
or
which
others
have
accused
thee
of
;
thy
clamorous
and
thy
whispering
sins
,
the
sinnes
of
scandall
,
and
the
sinnes
of
a
secret
conscience
,
of
the
flesh
and
of
the
spirit
:
for
it
would
be
but
a
sad
arrest
to
thy
soul
wandring
in
strange
and
unusuall
regions
to
see
a
scroll
of
uncancelled
sins
represented
and
charged
upon
thee
for
want
of
care
and
notices
,
and
that
thy
repentance
shall
become
invalid
,
because
of
its
imperfections
.
4.
To
this
purpose
it
is
usually
advised
by
spirituall
persons
,
that
the
sick
man
make
an
universal
confession
,
or
a
renovation
and
repetition
of
all
the
particular
confessions
and
accusations
of
his
whole
life
;
that
now
at
the
foot
of
his
account
he
may
represent
the
summe
totall
to
God
,
and
his
conscience
,
and
make
provisions
for
their
remedie
and
pardon
according
to
his
present
possibilities
.
5.
Now
is
the
time
to
make
reflex
acts
of
repentance
;
that
as
by
a
general
repentance
we
supply
the
want
of
the
just
extension
of
parts
:
so
by
this
we
may
supply
the
proper
measures
of
the
intension
of
degrees
.
In
our
health
we
can
consider
concerning
our
own
acts
whether
they
be
real
or
hypocritical
,
essential
or
imaginary
,
sincere
or
upon
interest
,
integrall
or
imperfect
,
commensurate
or
defective
,
and
although
it
is
a
good
caution
of
securities
after
all
our
care
and
diligence
still
to
suspect
our selves
,
and
our
own
deceptions
,
and
for
ever
to
beg
of
God
pardon
and
acceptance
in
the
union
of
Christs
passion
,
and
intercession
;
yet
in
proper
speaking
,
reflex
acts
of
repentance
,
being
a
suppletory
after
the
imperfection
of
the
direct
,
are
then
most
fit
to
be
used
when
we
cannot
proceed
in
,
and
prosecute
the
direct
actions
.
To
repent
because
we
cannot
repent
,
and
to
grieve
because
we
cannot
grieve
,
was
a
device
invented
to
serve
the
turn
of
the
mother
of
Peter
Gratian
;
but
it
was
used
by
her
,
and
so
advised
to
be
in
her
sicknesse
,
and
last
actions
of
repentance
:
for
in
our
perfect
health
and
understanding
if
we
doe
not
understand
our
first
act
,
we
cannot
discern
our
second
;
and
if
we
be
not
sorry
for
our
sins
,
we
cannot
be
sorry
for
want
of
sorrows
;
it
is
a
contradiction
to
say
we
can
;
because
want
of
sorrow
to
which
we
are
obliged
is
certainly
a
great
sin
;
and
if
we
can
grieve
for
that
,
then
also
for
the
rest
;
if
not
for
all
,
then
not
for
this
:
but
in
the
dayes
of
weaknesse
the
case
is
otherwise
;
for
then
our
actions
are
imperfect
,
our
discourse
weak
,
our
internall
actions
not
discernable
,
our
fears
great
,
our
work
to
be
abbreviated
,
and
our
defects
,
to
be
supplied
by
spirituall
arts
;
and
therefore
it
is
proper
and
proportionate
to
our
state
,
and
to
our
necessity
,
to
beg
of
God
pardon
for
the
imperfections
of
our
repentance
,
acceptance
of
our
weaker
sorrows
,
supplies
out
of
the
treasures
of
grace
,
and
mercy
;
and
thus
repenting
of
the
evil
and
unhandsome
adherencies
of
our
repentance
,
in
the
whole
integrity
of
the
duty
,
it
will
become
a
repentance
not
to
be
repented
of
.
6.
Now
is
the
time
beyond
which
the
sick
man
must
at
no
hand
defer
to
make
restitution
of
all
his
unjust
possessions
,
or
other
mens
rights
,
Ou
pondre
,
ou
rendre
,
ou
les
peines
denfers
attendre
.
and
satisfactions
for
all
injuries
,
and
violencies
according
to
his
obligation
,
and
possibilities
;
for
although
many
circumstances
might
impede
the
acting
it
in
our
lives-time
,
and
it
was
permitted
to
be
deferred
in
many
cases
,
because
by
it
,
justice
was
not
hindred
,
and
oftentimes
piety
and
equity
were
provided
for
;
yet
because
this
is
the
last
scene
of
our
life
,
he
that
does
not
act
it
so
far
as
he
can
,
or
put
it
into
certain
conditions
and
order
of
effecting
,
can
never
do
it
again
,
and
therefore
then
to
defer
it
,
is
to
omit
it
,
and
leaves
the
repentance
defective
in
an
integrall
and
constituent
part
.
7.
Let
the
sick
man
be
diligent
and
watchfull
,
that
the
principle
of
his
repentance
be
contrition
,
or
sorrow
for
sins
,
commenced
upon
the
love
of
God
.
For
although
sorrow
for
sins
upon
any
motive
may
lead
us
to
God
by
many
intermediall
passages
,
and
is
the
threshold
of
returning
sinners
,
yet
it
is
not
good
,
nor
effective
upon
our
death-bed
;
because
repentance
is
not
then
to
begin
,
but
must
then
be
finished
,
and
completed
,
and
it
is
to
be
a
supply
and
reparation
of
all
the
imperfections
of
that
duty
:
and
therefore
it
must
by
that
time
be
arrived
to
contrition
,
that
is
,
it
must
have
grown
from
fear
to
love
,
from
the
passions
of
a
servant
,
to
the
affections
of
a
son
;
The
reason
of
which
(
besides
the
precedent
)
is
this
,
because
when
our
repentance
is
in
this
state
,
it
supposes
the
man
also
in
a
state
of
grace
,
a
well
grown
Christian
;
for
to
hate
sin
out
of
the
love
of
God
is
not
the
felicity
of
a
new
convert
,
or
an
infant
grace
(
or
if
it
be
,
that
love
also
is
in
its
infancy
)
but
it
supposes
a
good
progresse
,
and
the
man
habitually
vertuous
,
and
tending
to
perfection
:
and
therefore
contrition
,
or
repentance
so
qualified
,
is
usefull
to
great
degrees
of
pardon
,
because
the
man
is
a
gracious
person
,
and
that
vertue
is
of
good
degree
,
and
consequently
fit
imployment
for
him
that
shall
work
no
more
,
but
is
to
appear
before
his
Judge
to
receive
the
hire
of
his
day
.
And
if
his
repentance
be
contrition
,
even
before
this
state
of
sicknesse
,
let
it
be
increased
by
spirituall
arts
;
and
the
proper
exercises
of
charity
.
Means
of
exciting
contrition
,
or
repentance
of
sins
,
proceeding
from
the
love
of
God
.
TO
which
purpose
the
sick
man
may
consider
,
and
is
to
be
reminded
(
if
he
does
not
)
that
there
are
in
God
,
all
the
motives
and
causes
of
amability
in
the
world
;
that
God
is
so
infinitely
good
,
that
there
are
some
of
the
greatest
and
most
excellent
spirits
of
heaven
,
whose
work
,
and
whose
felicity
,
and
whose
perfections
,
and
whose
nature
it
is
,
to
flame
and
burn
in
the
brightest
and
most
excellent
love
*
that
to
love
God
is
the
greatest
glory
of
Heaven
,
that
in
him
there
are
such
excellencies
,
that
the
smallest
rayes
of
them
communicated
to
our
weaker
understandings
are
yet
sufficient
to
cause
ravishments
and
transportations
,
and
satisfactions
,
and
joyes
unspeakeable
,
and
full
of
glory
*
that
all
the
wise
Christians
of
the
world
know
and
feel
such
causes
to
love
God
that
they
all
professe
themselves
ready
to
die
for
the
love
of
God
*
and
the
Apostles
and
millions
of
the
Martyrs
did
die
for
him
*
And
although
it
be
harder
to
live
in
his
love
then
to
die
for
it
,
yet
all
the
good
people
that
ever
gave
their
names
to
Christ
did
for
his
love
endure
the
crucifying
their
lusts
,
the
mortification
of
their
appetites
,
the
contradictions
and
death
of
their
most
passionate
,
naturall
desires
*
that
Kings
and
Queens
have
quitted
their
Diadems
,
and
many
married
Saints
have
turned
their
mutuall
vowes
into
the
love
of
Jesus
,
and
married
him
onely
,
keeping
a
virgin
chastity
in
a
married
life
,
that
they
may
more
tenderly
expresse
their
love
to
God
*
that
all
the
good
we
have
,
derives
from
Gods
love
to
us
,
and
all
the
good
we
can
hope
for
is
the
effect
of
his
love
,
and
can
descend
onely
upon
them
that
love
him
*
that
by
his
love
it
is
that
we
receive
the
holy
Jesus
*
and
by
his
love
we
receive
the
Holy
Spirit
,
*
and
by
his
love
we
feel
peace
and
joy
within
our
spirits
*
and
by
his
love
we
receive
the
mysterious
Sacrament
*
And
what
can
be
greater
,
then
that
from
the
goodnesse
and
love
of
God
,
we
receive
Jesus
Christ
,
and
the
Holy
Ghost
,
and
Adoption
,
and
the
inheritance
of
sons
,
and
to
be
coheirs
with
Jesus
,
and
to
have
pardon
of
our
sins
,
and
a
divine
nature
,
and
restraining
grace
,
and
the
grace
of
sanctification
,
and
a
rest
and
peace
within
us
,
and
a
certain
expectation
of
glory
,
*
who
can
choose
but
love
him
,
who
when
we
had
provoked
him
exceedingly
sent
his
Son
to
die
for
us
,
that
we
might
live
with
him
;
who
does
so
desire
to
pardon
us
and
save
us
,
that
he
hath
appointed
his
Holy
Son
continually
to
intercede
for
us
?
*
That
his
love
is
so
great
that
he
offers
us
great
kindnesse
,
and
intreats
us
to
be
happy
,
and
makes
many
decrees
in
heaven
concerning
the
interest
of
our
soul
,
and
the
very
provision
and
support
of
our
persons
*
That
he
sends
an
Angel
to
attend
upon
every
of
his
servants
,
and
to
be
their
guard
,
and
their
guide
,
in
all
their
dangers
and
hostilities
*
That
for
our
sakes
he
restrains
the
Devil
,
and
puts
his
mightinesse
in
fetters
and
restraints
,
and
chastises
his
malice
with
decrees
of
grace
and
safety
*
That
he
it
is
who
makes
all
the
creatures
serve
us
,
and
takes
care
of
our
sleeps
,
and
preserves
all
plants
and
elements
,
all
mineralls
and
vegetables
,
all
beasts
and
birds
,
all
fishes
and
insects
for
food
to
us
,
and
for
ornament
,
for
physick
and
instruction
,
for
variety
and
wonder
,
for
delight
and
for
religion
*
That
as
God
is
all
good
in
himself
,
and
all
good
to
us
,
so
sin
is
directly
contrary
to
God
,
to
reason
,
to
religion
,
to
safety
and
pleasure
,
and
felicity
*
That
it
is
a
great
dishonour
to
a
mans
spirit
to
have
been
made
a
fool
,
by
a
weak
temptation
,
and
an
empty
lust
;
and
to
have
rejected
God
,
who
is
so
rich
,
so
wise
,
so
good
,
and
so
excellent
,
so
delicious
,
and
so
profitable
to
us
*
That
all
the
repentance
in
the
world
of
excellent
men
does
end
in
contrition
,
or
a
sorrow
for
sins
proceeding
from
the
love
of
God
;
because
they
that
are
in
the
state
of
grace
do
not
fear
hell
violently
,
and
so
long
as
they
remain
in
Gods
favour
,
although
they
suffer
the
infirmities
of
men
,
yet
they
are
Gods
portion
,
and
therefore
all
the
repentance
of
just
and
holy
men
which
is
certainly
the
best
,
is
a
repentance
not
for
lower
ends
but
because
they
are
the
friends
of
God
,
and
they
are
full
of
indignation
that
they
have
done
an
act
against
the
honour
of
their
Patron
,
and
their
dearest
Lord
and
Father
*
That
it
is
a
huge
imperfection
and
a
state
of
weaknesse
,
to
need
to
be
moved
with
fear
or
temporall
respects
,
and
they
that
are
so
,
as
yet
are
either
immerged
in
the
affections
of
the
world
,
or
of
themselves
;
and
those
men
that
bear
such
a
character
,
are
not
yet
esteemed
laudable
persons
,
or
men
of
good
natures
,
or
the
sons
of
vertue
.
*
That
no
repentance
can
be
lasting
,
that
relies
upon
any
thing
but
the
love
of
God
;
for
temporal
motives
may
cease
,
and
contrary
contingencies
may
arise
,
and
fear
of
hell
,
may
be
expelled
by
natural
or
acquired
hardnesses
,
and
is
alwayes
the
least
when
we
have
most
need
of
it
,
and
most
cause
for
it
;
for
the
more
habitual
our
sins
are
,
the
more
cauterized
▪
our
conscience
is
,
the
lesse
is
the
fear
of
hell
,
and
yet
our
danger
is
much
the
greater
,
*
that
although
fear
of
hell
or
other
temporal
motives
may
be
the
first
inlet
to
a
repentance
,
yet
repentance
in
that
constitution
and
under
those
circumstances
cannot
obtain
pardon
;
because
there
is
in
that
no
union
with
God
,
no
adhesion
to
Christ
,
no
endeerment
of
passion
,
or
of
spirit
,
no
similitude
,
or
conformity
to
the
great
instrument
of
our
peace
,
our
glorious
Mediatour
:
for
as
yet
a
man
is
turned
from
his
sin
,
but
not
converted
to
God
;
the
first
and
last
of
our
returns
to
God
being
love
,
and
nothing
but
love
:
for
obedience
is
the
first
part
of
love
,
and
fruition
is
the
last
,
and
because
he
that
does
not
love
God
cannot
obey
him
,
therefore
he
that
does
not
love
him
cannot
enjoy
him
.
Now
that
this
may
he
reduced
to
practise
,
the
sick
man
may
be
advertised
that
in
the
actions
of
repentance
*
he
separate
low
,
temporal
,
sensual
,
and
self
ends
from
his
thoughts
,
and
so
do
his
repentance
*
that
he
may
still
reflect
honour
upon
God
;
*
that
he
confesse
his
justice
in
punishing
,
that
he
acknowledge
himself
to
have
deserved
the
worst
of
evils
,
*
that
he
heartily
believe
and
professe
,
that
if
he
perish
finally
,
yet
that
God
ought
to
be
glorified
by
that
sad
event
,
and
that
he
hath
truly
merited
so
intolerable
a
calamity
,
*
that
he
also
be
put
to
make
acts
of
election
and
preference
;
professing
that
he
would
willingly
endure
all
temporal
evils
rather
then
be
in
the
disfavour
of
God
or
in
the
state
of
sin
;
for
by
this
last
instance
he
will
be
quitted
from
the
suspicion
of
leaving
sin
,
for
temporal
respects
,
because
he
by
an
act
of
imagination
or
fained
presence
of
the
object
to
him
,
entertains
the
temporal
evil
that
he
may
leave
the
sin
;
and
therefore
unlesse
he
be
a
hypocrite
does
not
leave
the
sin
to
be
quit
of
the
temporal
evil
.
And
as
for
the
other
motive
of
leaving
sin
our
of
the
fear
of
hell
,
because
that
is
an
evangelical
motive
conveyed
to
us
by
the
spirit
of
God
,
and
is
immediate
to
the
love
of
God
;
if
the
Schoolmen
had
pleased
,
they
might
have
reckoned
it
as
the
hand-maid
,
and
of
the
retinue
of
contrition
;
but
the
more
the
considerations
are
sublimed
above
this
,
of
the
greater
effect
and
the
more
immediate
to
pardon
will
be
the
repentance
.
8.
Let
the
sick
persons
do
frequent
actions
of
repentance
by
way
of
prayer
,
for
all
those
sins
which
are
spiritual
,
and
in
which
no
restitution
or
satisfaction
material
can
be
made
,
and
whose
contrary
acts
cannot
in
kinde
be
exercised
.
For
penitential
prayers
in
some
cases
are
the
only
instances
of
repentance
that
can
be
.
An
envious
man
,
if
he
gives
God
hearty
thanks
for
the
advancement
of
his
brother
,
hath
done
an
act
of
mortification
of
his
envy
,
as
directly
as
corporal
austerities
are
an
act
of
chastity
,
and
an
enemy
to
uncleanness
:
and
if
I
have
seduced
a
person
that
is
dead
or
absent
,
if
I
cannot
restore
him
to
sober
counsels
by
my
discourse
and
undeceiving
him
,
I
can
onely
repent
of
that
by
way
of
prayer
:
and
intemperance
is
no
way
to
be
rescinded
or
punished
by
a
dying
man
but
by
hearty
prayers
.
Prayers
are
a
great
help
in
all
cases
;
in
some
they
are
proper
acts
of
vertue
and
direct
enemies
to
sin
;
but
although
alone
and
in
long
continuance
,
they
alone
can
cure
some
one
or
some
few
little
habits
,
yet
they
can
never
alone
change
the
state
of
the
man
;
and
therefore
are
intended
to
be
a
suppletory
to
the
imperfections
of
other
acts
;
and
by
that
reason
are
the
proper
and
most
pertinent
imployment
of
a
Clinick
or
death-bed
penitent
.
9.
In
those
sins
whose
proper
cure
is
mortification
corporal
,
the
sick
man
is
to
supply
that
part
of
his
repentance
by
a
patient
submission
to
the
rod
of
sicknesse
:
For
sicknesse
does
the
work
of
penances
or
sharp
afflictions
,
and
dry
diet
,
perfectly
well
:
to
which
if
we
also
put
our
wills
,
and
make
it
our
act
by
an
after
election
,
by
confessing
the
justice
of
God
,
by
bearing
if
sweetly
,
by
begging
it
may
be
medicinal
,
there
is
nothing
wanting
to
the
perfection
of
this
part
,
Quid
debent
●aesi
a●ere
u
●●
rei
ad
paenam
confugiunt
?
but
that
God
confirme
our
patience
and
hear
our
prayers
.
When
the
guilty
man
runs
to
punishment
,
the
injured
person
is
prevented
and
hath
no
whither
to
go
but
to
forgivenesse
.
10.
I
have
learned
but
of
one
suppletory
more
,
for
the
perfection
and
proper
exercise
of
a
sick
mans
repentance
;
but
it
is
such
a
one
as
will
go
a
great
way
in
the
abolition
of
our
past
sinnes
,
and
making
our
peace
with
God
,
even
after
a
lesse
severe
life
:
and
that
is
,
that
the
sick
man
do
some
heroical
actions
in
the
matter
of
charity
,
or
religion
,
of
justice
or
severity
.
There
is
a
story
of
an
infamous
thief
who
having
begged
his
pardon
of
the
Emperor
Mauritius
was
yet
put
into
the
Hospital
of
S.
Sampson
where
he
so
plentifully
bewailed
his
sins
in
the
last
agonies
of
his
death
,
that
the
Physitian
who
attended
found
him
unexpectedly
dead
,
and
over
his
face
a
handkerchief
bathed
in
tears
,
and
soon
after
some
body
or
other
pretended
to
a
revelation
of
this
mans
beatitude
.
It
was
a
rare
grief
that
was
noted
in
this
man
,
which
begat
in
that
age
a
confidence
of
his
being
saved
,
and
that
confidence
(
as
things
then
went
)
was
quickly
called
a
revelation
.
But
it
was
a
stranger
severity
which
is
related
by
Thomas
Cantipratanus
concerning
a
young
Gentleman
condemned
for
robbery
and
violence
,
who
had
so
deep
a
sense
of
his
sin
,
that
he
was
not
content
with
a
single
death
,
but
begged
to
be
tormented
and
cut
in
pieces
joynt
by
joynt
,
with
intermedial
senses
,
that
he
might
by
such
a
smart
signifie
a
greater
sorrow
;
Some
have
given
great
estates
to
the
poor
and
to
religion
;
some
have
built
colledges
for
holy
persons
,
many
have
suffered
martyrdom
,
and
though
those
that
died
under
the
conduct
of
the
Maccabees
in
defence
of
their
countrey
and
religion
,
had
pendants
on
their
breasts
consecrated
to
the
idols
of
the
Iamnenses
,
yet
that
they
gave
their
lives
in
such
a
cause
with
so
great
a
duty
,
(
the
biggest
things
they
could
do
or
give
)
it
was
esteemed
to
prevail
hugely
towards
the
pardon
and
acceptation
of
their
persons
.
An
heroic
action
of
uertue
is
a
huge
compendium
of
religion
;
for
if
it
be
attained
to
by
the
usual
measures
and
progresse
of
a
Christian
,
from
inclination
to
act
,
from
act
to
habit
,
from
habit
to
abode
,
from
abode
to
reigning
,
from
reigning
to
perfect
possession
,
from
possession
to
extraordinary
emanations
,
that
is
,
to
heroick
actions
,
then
it
must
needs
do
the
work
of
man
,
by
being
so
great
towards
the
work
of
God
;
but
if
a
man
comes
thither
per
saltum
,
or
on
a
sudden
(
which
is
seldome
seen
)
then
it
supposes
the
man
alwayes
well
inclined
,
but
abused
by
accident
or
hope
,
by
confidence
or
ignorance
;
taen
it
supposes
the
man
for
the
present
in
a
great
fear
of
evil
,
and
a
passionate
desire
of
pardon
;
it
supposes
his
apprehensions
great
,
and
his
time
little
;
and
what
the
event
of
that
will
be
,
no
man
can
tell
;
but
it
is
certain
that
to
some
purposes
God
will
account
for
our
religion
on
our
death
bed
,
not
by
the
measures
of
our
time
,
Vera
ad
Deum
conversio
in
ultim●
positorum
mente
potius
est
aesti●anda
quam
tempore
.
●el
p.
ep.
2.
c.
.
vera
conversio
)
scil.
ab
insi
delitate
ad
fidem
●hristi
per
Baptismum
.
but
the
eminency
of
affection
(
as
said
Celestin
the
first
)
that
is
,
supposing
the
man
in
the
state
of
grace
,
or
in
the
revealed
possibility
of
salvation
,
then
an
heroical
act
hath
the
reward
of
a
longer
series
of
good
actions
,
in
an
even
and
ordinary
course
of
vertue
.
11.
In
what
can
remain
for
the
perfecting
a
sick
mans
repentance
,
he
is
to
be
helped
by
the
ministeries
of
a
spiritual
Guide
.
SECT.
VII
.
Acts
of
repentance
by
way
of
prayer
and
ejaculation
;
to
be
used
especially
by
old
men
in
their
age
;
and
by
all
men
in
their
sicknesse
.
LEt
us
search
and
try
our
wayes
,
and
turne
again
to
the
Lord
:
let
us
lift
up
our
hearts
with
our
hands
unto
God
in
the
heavens
.
We
have
transgressed
and
rebelled
and
thou
hast
not
pardoned
:
Thou
hast
covered
with
anger
and
persecuted
us
;
Lamen.
3.41
.
thou
hast
slain
,
thou
hast
not
pitied
,
O
cover
not
thy self
with
a
cloud
;
but
let
our
prayer
passe
thorough
.
I
have
sinned
what
shall
I
do
unto
thee
,
O
thou
preserver
of
men
?
why
hast
thou
set
me
as
a
mark
against
thee
,
so
that
I
am
a
burden
to
my self
?
and
why
doest
not
thou
pardon
my
transgression
,
and
take
away
mine
iniquity
?
for
now
shall
I
sleep
in
the
dust
,
Job
7.20
.
and
thou
shalt
seek
me
in
the
morning
,
but
I
shall
not
be
.
The
Lord
is
righteous
for
I
have
rebelled
against
his
commandments
.
Hear
I
pray
,
all
ye
people
,
behold
my
sorrow
,
behold
O
Lord
I
am
in
distresse
,
Lamen.
1.18
,
20.
my
bowels
are
troubled
,
my
heart
is
turned
within
me
,
for
I
have
grievously
rebelled
.
Thou
O
Lord
remainest
for
ever
,
thy
throne
from
generation
to
generation
:
wherefore
doest
thou
forget
us
for
ever
,
and
forsake
us
so
long
time
?
turn
thou
us
unto
thee
,
O
Lord
,
and
so
shall
we
be
turned
:
renew
our
dayes
as
of
old
:
Lamen.
5.19
.
O
reject
me
not
utterly
,
and
be
not
exceeding
wroth
against
thy
servant
.
O
remember
not
the
sins
of
my
youth
,
nor
my
transgressions
,
but
according
to
thy
mercies
remember
thou
me
for
thy
goodnesse
sake
O
Lord
:
Do
thou
for
me
O
God
the
Lord
,
for
thy
Names
sake
,
Psalm
25.7
.
Psalm
.
109.21
.
because
thy
mercy
is
good
,
deliver
thou
me
,
for
I
am
poor
and
needy
,
and
my
heart
is
wounded
within
me
;
I
am
gone
like
the
shadow
that
declineth
,
I
am
tossed
up
and
down
as
the
locust
.
Then
Zacheus
stood
forth
and
said
,
Behold
Lord
,
half
of
my
goods
I
give
to
the
poor
,
and
if
I
have
wronged
any
man
I
restore
him
fourfold
.
Hear
my
prayer
O
Lord
,
and
consider
my
desire
,
let
my
prayer
be
set
forth
in
thy
sight
as
the
incense
,
and
let
the
lifting
up
of
my
hands
be
an
evening
sacrifice
.
Psalm
143.
And
enter
not
into
judgement
with
thy
servant
,
for
in
thy
sight
shall
no
man
living
be
justified
.
Teach
me
to
do
the
thing
that
pleaseth
thee
,
for
thou
art
my
God
,
let
thy
loving
spirit
lead
me
forth
into
the
land
of
righteousnesse
.
I
will
[
speak
]
of
mercy
and
judgement
,
unto
thee
O
Lord
will
I
make
my
prayer
:
I
will
behave
my self
wisely
in
a
perfect
way
.
O
when
wilt
thou
come
unto
me
,
I
will
walk
in
my
house
with
a
perfect
heart
.
I
will
set
no
wicked
thing
before
my
eyes
;
Psalm
101.1
.
I
hate
the
work
of
them
that
turn
aside
,
it
shall
not
cleave
to
me
.
Hide
thy
face
from
my
sins
,
and
blot
out
all
mine
iniquities
;
create
in
me
a
clean
heart
O
God
,
and
renew
a
right
spirit
within
me
.
Deliver
me
from
blood
guiltinesse
O
God
,
[
from
malice
,
envy
,
the
follies
of
lust
and
violences
of
passion
,
&c.
]
thou
God
of
my
salvation
and
my
tongue
shall
sing
aloud
of
thy
righteousnesse
.
Psalm
5.1
.
The
sacrifice
of
God
is
a
broken
heart
,
a
broken
and
a
contrite
heart
,
O
God
thou
wilt
not
despise
.
Lord
I
have
done
amisse
;
I
have
been
deceived
,
let
so
great
a
wrong
as
this
be
removed
.
The
prayer
]
for
the
grace
and
perfection
of
Repentance
.
I.
O
Almighty
God
,
thou
art
the
great
Judge
of
all
the
world
,
the
Father
of
our
Lord
Jesus
Christ
,
the
Father
of
mercies
,
the
Father
of
men
and
Angels
,
thou
lovest
not
that
a
sinner
should
perish
,
but
delightest
in
our
conversion
and
salvation
,
and
hast
in
our
Lord
Jesus
Christ
established
the
Covenant
of
repentance
,
and
promised
pardon
to
all
them
that
confesse
their
sins
and
forsake
them
;
O
my
God
be
thou
pleased
to
work
in
me
what
thou
hast
commanded
should
be
in
me
.
Lord
I
am
a
dry
tree
who
neither
have
brought
forth
fruit
unto
thee
and
unto
holinesse
,
nor
have
wept
out
salutary
tears
,
the
instrument
of
life
and
restitution
,
but
have
behaved
my self
like
an
unconcerned
person
in
the
ruins
and
breaches
of
my
soul
:
But
O
God
,
thou
art
my
God
,
earnestly
will
I
seek
thee
;
my
soul
thirsteth
for
thee
in
a
barren
and
thirsty
land
where
no
water
is
;
Lord
give
me
the
grace
of
tears
and
pungent
sorrow
,
let
my
heart
be
as
a
land
of
rivers
of
waters
,
and
my
head
a
fountain
of
tears
:
turn
my
sin
into
repentance
,
and
let
my
repentance
proceed
to
pardon
&
refreshment
.
II.
SUpport
me
with
thy
graces
,
strengthen
me
with
thy
Spirit
,
soften
my
heart
with
the
fire
of
thy
love
,
and
the
dew
of
heaven
,
with
penitentiall
showers
:
make
my
care
prudent
,
and
the
remaining
portion
of
my
dayes
like
the
perpetuall
watches
of
the
night
,
full
of
caution
and
observance
,
strong
and
resolute
,
patient
and
severe
,
I
remember
O
Lord
,
that
I
did
sin
with
greedinesse
and
passion
,
with
great
desires
and
an
unabated
choice
;
O
let
me
be
as
great
in
my
repentance
as
ever
I
have
been
in
my
calamity
and
shame
;
let
my
hatred
of
sin
be
great
as
my
love
to
thee
,
and
both
as
neer
to
infinite
,
as
my
proportion
can
receive
.
III.
O
Lord
,
I
renounce
all
affection
to
sin
,
and
would
not
buy
my
health
nor
redeem
my
life
with
doing
any
thing
against
the
Lawes
of
my
God
;
but
would
rather
die
then
offend
thee
.
O
dearest
Saviour
have
pity
upon
thy
servant
,
let
me
by
thy
sentence
be
doomed
to
perpetuall
penance
during
the
abode
of
this
life
;
let
every
sigh
be
the
expression
of
a
repentance
,
,
and
every
groan
an
acccent
of
spiritual
life
,
and
every
stroke
of
my
disease
a
punishment
of
my
sin
,
and
an
instrument
of
pardon
,
that
at
my
return
to
the
land
of
innocence
I
may
eat
of
the
votive
sacrifice
of
the
supper
of
the
Lamb
,
that
was
from
the
beginning
of
the
world
sl●in
for
the
sins
of
every
sorrowful
and
returning
sinner
.
O
grant
me
sorrow
here
,
and
joy
hereafter
through
Jesus
Christ
,
who
is
our
hope
,
the
resurrection
of
the
dead
,
the
justifier
of
a
sinner
,
and
the
glory
of
all
faithful
souls
.
Amen
.
A
prayer
for
pardon
of
sins
to
be
said
frequently
in
time
of
sicknesse
;
and
in
all
the
portions
of
old
age
.
I.
O
Eternal
and
most
gracious
Father
,
I
humbly
throw
my self
down
at
the
foot
of
thy
mercy
seat
,
upon
the
confidence
of
thy
essential
mercy
,
and
thy
commandment
,
that
we
should
come
boldly
to
the
throne
of
grace
,
that
we
may
finde
mercy
in
time
of
need
;
O
my
God
,
hear
the
prayers
and
cries
of
a
sinner
,
who
calls
earnestly
for
mercy
;
Lord
my
needs
are
greater
then
all
the
degrees
of
my
desire
can
be
;
unlesse
thou
hast
pity
upon
me
I
perish
infinitely
and
intolerably
;
and
then
there
will
be
one
voice
fewer
in
the
quire
of
singers
,
who
shall
recite
thy
praises
to
eternal
ages
.
But
O
Lord
in
mercy
deliver
my
soul.
O
save
me
for
thy
mercy
sake
.
For
in
the
second
death
there
is
no
remembrance
of
thee
,
in
that
grave
who
shall
give
thee
thanks
?
II.
O
Just
and
dear
God
,
my
sins
are
innumerable
,
they
are
upon
my
soul
in
multitudes
,
they
are
a
burden
too
heavy
for
me
to
bear
;
they
already
bring
sorrow
and
sicknesse
,
shame
and
displeasure
,
guilt
,
and
a
decaying
spirit
,
a
sense
of
thy
present
displeasure
,
and
fear
of
worse
,
of
infinitely
worse
;
But
it
is
to
thee
so
essential
,
so
delightful
,
so
usual
,
so
desired
by
thee
to
shew
mercy
,
that
although
my
sin
be
very
great
and
my
fear
proportionable
,
yet
thy
mercy
is
infinitely
greater
then
all
the
world
,
and
my
hope
and
my
comfort
rise
up
in
proportions
towards
it
,
that
I
trust
the
Devils
shall
never
be
able
to
reprove
it
,
nor
my
own
weaknesse
discompose
it
.
Lord
thou
hast
sent
thy
Son
to
die
for
the
pardon
of
my
sins
;
thou
hast
given
me
thy
holy
Spirit
,
as
a
seal
of
adoption
to
consigne
the
article
of
remission
of
sins
;
thou
hast
for
all
my
sins
still
continued
to
invite
me
to
conditions
of
life
,
by
thy
ministers
the
prophets
;
and
thou
hast
with
variety
of
holy
acts
softned
my
spirit
,
and
possessed
my
fancie
,
and
instructed
my
understanding
,
and
bended
and
inclined
my
will
,
and
directed
or
overruled
my
passions
in
order
to
repentance
and
pardon
,
and
why
should
not
thy
servant
beg
passionately
,
and
humbly
hope
for
the
effect
of
all
these
thy
strange
and
miraculous
acts
of
loving
kindnesse
?
Lord
I
deserve
it
not
,
but
I
hope
thou
wilt
pardon
all
my
sins
,
and
I
beg
it
of
thee
for
Jesus
Christ
his
sake
,
whom
thou
hast
made
the
great
endearment
of
thy
promises
,
and
the
foundation
of
our
hopes
,
and
the
mighty
instrument
,
whereby
we
can
obtain
of
thee
,
whatsoever
we
need
and
can
receive
.
III.
O
My
God
,
how
shall
thy
servant
be
disposed
to
receive
such
a
favour
,
which
is
so
great
that
the
ever
blessed
Jesus
did
die
to
purchase
for
us
;
so
great
that
the
falling
angels
never
could
hope
,
and
never
shall
obtain
?
Lord
I
do
from
my
soul
forgive
all
that
have
sinned
against
me
.
O
forgive
me
my
sins
,
as
I
forgive
them
that
have
sinned
against
me
;
Lord
I
confesse
my
sins
unto
thee
daily
,
by
the
accusations
and
secret
acts
of
conscience
;
and
if
we
confesse
our
sins
thou
hast
called
it
a
part
of
justice
to
forgive
us
our
sins
,
and
to
cleanse
us
from
all
unrighteousnesse
.
Lord
,
I
put
my
trust
in
thee
,
and
thou
art
ever
gracious
to
them
that
put
their
trust
in
thee
.
I
call
upon
my
God
for
mercy
,
and
thou
art
alwayes
more
ready
to
hear
then
we
to
pray
.
But
all
that
I
can
do
,
and
all
that
I
am
,
and
all
that
I
know
of
my self
is
nothing
but
sin
,
and
infirmity
,
and
misery
;
therefore
I
go
forth
of
my self
,
and
throw
my self
wholly
into
the
arms
of
thy
mercy
,
through
Jesus
Christ
;
and
beg
of
thee
for
his
death
and
passions
sake
,
by
his
resurrection
and
ascension
,
by
all
the
parts
of
our
redemption
,
and
thy
infinite
mercy
in
which
thou
pleasest
thy self
above
all
the
works
of
the
creation
,
to
be
pitifull
,
and
compassionate
to
thy
servant
in
the
abolition
of
all
my
sins
;
so
shall
I
praise
thy
glories
with
a
tongue
not
defiled
with
evil
language
,
and
a
heart
purged
by
thy
grace
,
quitted
by
thy
mercy
,
and
absolved
by
thy
sentence
,
from
generation
to
generation
.
Amen
.
An
act
of
holy
resolution
of
amendment
of
life
in
case
of
recovery
.
O
Most
just
and
most
mercifull
Lord
God
,
who
hast
sent
evil
diseases
,
sorrow
,
&
fear
,
trouble
and
uneasinesse
,
briars
and
thorns
into
the
world
,
and
planted
them
in
our
houses
,
and
round
about
our
dwellings
to
keep
sin
from
our
souls
or
to
drive
it
thence
,
I
humbly
beg
of
thee
that
this
my
sicknesse
may
serve
the
ends
of
the
Spirit
,
and
be
a
messenger
of
spirituall
life
,
an
instrument
of
reducing
me
to
more
religious
and
sober
courses
;
I
know
O
Lord
,
that
I
am
unready
and
unprepared
in
my
accounts
,
having
thrown
away
great
portions
of
my
time
in
vanity
,
and
set
my self
hugely
back
in
the
accounts
of
eternity
;
and
I
had
need
live
my
life
over
again
,
and
live
it
better
;
but
thy
counsels
are
in
the
great
deep
,
and
thy
footsteps
in
the
water
;
and
I
know
not
what
thou
wilt
determine
of
me
.
If
I
die
,
I
throw
my self
into
the
arms
of
the
Holy
Jesus
,
whom
I
love
above
all
things
:
and
if
I
perish
,
I
know
I
have
deserved
it
;
but
thou
wilt
not
reject
him
that
loves
thee
:
But
if
I
recover
,
I
will
live
by
thy
grace
and
help
to
do
the
work
of
God
,
and
passionately
pursue
my
interest
of
Heaven
,
and
serve
thee
in
the
labour
of
love
,
with
the
charities
of
a
holy
zeal
,
and
the
diligence
of
a
firm
and
humble
obedience
;
Lord
I
will
dwell
in
thy
temple
,
and
in
thy
service
,
religion
shall
be
my
imployment
,
and
alms
shall
be
my
recreation
,
and
patience
shall
be
my
rest
,
and
to
do
thy
will
shall
be
my
meat
and
drink
,
and
to
live
shall
be
Christ
,
and
then
to
die
shall
be
gain
.
O
spare
me
a
little
that
I
may
recover
my
strength
before
I
go
hence
and
be
no
more
seen
.
Thy
will
be
done
on
earth
as
it
is
in
heaven
.
Amen
.
SECT.
VIII
.
An
Analysis
or
resolution
of
the
Decalogue
,
and
the
speciall
precepts
of
the
Gospel
,
describing
the
duties
injoyned
and
the
sins
forbidden
respectiuely
;
for
the
assistance
of
sick
men
in
making
their
confessions
to
God
and
his
Ministers
,
and
the
rendring
their
repentance
more
particular
and
perfect
.
I
THou
shalt
have
none
other
Gods
but
me
.
]
Duties
commanded
are
.
1.
To
love
God
above
all
things
.
2.
To
obey
him
,
and
fear
him
.
3.
To
worship
him
with
prayers
,
vows
,
thanksgivings
,
presenting
to
him
our
souls
and
bodies
,
and
all
such
actions
and
expressions
which
the
consent
of
Nations
,
or
the
Lawes
and
Customs
of
the
place
where
we
live
have
appropriated
to
God
.
4.
To
designe
all
to
Gods
glory
.
5.
To
enquire
after
his
will
.
6.
To
beleeve
all
his
word
.
7.
To
submit
to
his
providence
.
8.
To
proceed
toward
all
our
lawfull
ends
by
such
means
as
himself
hath
appointed
.
9.
To
speak
and
think
honourably
of
God
,
and
recite
his
praises
,
and
confesse
his
Attributes
and
perfections
.
They
sin
against
this
Commandement
.
1.
Who
love
themselves
or
any
of
the
creatures
inordinately
,
and
intemperately
.
2.
They
that
despise
or
neglect
any
of
the
Divine
precepts
.
3.
They
that
pray
to
unknown
,
or
false
gods
.
4.
They
that
disbeleeve
or
deny
there
is
a
God
.
5.
They
that
make
vows
to
creatures
.
6.
Or
say
prayers
to
the
honour
of
men
or
women
,
or
Angels
,
as
Pater
nosters
,
to
the
honour
of
the
Virgin
Mary
,
or
S.
Peter
,
which
is
a
taking
a
part
of
that
honour
which
is
due
to
God
,
and
giving
it
to
the
creature
,
it
is
,
a
religion
paid
to
men
and
women
out
of
Gods
proper
portion
,
out
of
prayers
directed
to
God
immediately
;
and
it
is
an
act
contrary
to
that
religion
which
makes
God
the
last
end
of
all
things
:
for
this
th●ough
our
addresses
to
God
,
passes
something
to
the
creatures
,
as
if
they
stood
beyond
him
;
for
by
the
intermediall
worship
paid
to
God
,
they
ultimately
do
honour
to
the
man
,
or
Angel
.
7.
They
that
make
consumptive
oblations
to
the
creatures
,
as
the
Collyridians
who
offered
cakes
,
and
those
that
burn
incense
or
candles
to
the
Virgin
Mary
.
8.
They
that
give
themselves
to
the
Devil
,
or
make
contracts
with
him
,
and
use
phantastic
conversation
with
him
.
9
They
that
consult
Witches
and
Fortune-tellers
.
10.
They
that
rely
upon
dreams
and
superstitious
observances
.
11
That
use
charmes
,
spels
,
superstitious
words
and
characters
,
verses
of
Psalms
;
the
consecrated
elements
to
cure
diseases
,
to
be
shot
free
,
to
recover
stolne
goods
,
or
inquire
into
secrets
.
12.
That
are
wilfully
ignorant
of
the
lawes
of
God
,
or
love
to
be
deceived
in
their
perswasions
;
that
they
may
sin
with
confidence
.
13.
They
that
neglect
to
pray
to
God
.
14.
They
that
arrogate
to
themselves
the
glory
of
any
action
or
power
and
do
not
give
the
glory
to
God
,
as
Herod
.
15.
They
that
doubt
of
or
disbeleeve
any
article
of
the
Creed
,
or
any
proposition
of
Scripture
,
or
put
false
glosses
to
serve
saecular
or
vitious
ends
,
against
their
conscience
,
or
with
violence
any
way
done
to
their
reason
.
16.
They
that
violently
or
passionately
pursue
any
temporall
end
with
an
eagernesse
greater
then
the
thing
is
,
in
prudent
account
.
17
They
that
make
religion
to
serve
ill
ends
,
or
do
good
to
exil
purposes
,
or
evil
to
good
purposes
.
18.
They
that
accuse
God
of
injustice
,
or
unmercifulnesse
,
remissenesse
or
cruelty
;
such
as
are
the
presumptuous
,
and
the
desperate
.
19.
All
hypocrites
and
pretenders
to
religion
,
walking
in
forms
and
shadows
,
but
denying
the
power
of
godlinesse
.
20.
All
impatient
persons
,
all
that
repine
or
murmur
against
the
prosperities
of
the
wicked
,
or
the
calamities
of
the
godly
,
or
their
own
afflictions
.
21.
All
that
blaspheme
God
,
or
speak
dishonourable
things
of
so
Sacred
a
Majesty
.
22.
They
that
tempt
God
,
or
rely
upon
his
protection
against
his
rules
and
without
his
promise
,
and
besides
reason
,
entring
into
danger
,
from
which
without
a
miracle
they
cannot
be
rescued
.
23.
They
that
are
bold
in
the
midst
of
judgement
,
and
fearlesse
in
the
midst
of
the
Divine
vengeance
,
and
the
accents
of
his
anger
.
II.
Comm.
Thou
shalt
not
make
to
thy self
any
graven
image
,
nor
worship
it
.
The
morall
duties
of
this
commandement
are
.
1.
To
worship
God
with
all
bodily
worship
and
externall
forms
of
addresse
,
according
to
the
custom
of
the
Church
we
live
in
.
2.
To
beleeve
God
to
be
a
spirituall
and
pure
substance
without
any
visible
form
,
of
shape
.
3.
To
worship
God
in
wayes
of
his
own
appointing
,
or
by
his
proportions
or
measures
of
nature
,
and
right
reason
,
or
publike
and
holy
customes
.
They
sin
against
this
Commandement
.
1.
That
make
any
image
or
pictures
of
the
Godhead
,
or
fancy
any
likenesse
to
him
.
2.
They
that
use
images
in
their
religion
,
designing
or
addressing
any
religious
worship
to
them
;
For
if
this
thing
could
be
naturally
tolerable
,
yet
it
is
too
neer
an
intolerable
for
a
jealous
God
to
suffer
.
3.
They
that
deny
to
worship
God
with
lowly
reverence
of
their
bodies
,
according
as
the
Church
expresses
her
reverence
to
God
externally
.
4.
They
that
invent
or
practise
superstitious
worshippings
,
invented
by
man
against
Gods
word
,
or
without
reason
,
or
besides
the
publike
customes
or
formes
of
worshipping
,
either
foolishly
or
ridiculously
,
without
the
purpose
of
order
,
decency
,
proportion
to
a
wise
or
a
religious
end
,
in
prosecution
of
some
vertue
or
duty
.
III.
Comm.
Thou
shalt
not
take
Gods
Name
in
vain
.
The
duties
of
this
Comm.
are
;
1.
To
honour
and
revere
the
most
holy
Name
of
God
.
2.
To
invocate
his
Name
directly
,
or
by
consequence
in
all
solemn
and
permitted
adjurations
,
or
publike
oaths
.
3.
To
use
all
things
and
persons
upon
whom
his
Name
is
called
,
or
any
wayes
imprinted
with
a
regardfull
and
separate
manner
of
usage
,
different
from
common
,
and
far
from
contempt
and
scorn
.
4.
To
swear
in
truth
and
judgement
.
They
sin
against
this
Commandment
;
1.
Who
swear
vainly
and
customarily
,
without
just
cause
,
without
competent
authority
.
2.
They
that
blasphem
or
curse
God
.
3.
They
that
speak
of
God
without
grave
cause
or
solemn
occasion
.
4.
They
that
forswear
themselves
;
that
is
,
they
that
do
not
perform
their
vows
to
God
;
or
that
swear
,
or
call
God
to
witnesse
to
a
lie
.
5.
They
that
swear
rashly
,
or
maliciously
,
to
commit
a
sin
,
or
an
act
of
revenge
.
6.
They
that
swear
by
any
creature
falsely
,
or
any
way
but
as
it
relates
to
God
,
and
consequently
invokes
his
testimony
.
7.
All
curious
inquiries
into
the
secrets
;
and
intruders
into
the
mysteries
and
hidden
things
of
God
.
8.
They
that
curse
God
,
or
curse
a
creature
by
God
.
9.
They
that
prophane
Churches
,
holy
Utensils
,
holy
persons
,
holy
customes
,
holy
Sacraments
.
10
They
that
provoke
others
to
swear
voluntarily
,
and
by
designe
,
or
incuriously
,
or
negligently
,
when
they
might
avoid
it
.
11
They
that
swear
to
things
uncertain
,
and
unknown
.
IV.
Comm.
Remember
that
thou
keep
holy
the
S.
day
]
The
duties
of
this
Comm.
are
;
1.
To
set
apart
some
portions
of
our
time
for
the
immediate
offices
of
religion
,
and
glorification
of
God
.
2.
This
to
be
done
according
as
God
or
his
holy
Church
hath
appointed
.
3.
One
day
in
seven
is
to
be
set
apart
.
4.
The
Christian
day
is
to
be
subrogated
into
the
place
of
the
Jewes
day
:
the
resurrection
of
Christ
and
redemption
of
man
was
a
greater
blessing
then
then
to
create
him
.
5.
God
on
that
day
to
be
worshipped
and
acknowledged
as
our
Creator
,
and
as
our
Saviour
.
6.
The
day
to
be
spent
in
holy
offices
;
in
hearing
Divine
service
,
publike
prayers
,
frequenting
the
Congregations
,
hearing
the
word
of
God
read
or
expounded
;
reading
good
books
,
meditations
,
alms
,
reconciling
enmities
;
remission
of
burdens
,
and
of
offences
,
of
debts
,
and
of
work
;
friendly
offices
,
neighbourhood
,
and
provoking
one
another
to
good-works
;
and
to
this
end
,
all
servile
works
must
be
omitted
,
excepting
necessary
and
charitable
offices
to
men
or
beasts
,
to
our selves
,
or
others
.
They
sin
against
this
Comm.
1.
That
do
,
or
compell
,
or
intice
others
to
do
servile
works
without
the
cases
of
necessity
or
charity
,
to
be
estimated
according
to
common
and
prudent
accounts
.
2.
They
that
refuse
or
neglect
to
come
to
the
publike
assemblies
of
the
Church
,
to
hear
and
assist
at
the
divine
offices
intirely
.
3.
They
that
spend
the
day
in
idlenesse
,
forbidden
or
vain
recreations
,
or
the
actions
of
sin
and
folly
.
4.
They
that
buy
and
sell
without
the
cases
of
permission
.
5.
They
that
travell
unnecessary
journeys
.
6
They
that
act
or
assist
in
conten●ions
,
or
law-suites
,
markets
,
fairs
,
&c.
7.
They
that
on
that
day
omit
their
private
devotion
unlesse
the
whole
day
be
spent
in
publike
.
8.
They
that
by
any
crosse
or
contradictory
actions
against
the
customes
of
the
Church
do
purposely
desecrate
or
unhallow
and
make
the
day
common
:
as
they
that
in
despite
and
contempt
,
fast
upon
the
Lords
day
,
lest
they
may
celebrate
the
festivall
after
the
manner
of
the
Christians
.
V.
Com.
Honour
thy
father
and
thy
mother
]
The
duties
are
;
1.
To
do
honour
and
reverence
and
to
love
our
natural
parents
.
2.
To
obey
all
their
domestic
commands
;
for
in
them
the
scene
of
their
authority
lies
.
3.
To
give
them
maintenance
and
support
in
their
needs
.
4.
To
obey
Kings
and
all
that
are
in
authority
.
5.
To
pay
tribute
and
honours
,
custome
and
reverence
.
6.
To
do
reverence
to
the
aged
and
all
our
betters
.
7.
To
obey
our
Masters
,
spiritual
governours
and
Guides
in
those
things
which
concern
their
several
respective
interest
and
authority
.
They
sin
against
this
commandment
.
1.
That
despise
their
parents
age
,
or
infirmity
.
2.
That
are
ashamed
of
their
poverty
and
extraction
.
3.
That
publish
their
vices
,
errours
and
infirmities
to
shame
them
.
4.
That
refuse
and
reject
all
or
any
of
their
lawful
commands
.
5.
Children
that
marry
without
or
against
their
consent
when
it
may
be
reasonably
obtained
.
6.
That
curse
them
,
from
whom
they
receive
so
many
blessings
.
7
That
grieve
the
souls
of
their
parents
by
not
complying
in
their
desires
,
and
observing
their
circumstances
.
8.
That
hate
their
persons
,
that
mock
them
or
use
uncomely
jestings
.
9.
That
discover
their
nakednesse
voluntarily
.
10.
That
murmure
against
their
injunctions
,
and
obey
them
involuntarily
.
11.
All
Rebels
against
their
Kings
or
the
supream
power
in
which
it
is
legally
and
justly
invested
.
12.
That
refuse
to
pay
tributes
and
impositions
imposed
legally
.
13.
They
that
disobey
their
Masters
,
murmure
or
repine
against
their
commands
,
abuse
or
deride
their
persons
,
talk
rudely
,
&c.
14.
They
that
curse
the
king
in
their
heart
,
Credebant
hoc
grande
nefa
,
&
morte
piandum
,
Si
juvenis
vetulo
non
assurrexerat
&
si
Barbato
cu●cu●q
puer
—
Iuven.
Sat.
13.
or
speak
evil
of
the
ruler
of
their
people
.
15.
All
that
are
uncivil
and
rude
towards
aged
persons
,
mockers
and
scorners
of
them
.
VI.
Com.
Thou
shalt
do
no
murder
.
The
duties
are
.
1.
To
preserve
our
own
lives
,
the
lives
of
our
relatives
and
all
with
whom
we
converse
(
or
who
can
need
us
,
and
we
assist
)
by
prudent
reasonable
and
wary
defences
,
advocations
,
discoveries
of
snares
,
&c.
2.
To
preserve
our
health
,
and
the
integrity
of
our
bodies
and
mindes
,
and
of
others
.
3.
To
preserve
,
and
follow
peace
with
all
men
.
They
sin
against
this
Commandment
.
1.
That
destroy
the
life
of
a
man
or
woman
,
himself
or
any
other
.
2.
That
do
violence
or
dismember
,
or
hurt
any
part
of
the
body
with
evil
intent
.
3.
That
fight
duels
or
commence
unjust
wars
.
4.
They
that
willingly
hasten
their
own
or
others
death
.
5.
That
by
oppression
or
violence
imbitter
the
spirits
of
any
,
so
as
to
make
their
life
sad
,
and
their
death
hasty
.
6.
They
that
conceal
the
dangers
of
their
neighbor
,
which
they
can
safely
discover
.
7.
They
that
sow
strife
and
contention
among
neighbours
.
8.
They
that
refuse
to
rescue
or
preserve
those
whom
they
can
and
are
obliged
to
preserve
.
9.
They
that
procure
abortion
.
10
They
that
threaten
,
or
keep
men
in
fears
;
or
hate
them
.
VII
.
Com.
Thou
shalt
not
commit
adultery
.
The
duties
are
.
1.
To
preserve
our
bodies
in
the
chastity
of
a
single
life
,
or
of
marriage
.
2.
To
keep
all
the
parts
of
our
bodies
in
the
care
and
severities
of
chastity
;
so
that
we
be
restrained
in
our
eyes
as
well
as
in
our
feet
.
They
sin
against
this
Commandment
,
1.
Who
are
adulterous
,
incestuous
,
Sodomitical
,
or
commit
fornication
.
2.
They
that
commit
folly
alone
;
dishonouring
their
own
bodies
with
softnesse
and
wantonnesse
.
3.
They
that
immoderately
let
loose
the
reins
of
their
bolder
appetite
,
though
within
the
protection
of
marriage
.
4
They
that
by
wanton
gestures
,
wandring
eyes
lascivious
dressings
,
discovery
of
the
nakednesse
of
themselves
or
others
,
filthy
discourse
,
high
diet
,
amorous
songs
,
balls
and
revellings
,
tempt
and
betray
themselves
,
or
others
to
folly
.
5.
They
that
marry
a
woman
divorced
for
adultery
.
6.
They
that
divorce
their
wives
,
except
for
adultery
,
and
marry
another
.
VIII
.
Com.
Thou
shalt
not
steal
.
The
duties
are
.
1.
To
give
every
man
his
due
.
2.
To
permit
every
man
to
enjoy
his
own
goods
and
estate
quietly
.
They
sin
against
this
Commandment
.
1.
That
injure
any
mans
estate
by
open
violence
,
or
by
secret
robbery
,
by
stealth
or
cousenage
,
by
arts
of
bargaining
or
vexatious
law-suits
.
2.
That
refuse
or
neglect
to
pay
their
debts
,
when
they
are
able
.
3
That
are
forward
to
run
into
debt
knowingly
beyond
their
power
,
without
hopes
or
purposes
of
repaiment
.
4.
Oppressors
of
the
poor
.
5.
That
exact
usury
of
necessitous
persons
,
or
of
any
beyond
the
permissions
of
equity
as
determined
by
the
laws
.
6.
All
sacrilegious
persons
;
people
that
rob
God
of
his
dues
,
or
of
his
possessions
.
7.
All
that
game
,
viz.
at
Cards
and
Dice
,
&c.
to
the
prejudice
and
detriment
of
other
mens
estates
.
8.
They
that
imbase
coyn
and
mettals
and
obtrude
them
for
perfect
and
natural
.
9.
That
break
their
promises
to
the
detriment
of
a
third
person
.
10
They
that
refuse
to
stand
to
their
bargains
.
11.
They
that
by
negligence
imbecil
other
mens
estates
,
spoiling
or
letting
any
thing
perish
which
is
intrusted
to
them
.
12.
That
refuse
to
restore
the
pledge
IX
.
Com.
Thou
shalt
not
bear
false
witnesse
.
The
duties
are
.
1.
To
give
testimony
to
truth
,
when
we
are
called
to
it
by
competent
authority
.
2.
To
preserve
the
good
name
of
our
neighbours
.
3.
To
speak
well
of
them
that
deserve
it
.
They
sin
against
this
commandment
.
1.
That
speak
false
things
in
judgement
accusing
their
neighbors
unjustly
;
or
denying
his
crime
publickly
when
we
are
asked
,
and
can
be
commanded
lawfully
to
tell
it
.
2.
Flatterers
,
and
3.
slanderers
,
4.
backbiters
,
5.
and
detracters
.
6.
They
that
secretly
raise
jealousies
,
and
suspition
of
their
neighbours
causelesly
.
X.
Thou
shalt
not
covet
.
The
duties
are
.
1.
To
be
content
with
the
portion
God
hath
given
us
.
2.
Not
to
be
covetous
of
other
mens
goods
.
They
sin
against
this
commandment
.
1.
That
envy
the
prosperities
of
other
men
.
2.
They
that
desire
passionately
to
be
possessed
of
what
is
their
neighbours
.
3.
They
that
with
greedinesse
pursue
riches
,
honours
,
pleasures
and
curiosities
.
4.
They
that
are
too
careful
,
troubled
,
distracted
or
amazed
,
affrighted
and
afflicted
with
being
sollicitous
in
the
conduct
of
temporal
blessings
.
These
are
the
general
lines
of
duty
by
which
we
may
discover
our
failings
,
and
be
humbled
,
and
confesse
accordingly
;
onely
the
penitent
person
is
to
remember
,
that
although
these
are
the
kindes
of
sins
described
after
the
sense
of
the
Jewish
Church
,
which
consisted
principally
in
the
external
action
,
or
the
deed
done
,
and
had
no
restraints
upon
the
thoughts
of
men
,
save
onely
in
the
tenth
commandment
,
which
was
mixt
and
did
relate
as
much
to
action
as
to
thought
(
as
appears
in
the
instances
)
yet
upon
us
Christians
there
are
many
circumstances
and
degrees
of
obligation
,
which
endear
our
duty
with
greater
severity
and
observation
;
and
the
penitent
is
to
account
of
himself
and
enumerate
his
sins
,
not
onely
by
external
actions
or
the
deed
done
,
but
by
words
&
by
thoughts
;
and
so
to
reckon
if
he
have
done
it
directly
or
indirectly
,
if
he
have
caused
others
to
do
it
,
by
tempting
or
incouraging
,
by
assisting
or
counselling
,
by
not
disswading
when
he
could
and
ought
,
by
fortifying
their
hands
or
hearts
,
or
not
weakning
their
evil
purposes
;
if
he
have
designed
or
contrived
its
action
,
desired
it
or
loved
it
,
delighted
in
the
thought
,
remembred
the
past
sin
with
pleasure
or
without
sorrow
,
these
are
the
by-wayes
of
sins
,
and
the
crooked
lanes
in
which
a
man
may
wander
and
be
lost
as
certainly
as
in
the
broad
high
wayes
of
iniquity
.
But
besides
this
,
our
blessed
Lord
and
his
Apostles
have
added
divers
other
precepts
;
some
of
which
have
been
with
some
violence
reduc'd
to
the
Decalogue
,
and
others
have
not
bin
noted
at
all
in
the
catalogues
of
confession
,
I
shall
therefore
describe
them
entirely
,
that
the
sick
man
discover
his
failings
,
that
by
the
mercies
of
God
in
Jesus
Christ
,
and
by
the
instrument
of
repentance
he
may
be
presented
pure
and
spotlesse
before
the
throne
of
God
.
The
special
precepts
of
the
Gospel
.
1.
PRayer
,
frequent
,
servent
,
holy
,
and
persevering
.
1
Thes.
5.17
.
Luke
18.1
.
1
Thes.
5.17
.
2.
Faith
.
Mark
16.16
.
3.
Repentance
,
Luke
13.3
Acts
3.19
.
4.
Poverty
of
spirit
,
as
opposed
to
ambition
,
high
designes
,
Matth.
5.3
.
5.
and
in
it
is
humility
,
or
sitting
down
in
the
lowest
place
,
and
in
giving
honour
to
go
before
another
,
Luke
14.10
.
John
13.14
.
6.
meeknesse
,
as
it
is
opposed
to
waywardnesse
,
fretfulnesse
,
immoderate
grieving
,
disdain
and
scorn
,
Math.
5.5
.
7.
contempt
of
the
world
,
Colos.
3.1
,
2.
8.
prudence
,
or
the
advantagious
conduct
of
religion
,
Matth.
10.16
.
9.
simplicity
or
sincerity
in
words
and
actions
,
pretences
and
substances
,
1
Thes.
5.8
.
10.
hope
,
Rom.
8.24
.
11.
hearing
the
word
,
Luke
16.29
.
Mark
4.44
.
12.
Reading
,
1
Tim.
4.13
.
13.
Assembling
together
,
Heb.
10.25
.
14.
obeying
them
that
have
the
rule
over
us
in
spiritual
affairs
,
Heb.
13.17
.
Matth.
18.17
.
15.
Refusing
to
communicate
with
persons
excommunicate
:
whither
also
may
be
reduced
,
To
reject
Hereticks
.
2
Thes.
3.6
.
2
ep.
John
10.
Titus
3.10
.
16
Charity
,
viz.
love
to
God
above
all
things
,
Colos.
3.14
.
1
Tim.
1.5
.
1
Tim.
2.22
.
Mark
12.30
.
brotherly
kindnesse
,
Matth.
6.14
.
or
profitable
love
to
our
neighbours
as
our selves
,
1
John
3.16
.
to
be
expressed
in
almes
,
forgivenesse
,
Matth.
18.9
.
and
to
dye
for
our
brethren
,
Matth.
18.15
.
17
To
pluck
out
the
right
eye
,
or
violently
to
rescind
all
occasions
of
sin
,
James
1.4
.
Luke
21.19
.
though
dear
to
us
as
an
eye
,
18
To
reprove
our
erring
brother
,
Heb.
12.3
.
Gal.
6.9
.
19
To
be
patient
in
afflictions
,
and
longanimity
is
referred
hither
,
or
long
sufferance
;
Ephes.
5
20.
2
Thess.
1.3
.
Luke
6.32
.
which
is
the
perfection
and
perseverance
of
patience
;
and
is
opposed
to
hastinesse
and
wearinesse
of
spirit
,
2
Tim.
3.2
.
20
To
be
thankful
to
our
benefactors
,
but
above
all
,
in
all
things
to
give
thanks
to
God
,
1
Thes.
5.16
.
Philip.
3.1.4.4
.
21.
To
rejoyce
in
the
Lord
alwayes
,
1
Thes
5.19
.
Ephes.
4.30
.
22.
Not
to
quench
,
not
to
grieve
,
not
to
resist
the
Spirit
,
Acts.
7.51
.
23
To
love
our
wives
as
Christ
loved
his
Church
,
and
to
reverence
our
husbands
,
Ephes.
5.33
.
24.
To
provide
for
our
families
,
1
Tim.
5.8
.
Colos.
3.21
.
Ephes.
6.4
.
1
Thes.
5.20
.
25
Not
to
be
bitter
to
our
children
,
26.
To
bring
them
up
in
the
nurture
and
admonition
of
the
Lord
,
2
Tim.
2.24
.
27.
Not
to
despise
prophesying
,
Matth.
18.7
.
1
Cor.
10.32
.
28.
To
be
gentle
and
easie
to
be
intreated
,
Heb.
12.14
.
29.
To
give
no
scandal
,
or
offence
,
1
Cor.
6.1
.
30.
To
follow
after
peace
with
all
men
and
to
make
peace
,
Philip.
4.8
.
31.
Not
to
go
to
law
before
the
unbelievers
,
2
Cor.
8.21
.
32.
To
do
all
things
that
are
of
good
report
,
or
the
actions
of
publick
honesty
;
1
Thes.
5.22
.
abstaining
from
all
apearances
of
evil
,
33
To
convert
souls
or
turn
sinners
from
the
errour
of
their
wayes
.
James
5.19
,
20.
34.
To
confesse
Christ
before
all
the
world
,
Matth.
10.32
.
35.
To
resist
unto
blood
if
God
calls
us
to
it
,
Heb.
12.4
.
36.
To
rejoyce
in
tribulation
for
Christs
sake
,
Matth.
5.12
.
James
1.2
.
37.
To
remember
and
shew
forth
the
Lords
death
till
his
second
coming
,
by
celebrating
the
Lords
supper
,
Luke
22.19
.
38.
To
believe
all
the
New
Testament
,
Joh.
20.30.31
.
Acts
3.23
.
Mark
1.1
.
Luke
10.16
.
39.
To
adde
nothing
to
S.
Iohns
last
Book
,
that
is
,
to
pretend
to
no
new
revelations
,
Revel.
22.18
.
40.
To
keep
the
customs
of
the
Church
,
her
festivals
and
solemnities
,
1
Cor.
11.16
.
lest
we
be
reproved
as
the
Corinthians
were
by
S.
Paul
,
we
have
no
such
customs
nor
the
Churches
of
God
,
Jude
3.
41.
To
contend
earnestly
for
the
faith
.
[
](A64099-e22550-b)*
*
Rom.
14.13.22
Nor
to
be
contentious
in
matters
not
concerning
the
eternal
interest
of
our
souls
;
but
in
matters
indifferent
to
have
faith
to
our selves
,
Rom.
16.17
.
42.
Not
to
make
schisms
or
divisions
in
the
body
of
the
Church
,
Mat.
23.8
,
9
,
10.
43.
To
call
no
man
Master
upon
earth
,
but
to
acknowledge
Christ
our
Master
,
and
law
giver
.
1
Pet.
5.3
.
44.
not
to
domineer
over
the
Lords
heritage
,
1
John
4.1
.
1
Thes.
5.21
.
45
To
try
all
things
,
and
keep
that
which
is
best
,
1
Cor.
9.25
.
Titus
2.2
.
46
To
be
temperate
in
all
things
,
Matth.
16.24
.
47.
To
deny
our selves
,
Colos.
3.5
.
Rom.
8.13
.
48.
To
mortifie
our
lusts
and
their
instruments
,
Luke
6.34
.
49.
To
lend
looking
for
nothing
again
,
nothing
by
way
of
increase
,
nothing
by
way
of
recompence
.
Mark
13.35
.
Matth.
24.42
&
25.13
.
50
To
watch
&
stand
in
readines
against
the
coming
of
the
Lord
,
Matth.
5.22
.
Ephes.
4.26
.
51
▪
Not
to
be
angry
without
cause
,
1
Cor.
6.10
.
Matth.
5.22
,
52.
not
at
al
to
revile
,
53.
not
to
swear
,
54
not
to
respect
persons
,
Matth.
5.34
.
55.
to
lay
hands
suddenly
on
no
man
James
2.1
.
[
This
especially
pertains
to
*
1
Tim.
5.22
.
Bishops
.
*
2
Tim.
4.12
.
To
whom
also
,
and
to
all
the
Ecclesiastical
order
it
is
enjoyned
,
that
they
preach
the
word
,
that
they
be
instant
in
season
,
and
out
of
season
,
that
they
rebuke
,
reprove
,
exhort
with
all
long
suffering
and
doctrine
.
56.
To
keep
the
Lords
day
(
derived
into
an
obligation
from
a
practise
Apostolical
)
57.
1
Cor.
10.31
.
to
do
all
things
to
the
glory
of
God
,
Matth.
5.6
.
58.
to
hunger
and
thirst
after
righteousnesse
and
its
rewards
,
Titus
3.9
.
59.
to
avoid
foolish
questions
,
Matth.
5.44
.
Rom.
12.14
.
60
to
pray
for
persecuters
,
and
to
do
good
to
them
that
persecute
us
,
and
despitefully
use
us
,
1
Tim.
2.1
.
61
to
pray
for
all
men
,
62.
to
maintain
good
works
for
necessary
uses
.
Titus
3.14
.
63.
to
work
with
our
own
hands
that
we
be
not
burdensome
to
others
,
Ephes.
4.28
.
avoiding
idlenesse
,
Matth.
5.48
.
64
to
be
perfect
as
our
heavenly
Father
is
perfect
,
1
Pet.
3.8
.
2
Pet.
1.6
,
7.
2
Cor.
8.7
.
2
Cor.
9.5
.
65.
to
be
liberal
and
frugal
;
for
he
that
will
call
us
to
account
for
our
time
,
will
also
for
the
spending
our
money
,
66
not
to
use
uncomely
jestings
,
Ephes.
5.4
.
67.
modesty
;
as
opposed
to
boldnesse
,
1
Tim.
2.9
.
to
curiosity
,
to
undecency
,
James
1.9
.
68.
to
be
swift
to
hear
,
slow
to
speak
,
Philip.
2.10
.
69.
to
worship
the
holy
[
Jesus
]
at
the
mention
of
his
holy
name
;
as
of
old
God
was
at
the
mention
of
[
Jehovah
.
These
are
the
streight
lines
of
scripture
,
by
which
we
may
also
measure
our
obliquities
,
and
discover
our
crooked
walking
;
if
the
sick
man
hath
not
done
these
things
,
or
if
he
have
done
contrary
to
any
of
them
in
any
particular
,
he
hath
cause
enough
for
his
sorrow
,
and
matter
for
his
confession
:
of
which
he
need
no
other
forms
,
but
that
he
heartily
deplore
and
plainly
enumerate
his
follies
,
as
a
man
tells
the
sad
stories
of
his
own
calamity
.
SECT.
IX
.
Of
the
sick
mans
practise
of
charity
and
justice
,
by
way
of
rule
.
1.
LEt
the
sick
man
set
his
house
in
order
before
he
die
;
Magnifica
verba
mors
prope
admota
excutit
state
his
cases
of
conscience
,
reconcile
the
fractures
of
his
family
,
reunite
brethren
,
cause
right
understandings
,
and
remove
jealousies
;
give
good
counsels
for
the
future
conduct
of
their
persons
,
and
estates
,
charm
them
into
religion
by
the
authority
and
advantages
of
a
dying
person
:
Nam
verae
voces
tum
demum
pectore
ab
imo
e
iciu●tur
—
Lucret.
because
the
last
words
of
a
dying
man
are
like
the
tooth
of
a
wounded
Lion
,
making
a
deeper
impression
in
the
agony
,
then
in
the
most
vigorous
strength
.
2.
Let
the
sick
man
discover
every
secret
of
art
,
or
profit
,
physick
,
or
advantage
to
mankinde
,
if
he
may
do
it
without
the
prejudice
of
a
third
person
.
Some
persons
are
so
uncharitably
envious
that
they
are
willing
that
a
secret
receipt
should
die
with
them
,
and
be
buried
in
their
grave
;
like
treasure
in
the
sepulchre
of
David
.
But
this
which
is
a
designe
of
charity
must
therefore
not
be
done
to
any
mans
prejudice
;
and
the
Mason
of
Herodotus
the
King
of
Aegypt
who
kept
secret
his
notice
of
the
Kings
treasure
,
and
when
he
was
a
dying
told
his
son
,
betrayed
his
trust
then
when
he
should
have
kept
it
most
sacredly
for
his
own
interest
.
In
all
other
cases
let
thy
charity
out-live
thee
,
that
thou
mayest
rejoyce
in
the
mansion
of
rest
,
because
by
thy
means
many
living
persons
are
eased
or
advantaged
.
3.
Let
him
make
his
will
with
great
justice
and
piety
,
that
is
,
that
the
right
heirs
be
not
defrauded
for
collaterall
respects
,
fancies
or
indirect
fondnesses
;
but
the
inheritances
descend
in
their
legall
and
due
channell
;
and
in
those
things
where
we
have
a
liberty
,
that
we
take
the
opportunity
of
doing
vertuously
,
that
is
,
of
considering
how
God
may
be
best
served
by
our
donatives
,
or
how
the
interest
of
any
vertue
may
be
promoted
;
in
which
we
are
principally
to
regard
the
necessities
of
our
neerest
kinred
,
and
relatives
,
servants
and
friends
.
4.
Let
the
Will
or
Testament
be
made
with
ingenuity
,
opennesse
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Cyrus
apud
Xenoph.
l.
8.
institut.
and
plain
expression
,
that
he
may
not
entail
a
law-suit
upon
his
posterity
and
relatives
,
and
make
them
lose
their
charity
,
or
intangle
their
estates
,
or
make
them
poorer
by
the
gift
.
Vide
Chap.
1.
Sect.
4.
He
hath
done
me
no
charity
,
but
dies
in
my
debt
that
makes
me
sue
for
a
legacy
.
5.
It
is
proper
for
the
estate
of
sicknesse
,
and
an
excellent
anealing
us
to
buriall
,
that
we
give
alms
in
this
state
,
so
burying
treasure
in
our
graves
,
that
will
not
perish
but
rise
again
in
the
resurrection
of
the
just
.
Let
the
dispensation
of
our
alms
be
as
little
intrusted
to
our
Executors
as
may
be
,
excepting
to
lasting
and
successive
portions
;
[
](A64099-e23070-b)*
*
Lucian
de
luctu
.
Vid.
reg.
6.
paulo
infr
Herod●t
.
Musa
.
5.
Plin
l.
4.
c.
●1
.
Xiphilin
.
in
Severo
.
but
with
our
own
present
care
let
us
exercise
the
charity
,
and
secure
the
stewardship
.
It
was
a
custome
among
the
old
Greeks
,
to
bury
horses
,
clothes
,
armes
,
and
whatsoever
was
dear
to
the
dece●sed
person
,
supposing
they
might
need
them
,
and
that
without
clothes
they
should
be
found
naked
by
their
Judges
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Nicarchus
.
and
al
the
friends
did
use
to
bring
gifts
;
by
such
liberality
thinking
to
promote
the
interest
of
their
dead
.
But
we
may
offer
our
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
our selves
best
of
all
;
Fallax
saepe
fides
,
testataqne
vota
peri●un●
;
Constitues
tumulum
si
●apis
ipse
tuum
.
our
doles
and
funerall
meals
if
they
be
our
own
early
provisions
,
will
then
spend
the
better
;
&
it
is
good
so
to
carry
our
passing
penny
in
our
hand
,
and
by
reaching
that
hand
to
the
poor
make
a
friend
in
the
everlasting
habitations
.
He
that
gives
with
his
own
hand
shall
be
sure
to
find
it
,
and
the
poor
shall
find
it
:
but
he
that
trusts
Executors
with
his
charity
,
&
the
Oeconomy
and
issues
of
his
vertue
,
by
which
he
must
enter
into
his
hopes
of
heaven
&
pardon
,
shall
find
but
an
ill
account
,
when
his
Man
thee
behoueth
oft
to
have
this
in
mind
:
Written
upon
a
wall
in
S.
Edmunds
Church
in
Lumbard-street
.
That
thou
giveth
with
thine
hand
,
that
shalt
thou
find
;
For
widows
be
slofull
,
and
children
be●h
unkind
,
Executors
beth
covetous
,
&
keep
all
that
they
find
,
If
any
body
ask
where
the
de●ds
goods
became
●hey
answer
So
God
me
help
&
Halidam
,
he
died
a
poor
man
.
Think
on
this
executors
complain
he
died
poor
.
Think
on
this
.
To
this
purpose
wise
and
pious
was
the
counsell
of
Salvian
;
Contra
avaritiam
Let
a
dying
man
who
hath
nothing
else
of
which
he
may
make
an
effective
oblation
,
offer
up
to
God
of
his
substance
;
Let
him
offer
it
with
compunction
and
tears
,
with
grief
and
mourning
,
as
knowing
that
all
our
oblations
have
their
value
,
not
by
the
price
,
but
by
the
affection
:
and
it
is
our
faith
that
commends
the
money
,
since
God
receives
the
money
by
the
hands
of
the
poor
,
but
at
the
same
time
gives
,
and
does
not
take
the
blessing
;
because
he
receives
nothing
but
his
own
,
and
man
gives
that
which
is
none
of
his
own
,
that
,
of
which
onely
he
is
a
steward
,
and
shall
be
accountable
for
every
shilling
.
Let
it
therefore
be
offered
humbly
as
a
Creditor
payes
his
debts
,
not
magnifically
as
a
Prince
gives
a
donative
;
and
let
him
remember
that
such
doles
do
not
pay
for
the
sin
,
but
they
ease
the
punishment
;
they
are
not
proper
instruments
of
redemption
,
but
instances
of
supplication
,
and
advantages
of
prayer
;
and
when
we
have
done
well
remember
that
we
have
not
payed
our
debt
,
but
showen
our
willingnesse
to
give
a
little
of
the
vast
sum
we
owe
:
and
he
that
gives
plentifully
according
to
the
measure
of
his
estate
,
is
still
behind
hand
according
to
the
measure
of
his
sins
;
let
him
pray
to
God
that
this
late
oblation
may
be
accepted
,
and
so
it
will
,
if
it
sails
to
him
in
a
sea
of
poenitentiall
tears
or
sorrows
,
that
it
is
so
little
,
and
that
it
is
so
late
.
6.
Let
the
sick
mans
charity
be
so
ordered
that
it
may
not
come
onely
to
deck
the
funerall
and
make
up
the
pomp
;
charity
waiting
like
one
of
the
solemn
mourners
;
but
let
it
be
continued
,
that
beside
the
alms
of
health
and
sicknesse
,
there
may
be
a
rejoycing
in
God
for
his
charity
,
long
after
his
funeralls
,
so
as
to
become
more
beneficial
and
lesse
publike
;
that
the
poor
may
pray
in
private
and
give
God
thanks
many
dayes
together
.
This
is
matter
of
prudence
:
and
yet
in
this
,
we
are
to
observe
the
same
regards
which
we
had
in
the
charity
and
alms
of
our
lives
;
with
this
onely
difference
,
that
in
the
funerall
alms
also
of
rich
and
able
persons
,
the
publike
customes
of
the
Church
are
to
be
observed
,
and
decencie
and
solemnity
,
and
the
expectations
of
the
poor
,
and
matter
of
publike
opinion
,
and
the
reputation
of
religion
;
In
all
other
cases
,
let
thy
charity
consult
with
humility
and
prudence
,
that
it
never
ministers
at
all
to
vanity
;
but
be
as
full
of
advantage
and
usefulnesse
as
it
may
.
7.
Every
man
will
forgive
a
dying
person
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
therefore
let
the
sick
man
be
ready
and
sure
if
he
can
,
to
send
to
such
persons
whom
he
hath
injured
,
and
beg
their
pardon
and
do
them
right
;
For
in
his
case
,
he
cannot
stay
for
an
opportunity
of
convenient
and
advantageous
reconcilement
;
he
cannot
then
spin
out
a
treaty
,
nor
beat
down
the
price
of
composition
,
nor
lay
a
snare
to
be
quit
from
the
obligation
and
coërcion
of
lawes
;
but
he
must
ask
forgivenesse
down-right
,
and
make
him
amends
as
he
can
,
being
greedy
of
making
use
of
this
opportunity
of
doing
a
duty
,
that
must
be
done
,
but
cannot
any
more
,
if
not
now
,
untill
times
return
again
,
and
tels
the
minuts
backward
,
so
that
yesterday
shall
be
reckoned
in
the
portions
of
the
future
.
8.
In
the
intervalls
of
sharper
pains
,
when
the
sick
man
am●sses
together
all
the
arguments
of
comfort
and
testimonies
of
Gods
love
to
him
,
and
care
of
him
,
he
must
needs
find
infinite
matter
of
thanksgiving
,
and
glorification
of
God
:
and
it
is
a
proper
act
of
charity
and
love
to
God
,
and
justice
too
,
that
he
do
honour
to
God
on
his
death-bed
for
all
the
blessings
of
his
life
,
not
onely
in
generall
communications
,
but
those
by
which
he
hath
been
separate
and
discerned
from
others
,
or
supported
and
blessed
in
his
own
person
:
Such
as
are
;
[
In
all
my
life
time
I
never
broke
a
bone
,
I
never
fell
into
the
hands
of
robbers
;
never
into
publike
shame
,
or
into
noysome
diseases
:
I
have
not
begd
my
bread
,
nor
been
tempted
by
great
and
unequall
fortunes
:
God
gave
me
a
good
understanding
,
good
friends
,
or
delivered
me
in
such
a
danger
,
and
heard
my
prayers
in
such
particular
pressures
of
my
spirit
.
]
This
or
the
like
enumeration
and
consequent
acts
of
thanksgiving
are
apt
to
produce
love
to
God
,
and
confidence
in
the
day
of
triall
;
for
he
that
*
gave
me
blessings
in
proportion
to
the
state
and
capacities
of
my
life
,
I
hope
also
will
do
so
in
proportion
to
the
needs
of
my
sicknesse
,
and
my
death-bed
.
This
we
find
practised
as
a
most
reasonable
piece
of
piety
by
the
wisest
of
the
Heathens
.
So
Antipater
Tarsensis
gave
God
thanks
for
his
prosperous
voyage
into
Greece
;
and
Cyrus
made
a
handsom
prayer
upon
the
tops
of
the
mountains
,
when
by
a
phantasme
he
was
warned
of
his
approaching
death
.
Receive
[
O
God
]
my
Father
these
holy
rites
by
which
I
put
an
end
to
many
and
great
affairs
:
and
I
give
thee
thanks
for
thy
celestiall
signes
and
prophetic
notices
,
whereby
thou
hast
signified
to
me
what
I
ought
to
do
and
what
I
ought
not
:
I
present
also
very
great
thanks
that
I
have
perceived
and
acknowledged
your
care
of
me
,
and
have
never
exalted
my self
above
my
condition
for
any
prosperous
accident
.
And
I
pray
that
you
will
grant
felicity
to
my
wife
,
my
children
,
and
friends
,
and
to
me
a
death
,
such
as
my
life
hath
been
.
But
that
of
Philagrius
in
Gregory
Nazianzen
is
eucharisticall
,
but
it
relates
more
especially
to
the
blessings
and
advantages
which
are
accidentally
consequent
to
sicknesse
.
I
thank
thee
O
Father
and
maker
of
all
thy
children
,
that
thou
art
pleased
to
blesse
and
to
sanctifie
us
even
against
our
wils
,
and
by
the
outward
man
purgest
the
inward
,
and
leadest
us
through
crosse
wayes
to
a
blessed
ending
,
for
reasons
best
known
unto
thee
.
]
However
when
we
go
from
our
hospitall
and
place
of
little
intermediall
rest
in
our
journey
to
heaven
,
it
is
fit
that
we
give
thanks
to
the
major
domo
for
our
entertainment
.
When
these
parts
of
religion
are
finished
,
according
to
each
mans
necessity
,
there
is
nothing
remaining
of
personall
duty
to
be
done
alone
,
but
that
the
sick
man
act
over
these
vertues
,
by
the
renewings
of
devotion
,
and
in
the
way
of
prayer
;
and
that
is
to
be
continued
as
long
as
life
,
and
voice
,
and
reason
dwell
with
us
.
SECT.
X.
Acts
of
charity
by
way
of
prayer
and
ejaculation
,
which
may
also
be
used
for
thanksgiving
,
in
case
of
recovery
.
O
My
soul
thou
hast
said
unto
the
Lord
,
thou
art
my
Lord
:
my
goodnesse
extendeth
not
to
thee
:
But
to
the
saints
that
are
in
the
earth
,
and
to
the
excellent
in
whom
is
all
my
delight
.
Psal.
16.2
,
&c.
The
Lord
is
the
portion
of
my
inheritance
and
of
my
cup
,
thou
maintainest
my
lot
.
As
for
God
,
his
way
is
perfect
:
the
word
of
the
Lord
is
tried
,
he
is
a
buckler
to
all
those
that
trust
in
him
.
For
who
is
God
save
the
Lord
?
or
who
is
a
rock
save
our
God
?
It
is
God
that
girdeth
me
with
strength
,
Psal.
18.30
,
31.
and
maketh
my
way
perfect
.
Be
not
thou
far
from
me
O
Lord
:
O
my
strength
,
haste
thee
to
help
me
.
Deliver
my
soul
from
the
sword
,
my
darling
from
the
power
of
the
dog
,
save
me
from
the
lions
mouth
:
and
thou
hast
heard
me
also
from
among
the
horns
of
the
Unicorns
.
I
will
declare
thy
Name
unto
my
brethren
,
in
the
midst
of
the
Congregation
will
I
praise
thee
.
Ye
that
fear
the
Lord
,
praise
the
Lord
ye
sons
[
of
God
J
Glorifie
him
and
fear
before
him
all
ye
sons
[
of
men
.
For
he
hath
not
despised
nor
abhorred
the
affliction
of
the
afflicted
,
neither
hath
he
hid
his
face
from
him
,
but
when
he
cryed
unto
him
he
heard
.
Ps.
22.19
.
As
the
hart
panteth
after
the
water
brooks
,
so
longeth
my
soul
after
thee
O
God
.
My
soul
thirsteth
for
God
,
for
the
living
God
,
when
shall
I
come
and
appear
before
the
Lord
.
O
my
God
,
my
soul
is
cast
down
within
me
;
all
thy
waves
and
billows
are
gone
over
me
:
as
with
a
sword
in
my
bones
I
am
reproached
:
yet
the
Lord
will
command
his
loving
kindnesse
in
the
day
time
,
and
in
the
night
his
song
shall
be
with
me
,
Psal.
42.
and
my
prayer
unto
the
God
of
my
life
.
Blesse
ye
the
Lord
in
the
congregations
,
even
the
Lord
from
the
fountains
of
Israel
:
My
mouth
shall
shew
forth
thy
righteousnesse
and
thy
salvation
all
the
day
,
Psal.
68
26.
&
Psal.
71.
for
I
know
not
the
numbers
thereof
.
I
will
go
in
the
strength
of
the
Lord
God
,
I
will
make
mention
of
thy
righteousnesse
,
even
of
thine
onely
.
O
God
thou
hast
taught
me
from
my
youth
.
And
hitherto
have
I
declared
thy
wondrous
works
.
But
I
will
hope
continually
,
Psal.
71.
and
will
yet
praise
thee
more
and
more
.
Thy
righteousnesse
,
O
God
is
very
high
,
who
hast
done
great
things
.
O
God
who
is
like
unto
thee
?
thou
which
hast
shewed
me
great
and
sore
troubles
shalt
quicken
me
again
,
and
shalt
bring
me
up
again
from
the
depth
of
the
earth
.
Thou
shalt
encrease
thy
goodnesse
towards
me
,
ibid.
and
comfort
me
on
every
side
.
My
lips
shall
greatly
rejoyce
when
I
sing
unto
thee
.
And
my
soul
which
thou
hast
redeemed
.
Blessed
be
the
Lord
God
,
the
God
of
Israel
,
who
only
doth
wondrous
things
.
And
blessed
be
his
glorious
name
for
ever
;
and
let
the
whole
earth
be
filled
with
his
glory
.
Psal.
72
Amen
.
Amen
.
I
love
the
Lord
,
because
he
hath
heard
my
voice
,
and
my
supplication
.
The
sorrows
of
death
compassed
me
,
I
found
trouble
and
sorrow
.
Then
called
I
upon
the
name
of
the
Lord
,
O
Lord
I
beseech
thee
deliver
my
soul.
Gracious
is
the
Lord
and
righteous
,
Psal.
116
yea
our
God
is
merciful
.
The
Lord
preserveth
the
simple
,
I
was
brought
low
,
and
he
helped
me
.
Return
to
thy
rest
O
my
soul
,
the
Lord
hath
dealt
bountifully
with
thee
.
ibid.
For
thou
hast
delivered
my
soul
from
death
,
mine
eyes
from
tears
,
and
my
feet
from
falling
.
Precious
in
the
sight
of
the
Lord
is
the
death
of
his
saints
;
O
Lord
,
truly
I
am
thy
servant
,
ibid.
I
am
thy
servant
and
the
son
of
thine
handmaid
,
thou
shalt
loose
my
bonds
.
He
that
loveth
not
the
Lord
Jesus
,
let
him
be
accursed
.
O
that
I
might
love
thee
,
as
well
as
ever
any
creature
loved
thee
.
He
that
dwelleth
in
love
dwelleth
in
God
.
There
is
no
fear
in
love
.
The
prayer
.
O
Most
Gracious
and
eternal
God
and
loving
Father
,
who
hast
powred
out
thy
bowels
upon
us
,
and
sent
the
son
of
thy
love
unto
us
to
die
for
love
,
and
to
make
us
dwell
in
love
,
and
the
eternal
comprehensions
of
thy
divine
mercies
,
O
be
pleased
to
inflame
my
heart
with
a
holy
charity
;
towards
thee
and
all
the
world
.
Lord
I
forgive
all
that
ever
have
offended
me
and
beg
that
both
they
and
I
may
enter
into
the
possession
of
thy
mercies
,
and
feel
a
gracious
pardon
from
the
same
fountain
of
grace
:
and
do
thou
forgive
me
all
the
acts
of
scandall
,
whereby
I
have
provoked
or
tempted
,
or
lessened
,
or
disturbed
any
person
;
Lord
,
let
me
never
have
my
portion
amongst
those
that
divide
the
union
,
and
disturb
the
peace
,
and
break
the
charities
of
the
Church
,
and
Christian
communion
;
And
though
I
am
fallen
into
evil
times
,
in
which
Christendom
is
divided
by
the
names
of
an
evil
division
,
yet
I
am
in
charity
with
all
Christians
,
with
all
that
love
the
Lord
Jesus
,
and
long
for
his
coming
:
and
I
would
give
my
life
to
save
the
soul
of
any
of
my
brethren
;
and
I
humbly
beg
of
thee
that
the
publike
calamity
of
the
severall
societies
of
the
Church
,
may
not
be
imputed
to
my
soul
,
to
any
evil
purposes
.
II.
LOrd
preserve
me
in
the
unity
of
the
holy
Church
,
in
the
love
of
God
,
and
of
my
neighbours
;
let
thy
grace
inlarge
my
heart
to
remember
,
deeply
to
resent
,
faithfully
to
use
,
wisely
to
improve
,
and
humbly
to
give
thanks
to
thee
for
all
thy
favours
,
with
which
thou
hast
enriched
my
soul
,
and
supported
my
estate
,
and
preserved
my
person
,
and
rescued
me
from
danger
,
and
invited
me
to
goodnesse
in
all
the
dayes
and
periods
of
my
life
.
Thou
hast
led
me
thorow
it
with
an
excellent
conduct
:
and
I
have
gone
astray
after
the
manner
of
men
:
but
my
heart
is
towards
thee
.
O
do
unto
thy
servant
as
thou
usest
to
do
unto
those
that
love
thy
Name
:
let
thy
truth
comfort
me
,
thy
mercy
deliver
me
,
thy
staffe
support
me
,
thy
grace
sanctifie
my
sorrow
,
and
thy
goodnesse
pardon
all
my
sins
:
thy
Angels
guide
me
with
safety
in
this
shadow
of
death
,
and
thy
most
holy
Spirit
lead
me
into
the
land
of
righteousnesse
,
for
thy
Names
sake
which
is
so
comfortable
,
and
for
Jesus
Christ
his
sake
,
our
Dearest
Lord
and
most
Gracious
Saviour
.
Amen
.
CHAP.
V.
Of
visitation
of
the
sick
:
or
the
assistance
that
is
to
be
done
to
dying
persons
,
by
the
ministery
of
their
Clergy
Guides
.
SECT.
I.
GOd
who
hath
made
no
new
Covenant
with
dying
persons
distinct
from
the
Covenant
of
the
living
,
hath
also
appointed
no
distinct
Sacraments
for
them
,
no
other
manner
of
usages
,
but
such
as
are
common
to
all
the
spirituall
necessities
of
living
and
healthfull
persons
.
In
all
the
dayes
of
our
religion
,
from
our
baptisme
to
the
resignation
and
delivery
of
our
soul
,
God
hath
appointed
his
servants
to
minister
to
the
necessities
,
and
eternally
to
blesse
,
and
prudently
to
guide
,
and
wisely
to
judge
concerning
souls
;
and
the
Holy
Ghost
that
anointing
from
above
,
descends
upon
us
in
severall
effluxes
,
but
ever
by
the
ministeries
of
the
Church
.
Our
heads
are
anointed
with
that
sacred
unction
Baptisme
(
not
in
ceremony
,
but
in
reall
and
proper
effect
)
our
foreheads
in
confirmation
,
our
hands
in
ordinations
;
all
our
senses
in
the
visitation
of
the
sick
,
and
all
by
the
ministery
of
especially
deputed
and
instructed
persons
;
and
we
who
all
our
life
time
derive
blessings
from
the
fountains
of
grace
,
by
the
channels
of
Ecclesiastical
ministeries
,
must
do
it
then
especially
,
when
our
needs
are
most
pungent
and
actuall
.
1.
We
cannot
give
up
our
names
to
Christ
,
but
the
Holy
man
that
ministers
in
religion
must
enroll
them
and
present
the
persons
,
and
consigne
the
grace
:
when
we
beg
for
Gods
Spirit
,
the
Minister
can
best
present
our
prayers
,
and
by
his
advocation
hallow
our
private
desires
,
and
turn
them
into
publike
and
potent
offices
.
2.
If
we
desire
to
be
established
and
confirmed
in
the
grace
and
religion
of
our
Baptisme
,
the
Holy
man
,
whose
hands
were
anointed
by
a
speciall
ordination
to
that
and
its
symbolical
purposes
,
layes
his
hands
upon
the
Catechumen
and
the
anointing
from
above
descends
by
that
ministery
.
3.
If
we
would
eat
the
body
and
drink
the
blood
of
our
Lord
,
we
must
addresse
our selves
to
the
Lords
Table
,
and
he
that
stands
there
to
blesse
and
to
minister
,
can
reach
it
forth
,
and
feed
thy
soul
;
and
without
his
ministery
thou
canst
not
be
nourished
with
that
heavenly
feast
,
nor
thy
body
consigned
to
immortality
,
nor
thy
soul
refreshed
with
the
Sacramentall
bread
from
heaven
,
except
by
spirituall
suppletories
,
in
cases
of
necessity
and
an
impossible
communion
.
4.
If
we
have
committed
sins
,
the
spirituall
man
is
appointed
to
restore
us
,
and
to
pray
for
us
,
and
to
receive
our
confessions
,
and
to
enquire
into
our
wounds
,
and
to
infuse
oil
and
remedy
,
and
to
pronounce
pardon
.
5.
If
we
be
cut
off
from
the
communion
of
the
faithfull
by
our
own
demerits
,
their
holy
hands
must
reconcile
us
,
and
give
us
peace
;
they
are
our
appointed
comforters
,
our
instructers
,
our
ordinary
Judges
;
and
in
the
whole
:
what
the
children
of
Israel
beg'd
of
Moses
,
that
God
would
no
more
speak
to
them
alone
,
Exod.
20.19
.
but
by
his
servant
Moses
,
lest
they
should
be
consumed
,
God
in
compliance
with
our
infirmities
hath
of
his
own
goodnesse
established
as
a
perpetuall
law
in
all
ages
of
Christianity
;
that
God
will
speak
to
us
by
his
Ministers
,
and
our
solemn
prayers
shall
be
made
to
him
by
their
advocation
,
and
his
blessings
descend
from
heaven
by
their
hands
,
and
our
offices
return
thither
by
their
presidencies
,
and
our
repentance
shall
be
managed
by
them
,
and
our
pardon
in
many
degrees
ministred
by
them
;
God
comforts
us
by
their
Sermons
,
and
reproves
us
by
their
Discipline
,
and
cuts
off
some
by
their
severity
,
and
reconciles
others
by
their
gentlenesse
,
and
relieves
us
by
their
prayers
,
and
instructs
us
by
their
discourses
,
and
heals
our
sicknesses
by
their
intercession
,
presented
to
God
and
united
to
Christs
advocation
;
and
in
all
this
,
they
are
no
causes
,
but
servants
of
the
will
of
God
,
instruments
of
the
Divine
Grace
and
order
,
stewards
and
dispensers
of
the
mysteries
,
and
appointed
to
our
souls
to
serve
and
lead
,
and
to
help
in
all
accidents
,
dangers
,
and
necessities
.
And
they
who
received
us
in
our
baptisme
,
are
also
to
cary
us
to
our
grave
,
and
to
take
care
that
our
end
be
as
our
life
was
,
or
should
have
been
;
and
therefore
,
it
is
established
as
an
Apostolical
rule
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Xenoph
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
lib.
8.
Is
any
man
sick
among
you
,
let
him
send
for
the
Elders
of
the
Church
,
and
let
them
pray
over
him
,
&c.
Jam.
5.14
.
The
sum
of
the
duties
and
offices
respectively
implied
in
these
words
is
in
the
following
rules
.
SECT.
II.
Rules
for
the
manner
of
visitations
of
sick
persons
.
1.
LEt
the
Minister
of
religion
be
sent
to
,
not
onely
against
the
agony
of
death
,
but
be
advised
with
in
the
whole
conduct
of
the
sicknesse
;
for
in
sicknesse
indefinitely
,
and
therefore
in
every
sicknesse
,
and
therefore
in
such
which
are
not
mortall
,
which
end
in
health
,
which
have
no
agony
,
or
finall
temptations
,
S.
Iames
gives
the
advise
:
and
the
sick
man
being
bound
to
require
them
,
is
also
tied
to
do
it
,
when
he
can
know
them
,
and
his
own
necessity
.
It
is
a
very
great
evil
both
in
the
matter
of
prudence
and
piety
,
that
they
fear
the
Priest
as
they
fear
the
Embalmer
;
or
the
Sextons
spade
;
and
love
not
to
converse
with
him
,
unlesse
he
can
converse
with
no
man
else
;
and
think
his
office
so
much
to
relate
to
the
other
world
,
that
he
is
not
to
be
treated
with
,
while
we
hope
to
live
in
this
;
and
indeed
that
our
religion
be
taken
care
of
,
onely
when
we
die
;
and
the
event
is
this
,
(
of
which
I
have
seen
some
sad
experience
)
that
the
man
is
deadly
sick
,
and
his
reason
is
uselesse
,
and
he
is
laid
to
sleep
,
and
his
life
is
in
the
confines
of
the
grave
,
so
that
he
can
do
nothing
towards
the
trimming
of
his
lamp
;
and
the
Curate
shall
say
a
few
prayers
by
him
,
and
talk
to
a
dead
man
,
and
the
man
is
not
in
a
condition
to
be
helped
;
but
in
a
condition
to
need
it
hugely
.
He
cannot
be
called
upon
to
confesse
his
sins
;
and
he
is
not
able
to
remember
them
,
and
he
cannot
understand
an
advice
,
nor
hear
a
free
discourse
,
nor
be
altered
from
a
passion
,
nor
cured
of
his
fear
,
nor
comforted
upon
any
grounds
of
reason
or
religion
,
and
no
man
can
tell
what
is
likely
to
be
his
fate
;
or
if
he
does
,
he
cannot
prophecie
good
things
concerning
him
,
but
evil
;
Let
the
spiritual
man
come
when
the
sick
man
can
be
conversed
withall
,
and
instructed
;
when
he
can
take
medicine
and
amend
;
when
he
understands
,
or
can
be
taught
to
understand
the
case
of
his
soul
,
and
the
rules
of
his
conscience
;
and
then
his
advice
may
turn
into
advantage
;
It
cannot
otherwise
be
useful
.
2.
The
entercourses
of
the
Minister
with
the
sick
man
have
so
much
variety
in
them
,
that
they
are
not
to
be
transacted
at
once
:
and
therefore
they
do
not
well
that
send
once
to
see
the
good
man
with
sorrow
,
and
hear
him
pray
,
and
thank
him
and
dismisse
him
civilly
,
and
desire
to
see
his
face
no
more
;
To
dresse
a
soul
for
funeral
is
not
a
work
to
be
dispatched
at
one
meeting
:
At
once
he
needs
a
comfort
,
and
anon
something
to
make
him
willing
to
die
;
and
by
and
by
he
is
tempted
to
impatience
,
and
that
needs
a
special
cure
,
and
it
is
a
great
work
to
make
his
confessions
well
,
and
with
advantages
;
and
it
may
be
the
man
is
carelesse
and
indifferent
,
and
then
he
needs
to
understand
the
evil
of
his
sin
,
and
the
danger
of
his
person
:
and
his
cases
of
conscience
may
be
so
many
and
so
intricate
,
that
he
is
not
quickly
to
be
reduced
to
peace
;
and
one
time
the
holy
man
must
pray
,
and
another
time
he
must
exhort
;
a
third
time
administer
the
holy
Sacrament
;
and
he
that
ought
to
watch
all
the
periods
and
little
portions
of
his
life
,
lest
he
should
be
suprized
and
overcome
,
had
need
be
watched
when
he
is
sick
,
and
assisted
,
and
called
upon
,
and
reminded
of
the
several
parts
of
his
duty
,
in
every
instant
of
his
temptation
.
This
article
was
well
provided
for
among
the
Easterlings
;
for
the
Priests
in
their
visitations
of
a
sick
person
did
abide
in
their
attendance
and
ministery
for
seven
dayes
together
.
The
want
of
this
makes
the
visitations
fruitlesse
and
the
calling
of
the
Clergy
contemptible
,
while
it
is
not
suffered
to
imprint
its
proper
effects
upon
them
that
need
it
in
a
lasting
ministery
.
3.
S.
Iames
advises
that
when
a
man
is
sick
he
should
send
for
the
elders
:
James
●
.
14
.
Gabriel
in
4
●on●
.
dist.
●●
.
one
sick
man
for
many
Presbyters
;
and
so
did
the
Eastern
Churches
,
they
sent
for
seven
:
and
like
a
college
of
Physitians
they
ministred
spiritual
remedies
,
and
sent
up
prayers
like
a
quire
of
singing
Clerks
.
In
cities
they
might
do
so
,
while
the
Christians
were
few
and
the
Priests
many
.
But
when
they
that
dwelt
in
the
Pagi
or
villages
ceased
to
be
Pagans
,
and
were
baptized
,
it
grew
to
be
an
impossible
felicity
,
unlesse
in
few
cases
,
and
to
some
more
eminent
persons
:
but
because
they
need
it
most
,
God
hath
taken
care
that
they
may
best
have
it
;
and
they
that
can
,
are
not
very
prudent
,
if
they
neglect
it
.
4.
Whether
they
be
many
or
few
that
are
sent
to
the
sick
person
,
let
the
Curate
of
his
Parish
or
his
own
Confessor
be
amongst
them
that
is
,
let
him
not
be
wholly
advised
by
strangers
who
know
not
his
particular
necessities
;
but
he
that
is
the
ordinary
Judge
,
cannot
safely
be
passed
by
in
his
extraordinary
necessity
,
which
in
so
great
portions
depends
upon
his
whole
life
past
;
and
it
is
a
matter
of
suspicion
when
we
decline
his
judgement
that
knowes
us
best
,
and
with
whom
we
formerly
did
converse
,
either
by
choice
or
by
law
,
by
private
election
or
publike
constitution
.
It
concerns
us
then
to
make
severe
and
profitable
judgements
,
and
not
to
conspire
against
our selves
,
or
procure
such
assistances
which
may
handle
us
softly
,
or
comply
with
our
weaknesses
more
then
relieve
our
necessities
.
5.
When
the
Ministers
of
religion
are
come
;
first
let
them
do
their
ordinary
offices
,
that
is
,
pray
for
grace
to
the
sick
man
,
for
patience
,
for
resignation
,
for
health
(
if
it
seems
good
to
God
in
order
to
his
great
ends
.
)
For
that
is
one
of
the
ends
of
the
advice
of
the
Apostle
;
and
therefore
the
minister
is
to
be
sent
for
,
not
while
the
case
is
desperate
,
but
before
the
sicknesse
is
come
to
its
crisis
or
period
.
)
Let
him
discourse
concerning
the
causes
of
sicknesse
,
and
by
a
general
instrument
move
him
to
consider
concerning
his
condition
.
Let
him
call
upon
him
to
set
his
soul
in
order
,
to
trim
his
lamp
,
to
dresse
his
soul
,
to
renew
acts
of
grace
by
way
of
prayer
,
to
make
amends
in
all
the
evils
he
hath
done
,
and
to
supply
all
the
defects
of
duty
,
as
much
as
his
past
condition
requires
,
and
his
present
can
admit
.
6.
According
as
the
condition
of
the
sickness
,
or
the
weaknesse
of
the
man
is
observed
,
so
the
exhortation
is
to
be
less
and
the
prayers
more
,
because
the
life
of
the
man
was
his
main
preparatory
,
and
therefore
if
his
condition
be
full
of
pain
and
infirmity
,
the
shortnesse
and
small
number
of
his
own
acts
is
to
be
supplied
by
the
act
of
the
Ministers
and
standers
by
;
who
are
in
such
cases
to
speak
more
to
God
for
him
,
then
to
talk
to
him
.
For
the
prayer
of
the
righteous
when
it
is
servent
hath
a
promise
to
prevail
much
in
behalf
of
the
sick
person
.
James
5.16
.
But
exhortations
must
prevail
with
their
own
proper
weight
,
not
by
the
passion
of
the
Speaker
.
But
yet
this
assistance
by
way
of
prayers
is
not
to
be
done
by
long
offices
,
but
by
frequent
.
and
fervent
,
and
holy
:
in
which
offices
,
if
the
sick
man
joyns
,
let
them
be
short
and
apt
to
comply
with
his
little
strength
,
and
great
infirmities
;
if
they
be
said
in
his
behalf
without
his
conjunction
,
they
that
pray
may
prudently
use
their
own
liberty
,
and
take
no
measures
,
but
their
own
devotions
and
opportunities
and
the
sick
mans
necessities
.
When
he
hath
made
this
general
addresse
and
preparatory
entrance
to
the
work
of
many
dayes
and
periods
,
he
may
descend
to
particulars
by
the
following
instruments
and
discourses
.
SECT.
III.
Of
ministring
in
the
sick
mans
confession
of
sins
and
repentance
.
THe
first
necessity
that
is
to
be
served
is
that
of
repentance
,
in
which
the
Ministers
can
in
no
way
serve
him
but
by
first
exhorting
him
to
confession
of
his
sins
,
and
declaration
of
the
state
of
his
soul.
For
unlesse
they
know
the
manner
of
his
life
,
and
the
degrees
of
his
restitution
,
either
they
can
do
nothing
at
all
,
or
nothing
of
advantage
,
and
certainty
:
His
discourses
like
Ionathans
arrows
,
may
shoot
short
,
or
shoot
over
,
but
not
wound
where
they
should
,
nor
open
those
humours
that
need
a
lancet
or
a
cautery
.
To
this
purpose
the
sick
man
may
be
reminded
.
Arguments
and
exhortations
to
move
the
sick
man
to
confession
of
sins
.
Prov.
28
●3
.
1.
That
God
hath
made
a
special
promise
to
confession
of
sins
.
1
John
●
.
9
.
He
that
confesseth
his
sins
and
forsaketh
them
shall
have
mercy
:
and
if
we
confesse
our
sins
,
God
is
righteous
to
forgive
us
our
sins
,
and
to
cleanse
us
from
all
unrighteousnesse
.
That
confession
of
sins
is
a
proper
act
and
introduction
to
repentance
.
*
That
when
the
Jews
being
warned
by
the
sermons
of
the
Baptist
repented
of
their
sins
,
they
confessed
their
sins
to
Iohn
in
the
susception
of
Baptism
.
Matth.
3.
●
.
*
That
the
converts
in
the
dayes
of
the
Apostles
returning
to
Christianity
instantly
declared
their
faith
,
and
their
repentance
,
by
confession
and
declaration
of
their
deeds
which
they
then
renounced
,
Acts
1●
18
abjured
,
and
confessed
to
the
Apostles
.
*
That
confession
is
an
act
of
many
vertues
together
.
*
It
is
the
gate
of
repentance
,
*
an
instrument
of
shame
and
condemnation
of
our
sins
,
*
a
glorification
of
God
,
so
called
by
Ioshuah
particularly
in
the
case
of
Achan
,
*
an
acknowledgement
that
God
is
just
in
punishing
;
for
by
confessing
of
our
sins
,
we
also
confesse
his
justice
,
and
are
assessors
with
God
in
this
condemnation
of
our selves
.
*
That
by
such
an
act
of
judging
our selves
we
escape
the
more
angry
judgement
of
God
.
S.
Paul
expresly
exhorting
us
to
it
upon
that
very
inducement
.
1
Cor.
11.31
.
*
That
confession
of
sins
is
so
necessary
a
duty
,
that
in
all
Scriptures
it
is
the
immediate
preface
to
pardon
,
and
the
certain
consequent
of
godly
sorrow
,
and
an
integral
or
constituent
part
of
that
grace
,
which
together
with
faith
m●kes
up
the
whole
duty
of
the
Gospel
.
*
That
in
all
ages
of
the
Gospel
,
it
hath
been
taught
and
practised
respectively
,
that
all
the
penitent
made
confessions
proportionable
to
their
repentance
,
that
is
,
publike
or
private
,
general
or
particular
.
*
That
God
by
testimonies
from
heaven
,
that
is
,
by
his
word
,
and
by
a
consequent
rare
peace
of
conscience
hath
given
approbation
to
this
holy
duty
.
*
That
by
this
instrument
those
whose
office
it
is
to
apply
remedies
to
every
spiritual
sicknesse
,
can
best
perform
their
offices
,
*
that
it
is
by
all
Churches
esteemed
a
duty
necessary
to
be
done
in
cases
of
a
troubled
conscience
.
*
That
what
is
necessary
to
be
done
in
one
case
,
and
convenient
in
all
cases
is
fit
to
be
done
by
all
persons
.
*
That
without
confession
it
cannot
easily
be
judged
concerning
the
sick
person
whether
his
conscience
ought
to
be
troubled
or
no
,
and
therefore
it
cannot
be
certain
that
it
is
not
necessary
.
*
That
there
can
be
no
reason
against
it
but
such
as
consults
with
flesh
and
blood
,
with
infirmity
and
sin
,
to
all
which
confession
of
sins
is
a
direct
enemy
.
*
That
now
is
that
time
when
all
the
imperfections
of
his
repentance
and
all
the
breaches
of
his
duty
are
to
be
made
up
,
and
that
if
he
omits
this
opportunity
,
he
can
never
be
admitted
to
a
salutary
and
medicinal
confession
.
*
That
S.
Iames
gives
an
expresse
precept
,
that
we
Christians
should
confesse
our
sins
to
each
other
,
that
is
,
Christian
to
Christian
,
brother
to
brother
,
the
people
to
their
Minister
,
and
then
he
makes
a
specification
of
that
duty
which
a
sick
man
is
to
do
when
he
hath
sent
for
the
elders
of
the
Church
.
*
That
in
all
this
there
is
no
force
lies
upon
him
,
but
if
he
hides
his
sins
he
shall
not
be
directed
,
(
so
said
the
Wise
man
)
but
ere
long
he
must
appear
before
the
great
Judge
of
men
and
Angels
;
Si
ta●uerit
quis
percussus
est
&
non
egerit
poenitentiam
,
nec
vulnus
suum
fratri
&
magist●o
voluerit
confiteri
,
magister
qui
linguam
habet
ad
curandum
●acile
ei
prodesse
non
poterit
.
Si
enim
●rubescat
aegrotus
vulnus
medico
confiteri
,
quod
ignorat
medicina
non
curat
S.
Hiezon
.
ad
caput
10.
Eccles.
Si
enim
hoe
fecerimus
&
revelavorimus
peccam
nostra
,
non
solum
Deo
,
sed
&
his
qui
pof●une
mederi
vulneribus
nostris
atque
peccatis
,
delebuntur
peccata
nostra
.
Origen
hom.
17.
in
Lucam
.
and
his
Spirit
will
be
more
amazed
and
confounded
to
be
seen
among
the
Angels
of
light
with
the
shadowes
of
the
works
of
darknesse
upon
him
,
then
he
can
suffer
by
confessing
to
God
in
the
presence
of
him
whom
God
hath
sent
to
heal
him
.
However
,
it
is
better
to
be
ashamed
here
,
then
to
be
confounded
hereafter
:
[
](A64099-e24890-b)a
a
Plaut.
●●inum
.
mus
.
pol
pudere
praestat
quam
pigere
,
totidem
literis
.
*
That
confession
being
in
order
to
pardon
of
sins
,
it
is
very
proper
and
analogical
to
the
nature
of
the
thing
,
that
it
be
made
there
where
the
pardon
of
sins
is
to
be
administred
;
Tam
facile
&
pronum
est
superos
contemnere
testes
Si
morta
.
lis
idem
nemo
sciat
.
Juv.
Sat.
13.
and
that
,
of
pardon
of
sins
God
hath
made
the
Minister
the
publisher
and
dispenser
;
and
all
this
is
besides
the
accidental
advantages
wich
accrue
to
the
conscience
;
which
is
made
ashamed
,
and
timorous
,
and
restrained
by
the
mortifications
and
blushings
of
discovering
to
a
man
the
faults
committed
in
secret
.
*
That
the
Ministers
of
the
Gospel
are
the
Ministers
of
reconciliation
,
are
commanded
to
restore
such
persons
as
are
overtaken
in
a
fault
,
and
to
that
purpose
,
they
come
to
offer
their
Ministery
,
if
they
may
have
cognizance
of
the
fault
and
person
.
*
That
in
the
matter
of
prudence
it
is
not
safe
to
trust
a
mans
self
in
the
final
condition
and
last
security
of
a
mans
soul
,
a
man
being
no
good
Judge
in
his
own
case
.
And
when
a
duty
is
so
useful
in
all
cases
,
so
necessary
in
some
,
and
encouraged
by
promises
Evangelical
,
by
Scripture
precedents
,
by
the
example
of
both
Testaments
;
and
prescribed
by
injunctions
Apostolical
and
by
the
Canon
of
all
Churches
,
and
the
example
of
all
ages
,
and
taught
us
even
by
the
proportions
of
dutie
,
and
the
Analogie
to
the
power
Ministerial
,
and
the
very
necessities
of
every
man
;
he
that
for
stubbornnesse
or
sinful
shamefac'dnesse
,
or
prejudice
,
or
any
other
criminal
weaknesse
shall
decline
to
do
it
in
the
dayes
of
his
danger
,
when
the
vanities
of
the
world
are
worn
off
,
and
all
affection
to
sin
are
wearied
,
and
the
sin
it self
is
pungent
and
grievous
,
and
that
we
are
certain
we
shal
not
escape
shame
for
them
hereafter
,
Qui
homo
culpam
admisit
in
se
nullus
est
tam
parvi
pre●●●
quin
pude
at
,
qu●n
▪
urget
sese
unlesse
we
be
ashamed
of
them
here
,
Qui
homo
culpam
admisit
in
so
●ullus
est
tam
parvi
pretij
quin
pude
at
,
qu'n
●urget
sese
Plaut.
Aulul
.
and
use
all
the
proper
instruments
of
their
pardon
;
this
man
I
say
is
very
neer
death
,
but
very
far
off
from
the
kingdom
of
heaven
.
2.
The
spirituall
man
will
find
in
the
conduct
of
this
duty
,
many
cases
and
variety
of
accidents
,
which
will
alter
his
course
and
forms
of
proceedings
.
1.
Most
men
are
of
a
rude
indifferency
,
apt
to
excuse
themselves
,
ignorant
of
their
condition
,
abused
by
evil
principles
,
content
with
a
generall
and
indefinite
confession
,
and
if
you
provoke
them
to
it
by
the
foregoing
considerations
,
Verum
hoc
se
amplecti
●ur
uno
Hoc
amat
,
h●claudat
,
matro
,
●a●n
nullam
ego
rango
.
Hor.
Ser.
l.
1.
sat.
2.
lest
their
spirits
should
be
a
little
uneasie
,
or
not
secured
in
their
own
opinions
,
will
be
apt
to
say
,
They
are
sinners
,
as
every
man
hath
his
infirm●ty
,
and
he
as
well
as
any
man
;
But
God
be
thanked
,
they
bear
no
ill
will
to
any
man
,
or
are
no
adulterers
,
or
no
rebels
,
or
they
have
fought
on
the
right
side
;
and
God
be
mercifull
to
them
for
they
are
sinners
.
But
you
shall
hardly
open
their
brest
further
;
and
to
enquire
beyond
this
,
would
be
to
do
the
office
of
an
accuser
.
3
But
which
is
vet
worse
;
there
are
very
many
persons
,
who
have
been
so
used
to
an
habituall
course
of
a
constant
intem●er●nce
,
or
dissolution
in
any
other
instance
,
that
●he
crime
is
made
naturall
and
necessary
,
and
the
conscience
hath
digested
all
the
trouble
,
and
the
man
thinks
himself
in
a
good
estate
,
and
never
reckons
any
sins
,
but
those
which
are
the
egressions
and
passings
beyond
his
ordinary
and
daily
drunkennesse
.
This
happens
in
the
cases
of
drunkennesse
,
and
intemperate
eating
,
and
idlenesse
,
and
uncharitablenesse
,
and
in
lying
and
vain
jestings
,
and
particularly
in
such
evils
which
the
lawes
do
not
punish
,
and
publike
customs
do
not
shame
,
but
which
are
contenanced
by
potent
sinners
,
or
evil
customs
,
or
good
nature
,
and
mistaken
civilities
.
Instruments
by
way
of
consideration
,
to
awaken
a
carelesse
person
,
and
a
stupid
conscience
.
IN
these
and
the
like
cases
,
the
spirituall
man
must
awaken
the
L●thargy
,
and
prick
the
conscience
by
representing
to
him
.
1.
*
That
Christianity
is
a
holy
and
a
strict
religion
.
2.
*
That
many
are
called
but
few
are
chosen
.
*
That
the
number
of
them
that
are
to
be
saved
are
but
very
few
in
respect
of
those
that
are
to
descend
into
sorrow
and
everlasting
darknesse
.
*
That
we
have
covenanted
with
God
in
baptisme
,
to
live
a
holy
life
.
*
That
the
measures
of
holinesse
in
Christian
religion
are
not
to
be
taken
by
the
evil
proportions
of
the
multitude
,
and
common
●ame
of
looser
and
lesse
severe
persons
,
because
the
multitude
is
that
which
does
not
enter
into
heaven
,
but
the
few
,
the
elect
,
the
holy
servants
of
Jesus
.
*
That
every
habituall
sin
does
amount
to
a
very
great
guilt
in
the
whole
,
though
it
be
but
in
a
small
instance
.
*
That
if
the
righteous
scarcely
be
saved
,
then
there
will
be
no
place
for
the
righteous
and
the
sinner
to
appear
in
,
but
places
of
horror
and
amazement
.
*
That
confidence
hath
destroyed
many
souls
,
and
many
have
had
a
sad
portion
who
have
reckoned
themselves
in
the
Calendar
of
Saints
.
*
That
the
promises
of
heaven
are
so
great
,
that
it
is
not
reasonable
to
think
that
every
man
,
and
every
life
,
and
an
easie
religion
shall
possesse
such
infinite
glories
.
*
That
although
heaven
is
a
gift
,
yet
there
is
a
great
severity
and
strict
exacting
of
the
conditions
on
our
part
to
receive
that
gift
.
*
That
some
persons
who
have
lived
strictly
for
40.
years
together
,
yet
have
miscarried
by
some
one
crime
at
last
,
or
some
secret
hypocrisie
,
or
a
latent
pride
,
or
a
creeping
ambition
,
or
a
phantastic
spirit
;
and
therefore
much
lesse
can
they
hope
to
receive
so
great
portions
of
felicities
,
when
their
life
hath
been
a
continuall
declination
from
those
severities
which
might
have
created
confidence
of
pardon
and
acceptation
,
through
the
mercies
of
God
and
the
merits
of
Jesus
.
*
That
every
good
man
ought
to
be
suspicious
of
himself
,
and
in
his
judgement
concerning
his
own
condition
to
fear
the
worst
,
that
he
may
provide
for
the
better
.
*
That
we
are
commanded
to
work
out
our
salvation
with
fear
&
trembling
.
*
That
this
precept
was
given
with
very
great
reason
,
considering
the
thousand
thousand
wayes
of
miscarrying
.
*
That
S.
Paul
himself
,
Apud
Surium
.
die
27.
Sept.
and
S.
Arsenius
,
and
S.
Elzearius
,
and
divers
other
remarkable
Saints
had
at
some
times
great
apprehensions
of
the
dangers
of
failing
of
the
mighty
price
of
their
high
calling
.
*
That
the
stake
that
is
to
be
secured
is
of
so
great
an
interest
,
that
all
our
industry
,
and
all
the
violences
we
can
suffer
in
the
prosecution
of
it
are
not
considerable
.
*
That
this
affair
is
to
be
done
but
once
,
and
then
never
any
more
unto
eternal
ages
.
*
That
they
who
professe
themselves
servants
of
the
institution
and
servants
of
the
law
and
discipline
of
Jesus
will
find
,
that
they
must
judge
themselves
by
the
proportions
of
that
law
by
which
they
were
to
rule
themselves
.
*
That
the
laws
of
society
and
civility
,
and
the
voices
of
my
company
are
as
ill
judges
as
they
are
guides
;
but
we
are
to
stand
or
fall
by
his
sentence
,
who
will
not
consider
or
value
the
talk
of
idle
men
,
or
the
persuasion
of
wilfully
abused
consciences
;
but
of
him
,
who
hath
felt
our
infirmity
in
all
things
,
but
sin
,
and
knowes
where
our
failings
are
unavoidable
,
and
where
and
in
what
degree
they
are
excusable
;
but
never
will
endure
a
sin
should
seize
upon
any
part
of
our
love
,
and
deliberate
choice
,
or
carelesse
cohabitation
.
*
That
if
our
conscience
accuse
us
not
,
1
John
3.20
.
yet
are
we
not
hereby
justified
,
for
God
is
greater
then
our
consciences
.
*
That
they
who
are
most
innocent
have
their
consciences
most
tender
and
sensible
.
1
Cor.
4.4
.
*
That
scrupulous
persons
are
alwayes
most
religious
,
and
that
to
feel
nothing
,
is
not
a
signe
of
life
but
of
death
.
*
That
nothing
can
be
hid
from
the
eyes
of
the
Lord
,
to
whom
the
day
and
the
night
,
publike
and
private
,
words
and
thoughts
,
actions
and
designes
are
equally
discernable
.
*
That
a
lukewarme
person
is
onely
secured
in
his
own
thoughts
,
but
very
unsafe
in
the
event
,
and
despised
by
God
.
*
That
we
live
in
an
Age
in
which
that
which
is
called
and
esteemed
a
holy
life
,
in
the
dayes
of
the
Apostles
and
holy
primitives
would
have
been
esteemed
indifferent
,
sometimes
scandalous
,
and
alwayes
cold
.
That
what
was
a
truth
of
God
then
,
is
so
now
;
and
to
what
severities
they
were
tyed
,
for
the
same
also
we
are
to
be
accountable
;
and
heaven
is
not
now
an
easier
purchase
then
it
was
then
.
*
That
if
he
will
cast
up
his
accounts
,
even
with
a
superficial
eye
,
Let
him
consider
how
few
good
works
he
hath
done
,
how
inconsiderable
is
the
relief
which
he
gave
to
the
poor
,
how
little
are
the
extraordinaries
of
his
religion
,
and
how
unactive
and
lame
,
how
polluted
and
disordered
,
how
unchosen
and
unpleasant
were
the
ordinary
parts
and
periods
of
it
?
and
how
many
and
great
sins
have
stained
his
course
of
life
,
and
until
he
enters
into
a
particular
scrutinie
,
let
him
only
revolve
in
his
minde
what
his
general
course
hth
been
;
and
in
the
way
of
prudence
,
let
him
say
,
whether
it
was
laudable
and
holy
,
or
onely
indifferent
and
excusable
;
and
if
he
can
think
it
onely
excusable
,
and
so
as
to
hope
for
pardon
by
such
suppletories
of
faith
,
and
arts
of
persuasion
,
which
he
and
others
use
to
take
in
,
for
auxiliaries
to
their
unreasonable
confidence
,
then
he
cannot
but
think
it
very
fit
that
he
search
into
his
own
state
,
Illi
mors
gravis
incubat
q●i
notus
n●mis
omnibus
ignotus
moritur
sibi
.
and
take
a
Guide
,
and
erect
a
tribunal
,
or
appear
before
that
which
Christ
hath
erected
for
him
on
earth
,
that
he
may
make
his
accesse
fairer
when
he
shall
be
called
before
the
dreadfull
Tribunal
of
Christ
in
the
clouds
.
For
if
he
can
be
confident
upon
the
stock
of
an
unpraised
,
or
a
looser
life
,
and
should
dare
to
venture
upon
wilde
accounts
,
without
order
,
without
abatements
,
without
consideration
,
without
conduct
,
without
fear
,
without
scrutinies
and
confessions
,
and
instruments
of
amends
or
pardon
,
he
either
knows
not
his
danger
,
or
cares
not
for
it
;
and
little
understands
how
great
a
horrour
that
is
,
that
a
man
should
rest
his
head
for
ever
upon
a
cradle
of
flames
,
and
lye
in
a
bed
of
sorrows
,
and
never
sleep
,
and
never
end
his
groans
,
or
the
gnashing
of
his
teeth
.
This
is
that
which
some
spiritual
persons
call
a
wakening
the
sinner
by
the
terrours
of
the
law
,
which
is
a
good
analogie
or
Tropical
expression
to
represent
the
threatnings
of
the
Gospel
,
and
the
dangers
of
an
incurious
and
a
sinning
person
:
but
we
have
nothing
else
to
do
with
the
terrours
of
the
law
;
for
,
Blessed
be
God
,
they
concern
us
not
;
the
terrours
of
the
law
were
the
intermination
of
curses
upon
all
those
that
ever
broke
any
of
the
least
Commandements
;
once
,
or
in
any
instance
:
And
to
it
the
righteousnesse
of
faith
is
opposed
:
The
terrors
of
the
law
admitted
no
repentance
,
no
pardon
,
no
abatement
;
and
were
so
severe
,
that
God
never
inflicted
them
at
all
according
to
the
letter
,
because
he
admitted
all
to
repentance
,
that
desired
it
with
a
timely
prayer
,
unlesse
in
very
few
cases
,
as
of
Achan
,
or
Corah
,
the
gatherer
of
sticks
upon
the
Sabbath-day
,
or
the
like
:
but
the
state
of
threatnings
in
the
Gospel
is
very
fearful
,
because
the
conditions
of
avoiding
them
are
easie
and
ready
,
and
they
happen
to
evil
persons
after
many
warnings
,
second
thoughts
,
frequent
invitations
to
pardon
and
repentance
,
and
after
one
entire
pardon
consigned
in
Baptism
:
and
in
this
sense
it
is
necessary
that
such
persons
as
we
now
deal
withall
should
be
instructed
concerning
their
danger
.
4.
When
the
sick
man
is
either
of
himself
,
or
by
these
considerations
set
forward
with
purposes
of
repentance
,
and
confession
of
his
sins
in
order
to
all
its
holy
purposes
,
and
effects
,
then
the
Minister
is
to
assist
him
in
the
understanding
the
number
of
his
sins
,
that
is
,
the
several
kinds
of
them
,
and
the
various
manners
of
prevaricating
the
divine
commandments
;
for
as
for
the
number
of
the
particulars
in
every
kinde
,
he
will
need
lesse
help
;
and
if
he
did
,
he
can
have
it
no
where
but
in
his
own
conscience
,
and
from
the
witnesses
of
his
conversation
:
Let
this
be
done
by
prudent
insinuation
,
by
arts
of
remembrance
,
and
secret
notices
,
and
propounding
occasions
and
instruments
of
recalling
such
things
to
his
minde
,
which
either
by
publike
fame
he
is
accused
of
,
or
by
the
temptations
of
his
condition
it
is
likely
he
might
have
contracted
.
5.
If
the
person
be
truly
penitent
and
forward
to
confesse
all
that
are
set
before
him
or
offered
to
his
sight
at
a
half
face
,
then
he
may
be
complyed
withall
in
all
his
innocent
circumstances
,
and
his
conscience
made
placid
and
willing
,
and
he
be
drawn
forward
by
good
nature
and
civilitie
,
that
his
repentance
in
all
the
parts
of
it
,
and
in
every
step
of
its
progresse
and
emanation
,
may
be
as
voluntary
and
chosen
as
it
can
.
For
by
that
means
if
the
sick
person
can
be
invited
to
do
the
work
of
religion
,
it
enters
by
the
door
of
his
will
and
choice
,
and
will
passe
on
toward
consummation
,
by
the
instrument
of
delight
.
6.
If
the
sick
man
be
backward
and
without
apprehension
of
the
good
natur'd
and
civil
way
;
let
the
Minister
take
care
that
by
some
way
or
other
the
work
of
God
be
secured
;
and
if
he
will
not
understand
,
when
he
is
secretly
prompted
,
he
must
be
hollowed
to
,
and
asked
in
plain
interrogatives
concerning
the
crime
of
his
life
.
He
must
be
told
of
the
evil
things
that
are
spoken
of
him
in
markets
and
exchanges
,
the
proper
temptations
and
accustomed
evils
of
his
calling
and
condition
,
of
the
actions
of
scandal
,
and
in
all
those
actions
which
were
publike
,
or
of
which
any
notice
is
come
abroad
,
let
care
be
taken
that
the
right
side
of
the
case
of
conscience
be
turned
toward
him
;
and
the
errour
truly
represented
to
him
,
by
which
he
was
abused
;
as
the
injustice
of
his
contracts
,
his
oppressive
bargains
,
his
rapine
&
violence
;
and
if
he
hath
perswaded
himself
to
think
well
of
a
scandalous
action
,
let
him
be
instructed
and
advertised
of
his
folly
and
his
danger
.
7.
And
this
advice
concerns
the
Minister
of
religion
to
follow
without
partialitie
or
fear
,
or
interest
:
in
much
simplicity
and
prudence
,
and
hearty
sincerity
;
having
no
other
consideration
,
but
that
the
interest
of
the
mans
soul
be
preserved
,
and
no
caution
used
,
but
that
the
matter
be
represented
with
just
circumstances
,
and
civilities
fitted
to
the
person
with
prefaces
of
honour
and
regard
;
but
so
that
nothing
of
the
duty
be
diminished
by
it
,
that
the
introduction
do
not
spoil
the
sermon
,
and
both
together
ruine
two
souls
[
of
the
speaker
and
the
hearer
.
]
For
it
may
soon
be
considered
;
if
the
sick
man
be
a
poor
or
an
indifferent
person
in
secular
account
,
yet
his
soul
is
equally
dear
to
God
,
and
was
redeemed
with
the
same
highest
price
,
and
therfore
to
be
highly
regarded
:
and
there
is
no
temptation
,
but
that
the
spirituall
man
may
speak
freely
without
the
allayes
of
interest
,
or
fear
,
or
mistaken
civilities
;
but
if
the
sick
man
be
a
Prince
,
or
a
person
of
eminence
or
wealth
,
let
it
be
remembred
it
is
an
ill
expression
of
reverence
to
his
authority
;
or
of
regard
to
his
person
,
to
let
him
perish
for
the
want
of
an
honest
,
and
just
,
and
a
free
homily
.
Let
the
sick
man
in
the
scrutiny
of
his
conscience
and
confession
of
his
sins
,
be
carefully
reminded
to
consider
those
sins
which
are
onely
condemned
in
the
court
of
conscience
,
and
no
where
else
.
For
there
are
certain
secrecies
and
retirments
,
places
of
darknesse
,
and
artificiall
veils
,
with
which
the
Devil
uses
to
hide
our
sins
from
us
,
and
to
incorporate
them
into
our
affections
by
a
constant
uninterrupted
practise
,
before
they
be
prejudiced
or
discovered
.
1.
There
are
many
sins
which
have
reputation
and
are
accounted
honour
,
as
fighting
a
duel
,
answering
a
blow
with
a
blow
,
carrying
armies
into
a
neighbour
countrey
,
robbing
with
a
navy
,
violently
seizing
upon
a
kingdom
.
2.
Others
are
permitted
by
law
;
as
Vsury
in
all
countreys
;
and
because
every
excesse
of
it
is
a
certain
sin
,
the
permission
of
so
suspected
a
matter
makes
it
ready
for
us
,
and
instructs
the
temptation
.
3.
Some
things
are
not
forbidden
by
lawes
,
as
lying
in
ordinary
discourse
,
jeering
,
scoffing
,
intemperate
eating
,
ingratitude
,
selling
too
dear
,
circumventing
another
in
contracts
,
importunate
intreaties
,
and
temptation
of
persons
to
many
instances
of
sin
,
pride
,
and
ambition
.
4.
Some
others
do
not
reckon
the
sin
against
God
,
if
the
lawes
have
seized
upon
the
person
;
and
many
that
are
imprisoned
for
debt
,
think
themselves
disobliged
from
payment
;
and
when
they
pay
the
penalty
,
think
they
owe
nothing
for
the
scandal
and
disobedience
.
5.
Some
sins
are
thought
not
considerable
,
but
go
under
the
title
of
sins
of
infirmity
,
or
inseparable
accidents
of
mortality
;
such
as
idle
thoughts
,
foolish
talking
,
looser
revellings
,
impatience
,
anger
,
and
all
the
events
of
evil
company
.
6.
Lastly
,
many
things
are
thought
to
be
no
sins
;
such
as
mispending
of
their
time
,
whole
dayes
or
moneths
of
uselesse
and
impertinent
imployment
,
long
gaming
,
winning
mens
money
in
greater
portions
,
censuring
mens
actions
,
curiosity
,
aecquivocating
in
the
prices
and
secrets
of
buying
and
selling
,
rudenesse
,
speaking
truths
enviously
,
doing
good
to
evil
purposes
,
and
the
like
:
Under
the
dark
shadow
of
these
unhappy
,
and
fruitlesse
Yew-trees
,
the
enemy
of
mankind
makes
very
many
to
lie
hid
from
themselves
,
sewing
before
their
nakednesse
the
fig-leaves
of
popular
and
idol
reputation
,
and
impunity
,
publike
permission
,
a
temporall
penalty
,
infirmity
,
prejudice
,
and
direct
errour
in
judgement
,
and
ignorance
.
Now
in
all
these
cases
the
Ministers
are
to
be
inquisitive
and
observant
,
lest
the
fallacy
prevail
upon
the
penitent
to
evil
purposes
of
death
or
diminution
of
his
good
;
and
that
those
things
which
in
his
life
passed
without
observation
,
may
now
be
brought
forth
and
passe
under
sawes
and
barrows
,
that
is
,
the
severity
and
censure
of
sorrow
and
condemnation
.
9.
To
which
I
adde
for
the
likenesse
of
the
thing
,
that
the
matter
of
omission
be
considered
;
for
in
them
lies
the
bigger
half
of
our
failings
;
and
yet
in
many
instances
they
are
undiscerned
,
because
they
very
often
sit
down
by
the
conscience
,
but
never
upon
it
;
and
they
are
usually
looked
upon
as
poor
men
do
upon
their
not
having
coach
and
horses
,
or
as
that
knowledge
is
missed
by
boyes
,
and
hindes
which
they
never
had
;
it
will
be
hard
to
make
them
understand
their
ignorance
;
it
requires
knowledge
to
perceive
it
;
and
therefore
he
that
can
perceive
it
,
hath
it
not
.
But
by
this
pressing
the
conscience
with
omissions
,
I
do
not
mean
,
recessions
or
distances
,
from
states
of
eminency
or
perfection
;
for
although
they
may
be
used
by
the
Ministers
as
an
instrument
of
humility
,
and
a
chastiser
of
too
big
a
confidence
,
yet
that
which
is
to
be
confessed
and
repented
of
,
is
omission
of
duty
in
direct
instances
and
matters
of
commandement
,
or
collaterall
,
and
personall
obligations
,
and
is
especially
to
be
considered
by
Kings
and
Prelates
,
by
Governours
and
rich
persons
,
by
Guides
of
souls
,
and
Presidents
of
learning
in
publike
charge
;
and
by
all
others
in
their
proportions
.
10.
The
ministers
of
religion
must
take
care
that
the
sick
mans
confession
be
as
minute
and
particular
as
it
can
:
and
that
as
few
sins
as
may
be
,
be
entrusted
to
the
generall
prayer
of
pardon
for
all
sins
:
for
by
being
particular
and
enumerative
of
the
variety
of
evils
which
have
disordered
his
life
,
his
repentance
is
disposed
to
be
more
pungent
and
afflictive
,
and
therefore
more
salutary
and
medicinall
;
it
hath
in
it
more
sincerity
,
and
makes
a
better
judgement
of
the
finall
condition
of
the
man
;
and
from
thence
it
is
certain
,
the
hopes
of
the
sick
man
can
be
more
confident
and
reasonable
.
11.
The
spirituall
man
that
assists
at
the
repentance
of
the
sick
must
not
be
inquisitive
into
all
the
circumstances
of
the
particular
sins
,
but
be
content
with
those
that
are
direct
parts
of
the
crime
,
and
aggravation
of
the
sorrow
;
Such
as
frequency
,
long
abode
,
and
earnest
choice
in
acting
them
,
violent
desires
,
great
expense
,
scandall
of
others
,
dishonour
to
the
religion
,
dayes
of
devotion
and
religious
solemnities
,
holy
places
,
and
the
degrees
of
boldnesse
and
impudence
,
perfect
resolution
,
and
the
habit
.
If
the
sick
person
be
reminded
or
inquired
into
concerning
these
,
it
may
prove
a
good
instrument
to
increase
his
contrition
,
and
perfect
his
penitentiall
sorrows
,
and
facilitate
his
ablution
,
and
the
means
of
his
amendment
.
But
the
other
circumstances
,
as
of
the
relative
person
in
the
participation
of
the
crime
,
the
measures
or
circumstances
of
the
impure
action
,
the
name
of
the
injured
man
or
woman
,
the
quality
or
accidentall
condition
;
these
and
all
the
like
are
but
questions
springing
from
curiosity
,
and
producing
scruple
,
and
apt
to
turn
into
many
inconveniencies
.
11.
The
Minister
in
this
duty
of
repentance
must
be
diligent
to
observe
concerning
the
person
that
repents
,
Nun●
si
depositum
non
insiciatur
amicus
si
reddat
veteremou●
tota
aerugine
sollem
,
Prodigiosa
si
les
&
●huscis
●ign●
libelli
.
that
he
be
not
imposed
upon
by
some
one
excellent
thing
that
was
remarkable
in
the
sick
mans
former
life
.
For
there
are
some
people
of
one
good
thing
.
Some
are
charitable
to
the
poor
out
of
kind-heartednesse
,
and
the
same
good-nature
makes
them
easie
and
compliant
with
drinking
persons
,
and
they
die
with
drink
,
but
cannot
live
with
charity
:
and
their
alms
it
may
be
shall
deck
their
monument
,
or
give
them
the
reward
of
loving
persons
,
Iuven.
sat.
13.
and
the
poor
mans
thanks
for
alms
,
and
procure
many
temporall
blessings
,
but
it
is
very
sad
that
the
reward
should
be
all
spent
in
this
world
:
some
are
rarely
just
persons
,
and
punctuall
observers
of
their
word
with
men
,
but
break
their
promises
with
God
,
and
make
no
scruple
of
that
.
In
these
and
all
the
like
cases
,
the
spirituall
man
must
be
carefull
to
remark
,
that
good
proceeds
from
an
intire
and
integrall
cause
,
and
evil
from
every
part
:
That
one
sicknesse
can
make
a
man
die
;
but
he
cannot
live
and
be
called
a
sound
man
,
without
an
intire
health
;
and
therefore
if
any
confidence
arises
upon
that
stock
,
so
as
that
it
hinder
the
strictness
of
the
repentance
,
it
must
be
allayed
with
the
representment
of
this
sad
truth
;
That
he
who
reserves
one
evil
in
his
choice
,
hath
chosen
an
evil
portion
,
and
colliquintida
and
death
is
in
the
pot
:
and
he
that
worships
the
God
of
Israel
with
a
frequent
sacrifice
,
and
yet
upon
the
anniversary
will
bow
in
the
house
of
Venus
,
and
loves
to
see
the
follies
and
the
nakednesse
of
Rimmon
,
may
eat
part
of
the
flesh
of
the
sacrifice
,
and
fill
his
belly
,
but
shall
not
be
refreshed
by
the
holy
cloud
arising
from
the
altar
,
or
the
dew
of
heaven
descending
upon
the
mysteries
.
12.
And
yet
the
Minister
is
to
estimate
,
that
one
(
or
more
good
things
)
is
to
be
an
ingredient
into
his
judgement
,
concerning
the
state
of
his
soul
,
and
the
capacities
of
his
restitution
,
and
admission
to
the
peace
of
the
Church
;
and
according
as
the
excellency
and
usefulnesse
of
the
grace
hath
been
,
and
according
to
the
degrees
and
the
reasons
of
its
prosecution
,
so
abatements
are
to
be
made
in
the
injunctions
and
impositions
upon
the
penitent
.
For
every
vertue
is
one
degree
of
approach
to
God
;
and
though
in
respect
of
the
acceptation
,
it
is
equally
none
at
all
,
that
is
,
it
is
as
certain
a
death
if
a
man
dies
with
one
mortall
wound
,
as
if
he
had
twenty
,
yet
in
such
persons
who
have
some
one
or
more
excellencies
,
though
not
an
intire
piety
,
there
is
naturally
a
neerer
approach
to
the
estate
of
grace
,
then
in
persons
who
have
done
evils
and
are
eminent
for
nothing
that
is
good
.
But
in
making
judgement
of
such
persons
,
it
is
to
be
inquired
into
and
noted
accordingly
,
why
the
sick
person
was
so
eminent
in
that
one
good
thing
;
whether
by
choice
and
apprehension
of
his
duty
,
or
whether
it
was
a
vertue
from
which
his
state
of
life
ministred
nothing
to
dehort
or
discourage
him
,
or
whether
it
was
onely
a
consequent
of
his
naturall
temper
and
constitution
.
If
the
first
,
then
it
supposes
him
in
the
neighbourhood
of
the
state
of
grace
,
and
that
in
other
things
he
was
strongly
tempted
.
The
second
is
a
felicity
of
his
education
,
and
an
effect
of
providence
.
The
third
is
a
felicity
of
his
nature
and
a
gift
of
God
in
order
to
spirituall
purposes
.
But
yet
of
every
one
of
these
,
advantage
is
to
be
made
.
If
he
conscience
of
his
duty
was
the
principle
,
then
he
is
ready
formed
to
entertain
all
other
graces
upon
the
same
reason
,
and
his
repentance
must
be
made
more
sharp
and
penall
;
because
he
is
convinced
to
have
done
against
his
conscience
in
all
the
other
parts
of
his
life
;
but
the
judgement
concerning
his
finall
state
ought
to
be
more
gentle
,
because
it
was
a
huge
temptation
that
hindred
the
man
and
abused
his
infirmity
:
but
if
either
his
calling
or
his
nature
were
the
parents
of
the
grace
,
he
is
in
the
state
of
a
morall
man
,
(
in
the
just
and
proper
meaning
of
the
word
)
and
to
be
handled
accordingly
:
that
vertue
disposed
him
rarely
well
to
many
other
good
things
,
but
was
no
part
of
the
grace
of
sanctification
;
and
therefore
the
mans
repentance
is
to
begin
anew
,
for
all
that
;
and
is
to
be
finished
in
the
returns
of
health
,
if
God
grants
it
,
but
if
he
denies
it
,
it
is
much
,
very
much
the
worse
for
all
that
sweet
natur'd
vertue
.
13.
When
the
confession
is
made
,
the
spirituall
man
is
to
execute
the
office
of
a
Restorer
and
a
Iudge
in
the
following
particulars
and
manner
.
SECT.
IIII.
Of
the
ministring
to
the
restitution
and
pardon
,
or
reconciliation
of
the
sick
person
,
by
administring
the
Holy
Sacrament
.
IF
any
man
be
overtaken
in
a
fault
,
ye
which
are
spiritual
restore
such
a
one
in
the
spirit
of
meeknesse
.
Gal.
6.1
.
That
's
the
Commission
:
and
Let
the
Elders
of
the
Church
pray
over
the
sick
man
,
and
if
he
have
committed
sins
,
Jam.
5.15
.
they
shall
be
forgiven
him
,
that
's
the
effect
of
his
power
and
his
ministery
.
But
concerning
this
,
some
few
things
are
to
be
considered
.
1.
It
is
the
office
of
the
Presbyters
and
Ministers
of
religion
to
declare
publike
criminals
and
scandalous
persons
to
be
such
,
that
when
the
leprosie
is
declared
,
the
flock
may
avoid
the
infection
and
then
the
man
is
excommunicate
;
when
the
people
are
warned
to
avoid
the
danger
of
the
man
,
or
the
reproach
of
the
crime
,
to
withdraw
from
his
society
,
and
not
to
bid
him
God
speed
,
not
to
eat
and
celebrate
synaxes
and
Church-meetings
with
such
who
are
declared
criminal
and
dangerous
:
and
therefore
excommunication
is
in
a
very
great
part
,
1
Cor.
5.5
,
12
,
13
2
Cor.
2.6
.
the
act
of
the
Congregation
and
communities
of
the
faithfull
,
and
S.
Paul
said
to
the
Church
of
the
Corinthians
,
that
they
had
inflicted
the
evil
upon
the
incestuous
person
;
that
is
,
by
excommunicating
him
:
all
the
acts
of
which
,
are
,
as
they
are
subjected
in
the
people
;
acts
of
caution
and
liberty
,
but
no
more
acts
of
direct
,
proper
power
or
jurisdiction
,
then
it
was
when
the
scholers
of
Simon
Magus
lef●
his
chair
and
went
to
hear
S.
Peter
.
But
as
they
are
actions
of
the
Rulers
of
the
Church
,
so
they
are
declarative
,
ministerial
,
and
effective
too
by
morall
causality
,
that
is
,
by
perswasion
,
and
discourse
,
by
argument
,
and
prayer
,
by
homily
,
and
materiall
representment
,
by
reasonablenesse
of
order
,
and
the
superinduced
necessities
of
men
;
though
not
by
any
reall
change
of
state
as
to
the
person
,
nor
by
diminution
of
his
right
,
or
violence
to
his
condition
.
2.
He
that
baptises
,
and
he
that
ministers
the
Holy
Sacrament
,
and
he
that
prayes
,
does
holy
offices
of
great
advantage
,
but
in
these
also
,
just
as
in
the
former
he
exercises
no
jurisdiction
or
preheminence
after
the
manner
of
saecular
authority
;
Homines
in
remissione
peccatorum
ministerium
suum
exhibe●t
,
non
jus
alic
.
〈◊〉
potestatis
exercent
:
Neque
enim
in
suo
sed
in
nomine
Pat●i
,
Fihj
.
&
Spiritu
,
Sancti
peccata
dimittuntur
:
●sti
rogant
,
divinitas
donat.
and
the
same
is
also
true
if
he
should
deny
them
.
He
that
refuseth
to
baptize
an
indisposed
person
,
S.
Ambr.
de
spir.
S.
l.
3.
c.
19
hath
by
the
consent
of
all
men
no
power
or
jurisdiction
over
the
unbaptized
man
;
and
he
that
for
the
like
reason
refuseth
to
give
him
the
Communion
,
preserves
the
sacrednesse
of
the
mysteries
,
and
does
charitie
to
the
undisposed
man
,
to
deny
that
to
him
which
will
do
him
mischief
;
and
this
is
an
act
of
separation
just
as
it
is
for
a
friend
or
Physitian
to
deny
water
to
an
Hydropic
person
,
or
Italian
wines
to
a
hectic
feaver
,
or
as
if
Cato
should
deny
to
salute
Bibulus
,
or
the
Censor
of
maners
to
do
countenance
to
a
wanton
and
vitious
person
:
and
though
this
thing
was
expressed
by
words
of
power
,
such
as
separation
,
abstention
,
excommunication
,
deposition
,
yet
these
words
we
understand
by
the
thing
it self
,
which
was
notorious
and
evident
,
to
be
matter
of
prudence
,
security
and
a
free
,
unconstrained
discipline
;
and
they
passed
into
power
by
consent
and
voluntary
submission
;
having
the
same
effect
of
constraint
,
fear
and
authority
,
which
we
see
in
secular
jurisdiction
,
not
because
ecclesiastical
discipline
hath
a
natural
proper
coercion
as
lay-Tribunals
have
,
but
because
men
have
submitted
to
it
,
and
are
bound
to
do
so
upon
the
interest
of
two
or
three
Christian
graces
.
3.
In
pursuance
of
this
caution
and
provision
the
Church
superinduced
times
and
manners
of
abstention
,
and
expressions
of
sorrow
,
and
canonical
punishments
which
they
tyed
the
delinquent
people
to
suffer
before
they
would
admit
them
to
the
holy
Table
of
the
Lord
.
For
the
criminal
having
obliged
himself
by
his
sin
,
and
the
Church
having
declared
it
when
she
could
take
notice
of
it
,
he
is
bound
to
repent
,
to
make
him
capable
of
pardon
with
God
,
and
to
prove
that
he
is
penitent
,
he
is
to
do
such
actions
,
which
the
Church
in
the
vertue
and
pursuance
of
repentance
shall
accept
as
a
testimony
of
it
,
sufficient
to
inform
her
;
for
as
she
could
not
binde
at
all
(
in
this
sence
)
till
the
crime
was
publike
,
though
the
man
had
bound
himself
in
secret
:
so
neither
can
she
set
him
free
till
the
repentance
be
as
publike
as
the
sin
;
or
so
as
she
can
note
it
and
approve
it
:
Though
the
man
be
free
as
to
God
by
his
internal
act
,
yet
as
the
publication
of
the
sin
was
accidental
to
it
,
and
the
Church
censure
consequent
to
it
,
so
is
the
publication
of
repentance
and
consequent
absolution
extrinsecal
to
the
pardon
,
but
accidentally
and
in
the
present
circumstances
necessary
.
This
was
the
same
that
the
Jews
did
,
(
though
in
other
instances
and
expressions
)
and
do
to
this
day
to
their
prevarica●ing
people
;
and
the
Essenes
in
their
assemblies
;
and
private
Colleges
of
scholars
,
and
publike
Universities
.
For
all
these
being
assemblies
of
voluntary
persons
,
and
such
as
seek
for
advantage
,
are
bound
to
make
an
artificial
authority
in
their
superiours
,
and
so
to
secure
order
,
and
government
by
their
own
obedience
and
voluntary
subordination
,
which
is
not
essential
and
of
proper
jurisdiction
in
the
superiour
;
and
the
band
of
it
is
not
any
coe●citive
power
,
but
the
denying
to
communicate
such
benefits
which
they
seek
in
that
communion
and
fellowship
.
4.
These
I
say
were
introduced
in
the
speciall
manners
and
instances
by
positive
authority
,
and
have
not
a
divine
authority
commanding
them
;
but
there
is
a
divine
power
that
verefies
them
,
and
makes
these
separations
effectual
and
formidable
:
for
because
they
are
declarative
and
ministerial
in
the
spirituall
man
,
and
suppose
a
delinquencie
and
demerit
in
the
other
,
and
a
sin
against
God
,
our
blessed
Saviour
our
hath
declared
,
that
what
they
binde
in
earth
shall
be
bound
in
heaven
,
that
is
in
plain
signification
;
The
same
sins
and
sinners
which
the
Clergie
condemns
in
the
face
of
their
assemblies
,
the
same
is
condemned
in
heaven
before
the
face
of
God
;
and
for
the
same
reason
too
.
Gods
law
hath
sentenced
it
,
and
these
are
the
preachers
and
publishers
of
his
law
,
by
which
they
stand
condemned
;
and
these
laws
are
they
that
condemn
the
sin
,
or
acquit
the
penitent
there
and
here
;
whatsoever
they
binde
here
shall
be
bound
there
,
that
is
,
Summum
futuri
judicii
prae●us
dicium
est
,
si
quis
ita
deliquerit
ut
a
communicatione
orationis
&
conventus
&
on
●is
●ancti
commercii
rele●etur
.
the
sentence
of
God
at
the
day
of
judgement
shall
sentence
the
same
men
whom
the
Church
does
rightly
sentence
here
;
Tertul.
pol.
c.
39.
it
is
spoken
in
the
future
[
it
shall
be
bound
in
heaven
]
not
but
that
the
sinner
is
first
bound
there
,
or
first
absolved
there
;
Atque
hoc
idem
innuitur
per
summam
Apostoli
censurano
,
in
reos
ma
imi
crimmis
,
sit
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
id
est
,
excommunicatus
majori
excommunicatione
:
Don
inus
veniet
:
●cil
ad
judicandum
eum
adquod
iudiciu
haec
corsura
colesiae
est
relativa
,
&
inordine
.
Tum
demum
pena
▪
dabit
;
ad
qua
nisi
resipiscat
,
hic
consignatur
.
but
because
all
binding
and
loosing
in
the
interval
is
imperfect
and
relative
to
the
day
of
judgement
;
the
day
of
the
great
sentence
:
therefore
it
is
set
down
in
the
time
to
come
,
and
sayes
this
only
;
The
Clergie
are
tyed
by
the
word
and
laws
of
God
to
condemn
such
sins
and
sinners
;
and
that
you
may
not
think
it
ineffective
,
because
after
such
sentence
the
man
lives
and
growes
rich
,
or
remains
in
health
and
power
,
therefore
be
sure
it
shall
be
verified
in
the
day
of
judgement
.
This
is
hugely
agreeable
with
the
words
of
our
Lord
,
and
certain
in
reason
;
for
that
the
minister
does
nothing
to
the
final
alteration
of
the
state
of
the
mans
soul
by
way
of
sentence
is
demonstratively
certain
,
because
he
cannot
binde
a
man
,
but
such
as
hath
bound
himself
,
and
who
is
bound
in
heaven
by
his
sin
before
his
sentence
in
the
Church
:
as
also
be-because
the
binding
of
the
Church
is
meerly
accidental
,
and
upon
publication
only
;
and
when
the
man
repents
he
is
absolved
before
God
,
before
the
sentence
of
the
Church
,
upon
his
contrition
and
dereliction
only
;
and
if
he
were
not
,
the
Church
could
not
absolve
him
:
The
consequent
of
which
evident
truth
is
this
,
that
whatsoever
impositions
the
Church
officers
impose
upon
the
criminal
,
they
are
to
avoid
scandal
,
to
testifie
repentance
,
and
to
exercise
it
,
to
instruct
the
people
,
to
make
them
fear
,
to
represent
the
act
of
God
,
and
the
secret
and
the
true
state
of
the
sinner
;
and
although
they
are
not
essentially
necessary
to
our
pardon
,
yet
they
are
become
necessary
when
the
Church
hath
seized
upon
the
sinner
by
publike
notice
of
the
crime
;
necessary
(
I
say
)
for
the
removing
the
scandal
,
and
giving
testimony
of
our
contrition
,
and
for
the
receiving
all
that
comfort
which
he
needs
,
and
can
derive
from
the
promises
of
pardon
,
as
they
are
published
by
him
that
is
commanded
to
preach
them
to
all
them
that
repent
:
and
therefore
although
it
cannot
be
necessary
as
to
the
obtaining
pardon
,
that
the
Priest
should
in
private
absolve
a
sick
man
from
his
private
sins
,
and
there
is
no
loosing
where
there
was
no
precedent
binding
,
and
he
that
was
only
bound
before
God
,
can
before
him
onely
be
loosed
,
yet
as
to
confess
sins
to
any
Christian
in
private
may
have
many
good
ends
,
and
to
confess
them
to
a
Clergy-man
may
have
many
more
;
so
to
hear
Gods
sentence
at
the
mouth
of
the
Ministers
,
pardon
pronounced
by
Gods
embassador
,
is
of
huge
comfort
to
them
,
that
cannot
otherwise
be
comforted
,
and
whose
infirmity
needs
it
;
and
therefore
it
were
very
fit
it
were
not
neglected
in
the
dayes
of
our
fear
and
danger
,
of
our
infirmities
and
sorrow
.
5.
The
execution
of
this
ministery
,
being
an
act
of
prudence
and
charity
,
and
therefore
relative
to
changing
circumstances
it
hath
been
and
in
many
cases
may
,
and
in
some
must
be
rescinded
and
altered
;
the
time
of
separation
may
be
lengthned
and
shortned
,
the
condition
made
lighter
or
heavier
,
and
for
the
same
offence
the
Clergy
man
is
deposed
,
but
yet
admitted
to
the
communion
,
for
which
one
of
the
people
who
hath
no
office
to
lose
,
is
denyed
the
benefit
of
communicating
;
and
this
sometimes
when
he
might
lawfully
receive
it
;
and
a
private
man
is
separate
when
a
multitude
or
a
prince
is
nor
,
cannot
,
ought
not
;
and
at
last
,
when
the
case
of
sicknesse
and
danger
of
death
did
occur
,
they
admitted
all
men
that
desired
it
;
sometimes
without
scruple
or
difficulty
,
sometimes
with
some
little
restraint
in
great
or
insolent
cases
(
as
in
the
case
of
Apostacie
,
in
which
the
Councel
of
Arls
denyed
absolution
,
unlesse
they
received
and
gave
publike
satisfaction
by
acts
of
repentance
;
Arelat.
●●
3.
and
some
other
Councels
denyed
at
any
time
to
do
it
to
such
persons
)
according
as
seemed
sitting
to
the
present
necessities
of
the
Church
:
all
which
particulars
declare
it
to
be
no
part
of
a
divine
commandment
,
that
any
man
should
be
denyed
to
receive
the
Communion
if
he
desires
it
,
and
if
he
be
in
any
probable
capacitie
of
receiving
it
.
Vide
2
Cor.
2
10
&
●●
Cyprian
ep.
73.
6.
Since
the
separation
was
an
act
of
libertie
and
a
direct
negative
,
it
followes
that
the
restitution
was
a
meer
doing
that
which
they
refused
formerly
,
and
to
give
the
holy
Communion
was
the
formality
of
absolution
,
and
all
the
instrument
and
the
whole
matter
of
reconcilement
,
the
taking
off
the
punishment
,
is
the
pardoning
of
the
sin
;
for
this
without
the
other
is
but
a
word
;
and
if
this
be
done
I
care
not
whether
any
thing
be
said
or
no.
Vinum
Dominicum
ministratoris
gratia
est
:
is
also
true
in
this
sence
:
to
give
the
chalice
and
cup
is
the
grace
and
indulgence
of
the
Minister
;
and
when
that
is
done
the
man
hath
obtained
the
peace
of
the
Church
;
and
to
do
that
is
all
the
absolution
the
Church
can
give
;
and
they
were
vain
disputes
which
were
commenced
some
few
ages
since
,
concerning
the
forms
of
absolution
,
whether
they
were
indicative
or
optative
,
by
way
of
declaration
,
or
by
way
of
sentence
;
for
at
first
they
had
no
forms
at
all
;
but
they
said
a
prayer
,
and
after
the
manner
of
the
Jews
laid
hands
upon
the
penitent
,
when
they
prayed
over
him
,
and
so
admitted
him
to
the
holy
Communion
;
for
since
the
Church
had
no
power
over
her
children
,
but
of
excommunicating
and
denying
them
to
attend
upon
holy
offices
and
ministeries
respectively
,
neither
could
they
have
any
absolution
,
but
to
admit
them
thither
from
whence
formerly
they
were
forbidden
;
whatsoever
ceremonie
or
forms
did
signifie
,
this
was
superinduced
and
arbitrary
,
alterable
and
accidental
,
it
had
variety
,
but
no
necessity
.
7.
The
practise
consequent
to
this
is
,
that
if
the
penitent
be
bound
by
the
positive
censures
of
the
Church
,
he
is
to
be
reconciled
upon
those
conditions
which
the
laws
of
the
Church
tye
him
to
,
in
case
he
can
perform
them
;
if
he
cannot
,
he
can
no
longer
be
prejudiced
by
the
censure
of
the
Church
,
which
had
no
relation
but
to
the
people
,
with
whom
the
dying
man
is
no
longer
to
converse
;
Caus.
6.
Q.
6
&
q.
7.
for
whatsoever
relates
to
God
,
is
to
be
transacted
in
spirituall
wayes
,
by
contrition
,
and
internall
graces
;
and
the
mercy
of
the
Church
is
such
,
as
to
give
him
her
peace
and
her
blessing
upon
his
undertaking
to
obey
her
injunction
,
if
he
shall
be
able
;
which
injunctions
if
they
be
declared
by
publike
sentence
,
the
Minister
hath
nothing
to
do
in
the
affairs
but
to
remind
him
of
his
obligation
,
and
reconcile
him
,
that
is
,
give
him
the
Holy
Sacrament
.
8.
If
the
penitent
be
not
bound
by
publike
sentence
,
the
Minister
is
to
make
his
repentance
as
great
,
and
his
heart
as
contrite
as
he
can
;
to
dispose
him
by
the
repetition
of
acts
of
grace
in
the
way
of
prayer
,
and
in
reall
and
exteriour
instances
where
he
can
,
and
then
to
give
him
the
Holy
Communion
in
all
the
same
cases
,
in
which
he
ought
not
to
have
denied
it
to
him
in
his
health
,
that
is
,
even
in
the
beginnings
of
such
a
repentance
,
which
by
humane
signes
he
beleeves
to
be
reall
and
holy
;
and
after
this
,
the
event
must
be
left
to
God
.
The
reason
of
the
rule
depends
upon
this
;
Because
there
is
no
Divine
commandement
directly
forbidding
the
Rulers
of
the
Church
to
give
the
Communion
to
any
Christian
that
desires
it
,
and
professes
repentance
of
his
sins
.
And
all
Church
discipline
in
every
instance
,
and
to
every
single
person
was
imposed
upon
him
by
men
,
who
did
it
according
to
the
necessities
of
this
state
and
constitution
of
our
affairs
below
;
but
we
who
are
but
Ministers
and
delegates
of
pardon
and
condemnation
,
must
resigne
and
give
up
our
judgement
when
the
man
is
no
more
to
be
judged
by
the
sentences
of
man
,
and
by
the
proportions
of
this
world
,
but
of
the
other
;
to
which
if
our
reconciliation
does
advantage
,
we
ought
in
charity
to
send
him
forth
with
all
the
advantages
he
can
receive
;
for
he
will
need
them
all
:
and
therefore
the
Nicene
Councel
commands
,
Ca●
13.
vide
etiam
Conc.
Ancyr.
c.
6
●ure●
.
2.
c.
12.
that
no
man
be
deprived
of
this
necessary
pasport
in
the
article
of
his
death
,
and
calls
th●s
the
ancient
and
canonicall
law
of
the
Church
:
and
to
minister
it
,
onely
supposes
the
man
in
the
communion
of
the
Church
,
not
alwayes
in
the
state
,
but
ever
in
the
possibilities
of
sanctification
.
They
who
in
the
article
and
danger
of
death
were
admitted
to
the
communion
,
and
tied
to
penance
if
they
recovered
(
which
was
ever
the
custome
of
the
ancient
Church
,
unlesse
in
very
few
cases
)
were
but
in
the
threshold
of
repentance
,
in
the
commencement
and
first
introductions
to
a
devout
life
:
and
indeed
then
it
is
a
fit
ministery
,
O
sacrum
convivium
in
quo
Christus
sumicur
,
recolitur
memoria
passi
ni●
e●us
,
mens
impletur
gratia
&
futurae
glorie
nobis
pignus
datur
.
that
it
be
given
in
all
the
periods
of
time
in
which
the
pardon
of
sins
is
working
,
since
it
is
the
Sacrament
of
that
great
mystery
,
&
the
exhibition
of
that
blood
which
is
shed
for
the
remission
of
sins
.
9.
The
Minister
of
religion
ought
not
to
give
the
Communion
to
a
sick
person
,
if
he
retains
the
affection
to
any
sin
,
and
refuses
to
disavow
it
,
or
professe
repentance
of
all
sins
whatsoever
,
if
he
be
required
to
do
it
.
The
reason
is
,
because
it
is
a
certain
death
to
him
,
Ita
vide
ut
prosit
illis
ignosci
quos
ad
poenam
ipse
Deus
deduxit
:
quod
ad
me
attinet
non
sum
crudelis
,
sed
vereor
no
quod
remisero
patiar
.
and
an
increase
of
his
misery
if
he
shall
so
prophane
the
body
and
blood
of
Christ
,
as
to
take
it
into
so
unholy
a
breast
,
Tryphaena
dixit
apud
Petro●ium
.
where
Sathan
reignes
,
and
sin
is
principall
,
and
the
Spirit
is
extinguished
;
and
Christ
loves
not
to
enter
,
because
he
is
not
suffered
to
inhabite
.
But
when
he
professes
repentance
and
does
such
acts
of
it
as
his
present
condition
permits
,
Saeviquoque
&
implacabiles
Domini
crude
litatem
suam
impediuntsi
quando
penitentia
fugitivos
re
duxit
.
dedititiis
hostibus
par●imus
.
he
is
to
be
presumed
to
intend
heartily
what
he
professes
solemnly
;
and
the
Minister
is
onely
the
Judge
of
outward
act
,
and
by
that
onely
he
is
to
take
information
concerning
the
inward
.
But
whether
he
be
so
or
no
,
or
if
he
be
,
whether
that
be
timely
,
and
effectuall
and
sufficient
toward
the
pardon
of
sins
before
God
,
is
another
consideration
,
of
which
we
may
conjecture
here
,
but
we
shall
know
it
at
doomsday
.
The
spirituall
man
is
to
do
his
ministery
by
the
rules
of
Christ
,
and
as
the
customs
of
the
Church
appoint
him
;
and
after
the
manner
of
men
;
the
event
is
in
the
hands
of
God
,
and
is
to
be
expected
not
directly
and
wholly
according
to
his
ministery
;
but
to
the
former
life
,
or
the
timely
[
](A64099-e27210-b)*
*
Quaecunque
ergo
de
poenitentia
jubendo
dicta
sunt
,
non
ad
exteriorem
sed
ad
interiorem
referenda
sunt
,
sine
qua
nullus
unquam
Deo
reconciliari
poterit
.
internall
repentance
and
amendment
;
of
which
I
have
already
given
accounts
.
These
ministeries
are
acts
of
order
and
great
assistances
,
but
the
sum
of
affairs
does
not
relie
upon
them
.
Gratian.
de
penit
,
d.
1.
Quis
aliquando
.
And
if
any
man
puts
his
whole
repentance
upon
this
time
,
or
all
his
hopes
upon
these
ministeries
,
he
will
find
them
and
himself
to
fail
.
10.
It
is
the
Ministers
office
to
invite
sick
and
dying
persons
to
the
Holy
Sacrament
;
such
whose
lives
were
fair
,
and
laudable
,
and
yet
their
sicknesse
sad
and
violent
,
making
them
list-lesse
and
of
slow
desires
,
and
flower
apprehensions
;
that
such
persons
who
are
in
the
state
of
grace
,
may
lose
no
accidentall
advantages
of
spirituall
improvement
,
but
may
receive
into
their
dying
bodies
the
symboles
and
great
consignations
of
the
resurrection
,
and
into
their
soules
the
pledges
of
immortality
;
and
may
appear
before
God
their
Father
in
the
union
,
and
with
the
impresses
and
likenesse
of
their
elder
Brother
.
But
if
the
persons
be
of
ill
report
,
and
have
lived
wickedly
,
they
are
not
to
be
invited
,
because
their
case
is
hugely
suspicious
,
though
they
then
repent
and
call
for
mercy
;
but
if
they
demand
it
,
they
are
not
to
be
denied
;
onely
let
the
Minister
in
generall
represent
the
evil
consequents
of
an
unworthy
participation
;
and
if
the
penitent
will
judge
himself
unworthy
let
him
stand
candidate
for
pardon
at
the
hands
of
God
,
and
stand
or
fall
by
that
unerring
and
mercifull
sentence
;
to
which
his
severity
of
condemning
himself
before
men
,
will
make
the
easier
and
more
hopefull
addresse
.
And
the
strictest
among
the
Christians
,
who
denied
to
reconcile
lapsed
persons
after
baptisme
,
yet
acknowledged
that
there
were
hopes
reserved
in
the
court
of
heaven
for
them
,
though
not
here
;
since
we
who
are
easily
deceived
by
the
pretences
of
a
reall
return
,
are
tied
to
dispense
Gods
graces
as
he
hath
given
us
commission
,
with
fear
and
trembling
,
1.
Cor.
2.3
.
and
without
too
forward
confidences
,
and
God
hath
mercies
which
we
know
not
of
,
and
therefore
because
we
know
them
not
,
such
persons
were
referred
to
Gods
Tribunal
,
where
he
would
finde
them
,
if
they
were
to
be
had
at
all
.
11.
When
the
holy
Sacrament
is
to
be
administred
,
let
the
exhortation
be
made
proper
to
the
mystery
;
but
fitted
to
the
man
;
that
is
,
that
it
be
used
for
the
advantages
of
faith
or
love
,
or
contrition
;
let
all
the
circumstances
and
parts
of
the
Divine
love
be
represented
;
all
the
mysterious
advantages
of
the
blessed
Sacrament
be
declared
,
*
That
it
is
the
bread
which
came
from
heaven
,
*
That
it
is
the
representation
of
Christs
death
to
all
the
purposes
and
capacities
of
faith
,
*
and
the
real
exhibition
of
Christs
body
and
blood
to
all
the
puposes
of
the
Spirit
,
*
That
it
is
the
earnest
of
the
resurrection
,
*
and
the
seed
of
a
glorious
immortality
,
*
That
as
by
our
cognation
to
the
body
of
the
first
Adam
we
took
in
death
,
so
by
our
union
with
the
body
of
the
second
Adam
,
we
shall
have
the
inheritance
of
life
;
for
as
by
Adam
came
death
,
so
by
Christ
cometh
the
resurrection
of
the
dead
,
1
Cor.
15.22
.
*
That
if
we
being
worthy
Communicants
of
these
sacred
pledges
be
presented
to
God
with
Christ
within
us
,
our
being
accepted
of
God
is
certain
even
for
the
sake
of
his
well
beloved
that
dwells
within
us
,
*
That
this
is
the
Sacrament
of
the
body
which
was
broken
for
our
sinnes
,
of
that
blood
which
purifies
our
souls
,
by
which
we
are
presented
to
God
pure
and
holy
,
in
the
beloved
,
*
That
now
we
may
ascertain
our
hopes
and
make
our
faith
confident
,
for
he
that
hath
given
us
his
Son
,
how
should
not
he
with
him
give
us
all
things
else
?
Upon
these
or
the
like
considerations
,
Rom.
8.32
.
the
sick
man
may
be
assisted
in
his
addresse
,
and
his
faith
strengthened
,
and
his
hope
confirmed
,
and
his
charity
be
enlarged
.
12.
The
manner
of
the
sick
mans
reception
of
the
holy
Sacrament
hath
in
it
nothing
differing
from
the
ordinary
solemnities
of
the
Sacrament
,
i●e
rule
of
holy
living
Chap.
4.
Sect.
10.
&
〈◊〉
of
the
life
of
●esus
,
Par●
3.
Disc.
18.
save
onely
that
abatement
is
to
be
made
of
such
accidentall
circumstances
,
as
by
the
lawes
or
customes
of
the
Church
healthfull
persons
are
obliged
to
;
such
as
fasting
,
kneeling
,
&c.
though
I
remember
that
it
was
noted
for
great
devotion
in
the
Legate
that
died
at
Trent
,
that
he
caused
himself
to
be
sustained
upon
his
knees
,
when
he
received
the
viaticum
or
the
holy
Sacrament
before
his
death
,
and
it
was
greater
in
Hunniades
that
he
caused
himself
to
be
carried
to
the
Church
,
that
there
he
might
receive
his
Lord
,
in
his
Lords
house
;
and
it
was
recorded
for
honour
,
that
William
the
pious
Arch-Bishop
of
Bourges
,
a
small
time
before
his
last
agony
,
sprang
out
of
his
bed
at
the
presence
of
the
holy
Sacrament
,
and
upon
his
knees
and
his
face
recommended
his
soul
to
his
Saviour
.
But
in
these
things
no
man
is
to
be
prejudiced
or
censured
.
13.
Let
not
the
holy
Sacrament
be
administred
to
dying
persons
,
when
they
have
no
use
of
reason
to
make
that
duty
acceptable
,
and
the
mysteries
effective
to
the
purposes
of
the
soul.
For
the
Sacraments
and
ceremonies
of
the
gospel
operate
not
without
the
concurrent
actions
and
moral
influences
of
the
suscipient
.
To
infuse
the
chalice
in
to
the
cold
lips
of
the
Clinick
may
disturb
his
agony
,
but
cannot
relieve
the
soul
,
which
onely
receives
improvement
by
acts
of
grace
and
choice
,
to
which
the
external
rites
are
apt
and
appointed
to
minister
,
in
a
capable
person
.
All
other
persons
,
as
fools
,
children
,
distracted
persons
,
lethargical
,
apoplectical
,
or
any
wayes
senselesse
and
uncapable
of
humane
and
reasonable
acts
,
are
to
be
assisted
onely
by
prayers
;
for
they
may
prevail
even
for
the
absent
,
and
for
enemies
,
and
for
all
those
who
joyn
not
in
the
office
.
SECT.
V.
Of
Ministring
to
the
sick
person
by
the
Spiritual
man
,
as
he
is
the
Physitian
of
souls
.
1.
IN
all
cases
of
receiving
confessions
of
sick
men
,
and
the
assisting
to
the
advancement
of
repentance
,
the
Minister
is
to
apportion
to
every
kinde
of
sin
such
spiritual
remedies
which
are
apt
to
mortifie
and
cure
the
sin
,
such
as
abstinence
from
their
occasions
,
and
opportunities
,
to
avoid
temptations
,
to
resist
their
beginnings
,
to
punish
the
crime
by
acts
of
indignation
against
the
person
,
fastings
and
prayer
,
alms
and
all
the
instances
of
charity
,
asking
forgiveness
,
restitution
of
wrongs
,
satisfaction
of
injuries
,
acts
of
vertue
contrary
to
the
crimes
:
and
although
in
great
and
dangerous
sicknesses
they
are
not
directly
to
be
imposed
,
unlesse
they
are
direct
matters
of
duty
,
yet
where
they
are
medicinall
they
are
to
be
insinuated
,
and
in
general
signification
remarked
to
him
,
and
undertaken
accordingly
:
concerning
which
when
he
returnes
to
health
he
is
to
receive
particular
advices
;
and
this
advice
was
inserted
into
the
penitential
of
England
in
the
time
of
Theodore
Arch-Bishop
of
Canterbury
,
Caus.
26.
q.
7.
ab
infirmis
.
and
afterward
adopted
into
the
Canon
of
all
the
Western
Churches
.
2.
The
proper
temptations
of
sick
men
for
which
a
remedie
is
not
yet
provided
:
are
unreasonable
fears
,
and
unreasonable
confidences
,
which
the
Minister
is
to
cure
by
the
following
considerations
.
Considerations
against
unreasonable
fears
of
not
having
our
sins
pardoned
.
Many
good
men
,
especially
such
who
have
tender
consciences
,
impatient
of
the
least
sin
,
to
which
they
are
arrived
by
a
long
grace
and
a
continual
observation
of
their
actions
,
and
the
parts
of
a
lasting
repentance
,
many
times
overact
their
tendernesse
,
and
turn
their
caution
into
scruple
,
and
care
of
their
duty
into
inquiries
after
the
event
,
and
askings
after
the
counsels
of
God
,
and
the
sentences
of
dooms-day
.
He
that
asks
of
the
standers
by
,
or
of
the
Minister
,
whether
they
think
he
shall
be
saved
or
damned
,
are
to
be
answered
with
the
words
of
pity
and
reproof
.
Seek
not
after
new
light
for
the
searching
into
the
privatest
records
of
God
;
look
as
much
as
you
list
into
the
pages
of
revelation
;
for
they
concern
your
duty
;
but
the
event
is
registred
in
heaven
,
and
we
can
expect
no
other
certain
notices
of
it
,
but
that
it
shall
be
given
to
them
for
whom
it
is
prepared
by
the
Father
of
mercies
;
we
have
light
enough
to
tell
our
duty
;
and
if
we
do
that
we
need
not
fear
what
the
issue
will
be
;
and
if
we
do
not
,
let
us
never
look
for
more
light
,
or
inquire
after
Gods
pleasure
concerning
our
souls
,
since
we
so
little
serve
his
ends
in
those
things
where
he
hath
given
us
light
.
But
yet
this
I
adde
,
that
as
pardon
of
sins
in
the
old
Testament
was
nothing
but
removing
the
punishment
which
then
was
temporal
,
Matth.
9.6
.
and
therefore
many
times
they
could
tell
if
their
sins
were
pardoned
,
and
concerning
pardon
of
sins
they
then
had
no
fears
of
conscience
,
but
while
the
punishment
was
on
them
,
for
so
long
indeed
it
was
unpardoned
,
and
how
long
it
would
so
remain
it
was
matter
of
fear
,
and
of
present
sorrow
:
Besides
this
,
in
the
Gospel
,
pardon
of
sins
is
another
thing
.
Acts
3.26
.
Pardon
of
sins
is
a
sanctification
:
Christ
came
to
take
away
our
sin
by
turning
every
one
of
us
from
our
iniquities
.
And
there
is
not
in
the
nature
of
the
thing
any
expectation
of
pardon
,
or
signe
or
signification
of
it
,
but
so
far
as
the
thing
it self
discovers
it self
;
As
we
hate
sin
and
grow
in
grace
,
and
arrive
at
the
state
of
holinesse
,
which
is
also
a
state
of
repentance
and
imperfection
;
but
yet
of
sincerity
of
heart
and
diligent
endeavour
,
in
the
same
degree
we
are
to
judge
concerning
the
forgiveness
of
sins
;
for
indeed
that
is
the
Evangelical
forgivenesse
,
and
it
signifies
our
pardon
,
because
it
effects
it
,
or
rather
it
is
in
the
nature
of
the
thing
;
so
that
we
are
to
enquire
into
no
hidden
records
:
forgivenesse
of
sins
is
not
a
secret
sentence
,
a
word
or
a
record
:
but
it
is
a
state
of
change
and
effected
upon
us
;
and
upon
our selves
we
are
to
look
for
it
,
to
read
it
,
and
understand
it
.
We
are
onely
to
be
curious
of
our
duty
,
Est
modus
gloriandi
in
consei●ntia
ut
noveris
fidem
tuam
esse
sinceram
,
spem
tuam
esse
certam
.
and
confident
of
the
Article
of
remission
of
sins
,
and
the
conclusion
of
these
premises
will
be
,
that
we
shall
be
full
of
hopes
of
a
prosperous
resurrection
:
August
.
Psal.
149.
and
our
fear
and
trembling
are
no
instances
of
our
calamity
,
but
parts
of
duty
;
we
shall
sure
enough
be
wafted
to
the
shore
,
although
we
be
tossed
with
the
winds
of
our
sighs
,
and
the
unevenness
of
our
fears
,
and
the
ebbings
and
flowings
of
our
passions
,
if
we
sail
in
a
right
chanel
,
and
steere
by
a
perfect
compasse
,
and
look
up
to
God
,
and
call
for
his
help
,
and
do
our
own
endeavour
.
There
are
very
many
reasons
why
men
ought
not
to
despair
:
and
there
are
not
very
many
men
that
ever
go
beyond
a
hope
,
till
they
passe
into
possession
;
if
our
fears
have
any
mixture
of
hope
,
that
is
enough
to
enable
and
to
excite
our
duty
,
and
if
we
have
a
strong
hope
,
when
we
cast
about
,
we
shall
finde
reason
enough
to
have
many
fears
:
let
not
this
fear
weaken
our
[
](A64099-e27680-b)*
*
Una
est
nobilitas
,
argumentumq
coloris
Ingenui
,
timidas
non
habuisse
manus
.
hands
,
and
if
it
allay
our
gayeties
and
our
confidences
,
it
is
no
harm
.
In
this
uncertainty
we
must
abide
,
if
we
have
committed
sins
after
baptisme
:
and
those
confidences
which
some
men
glorie
in
,
are
not
reall
supports
or
good
foundations
.
The
fearing
man
is
the
safest
,
and
if
he
fears
on
his
death-bed
,
it
is
but
what
happens
to
most
considering
men
,
and
what
was
to
be
looked
for
all
his
life
time
,
he
talked
of
the
terrours
of
death
,
and
death
is
the
king
of
terrours
:
and
therefore
it
is
no
strange
thing
if
then
he
be
hugely
afraid
:
if
he
be
not
it
is
either
a
great
felicity
or
a
great
presumption
:
but
if
he
wants
some
degree
of
comfort
or
a
greater
degree
of
hope
,
let
him
be
refreshed
by
considering
.
1
Tim.
1.15
.
1.
That
Christ
came
into
the
world
to
save
sinners
.
2
That
Ezek.
33.11
.
God
delights
not
in
the
confusion
and
death
of
sinners
.
3.
That
Luke
15.7
.
in
heaven
there
is
great
joy
at
the
conversion
of
a
sinner
.
4.
That
1
John
2.1
.
Christ
is
a
perpetual
advocate
daily
interceding
with
his
Father
for
our
pardon
.
5.
That
God
uses
infinite
arts
,
instruments
and
devices
to
reconcile
us
to
himself
.
6.
That
1
Cor.
5.20
.
he
prayes
us
to
be
in
charity
with
him
,
and
to
be
forgiven
.
7.
That
he
sends
Angels
to
keep
us
from
violence
,
and
evil
company
,
from
temptations
and
surprizes
;
and
his
holy
Spirit
to
guide
us
in
holy
wayes
,
and
his
servants
to
warn
us
and
reminde
us
perpetually
;
and
therefore
since
certainly
he
is
so
desirous
to
save
us
,
as
appears
by
his
word
,
by
his
oaths
,
by
his
very
nature
,
and
his
daily
artifices
of
mercy
,
it
is
not
likely
that
he
will
condemn
us
without
great
provocations
of
his
Majesty
,
and
perseverance
in
them
.
8.
That
the
covenant
of
the
Gospel
is
a
covenant
of
grace
,
and
of
repentance
,
and
being
established
with
so
many
great
solemnities
and
miracles
from
heaven
,
must
signifie
a
huge
favour
,
and
a
mighty
change
of
things
,
and
therefore
that
repentance
which
is
the
great
condition
of
it
is
a
grace
that
does
not
expire
in
little
accents
and
minutes
,
but
hath
a
great
latitude
of
signification
,
and
a
large
extension
of
parts
,
under
the
protection
of
all
which
persons
are
safe
,
even
when
they
fear
exceedingly
.
9.
That
there
are
great
degrees
and
differences
of
glory
in
heaven
;
and
therefore
if
we
estimate
our
piety
by
proportions
to
the
more
eminent
persons
and
devouter
people
,
we
are
not
to
conclude
we
shall
not
enter
into
the
same
state
of
glory
,
but
that
we
shall
not
go
into
the
same
degrees
.
(9)
That
although
forgivenesse
of
sins
is
consigned
to
us
in
Baptism
,
and
that
this
Baptism
is
but
once
,
and
cannot
be
repeated
,
yet
forgivenesse
of
sins
is
the
grace
of
the
gospel
,
which
is
perpetually
remanent
upon
us
,
and
secured
unto
us
so
long
as
we
have
not
renounced
our
Baptisme
;
For
then
we
enter
into
the
condition
of
repentance
;
and
repentance
is
not
an
indivisible
grace
,
or
a
thing
performed
at
once
;
but
is
working
all
our
lives
,
and
therefore
so
is
our
pardon
,
which
ebbes
and
flowes
according
as
we
discompose
or
renew
the
decency
of
our
Baptismall
promises
;
and
therefore
it
ought
to
be
certain
,
that
no
man
despair
of
pardon
,
but
he
that
hath
voluntarily
renounced
his
Baptism
,
or
willingly
estranged
himself
from
that
covenant
:
He
that
sticks
to
it
,
and
still
professes
the
religion
,
and
approves
the
faith
,
and
endeavours
to
obey
and
to
do
his
duty
,
this
man
hath
all
the
veracity
of
God
to
assure
him
,
and
give
him
confidence
that
he
is
not
in
an
impossible
state
of
salvation
,
unlesse
God
cuts
him
off
before
he
can
work
,
or
that
he
begins
to
work
when
he
can
no
longer
choose
.
10.
And
then
let
him
consider
:
the
more
he
fears
,
the
more
he
hates
his
sin
,
that
is
the
cause
of
it
,
and
the
lesse
he
can
be
tempted
to
it
,
and
the
more
desirous
he
is
of
heaven
,
and
therefore
such
fears
are
good
instruments
of
grace
,
and
good
signes
of
a
future
pardon
.
11.
That
God
in
the
old
law
,
although
he
made
a
Covenant
of
perfect
obedience
,
and
did
not
promise
pardon
at
all
after
great
sins
,
yet
he
did
give
pardon
,
and
declared
it
so
to
them
for
their
own
,
and
for
our
sakes
too
:
So
he
did
to
David
,
to
Manasses
,
to
the
whole
Nation
of
the
Israelies
ten
times
in
the
wildernesse
,
even
after
their
Apostacies
,
and
Idolatries
;
and
in
the
Prophets
,
Ezek.
18.
the
mercies
of
God
and
his
remissions
of
sins
were
largely
preached
;
Joel
2.
though
in
the
Law
God
put
on
the
robes
of
an
angry
Judge
,
and
a
severe
Lord
:
but
therefore
in
the
Gospel
,
where
he
hath
established
the
whole
summe
of
affairs
upon
faith
and
repentance
;
if
God
should
not
pardon
great
sinners
that
repent
after
baptisme
,
with
a
free
dispensation
,
the
Gospel
were
far
harder
then
the
intolerable
Covenant
of
the
Law
.
12.
That
if
a
Proselyte
went
into
the
Jewish
communion
and
were
circumcised
and
baptized
,
he
entred
into
all
the
hopes
of
good
things
which
God
had
promised
,
or
would
give
to
his
people
,
and
yet
that
was
but
the
Covenant
of
works
.
If
then
the
Gentile
Proselytes
by
their
circumcision
and
legall
baptisme
,
were
admitted
to
a
state
of
pardon
to
last
so
long
as
they
were
in
the
Covenant
,
even
after
their
admission
;
for
sins
committed
against
Moses
law
which
they
then
undertook
to
observe
exactly
.
In
the
Gospel
which
is
the
Covenant
of
Faith
,
it
must
needs
be
certain
,
that
there
is
a
great
grace
given
,
and
an
easier
conditon
entred
into
,
then
was
that
of
the
Jewish
law
;
and
that
is
nothing
else
,
but
that
abatement
is
made
for
our
infirmities
,
and
our
single
evils
,
and
our
timely
repented
and
forsaken
habits
of
sin
,
and
our
violent
passions
,
when
they
are
contested
withall
,
and
fought
with
,
and
under
discipline
,
and
in
the
beginnings
and
progresses
of
mortification
.
13.
That
God
hath
erected
in
his
Church
a
whole
order
of
men
,
the
main
part
and
dignity
of
whose
work
it
is
to
remit
and
retain
sins
by
a
perpetuall
and
daily
ministery
;
and
this
they
do
,
not
onely
in
baptisme
,
but
in
all
their
offices
to
be
administered
afterwards
:
in
the
Holy
Sacrament
of
the
Eucharist
which
exhibits
the
Symbols
of
that
blood
which
was
shed
for
pardon
of
our
sins
,
and
therefore
by
its
continued
ministery
and
repetition
declares
that
all
that
while
we
are
within
the
ordinary
powers
and
usuall
dispensations
of
pardon
,
even
so
long
as
we
are
in
any
probable
dispositions
to
receive
that
Holy
Sacrament
.
And
the
same
effect
is
also
signified
and
exhibited
in
the
whole
power
of
the
Keyes
,
which
if
it
extends
to
private
sins
,
sins
done
in
secret
,
it
is
certain
it
does
also
to
publike
;
but
this
is
a
greater
testimony
of
the
certainty
of
the
remissibility
of
our
greatest
sins
;
for
publike
sins
as
they
alwayes
have
a
sting
and
a
superadded
formality
of
scandall
and
ill
example
,
so
they
are
most
commonly
the
greatest
;
such
as
murder
,
sacriledge
,
and
others
of
unconcealed
nature
,
and
unprivate
action
;
and
if
God
for
these
worst
of
evils
hath
appointed
an
office
of
ease
and
pardon
,
which
is
and
may
daily
be
administred
,
that
will
be
an
uneasie
pusillanimity
,
and
fond
suspicion
of
Gods
goodnesse
to
fear
,
that
our
repentance
shall
be
rejected
,
even
although
we
have
not
committed
the
greatest
,
or
the
most
of
evils
.
14.
And
it
was
concerning
baptized
Christians
that
Saint
Iohn
said
,
If
any
man
sin
we
have
an
Advocate
with
the
Father
,
and
he
is
the
propitiation
for
our
sins
;
and
concerning
lapsed
Christians
S.
Paul
gave
instruction
,
that
if
any
man
be
overtaken
in
a
fault
,
ye
which
are
spiritual
restore
such
a
man
,
in
the
spirit
of
meeknesse
,
considering
lest
ye
also
be
temted
:
the
Corinthian
Christian
committed
incest
,
and
was
pardoned
;
and
|
Simon
Magus
after
he
was
baptized
offered
to
commit
his
own
sin
of
Simony
,
and
yet
Saint
Peter
bid
him
pray
for
pardon
;
and
S.
Iames
tells
,
that
if
the
sick
man
sends
for
the
Church
,
and
they
pray
over
him
,
and
he
confesse
his
sins
they
shall
be
forgiven
him
.
15.
That
onely
one
sin
is
declared
to
be
irremissible
,
the
sin
against
the
Holy
Ghost
,
the
sin
unto
death
,
as
S.
Iohn
calls
it
,
for
which
we
are
not
bound
to
pray
,
for
all
others
we
are
:
and
certain
it
is
,
no
man
commits
a
sin
against
the
Holy
Ghost
,
if
he
be
afraid
he
hath
,
and
desires
that
he
had
not
;
for
such
penitentiall
passions
are
against
the
definition
of
that
sin
.
16.
That
all
the
Sermons
in
the
Scripture
written
to
Christians
&
Disciples
of
Jesus
,
exhorting
men
to
repentance
,
to
be
afflicted
,
to
mourn
and
to
weep
,
to
confession
of
sins
,
are
sure
testimonies
of
Gods
purpose
and
desire
to
forgive
us
,
even
when
we
fall
after
baptisme
;
and
if
our
fall
after
baptisme
were
irrecoverable
,
then
all
preaching
were
in
vain
,
and
our
faith
were
also
vain
,
and
we
could
not
with
comfort
rehearse
the
Creed
,
in
which
as
soon
as
ever
we
professe
Jesus
to
have
died
for
our
sins
,
we
also
are
condemned
by
our
own
conscience
of
a
sin
that
shall
not
be
forgiven
;
and
then
all
exhortations
,
and
comforts
,
and
fasts
,
and
disciplines
were
uselesse
,
and
too
late
;
if
they
were
not
given
us
before
we
can
understand
them
;
for
most
commonly
as
soon
as
we
can
we
enter
into
the
regions
of
sin
;
For
we
commit
evil
actions
before
we
understand
,
and
together
with
our
understanding
they
begin
to
be
imputed
.
17.
That
if
it
could
be
otherwise
,
infants
were
very
ill
provided
for
in
the
Church
who
were
baptized
,
when
they
have
no
stain
upon
their
brows
,
but
the
misery
they
contracted
from
Adam
;
and
they
are
left
to
be
Angels
for
ever
after
,
and
live
innocently
in
the
midst
of
their
ignorances
and
weaknesse
,
and
temptations
,
and
the
heat
and
follies
of
youth
;
or
else
to
perish
in
an
eternall
ruine
:
we
cannot
think
or
speak
good
things
of
God
,
if
we
entertain
such
evil
suspicions
of
the
mercies
of
the
Father
of
our
Lord
Jesus
.
18.
That
the
long-sufferance
and
patience
of
God
is
indeed
wonderfull
;
but
therefore
it
leaves
us
in
certainties
of
pardon
,
so
long
as
there
is
possibilitie
to
return
,
if
we
reduce
●he
power
to
act.
19.
That
God
calls
upon
us
to
forgive
our
brother
seventy
times
seven
times
,
and
yet
all
that
is
but
like
the
forgiving
a
hundred
pence
for
his
sake
who
forgives
us
ten
thousand
talents
;
for
so
the
Lord
professed
that
he
had
done
to
him
that
was
his
servant
and
his
domestic
.
20.
That
if
we
can
forgive
a
hundred
thousand
times
,
it
is
certain
God
will
do
so
to
us
;
Our
Blessed
Lord
having
commanded
us
to
pray
for
pardon
as
we
pardon
our
offending
and
penitent
brother
.
21.
That
even
in
the
case
of
very
great
sins
,
and
great
judgements
inflicted
upon
the
sinners
,
wise
and
good
men
and
Presidents
of
Religion
have
declared
their
sense
to
be
,
that
God
spent
all
his
anger
,
and
made
it
expire
in
that
temporall
misery
;
and
so
it
was
supposed
to
have
been
done
in
the
case
of
Ananias
;
but
that
the
hopes
of
any
penitent
man
may
not
rely
upon
any
uncertainty
,
we
find
in
holy
Scripture
,
that
those
Christians
who
had
for
their
scandalous
crimes
deserved
to
be
given
over
to
Sathan
to
be
buffetted
,
yet
had
hopes
to
be
saved
in
the
day
of
the
Lord
.
22.
That
God
glories
in
the
titles
of
mercy
and
forgivenesse
,
and
will
not
have
his
appellatives
so
finite
and
limited
as
to
expire
in
one
act
,
or
in
a
seldome
pardon
.
23.
That
mans
condition
were
desperate
and
like
that
of
the
falling
Angels
,
equally
desperat
,
but
unequally
oppressed
,
considering
our
infinite
weaknesses
,
and
ignorances
,
(
in
respect
of
their
excellent
understanding
and
perfect
choice
)
if
he
could
be
admitted
to
no
repentance
after
his
infant
Baptisme
:
and
if
he
may
be
admitted
to
one
,
there
is
nothing
in
the
Covenant
of
the
Gospel
but
he
may
also
to
a
second
,
and
so
for
ever
as
long
as
he
can
repent
,
and
return
and
live
to
God
in
a
timely
religion
.
24.
That
every
man
is
a
sinner
:
James
3.2
.
In
many
things
we
offend
all
,
and
if
we
say
we
have
no
sin
we
deceive
our selves
;
1
Joh.
1.8
.
and
therefore
either
all
must
perish
,
or
else
there
is
mercy
for
all
;
and
so
there
is
,
upon
this
very
stock
,
Rom.
11.32
.
because
Christ
died
for
sinners
,
and
God
hath
comprehended
all
under
sin
that
he
might
have
mercy
upon
all
.
25.
That
if
ever
God
sends
temporall
punishments
into
the
world
with
purposes
of
amendment
,
and
if
they
be
not
all
of
them
certain
consignations
to
hel
;
and
unlesse
every
man
that
breaks
his
leg
,
or
in
punishment
loses
a
child
,
or
wife
be
certainly
damned
,
it
is
certain
that
God
in
these
cases
is
angry
and
loving
,
chastises
the
sin
,
to
amend
the
person
,
and
smites
that
he
may
cure
,
and
judges
that
he
may
absolve
.
26.
That
he
that
will
not
quench
the
smoaking
flax
,
nor
break
the
bruised
reed
,
will
not
tie
us
to
perfection
,
and
the
lawes
and
measures
of
heaven
upon
earth
;
and
if
in
every
period
of
our
repentance
he
is
pleased
with
our
duty
,
and
the
voyce
of
our
heart
,
and
the
hand
of
our
desires
,
he
hath
told
us
plainly
that
he
will
not
onely
pardon
all
the
sins
of
the
dayes
of
our
folly
,
but
the
returns
and
surprises
of
sins
in
the
dayes
of
repentance
,
if
we
give
no
way
,
and
allow
no
affection
,
and
give
no
peace
to
any
thing
that
is
Gods
enemy
;
all
the
past
sins
,
and
al
the
seldom
returning
and
ever
repented
evils
being
put
upon
the
accounts
of
the
Crosse.
An
exercise
against
despair
in
the
day
of
our
death
.
TO
which
may
be
added
this
short
exercise
,
to
be
used
for
the
curing
the
temptation
to
direct
despair
,
in
case
that
the
hope
and
faith
of
good
men
be
assaulted
in
the
day
of
their
calamity
.
I
consider
that
the
ground
of
my
trouble
is
my
sin
;
and
if
it
were
not
for
that
I
should
not
need
to
be
troubled
;
but
the
help
that
all
the
world
looks
for
,
is
such
as
supposes
a
man
to
be
a
sinner
.
*
Indeed
if
from
my self
I
were
to
derive
my
title
to
heaven
,
then
my
sins
were
a
just
argument
of
despair
;
but
now
that
they
bring
me
to
Christ
,
that
they
drive
me
to
an
appeal
to
Gods
mercies
,
and
to
take
sanctuary
in
the
Crosse
,
they
ought
not
,
they
cannot
infer
a
just
cause
of
despair
.
*
I
am
sure
it
is
a
stranger
thing
that
God
should
take
upon
him
hands
and
feet
,
and
those
hands
and
feet
should
be
nailed
upon
a
crosse
,
then
that
a
man
should
be
partaker
of
the
felicities
of
pardon
,
and
life
eternall
;
and
it
were
stranger
yet
,
that
God
should
do
so
much
for
man
,
and
that
a
man
that
desires
it
,
that
labours
for
it
,
that
is
in
life
and
possibilities
of
working
his
salvation
,
should
inevitably
misse
that
end
,
for
which
that
God
suffered
so
much
.
For
what
is
the
meaning
,
and
what
is
the
extent
,
and
what
are
the
significations
of
the
Divine
mercy
,
in
pardoning
sinners
?
If
it
be
thought
a
great
matter
that
I
am
charged
with
originall
sin
:
I
confesse
I
feel
the
weight
of
it
in
loads
of
temporall
infelicities
,
and
proclivities
to
sin
.
But
I
fear
not
the
guilt
of
it
,
since
I
am
baptized
;
and
it
cannot
do
honour
to
the
reputation
of
Gods
mercy
,
that
it
should
be
all
spent
in
remissions
of
what
I
never
chose
,
never
acted
,
never
knew
of
,
could
not
help
,
concerning
which
I
received
no
commandement
,
no
prohibition
:
But
(
blessed
be
God
)
it
is
ordered
in
just
measures
that
,
that
originall
evil
which
I
contracted
without
my
will
,
should
be
taken
away
without
my
knowledge
;
and
what
I
suffered
before
I
had
a
being
,
was
cleansed
before
I
had
an
usefull
understanding
.
But
I
am
taught
to
beleeve
Gods
mercies
to
be
infinite
,
not
onely
in
himself
,
but
to
us
;
for
mercy
is
a
relative
terme
,
and
we
are
its
correspondent
;
of
all
the
creatures
which
God
made
,
we
onely
in
a
proper
sense
are
the
subjects
of
mercy
and
remission
;
Angels
have
more
of
Gods
bounty
then
we
have
,
but
not
so
much
of
his
mercy
;
and
beasts
have
little
rayes
of
his
kindnesse
,
and
effects
of
his
wisdom
and
graciousnesse
in
petty
donatives
;
but
nothing
of
mercy
;
for
they
have
no
lawes
,
and
therefore
no
sins
,
and
need
no
mercy
,
nor
are
capable
of
any
:
Since
therefore
man
alone
is
the
correlative
or
proper
object
and
vessell
of
reception
of
an
infinite
mercy
,
and
that
mercy
is
in
giving
and
forgiving
,
I
have
reason
to
hope
that
he
will
so
forgive
me
that
my
sins
shall
not
hinder
me
of
heaven
;
or
because
it
is
a
gift
,
I
may
also
upon
the
stock
of
the
same
infinite
mercy
hope
he
will
give
heaven
to
me
;
and
if
I
have
it
either
upon
the
title
of
giving
,
or
forgiving
,
it
is
alike
to
me
,
and
will
alike
magnifie
the
glories
of
the
Divine
mercy
.
Rom.
6.23
.
And
because
eternall
life
is
the
gift
of
God
,
I
have
lesse
reason
to
despair
;
for
if
my
sins
were
fewer
,
and
my
disproportions
towards
such
a
glory
were
lesse
,
and
my
evennesse
more
,
yet
it
is
still
a
gift
,
and
I
could
not
receive
it
,
but
as
a
free
,
and
a
gracious
donative
;
and
so
I
may
still
;
God
can
still
give
it
me
;
and
it
is
not
an
impossible
expectation
to
wait
and
look
for
such
a
gift
at
the
hands
of
the
God
of
mercy
;
the
best
men
deserve
it
not
,
and
I
who
am
the
worst
,
may
have
it
given
me
.
*
And
I
consider
,
that
God
hath
set
no
measures
of
his
mercy
,
but
that
we
be
within
the
Covenant
,
that
is
,
repenting
persons
,
endeavouring
to
serve
him
with
an
honest
single
heart
;
and
that
within
this
Covenant
there
is
a
very
great
latitude
,
and
variety
of
persons
,
and
degrees
and
capacities
;
and
therefore
that
it
cannot
stand
with
the
proportions
of
so
infinite
a
mercy
that
obedience
be
exacted
to
such
a
point
(
which
he
never
expressed
)
unlesse
it
should
be
the
least
,
and
that
to
which
all
capacities
though
otherwise
unequall
are
fitted
,
and
sufficiently
enabled
.
*
But
however
I
finde
that
the
Spirit
of
God
taught
the
writers
of
the
New
Testament
to
apply
to
us
all
in
general
,
and
to
every
single
person
in
particular
some
gracious
words
which
God
in
the
Old
Testament
spake
to
one
man
upon
a
special
occasion
in
a
single
and
temporal
instance
:
such
are
the
words
which
God
spake
to
Ioshuah
,
I
will
never
fail
thee
nor
forsake
thee
,
and
upon
the
stock
of
that
promise
S.
Paul
forbids
covetousnesse
,
Hebr.
13.5
.
and
perswades
contentednesse
because
those
words
were
spoken
by
God
to
Ioshuah
in
another
case
.
If
the
gracious
words
of
God
have
so
great
extension
of
parts
,
and
intension
of
kinde
purposes
,
then
how
many
comforts
have
we
upon
the
stock
of
all
the
excellent
words
which
are
spoken
in
the
Prophets
,
and
in
the
Psalms
?
and
I
will
never
more
question
whether
they
be
spoken
concerning
me
,
having
such
an
authentic
precedent
so
to
expound
the
excellent
words
of
God
;
all
the
treasures
of
God
which
are
in
the
Psalms
are
my
own
riches
,
and
the
wealth
of
my
hope
;
there
will
I
look
,
and
whatsoever
I
can
need
,
that
I
will
depend
upon
:
for
certainly
if
we
could
understand
it
;
that
which
is
infinite
(
as
God
is
)
must
needs
be
some
such
kinde
of
thing
;
it
must
go
whither
it
was
never
sent
,
and
signifie
what
was
not
first
intended
,
and
it
must
warm
with
its
light
,
and
shine
with
its
heat
,
and
refresh
when
it
strikes
,
and
heal
when
it
wounds
,
and
ascertain
where
it
makes
afraid
,
and
intend
all
when
it
warms
one
,
and
mean
a
great
deal
in
a
small
word
;
and
as
the
Sun
passing
to
its
Southern
Tropic
looks
with
an
open
eye
upon
his
sun-burnt
Aethiopians
,
but
at
the
same
time
sends
light
from
its
posterns
and
collateral
influences
from
the
backside
of
his
beams
,
and
sees
the
corners
of
the
East
,
when
his
face
tends
towards
the
West
,
because
he
is
a
round
body
of
fire
,
and
hath
some
little
images
and
resemblances
of
the
infinite
;
so
is
Gods
mercy
;
when
it
looked
upon
Moses
it
relieved
S.
Paul
,
and
it
pardoned
David
,
and
gave
hope
to
Manasses
,
and
might
have
restored
Iudas
,
if
he
would
have
had
hope
and
used
himself
accordingly
.
*
But
as
to
my
own
case
,
I
have
sinned
grievously
and
frequently
.
But
I
have
repented
it
,
Vixi
,
p●●cavi
,
poenital
,
naturae
cessi
.
but
I
have
begged
pardon
,
I
have
confessed
it
and
forsaken
it
,
I
cannot
undo
what
was
done
,
and
I
perish
if
God
hath
appointed
no
remedie
;
if
there
be
no
remission
:
but
then
my
religion
falls
together
with
my
hope
;
and
Gods
word
fails
as
well
as
I
:
but
I
believe
the
article
of
forgivenesse
of
sins
;
and
if
there
be
any
such
thing
I
may
do
well
;
for
,
I
have
,
and
do
,
and
will
do
that
which
all
good
men
call
repentance
,
that
is
,
I
will
be
humbled
before
God
,
and
mourn
for
my
sin
,
and
for
ever
ask
forgivenesse
,
and
judge
my self
,
and
leave
it
with
haste
,
and
mortifie
it
with
diligence
,
and
watch
against
it
carefully
;
and
this
I
can
do
but
in
the
manner
of
a
man
,
I
can
but
mourn
for
my
sins
,
as
I
apprehend
grief
in
other
instances
;
but
I
will
rather
choose
to
suffer
all
evils
then
to
do
one
deliberate
act
of
sin
;
I
know
my
sins
are
greater
then
my
sorrow
,
and
too
many
for
my
memory
,
&
too
insinuating
to
be
prevented
by
all
my
care
;
but
I
know
also
that
God
knowes
and
pities
my
infirmities
;
and
how
far
that
will
extend
,
I
know
not
,
but
that
it
will
reach
so
far
as
to
satisfie
my
needs
,
is
the
matter
of
my
hope
.
*
But
this
I
am
sure
of
,
that
I
have
in
my
great
necessity
prayed
humbly
and
with
great
desire
,
and
sometimes
I
have
been
heard
in
kinde
,
and
sometimes
have
had
a
bigger
mercy
instead
of
it
,
and
I
have
the
hope
of
prayers
,
and
the
hope
of
my
confession
,
and
the
hope
of
my
endeavour
,
and
the
hope
of
many
promises
and
of
Gods
essential
goodnesse
;
and
I
am
sure
that
God
hath
heard
my
prayers
and
verified
his
promises
in
temporall
instances
:
for
he
ever
gave
me
sufficient
for
my
life
,
and
although
he
promised
such
supplies
and
grounded
the
confidences
of
them
upon
our
first
seeking
the
kingdom
of
heaven
and
its
righteousnesse
,
yet
he
hath
verified
it
to
me
,
who
have
not
sought
it
as
I
ought
:
But
therefore
I
hope
he
accepted
my
endeavour
,
or
will
give
his
great
gifts
and
our
great
expectation
even
to
the
weakest
endeavour
,
to
the
least
,
so
it
be
a
hearty
piety
.
*
And
sometimes
I
have
had
some
chearful
visitations
of
Gods
Spirit
,
and
my
cup
hath
been
crowned
with
comfort
,
and
the
wine
that
made
my
heart
glad
danced
in
the
chalice
,
and
I
was
glad
that
God
would
have
me
so
;
and
therefore
I
hope
this
cloud
may
passe
;
for
that
which
was
then
a
real
cause
of
comfort
is
so
still
,
if
I
could
dis●ern
it
;
and
I
shall
discern
it
when
the
veil
is
taken
from
my
eyes
,
*
(
and
blessed
be
God
)
I
can
still
remember
that
there
are
temptations
to
despair
;
and
they
could
not
be
temptations
if
they
were
not
apt
to
perswade
;
and
had
seeming
probability
on
their
side
;
and
they
that
despair
think
they
do
it
with
greatest
reason
;
for
if
they
were
not
confident
of
the
reason
,
but
that
it
were
such
an
argument
as
might
be
opposed
or
suspected
,
then
they
could
not
despair
;
despair
assents
as
firmly
and
strongly
as
faith
it self
;
but
because
it
is
a
temptation
,
and
despair
is
a
horrid
sin
,
therefore
it
is
certain
those
persons
are
unreasonably
abused
,
and
they
have
no
reason
to
despair
,
for
all
their
confidence
;
and
therefore
although
I
have
strong
reasons
to
condemn
my self
,
yet
I
have
more
reason
to
condemn
my
despair
,
which
therefore
is
unreasonable
,
because
it
is
a
sin
,
and
a
dishonour
to
God
,
and
a
ruine
to
my
condition
;
and
verifies
it self
,
if
I
do
not
look
to
it
;
for
as
the
hypochondriac
person
that
thought
himself
dead
,
made
his
dream
true
when
he
starved
himself
,
because
dead
people
eat
not
:
so
do
despairing
sinners
lose
Gods
mercies
by
refusing
to
use
,
and
to
believe
them
.
*
And
I
hope
it
is
a
disease
of
judgement
,
not
an
intolerable
condition
that
I
am
falling
to
,
because
I
have
been
told
so
concerning
others
,
who
therefore
have
been
afflicted
,
because
they
see
not
their
pardon
sealed
after
the
manner
of
this
world
;
and
the
affairs
of
the
Spirit
are
transacted
by
immaterial
notices
,
by
propositions
and
spiritual
discourses
,
by
promises
which
are
to
be
verified
hereafter
;
and
here
we
must
live
in
a
cloud
,
in
darknesse
under
a
veil
,
in
fear
and
uncertainties
,
and
our
very
living
by
faith
and
hope
,
is
a
life
of
mystery
and
secresie
,
the
onely
part
of
the
manner
of
that
life
in
which
we
shall
live
in
the
state
of
separation
;
and
when
a
distemper
of
body
or
an
infirmity
of
minde
happens
in
the
instances
of
such
secret
and
reserved
affairs
,
we
may
easily
mistake
the
manner
of
our
notices
for
the
uncertainty
of
the
thing
;
and
therefore
it
is
but
reason
I
should
stay
,
till
the
state
and
manner
of
my
abode
be
changed
before
I
despair
;
there
it
can
be
no
sin
,
nor
error
,
here
it
may
be
both
;
and
if
it
be
that
,
it
is
also
this
;
and
then
a
man
may
perish
for
being
miserable
,
and
be
undone
for
being
a
fool
.
In
conclusion
,
my
hope
is
in
God
,
and
I
will
trust
him
with
the
event
,
which
I
am
sure
will
be
just
,
and
I
hope
full
of
mercy
.
*
However
,
now
I
will
use
all
the
spiritual
arts
of
reason
and
religion
to
make
me
more
and
more
to
love
God
,
that
if
I
miscarry
,
Charity
also
shall
fail
,
and
something
that
loves
God
shall
perish
,
and
be
damned
;
which
if
it
be
impossible
then
I
may
do
well
.
These
considerations
may
be
useful
to
men
of
little
hearts
and
of
great
piety
;
or
if
they
be
persons
who
have
lived
without
infamy
,
or
begun
their
repentance
so
late
,
that
it
is
very
imperfect
,
and
yet
so
early
that
it
was
before
the
arrest
of
death
.
But
if
the
man
be
a
vitious
person
and
hath
persevered
in
a
vitious
life
till
his
death-bed
,
these
considerations
are
not
proper
.
Let
him
inquire
in
the
words
of
the
first
Disciples
after
Pentecost
:
Men
and
brethren
what
shall
we
do
to
be
saved
?
and
if
they
can
but
entertain
so
much
hope
as
to
enable
them
to
do
so
much
of
their
dutie
as
they
can
for
the
present
,
it
is
all
that
can
be
provided
for
them
;
an
inquirie
in
their
case
can
have
no
other
purposes
of
religion
or
prudence
:
and
the
Minister
must
be
infinitely
careful
that
he
do
no
not
go
about
to
comfort
vitious
persons
with
the
comforts
belonging
to
Gods
elect
,
lest
he
prostitute
holy
things
,
and
make
them
common
,
and
his
sermons
deceitful
,
and
vices
be
incouraged
in
others
,
and
the
man
himself
finde
that
he
was
deceived
,
when
he
descends
into
his
house
of
sorrow
.
But
because
very
few
men
are
tempted
with
too
great
fears
of
failing
,
but
very
many
are
tempted
by
confidence
and
presumption
;
the
Ministers
of
religion
had
need
be
instructed
with
spiritual
armour
,
to
resist
this
fiery
dart
of
the
Devil
,
when
it
operates
to
evil
purposes
.
SECT.
VI.
Considerations
against
Presumption
.
I
Have
already
enumerated
many
particulars
to
provoke
a
drowzy
conscience
to
a
scrutinie
,
and
to
a
suspicion
of
himself
,
that
by
seeing
cause
to
suspect
his
condition
he
might
more
freely
accuse
himself
and
attend
to
the
necessities
and
duties
of
repentance
;
but
if
either
before
or
in
his
repentance
he
grow
too
big
in
in
his
spirit
,
so
as
either
he
does
some
little
violence
to
the
modesties
of
humilitie
,
or
abate
his
care
and
zeal
of
his
repentance
,
the
spiritual
man
must
allay
his
frowardnesse
by
representing
to
him
.
1.
That
the
growths
in
grace
are
long
,
difficult
,
uncertain
,
hindred
,
of
many
parts
and
great
variety
.
2.
That
an
infant
grace
is
soon
dash'd
and
discountenanced
,
often
running
into
an
inconvenience
and
the
evils
of
an
imprudent
conduct
,
being
zealous
,
and
forward
,
and
therefore
confident
,
but
alwayes
with
the
least
reason
,
and
the
greatest
danger
;
like
children
and
young
fellows
whose
confidence
hath
no
other
reason
,
but
that
they
understand
not
their
danger
and
their
follies
.
3.
That
he
that
puts
on
his
armour
ought
not
to
boast
,
as
he
that
puts
it
off
;
and
the
Apostle
chides
the
Galatians
,
for
ending
in
the
flesh
after
they
had
begun
in
the
spirit
:
4.
that
a
man
cannot
think
too
meanly
of
himself
,
but
very
easily
he
may
think
too
high
.
5
That
a
wise
man
will
alwayes
in
a
matter
of
great
concernment
think
the
worst
,
and
a
good
man
will
condemn
himself
with
hearty
sentence
.
6.
That
humility
and
modesty
of
judgement
and
of
hope
,
are
very
good
instruments
to
procure
a
mercie
and
a
fair
reception
at
the
day
of
our
death
;
but
presumption
or
bold
opinions
serve
no
end
of
God
or
man
;
and
is
alwayes
imprudent
,
ever
fatal
,
and
of
all
things
in
the
world
is
its
own
greatest
enemy
;
for
the
more
any
man
presumes
,
the
greater
reason
he
hath
to
fear
.
7.
That
a
mans
heart
is
infinitely
deceitful
,
unknown
to
it self
,
not
certain
in
his
own
acts
,
praying
one
way
,
and
desiring
another
,
wandring
and
imperfect
,
loose
and
various
,
worshipping
God
and
entertaining
sin
,
following
what
it
hates
,
and
running
from
what
it
flatters
,
loving
to
be
tempted
and
betrayed
,
petulant
like
a
wanton
girle
,
running
from
,
that
it
might
invite
the
fondnesse
and
enrage
the
appetite
of
the
foolish
young
man
or
the
evil
temptation
that
followes
it
;
cold
and
indifferent
one
while
,
and
presently
zealous
and
passionate
,
furious
and
indiscreet
;
not
understood
of
it self
or
any
one
else
,
and
deceitful
beyond
all
the
arts
and
numbers
of
observation
.
8.
That
it
is
certain
we
have
highly
sinned
against
God
,
but
we
are
not
so
certain
that
our
repentance
is
reall
and
effective
,
integral
and
sufficient
.
9.
That
it
is
not
revealed
to
us
whether
or
no
the
time
of
our
repentance
be
not
past
,
or
if
it
be
not
,
yet
how
far
God
will
give
us
pardon
;
and
upon
what
condition
,
or
after
what
sufferings
or
duties
,
is
still
under
a
cloud
.
10.
That
vertue
and
vice
are
oftentimes
so
neer
neighbours
,
that
we
passe
into
each
others
borders
without
observation
,
and
think
we
do
justice
when
we
are
cruel
,
or
call
our selves
liberal
when
we
are
loose
and
foolish
in
expences
;
and
are
amorous
when
we
commend
our
own
civilities
,
and
good
nature
.
11.
That
we
allow
to
our selves
so
many
little
irregularities
,
that
insensibly
they
swell
to
so
great
a
heap
,
that
from
thence
we
have
reason
to
fear
an
evil
;
for
an
army
of
frogs
and
flies
may
destroy
all
the
hopes
of
our
harvest
.
12.
That
when
we
do
that
which
is
lawful
,
and
do
all
that
we
can
in
those
bounds
we
commonly
and
easily
run
out
of
our
proportions
.
13.
That
it
is
not
easie
to
distinguish
the
vertues
of
our
nature
from
the
vertues
of
our
choice
;
and
we
may
expect
the
reward
of
temperance
,
when
it
is
against
our
nature
to
be
drunk
;
or
we
hope
to
have
the
coronet
of
virgins
for
our
morose
disposition
,
or
our
abstinence
from
marriage
upon
secular
ends
.
14.
That
it
may
be
we
call
every
little
sigh
or
the
keeping
a
fish-day
the
dutie
of
repentance
,
or
have
entertained
false
principles
in
the
estimate
,
and
measures
of
vertues
;
and
contrarie
to
the
Steward
in
that
Gospel
,
we
write
down
fourscore
when
we
should
set
downe
but
fifty
.
15.
That
it
is
better
to
trust
the
goodnesse
,
and
justice
of
God
with
our
accounts
then
to
offer
him
large
bits
.
16.
That
we
are
commanded
by
Christ
to
sit
down
in
the
lowest
place
,
till
the
Master
of
the
house
bids
us
sit
up
higher
.
17.
That
when
we
have
done
all
that
we
can
we
are
unprofitable
servants
;
and
yet
no
man
does
all
that
he
can
do
;
and
therefore
is
more
to
be
despised
and
undervalued
.
18.
That
the
self-accusing
Publican
was
justified
rather
then
the
thanksgiving
and
confident
Pharisee
.
19.
That
if
Adam
in
Paradise
,
and
David
in
his
house
,
and
Solomon
in
the
Temple
,
and
Peter
in
Christs
family
,
and
Iudas
in
the
College
of
Apostles
,
and
Nicholas
among
the
Deacons
,
and
the
Angels
in
heaven
it self
did
fall
so
foully
and
dishonestly
,
then
it
is
prudent
advice
that
we
be
not
high
minded
,
but
fear
,
and
when
we
stand
most
confidently
take
heed
lest
we
fall
,
and
yet
there
is
nothing
so
likely
to
make
us
fall
as
pride
and
great
opinions
;
which
ruined
the
Angels
,
which
God
resists
,
which
all
men
despise
,
and
which
betrayes
us
into
carelesnesse
and
a
wretchlesse
,
undiscerning
and
an
unwary
spirit
.
4.
Now
the
main
parts
of
the
Ecclesiastical
ministery
are
done
;
and
that
which
remains
is
,
that
the
Minister
pray
over
him
,
and
reminde
him
to
do
good
actions
,
as
he
is
capable
,
*
to
call
upon
God
for
pardon
,
*
to
put
his
whole
trust
in
him
,
*
to
resigne
himself
to
Gods
disposing
,
*
to
be
patient
and
even
,
*
to
renounce
every
ill
word
or
thought
,
or
undecent
action
which
the
violence
of
his
sicknesse
may
cause
in
him
,
*
to
beg
of
God
to
give
him
his
holy
Spirit
,
to
guide
him
in
his
agony
,
and
*
his
holy
Angels
to
guard
him
in
his
passage
.
5.
Whatsoever
is
besides
this
,
concerns
the
standers
by
;
that
they
do
all
their
ministeries
diligently
,
and
temperately
,
*
that
they
joyn
with
much
charity
and
devotion
in
the
prayer
of
the
Minister
,
*
that
they
make
no
outcries
or
exclamations
in
the
departure
of
the
soul
,
*
and
that
they
make
no
judgement
concerning
the
dying
person
,
by
his
dying
quietly
or
violently
,
with
comfort
or
without
,
with
great
fears
or
a
cheerful
confidence
,
with
sense
or
without
,
like
a
lamb
or
like
a
lyon
,
with
convulsions
or
semblances
of
great
pain
,
or
like
an
expiring
and
a
spent
candle
;
for
these
happen
to
all
men
,
without
rule
,
without
any
known
reason
,
but
according
as
God
pleases
to
dispense
the
grace
,
or
the
punishment
for
reasons
onely
known
to
himself
;
Let
us
lay
our
hands
upon
our
mouth
,
and
adore
the
mysteries
of
the
divine
wisdome
and
providence
,
and
pray
to
God
to
give
the
dying
man
rest
and
pardon
,
and
to
our selves
grace
to
live
well
,
and
the
blessing
of
a
holy
and
a
happy
death
.
SECT.
VII
.
Offices
to
be
said
by
the
Minister
in
his
visitation
of
the
sick
.
IN
the
Name
of
the
Father
,
of
the
Son
and
of
the
Holy
Ghost
.
Our
Father
which
art
in
Heaven
,
&c.
Let
the
Priest
say
this
prayer
secretly
.
O
Eternal
Jesus
,
thou
great
lover
of
souls
:
who
hast
constituted
a
ministery
in
the
Church
to
glorifie
thy
Name
,
and
to
serve
in
the
assistance
of
those
that
come
to
thee
,
professing
thy
discipline
and
service
;
give
grace
to
me
the
unworthiest
of
thy
servants
,
that
I
in
this
my
ministery
may
purely
and
zealously
intend
thy
glory
,
and
effectually
may
minister
comfort
and
advantages
to
this
sick
person
,
(
whom
God
assoil
from
all
his
offences
)
and
grant
that
nothing
of
thy
grace
may
perish
to
him
by
the
unworthinesse
of
the
Minister
;
but
let
thy
Spirit
speak
by
me
,
and
give
me
prudence
and
charity
,
wisdom
and
diligence
,
good
observation
and
apt
discourses
,
a
certain
judgement
,
and
merciful
dispensation
,
that
the
soul
of
thy
servant
may
passe
from
this
state
of
imperfection
,
to
the
perfections
of
the
state
of
glory
,
thorough
thy
mercies
,
O
Eternal
Jesus
.
Amen
.
The
Psalm
.
OUt
of
the
depths
have
I
cryed
unto
thee
O
Lord
:
Psalm
130.
Lord
hear
my
voice
:
let
thine
ears
be
attentive
to
the
voice
of
my
supplications
.
If
thou
Lord
should
mark
iniquities
:
O
Lord
,
who
shall
stand
?
but
there
is
forgivenesse
with
thee
,
that
thou
mayest
be
feared
.
I
wait
for
the
Lord
,
my
soul
doth
wait
,
and
in
his
word
do
I
hope
:
my
soul
waiteth
for
the
Lord
more
then
they
that
watch
for
the
morning
.
Let
Israel
hope
in
the
Lord
,
for
with
the
Lord
there
is
mercy
,
and
with
him
is
plenteous
redemption
:
and
he
shall
redeem
his
servants
from
all
their
iniquities
.
Wherefore
should
I
fear
in
the
dayes
of
evil
,
when
the
wickednesse
of
my
heels
shall
compasse
me
about
?
[
](A64099-e29160-b)*
*
Psalm
49.
No
man
can
by
any
means
redeem
his
brother
,
nor
give
to
God
a
ransome
for
him
(
for
the
redemption
of
their
soul
is
precious
,
and
it
ceaseth
for
ever
)
that
he
should
still
live
for
ever
,
and
not
see
corruption
.
But
wise
men
die
,
likewise
the
fool
and
the
brutish
person
perish
,
and
leave
their
wealth
to
others
:
but
God
will
redeem
my
soul
from
the
power
of
the
grave
,
for
he
shall
receive
me
.
As
for
me
,
I
will
behold
thy
face
in
righteousnesse
:
I
shall
be
satisfied
when
I
awake
in
thy
likenesse
.
Psal.
16.15
.
Thou
shalt
shew
me
the
path
of
life
,
in
thy
presence
is
the
fulnesse
of
joy
,
at
thy
right
hand
there
are
pleasures
for
evermore
.
Glory
be
to
the
Father
,
&c.
As
it
was
in
the
beginning
,
&c.
Let
us
Pray
.
ALmighty
God
,
Father
of
mercies
,
the
God
of
peace
and
comfort
,
of
rest
and
pardon
,
we
thy
servants
though
unworthy
to
pray
to
thee
,
yet
in
duty
to
thee
and
charity
to
our
brother
,
humbly
beg
mercy
of
thee
for
him
,
to
descend
upon
his
body
and
his
soul
;
One
sinner
,
O
Lord
,
for
another
,
the
miserable
for
the
afflicted
,
the
poor
for
him
that
is
in
need
;
but
thou
givest
thy
graces
and
thy
favours
by
the
measures
of
thy
own
mercies
,
and
in
proportion
to
our
necessities
;
we
humbly
come
to
thee
in
the
Name
of
Jesus
,
for
the
merit
of
our
Saviour
,
and
the
mercies
of
our
God
,
praying
thee
to
pardon
the
sins
of
this
thy
servant
,
and
to
put
them
all
upon
the
accounts
of
the
Crosse
,
and
to
bury
them
in
the
grave
of
Jesus
,
that
they
may
never
rise
up
in
judgement
against
thy
servant
,
nor
bring
him
to
shame
and
confusion
of
face
in
the
day
of
finall
inquiry
and
sentence
.
Amen
.
II.
GIve
thy
servant
patience
in
his
sorrows
,
comfort
in
this
his
sicknesse
,
and
restore
him
to
health
if
it
seem
good
to
thee
,
in
order
to
thy
great
ends
,
and
his
greatest
interest
.
And
however
thou
shalt
determine
concerning
him
in
this
affair
,
yet
make
his
repentance
perfect
,
and
his
passage
,
and
his
faith
strong
,
and
his
hope
modest
and
confident
,
that
when
thou
shalt
call
his
soul
from
the
prison
of
the
body
,
it
may
enter
into
the
securities
and
rest
of
the
sons
of
God
,
in
the
bosome
of
blessednesse
,
and
the
custodies
of
Jesus
.
Amen
.
III.
THou
,
O
Lord
,
knowest
all
the
necessities
,
and
all
the
infirmities
of
thy
servant
,
fortifie
his
spirit
with
spirituall
joyes
and
perfect
resignation
,
and
take
from
him
all
degrees
of
inordinate
or
insecure
affections
to
this
world
,
and
enlarge
his
heart
with
desires
of
being
with
thee
,
and
of
freedome
from
sins
,
and
fruition
of
God
.
IV.
LOrd
,
let
not
any
pain
or
passion
discompose
the
order
and
decencie
of
his
thoughts
and
duty
;
and
lay
no
more
upon
thy
servant
then
thou
wilt
make
him
able
to
bear
,
and
together
with
the
temptation
do
thou
provide
a
way
to
escape
;
even
by
the
mercies
of
a
longer
and
a
more
holy
life
,
or
by
the
mercies
of
a
blessed
death
,
even
as
it
pleaseth
thee
,
O
Lord
,
so
let
it
be
.
V.
LEt
the
tendernesse
of
his
conscience
,
and
the
Spirit
of
God
call
to
mind
his
sins
,
that
they
may
be
confessed
and
repented
of
:
because
thou
hast
promised
,
that
if
we
confesse
our
sins
,
we
shall
have
mercy
:
Let
thy
mighty
grace
draw
out
from
his
soul
every
root
of
bitternesse
,
lest
the
remains
of
the
old
man
be
accursed
with
the
reserves
of
thy
wrath
;
but
in
the
union
of
the
Holy
Jesus
,
and
in
the
charities
of
God
and
of
the
world
,
and
the
communion
of
all
the
saints
let
this
soul
be
presented
to
thee
blamelesse
and
intirely
pardoned
,
and
thorowly
washed
through
Jesus
Christ
our
Lord
.
Here
also
may
be
inserted
the
prayers
set
down
after
the
Holy
Communion
is
administred
.
The
Prayer
of
S.
Eustratius
the
Martyr
to
be
used
by
the
sick
or
dying
man
,
or
by
the
Priests
,
or
assistants
in
his
behalf
,
which
he
said
when
he
was
going
to
martyrdom
.
I
Will
praise
thee
O
Lord
,
that
thou
hast
considered
my
low
estate
,
and
hast
not
shut
me
up
in
the
hands
of
my
enemies
,
nor
made
my
foes
to
rejoyce
over
me
:
and
now
let
thy
right
hand
protect
me
,
and
let
thy
mercy
come
upon
me
,
for
my
soul
is
in
trouble
and
anguish
because
of
its
departure
from
the
body
.
O
let
not
the
assemblies
of
its
wicked
and
cruell
enemies
meet
it
in
the
passing
forth
,
nor
hinder
me
,
by
reason
of
the
sins
of
my
passed
life
.
O
Lord
be
favourable
unto
me
,
that
my
so
I
may
not
behold
the
hellish
countenance
of
the
spirits
of
darknesse
,
but
let
thy
bright
and
joyfull
Angels
entertain
it
.
Give
glory
to
thy
Holy
Name
and
to
thy
Majesty
;
place
me
by
thy
mercifull
arm
before
thy
seat
of
Judgement
,
and
let
not
the
hand
of
the
prince
of
this
world
snatch
me
from
thy
presence
,
or
bear
me
into
hell
.
Mercy
sweet
Jesu
.
Amen
.
A
Prayer
taken
out
of
the
Euchologion
of
the
Greek
Church
,
to
be
said
by
or
in
behalf
of
people
in
their
danger
,
or
neer
their
death
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
I.
BEmired
with
sins
and
naked
of
good
deeds
,
I
that
am
the
meat
of
worms
cry
vehemently
in
spirit
;
Cast
not
me
wretch
away
from
thy
face
;
place
me
not
on
the
left
hand
who
with
thy
hands
didst
fashion
me
;
but
give
rest
unto
my
soul
,
for
thy
great
mercy
sake
,
O
Lord
.
II.
SUpplicate
with
tears
unto
Christ
,
who
is
to
judge
my
poor
soul
,
that
he
would
deliver
me
from
the
fire
that
is
unquenchable
.
I
pray
you
all
my
friends
and
acquaintance
make
mention
of
me
in
your
prayers
,
that
in
the
day
of
Judgement
I
may
find
mercy
at
that
dreadfull
Tribunall
.
III.
Then
may
the
by-standers
pray
.
WHen
in
unspeakable
glory
thou
dost
come
dreadfully
to
judge
the
whole
world
,
vouchsafe
O
gracious
Redeemer
that
this
thy
faithfull
servant
may
in
the
clouds
meet
thee
cheerfully
.
They
who
have
been
dead
from
the
beginning
,
with
terrible
and
fearfull
trembling
stand
at
thy
Tribunall
waiting
thy
just
,
O
Blessed
Saviour
Jesus
.
None
shall
there
avoid
thy
formidable
and
most
righteous
judgement
.
All
Kings
and
Princes
with
servants
stand
together
and
hear
the
dreadfull
voyce
of
the
Judge
condemning
the
people
,
which
have
sinned
,
into
hell
,
from
which
sad
sentence
,
O
Christ
deliver
thy
servant
.
Amen
.
Then
let
the
sick
man
be
called
upon
to
rehearse
the
Articles
of
his
Faith
;
or
if
he
be
so
weak
he
cannot
,
let
him
(
if
he
have
not
before
done
it
)
be
called
to
say
Amen
,
when
they
are
recited
,
or
to
give
some
testimony
of
his
faith
and
confident
assent
to
them
.
After
which
it
is
proper
(
if
the
person
be
in
capacity
)
that
the
Minister
examine
him
,
and
invite
him
to
confession
;
and
all
the
parts
of
repentance
,
according
to
the
foregoing
rules
;
after
which
,
he
may
pray
this
prayer
of
absolution
.
OUr
Lord
Jesus
Christ
who
hath
given
Commission
to
his
Church
in
his
Name
,
to
pronounce
pardon
to
all
that
are
truly
penitent
,
he
of
his
mercy
pardon
and
forgive
thee
all
thy
sins
,
deliver
thee
from
all
evils
past
,
present
,
and
future
,
preserve
thee
in
the
faith
and
fear
of
his
holy
Name
to
thy
lives
end
,
and
bring
thee
to
his
everlasting
Kingdom
,
to
live
with
him
for
ever
and
ever
.
Amen
.
Then
let
the
sick
man
renounce
all
heresies
,
and
whatsoever
is
against
the
truth
of
God
,
or
the
peace
of
the
Church
,
and
pray
for
pardon
for
all
his
ignorances
and
errors
,
known
and
unknown
.
After
which
let
him
(
if
all
other
circumstances
be
fitted
)
be
disposed
to
receive
the
Blessed
Sacrament
,
in
which
the
Curate
is
to
minister
according
to
the
form
prescribed
by
the
Church
.
When
the
rites
are
finished
,
let
the
sick
man
in
the
dayes
of
his
sicknesse
be
imployed
with
the
former
offices
and
exercises
before
described
;
and
when
the
time
drawes
neer
of
his
dissolution
,
the
Minister
may
assist
by
the
following
order
of
recommendation
of
the
soul.
I.
O
Holy
and
most
Gracious
Saviour
Jesus
,
we
humbly
recommend
the
soul
of
thy
servant
into
thy
hands
,
thy
most
mercifull
hands
;
let
thy
Blessed
Angels
stand
in
ministery
about
thy
servant
,
and
defend
him
from
the
violence
and
malice
of
all
his
ghos●ly
enemies
,
and
drive
far
from
hence
all
the
spirits
of
darknesse
.
Amen
.
II.
LOrd
receive
the
soul
of
this
thy
servant
;
Enter
not
into
judgement
with
thy
servaant
;
spare
him
whom
thou
hast
redeemed
with
thy
most
precious
blood
,
deliver
him
from
all
evil
,
and
mischief
;
from
the
crafts
and
assaults
of
the
Devil
,
from
the
fear
of
death
,
and
from
everlasting
death
,
Good
Lord
deliver
him
.
Amen
.
III.
IMpute
not
unto
him
the
follies
of
his
youth
,
nor
any
of
the
errors
and
miscarriages
of
his
life
,
but
strengthen
him
in
his
agony
,
let
not
his
faith
waver
,
nor
his
hope
fail
,
nor
his
charity
be
disordered
:
Let
none
of
his
enemies
imprint
upon
him
any
afflictive
or
evil
phantasme
;
let
him
die
in
peace
,
and
rest
in
hope
,
and
rise
in
glory
.
Amen
.
IIII.
LOrd
,
we
know
and
beleeve
assuredly
,
that
whatsoever
is
under
thy
custody
,
cannot
be
taken
out
of
thy
hands
,
nor
by
all
the
violences
of
hell
robbed
of
thy
protection
:
preserve
the
work
of
thy
hands
,
rescue
him
from
all
evil
,
for
whose
sake
thou
didst
suffer
all
evil
:
Take
into
the
participation
of
thy
glories
him
to
whom
thou
hast
given
the
seal
of
Adoption
,
the
earnest
of
the
inheritance
of
the
Saints
.
Amen
.
V.
LEt
his
portion
be
with
Abraham
,
Isaac
,
and
Iacob
,
with
Iob
and
David
,
with
the
Prophets
and
Apostles
,
with
Martyrs
and
all
thy
holy
Saints
,
in
the
arms
of
Christ
,
in
the
bosome
of
felicity
,
in
the
Kingdom
of
God
to
eternall
ages
.
Amen
.
These
following
prayers
are
fit
also
to
be
added
to
the
foregoing
offices
in
case
there
be
no
communion
or
entercourse
;
but
prayer
.
Let
us
Pray
.
O
Almighty
and
eternall
God
,
there
is
no
number
of
thy
dayes
or
of
thy
mercies
,
thou
hast
sent
us
into
this
world
to
serve
thee
and
to
live
according
to
thy
lawes
;
but
we
by
our
sins
have
provoked
thee
to
wrath
,
and
we
have
planted
thorns
and
sorrows
round
about
our
dwellings
,
and
our
life
is
but
a
span
long
,
and
yet
very
tedious
because
of
the
calamities
that
inclose
us
in
on
every
side
:
the
dayes
of
our
pilgrimage
are
few
and
evil
:
we
have
frail
and
sickly
bodies
,
violent
and
distempered
passions
,
long
designes
and
but
a
short
stay
,
weak
understandings
,
and
strong
enemies
,
abused
fancies
,
perverse
wils
:
O
Dear
God
,
look
upon
us
in
mercy
and
pity
;
let
not
our
weaknesses
make
us
to
sin
against
thee
,
nor
our
fear
cause
us
to
betray
our
duty
,
nor
our
former
follies
provoke
thy
eternall
anger
,
nor
the
calamities
of
this
world
vex
us
into
tediousnesse
of
spirit
and
impatience
;
but
let
thy
Holy
Spirit
lead
us
thorow
this
vally
of
misery
with
safety
and
peace
,
with
holiness
and
religion
,
with
spirituall
comforts
and
joy
in
the
Holy
Ghost
,
that
when
we
have
served
thee
in
our
generations
,
we
may
be
gathered
unto
our
Fathers
,
having
the
testimony
of
a
holy
conscience
,
in
the
communion
of
the
Catholike
Church
,
in
the
confidence
of
a
certain
faith
,
and
the
comforts
of
a
reasonable
,
religious
and
holy
hope
,
and
perfect
charity
with
thee
our
God
,
and
all
the
world
;
that
neither
death
nor
life
,
nor
Angels
,
nor
principalities
,
nor
powers
,
nor
things
present
,
nor
things
to
come
,
nor
height
nor
depth
,
nor
any
other
creature
may
be
able
to
separate
us
from
the
love
of
God
which
is
in
Christ
Jesus
our
Lord
.
Amen
.
II.
O
Holy
and
most
gracious
Saviour
Jesus
,
in
whose
hands
the
souls
of
all
faithfull
people
are
laid
up
till
the
day
of
recompence
,
have
mercy
upon
the
body
and
soul
of
this
thy
servant
,
and
upon
all
thy
elect
people
who
love
the
Lord
Jesus
,
and
long
for
his
coming
.
Lord
refresh
the
imperfection
of
their
condition
with
the
aids
of
the
Spirit
of
grace
,
and
comfort
,
and
with
the
visitation
and
guard
of
Angels
,
and
supply
to
them
all
their
necessities
known
onely
unto
thee
;
let
them
dwell
in
peace
and
feel
thy
mercies
,
pitying
their
infirmities
,
and
the
follies
of
their
flesh
,
and
speedily
satisfying
the
desires
of
their
spirits
;
and
when
thou
shalt
bring
us
all
forth
in
the
day
of
Judgement
,
O
then
shew
thy self
to
be
our
Saviour
Jesus
,
our
Advocate
,
and
our
Judge
.
Lord
then
remember
that
thou
hast
for
so
many
ages
prayed
for
the
pardon
of
those
sins
which
thou
art
then
to
sentence
.
Let
not
the
accusations
of
our
consciences
,
nor
the
calumnies
and
aggravation
of
Devils
,
nor
the
effects
of
thy
wrath
presse
those
souls
wh●ch
thou
lovest
,
which
thou
didst
redeem
,
which
thou
doest
pray
for
,
but
enable
us
all
by
the
supporting
hand
of
thy
mercy
to
stand
upright
in
judgement
.
O
Lord
have
mercy
upon
us
,
have
mercy
upon
us
,
O
Lord
let
thy
mercy
lighten
upon
us
as
our
trust
is
in
thee
.
O
Lord
in
thee
have
we
trusted
,
let
us
never
be
confounded
.
Let
us
meet
with
joy
,
and
for
ever
dwell
with
thee
,
feeling
thy
pardon
,
supported
with
thy
graciousnesse
,
absolved
by
thy
sentence
,
saved
by
thy
mercy
,
that
we
may
sing
to
the
glory
of
thy
Name
eternall
Allelujahs
.
Amen
.
Amen
.
Amen
.
Then
may
be
added
in
the
behalf
of
all
that
are
present
these
ejaculations
.
O
spare
us
a
little
that
we
may
recover
our
strength
,
before
we
go
hence
and
be
no
more
seen
.
Amen
.
Cast
us
not
away
in
the
time
of
age
,
O
forsake
us
not
when
strength
faileth
.
Amen
.
Grant
that
we
may
never
sleep
in
sin
,
or
death
eternall
,
but
that
we
may
have
our
part
of
the
first
resurrection
,
and
that
the
second
death
may
not
prevail
over
us
.
Amen
.
Grant
that
our
souls
may
be
bound
up
in
the
bundle
of
life
,
and
in
the
day
when
thou
bindest
up
thy
Jewels
,
remember
thy
servants
for
good
and
not
for
evil
,
that
our
souls
may
be
numbred
amongst
the
righteous
Amen
.
Grant
unto
all
sick
and
dying
Christians
,
mercy
and
aids
from
heaven
;
and
receive
the
souls
returning
unto
thee
,
whom
thou
hast
redeemed
with
thy
most
precious
blood
.
Amen
.
Grant
unto
thy
servants
to
have
faith
in
the
Lord
Jesus
,
a
daily
meditation
of
death
,
a
contempt
of
the
world
,
a
longing
desire
after
heaven
,
patience
in
our
sorrows
,
comfort
in
our
sicknesses
,
joy
in
God
,
a
holy
life
and
a
blessed
death
,
that
our
souls
may
rest
in
hope
and
my
body
may
rise
in
glory
,
and
both
may
be
beatified
in
the
communion
of
Saints
,
in
the
kingdom
of
God
and
the
glories
of
the
Lord
Jesus
.
Amen
.
The
blessing
.
Now
the
God
of
peace
that
brought
again
from
the
dead
our
Lord
Jesus
that
great
shepherd
of
the
sheep
thorough
the
blood
of
the
everlasting
covenant
make
you
perfect
in
every
good
work
,
Heb.
13.20
.
to
do
his
will
,
working
in
you
that
which
is
pleasing
in
his
sight
,
to
whom
be
glory
for
ever
and
ever
.
Amen
.
The
doxology
.
To
the
blessed
and
onely
Potentate
,
the
King
of
kings
,
and
the
Lord
of
Lords
,
who
only
hath
immortality
,
dwelling
in
the
light
which
no
man
can
approach
unto
,
1
Tim.
6.15
,
16.
whom
no
man
hath
seen
nor
can
see
,
be
honour
and
power
everlasting
.
Amen
.
After
the
sick
man
is
departed
,
the
Minister
if
he
be
present
,
or
the
Major
dome
,
or
any
other
fit
person
may
use
the
following
prayers
in
behalf
of
themselves
.
I.
ALmighty
God
,
with
whom
do
live
the
spirits
of
them
that
depart
hence
in
the
Lord
,
we
adore
thy
Majesty
,
and
submit
to
thy
providence
,
and
revere
thy
justice
,
and
magnifie
thy
mercies
thy
infinite
mercies
,
that
it
hath
pleased
thee
to
deliver
this
our
brother
out
of
the
miseries
of
this
sinful
world
.
Thy
counsels
are
secret
,
and
thy
wisdom
is
infinite
;
with
the
same
hand
thou
hast
crowned
him
and
smitten
us
:
thou
hast
taken
him
into
regions
of
felicity
,
and
placed
him
among
Saints
and
Angels
,
and
left
us
to
mourn
for
our
sins
and
thy
displeasure
,
which
thou
hast
signified
to
us
,
by
removing
him
from
us
to
a
better
,
a
far
better
place
:
Lord
turn
thy
anger
into
mercie
,
thy
chastisements
into
vertues
,
thy
rod
into
comforts
,
and
do
thou
give
to
all
his
neerest
relatives
comforts
from
heaven
,
and
a
restitution
of
blessings
equall
to
those
which
thou
hast
taken
from
them
.
And
we
humbly
beseech
thee
of
thy
gracious
goodnesse
shortly
to
satisfie
the
longing
desires
of
those
Holy
souls
who
pray
,
and
wait
and
long
for
thy
second
coming
.
Accomplish
thou
the
number
of
thine
elect
,
and
fill
up
the
Mansions
in
heaven
which
are
prepared
for
all
them
that
love
the
coming
of
the
Lord
Jesus
;
that
we
with
this
our
Brother
,
and
all
other
departed
this
life
in
the
obedience
and
faith
of
the
Lord
Jesus
,
may
have
our
perfect
consummation
and
blisse
in
thy
eternall
glory
,
which
never
shall
have
ending
.
Grant
this
for
Jesus
Christ
his
sake
our
Lord
and
onely
Saviour
.
Amen
.
II.
O
Mercifull
God
,
Father
of
our
Lord
Jesus
,
who
is
the
first
fruits
of
the
resurrection
and
by
entring
into
glory
hath
opened
the
kingdom
of
heaven
to
all
the
beleevers
,
we
humbly
beseech
thee
to
raise
us
from
the
death
of
sin
to
the
life
of
righteousnesse
,
that
being
partakers
of
the
death
of
Christ
,
and
followers
of
his
Holy
life
,
we
may
be
partakers
of
his
Spirit
and
of
his
promises
;
that
when
we
shall
depart
this
life
,
we
may
rest
in
his
arms
,
and
lie
in
his
bosom
,
as
our
hope
is
this
our
brother
doth
.
O
suffer
us
not
for
any
temptation
of
the
world
,
or
any
snares
of
the
Devil
,
or
any
pains
of
death
to
fall
from
thee
.
Lord
let
thy
H.
Spirit
enable
us
with
his
grace
to
fight
a
good
fight
with
perseverance
,
to
finish
our
course
with
holiness
,
and
to
keep
the
faith
with
constancie
unto
the
end
;
that
at
the
day
of
judgement
we
may
stand
at
the
right
hand
of
the
throne
of
God
,
and
hear
the
blessed
sentence
of
[
Come
ye
blessed
children
of
my
Father
,
receive
the
kingdom
prepared
for
you
from
the
beginning
of
the
world
]
O
blessed
Jesus
thou
art
our
Judge
,
and
thou
art
our
Advocate
;
even
because
thou
art
good
and
gracious
never
suffer
us
to
fall
into
the
intolerable
pains
of
hell
,
never
to
lye
down
in
sin
;
and
never
to
have
our
portion
in
the
everlasting
burning
.
Mercy
sweet
Jesu
:
Mercy
.
Amen
.
A
prayer
to
be
said
in
the
case
of
a
sudden
surprise
by
death
,
as
by
a
mortal
wound
,
or
evil
accidents
in
childebirth
,
when
the
forms
and
solemnities
of
preparation
cannot
be
used
.
O
Most
gracious
Father
,
Lord
of
heaven
and
earth
,
Judge
of
the
living
and
the
dead
,
behold
thy
servants
running
to
thee
for
pity
and
mercy
in
behalf
of
our selves
and
this
thy
servant
whom
thou
hast
smitten
with
thy
hasty
rod
,
and
a
swift
Angel
;
if
it
be
thy
will
preserve
his
life
,
that
there
may
be
place
for
his
repentance
and
restitution
;
O
spare
him
a
little
that
he
may
recover
his
strength
,
before
he
go
hence
and
be
no
more
seen
:
but
if
thou
hast
otherwise
decreed
,
let
the
miracles
of
thy
compassion
,
and
thy
wonderfull
mercy
supply
to
him
the
want
of
the
usual
measures
of
time
,
and
the
periods
of
repentance
and
the
trimming
of
his
lamp
:
and
let
the
greatnesse
of
the
calamity
be
accepted
by
thee
as
an
instrument
to
procure
pardon
for
those
defects
and
degrees
of
unreadiness
which
may
have
caused
this
accident
upon
thy
servant
.
Lord
stirre
up
in
him
a
great
and
effectual
contrition
that
the
greatnesse
of
the
sorrow
,
and
hatred
against
sin
,
and
the
zeal
of
his
love
to
thee
may
in
a
short
time
do
the
work
of
many
dayes
;
and
thou
who
regardest
the
heart
and
the
measures
of
the
minde
more
then
the
delay
and
the
measures
of
time
,
let
it
be
thy
pleasure
to
rescue
the
soul
of
thy
servant
from
all
the
evils
he
hath
deserved
,
and
all
the
evils
that
he
fears
,
that
in
the
glorifications
of
eternity
and
the
songs
which
to
eternal
ages
thy
Saints
and
holy
Angels
shall
sing
to
the
honour
of
thy
mighty
Name
,
and
invaluable
mercies
,
it
may
be
reckoned
among
thy
glories
,
that
thou
hast
redeemed
this
soul
from
the
dangers
of
an
eternall
death
,
and
made
him
partaker
of
the
gift
of
God
,
eternall
life
,
through
Jesus
Christ
our
Lord
.
Amen
.
If
there
be
time
,
the
prayers
in
the
foregoing
offices
may
be
added
according
as
they
can
be
fitted
to
the
present
circumstances
.
SECT.
VIII
.
A
peroration
concerning
the
contingencies
,
and
treatings
of
our
departed
friends
after
death
,
in
order
to
their
buriall
,
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Iliad
.
†
.
WHen
we
have
received
the
last
breath
of
our
friend
and
closed
his
eyes
,
and
composed
his
body
for
the
grave
,
then
seasonable
is
the
counsell
of
the
son
of
Syrach
:
Weep
bitterly
and
make
great
moan
,
and
use
lamentation
as
he
is
worthy
,
and
that
a
day
or
two
,
lest
thou
be
evil
spoken
of
;
Ecolus
.
38.17
.
and
then
comfort
thy self
for
thy
heavinesse
.
But
take
no
grief
to
heart
;
for
there
is
no
turning
again
,
thou
shal●
not
do
him
good
,
but
hurt
t●y
self
.
Solemn
and
appointed
mournings
are
good
expressions
of
our
dearnesse
to
the
departed
soul
,
and
of
his
worth
,
and
our
value
of
him
;
and
it
hath
its
praise
in
nature
,
and
in
manners
[
](A64099-e30300-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
dixit
Socrates
de
Ergastulario
lugente
.
and
publike
customs
;
but
the
praise
of
it
is
not
in
the
Gospel
,
that
is
,
it
hath
no
direct
and
proper
uses
in
religion
.
For
if
the
dead
did
die
in
the
Lord
,
N●mo
me
lachrymis
decoret
nec
funera
fletu
Faxit
;
cur
?
volito
vivus
per
ora
virum
.
Ennius
.
then
there
is
joy
to
him
,
and
it
is
an
ill
expression
of
our
affection
and
our
charity
to
weep
uncomfortably
at
a
change
that
hath
carried
my
friend
to
the
state
of
a
huge
felicity
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Cyrus
apud
Xenop
.
But
if
the
man
did
perish
in
his
folly
and
his
sins
,
there
is
indeed
cause
to
mourn
,
but
no
hopes
of
being
comforted
;
for
he
shall
never
return
to
light
,
or
to
hopes
of
restitution
;
therefore
beware
lest
thou
also
come
into
the
same
place
of
torment
;
and
let
thy
grief
sit
down
and
rest
upon
thy
own
turf
,
and
weep
till
a
flower
springs
from
thy
eyes
to
heal
the
wounds
of
thy
spirit
;
turn
thy
sorrow
into
caution
,
thy
grief
for
him
that
is
dead
,
to
thy
care
for
thy self
who
art
alive
,
lest
thou
die
and
fall
like
one
of
the
fools
whose
life
is
worse
then
death
,
and
their
death
is
the
consummation
of
all
infelicities
.
[
](A64099-e30400-b)*
*
S.
Chrysost.
hom
.
4.
Hebr.
The
Church
in
her
funeralls
of
the
dead
used
to
sing
Psalms
,
and
to
give
thanks
for
the
redemption
and
delivery
of
the
soul
from
the
evils
and
dangers
of
mortality
.
And
S.
Chrysostome
asks
to
what
purpose
is
it
that
thou
singest
,
Return
unto
thy
rest
,
O
my
soul
,
&c.
if
thou
doest
not
believe
thy
friend
to
be
in
rest
?
and
if
thou
doest
,
why
doest
thou
weep
impertinently
and
unreasonably
?
Nothing
but
our
own
losse
can
justly
be
deplored
;
and
him
that
is
passionate
for
the
losse
of
his
money
or
his
advantages
,
we
esteem
foolish
and
imperfect
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Il.
†
.
and
therefore
have
no
reason
to
love
the
immoderate
sorrows
of
those
,
who
too
earnestly
mourn
for
their
dead
,
when
in
the
last
resolution
of
the
inquiry
,
it
is
their
own
evil
and
present
or
feared
inconveniences
they
deplore
;
Mors
op●i●
a
est
periredum
lachrimant
sui●●ippol
.
Sen.
the
best
that
can
be
said
of
such
a
grief
is
,
that
those
mourners
love
themselves
too
well
.
Something
is
to
be
given
to
custom
,
something
to
fame
,
to
nature
,
and
to
civilities
,
and
to
the
honour
of
the
deceased
friends
;
for
that
man
is
esteemed
to
dye
miserable
,
for
whom
no
friend
or
relative
sheds
a
tear
or
payes
a
solemn
sigh
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
desire
to
dye
a
dry
death
,
but
am
not
very
desirous
to
have
a
dry
funeral
:
some
flowers
sprinkled
upon
my
grave
would
do
well
and
comely
;
and
a
soft
shower
to
turn
those
flowers
into
a
springing
memory
or
a
fair
rehearsal
,
that
I
may
not
go
forth
of
my
doors
as
my
servants
carry
the
entrails
of
beasts
.
But
that
which
is
to
be
faulted
in
this
particular
is
,
when
the
grief
is
immoderate
,
and
unreasonable
;
and
Paula
Romana
deserved
to
have
felt
the
weight
of
S.
Hieroms
severe
reproof
,
when
at
the
death
of
every
of
her
children
,
she
almost
wept
her self
into
her
grave
:
But
it
is
worse
yet
when
people
by
an
ambitious
and
a
pompous
sorrow
,
and
by
ceremonies
invented
for
the
[
](A64099-e30580-b)a
a
Expectavimus
●achrymas
ad
ostentati
nem
doloris
paratas
ut
ergo
ambitiosu●
detonuit
te
it
surerbum
pallio
caput
&
m●n●bus
inter
se
usque
ad
articulorum
str●pi
um
contritis
,
&c.
Petron.
ostentation
of
their
grief
fill
heaven
and
earth
with
[
](A64099-e30600-b)b
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
exclamations
and
grow
troublesome
because
their
friend
is
happy
,
or
themselves
want
his
company
.
It
is
certainly
a
sad
thing
in
nature
to
see
a
friend
trembling
with
a
palsie
,
or
scorched
with
feavers
,
or
dried
up
like
a
potsheard
with
immoderate
heats
,
and
rowling
upon
his
uneasie
bed
without
sleep
which
cannot
be
invited
with
[
](A64099-e30680-b)c
c
Non
Siculae
da●
pes
dulcem
elaborabunt
sapo●e●o
non
avium
Citharaeque
cantus
so
●num
reducent
musick
,
or
pleasant
murmurs
,
or
a
decent
stillnesse
;
nothing
but
the
servants
of
cold
death
,
poppy
and
wearinesse
can
tempt
the
eyes
to
let
their
curtains
down
;
and
then
they
sleep
onely
to
tast
of
death
,
and
make
an
essay
of
the
shades
below
;
and
yet
we
weep
not
here
:
the
period
and
opportunity
for
tears
we
choose
when
our
friend
is
fallen
asleep
,
when
he
hath
laid
his
neck
upon
the
lap
of
his
mother
,
and
let
his
[
](A64099-e30700-b)d
d
—
Tremulumque
caput
descendere
jus●it
In
Coelum
&
longam
manantia
labra
salivam
.
head
down
to
be
raised
up
to
heaven
:
this
grief
is
ill
placed
and
undecent
.
But
many
times
it
is
worse
;
and
it
hath
been
observ'd
that
those
greater
and
stormy
passions
do
so
spend
the
whole
stock
of
grief
,
that
they
presently
admit
a
comfort
and
contrary
affection
,
while
a
sorrow
that
is
even
and
temperate
goes
on
to
its
period
with
expectation
and
the
distances
of
a
just
time
.
The
Ephesian
Woman
that
the
souldier
told
of
in
Petronius
,
was
the
talk
of
all
the
town
,
and
the
rarest
example
of
a
dear
affection
to
her
husband
;
she
descended
with
the
corps
into
the
vault
,
and
there
being
attended
with
her
maiden
resolved
to
weep
to
death
,
or
dye
with
famine
,
or
a
distempered
sorrow
:
from
which
resolution
nor
his
,
nor
her
friends
,
nor
the
reverence
of
the
principal
citizens
,
who
used
the
intreaties
of
their
charity
and
their
power
,
could
perswade
her
.
But
a
souldier
that
watched
seven
dead
bodies
hanging
upon
trees
just
over
against
this
monument
,
crept
in
,
and
a
while
stared
upon
the
silent
and
comely
disorders
of
the
sorrow
:
and
having
let
the
wonder
a
while
breath
out
at
each
others
eyes
,
at
last
he
fetched
his
supper
and
a
bottle
of
wine
with
purpose
to
eat
and
drink
,
and
still
to
feed
himself
with
that
sad
prettinesse
;
His
pity
and
first
draught
of
wine
made
him
bold
and
curious
to
try
if
the
maid
would
drink
,
who
having
many
hours
since
felt
her
resolution
faint
as
her
wearied
body
,
took
his
kindnesse
,
and
the
light
returned
into
her
eyes
and
danced
like
boyes
in
a
festival
;
and
fearing
lest
the
pertinaciousnesse
of
her
Mistresse
sorrows
should
cause
her
evil
to
revert
,
or
her
shame
to
approach
,
assayed
whether
she
would
endure
to
hear
an
argument
to
perswade
her
to
drink
and
live
.
The
violent
passion
had
layed
all
her
spirits
in
wildness
and
dissolution
and
the
maid
found
them
willing
to
be
gathered
into
order
,
at
the
arrest
of
any
new
object
;
being
weary
of
the
first
,
of
which
like
leeches
they
had
sucked
their
fill
,
till
they
fell
down
and
burst
.
The
weeping
woman
took
her
cordial
and
was
not
angry
with
her
maid
,
and
heard
the
souldier
talk
,
and
he
was
so
pleased
with
the
change
,
that
he
who
first
lov'd
the
silence
of
the
sorrow
was
more
in
love
with
the
musick
of
her
returning
voice
,
especially
which
himself
had
strung
and
put
in
tune
;
and
the
man
began
to
talk
amorously
,
and
the
womans
weak
heart
and
head
was
soon
possessed
with
a
little
wine
,
and
grew
gay
,
and
talked
,
and
fell
in
love
,
and
that
very
night
in
the
morning
of
her
passion
,
in
the
grave
of
her
husband
,
in
the
pompes
of
mourning
,
and
in
her
funeral
garments
,
married
her
new
and
stranger
Guest
.
For
so
the
wilde
forragers
of
Lybia
being
spent
with
heat
,
and
dissolved
by
the
too
fond
kisses
of
the
sun
,
do
melt
with
their
common
fires
,
and
die
with
faintnesse
,
and
descend
with
motions
slow
and
unable
to
the
little
brooks
that
descend
from
heaven
in
the
wildernesse
;
and
when
they
drink
they
return
into
the
vigor
of
a
new
life
,
&
contract
strange
marriages
;
&
the
Lioness
is
courted
by
a
Panther
,
and
she
listens
to
his
love
,
and
conceives
a
monster
that
all
men
call
unnatural
,
and
the
daughter
of
an
equivocal
passion
and
of
a
sudden
refreshment
:
and
so
also
i●
was
in
the
Cave
at
Ephesus
:
for
by
this
time
the
souldier
began
to
think
it
was
fit
he
should
return
to
his
watch
,
and
observe
the
dead
bodies
he
had
in
charge
;
but
when
he
ascended
from
his
mourning
bridal
chamber
,
he
found
that
one
of
the
bodies
was
stolne
by
the
friends
of
the
dead
,
and
that
he
was
fallen
into
an
evil
condition
,
because
by
the
laws
of
Ephesus
his
body
was
to
be
fixed
in
the
place
of
it
.
The
poor
man
returns
to
his
woman
,
cryes
out
bitterly
,
and
in
her
presence
resolves
to
dye
to
prevent
his
death
,
and
in
secret
to
prevent
his
shame
;
but
now
the
womans
love
was
raging
like
her
former
sadnesse
,
and
grew
witty
,
and
she
comforted
her
souldier
,
and
perswaded
him
to
live
,
lest
by
losing
him
who
had
brought
her
from
death
and
a
more
grievous
sorrow
,
she
should
return
to
her
old
solemnities
of
dying
and
lose
her
honour
for
a
dream
,
or
the
reputation
of
her
constancy
without
the
change
and
satisfaction
of
an
enjoyed
love
.
The
man
would
fain
have
lived
if
it
had
been
possible
,
and
she
found
out
this
way
for
him
,
that
he
should
take
the
body
of
her
first
husband
whose
funeral
she
had
so
strangely
mourned
,
and
put
it
upon
the
gallows
in
the
place
of
the
stolne
thief
;
he
did
so
and
escaped
the
present
danger
to
possesse
a
love
which
might
change
as
violently
as
her
grief
had
done
:
But
so
have
I
seen
a
croud
of
disordered
people
rush
violently
and
in
heaps
till
their
utmost
border
was
restrained
by
a
wall
,
or
had
spent
the
fury
of
the
first
fluctuation
and
watry
progress
,
and
by
&
by
it
returned
to
the
contrary
with
the
same
earnestness
,
only
because
it
was
violent
&
ungoverned
;
a
raging
passion
is
this
croud
,
which
when
it
is
not
under
discipline
and
the
conduct
of
reason
,
and
the
proportions
of
temperate
humanity
,
runs
passionatly
the
way
it
happens
,
and
by
and
by
as
greedily
to
another
side
,
being
swayed
by
its
own
weight
,
and
driven
any
whither
by
chance
,
in
all
its
pursuits
having
no
rule
,
but
to
do
all
it
can
,
and
spend
it self
in
haste
and
expire
with
some
shame
and
much
undecency
When
thou
hast
wept
a
while
compose
the
body
to
burial
;
which
that
it
be
done
gravely
,
decently
and
charitably
,
we
have
the
example
of
all
nations
to
engage
us
,
and
of
all
ages
of
the
world
to
warrant
:
so
that
it
is
against
common
honesty
,
and
publike
fame
and
reputation
not
to
do
this
office
.
It
is
good
that
the
body
be
kept
vailed
and
secret
,
and
not
exposed
to
curious
eyes
,
or
the
dishonours
wrought
by
the
changes
of
death
discerned
and
stared
upon
by
impertinent
persons
.
When
Cyrus
was
dying
he
called
his
sons
and
friends
to
take
their
leave
,
to
touch
his
hand
,
to
see
him
the
last
time
,
and
gave
in
charge
,
that
when
he
had
put
his
veil
over
his
face
,
no
man
should
uncover
it
;
and
Epiphanius
his
body
was
rescued
from
inquisitive
eyes
by
a
miracle
;
Let
it
be
interred
after
the
manner
of
the
countrey
and
the
laws
of
the
place
,
and
the
dignity
of
the
person
.
[
](A64099-e30850-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
so
Iacob
was
buried
with
great
solemnitie
,
and
Iosephs
bones
were
carried
into
Canaan
after
they
had
been
embalmed
and
kept
four
hundred
years
:
and
devout
men
carried
S.
Stephen
to
his
burial
making
great
lamentation
over
him
.
Iliad
.
†
.
And
Aelian
tells
that
those
who
were
the
most
excellent
persons
were
buried
in
purple
:
[
](A64099-e30930-b)b
b
Lib.
6.
variae
histor.
cap.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
men
of
an
ordinary
courage
,
and
fortune
,
had
their
Graves
onely
trimmed
with
branches
of
Olive
,
and
mourning
flowers
.
But
when
Marc.
Anthony
gave
the
body
of
Brutus
to
his
freed
man
to
be
buried
honestly
,
he
gave
also
his
own
mantle
to
be
thrown
into
his
funeral
pile
:
and
the
magnificence
of
the
old
funeral
we
may
see
largely
described
by
Virgil
in
the
obsequies
of
Misenus
,
and
by
Homer
in
the
funeral
of
Patroclus
.
It
was
noted
for
piety
in
the
men
of
Iabesh-Gilead
that
they
shewed
kindness
to
their
Lord
Saul
and
buried
him
;
and
they
did
it
honourably
.
And
our
blessed
Saviour
who
was
temperate
in
his
expence
,
and
grave
in
all
the
parts
of
his
life
and
death
,
as
age
and
sobriety
itself
;
yet
was
pleased
to
admit
the
cost
of
Maries
ointment
upon
his
head
and
feet
,
because
she
did
it
against
his
burial
;
and
though
she
little
thought
it
had
bin
so
nigh
,
yet
because
he
accepted
it
for
that
end
,
he
knew
he
had
made
her
apologie
sufficient
:
Nam
quid
sibi
saxa
cavata
Quod
pulchra
volunt
monumenta
Res
quid
nisi
creditur
illis
Non
mortua
sed
data
somno
.
Prud.
hym
.
in
exeq
.
defunct
.
by
which
he
remarked
it
to
be
a
great
act
of
piety
,
and
honorable
to
inter
our
friends
and
relatives
according
to
the
proportions
of
their
condition
,
and
so
to
give
a
testimony
of
our
hopes
of
their
resurrection
.
So
far
is
piety
:
beyond
it
may
be
the
ostentation
and
braging
of
a
grief
,
or
a
designe
to
serve
worse
ends
;
such
was
that
of
Herod
when
he
made
too
studied
and
elaborate
a
funeral
for
Aristobulus
whom
he
had
murdered
;
and
of
Regulus
for
his
boy
,
at
whose
pile
he
killed
dogs
,
nightingales
,
parrots
,
and
little
horses
;
and
such
also
was
the
expence
of
some
of
the
Romans
,
who
hating
their
left
wealth
gave
order
by
their
Testament
to
have
huge
portions
of
it
thrown
into
their
fires
,
bathing
their
locks
which
were
presently
to
passe
thorough
the
fire
with
Arabian
and
Egyptian
liquors
,
—
Cupit
omnia
ferre
Prodigus
&
totos
melior
succendere
census
,
Desertas
e●osus
opes
;
Statius
lib.
2.
Silvar
.
and
balsam
of
Judea
.
In
this
as
in
every
thing
else
,
as
our
piety
must
not
passe
into
superstition
or
vain
expence
,
so
neither
must
the
excesse
be
turned
into
parcimony
and
chastised
by
negligence
and
impiety
to
the
memory
of
their
dead
.
But
nothing
of
this
concerns
the
dead
in
real
and
effective
purposes
;
Totus
hic
locus
contemnendus
est●m
nobis
,
non
negligendus
in
nostris
.
Cicero
.
nor
is
it
with
care
to
be
provided
for
by
themselves
.
But
it
is
the
duty
of
the
living
.
For
to
them
it
is
all
one
whether
they
be
carried
forth
upon
a
chariot
,
or
a
woodden
bier
,
whether
they
rot
in
the
air
,
or
in
the
earth
,
whether
they
be
devoured
by
fishes
or
by
worms
,
by
birds
or
by
sepulchral
dogs
,
by
water
or
by
fire
,
or
by
delay
:
Id
cine●rem
aut
manes
credis
curare
sepultos
?
when
Chriton
ask'd
Socrates
how
he
would
be
buried
,
he
told
him
;
I
think
I
shall
escape
from
you
,
and
that
you
cannot
catch
me
;
But
so
much
of
me
as
you
can
apprehend
,
use
it
as
you
see
cause
for
,
and
bury
it
;
but
however
do
it
according
to
the
laws
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
There
is
nothing
in
this
but
opinion
and
the
decency
of
fame
to
be
served
.
Where
it
is
esteemed
an
honour
and
the
manner
of
blessed
people
to
descend
into
the
graves
of
their
Fathers
,
Fugientibus
Trojanis
minatus
est
Hector
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Il.
●
.
there
also
it
is
reckoned
as
a
curse
to
be
buried
in
a
strange
land
,
or
that
the
birds
of
the
air
devour
them
.
Some
Nations
used
to
eat
the
bodies
of
their
friends
,
and
esteemed
that
the
most
honoured
sepulture
,
but
they
were
barbarous
:
the
Magi
never
buried
any
but
such
as
were
torn
of
beasts
:
the
Persians
besmeared
their
dead
with
wax
,
and
the
Aegyptians
with
gummes
,
and
with
great
art
did
condite
the
bodies
,
and
laid
them
in
charnell
houses
:
But
Cyrus
the
elder
would
none
of
all
this
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Xenop
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
but
gave
command
that
his
body
should
be
interred
,
not
laid
in
a
coffin
of
gold
or
silver
,
but
just
into
the
earth
,
from
whence
all
living
creatures
receive
bir●h
and
nourishment
,
and
whether
they
must
return
.
Among
Christians
the
honour
which
is
valued
in
the
behalf
of
the
dead
is
that
they
be
buried
in
holy
ground
,
Sit
tibi
terra
levis
mollique
tegaris
arena
Ne
tua
non
possinteruere
ossa
cane●
.
Mart
that
is
in
appointed
coemitaries
,
in
places
of
religion
,
there
where
the
field
of
God
is
sowen
with
the
seeds
of
the
resurrection
,
[
](A64099-e31400-b)*
*
Nam
quod
requiescere
corpus
vacuum
sine
mente
videmus
Spacium
breve
restat
ut
alti
repetat
collegia
sensus
:
Hinc
maxima
cura
sepulchris
impenditur
—
Prudent
.
hymn
.
in
exeq
.
defunc
.
that
their
bodies
also
may
be
among
the
Christians
,
with
whom
their
hope
and
their
portion
is
and
shall
be
for
ever
.
Quicquid
feceris
,
omnia
haec
eodem
ventura
sunt
.
That
we
are
sure
of
;
our
bodies
shall
all
be
restored
to
our
souls
hereafter
,
and
in
the
intervall
they
shall
all
be
turned
into
dust
,
by
what
way
soever
you
or
your
chance
shall
dresse
them
.
Licinus
the
freed
man
slept
in
a
Marble
Tombe
,
but
Cato
in
a
little
one
,
●armoreo
Licinu
tuu●ulo
sacet
,
at
Cato
parvo
,
Pompeius
nullo
,
credi
nus
esse
Deos.
Varro
Aracinus
.
Pompey
in
none
,
and
yet
they
had
the
best
fate
among
the
Romans
,
and
a
memory
of
the
biggest
honour
.
And
it
may
happen
that
to
want
a
Monument
may
best
preserve
their
memories
,
while
the
succeeding
ages
shall
by
their
instances
remember
the
changes
of
the
world
,
and
the
dishonours
of
death
,
and
the
equality
of
the
dead
;
and
[
](A64099-e31540-b)*
*
Fama
orbem
replet
,
mortem
for
occulit
,
at
tu
Desine
scrutari
quod
tegit
ossa
solum
.
Si
mihi
dent
animo
non
impar
fata
sepulchrum
Angusta
est
tumulo
terra
Britanna
meo
.
Iames
the
fourth
K
▪
of
the
Scot●
obtained
an
Epitaph
for
wanting
of
a
Tombe
;
and
K.
Stephen
is
remembred
with
a
sad
story
,
because
400.
years
after
his
death
,
his
bones
were
thrown
into
a
river
,
that
evil
men
might
sell
the
leaden
coffin
.
It
is
all
one
in
the
finall
event
of
things
.
Ninus
the
Assyrian
had
a
Monument
erected
whose
height
was
nine
furlongs
,
and
the
bredth
ten
(
saith
Diodorus
)
but
Iohn
the
Baptist
had
more
honor
when
he
was
humbly
laid
in
the
earth
between
the
bodies
of
Abdias
and
Elizeus
.
And
S.
Ignatius
who
was
buried
in
the
bodies
of
Lions
,
and
S.
Polycarpe
who
was
burned
to
ashes
,
shall
have
their
bones
,
and
their
flesh
again
,
with
greater
comfort
then
those
violent
persons
who
slept
amongst
kings
having
usurped
their
throns
when
they
were
alive
,
Ce●nit
ibi
maestos
&
mortis
honore
carentes
.
I
eucaspim
&
Lyciae
ductorem
classi
Orontem
.
Aeneid
.
6.
and
their
sepulchres
when
they
were
dead
.
Concerning
doing
honor
to
the
dead
:
I
ustravitque
●iros
di
,
itque
novissima
verba
.
Aeneid
.
the
consideration
is
not
long
.
Anciently
the
friends
of
the
dead
used
to
make
their
funeral
Orations
and
what
they
spake
of
greater
commendation
was
pardoned
upon
the
accounts
of
friendship
;
but
when
Christianity
seized
upon
the
possession
of
the
world
,
this
charge
was
devolved
upon
Priests
and
Bishops
,
and
they
first
kept
the
customs
of
the
world
,
and
adorned
it
with
the
piety
of
truth
and
of
religion
;
but
they
also
so
ordered
it
that
it
should
not
be
cheap
:
for
they
made
funerall
Sermons
onely
at
the
death
of
Princes
,
or
of
such
holy
persons
,
who
shall
judge
the
Angels
;
the
custome
descended
,
and
in
the
channels
mingled
with
the
veins
of
earth
thorow
which
is
passed
;
and
now
adayes
men
that
die
are
commended
at
a
price
;
and
the
measure
of
their
Legacy
is
the
degree
of
their
vertue
;
but
these
things
ought
not
so
to
be
:
The
reward
of
the
greatest
vertue
ought
not
to
be
prostitute
to
the
doles
of
common
persons
,
but
preserved
like
Laurell
and
Coronets
,
to
remark
and
encourage
the
noblest
things
.
Persons
of
an
ordinary
life
should
neither
be
praised
publikely
nor
reproached
in
private
:
for
it
is
an
office
and
charge
of
humanity
to
speak
no
evil
of
the
dead
,
(
which
I
suppose
is
meant
concerning
things
not
publike
and
evident
)
but
then
neither
should
our
charity
to
them
teach
us
to
tell
a
lie
,
or
to
make
a
great
flame
from
a
heap
of
rushes
and
mushrooms
,
and
make
Orations
crammed
with
the
narrative
of
little
observances
and
acts
of
civil
,
and
necessary
,
and
externall
religion
.
But
that
which
is
most
considerable
,
is
that
we
should
do
something
for
the
dead
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Il.
†
.
something
that
is
reall
and
of
proper
advantage
.
That
we
performe
their
will
the
lawes
oblige
us
,
and
will
see
to
it
;
but
that
we
do
all
those
parts
of
personall
duty
which
our
dead
left
unperformed
,
and
to
which
the
lawes
do
not
oblige
us
,
is
an
act
of
great
charity
,
and
perfect
kindnesse
:
and
it
may
redound
to
the
advantage
of
our
friends
also
,
that
their
debts
be
payed
even
beyond
the
Inventary
of
their
moveables
.
Besides
this
,
let
us
right
their
causes
,
and
assert
their
honour
:
When
Marcus
Regulus
had
injured
the
memory
of
Herennius
Senecio
,
Metius
Carus
asked
him
,
What
he
had
to
do
with
his
dead
?
and
became
his
advocate
after
death
,
of
whose
cause
he
was
Patron
when
he
was
alive
:
And
David
added
this
also
,
that
he
did
kindnesse
to
Mephibosheth
for
Ionathans
sake
,
and
Solomon
pleaded
his
Fathers
cause
by
the
sword
against
Ioab
and
Shimei
.
And
certainly
it
is
the
noblest
thing
in
the
world
to
do
an
act
of
kindnesse
to
him
whom
we
shall
never
see
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Isoc
.
Plataica
.
but
yet
hath
deserved
it
of
us
,
and
to
whom
we
would
do
it
if
he
were
present
;
and
unlesse
we
do
so
,
our
charity
is
mercenary
,
—
miserum
in
lattore
Tenxi
flebant
&
cineri
ingrato
suprema
ferebant
.
Eneid
.
6.
and
our
friendships
are
direct
merchandize
,
and
our
gifts
are
brokage
;
but
what
we
do
to
the
dead
,
or
to
the
living
for
their
sakes
,
is
gratitude
and
vertue
for
vertues
sake
,
and
the
noblest
portion
of
humanitie
.
And
yet
I
remember
that
the
most
excellent
Prince
Cyrus
in
his
last
exhortation
to
his
sons
upon
his
death
bed
,
charms
them
into
peace
and
union
of
hearts
and
designes
,
by
telling
them
that
his
soul
would
be
still
alive
,
and
therefore
fit
to
be
revered
:
and
accounted
as
awful
and
venerable
as
when
he
was
alive
;
and
what
we
do
to
our
dead
friends
is
not
done
to
persons
undiscerning
as
a
fallen
tree
,
but
to
such
who
better
attend
to
their
relatives
,
and
to
greater
purposes
though
in
other
manner
,
then
they
did
here
below
.
And
therefore
those
wise
persons
who
in
their
funeral
orations
made
their
doubt
,
with
an
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
If
the
dead
have
any
perception
of
what
is
done
below
]
which
are
the
words
of
Isocrates
,
in
the
funeral
encomium
of
Evagoras
,
did
it
upon
the
uncertain
opinion
of
the
souls
immortality
;
but
made
no
question
if
they
were
living
they
did
also
understand
what
could
concern
them
.
The
same
words
Nazianzen
uses
at
the
exequies
of
his
sister
Gorgonia
,
and
in
the
former
invective
against
Iulian
;
but
this
was
upon
another
reason
;
even
because
it
was
uncertain
what
the
state
of
separation
was
,
and
whether
our
dead
perceive
any
thing
of
us
till
we
shall
meet
in
the
day
of
judgement
:
If
it
was
uncertain
then
,
it
is
certain
,
since
that
time
we
have
had
no
new
revelation
concerning
it
;
but
it
is
ten
to
one
,
but
when
we
dye
we
shall
find
the
state
of
affairs
wholly
differing
from
all
our
opinions
here
,
and
that
no
man
of
sect
hath
guessed
any
thing
at
all
of
it
as
it
is
.
Here
I
intend
not
to
dispute
,
but
to
perswade
,
and
therefore
in
the
general
,
if
it
be
probable
that
they
know
or
feel
the
benefits
done
to
them
,
though
but
by
a
reflex
revelation
from
God
,
or
some
under
communication
from
an
Angel
,
or
the
s●ock
of
acquired
notices
here
below
,
it
may
the
rather
endear
us
to
our
charities
or
duties
to
them
respectively
;
since
our
vertues
use
not
to
live
upon
abstractions
,
and
Metaphysical
perfections
,
or
inducements
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
then
thrive
when
they
have
materiall
arguments
;
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Il.
†
.
such
which
are
not
too
far
from
sense
.
However
it
be
it
is
certain
they
are
not
dead
,
and
though
we
no
more
see
the
souls
of
our
dead
friends
then
we
did
when
they
were
alive
,
yet
we
have
reason
to
beleeve
them
to
know
more
things
and
better
:
And
if
our
sleep
be
an
image
of
death
,
we
may
also
observe
concerning
it
,
that
it
is
a
state
of
life
so
separate
from
communications
with
the
body
,
that
it
is
one
of
the
wayes
of
Oracle
and
prophecy
,
H
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Cyrus
apud
Xenop
.
lib.
8.
instit.
by
which
the
soul
best
declares
her
immortality
,
and
the
noblenesse
of
her
actions
,
and
powers
,
if
she
could
get
free
from
the
body
,
(
as
in
the
state
of
separation
)
or
a
clear
dominion
over
it
,
(
as
in
the
resurrection
)
:
To
which
also
this
consideration
may
be
added
,
that
men
long
time
lived
the
life
of
sence
,
before
they
use
their
reason
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Illiad
.
†
.
and
till
they
have
sumished
their
head
with
experiments
and
notices
of
many
things
,
they
cannot
at
all
discourse
of
any
thing
;
but
when
they
come
to
use
their
reason
,
all
their
knowledge
is
nothing
but
remembrance
;
and
we
know
by
proportions
,
by
similitudes
and
dissimilitudes
,
by
relations
and
oppositions
,
by
causes
and
effects
,
by
comparing
things
with
things
;
all
which
are
nothing
,
but
operations
of
understanding
upon
the
stock
of
former
notices
,
of
something
we
knew
before
;
nothing
but
remembrances
;
all
the
heads
of
Topicks
which
are
the
stock
of
all
arguments
and
sciences
in
the
world
are
a
certain
demonstration
of
this
:
And
he
is
the
wisest
man
that
remembers
most
,
and
joyns
those
remembrances
together
to
the
best
purposes
of
discourse
.
From
whence
it
may
not
be
improbably
gathered
,
that
in
the
state
of
separation
if
there
be
any
act
of
understanding
,
that
is
,
if
the
understanding
be
alive
,
it
must
be
relative
to
the
notices
it
had
in
this
world
,
and
therefore
the
acts
of
it
must
he
discourses
upon
all
the
parts
and
persons
of
their
conversation
and
relation
,
excepting
onely
such
new
revelations
which
may
be
communicated
to
it
;
concerning
which
we
know
nothing
.
But
if
by
seeing
Sacrates
I
think
upon
Plato
,
and
by
seeing
a
picture
I
remember
a
Man
,
and
by
beholding
two
friends
I
remember
my
own
,
and
my
friends
need
,
(
and
he
is
wisest
that
drawes
most
lines
from
the
same
Centre
,
and
most
discourses
from
the
same
Notices
)
it
cannot
but
be
very
probable
to
beleeve
,
since
the
separate
souls
understand
better
,
if
they
understand
at
all
,
that
from
the
Notices
they
carried
from
hence
,
and
what
they
find
there
equall
or
unequall
to
those
Notices
,
they
can
better
discover
the
things
of
their
friends
then
we
can
here
by
our
conjectures
,
and
craftiest
imaginations
:
and
yet
many
men
here
can
guesse
shrewdly
at
the
thoughts
and
designes
of
such
men
with
whom
they
discourse
,
or
of
whom
they
have
heard
,
or
whose
characters
they
prudently
have
perceived
.
I
have
no
other
end
in
this
discourse
,
but
that
we
may
be
ingaged
to
do
our
duty
to
our
Dead
;
lest
peradventure
they
should
perceive
our
neglect
,
and
be
witnesses
of
our
transient
affections
,
and
forgetfulnesse
.
Dead
persons
have
religion
passed
upon
them
,
and
a
solemn
reverence
;
and
if
we
think
a
Ghost
beholds
us
,
it
may
be
we
may
have
upon
us
the
impressions
likely
to
be
made
by
love
,
and
fear
,
and
religion
.
However
,
we
are
sure
that
God
sees
us
,
and
the
world
sees
us
;
and
if
it
be
matter
of
duty
towards
our
Dead
,
God
will
exact
it
:
if
it
be
matter
of
kindnesse
,
the
world
will
:
and
as
Religion
is
the
band
of
that
,
so
fame
and
reputation
is
the
endearment
of
this
.
It
remains
,
that
we
who
are
alive
should
so
live
,
and
by
the
actions
of
Religion
attend
the
coming
of
the
day
of
the
Lord
,
that
we
neither
be
surprized
,
nor
leave
our
duties
imperfect
,
nor
our
sins
uncanceld
,
nor
our
persons
unreconciled
,
nor
God
unappeased
:
but
that
when
we
descend
to
our
graves
we
may
rest
in
the
bosome
of
the
Lord
,
till
the
mansions
be
prepared
,
where
we
shall
sing
and
feast
eternally
.
Amen
.
Te
Deum
laudamus
.
THE
END
.