A treatise upon death first publickly delivered in a funerall sermon, anno Dom. 1630. And since enlarged By N.C. Preacher of Gods word in Scotland at Kilmacolme in the baronie of Renfrew.
Campbell, Ninian, 1599-1657.
1635
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A treatise upon death first publickly delivered in a funerall sermon, anno Dom. 1630. And since enlarged By N.C. Preacher of Gods word in Scotland at Kilmacolme in the baronie of Renfrew.
Campbell, Ninian, 1599-1657.
[128] p.
Printed by R. Y[oung] for I. Wilson, bookseller in Glasgow,
Edinburgh :
Anno 1635.
N.C. = Ninian Campbell.
Printer's name from STC.
Includes severall epitaphs in Latin verse at end.
Signatures: A-H.
Reproduction of the original in the Folger Shakespeare Library.
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A
TREATISE
UPON
DEATH
:
First
publickly
delivered
in
a
funerall
Sermon
,
anno
Dom.
1630.
And
since
enlarged
By
N.
C.
Preacher
of
Gods
word
in
Scotland
at
Kilmacolme
in
the
Baronie
of
Renfrew
.
Hebr.
9.
27.
For
it
is
appointed
for
men
once
to
die
,
&c.
EDINBURGH
.
Printed
by
R.
Y.
for
J.
Wilson
,
Bookseller
in
Glasgow
.
Anno
6●5
.
Christian
Reader
,
IN
this
changeable
vicissitude
of
decaying
time
,
and
continuall
succession
of
dying
ages
,
there
is
nothing
more
certain
then
death
,
which
is
painted
forth
in
the
face
of
all
living
creatures
,
Man
not
excepted
,
the
noblest
of
all
,
who
in
all
sexes
,
rankes
,
and
conditions
must
once
die
,
and
then
enter
into
judgement
.
For
this
radicate
moisture
must
drie
up
,
and
this
naturall
heat
must
grow
cold
,
this
soaring
breath
must
flie
up
,
and
this
surmounting
soul
must
flit
out
of
this
earthly
tabernacle
,
that
it
may
returne
unto
its
native
soil
,
where
it
shal
rest
eternally
in
these
heavenly
mansions
,
stately
habitations
,
and
most
pleasant
paradise
of
God
:
Whereunto
Christ
the
spoiler
of
principalities
and
powers
,
our
captain
,
forerunner
and
perfect
Saviour
is
victoriously
and
triumphantly
gone
before
us
,
and
now
(
according
to
his
comfortable
promise
)
is
preparing
a
sure
place
,
a
royall
palace
,
for
all
those
,
who
with
a
godly
sorrow
groane
under
the
unsupportable
burthen
of
their
grievous
sins
,
and
with
assurance
of
faith
beleeve
in
,
and
long
after
his
saving
and
glorious
appearance
.
So
that
we
need
not
sorely
and
immoderately
lament
,
for
the
absence
of
those
whom
we
once
dearly
loved
in
this
sower
valley
of
tears
and
wearisome
pilgrimage
of
many
stations
,
every
houre
whereof
is
more
dangerous
then
another
;
Seeing
they
have
joyfully
and
happily
arrived
at
their
journeys
end
,
heaven
,
and
at
last
are
crowned
with
incomprehensible
glory
,
strengthened
with
never
▪
fading
immortalitie
,
replenished
with
exquisite
joyes
of
Gods
favourable
presence
,
and
drowned
with
over-flowing
pleasures
at
his
right
hand
for
evermore
.
These
points
with
many
others
in
that
kinde
I
have
handled
in
this
subsequent
meditation
,
first
publickly
delivered
by
me
in
a
Sermon
at
the
buriall
of
an
honourable
Baron
with
his
religious
Ladie
both
laid
in
their
grave
at
once
,
whose
names
of
blessed
memorie
I
conceal
from
thee
,
for
such
reasons
as
I
thought
good
.
Which
meditation
surely
I
had
buried
with
them
,
or
at
least
closed
up
in
my
study
,
if
not
the
good
opinion
of
conscionable
and
zealous
hearers
had
raised
it
up
again
from
the
grave
of
oblivion
,
by
their
diligent
search
and
lecture
of
manuscripts
here
and
there
dispersed
far
from
my
expectation
&
former
intention
.
So
that
I
was
forced
to
review
and
inlarge
the
originall
copie
by
the
advice
of
my
learned
and
much
respected
friends
;
such
as
reverend
prelats
,
doctours
and
pastours
of
our
church
,
who
have
best
skill
in
such
matters
of
spirituall
importance
.
For
I
have
ever
been
of
that
minde
,
that
every
wise
man
should
make
choice
of
some
intire
and
trustie
friends
,
who
will
be
so
far
from
flattering
and
fostering
him
with
a
self
conceit
,
that
by
the
contrary
they
will
plainly
admonish
him
of
his
errours
and
infirmities
,
and
give
him
sound
and
ripe
counsel
,
when
there
is
any
businesse
in
hand
that
may
especially
concerne
his
credit
and
estimation
.
Amongst
the
which
the
operations
which
flow
from
the
gifts
of
the
minde
have
the
first
place
:
&
seeing
none
,
how
capable
so
ever
,
is
fully
adorned
with
them
,
he
should
seek
help
of
others
.
For
God
hath
not
given
all
gifts
to
every
one
;
and
he
who
is
shorter-sighted
then
I
,
may
see
a
spot
in
my
face
which
I
cannot
see
my self
;
and
it
were
to
be
wished
that
there
were
more
premeditation
in
this
age
,
so
fertile
of
invention
,
wits
and
writs
.
Did
the
Greek
oratours
and
Poets
go
to
their
Athenaeum
,
and
the
Latine
to
their
Aedes
palatinae
,
for
to
consult
with
the
most
learned
of
their
time
about
the
divulgating
of
their
monuments
;
and
we
who
have
more
divine
documents
then
ever
any
paganish
Writer
could
dream
of
,
bring
forth
so
abortive
fruits
?
As
for
my self
,
I
will
not
answer
for
others
,
but
if
I
had
had
no
other
to
take
counsel
by
,
surely
this
lucubration
should
never
have
seen
the
face
of
the
sun
,
or
come
unto
the
hands
of
these
censuring
and
critick
dayes
:
where
there
is
nothing
so
good
,
but
it
hath
its
own
carpers
and
enviers
,
nothing
so
bad
,
but
it
hath
its
own
favorers
and
embracers
.
In
it
I
meddle
not
with
curious
and
fruitlesse
questions
,
new
doctrines
,
dangerous
tenents
,
accompanied
with
varietie
of
ostentative
and
sophisticate
learning
,
and
farded
with
the
abused
colours
of
pratling
and
adulterate
eloquence
,
wherewith
too
many
seek
their
own
praise
,
by
disgracing
their
sincere
profession
,
by
venting
their
loftie
presumption
,
by
scandalizing
their
holy
mother
the
church
,
by
defiling
the
white
robe
of
Christs
righteousnesse
,
laid
abroad
to
us
in
the
gravitie
,
integritie
,
simplicitie
,
and
majestie
of
divine
scriptures
,
which
ought
to
be
the
only
square
and
rule
of
our
actions
,
the
touchstone
of
our
speculations
,
and
the
soveraigne
judge
of
all
our
controversies
.
Which
controversies
alas
,
to
the
unspeakable
grief
of
the
better
sort
,
to
the
pitifull
seduction
of
some
miscarried
simple
ones
from
the
puritie
of
truth
to
the
impuritie
of
errour
,
to
the
inevitable
destruction
of
many
obdurate
ones
to
fearfull
and
damnable
inconveniences
,
what
by
sects
,
schismes
and
heresies
this
long
time
ago
,
what
by
oppressions
,
murthers
,
massacres
,
as
bloudy
consequences
,
have
troubled
the
peace
of
this
Christian
world
.
Neither
did
I
suffer
this
sermon
to
come
to
open
light
,
because
it
was
my
own
brood
,
and
first
issue
upon
that
grave
purpose
,
which
requireth
moe
years
,
deeper
learning
,
sounder
judgement
,
longer
experience
,
then
I
,
a
youth
,
can
attain
to
for
the
present
,
but
because
of
two
reasons
which
I
adde
to
the
former
:
The
first
is
,
because
there
is
no
meditation
more
familiar
to
me
then
that
of
death
:
Out
of
the
countrie
,
many
thousands
did
fall
on
every
side
of
me
:
and
in
my
countrie
,
since
my
admission
to
this
painfull
and
dreadfull
cure
of
souls
,
one
speciall
point
of
my
charge
is
to
visit
those
good
Christians
(
over
whom
I
watch
)
at
their
last
farewell
to
this
world
,
that
I
may
render
a
joyfull
and
comfortable
accompt
of
them
to
my
Master
the
great
shepheard
of
the
flock
.
The
second
reason
is
,
because
of
two
men
,
whom
I
highly
honoured
during
their
pilgrimage
here
;
The
one
was
a
principall
nobleman
of
my
paroch
,
who
in
his
journey
to
heaven
took
such
pleasure
in
reading
this
meditation
,
that
he
himself
did
dict
it
to
one
of
his
servants
a
little
before
his
death
.
And
I
dare
say
,
without
flatterie
,
that
his
generous
and
religious
soul
did
even
in
this
life
in
a
singular
manner
taste
of
the
glorie
to
come
.
O
what
divine
sentences
!
O
what
comfortable
speeches
did
he
utter
to
us
who
attended
on
him
!
O
what
ravishing
contemplations
and
private
soliloquies
had
his
soul
with
God
on
his
death-bed
!
These
,
as
so
many
antidotes
,
preservatives
&
corroboratives
he
used
against
that
last
agony
:
By
these
,
as
so
many
scales
he
climbed
up
to
the
heavens
.
The
other
was
my
dear
&
honourable
father
,
who
before
his
departure
out
of
this
mortall
life
delighted
much
in
reading
,
hearing
&
meditating
on
this
discourse
,
and
hoping
that
others
should
get
instruction
,
direction
and
consolation
thereby
,
commanded
me
to
publish
it
.
So
that
I
could
not
disobey
him
,
who
was
Gods
instrument
to
bring
me
unto
this
world
,
to
train
me
up
in
the
fear
of
the
Lord
,
and
who
both
in
,
and
out
of
the
country
,
did
prosecute
me
with
his
tender
&
fatherly
affection
in
my
painful
travels
,
and
dangerous
expeditions
for
the
golden
fleece
of
vertue
,
&
whose
life
was
a
clear
mirrour
of
Christian
charity
,
yea
above
his
power
oftentimes
,
which
he
did
recommend
to
his
children
:
for
the
Lord
blessed
him
with
abundance
to
the
end
,
and
in
the
end
crowned
his
former
favours
with
a
pleasant
and
peaceable
death
,
which
he
oft
craved
at
Gods
hands
,
and
which
was
a
matter
of
greater
contentment
to
me
,
then
if
he
had
left
me
heire
of
whole
territories
,
which
with
the
rest
of
the
toyes
of
this
perishing
world
have
but
transitorie
joyes
,
like
clouds
rising
in
the
morning
,
but
dissolving
ere
night
without
any
memorie
of
them
at
all
.
Neverthelesse
,
honourable
birth
,
good
education
,
the
patterne
of
worthy
acts
,
and
the
immortall
fame
of
renowned
ancestors
,
either
in
church
or
policy
,
communicated
to
the
emulous
posteritie
for
imitation
,
is
not
the
least
portion
of
humane
inheritance
:
and
he
who
follows
their
famous
examples
,
ingraven
with
letters
of
gold
in
chests
of
cedar
,
or
in
tables
of
marble
,
in
the
never-decaying
temple
of
sacred
memory
;
he
(
I
say
)
is
not
only
in
the
way
to
worldly
honour
and
preferment
,
but
also
their
footsteps
lead
him
from
grace
to
glorie
,
which
is
the
most
precious
purchase
a
Christian
can
acquire
.
Without
the
which
all
is
but
dung
and
drosse
:
for
one
drachme
of
goodnesse
is
better
then
a
whole
world
of
greatnesse
;
even
as
a
little
pearle
is
of
greater
worth
,
then
a
big
rock
of
flint
;
or
as
the
sun
is
higher
esteemed
then
the
whole
body
of
the
firmament
spangled
with
stars
,
every
one
striving
with
another
in
beautie
.
To
be
short
then
,
it
is
no
inbred
opinion
of
my self
,
who
am
conscious
of
many
infirmities
in
this
body
of
death
,
that
maketh
me
to
acquaint
thee
(
O
Christian
Reader
)
with
this
funerall
meditation
,
which
perhaps
may
live
when
I
am
dead
.
In
the
mean
time
I
wish
it
may
teach
thee
,
me
,
and
other
mortall
men
,
our
Christian
duety
in
this
point
,
rest
with
us
familiarly
at
home
,
warne
us
in
our
journey
,
remember
us
of
our
present
mortalitie
,
guard
us
against
our
last
enemie
,
prepare
us
for
that
future
immortalitie
and
full
happinesse
of
soul
and
body
conquered
to
us
by
the
victorious
death
,
and
meritorious
passion
of
the
only
son
of
God
our
only
Saviour
:
In
whom
I
rest
ever
,
Thine
to
power
,
N.
C.
Ad
Lectorem
.
SI
procul
obscuri
tenebris
ab
inertibus
Orci
Sit
tibi
propositum
succinctae
stamina
vitae
'
Ducere
per
virtutis
iter
▪
dum
fata
diesque
Suppeditant
;
animam
ne
mors
inopina
labantem
Auferat
incauto
,
neu
formidabile
Lethi
Imperium
quod
cuncta
domat
,
terrorve
sepulchri
,
Vltricesve
mali
furiae
,
aut
quascunque
sinistro
Nox
genuit
faetu
pestes
,
quodve
horridus
Orcus
Spirat
inexhaustum
flagranti
pectore
sulphur
,
Solicitent
miseram
trepid
â
formidine
mentem
:
Huc
ades
,
en
Campbellus
opem
tibi
praebet
anhelo
Ante
ferens
gressus
.
Vt
quae
(
velut
orba
carina
Remige
)
Jactatur
variis
impulsa
procellis
Fortunae
instabilis
,
tandem
mens
edita
coelo
Assuescat
patriam
paulatim
agnoscere
sedem
.
Ille
etenim
ingenii
nixus
pernicibus
alis
,
Judicioque
nitens
memori
,
quae
docta
vetustas
Naturae
ê
tenebris
hausit
ratione
sagaci
:
Et
quae
sancta
cohors
patrum
(
quos
inclyta
virtus
Reddidit
aeternos
)
veriquoque
fontibus
hausta
Mandavit
scriptis
;
&
quae
ter
maximus
orbis
Conditor
indulsit
divina
oracula
terris
,
Hoc
except
a
tulit
tenui
comprensa
libello
.
Ex
quibus
instructus
triplici
penetralia
Ditis
Agmine
perrupit
saevi
,
mortisque
ferocis
Spicula
contundens
,
vinclis
dare
colla
coêgit
.
Qud
tu
magnanimo
superat
â
morte
volatu
Aethereas
subeas
sedes
,
lautaeque
Deorum
Accumbas
mensae
,
factus
novus
incola
coeli
.
PATRICIUS
CAMPBELLUS
.
A
preface
before
the
Sermon
.
YE
are
all
here
conveened
this
day
to
performe
the
last
Christian
duties
to
a
respected
and
worthy
Baron
,
with
his
honourable
Lady
,
who
both
have
lived
amongst
you
in
this
land
,
and
whose
embalmed
corps
,
both
yee
now
honour
with
your
mourning
presence
,
and
happy
farewell
to
their
grave
.
I
am
here
designed
to
put
you
all
in
minde
by
this
premeditate
speech
,
that
the
next
case
shall
be
assuredly
ours
,
and
perhaps
when
we
think
least
of
it
.
Therefore
that
I
may
acquaint
these
who
need
information
in
this
point
with
the
nature
and
matter
of
such
exhortations
,
let
them
remember
with
me
that
there
are
two
sorts
of
funer
all
sermons
,
approved
and
authorized
by
our
reformed
churches
in
Europe
:
The
first
whereof
,
I
call
,
for
orders
sake
,
Encomiastick
,
or
Scholastick
,
because
it
is
spent
in
the
praise
of
the
defunct
,
and
only
used
in
schooles
,
colledges
,
academies
,
and
universities
,
by
the
most
learned
;
And
this
is
ordinarily
enriched
with
pleasant
varietie
of
strange
languages
,
lively
lights
of
powerfull
or
atorie
,
fertile
inventions
of
alluring
poesie
,
great
subtilties
of
solid
Philosophie
,
grave
sentences
of
venerable
fathers
,
manifold
examples
of
famous
histories
,
ancient
customes
of
memorable
peoples
and
nations
;
and
in
a
word
,
with
all
the
ornaments
of
humane
wit
,
learning
,
eloquence
.
Which
howbeit
I
might
borrow
for
a
while
,
yet
I
lay
them
down
at
the
feet
of
Jesus
,
and
being
sent
hither
not
by
man
,
but
by
God
,
whose
interpreter
and
ambassadour
I
am
,
I
prefer
before
them
the
smooth
words
of
Moses
,
the
stately
of
Esay
,
the
royall
of
David
,
the
wise
of
Salomon
,
the
eloquent
of
saint
Paul
,
and
the
ravishing
of
saint
John
,
with
the
rest
of
divine
writers
,
Gods
pen-men
,
out
of
whose
inexhausted
treasurie
of
heavenly
consolation
,
and
saving
knowledge
,
I
wish
to
be
furnished
with
the
secret
preparation
of
the
sanctuarie
,
and
to
be
accompanied
with
the
full
power
and
evidence
of
the
spirit
of
my
God.
For
there
is
another
second
sort
of
funerall
sermons
,
which
I
call
Ecclesiastick
,
or
popular
,
viz.
when
the
judicious
and
religious
preacher
,
only
for
the
instruction
and
edification
of
the
living
,
frequently
assembled
at
burials
,
and
earnestly
desiring
at
such
dolefull
spectacles
to
be
rejoyced
in
the
spirit
of
their
mindes
,
taketh
some
convenient
portion
of
scripture
,
and
handleth
it
with
pietie
,
discretion
,
moderation
,
to
his
private
consolation
,
the
edification
of
his
hearers
,
and
the
exaltation
of
the
most
high
name
of
God.
So
that
having
no
other
ends
but
these
three
,
and
taking
God
to
be
my
witnesse
that
I
abhor
all
religious
or
rather
superstitious
worship
given
to
the
dead
,
and
being
naturally
obliged
to
come
here
,
and
oftentimes
requested
by
my
near
and
dear
friends
,
yea
abundantly
warranted
by
these
who
have
the
prioritie
of
place
in
church
government
above
me
,
and
as
it
seemeth
by
your
favourable
silence
,
and
Christian
attention
,
invited
to
speak
,
I
have
purposed
by
the
speciall
concurrence
,
and
assistance
of
the
spirit
of
my
God
,
to
deliver
unto
you
a
brief
meditation
upon
death
.
Pray
ye
all
to
God
to
engrave
it
by
the
finger
of
his
all-pearcing
spirit
in
the
vive
depth
of
my
heart
,
that
again
by
way
of
spirituall
communication
,
I
may
write
it
upon
the
tables
of
your
hearts
(
as
it
were
)
with
a
pen
of
iron
,
and
the
point
of
a
diamond
,
that
both
preacher
and
hearer
may
lay
it
up
in
their
memories
,
and
practise
it
in
their
lives
and
conversations
.
And
I
intreat
you
all
(
and
most
of
all
these
who
are
of
a
tender
conscience
)
I
entreat
you
I
say
,
in
the
tender
bowels
of
mercie
,
not
to
misconstruct
my
coming
hither
,
which
ought
rather
to
be
a
matter
of
singular
comfort
,
then
of
prejudged
censure
;
a
matter
of
profitable
instruction
,
rather
then
of
envious
emulation
;
a
matter
of
pious
devotion
,
then
of
repining
contention
.
I
think
not
shame
,
with
the
glorious
apostle
to
preach
in
season
,
and
out
of
season
,
for
the
converting
,
winning
,
and
ingathering
of
soules
.
I
do
not
say
this
,
That
I
consent
to
these
who
contemne
and
condemne
altogether
such
meetings
;
for
albeit
I
would
confesse
unto
them
,
that
the
time
,
place
,
and
persons
were
extraordinarie
(
as
indeed
they
may
seem
to
these
who
have
not
travailed
out
of
their
paroch
churches
,
or
seen
forrein
countries
)
yet
the
customes
of
the
primitive
church
(
see
Nazianzen
,
Ambrose
,
Jerome
,
&c.
)
and
of
our
reformed
churches
in
France
,
Genevah
,
Germanie
,
upper
and
lower
,
in
great
Britaine
,
and
elsewhere
,
maketh
all
three
ordinarie
;
and
the
subject
of
this
present
meditation
,
viz.
Death
,
proveth
the
same
to
be
common
.
THE
SERMON
.
Hebr.
9.
27.
For
it
is
appointed
for
men
once
to
die
,
&c.
THis
is
a
short
,
a
memorable
,
a
grave
assertion
.
Short
,
because
few
in
words
,
but
full
of
substance
.
Memorable
,
because
a
remembrance
of
death
.
Grave
,
because
the
vive
representation
of
it
before
our
eyes
should
teach
us
our
frail
and
transitorie
condition
in
this
world
.
But
that
I
may
proceed
with
a
clear
method
,
without
the
which
there
is
no
solid
discourse
,
marke
these
points
:
1
The
logick
analysis
of
these
words
:
2
The
grammaticall
and
criticall
expositions
:
3
The
doctrines
,
conforme
with
their
severall
uses
inferred
upon
them
:
4
And
lastly
,
the
conclusion
of
this
whole
action
by
way
of
application
to
these
two
dead
corps
.
As
for
the
analysis
,
I
shall
not
be
curious
in
it
.
Ye
see
only
the
subject
of
this
sentence
is
,
Men
once
to
die
.
The
attribute
,
Appointed
;
The
sentence
it self
is
generall
,
because
the
appointment
is
generall
,
Death
generall
;
The
subject
of
death
,
Man
,
generall
;
The
number
of
death
,
Once
,
if
unitie
can
be
a
number
.
As
for
the
exposition
;
There
are
three
words
which
need
to
be
cleared
.
The
first
whereof
is
appointed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
expounded
by
worthie
Suidas
,
Laid
up
as
a
reward
;
and
so
indeed
death
is
the
wages
of
sinne
.
Phavorinus
following
that
most
learned
Hesychius
,
turneth
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
prepared
;
and
so
indeed
it
is
prepared
for
all
men
once
to
die
:
But
our
Greek
and
Latine
,
ancient
and
moderne
writers
translate
it
,
ordeined
,
decreed
,
established
for
all
men
once
to
die
.
I
embrace
their
orthodox
versions
;
yet
they
will
suffer
me
to
explain
this
word
by
others
in
scripture
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
foreseen
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
foreknown
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
fore-purposed
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
predestinate
that
all
men
must
once
die
.
I
confesse
all
these
foure
words
are
to
man
diverse
,
modo
percipiendi
;
yet
to
God
,
they
are
all
one
;
who
howbeit
he
be
the
first
and
the
last
,
yet
in
him
there
is
neither
first
,
no●
last
.
So
that
the
meaning
is
this
;
It
is
the
irresistible
will
,
eternall
decree
,
unchangeable
purpose
,
unsearchable
counsel
of
the
wise
and
everliving
God
,
That
all
men
and
women
living
upon
the
face
of
the
earth
,
must
once
die
.
Obj.
But
this
may
be
called
into
question
by
two
or
three
instances
taken
out
of
the
old
and
new
testaments
:
In
the
old
,
Genes
.
5.
we
read
,
That
Enoch
was
no
more
seen
by
man
,
but
taken
by
God.
And
2
King.
cap.
2.
that
Elias
was
caught
up
in
a
fierie
chariot
unto
heaven
,
so
that
they
were
both
translated
not
to
see
death
.
In
the
new
we
read
,
1
Thess
.
4.
That
these
who
shall
survive
at
the
day
of
judgement
,
they
shall
be
changed
in
the
twinckling
of
an
eye
,
and
caught
up
into
the
clouds
for
to
meet
with
the
Lord
in
the
aire
,
and
to
be
ever
with
him
;
so
that
these
also
shal
not
taste
of
death
.
I
answer
first
,
That
some
few
extraordinarie
instances
do
not
altogether
break
the
band
of
ordinarie
courses
once
set
down
by
God
,
who
is
without
shadow
of
turning
or
changing
.
Secondly
,
I
answer
,
That
Enoch
and
Elias
,
in
so
far
as
they
were
men
,
they
were
mortall
,
but
in
so
far
as
they
were
such
men
,
they
were
immortall
,
that
is
,
In
so
far
as
they
were
types
of
the
resurrection
and
of
the
prototype
Jesus
,
the
immortall
,
coeternall
,
coessentiall
Son
of
God
the
Father
.
And
as
for
those
,
who
shall
remain
alive
upon
the
earth
on
that
great
day
,
their
death
will
not
be
reall
,
but
analogicall
,
not
actuall
,
but
virtuall
or
equivalent
,
that
is
,
They
shall
not
die
as
their
predecessours
,
a
naturall
death
;
but
their
extraordinarie
change
shall
supply
or
be
in
stead
of
an
ordinarie
death
.
So
that
ye
may
manifestly
perceive
,
the
appointment
of
God
is
surer
then
the
center
of
the
earth
,
or
the
foundation
of
the
heavens
:
for
these
two
are
grounded
upon
it
,
and
it
upon
none
,
except
it self
,
the
center
and
fundament
of
all
,
whose
appointment
is
himself
,
in
whom
there
is
no
composition
,
no
accident
;
Quicquid
enim
in
Deo
,
Deus
est
;
that
is
,
whatsoever
is
in
God
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
very
God
,
him
very
self
,
one
and
the
same
;
yesterday
,
to
day
,
and
for
ever
.
And
thus
far
of
the
exposition
of
the
first
word
,
appointed
.
The
second
word
is
,
Death
:
Suidas
by
a
periphrase
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
,
a
refuge
from
evils
,
and
as
it
were
a
most
safe
haven
after
some
storme
.
Phavo●inus
,
who
wrote
after
the
rest
of
Greek
authours
,
giveth
foure
short
descriptions
of
death
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
,
A
separation
of
the
soul
from
the
bodie
;
A
disjunction
of
the
foure
elements
,
whereof
our
bodies
are
made
;
The
loosing
of
the
life
;
The
chasing
away
of
cares
.
Scripture
calleth
it
a
loosing
,
not
a
losing
,
or
dissolution
,
not
a
destruction
.
Our
Theologues
they
commonly
make
three
sorts
of
death
:
First
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Naturall
death
;
not
that
nature
is
the
cause
of
it
,
for
it
is
sui
conservatrix
,
a
defender
of
it self
;
but
that
it
is
made
common
to
all
things
in
nature
,
and
under
the
sun
:
things
also
above
(
the
divine
nature
onely
excepted
)
have
their
owne
changes
,
as
well
as
their
influences
.
Secondly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Violent
death
,
when
the
course
of
nature
is
interrupted
,
by
some
strange
event
;
common
also
to
all
living
creatures
:
And
the
Pagans
themselves
without
any
contradiction
acknowledged
these
two
sorts
.
The
third
is
called
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
death
of
deaths
,
called
spirituall
death
;
and
it
is
twofold
;
either
first
,
when
a
man
is
dead
in
his
sins
,
through
desertion
,
occoecation
,
obduration
,
impenitence
,
or
last
,
when
a
man
because
of
his
continuance
in
the
same
is
cast
away
from
Gods
presence
and
union
as
a
reprobate
,
and
consequently
is
adjudged
to
the
hells
without
any
recoverie
,
deliverie
,
mercie
.
God
preserve
us
from
this
estate
,
and
happy
shall
we
be
,
if
we
die
,
before
we
die
,
for
so
we
shall
not
die
,
when
we
die
;
that
is
,
if
we
die
to
sin
,
before
our
bodie
die
,
for
so
when
it
dieth
,
we
shall
not
die
spiritually
;
and
he
that
will
live
when
he
is
dead
,
must
die
while
he
is
alive
,
that
whether
we
live
,
we
live
to
the
Lord
;
or
whether
we
die
,
we
die
to
the
Lord
,
Whether
we
live
therefore
,
or
die
,
we
are
the
Lords
,
Rom.
14.
8.
For
Christ
to
us
in
death
and
life
is
advantage
,
Philip.
1.
21.
For
Christ
therefore
died
and
rose
again
,
and
revived
,
that
he
might
be
Lord
both
of
the
dead
and
living
,
Rom.
14.
9.
And
thus
far
of
the
exposition
of
the
second
word
,
Death
.
The
third
word
is
Man.
I
know
the
naturalists
,
being
blindfolded
,
intoxicate
,
and
infatuate
with
self-love
,
and
self-conceipt
gave
innumerable
glorious
titles
to
man
;
and
amongst
the
rest
,
they
called
him
the
monarch
of
heaven
and
earth
;
the
midst
betwixt
the
Creatour
and
the
creature
;
the
Lord
,
compend
,
and
picture
of
this
world
,
a
little
world
,
the
delight
and
miracle
of
nature
,
the
miracle
of
miracles
,
yea
,
a
mortall
God
,
and
(
as
the
Stoicks
say
)
in
one
thing
lesse
then
God.
But
it
is
to
be
remarked
,
that
the
most
solid
Philosophers
did
call
man
amongst
other
disparagements
,
the
patterne
of
imbecilitie
,
the
prey
of
time
,
the
pastime
of
fortune
,
the
pourtraict
of
inconstancy
,
the
subject
of
envie
and
calamitie
:
Or
(
as
Diogenes
saith
)
rottennesse
in
his
beginning
,
a
beast
in
his
life
,
the
food
of
worms
in
his
death
.
But
to
leave
all
exotick
observations
,
let
us
speak
of
him
,
in
the
language
of
Canaan
.
There
are
three
words
,
which
in
the
originall
signifie
man
;
The
first
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Isch
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
noble
,
strong
,
worthie
,
excellent
man
:
for
in
the
estate
of
innocencie
and
integritie
,
he
was
created
perfectly
holy
in
body
and
soul
;
in
which
sense
Philo
Judaeus
calleth
God
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
patterne
;
and
man
,
Gods
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
image
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
effigie
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
workmanship
.
But
alas
,
O
man
,
thou
hast
made
a
great
change
,
and
hast
lost
infinite
treasures
,
for
earthly
toyes
;
of
holy
thou
art
become
unholy
;
of
perfect
,
imperfect
;
and
art
metamorphosed
from
the
image
of
God
,
to
the
image
of
Satan
.
The
second
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Enosch
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
painefull
,
sorrowfull
,
miserable
man
:
for
by
his
vile
apostasie
from
his
Lord
and
King
,
from
his
Master
and
Father
,
he
hath
brought
shame
and
punishment
upon
himself
,
and
through
him
to
his
whole
posterity
,
as
water
is
derived
through
the
channell
to
the
streams
;
or
as
the
sappe
of
a
tree
is
sent
up
from
the
roote
to
the
branches
.
The
third
word
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Adam
;
and
this
word
is
almost
one
with
Enosch
;
for
it
signifieth
weak
,
feeble
,
impotent
man
,
and
so
it
is
distinguished
from
Isch
:
As
in
greek
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
differs
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Psalme
49.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
bene
Adam
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
bene
Isch
;
that
is
,
the
rich
,
and
the
poore
,
the
noble
,
and
the
ignoble
,
potent
,
and
impotent
.
But
this
third
word
,
Adam
,
signifieth
most
especiallie
,
the
matter
whereof
wee
are
made
,
clay
,
earth
,
dust
.
And
in
this
sense
Moses
,
Deut.
32.
Jer.
22.
29.
say
,
O
earth
,
earth
,
earth
,
hear
the
word
of
the
Lord
;
that
is
,
O
man
,
man
,
man
,
earth
by
constitution
,
earth
by
disposition
,
earth
by
dissolution
;
set
down
in
the
Latine
wel
;
terra
quam
terimus
,
terra
quam
gerimus
,
terra
quam
quaerimus
.
And
Chrysostome
saith
more
,
it
is
our
countrey
,
ournurse
,
our
mother
,
our
board
,
our
house
,
our
sepulchre
:
Augustine
tearmes
it
,
our
strange
land
;
and
Nazianzen
,
our
step-mother
:
and
this
is
Gods
own
conference
with
man
in
that
terrestriall
paradise
,
Gen.
3.
19.
Dust
thou
art
,
and
unto
dust
thou
shalt
return
;
confessed
by
Abraham
,
Gen.
18.
27.
I
am
but
dust
and
ashes
:
and
by
Job
,
ch
.
10.
9.
O
Lord
thou
hast
made
me
as
a
pot
of
clay
,
and
wilt
bring
me
unto
dust
again
.
And
this
is
amplified
by
Solomon
,
Siracides
:
yea
the
Turks
and
Pagans
,
who
affirme
,
that
we
were
once
made
of
earth
,
&
must
return
to
it
again
,
as
waters
to
the
sea
.
And
this
is
Gods
owne
voice
to
Isaias
,
ch
.
40.
6.
repeated
in
1.
Peter
,
1.
24.
All
flesh
is
grasse
,
and
all
the
glory
of
man
is
as
the
flower
of
grasse
;
the
grasse
withereth
,
and
the
flower
thereof
decayeth
.
Where
first
,
mark
the
matter
of
man
,
in
the
word
,
flesh
,
that
is
,
a
senslesse
dead
lump
,
till
that
the
Lord
,
and
Prince
of
life
breathe
into
his
nostrils
the
breath
of
life
,
and
so
he
become
a
living
soule
.
Secondly
,
the
continuance
of
man
,
and
that
very
short
,
represented
first
by
grasse
,
which
the
mower
cutteth
,
the
winde
withereth
,
the
frost
consumeth
:
secondly
,
by
a
flower
,
which
the
hand
plucketh
,
the
winde
shaketh
,
the
rain
walloweth
,
both
of
small
endurance
;
for
one
winter
taketh
away
both
.
Even
so
man
may
in
the
pleasant
flower
of
his
age
,
bud
,
flourish
,
fructifie
;
but
when
the
smiting
winde
of
Gods
decree
bloweth
on
him
,
he
withereth
,
decayeth
,
dieth
.
And
when
hee
is
gone
,
were
he
ever
so
glorious
in
this
life
,
there
is
no
more
memorie
of
him
,
then
of
a
beautifull
flower
in
a
mowen
meadow
;
his
loyall
wife
,
his
loving
children
,
his
neare
friends
,
his
dear
companions
,
all
forget
him
:
and
howbeit
in
the
vanitie
of
their
ambitious
spirit
,
and
pride
of
their
loftie
heart
,
they
would
erect
sumptuous
tombes
,
speaking
trophees
,
gorgious
monuments
(
onely
times
prey
)
upon
him
,
he
is
not
sensible
of
such
things
;
for
,
Esay
63.
16.
Abraham
is
ignorant
of
us
,
and
Israel
knoweth
us
not
:
and
after
this
life
he
must
be
in
one
of
these
two
estates
without
a
third
,
either
in
hell
sempiternally
confined
;
and
if
he
bee
there
,
what
comfort
can
hee
receive
of
funerall
preparations
,
multitudes
of
convoy
,
bearing
of
branches
,
and
such
like
superfluities
,
which
reach
not
beyond
the
span
of
this
life
?
or
if
he
be
triumphing
in
heaven
,
no
earthly
pompe
,
no
humane
magnificence
,
no
worldly
preheminence
can
adde
any
thing
to
that
superexcellent
weight
of
glory
,
no
more
then
a
drachme
to
the
weight
of
the
whole
earth
,
or
the
dust
to
the
balance
,
or
a
sparke
to
the
bucket
,
or
a
bucket
to
the
boundlesse
,
bottomelesse
Ocean
;
or
a
candle
can
adde
to
the
matchles
sun
in
his
pride
at
the
mid-day
.
And
thus
far
of
the
exposition
of
the
third
word
,
Man.
The
assertion
,
It
is
appointed
,
&c.
NOw
I
come
to
the
doctrines
.
The
first
is
generall
,
and
it
is
the
pillar
whereupon
I
prop
the
rest
,
viz.
The
demonstration
of
the
invincible
truth
of
this
assertion
,
It
is
appointed
for
men
,
&c.
by
these
strong
and
forcible
reasons
.
The
first
reason
is
taken
from
the
mother
of
all
things
,
and
especiall
hand-maid
of
God
,
Nature
:
for
it
hath
appointed
that
all
flowers
,
from
the
stinking
weed
to
the
fair
lilie
;
that
all
trees
,
from
the
Hyssope
upon
the
wall
,
to
the
Cedar
in
the
forrest
;
that
all
herbs
,
from
the
green
grasse
,
to
semperviva
;
that
all
minerals
,
from
the
iron
to
the
gold
;
from
the
rough
stone
to
the
precious
pearle
;
that
all
the
fishes
,
from
the
greatest
Leviathan
,
to
the
least
minime
;
that
all
fowles
,
from
the
Eagle
to
the
midge
;
that
all
the
creeping
creatures
from
the
Elephant
or
Crocodile
to
the
basest
wormes
,
have
their
owne
beginnings
,
progresses
,
ends
.
Because
the
very
foure
elements
whereof
they
are
made
,
are
naturallie
subject
to
their
combined
transmutations
,
the
earth
being
subtilized
to
the
water
,
the
water
unto
the
aire
,
the
aire
unto
the
fire
,
and
these
unto
their
prima
materia
,
their
chaos
,
and
it
unto
nothing
.
And
this
nature
is
so
pregnant
,
sedulous
,
and
wise
,
that
it
keepeth
its
own
appointed
time
,
as
the
wise
man
saith
,
Ecles
.
3.
There
is
an
appointed
time
for
every
thing
under
heaven
.
If
time
,
then
there
must
bee
a
prius
and
a
posterius
,
a
last
as
well
as
a
first
.
As
for
example
,
the
crane
,
the
swallow
,
the
stork
,
the
woodcock
,
the
cuckow
with
her
titling
,
know
the
seasons
of
the
year
,
according
to
the
course
of
sun
and
moone
,
from
which
proceedeth
the
beautie
of
the
spring
,
the
heat
of
summer
,
the
fruitfulnesse
of
the
harvest
,
and
the
cold
of
winter
,
one
following
after
another
;
and
as
one
cometh
,
so
the
other
goeth
,
by
an
alternative
vicissitude
of
time
,
which
at
the
last
(
seeing
now
it
consumeth
all
things
)
must
be
consumed
by
it self
,
when
it
shall
finde
nothing
to
feed
upon
.
For
now
wee
may
say
,
Where
are
those
ancient
works
made
of
brick
and
stone
;
yea
,
of
flint
,
brasse
,
adamant
,
by
the
most
cunning
artificers
?
are
they
not
redacted
unto
their
originall
informe
,
disforme
dust
?
Where
is
the
tower
of
proud
Babel
,
the
church
of
Ephesian
Diana
,
and
that
glorious
one
of
Solomon
?
Where
is
the
Capitoll
of
Rome
,
and
the
invincible
Byrsa
of
Carthage
?
where
Thebes
,
with
her
hundred
ports
,
spacious
Nineve
,
and
beautifull
Jerusalem
?
Hath
not
time
devoured
all
,
and
much
more
,
with
their
builders
,
indwellers
,
upholders
?
And
shall
not
London
,
Paris
,
Rome
,
Constantinople
,
Cairo
,
Quinsay
go
that
same
way
?
Yes
assuredly
:
for
things
artificiall
,
as
well
as
naturall
have
their
owne
periods
,
which
they
cannot
outreach
,
otherwise
they
were
infinite
;
a
propertie
,
which
cannot
be
attributed
to
any
thing
created
properly
.
The
second
reason
is
taken
from
experience
,
the
schoolemistresse
of
fools
:
for
it
is
the
surest
that
ever
man
got
;
and
it
appointeth
and
teacheth
,
that
our
life
is
a
dying
life
;
and
that
the
first
step
to
it
,
is
the
first
step
to
our
death
;
and
that
the
longer
we
live
,
the
nearer
we
are
to
death
,
and
our
being
here
is
equally
divided
between
life
and
death
.
Na
scentes
morimur
,
finisque
ab
origine
pendet
.
Quidquid
habens
ortum
,
finem
timet
,
ibimus
omnes
.
So
that
the
continuall
worke
of
our
life
,
is
a
building
of
death
in
us
:
for
we
die
daily
;
and
if
we
live
but
one
day
,
we
see
all
;
so
all
dayes
are
alike
,
it
is
that
same
day
and
night
,
that
same
sun
and
moone
,
these
same
elements
and
heaven
which
our
forebears
have
seen
before
us
,
and
there
is
no
new
thing
under
heaven
.
But
to
repeat
things
from
the
beginning
;
doth
not
experience
teach
us
,
that
where
there
is
one
come
to
fiftie
years
,
there
are
ten
not
come
;
but
to
see
a
man
passe
his
climacterick
,
and
then
80.
years
,
it
is
rara
avis
in
terris
.
Never
man
yet
lived
a
1000
years
,
which
are
but
one
day
in
the
sight
of
God
;
for
one
age
is
the
death
of
another
:
childhood
the
death
of
infancy
;
youthhood
the
death
of
both
;
manhood
the
death
of
these
three
;
old
age
the
death
of
these
foure
;
death
the
death
of
all
:
even
so
one
generation
is
the
death
of
another
.
To
the
Hebrews
succeeded
Babylonians
,
Chaldeans
,
Assyrians
,
Medes
,
Persians
,
Egyptians
,
Sycionians
,
Greeks
,
Romanes
,
and
to
them
wee
who
live
in
this
deficient
and
vicious
age
:
and
as
they
have
transferred
the
lamps
of
their
lives
to
us
;
so
we
by
continuall
succession
of
time
must
lay
down
the
same
without
any
contradiction
to
our
posteritie
.
That
sun
which
ye
see
setting
over
your
heads
,
the
ebbing
and
flowing
of
the
sea
,
which
environeth
us
,
that
earth
whereupon
we
walk
,
lately
renewed
,
now
growing
old
;
and
to
come
nearer
,
these
graves
whereupon
yee
trode
in
your
entrie
,
this
Church-yard
,
these
through
stones
,
that
dead
bell
,
that
beir
,
that
dolefull
convoy
,
these
two
corps
,
and
that
wide
opened
sepulchre
,
telleth
us
,
that
we
must
die
.
And
as
Catullus
saith
,
—
Ostentant
omnia
lethum
.
Death
is
painted
with
the
net
of
a
fowler
:
and
with
this
ditto
,
Devoro
omnes
,
I
devoure
all
.
All
things
above
us
,
beneath
us
,
about
us
,
within
us
,
and
without
us
,
tell
us
that
we
must
die
.
Doe
not
all
the
creatures
summon
one
another
to
it
?
the
least
is
swallowed
up
by
the
most
;
the
weakest
by
the
strongest
.
And
such
is
the
gluttonie
and
insatiable
appetite
of
man
,
that
he
hath
not
spared
one
of
them
,
but
from
the
tame
to
the
wilde
beasts
,
from
the
fowle
of
the
aire
,
to
the
fish
of
the
sea
,
his
wombe
is
become
the
tombe
,
or
rather
filthie
retract
of
them
.
So
that
seeing
he
is
nourished
with
perishingthings
,
he
cannot
according
to
the
maximes
of
Philosophy
but
perish
himself
too
,
being
corruptible
in
his
conception
,
of
frothing
sperme
;
corruptible
in
his
mothers
belly
,
of
excrementitious
bloud
;
corruptible
on
her
breast
,
of
vaporous
milk
;
corruptible
in
his
whole
life
,
of
earthly
food
;
but
most
of
all
corruptible
in
his
death
,
from
the
which
he
is
called
in
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
latine
mortalis
,
that
is
,
subject
to
death
:
and
this
is
so
experimented
by
man
,
that
one
premonisheth
another
,
our
forebears
our
fathers
,
and
they
us
,
and
we
our
posteritie
,
to
our
journeys
,
pilgrimages
,
warfares
end
,
Death
.
The
third
reason
is
taken
from
GOD
,
whom
the
Egyptians
call
Theut
;
the
Persians
,
Syro
;
the
Arabians
,
Alla
;
the
Magicians
,
Orsi
;
the
Latines
,
Deus
;
the
greek
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
the
Hebrews
,
Jehovah
,
Elohim
,
Adonai
,
all
in
foure
letters
,
to
let
you
see
that
he
is
the
God
of
all
nations
,
the
God
of
gods
,
who
appointed
all
things
to
come
to
passe
according
to
his
good
wil
&
pleasure
;
whose
appointment
is
the
Cardinal
,
supreme
,
architectonick
cause
of
these
two
former
subordinat
appointments
;
for
it
is
the
cause
of
causes
;
and
without
damnable
curiositie
,
we
ought
not
to
go
further
;
it
is
a
precipice
,
and
wee
must
not
cast
our selves
headlong
off
it
;
it
is
a
great
gulfe
,
too
deep
for
our
shallow
wits
;
let
us
admire
,
adore
it
.
But
to
leave
the
infinite
names
which
Lullists
,
Rabbines
,
Caballists
,
Paganes
,
Divines
give
to
God
,
he
is
tearmed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
best
deviser
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
goodnesse
it self
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
most
free
will
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
him
very
self
:
and
so
his
appointment
must
bee
holy
,
righteous
,
perfect
,
irresistible
,
whose
appointment
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
whatsoever
God
ex
voluntate
beneplaciti
,
hath
first
concluded
within
himself
,
or
acted
in
the
parliament
,
or
secret
counsell
of
himself
before
all
time
,
that
ex
voluntate
signi
must
bee
execute
by
nature
,
and
taught
by
experience
in
time
;
seeing
these
two
are
his
loyall
and
faithfull
servants
,
who
must
not
,
nor
cannot
,
nor
will
not
controll
their
masters
uncontrollable
will
,
who
even
trystes
with
them
for
the
reall
and
effectuall
accomplishment
of
all
actions
.
Therefore
because
it
is
ratified
from
all
eternitie
in
that
supernall
throne
of
Gods
justice
,
that
for
sinne
all
men
must
once
die
,
then
for
the
execution
and
exhibition
of
the
same
on
earth
,
nature
must
play
its
part
,
and
experience
its
part
;
for
of
necessitie
,
the
severe
sentence
of
a
soveraigne
and
inappellable
judge
must
be
reverently
obeyed
.
But
so
it
is
,
Job
14.
5.
All
the
dayes
of
man
are
determined
,
and
the
number
of
his
moneths
is
with
God
,
and
he
hath
set
him
bounds
that
he
cannot
passe
.
And
7.
1.
There
is
an
appointed
time
to
man
upon
earth
.
The
poet
saith
well
,
Stat
sua
cuique
dies
.
Hence
it
is
that
Deut.
30.
20.
God
is
called
by
Moses
,
the
length
of
the
peoples
dayes
:
and
David
,
Ps
.
31.
15.
saith
,
that
his
time
is
in
Gods
hands
;
who
as
he
hath
begun
to
spin
the
thredof
mans
life
,
so
he
is
onely
able
to
spend
it
.
And
this
is
it
which
the
fabulous
Poets
forge
of
their
three
fatall
sisters
,
Clotho
,
Lachesis
,
Atropos
,
the
spinster
,
twister
,
and
cutter
of
the
small
thred
of
mans
life
.
We
acknowledge
no
Chaldaick
fates
,
no
poetick
sisters
,
no
blind
fortune
,
no
coactive
necessitie
of
destinie
:
but
the
wise
,
just
,
good
,
Almightie
providence
of
God
,
which
not
only
extends
it selfe
ad
vermiculos
in
coeno
,
but
also
,
angelos
in
coelo
,
and
man
who
was
made
a
little
inferiour
to
the
Angels
;
and
alas
now
by
his
default
hee
is
lower
then
the
wormes
.
Indeed
Naturalists
may
know
,
that
there
is
a
God
in
nature
,
forming
,
reforming
,
performing
,
confirming
,
perfecting
all
things
;
without
the
which
they
could
not
stand
one
moment
:
&
this
is
only
a
Theoretick
knowledge
,
and
it
may
be
without
sanctification
.
But
we
who
are
enlightned
with
the
light
of
grace
,
and
the
sunshine
of
the
Gospel
,
and
taught
and
inspired
by
Gods
Spirit
,
have
a
practique
and
saving
knowledge
:
whereby
we
not
only
admire
his
power
in
the
creation
,
his
wisedome
in
the
administration
,
his
constancie
in
the
conservation
,
his
beautie
in
the
decoration
,
his
bountie
in
the
augmentation
of
all
things
;
but
also
are
particularly
informed
,
and
fully
perswaded
,
Deum
esse
vitae
necisque
arbitrum
.
Vtramque
vero
(
saith
Tertullian
)
disponendo
praescivit
,
&
praesciendo
disposuit
,
that
God
is
the
commander
of
life
and
death
,
who
in
disposing
foreknew
,
and
in
foreknowing
,
hath
disposed
of
them
both
.
The
Lord
saith
,
Deut.
32.
39.
I
kill
and
make
alive
.
God
is
not
carelesse
of
us
,
as
the
Epicures
have
dreamed
,
but
by
his
speciall
providence
he
hath
such
an
extreame
fatherly
regard
to
us
,
that
one
hair
cannot
fall
out
of
our
head
,
one
cubit
cannot
be
added
to
our
stature
,
with
it
;
without
the
which
a
little
sparrow
cannot
fall
to
the
ground
.
So
that
ye
may
evidently
perceive
,
that
nature
,
experience
,
and
God
himself
prove
the
truth
of
this
assertion
,
It
is
appointed
,
&c.
The
uses
of
this
generall
doctrine
are
especially
these
two
.
The
first
use
is
of
instruction
,
It
is
appointed
,
&c.
Then
let
not
us
be
so
foolish
as
to
fret
against
nature
;
so
stubborne
as
to
grudge
against
experience
;
so
profane
,
as
to
dispute
against
God
:
Why
hast
thou
made
us
thus
?
for
Esay
45.
9.
Wo
unto
him
that
striveth
with
his
Maker
?
shall
the
clay
say
to
him
that
fashioneth
it
,
What
makest
thou
?
That
threefold
appointment
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
bottomelesse
deep
of
the
unsearchable
waies
of
God.
It
is
a
labyrinth
,
we
may
well
finde
the
entry
,
but
never
get
the
outgate
of
it
;
it
is
a
steep
rock
,
we
may
well
climbe
up
,
but
the
downfall
is
great
;
it
is
an
Ocean
,
and
our
boat
is
too
light
and
shallow
for
it
;
not
unlike
the
head
of
that
great
river
Nilus
,
which
could
never
be
found
out
.
So
that
seeing
our
dayes
are
short
,
let
us
say
with
Moses
,
Psal
.
90.
Lord
teach
us
so
to
number
our
dayes
,
that
we
may
apply
our
hearts
unto
wisedome
.
And
with
that
notable
patterne
of
patience
,
that
excellent
doctor
upon
this
point
,
Job
14.
14.
All
the
dayes
of
my
appointed
time
will
I
wait
til
my
change
come
:
alwayes
in
much
humiliation
and
reverence
,
prostrating
our
souls
before
the
sacred
and
dreadfull
Majestie
of
our
God
,
who
rideth
upon
the
heavens
,
and
dwelleth
in
that
inaccessible
light
,
cloathed
with
ravishing
glory
,
armed
with
innumerable
legions
of
angels
,
crowned
with
unspeakable
blessednesse
;
at
whose
presence
the
Cedars
of
Lebanon
are
throwne
down
,
the
forrests
denuded
,
the
earth
trembleth
,
the
sea
roareth
,
the
mountaines
melte
like
waxe
;
and
all
the
inhabitants
of
the
earth
are
as
stubble
before
the
fire
;
the
sun
and
moone
obscured
,
the
stars
darkned
,
the
powers
of
heaven
weakened
,
the
Cherubims
and
Seraphims
cover
their
faces
,
not
able
to
behold
the
brightnesse
of
him
,
whom
the
angels
adore
,
the
thrones
worship
,
the
devils
fear
.
So
that
wee
must
confesse
,
whether
wee
lie
or
stand
,
wee
run
or
walk
,
we
sleep
or
awake
,
or
whatsoever
we
do
,
we
can
neither
by
force
,
subtiltie
or
request
recall
his
irrevocable
decree
,
by
whose
unsearchable
wisedome
,
and
unchangeable
providence
,
and
almighty
power
,
all
befalleth
us
,
that
doth
befall
us
.
Is
it
then
Gods
ordinance
to
day
to
deprive
our
king
of
a
valiant
subject
,
the
nobles
of
a
peere
,
the
countrey
▪
of
a
baron
,
the
house
of
a
head
,
the
obedient
son
of
a
dear
father
,
and
our selves
of
a
welbeloved
and
worthie
friend
?
Let
us
be
taught
,
that
the
rarest
and
highest
spirits
live
shortest
,
and
have
the
swiftest
course
,
and
that
these
whom
God
tendereth
most
,
are
earliest
taken
to
himself
:
and
let
us
not
be
so
ignorant
as
to
lay
the
blame
upon
second
causes
,
such
as
the
influence
of
heaven
,
the
aire
,
the
dyet
,
the
complexion
,
untimely
disease
,
the
company
,
the
mediciner
;
but
let
us
look
higher
to
the
cause
of
causes
,
GOD
;
who
is
as
the
first
wheele
of
the
horologe
,
which
leadeth
the
rest
:
as
the
primum
mobile
,
which
draweth
about
with
it
all
the
inferiour
sphears
.
To
be
plaine
,
what
are
we
but
clay
in
the
great
potters
hand
?
GOD
make
us
pitchers
of
mercie
,
and
not
of
wrath
;
vessels
of
honour
,
and
not
of
dishonour
:
What
are
we
?
not
idle
spectators
,
but
reall
actors
in
the
scene
of
this
world
;
and
God
is
the
great
playmaster
and
ring-leader
:
what
ever
habite
or
person
he
commandeth
us
to
take
,
that
wee
must
play
well
.
Let
us
enact
a
comedie
,
and
not
a
tragedie
:
for
this
hath
a
joyfull
beginning
,
but
a
wofull
end
:
Lord
make
us
wise
actors
,
and
not
formalists
,
temporizers
,
verbalists
,
hypocrites
,
that
in
the
last
act
of
our
lives
(
which
either
is
the
most
joyfull
,
or
the
most
dolefull
)
wee
may
prove
good
,
solid
,
and
persevering
Christians
,
that
so
wee
may
receive
the
crowne
of
life
.
The
seconduse
is
of
consolation
.
Is
it
Gods
appointment
to
take
from
us
by
death
these
whom
we
love
in
their
life
,
as
our
other
selves
;
such
as
a
dutifull
wife
,
an
obedient
childe
,
a
kinde
friend
:
then
let
us
say
with
Job
,
chap.
1.
v.
21.
The
Lord
hath
given
,
the
Lord
hath
taken
,
blessed
bee
the
name
of
the
Lord.
Let
us
not
burst
out
into
womanish
complaints
,
O
dear
father
where
art
thou
!
O
sweet
son
where
art
thou
!
O
loving
husband
where
art
thou
!
shall
I
see
you
no
more
!
Nor
unto
heathenish
and
comfortlesse
exclamations
in
cursing
the
elements
,
or
in
blaspheming
their
false
gods
,
thirtie
thousand
in
number
:
nor
unto
the
excessive
,
or
immoderate
lamentations
of
some
Paganes
,
as
these
of
China
,
who
burie
themselves
quick
with
their
dead
:
nor
unto
the
barbarous
,
&
savage
custome
of
Scythia
,
who
burie
their
dead
in
their
stomacks
by
eating
thē
;
nor
unto
the
vaine
super
fluities
of
Indian
or
Egyptiack
lustrations
,
or
denicall
festivities
,
viscerations
,
funerall
playes
,
and
banquets
called
Silicernia
,
invented
by
the
old
Romanes
:
nor
unto
the
sottish
and
blockish
stupiditie
,
apathie
,
or
indolence
of
the
Stoicks
,
who
had
no
more
sense
then
if
they
were
stocks
or
stones
,
and
defined
man
to
bee
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
id
est
,
well
wrought
clay
,
who
with
Epictetus
thought
no
more
of
the
death
of
their
trustie
and
best
friend
then
of
a
pitcher
,
fallen
&
broken
upon
the
ground
:
but
wee
ought
to
keepe
a
laudable
sobriety
,
&
golden
mediocrity
,
having
warrant
of
God
,
instinct
of
nature
,
practise
of
Christ
,
examples
of
the
Saints
.
1.
Warrant
of
God
,
who
commands
us
,
mourne
with
those
that
mourn
,
for
we
shall
be
comforted
,
Mat.
5.
4.
And
if
he
be
moved
in
the
very
bowels
of
his
compassion
for
the
sinnes
of
his
people
,
how
should
wee
bee
moved
for
our
owne
sinnes
,
which
procure
our
death
,
and
the
death
of
our
best
beloved
?
for
the
Christian
heart
should
not
be
a
marble
,
but
a
melting
;
not
a
stony
,
but
a
fleshie
;
not
a
hardened
,
but
a
contrite
heart
;
and
godly
sorrow
is
one
of
the
passions
thereof
.
2.
Instinct
of
nature
:
not
only
the
tender
hearted
Pelican
,
but
the
irony
hearted
Ostrich
wil
love
her
young
ones
:
the
cruell
Lyonesse
,
the
fierce
Tigre
,
the
fierie
Dragon
,
the
venemous
Serpent
,
Viper
,
Basilisk
will
bring
up
,
and
nourish
their
wicked
broode
;
and
shall
a
reasonable
mother
forget
her
childe
,
or
when
it
is
dead
before
her
,
not
let
a
tear
fall
?
or
can
the
son
here
present
,
see
his
loving
father
,
and
compassionate
mother
lye
cold
and
stiffe
,
and
not
sigh
,
sob
,
groane
,
weep
,
to
testifie
his
inward
,
howbeit
inutterable
grief
?
in
such
case
where
the
eyes
are
dry
,
the
heart
must
be
of
stone
,
flint
,
adamant
.
3.
Practice
of
Christ
,
who
wept
over
dead
Lazarus
;
he
might
have
quickened
him
at
the
first
instant
,
yet
to
expresse
his
naturall
affection
hee
wept
:
but
we
,
seeing
we
cannot
restore
these
two
unto
life
,
let
us
mourne
for
them
,
for
fear
the
God
of
nature
thinke
us
unnaturall
,
who
if
wee
shed
moderate
teares
,
hee
will
seal
them
up
in
the
bottel
of
mercies
,
till
at
length
he
wipe
all
tears
from
our
eyes
,
that
we
may
see
clearly
these
quos
praemittimus
,
non
amittimus
;
quos
non
absumptura
mors
,
sed
aeternitas
receptura
est
:
that
is
,
whom
we
lose
not
,
but
send
before
us
;
whom
death
will
not
consume
,
but
eternitie
resume
,
as
saith
Ambrose
.
So
that
we
ought
to
glory
in
this
,
that
in
them
as
arrha's
and
pledges
,
and
forerunners
,
one
part
of
us
is
already
glorified
.
4
Examples
of
the
Saints
,
as
of
Abraham
,
Gen.
23.
2.
who
mourned
for
his
wife
Sarah
.
Of
Jacob
,
Gen.
37.
33.
who
mourned
exceedingly
for
Joseph
,
whom
hee
thought
a
wilde
beast
had
rent
in
pieces
.
Of
Joseph
againe
,
Gen.
50.
1.
who
fell
upon
Jacob
his
fathers
face
,
and
wept
upon
him
,
and
kissed
him
.
Of
David
,
2
Sam.
1.
who
lamented
with
his
lamentation
over
Saul
and
Jonathan
.
Of
Judah
and
Jerusalem
,
with
Jeremie
and
the
singers
,
who
mourned
greatly
in
the
death
of
their
good
king
Josiah
,
which
is
called
the
mourning
of
Hadadrimmon
in
the
valley
of
Megiddon
.
Zech.
12.
11.
Object
.
But
yee
will
say
,
What
?
may
we
not
weep
exceedingly
at
funerals
,
being
grounded
upon
that
same
publick
example
of
the
Israelites
,
2.
Chron.
35.
24
?
I
answer
.
Indeed
all
occasions
are
not
alike
,
by
reason
of
the
divers
qualities
of
the
defunct
,
who
being
all
one
to
God
,
to
man
are
not
so
.
Therefore
if
at
any
time
great
lamentation
should
have
place
,
and
if
the
nobilitie
,
ministery
,
commonaltie
,
should
utter
their
inward
grief
,
with
outward
gesture-of
cloathes
or
speeches
;
then
it
should
be
especially
at
the
death
of
good
,
godly
,
and
vertuous
pr
inces
,
who
because
they
are
Gods
lieutenants
,
deputies
,
and
vicegerents
,
and
vive
representations
on
earth
,
God
himself
calleth
them
gods
,
and
will
have
them
to
die
like
men
.
Now
as
in
their
lives
and
reignes
we
ought
them
for
conscience
sake
,
worldly
respect
,
and
civill
honour
:
so
in
their
death
we
should
be
affected
towards
their
happie
memories
as
it
becometh
Christians
;
because
oftentimes
by
the
sinnes
of
the
people
many
princes
reigne
:
for
our
sins
,
alas
,
our
sinnes
they
remove
the
light
of
Gods
favourable
countenance
with
the
best
men
in
church
and
policie
;
who
because
we
are
not
worthy
of
them
,
such
as
Heroick
kings
,
well-affected
nobles
,
wise
counsellers
,
great
officers
of
state
,
inferiour
judges
,
religious
prelates
,
&
zealous
preachers
,
who
are
as
so
many
lamping
lights
and
beautiful
stars
in
the
right
hand
of
Christ
,
fixed
by
God
in
the
firmament
of
his
militant
Church
,
are
often
taken
from
us
in
judgement
;
and
if
they
be
once
eclipsed
,
like
the
sun
,
they
breed
darknes
upon
the
horizon
of
this
inferior
world
.
Did
ye
not
deeply
consider
,
when
that
God
from
the
heavens
did
frown
upon
us
,
in
taking
away
the
only
Solomon
of
our
time
,
our
gracious
Soveraigne
King
JAMES
of
thrice
happy
memory
,
two
of
our
speciall
pieres
,
two
props
of
our
common-wealth
;
with
two
great
divines
,
two
pillars
of
our
church
,
followed
a
little
thereafter
,
and
yet
we
had
greater
occasion
to
mourn
for
our
sinnes
then
for
them
?
for
they
were
taken
away
,
that
they
might
not
see
the
judgements
to
come
.
But
not
to
digresse
overmuch
upon
this
discourse
,
receive
these
two
wholesome
instructions
.
The
first
is
out
of
Ecclesiasticus
,
a
wise
,
though
not
a
canonick
book
,
chap.
38.
Let
tears
follow
the
dead
,
and
cover
his
body
according
to
the
custome
,
and
neglect
not
his
buriall
,
and
then
comfort
your selves
for
your
heavines
,
for
it
cannot
do
him
good
,
but
hurt
you
.
I
remember
of
the
Epitaph
of
one
of
the
kings
of
Assyria
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Looking
upon
me
,
learn
to
lead
a
holy
and
gody
life
.
And
if
the
dead
would
speak
,
they
would
teach
us
this
,
Videte
quod
sumus
,
eritis
quod
sumus
,
fuimus
quod
estis
;
See
what
we
are
,
ye
shal
be
as
we
are
,
we
were
as
ye
are
.
To
this
effect
have
two
eies
in
buriall
,
one
cast
upon
the
dead
,
and
so
there
will
be
none
of
us
so
unnaturall
,
but
he
will
be
touched
as
he
who
feeleth
not
the
losse
,
but
the
absence
;
not
the
captivitie
,
but
the
libertie
;
not
the
death
,
but
the
change
of
his
friend
to
a
better
estate
.
And
if
we
do
so
,
our
cariage
cannot
but
be
decent
,
modest
,
circumspect
,
wise
,
charitable
;
in
a
word
,
Christiā
,
another
eie
fixed
upon
God
,
who
is
al
eye
,
and
not
only
beholds
the
things
of
this
great
universe
,
but
also
the
very
inward
reines
,
and
most
latent
corners
of
the
hearts
of
men
.
And
if
we
do
so
,
there
wil
be
none
of
us
but
wil
bridle
his
natural
affections
&
secret
passions
in
such
fashion
,
that
they
carry
him
not
beyond
the
bounds
of
right
,
reason
,
moderation
,
religion
.
The
second
is
out
of
St.
Paul
,
1
Thess
.
4.
13
,
14.
I
would
not
have
you
ignorant
,
brethren
,
concerning
them
which
are
asleep
,
that
ye
sorrow
not
even
as
others
which
have
no
hope
:
for
if
we
beleeve
that
Jesus
died
,
&
rose
again
,
even
so
also
them
who
sleep
in
Jesus
,
wil
God
bring
with
him
,
that
we
may
all
meet
where
our
last
randevous
,
heaven
,
is
;
and
there
be
united
to
God
,
who
is
the
center
of
all
,
yea
all
in
all
.
And
thus
farre
of
that
generall
doctrine
with
the
uses
thereof
.
Now
let
me
come
to
some
speciall
doctrines
which
are
as
so
many
necessary
consequences
of
it
.
The
first
doctrine
by
way
of
consequence
is
this
,
[
It
is
appointed
]
Then
there
is
nothing
in
this
world
able
to
save
a
man
frō
the
piercing
stroak
of
death
;
beauty
cannot
keep
Absalom
,
nor
strength
Sampson
,
nor
valour
Josua
,
nor
wisedome
Solomon
,
nor
policy
Achitophel
,
nor
court
Haman
,
nor
the
crown
Saul
,
nor
an
hundreth
and
twenty
seven
provinces
Ahasuerus
,
nor
the
palace
Nebuchadnezzar
,
nor
nine
hundred
sixty
and
nine
years
Methusalem
:
What
?
the
best
things
could
not
keep
the
godliest
from
the
same
.
Righteousnesse
could
not
keep
Noah
,
nor
faithfulnesse
Abraham
,
nor
meeknesse
Moses
,
nor
integritie
Samuel
,
nor
patience
Job
,
nor
a
blamelesse
life
Zacharias
,
nor
the
heart
of
God
David
.
The
bark
defendeth
the
tree
,
the
feather
the
fowle
,
the
scale
the
fish
,
the
feet
the
Hynde
and
the
Hare
,
and
armour
one
man
against
another
.
And
as
saith
Epicurus
,
against
all
other
things
we
may
arme
our selves
,
but
against
death
there
is
no
armour
,
for
it
consumeth
armour
it selfe
:
in
which
sense
Alexander
the
great
said
to
the
Gymnosophists
,
hee
could
not
give
them
immortalitie
.
And
the
wise
man
affirmeth
this
,
Prov.
30.
16.
The
grave
,
the
barren
wombe
,
the
earth
,
and
the
fire
,
they
never
say
,
Enough
.
As
the
barren
womb
cannot
be
filled
with
seed
,
nor
the
earth
with
waters
,
nor
the
fire
with
fewell
,
so
the
grave
is
never
satisfied
with
the
dead
.
Death
is
rigorous
,
inflexible
,
inexorable
,
irrevocable
,
irreparable
.
This
is
verified
in
the
worthie
Patriarchs
,
or
Genearchs
,
before
and
after
the
floud
;
in
the
religious
judges
and
kings
of
Israel
,
in
the
divine
Prophets
,
Evangelists
,
Apostles
,
in
the
reverend
fathers
,
doctours
and
preachers
of
the
primit●●
and
reformed
churches
,
in
all
the
Martyrs
,
with
the
rest
of
Gods
elect
,
two
being
extraordinarily
excepted
.
Yea
,
it
behoved
Christ
Jesus
,
God
and
man
in
one
person
,
hypostatically
united
,
albeit
he
was
the
prince
of
life
,
to
lay
down
his
precious
life
for
man
,
dead
in
sinnes
and
trespasses
,
and
so
take
away
the
guilt
of
sinne
,
and
the
sting
of
death
.
So
that
unhappie
is
that
man
who
seeks
and
sues
by
all
meanes
to
flee
from
death
;
for
wheresoever
he
go
it
wil
meet
him
,
either
soone
or
late
,
or
whosoever
places
his
chief
felicitie
here
,
where
there
is
nothing
but
miserie
,
or
thinkes
of
a
brittle
and
transitory
cottage
,
to
make
a
sure
and
permanent
citie
:
for
as
long
as
we
are
in
the
flesh
,
we
are
absent
from
the
Lord
,
debarred
and
sequestrate
from
our
eldest
brother
,
who
even
now
is
preparing
a
place
for
us
,
that
shal
never
be
taken
from
us
.
And
by
the
contrary
,
happie
is
hee
that
prepareth
himselfe
timously
,
that
when
deaths
doome
is
execute
upon
him
,
he
may
be
found
ready
for
those
heavenly
mansions
,
so
glorious
by
creation
,
so
beautifull
in
situation
,
so
rich
in
possession
,
so
commodious
for
habitation
;
Where
the
king
is
Christ
;
the
law
,
love
;
the
life
,
eternitie
;
life
without
death
,
light
without
darknes
,
mirth
without
sadnes
,
health
without
sicknesse
,
wealth
without
poverty
,
credit
without
disgrace
,
beauty
without
blemish
,
bountie
without
measure
,
felicitie
without
any
mixture
of
misery
.
O
Lord
take
us
from
our selves
to
thy self
there
,
where
thou
shalt
be
life
to
our
souls
,
health
to
our
bodies
,
sight
to
our
eyes
,
musick
to
our
ears
,
honey
to
our
mouthes
,
perfume
to
our
nostrils
,
meat
to
our
bellies
,
truth
to
our
wits
,
good
to
our
wills
,
peace
to
our
consciences
,
delight
to
our
affections
:
in
a
word
,
as
saith
Bernard
,
where
thou
shalt
be
the
soule
of
our
soules
.
We
say
with
Augustine
,
Fecistinos
,
domine
,
ad
te
:
inquietum
erit
cor
nostrum
donec
requiescat
in
te
.
Thou
art
the
center
of
our
soules
,
we
cannot
be
at
rest
till
that
once
we
see
thee
,
that
in
seeing
thee
,
we
may
know
thee
;
in
knowing
thee
,
we
may
possesse
thee
;
in
possessing
thee
,
love
thee
;
in
loving
thee
,
live
with
thee
and
in
thee
;
in
living
with
thee
,
and
by
thee
become
one
with
thee
,
receive
that
palme
of
victory
,
the
garland
of
triumph
,
that
crowne
of
immortalitie
from
thee
.
Oh
fain
would
we
be
at
thee
!
but
our
sins
cloy
and
clog
us
,
and
pull
us
downe
by
the
neck
and
shoulders
.
O
Jesus
who
art
our
valiant
and
unconquerable
captaine
,
take
thy
al-piercing
sword
from
thy
thigh
,
and
cut
the
fetters
of
sin
,
&
the
bands
of
Satan
,
that
our
souls
,
like
so
many
soaring
Eagles
,
may
flee
out
of
these
base
and
corruptible
prisons
of
our
bodies
,
to
those
royall
palaces
of
that
free
,
new
,
supernall
Jerusalem
,
the
mother
of
us
all
.
Use
of
admonition
:
Is
death
inevitable
,
and
the
stroak
thereof
irreparable
?
then
let
us
in
time
thinke
upon
it
.
This
is
the
day
of
salvation
,
if
this
sun-shine
of
grace
once
set
,
it
will
never
rise
again
;
and
we
are
either
won
or
lost
here
;
and
there
is
no
repentance
,
no
preaching
,
no
conversion
,
no
church
in
hell
.
In
the
mean
time
,
this
our
naturall
life
is
but
a
broken
reed
,
a
cob-web
to
lean
unto
,
which
because
of
the
inconstancie
,
uncertainty
,
shortnesse
,
naughtinesse
of
it
,
is
justly
compared
by
profane
and
divine
writers
,
to
a
passenger
,
to
a
walking
,
to
a
pilgrimage
,
to
a
race
,
to
a
post
,
to
a
chariot
,
to
a
whirlegig
,
to
a
warfare
,
to
a
tabernacle
,
to
the
flitting
of
a
tabernacle
,
to
a
turning
wheel
,
to
a
stage-play
,
to
a
table-play
,
to
dice
,
to
counters
,
to
a
tale
,
to
a
tennice-court
,
to
a
weavers
shutle
,
to
the
dayes
of
a
hireling
,
to
the
moneths
of
vanitie
,
to
the
wing
of
an
eagle
,
to
an
eagle
in
the
aire
,
to
a
span
,
or
hand-breadth
,
to
a
smoak
,
to
a
blast
,
to
a
breath
,
to
winde
,
to
a
passing
cloud
,
to
a
vanishing
vapour
,
to
a
bell
,
to
a
space
,
to
a
tyde
,
to
an
ocean
of
waters
,
to
a
ship
sayling
through
the
sea
,
to
a
gowne
soon
put
off
or
on
,
to
a
sleep
,
to
a
night
watch
,
to
grasse
,
to
hay
,
to
a
fading
flower
,
to
a
leaf
,
to
a
thought
,
to
a
dream
,
to
a
shadow
,
to
the
dream
of
a
shadow
,
to
vanity
,
to
vanity
of
vanities
,
to
nothing
,
to
lesse
then
nothing
.
This
Epicharmus
alludeth
unto
,
while
he
calleth
man
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
blowne
bagge
.
Aristophanes
,
and
Plutarch
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
like
the
flies
of
Aristotle
at
the
river
Hipanis
,
which
appear
in
the
morning
,
are
in
their
full
strength
at
noone
,
and
die
at
night
;
like
Jonah
his
gourd
which
sprung
in
one
night
,
and
withered
in
another
;
wee
are
like
a
blast
,
and
away
with
us
as
ye
say
in
your
trivial
proverb
.
And
this
we
shall
see
more
clearly
if
we
look
more
narrowlie
to
our
life
;
Euripedes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
This
Augustine
expoundeth
,
I
know
not
whether
to
call
this
a
mortall
life
,
or
a
vitall
death
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
one
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
our
life
is
a
violence
or
trouble
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
our
body
,
a
sepulchre
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
our
beauty
and
colour
,
a
carion
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
our
frame
and
shape
,
a
band
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
our
generation
is
a
casting
of
us
unto
earth
;
&
another
,
funus
est
fumus
,
our
buriall
a
rieke
.
So
that
this
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
life
not
a
life
.
And
this
shall
be
more
manifest
if
wee
take
a
view
of
our
ages
.
First
,
our
infancie
is
full
of
infirmitie
and
tears
;
when
we
are
in
our
mothers
bellies
,
the
least
fall
of
her
may
crush
us
into
pieces
,
the
smoak
of
a
candle
may
smother
us
,
and
she
is
so
ashamed
of
our
birth
,
that
no
honest
matron
desireth
to
be
delivered
of
us
in
publick
;
And
are
we
once
come
to
light
,
we
creep
in
our
own
filth
when
other
creatures
take
them
to
their
feet
or
wings
to
feed
themselves
.
Secondly
,
our
child-hood
is
full
of
wantonnesse
and
foolishnesse
,
we
hunt
after
toyes
and
trifles
,
not
able
to
govern
our selves
;
wearisome
of
the
instruction
of
our
parents
and
masters
;
and
when
they
have
much
troubled
themselves
with
us
,
we
are
not
worthie
perhaps
the
paines
taking
on
.
Thirdly
,
our
youth-hood
is
full
of
vaine
,
idle
,
and
rash
pleasures
,
leading
us
to
debauchery
,
lulling
us
asleep
in
their
bosome
for
to
cut
our
throat
,
like
so
many
pillules
of
gold
,
which
under
their
outward
beauty
,
keep
an
inward
sowrenesse
;
like
so
many
Dalila's
to
betray
us
to
our
enemies
;
or
like
so
many
Syrens
to
devour
us
;
or
like
so
many
Judases
to
kill
us
with
a
kisse
.
Fourthly
,
our
man-hood
is
full
of
pride
,
emulation
,
ambition
,
with
thousands
of
carking
,
irking
,
and
pricking
cares
:
so
that
in
this
life
we
walke
upon
briars
,
and
he
who
hath
the
crowne
on
his
head
,
his
heart
is
full
of
thornes
,
and
neither
his
purple
,
nor
his
precious
stones
,
nor
the
magnificence
of
his
fare
,
or
his
court
,
can
keep
him
from
traitours
,
flatterers
,
and
assasinates
.
So
that
some
princes
have
thus
spoken
of
their
purple
,
O
cloath
more
glorious
then
happy
!
Fifthly
,
our
old
age
is
full
of
sicknesse
,
complaints
,
miseries
;
for
when
a
man
hath
done
what
he
can
to
make
himself
honourable
,
rich
,
learned
,
wise
,
then
it
cometh
to
the
which
few
winne
;
many
wish
to
come
to
it
,
but
they
are
no
sooner
arrived
,
but
they
would
bee
far
from
it
:
for
with
it
are
catarrhs
,
colick
,
gravell
,
gout
,
fever
,
&c.
till
that
death
give
the
stroak
;
so
that
we
begin
in
tears
,
and
end
in
miseries
.
Astrologers
,
such
as
Proclus
,
Ptolemee
,
and
Aliben
,
have
more
subtilly
then
solidly
compared
our
ages
(
looking
to
the
perfection
of
the
seventh
number
)
to
the
seven
planets
,
in
this
manner
:
First
,
our
infancy
,
humide
,
moveable
,
to
the
moone
,
in
the
which
having
none
,
or
very
little
use
of
reason
,
we
live
and
grow
like
plants
:
and
in
this
only
we
differ
from
them
(
as
Philo
Judaeus
saith
)
that
other
plants
have
their
roote
on
earth
,
but
ours
is
in
the
heaven
.
Secondly
,
our
child-hood
to
Mercurie
,
wherein
wee
are
taught
and
instructed
.
Thirdly
,
our
youth-hood
to
Venus
,
the
dayes
of
love
,
dalliance
,
and
pleasure
.
Fourthly
,
the
Zeni
of
our
youth
,
the
prime
of
our
beauty
,
to
the
sun
in
his
goodly
array
.
Fifthly
,
our
ripe
and
full
man-hood
to
Mars
,
when
we
bend
our
desires
,
intentions
,
determinations
towards
preferment
,
honour
and
glory
.
Sixthly
,
our
raw
old
age
,
to
Iupiter
,
when
we
begin
to
number
our
dayes
and
to
apply
our
hearts
unto
wisedome
.
Seventhly
,
our
rotten
and
decrepit
age
to
Saturne
,
when
we
are
overclouded
with
sorrow
,
tending
to
the
doore
of
death
,
which
lyeth
wide
open
at
all
times
to
all
persons
,
when
the
tyde
of
our
dayes
shall
have
a
perpetuall
ebbe
,
without
a
full
plemmura
,
&
our
leaf
once
fallen
,
shal
never
spring
up
againe
,
till
that
the
world
be
no
more
.
So
that
ye
see
,
howbeit
the
spaces
of
our
short
time
be
compared
to
the
heavens
above
,
yet
they
make
us
not
immortall
.
For
as
they
have
their
owne
courses
,
which
beginne
and
end
according
to
their
proper
motions
:
even
so
wee
are
wavering
and
wandring
planets
,
till
that
our
first
mover
God
settle
us
with
eternall
rest
.
In
the
mean
time
,
we
may
say
with
Job
,
ch
.
14.
1
Man
that
is
borne
of
a
woman
is
of
few
dayes
and
full
of
trouble
.
And
with
Jacob
,
Few
and
evil
are
the
dayes
of
my
pilgrimage
.
Therefore
let
us
live
as
sojourners
,
aiming
at
our
journeys
end
;
as
runners
,
looking
for
the
prize
;
as
fighters
,
sweating
for
the
crowne
:
for
this
is
a
strange
land
,
and
this
world
is
a
banishment
,
and
heaven
is
our
countrey
,
and
paradise
our
native
soile
,
and
GOD
our
Father
,
and
Christ
our
Brother
,
and
the
Spirit
our
comforter
,
and
the
spirits
justified
our
kindred
,
and
the
holy
angels
our
companions
.
Why
doe
we
not
long
for
them
?
But
alas
,
poore
miserable
wretches
that
we
are
,
wee
fix
not
the
eyes
of
our
soules
upon
that
life
which
is
hid
in
Jesus
,
otherwise
wee
would
bee
willing
to
lay
downe
this
transitorie
,
uncertain
calamitous
life
,
for
to
regain
that
permanent
,
secure
,
and
glorious
life
.
Oh
,
if
wee
could
see
with
the
eyes
of
faith
the
things
that
are
not
seen
by
the
eyes
of
a
naturall
man
,
and
which
wait
for
us
!
then
ten
thousand
worlds
would
not
hold
us
back
from
them
;
for
if
there
were
so
many
,
they
would
not
bee
able
to
content
our
illimited
desires
,
and
infinite
appetites
.
What
is
then
able
to
fill
them
?
I
answer
;
the
soveraigne
good
,
the
great
GOD
,
with
the
superabundant
treasures
of
his
free
grace
,
and
undeserved
favour
,
and
bottomlesse
ocean
of
the
multitude
of
his
medicinall
compassions
.
O
Lord
,
drowne
us
therein
,
that
the
deep
of
our
uncurable
miseries
may
be
swallowed
up
,
by
the
deep
of
thy
restaurative
,
and
preservative
mercies
:
for
this
is
the
life
of
thee
our
everloving
,
everliving
God
in
Christ
Jesus
.
Sweet
hearts
,
pray
that
ye
may
bee
once
inspired
by
this
;
and
surely
heaven
shall
bee
your
home
;
God
your
portion
,
strength
,
salvation
,
with
whom
if
once
ye
dwel
there
,
yee
shall
lacke
nothing
.
What
would
yee
have
?
Is
there
a
better
then
eternall
life
?
it
is
there
.
Would
yee
have
a
crowne
?
Is
there
a
bettter
then
an
incorruptible
crowne
of
uncomprehensible
glorie
?
it
is
there
.
Would
yee
have
a
kingdome
?
Is
there
a
better
then
that
which
cannot
be
shaken
?
it
is
there
.
Would
yee
have
an
inheritance
?
Is
there
a
better
then
an
immortall
,
undefiled
,
that
fadeth
not
away
?
it
is
there
.
And
where
?
where
the
poorest
begger
of
you
shall
bee
richer
then
all
the
kings
of
this
earth
;
for
putting
a
way
his
clouts
,
he
shall
put
on
the
glorious
robe
of
Christs
righteousnesse
,
and
receive
that
crowne
of
justice
,
weightier
then
the
whole
masse
of
this
earthly
globe
,
because
it
is
the
eternall
weight
of
glorie
,
and
so
is
more
precious
then
all
the
diadem's
and
scepters
of
Alexander
,
Caesar
;
with
the
mightiest
princes
,
who
now
are
turned
into
muddy
dust
,
filthie
stinke
,
dreadfull
horrour
,
perpetuall
oblivion
:
for
death
is
able
to
make
us
know
our selves
one
day
.
It
will
tell
to
the
proud
,
that
he
is
abject
;
to
the
rich
,
that
hee
is
a
beggar
;
to
the
beautifull
,
that
hee
is
evill
favoured
;
to
the
ambitious
,
whom
now
territories
,
and
dominions
will
not
content
,
then
seven
foot
of
ground
shall
cover
him
,
with
these
two
short
words
,
hic
jacet
;
here
he
lyeth
;
&
quem
terra
non
cepit
,
urna
capit
:
Hee
whom
the
universe
could
not
containe
,
his
ashes
lye
in
a
little
pitcher
.
The
second
doctrine
by
way
of
consequence
is
this
;
(
Is
it
appointed
,
&
c
?
)
Then
man
should
prepare
himself
not
onely
for
the
end
of
this
decrepit
world
that
is
come
upon
us
,
but
also
for
his
own
end
,
with
a
generous
and
masculous
courage
,
saluting
and
inviting
that
which
he
cannot
shunne
.
The
thing
that
makes
us
so
negligent
is
our
not
preparation
at
all
:
for
the
day
of
our
dissolution
is
assuredly
at
hand
;
death
is
at
the
doore
,
where
it
knocks
it
must
enter
,
no
iron
or
brasen
gates
are
able
to
resist
it
;
it
will
take
the
man
whom
God
hath
pointed
out
with
his
finger
;
with
its
flooked
arrow
it
wounds
him
to
the
heart
,
and
like
a
rigorous
sergeant
layeth
hold
upon
him
,
and
imprisoneth
him
,
till
that
his
life
,
which
is
our
debt
for
sinne
,
be
payed
.
This
is
the
King
of
kings
great
taxation
,
from
which
there
is
no
redemption
,
exception
,
exemption
,
from
Caesar
to
the
cotter
.
For
how
thinke
ye
death
will
reason
with
all
and
every
one
of
us
?
whatsoever
part
of
argument
we
hold
it
will
overcome
us
,
for
our
obligation
is
personall
or
individuall
,
&
none
can
sit
the
summons
.
Come
O
king
from
thy
throne
!
come
O
counsellor
from
thy
counselhouse
!
come
O
courtier
from
thine
attendance
!
come
Oswaggerer
from
thy
cloaths
of
silver
and
gold
!
come
O
nobles
from
your
pastimes
!
come
O
prelats
&
preachers
from
your
chayres
!
come
O
husbands
from
your
wives
!
come
O
merchants
from
your
shops
!
come
O
craftsmen
from
your
trades
!
come
O
beggars
from
your
brats
!
come
Caesar
,
come
cotter
,
sleep
all
in
the
dust
!
And
howsoever
ye
differ
in
ranks
,
qualities
,
sexes
,
conditions
,
there
is
no
distinction
of
persons
;
king
and
subject
,
rich
and
poore
,
noble
and
ignoble
,
young
and
old
,
all
are
equal
here
.
Juvenal
saith
,
Mors
sceptra
ligonibus
aequat
,
Death
equalls
the
mace
with
the
mattock
.
And
Horatius
,
Pallida
mors
aequo
pede
pulsat
pauperum
tabernas
Regumque
turres
,
—
Pale
death
levelleth
the
countrey
cabine
and
the
kingly
palace
both
alike
.
Ambrose
more
clearly
,
Nulla
distinctio
est
inter
corpora
mortuorū
,
nisi
forte
,
quia
gravius
foetent
divitum
corpora
luxuriâ
distenta
;
There
is
no
difference
betwixt
dead
corps
,
but
that
rich
menscorps
stink
worse
then
others
.
Chrysostome
more
pathetically
,
Proficiscamur
ad
sepulchra
;
ostende
mihi
patrem
,
ostende
uxorem
tuam
;
ubi
est
qui
purpuram
induebat
?
nihil
video
nisi
putrida
ossa
&
vermes
,
differentiam
nullam
video
:
Let
us
go
to
the
sepulchres
;
shew
thy
father
,
shew
thy
wife
;
where
is
he
who
was
cloathed
in
purple
?
I
see
nothing
but
rotten
bones
,
and
wormes
;
no
difference
can
I
perceive
.
Therefore
laying
all
worldly
considerations
aside
;
the
king
his
scepter
,
the
counceller
his
robe
of
justice
,
the
courtier
and
swaggerer
their
roaring
shewes
,
the
nobles
their
sword
,
the
scholar
his
pen
,
the
labourer
his
spade
,
the
merchant
his
purse
,
the
tradesman
his
instruments
,
the
beggar
his
bagge
:
Every
one
of
them
promiscuously
and
indifferently
must
conclude
thus
,
O
rottennesse
thou
art
my
father
,
O
worme
thou
art
my
mother
,
and
my
sister
.
Beleeve
me
saith
Augustine
,
in
opened
sepulchres
have
been
found
in
dead
mens
sculs
,
earth-toades
;
in
their
nerves
,
serpents
;
in
their
bowels
,
worms
.
This
is
a
grave
meditation
,
and
profitable
contemplation
to
thee
,
O
man
;
and
I
pray
thee
consider
it
deeply
with
mee
.
I
am
assured
to
die
ere
it
be
long
,
but
thou
art
hewen
out
of
that
same
rock
,
thy
mothers
bellie
with
mee
;
and
art
made
of
that
same
stuffe
,
dust
and
ashes
with
mee
.
I
am
conceived
in
sin
,
so
art
thou
;
I
am
born
in
sin
,
so
art
thou
;
I
am
fostered
in
sin
,
so
art
thou
;
I
am
in
the
prime
of
my
years
,
but
alas
,
in
the
strength
of
sin
;
I
know
not
if
thou
be
in
the
first
,
I
know
well
thou
art
in
the
last
and
worst
estate
.
God
immortall
pitie
us
mortall
men
,
and
prepare
us
in
time
to
redeeme
our
mispent
time
,
and
to
number
our
dayes
one
by
one
,
for
feare
,
when
the
decretorie
day
of
death
is
come
,
we
have
not
oyle
in
our
lamps
,
and
our
loyns
girded
towards
our
Masters
coming
.
And
againe
we
beseech
thee
,
O
gracious
Father
,
who
delightest
not
in
the
death
of
sinners
,
prepare
us
,
of
all
sinners
the
most
:
for
endlesse
and
unspeakable
are
the
torments
of
an
unprepared
man
before
,
at
,
and
after
death
▪
O
dissolute
and
desperate
sinner
,
then
make
no
more
delay
,
and
let
thy
conscience
be
troubled
at
this
,
let
thy
spirit
tremble
at
it
,
let
thy
heart
smart
for
it
,
and
let
all
the
faculties
of
thy
soul
be
afraid
of
it
,
that
when
it
is
come
,
ye
need
not
to
fear
at
all
.
Use
of
exhortation
.
Therefore
let
us
not
be
so
foolish
and
sluggish
,
as
those
who
onely
learn
to
die
upon
their
death-bed
,
as
if
it
were
an
easie
and
momentanie
lesson
.
Augustine
,
Sero
parantur
remedia
,
cum
mortis
imminent
pericula
.
It
is
no
time
to
prepare
remedies
,
against
imminent
death
.
Foreseen
dangers
,
harme
least
.
But
let
us
studie
it
in
the
morning
,
that
the
evening
of
our
dayes
may
bee
calme
and
peaceable
.
Yea
,
let
us
gather
our selves
together
before
the
supreme
decree
of
death
passe
out
against
us
at
unawares
,
that
so
wee
may
meet
it
with
as
much
readinesse
of
minde
,
as
it
is
willing
with
greedines
to
receive
us
,
who
should
not
be
drifters
off
of
repentance
,
like
Salomons
sluggard
;
or
any
more
supersede
,
flatter
or
foster
our selves
with
vaine
and
deceitfull
conceits
of
the
immortalitie
of
this
melting
mortalitie
,
or
admire
this
dying
carcasse
,
which
the
wormes
must
feed
upon
ere
it
be
long
,
or
be
ravished
with
the
astonishing
fabrick
of
our
bodies
which
are
but
clay
tabernacles
,
and
death
at
our
flitting
will
dissolve
the
pinnes
thereof
.
Therefore
O
young
man
,
remember
thy
Creator
in
the
dayes
of
thy
youth
.
O
strong
man
,
go
not
a
whooring
from
the
living
God!
O
old
man
,
who
hast
one
foot
in
the
grave
already
,
let
death
be
set
before
thy
eyes
!
And
thinke
not
,
O
beastly
drunkard
,
O
devouring
glutton
,
but
as
thou
insultest
over
thy
companions
in
the
excesse
of
meat
and
drinke
,
so
thy
liver
will
faile
thee
,
and
the
powers
of
death
,
and
of
the
grave
shall
triumph
over
thee
ere
it
be
long
!
O
leacherous
man
,
who
sowest
where
thou
darest
not
reap
,
deflowring
virgines
,
defiling
the
honourable
bed
of
marriage
;
the
fierie
heat
of
thy
concupiscence
shall
be
quenched
in
the
flouds
of
oblivion
ere
it
be
long
!
O
avaricious
extortioner
!
O
ambitious
worldling
,
howbeit
now
thou
canst
pledge
whole
monopolies
,
devoure
widows
houses
,
eat
up
the
poore
,
rob
the
altar
,
yet
thou
shalt
get
one
morsell
that
thou
canst
not
digest
ere
it
be
long
!
O
generous
man
,
howbeit
thy
heart
now
erected
in
thy
breast
inthe
forme
of
a
restlesse
piramide
be
the
fountaine
of
thy
life
,
it
shall
be
dryed
up
like
a
summer
strype
,
ere
it
be
long
!
And
as
it
was
primum
vivens
,
so
it
shall
bee
ultimum
moriens
,
ere
it
be
long
.
O
brave
man
,
thy
noble
and
straight
face
,
which
now
contemplates
the
heavens
,
shall
bee
defaced
in
the
slimie
valley
ere
it
be
long
!
O
wise
man
,
who
knowest
the
estates
of
kingdomes
,
the
secrets
of
princes
,
the
mysteries
of
nature
,
and
hast
made
up
a
store-house
within
thee
of
all
commendable
vertues
;
thou
and
they
shall
perish
together
ere
it
be
long
!
O
eloquent
man
(
whom
of
all
men
I
thinke
to
be
most
compleat
)
thy
tongue
which
now
floweth
like
milk
and
honey
,
and
powreth
Nectar
,
and
Ambrosia
upon
the
famished
and
thirstie
souls
of
thy
hearers
,
and
drowneth
as
it
were
the
soyle
of
their
hearts
with
a
soft-silver
running
river
,
shall
lick
the
dust
ere
it
be
long
!
O
thou
comely
Rachel
,
beautifull
Bethsheba
,
alluring
Dalilah
,
thy
pampered
and
well
covered
skinne
,
in
the
grave
shall
be
like
that
of
a
drudge
,
or
vile
kitchin-maid
ere
it
belong
!
O
young
gallant
,
who
art
enamoured
with
thy
beautie
,
thinking
thy self
another
Adonis
,
Nereus
,
Narcissus
,
thou
shall
be
like
Aesope
,
or
Thersites
ere
it
bee
long
!
And
whatsoever
thou
be
,
O
man
,
hear
what
I
say
,
Thy
force
once
must
languish
,
thy
sense
faile
,
thy
body
droup
,
thine
eyes
turne
in
thine
head
,
thy
veines
break
,
thy
heart
rent
,
and
thy
whole
frame
like
an
old
rotten
oak
shall
fall
to
the
ground
,
or
like
a
leaking
ship
,
shall
sinke
into
the
harbour
of
thy
grave
.
The
wise
man
compares
thee
to
a
ruinous
house
,
which
decayeth
piece
and
piece
;
but
that
comparison
is
familiar
to
those
who
are
acquainted
with
scripture
.
The
certaintie
whereof
should
weane
and
spean
our
affections
from
the
base
things
of
this
earth
,
and
should
worke
in
us
an
ardour
of
minde
,
a
vehemencie
of
spirit
,
a
serious
and
sedulous
endeavour
to
bee
delivered
from
the
prison
of
this
body
,
the
Red
sea
of
the
miseries
of
this
life
,
the
captivitie
of
sinne
,
the
thraldome
of
our
corruption
,
the
tyrannie
of
Satan
.
Yee
know
,
if
a
couragious
man
be
many
years
in
a
stinking
,
solitarie
,
and
dark
prison
,
he
would
be
glad
to
change
his
infamous
life
,
with
a
glorious
death
:
But
if
the
judge
command
the
jailour
to
bring
him
forth
to
bee
set
at
libertie
,
I
pray
you
,
when
he
seeth
the
brightsome
light
of
the
sunne
,
and
tasteth
of
his
wonted
joyes
in
meat
,
drink
,
apparell
,
companie
,
is
he
not
ravished
within
himself
?
Even
so
it
is
with
us
,
while
we
are
in
Mesech
,
in
the
Egypt
of
sinne
,
under
our
spirituall
Pharaoh
the
devil
,
being
compassed
about
with
robbers
on
the
land
,
pirates
on
the
sea
,
hereticks
in
the
church
,
few
or
no
godly
men
,
we
cannot
but
be
plunged
in
a
deep
dungeon
of
grief
and
sorrow
.
But
when
it
will
please
that
unappealable
judge
,
that
high
possessour
of
heaven
and
earth
,
to
command
the
jaylour
,
Death
,
to
loose
us
from
the
prison
of
this
body
,
then
we
shall
behold
the
glorious
face
of
the
Sonne
of
righteousnesse
,
and
eat
and
drink
of
him
,
who
is
the
bread
and
fountain
of
life
,
and
be
clad
with
the
robe
of
his
justice
,
and
enjoy
the
blessed
companie
of
Saints
and
Angels
in
the
highest
degree
of
happinesse
.
This
heavenly
meditation
so
possest
many
godly
ones
of
old
,
that
long
before-hand
,
not
hating
their
naturall
,
but
longing
after
a
supernaturall
life
,
welcomed
and
invited
death
.
This
made
Moses
to
preferre
the
reproach
of
Christ
before
the
court
of
Pharaoh
.
This
made
Elias
to
cry
out
,
It
is
enough
,
O
Lord
,
take
my
soul
,
for
I
am
no
better
then
my
fathers
.
This
made
David
to
say
,
Into
thy
hands
,
O
Lord
,
I
commend
my
spirit
,
because
thou
hast
redeemed
my
soul
.
This
made
Polycarpus
to
say
,
Receive
me
Lord
,
and
make
me
partner
with
thy
Saints
of
the
resurrection
.
This
made
Ignatius
,
Pauls
disciple
,
Bishop
of
Antioch
to
say
,
I
care
not
for
things
visible
or
invisible
,
so
that
I
may
winne
Christ
.
And
in
another
place
,
fire
,
gallows
,
beasts
,
breaking
of
my
bones
,
quartering
of
my
members
,
crucifying
of
my
body
,
all
the
torments
of
the
devil
together
,
let
them
come
upon
me
,
so
that
I
may
enjoy
my
Lord
Jesus
,
and
his
kingdome
.
This
made
Hilarion
to
say
,
Depart
my
soule
,
why
fearest
thou
?
why
tremblest
thou
?
thou
hast
served
CHRIST
now
almost
seventy
yeares
,
and
art
thou
afraid
to
depart
?
This
made
Jerome
to
say
,
Let
us
embrace
that
day
(
viz.
of
death
)
which
shall
assigne
every
one
of
us
to
his
house
,
which
shal
free
us
of
the
snares
of
this
age
,
and
restore
us
to
paradise
and
the
kingdome
of
heaven
.
Which
made
Gregory
Nazianzen
to
say
,
That
that
day
shall
make
us
partakers
of
that
fruition
and
contemplation
of
the
soveraigne
good
,
and
place
us
in
the
bosome
of
Abraham
,
and
shall
unite
us
to
the
assemblie
of
Saints
and
congregation
of
the
just
:
where
,
saith
Epiphanius
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
viz.
The
garners
are
sealed
,
and
the
time
fulfilled
,
and
the
combate
ended
,
and
the
field
empty
,
and
the
crownes
are
given
.
This
made
Augustine
to
say
,
I
desire
to
die
,
that
I
may
see
Christ
,
and
I
refuse
to
live
,
that
I
may
live
with
Christ
.
This
made
Ambrose
to
say
,
I
am
not
afraid
to
die
,
because
I
have
a
good
master
.
This
made
the
Apostle
St.
Paul
to
say
,
I
desire
to
be
dissolved
,
&
to
be
with
Christ
,
for
that
is
the
best
of
al
:
and
,
That
al
otherthings
are
but
drosse
and
dung
in
respect
of
the
excellencie
of
the
knowledge
of
Christ
.
God
worke
this
desire
in
us
,
for
while
wee
are
at
home
in
these
bodies
,
we
are
absent
from
the
Lord
,
and
ground
it
upon
the
assurance
of
the
remission
of
our
sinnes
,
and
our
perfect
union
,
and
plenary
reconciliation
with
our
God
in
Christ
Jesus
.
The
Lord
give
us
grace
to
be
perswaded
with
the
Apostle
,
that
if
the
earthly
house
of
this
tabernacle
be
dissolved
,
we
have
a
building
of
God
,
an
house
not
made
with
hands
,
eternall
in
the
heavens
,
2
Cor.
5.
But
alas
,
here
is
our
miserie
,
that
every
one
of
our
bodies
is
a
remora
to
hinder
the
ship
of
our
soules
to
stretch
sail
within
the
saving
harborie
of
Gods
crowning
mercies
.
God
fasten
the
anchors
of
our
faith
and
hope
therein
,
that
after
the
tempest
of
this
life
we
may
enjoy
peace
,
and
everlasting
happinesse
.
The
third
doctrine
by
way
of
consequence
,
is
this
,
It
is
appointed
.
Then
let
no
man
fear
death
:
for
it
is
inevitable
,
and
whether
we
flie
from
it
,
or
goe
to
it
,
it
ever
followeth
us
at
the
heels
;
it
hangeth
over
our
heads
,
as
the
rock
doth
Tantalus
his
head
,
which
cannot
bee
removed
.
There
are
,
who
desire
not
to
hear
tell
of
it
at
all
,
and
if
the
preacher
urge
this
point
,
hee
becommeth
odious
.
To
the
old
Latines
this
word
was
so
ominous
,
that
they
periphrased
it
by
another
▪
for
when
they
should
have
said
in
plaine
termes
,
Mortuus
est
,
He
is
dead
;
they
said
,
Vixit
,
He
lived
:
Abiit
ad
plures
,
He
went
to
moe
:
for
there
are
moe
dead
then
living
.
As
for
the
vulgar
sort
,
they
are
so
besotted
with
a
bruitall
stupiditie
,
that
they
thinke
not
on
death
at
all
.
But
a
generous
heart
should
make
it
its
object
,
its
butt
,
acquainting
it selfe
with
it
at
all
times
,
representing
it
before
its
eyes
;
even
in
the
least
occurrences
it
may
seize
upon
us
.
A
king
of
France
died
of
a
small
skelfe
of
a
speare
in
the
midst
of
his
pastime
;
An
Emperour
,
of
the
scratching
of
a
pinne
;
Anacreon
,
of
one
graine
of
a
raisin
;
Aeschylus
,
of
the
shel
of
a
snaile
,
which
fell
from
the
clawes
of
an
Eagle
in
the
aire
;
Milon
,
with
both
his
hands
in
the
clift
of
an
oak
;
Charles
of
Navarre
,
of
the
fire
of
a
candle
in
aquavitae
;
Philemon
,
and
Philistion
,
of
laughter
;
Dionyse
Tyran
.
Diagoras
and
others
,
of
joy
.
O
what
a
feeble
creature
is
man
,
that
the
very
least
vermine
,
spider
,
gnat
,
doth
kill
him
,
and
yet
feareth
death
,
which
the
Hart
,
the
Elephant
,
Phoenix
,
and
longest
living
creatures
must
yeeld
to
,
without
any
grudging
or
reluctance
.
Certainly
there
is
no
passion
more
violent
in
man
then
feare
,
and
produces
more
strange
effects
;
but
of
all
feares
the
fear
of
death
is
the
most
foolish
,
mad
and
desperate
,
for
it
may
wel
hasten
&
aggravate
,
but
never
stay
or
diminish
the
dint
thereof
,
Multi
ad
fatum
venere
suum
dum
fata
timent
,
Many
precipitate
their
end
in
fearing
it
.
Seneca
in
O
Edip.
Optanda
mors
est
sine
metu
mortis
mori
:
the
most
desirable
death
is
to
dy
without
fear
of
death
,
Idem
.
Aristotle
the
chief
of
Philosophers
,
calleth
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
most
fearfull
,
because
as
it
cannot
be
eschewed
,
so
it
killeth
the
man.
Yet
this
is
a
maxime
,
that
no
sound
naturalists
will
goe
from
,
that
good
and
valiant
citizens
(
such
as
Pericles
praised
in
his
funerall
oration
)
should
undergoe
it
,
for
the
defence
of
their
wives
,
children
,
friends
,
citie
,
countrey
,
gods
.
And
the
Stoicks
themselves
defend
their
Philosophie
to
bee
a
continuall
meditation
upon
death
,
because
the
motion
of
the
soule
being
ravished
out
of
the
body
by
contemplation
,
is
a
prentiship
or
resemblance
of
death
.
And
they
deemed
him
to
be
the
best
Philosopher
,
who
gave
the
surest
precepts
against
the
feare
of
death
.
So
in
my
opinion
,
he
is
the
best
divine
,
who
teacheth
himselfe
and
others
to
doe
well
,
to
die
well
.
Would
we
die
well
,
let
us
first
doe
well
.
Qualis
vita
,
finis
ita
:
such
life
,
such
death
.
August
.
Non
potest
male
mori
,
qui
bene
vixerit
;
he
cannot
die
ill
,
who
lived
well
;
for
a
godly
life
hath
a
happie
death
.
The
very
Paganes
of
old
,
the
Romanes
,
Greeks
,
Egyptians
,
who
howbeit
they
became
vaine
in
their
imaginations
,
and
their
foolish
hearts
were
darkned
,
Rom.
1.
21.
and
ignored
the
resurrection
of
the
dead
,
yet
they
might
have
taught
many
of
us
now
adayes
,
by
a
spotlesse
life
before
the
world
to
die
well
,
because
they
esteemed
,
an
easie
death
should
follow
after
a
reproachlesse
life
.
But
alas
,
men
live
now
,
as
if
there
were
no
death
to
follow
,
no
hell
to
swallow
,
no
count
to
render
,
no
judgement
to
be
executed
,
no
soul
to
keepe
,
no
God
to
fear
,
no
devill
to
torment
:
or
else
they
lull
themselves
asleepe
on
the
devils
pillow
,
the
cradle
of
carnall
securitie
:
And
with
the
Epicure
,
Sardanapalus
,
and
the
rich
glutton
,
they
never
thinke
upon
death
till
it
surprise
them
,
and
they
either
care
not
,
because
they
conclude
,
there
is
no
pleasure
after
this
life
,
or
else
they
despaire
,
casting
themselves
headlong
into
horrible
agonies
,
and
inextricable
perplexities
.
In
the
mean
time
ye
may
wonder
,
that
Pythagoras
,
Socrates
,
Anaxarchus
,
Codrus
,
Cleombrotus
,
Curtius
,
Seneca
,
Cato
,
Cleopatra
,
died
resolvedly
,
and
yet
they
knew
not
where
they
were
going
.
Why
then
are
we
pultrons
and
cowards
,
seeing
we
are
assured
to
go
upon
the
wings
of
angels
to
the
bosome
of
Abraham
.
Their
naturall
courage
made
them
to
disdaine
it
,
Mors
non
metuenda
viris
,
Manhood
is
not
daunted
with
death
,
Lucanus
.
Shall
not
then
our
spirituall
knowledge
perswade
us
that
our
death
is
nothing
but
a
passage
to
life
,
a
passe-port
to
immortalitie
,
a
doore
to
paradise
,
a
seasure
of
heaven
,
a
chartre
upon
glory
;
or
,
as
saith
Bernard
,
a
passage
from
labour
to
rest
,
from
hope
to
reward
,
from
the
combate
to
the
crowne
,
from
death
to
life
,
from
faith
to
knowledge
,
from
pilgrimage
to
our
long
home
,
from
the
world
to
our
father
.
And
as
another
saith
,
It
is
a
change
of
the
crosse
,
unto
the
crown
;
of
the
prison
,
to
the
palace
;
of
captivity
,
unto
liberty
.
Scripture
is
more
pithie
,
it
calleth
it
,
A
sleep
,
a
rest
of
our
flesh
in
hope
,
a
going
to
our
fathers
,
a
gathering
to
our
people
,
a
recommending
of
our
spirit
to
God
,
a
rendring
up
of
the
ghost
,
a
walking
with
God
and
the
Lambe
.
Object
.
But
some
may
say
here
;
Why
should
we
not
fear
,
seeing
worthie
persons
,
yea
reverend
church-men
who
led
a
godly
life
,
and
exhorted
sundrie
not
to
fear
,
were
mightily
troubled
at
their
death
,
and
when
they
should
have
had
most
peace
,
they
were
most
disquieted
?
I
answer
.
Their
fear
was
a
diligent
,
not
a
diffident
;
a
holy
,
not
a
hellish
;
a
filial
,
not
a
servile
;
a
godly
,
not
a
devilish
fear
;
because
they
feared
God
as
a
judge
,
and
they
hoped
in
him
as
a
Saviour
;
they
feared
him
,
and
so
they
sued
for
him
,
appealing
from
the
tribunall
of
his
justice
,
to
the
throne
of
his
mercie
;
ab
irato
Caesare
ad
placatum
,
from
an
offended
God
in
the
height
of
his
justice
,
to
a
pacified
God
in
the
depth
of
his
mercies
.
And
I
would
have
the
simple
ignorant
people
to
▪
know
here
,
that
outward
disturbances
in
fits
,
of
heavie
,
exasperate
,
inveterate
sicknesse
,
are
not
evident
and
infallible
tokens
of
a
totall
or
finall
desertion
:
for
the
godly
patients
may
have
inward
joy
,
glorious
and
unspeakable
,
which
the
standers
by
see
not
.
And
by
the
contrarie
,
some
who
have
led
a
lewd
life
,
without
any
remorse
of
conscience
,
or
compunction
,
or
contrition
of
heart
,
may
seeme
to
have
a
peaceable
death
,
and
say
that
they
are
ready
for
their
God
,
when
in
the
meane
time
their
heart
giveth
their
mouth
the
lie
.
Others
desire
to
die
,
because
of
great
povertie
,
or
intolerable
paines
,
or
losse
of
goods
,
good
name
,
friends
,
&c.
But
God
make
us
not
to
fear
death
;
because
we
are
assured
of
his
favour
in
the
pardon
of
our
huge
,
and
manifold
transgressions
,
and
imputation
of
Christs
righteousnesse
,
for
that
is
only
the
thing
which
justifieth
us
before
God.
Use
of
encouragement
.
Then
why
should
we
fear
death
?
Agathias
calleth
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
mother
of
tranquilitie
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
stayer
of
sicknesse
:
Euripides
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
the
greatest
remedie
of
evills
:
Aeschylus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
medicine
of
incurable
diseases
:
Anacreon
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
deliverie
from
travels
;
which
after
trouble
,
giveth
us
rest
,
healeth
our
sicknes
,
taketh
away
our
povertie
,
endeth
our
greatest
feares
and
cares
.
It
is
the
way
of
all
flesh
,
and
it
is
common
to
kings
and
beggars
,
as
well
to
die
,
as
to
be
borne
.
And
one
of
the
seven
sages
,
Thales
,
saith
,
that
they
are
both
indifferent
.
But
to
Christians
they
are
both
profitable
,
for
Christ
in
life
and
death
is
advantage
:
Philip.
1.
21.
If
it
please
the
Lord
we
live
,
let
us
employ
our
life
well
,
for
it
is
a
talent
given
to
us
for
the
use
of
our
Master
;
if
to
die
,
what
need
we
to
fear
?
for
all
these
who
are
gone
before
us
cry
out
,
Come
,
come
after
us
;
there
is
no
danger
in
death
;
all
the
hazard
we
incurre
,
and
jeopardie
wee
run
into
,
is
in
our
lives
.
Is
not
this
life
a
continuall
miserie
,
a
perpetuall
tempest
,
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
common
hostage
,
and
receptacle
of
all
calamities
,
and
our
death
is
an
issue
of
these
miseries
,
the
harbrie
mouth
,
leading
us
to
the
most
sure
haven
,
the
heaven
of
heavens
,
the
bridegroomes
chamber
?
1
Object
.
Death
is
most
dangerous
,
and
so
most
fearfull
,
because
it
is
the
way
to
hell
,
from
the
which
there
is
no
regresse
.
Answer
.
To
the
wicked
indeed
it
is
such
,
but
to
the
godly
it
is
the
gate
to
heaven
,
and
hither
you
must
make
your
progresse
.
2
Object
.
It
takes
away
my
life
,
which
is
so
near
and
dear
unto
me
.
Answer
.
Upon
a
condition
to
give
a
better
which
shall
never
bee
taken
from
thee
.
3.
Object
.
But
my
losses
are
great
.
Answer
.
Let
me
never
hear
that
of
thee
againe
,
that
it
is
a
great
losse
of
such
a
mans
life
,
or
that
thou
losest
any
thing
in
death
;
that
is
an
idle
querimony
,
to
the
which
Socrates
answereth
,
O
dii
boni
,
quantum
lucri
est
emori
!
O
what
great
gaine
is
it
to
die
!
for
ye
may
leave
an
earthly
possession
,
for
an
heavenly
patrimonie
;
uncertaine
goods
,
for
a
certaine
treasure
;
the
company
of
the
wicked
,
for
Saints
and
Angels
;
earth
,
for
heaven
;
basenesse
,
for
glory
;
unsufficiencie
,
for
alsufficiencie
.
4.
Object
.
But
there
are
paines
in
death
.
Answer
.
There
is
nothing
without
paines
,
and
the
better
the
thing
be
,
the
greater
paines
:
but
to
speak
properly
,
it
is
the
remnant
of
thy
life
that
tormenteth
thee
,
and
not
thy
death
:
for
what
is
it
but
a
not
being
in
this
world
?
for
when
we
are
,
death
is
not
:
and
when
death
is
,
wee
are
not
.
Now
a
not
being
hath
no
dolour
:
for
as
when
wee
were
not
at
all
,
wee
found
no
dolour
,
so
when
we
shall
not
bee
,
wee
shall
finde
none
.
Wherefore
then
fearest
thou
the
day
of
death
?
for
every
day
of
thy
life
is
a
preparation
to
it
;
and
that
last
period
of
dayes
is
not
properly
thy
death
allenarly
,
for
every
day
contributeth
to
it
.
And
as
the
last
drop
emptieth
not
,
nor
filleth
the
bottle
,
and
the
last
path
wearieth
not
,
nor
the
last
stroake
cutteth
downe
all
the
trunke
of
the
tree
,
but
every
one
helpeth
another
:
so
every
day
we
go
to
death
,
and
the
last
,
wee
arrive
at
it
.
So
that
it
boats
with
us
,
it
rideth
behinde
us
,
and
leaveth
us
no
more
then
the
shadow
of
our
bodies
,
till
at
last
it
cut
the
thred
of
our
desires
and
lives
,
and
take
us
from
the
world
,
and
from
our selves
.
So
that
we
die
at
all
houres
,
and
all
moments
,
and
if
we
desire
to
live
long
,
we
enjoy
a
languishing
death
victorious
in
many
assaults
.
So
that
Epictetus
answered
well
to
Hadrian
,
demanding
this
question
,
Which
is
the
best
life
?
he
answered
,
The
shortest
.
And
Solomon
saith
,
That
the
day
of
our
death
is
better
then
the
day
of
our
nativitie
:
for
this
is
the
beginning
of
our
dolours
,
and
that
is
the
end
,
and
our
accesse
to
supreme
happinesse
:
for
then
this
body
shall
returne
to
the
dust
,
and
the
spirit
to
God
the
giver
,
with
whom
we
shall
enjoy
a
full
life
,
and
our
passions
shall
be
buried
,
and
our
reason
enlarged
,
and
the
whole
man
placed
in
his
owne
element
,
the
heaven
his
countrey
,
from
the
which
hee
was
banished
.
Furthermore
,
did
not
Cicero
,
Seneca
,
and
before
them
Theophrastus
,
Crantor
,
Xenocrates
,
leave
rare
monuments
and
documents
,
against
immoderate
dolour
in
death
,
as
also
against
the
fear
thereof
?
but
thou
art
better
taught
then
those
,
that
death
is
the
very
entry
to
that
eternall
day
,
nunc
stans
feast
,
Sabaoth
,
with
the
Ancient
of
dayes
,
and
that
the
separation
of
the
soule
from
this
body
,
is
nothing
but
an
union
and
communion
with
God.
And
shall
naughtie
souldiers
under
their
temporarie
captaine
,
hazard
their
mispent
life
at
the
mouth
of
the
canon
in
a
furious
skirmish
for
the
pennie-pay
,
and
thou
not
lay
down
this
tedious
life
for
the
kingdome
of
heaven
,
whereunto
thou
hast
undoubted
right
,
by
thy
triumphing
generall
,
the
captaine
of
thy
salvation
,
the
Lord
Jesus
,
the
Lord
of
Hosts
?
5.
Object
.
But
the
pangs
of
death
are
insupportable
,
who
can
abide
these
cruell
and
deadly
wounds
?
Answer
.
That
same
Jesus
by
his
glorious
and
meritorious
death
,
hath
sweetned
,
seasoned
,
sanctified
them
to
thee
in
such
fashion
,
that
they
shall
be
unto
thee
like
the
launcet
of
a
Chirurgion
,
which
pricketh
and
healeth
together
like
worme-wood
;
or
the
potion
of
a
skilfull
mediciner
,
which
is
sowre
,
but
wholesome
.
6.
Object
.
But
the
feare
of
judgement
after
death
,
maketh
me
afraid
.
Answer
.
That
same
Lord
Jesus
,
judge
of
judges
,
thy
eldest
brother
shall
be
thy
judge
,
in
that
great
day
of
retribution
,
and
remuneration
,
and
hee
cannot
but
looke
upon
thee
with
compassionate
eyes
,
seeing
he
is
flesh
of
thy
flesh
,
and
bone
of
thy
bones
,
and
thy
cause
is
his
cause
,
for
he
is
thy
advocate
,
and
intercessour
daily
.
7.
Object
.
But
the
paines
of
hell
,
which
are
unspeakable
,
universall
,
eternall
,
are
very
fearfull
,
and
much
affright
me
.
Answ
.
That
same
Jesus
thy
redeemer
,
as
he
made
the
grave
his
bed
,
so
hee
keeps
the
keyes
of
hell
,
and
the
gates
thereof
cannot
prevail
against
thee
.
To
conclude
then
,
let
us
all
resolve
couragiously
to
attend
death
,
laying
aside
all
fear
,
ever
hoping
that
the
Lord
shall
be
with
us
,
to
the
end
and
in
the
end
.
Blessed
shall
we
be
if
we
die
in
him
,
for
so
we
shall
rest
from
our
labours
,
and
in
death
celebrate
three
solemnities
.
First
,
our
birth
day
:
for
wee
shall
revive
.
Secondly
,
our
mariage
day
,
which
shall
be
accomplished
with
Christ
.
Thirdly
,
our
triumph
day
:
for
through
Christ
we
shall
triumph
over
the
world
,
our
own
flesh
,
sinne
,
death
,
the
grave
,
hell
,
the
devill
,
principalities
and
powers
whatsoever
,
and
receive
that
crowne
of
glory
.
So
that
through
Christ
we
are
more
then
conquerours
,
who
saith
,
I
will
redeem
them
from
death
:
O
death
,
I
will
be
thy
death
:
O
grave
I
will
be
thy
destruction
,
Hosea
chap.
13.
14.
Are
wee
gods
in
Christ
?
let
us
not
fear
death
.
Lethum
non
omnia
finit
,
Propertius
:
Death
puts
not
a
period
to
all
things
.
I
say
more
,
death
maketh
us
endlesse
.
Cicero
affirmeth
,
that
after
death
hee
shall
bee
immortall
.
Horace
,
that
the
best
part
of
him
shall
live
.
Ovid
,
that
the
best
part
of
him
shall
be
carried
above
the
starres
.
The
Egyptians
,
Brachmanes
,
Indians
,
Thracians
,
Persians
,
Macedonians
,
Arabians
,
Americanes
,
and
all
polished
nations
have
consented
to
the
immortalitie
of
the
soule
.
But
here
wee
surpasse
them
,
that
after
death
and
resurrection
,
our
bodies
shall
live
for
ever
.
This
is
an
essentiall
and
fundamentall
point
of
our
belief
.
THE
SUBIECT
.
Men
once
to
die
.
NOw
let
me
speak
of
the
subject
of
this
assertion
,
Man
once
to
die
.
It
is
not
said
in
the
originall
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
all
men
;
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
men
;
because
indefinite
propositions
in
matters
necessary
are
universall
.
The
meaning
is
,
All
men
and
women
must
once
die
.
Ovid
,
Tendimus
huc
omnes
:
we
tend
all
to
death
,
and
that
once
.
Horace
saith
very
well
,
Omnes
eodem
cogimur
:
Omnes
manet
una
nox
,
&
calcanda
semel
via
lethi
.
This
is
a
passage
common
to
all
;
and
let
it
be
so
,
wee
should
live
again
,
wee
must
runne
over
the
same
race
.
Catullus
,
and
Epictetus
say
,
That
as
our
life
is
but
one
day
:
so
our
death
is
but
one
night
.
The
doctrine
upon
the
subject
is
this
:
As
there
is
nothing
more
certain
then
death
,
so
there
is
nothing
more
uncertain
then
the
time
,
place
,
and
manner
thereof
.
This
doctrine
hath
two
points
.
I
prove
the
first
,
that
there
is
nothing
more
certaine
then
death
,
leaving
the
former
reasons
.
First
,
from
the
word
fatum
,
which
expresseth
the
nature
of
death
;
so
called
,
a
fando
,
because
the
Lord
hath
spoken
it
;
his
word
is
his
work
.
And
seeing
he
hath
uttered
this
sentence
,
That
all
men
must
once
die
,
it
cannot
but
come
to
passe
.
So
that
there
is
a
fatall
,
infallible
,
inexpugnable
,
necessitant
necessitie
laid
upon
man
,
once
to
die
.
Man
is
tearmed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
end
of
all
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
nature
perfected
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
visible
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
compend
of
this
great
world
;
and
as
the
heavens
and
earth
wax
old
and
perish
,
so
he
,
the
resemblance
of
both
,
must
follow
the
patterne
.
I
confesse
with
Zoroaster
and
Trismegistus
,
that
he
is
an
admirable
piece
of
nature
,
because
both
natures
,
superior
and
inferior
,
uncreated
and
created
do
meet
in
him
.
And
if
these
visible
creatures
bee
as
so
many
scales
,
to
climbe
to
that
invisible
Creator
,
man
must
be
one
of
the
most
curious
steps
of
that
ladder
.
If
we
look
within
the
intrals
of
the
earth
,
we
may
see
there
rich
mines
of
silver
,
gold
,
and
precious
stones
.
If
we
behold
the
face
of
it
,
we
shall
finde
there
such
a
varietie
of
herbs
,
flowers
,
fruits
,
trees
,
creatures
,
which
may
breed
admiration
in
the
dullest
spirits
.
And
is
the
sea
lesse
admirable
,
by
reason
of
the
flux
and
reflux
thereof
,
the
quantitie
of
fishes
and
monsters
therein
nourished
?
And
is
the
aire
any
thing
inferior
to
these
two
:
full
of
fowles
,
clouds
,
raines
,
snow
,
haile
,
lightnings
,
thunder
,
and
innumerable
meteors
?
But
when
wee
lift
up
our
eyes
to
the
astonishing
vault
of
heaven
,
whose
curtaines
are
spread
over
these
,
enlightned
with
the
sunne
and
moone
,
and
twinkling
stars
,
with
their
towres
,
retowres
,
aspects
,
effects
,
influences
,
we
cannot
but
be
ravished
with
a
more
singular
and
divine
contemplation
.
Yet
here
is
a
greater
wonder
,
that
all
these
things
are
abridged
in
thee
,
O
man
,
of
seven
foot-length
?
And
as
the
world
is
a
book
in
the
which
God
may
be
read
in
capitall
letters
:
so
both
the
world
and
God
,
may
by
the
most
ignorant
,
easilie
be
read
in
thee
as
in
a
written
table
,
seene
in
thee
,
as
in
a
clear
glasse
.
Thy
flesh
represents
the
dust
;
thy
bones
,
the
rockes
;
thy
liver
,
the
sea
;
thy
veines
,
rivers
;
thy
breath
,
the
aire
;
thy
naturall
heat
,
the
fire
;
thy
head
,
the
heavens
;
thy
eyes
,
the
stars
;
thy
joynts
,
moving
so
actively
,
sinnews
stirring
so
nimbly
,
senses
working
so
quickly
,
like
the
secret
resorts
of
nature
,
But
I
pray
thee
enter
within
thy
inward
parts
so
excellent
;
thy
spirit
so
supernatuall
,
thy
reason
so
divine
,
thy
appetite
so
infinite
,
thy
soule
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
engraven
image
of
God
:
thou
maist
justly
say
,
that
thou
art
ultimus
naturae
foetus
,
the
last
essay
and
effort
of
nature
,
and
the
theater
whereupon
God
may
be
seene
with
mortall
eyes
,
representing
the
foure
corners
of
the
world
:
thy
face
,
the
east
;
thy
back
,
the
west
;
thy
right
side
,
the
south
;
thy
left
,
the
north
.
And
whereas
other
creatures
have
their
countenance
downward
towards
their
naturall
mother
the
earth
,
thine
are
upward
,
toward
thy
spirituall
father
,
God
;
that
thou
mayest
raise
thy self
from
all
earthly
vanitie
,
to
a
serious
contemplation
of
the
divinitie
,
wherein
are
placed
thy
unchangeable
comfort
,
thy
unspeakable
contentment
,
thy
unconceivable
felicitie
.
Whence
I
inferre
this
;
Whatsoever
of
us
is
like
to
the
creature
,
must
die
;
but
that
which
hath
received
the
indeleble
character
of
God
,
is
perpetuall
.
So
that
our
souls
are
immortall
,
our
bodies
are
vassals
and
slaves
of
death
,
in
which
respect
wee
are
all
said
to
die
.
And
that
this
doctrine
may
bee
the
more
clear
,
I
shall
prove
it
in
the
second
place
by
way
of
induction
.
Look
to
the
vertues
;
the
stout
as
well
as
the
rash
,
or
the
coward
;
the
temperate
,
as
well
as
the
untemperate
or
stupid
;
the
liberall
,
as
well
as
the
prodigall
or
avaricious
;
the
magnificent
,
as
well
as
the
niggard
or
vainglorious
;
the
magnanimous
,
as
well
as
the
proud
or
pusilanimous
;
the
modest
;
as
well
as
the
ambitious
or
base
minded
;
the
meek
as
well
as
the
angrie
,
or
angerlesse
;
the
courteous
,
as
well
as
the
flatterer
,
or
churlish
;
the
sincere
,
as
well
as
the
dissembler
,
or
bragger
;
the
civilized
man
,
as
well
as
the
rustick
,
or
the
scoggen
,
or
the
officious
pleasant
;
the
just
as
well
as
the
unjust
,
must
all
once
die
.
The
stout
man
may
fight
against
death
;
the
temperate
man
keep
a
sober
dyet
to
prolong
his
life
;
the
liberall
propine
it
;
the
magnificent
make
expences
;
the
magnanimous
disdain
it
;
the
modest
smile
at
it
;
the
meek
embrace
it
;
the
courteous
cherish
it
;
the
civilized
welcome
it
;
the
just
man
execute
judgements
upon
others
;
but
none
of
them
can
overcome
death
.
Look
to
the
superiour
faculties
.
The
religious
divine
in
foro
poli
;
the
curious
lawyer
,
in
foro
soli
;
the
skilfull
mediciner
in
his
shop
,
must
all
once
die
.
The
first
of
these
may
teach
of
it
;
the
second
may
make
a
testament
after
it
;
the
third
may
prescribe
a
recipe
against
it
,
but
none
of
them
can
cast
off
its
yoke
.
Look
to
the
arts
and
sciences
;
the
experimented
Grammarian
may
finde
out
sundrie
significations
of
the
word
Death
in
divers
languages
;
the
dainty
Poet
may
make
an
Epitaph
or
Epicede
;
the
flowing
oratour
,
a
funerall
Sermon
;
the
subtile
Logician
may
dispute
pro
,
&
contra
;
the
ingenuous
moralist
may
discourse
trimly
upon
it
;
but
what
can
these
do
,
but
what
mortall
men
can
do
,
after
all
that
they
can
do
,
die
!
Therefore
let
not
the
beaten
warriour
thinke
,
that
all
his
stratagems
can
defend
him
,
or
the
polished
polititian
dreame
that
all
the
maximes
of
Matchiavel
,
or
the
counsell
of
Achitophel
can
preserve
him
.
Let
not
the
Geometer
bee
so
busie
,
as
to
search
out
the
place
;
or
the
Arithmetician
,
number
the
day
;
or
the
Astrologue
,
tell
the
manner
of
his
death
:
let
not
the
profound
naturalist
wade
into
the
deep
thereof
;
nor
the
transcendent
Metaphysician
flee
from
it
:
for
there
is
no
art
nor
science
under
heaven
which
will
learn
a
man
not
to
die
.
Looke
to
the
ages
;
the
embrion
in
its
mothers
bellie
,
the
babe
on
its
mothers
breast
,
the
wanton
child
,
the
rash
young
man
,
the
strong
man
,
the
wittie
man
,
the
old
man
,
the
decrepit
man
;
all
must
once
die
.
Look
to
the
conditions
of
men
:
Prince
,
pastor
,
and
people
,
all
must
once
die
.
And
to
compendize
that
which
I
thought
to
enlarge
,
both
elect
and
reprobate
,
all
must
once
die
;
they
for
the
abolition
of
their
miseries
,
and
position
of
their
happinesse
:
these
for
the
position
of
their
miseries
,
and
remotion
of
all
happinesse
.
They
to
be
glorified
in
soule
and
body
:
these
to
bee
damned
in
both
.
So
that
the
godly
die
,
that
they
may
live
to
God
,
and
with
God
in
heaven
;
the
ungodly
die
,
that
they
may
live
to
the
devill
,
and
with
the
devill
in
hell
.
God
preserve
us
from
hell
,
and
reserve
us
to
heaven
.
I
prove
the
second
point
of
this
doctrine
,
which
is
this
;
There
is
nothing
more
uncertain
,
then
the
time
,
place
,
and
manner
of
death
,
as
a
poet
saith
,
Nemo
novit
mortis
tempusve
,
locumve
,
modumve
:
The
time
,
whether
in
the
spring
,
summer
,
harvest
,
winter
of
the
year
,
or
of
mans
years
;
whether
at
the
point
of
the
day
,
morning
,
mid-day
,
evening
,
night
,
midnight
,
it
is
uncertain
.
He
that
dieth
early
in
the
morning
,
is
the
babe
;
he
that
dyeth
at
the
third
houre
,
is
the
young
man
;
he
that
dieth
at
the
sixt
houre
,
is
the
strong
man
;
he
that
dieth
at
the
ninth
houre
,
is
the
old
man
;
and
he
that
dieth
at
the
eleventh
houre
,
is
the
decrepit
man.
And
therefore
the
Greek
poet
compareth
man
to
an
apple
,
which
is
either
pulled
off
before
the
time
,
or
else
in
time
falleth
off
on
the
ground
.
And
Epictetus
to
a
candle
,
which
is
exposed
to
winde
;
it
may
shine
a
little
,
and
then
goeth
out
.
The
place
,
whether
in
thy
house
,
or
in
the
temple
;
in
thy
bed
,
or
at
the
table
▪
in
the
mountain
,
or
in
the
valley
;
in
the
wildernesse
,
or
in
the
fields
;
on
sea
,
or
by
land
;
in
or
out
of
thy
countrey
,
it
is
uncertain
.
The
manner
,
whether
by
sword
,
famine
,
pestilence
,
sicknesse
,
heat
,
cold
,
hunger
,
thirst
,
racke
,
rope
,
by
peace
,
or
warre
,
by
a
naturall
or
violent
death
,
it
is
uncertain
.
Of
all
these
I
might
bring
both
exotick
and
domestick
examples
,
but
I
leave
them
to
your
daily
reading
,
and
hearing
of
divine
and
profane
histories
.
Onely
I
inferre
these
uses
upon
the
precedent
doctrine
,
by
way
of
direction
from
the
dead
,
and
consequently
from
these
two
dead
corps
lying
before
us
.
Receive
first
then
three
directions
upon
the
first
point
,
viz.
The
certainty
of
death
.
The
first
direction
is
,
Vive
memor
lethi
,
fugit
hora
,
Persius
.
In
thy
life
remember
of
thy
death
,
for
thy
houre
slippeth
.
Time
is
precious
,
but
short
;
and
this
is
a
hard
lesson
,
Memento
mori
.
This
was
accustomed
to
be
said
to
the
Emperours
in
that
great
triumph
at
Rome
,
Memento
mori
,
homo
es
,
mortalem
te
esse
memineris
,
Remember
to
die
,
man
thou
art
,
and
remember
that
thou
art
mortall
.
All
these
did
follow
Philip
,
Alexander
the
greats
father
,
who
commanded
his
chamberlain
thrice
every
day
to
round
the
same
sentence
in
his
eares
.
To
this
effect
,
when
the
Egyptians
did
solemnize
their
natall
dayes
,
they
had
a
dead
scull
upon
their
table
,
to
put
them
in
minde
of
their
mortalitie
.
One
Church-yard
in
Paris
,
I
remarked
,
hath
moe
sculls
,
then
there
are
living
heads
in
Scotland
.
St.
Jerome
was
wont
to
have
in
his
studie
before
him
,
a
dead
mans
scull
with
a
running
glasse
.
But
alas
,
such
is
our
follie
,
that
scarcely
can
wee
remember
of
death
,
when
wee
see
the
same
painted
upon
the
mort-cloath
:
wee
may
lose
a
legge
to
day
,
an
arme
to
morrow
,
an
eye
the
third
day
,
and
these
will
not
teach
us
to
prepare
our selves
towards
it
.
Consumption
in
the
lights
,
a
stone
in
the
bladder
,
the
gout
in
our
feet
,
the
palsie
in
our
hands
,
2000
known
sicknesses
in
our
bodies
,
(
to
omit
unknown
,
for
every
member
of
our
bodie
is
subject
to
diverse
diseases
)
will
not
advertise
us
.
Our
house
is
ruinous
,
but
we
cannot
flit
out
of
it
.
Chance
telleth
us
,
that
death
is
latent
;
infirmitie
,
that
it
is
patent
;
old
age
,
that
it
is
present
,
as
saith
Hugo
.
What
?
for
all
this
we
cannot
be
enough
admonished
.
And
this
is
it
that
Jerome
findeth
fault
with
,
Quotidie
morimur
,
quotidie
commutamur
,
&
tamen
aeternos
esse
credimus
:
We
die
daylie
,
we
are
changed
daily
,
yet
we
think
our selves
eternall
.
In
the
mean
time
,
in
our
most
lively
life
we
may
perceive
the
verie
print
and
footstep
of
death
.
For
we
do
see
continually
,
and
hear
the
cryes
of
mothers
for
their
children
;
of
spouses
,
for
their
husbands
;
of
servants
,
for
their
masters
;
visitation
of
sick
,
mediciners
,
preachers
,
in
our
houses
,
at
our
bedheads
,
all
warning
us
,
that
we
are
besieged
by
death
.
The
second
direction
is
,
Fac
hodie
,
quod
moriturus
agas
:
so
lead
thy
life
as
if
thou
wert
even
now
dying
.
Every
day
that
we
live
(
complaineth
Anselmus
)
wee
come
from
our
countrey
to
our
banishment
;
from
the
sight
of
God
,
to
darknesse
;
from
the
pleasure
of
immortalitie
,
to
the
corruption
of
death
.
Petrarcha
affirmeth
,
that
he
had
not
a
morrow
to
look
to
;
and
that
to
day
he
was
prepared
to
die
.
Seneca
,
a
divine
Philosopher
to
this
purpose
:
Dic
dormitanti
,
potes
non
expergisci
;
dic
experrecto
,
potes
non
dormire
ampliùs
;
dic
exeunti
,
potes
non
reverti
;
dic
redeunti
,
potes
non
exire
:
id
est
,
Tell
to
him
that
sleepeth
,
it
may
bee
that
he
awake
not
;
and
to
him
that
is
wakened
,
that
perhaps
he
shall
sleep
no
more
;
and
to
him
that
goeth
forth
,
that
he
shall
not
return
;
and
to
him
that
returneth
,
that
perhaps
he
shall
not
go
back
.
Quis
scit
an
adjiciant
hodiernae
crastina
vitae
,
Tempora
dii
superi
.
&c.
Sera
nimis
vita
est
crastina
,
vive
hodie
.
Both
did
borrow
it
from
Euripides
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
It
is
too
late
to
morrow
,
live
to
daie
.
Happie
is
the
man
whose
way
,
journey
,
time
,
businesse
,
breath
goeth
together
,
walking
before
GOD
as
Abraham
,
with
God
as
Enoch
,
in
God
as
Paul.
Happie
is
the
man
,
who
is
ever
ready
,
like
a
ship
to
loose
with
a
faire
winde
;
like
a
horse
for
the
bell
,
not
standing
still
as
Joshuas
sunne
,
or
returning
back
as
Ezekias
sunne
,
but
running
its
race
as
Davids
sunne
.
Provident
is
he
who
maketh
this
testament
aforehand
,
and
calculats
this
year
to
be
his
climacterick
year
;
this
day
,
this
houre
,
this
moment
,
this
breath
to
be
his
last
.
Omnem
crede
diem
tibi
diluxisse
supremum
,
Imagine
every
day
to
be
thy
last
day
;
for
this
life
is
a
lead
,
and
not
a
propertie
;
a
farme
,
and
not
an
heritage
;
an
hostage
,
and
not
an
abode
;
if
God
warne
thee
to
remove
,
thou
canst
not
suspend
his
summons
.
The
third
direction
is
,
Respice
finem
:
Remember
thy
end
(
saith
the
wise
man
)
and
whatsoever
thou
takest
in
hand
shall
prosper
:
thou
mayst
well
propone
,
God
dispones
.
Thou
mayst
entitle
thy self
with
Alexander
the
conquerour
,
the
sonne
of
Jupiter
Hammon
;
and
with
Sapor
king
of
Persia
,
brother
to
the
sunne
or
moone
,
copartner
with
the
stars
,
king
of
kings
:
and
exalt
thy self
with
the
titles
of
the
king
of
Spaine
,
Prester
John
,
the
Turke
,
the
king
of
China
;
thou
mayst
saile
over
the
mountaines
with
Antiochus
,
dry
up
the
rivers
with
Sennacherib
,
and
bridle
the
seas
,
as
the
Monarchs
in
their
pride
have
attempted
;
who
with
Edom
have
lift
up
themselves
above
the
clouds
,
as
the
eagle
,
and
builded
their
nest
amongst
the
starres
.
But
if
thou
have
not
builded
upon
the
rock
of
Sion
,
thou
hast
erected
but
a
Babel
,
a
masse
of
confusion
,
and
death
shall
crosse
,
crush
,
and
cut
all
thy
designes
,
and
harbour
thee
in
the
place
of
silence
,
where
thou
shalt
neither
see
,
nor
be
seene
any
more
.
Thou
shouldst
then
meditate
on
these
three
:
1.
Respice
,
Look
back
to
that
which
thou
wast
,
Earth
:
2.
Aspice
,
Behold
what
thou
art
,
Earth
.
and
3
prospice
,
Consider
what
thou
must
be
,
Earth
.
There
thy
beginning
,
continuance
,
end
.
Lord
teach
us
to
beginne
well
,
to
continue
better
,
to
end
best
of
all
:
for
the
end
crowneth
the
work
.
These
are
the
three
directions
upon
the
certainty
of
death
:
receive
also
three
other
directions
,
upon
the
uncertainty
of
the
time
,
place
,
manner
.
The
first
direction
is
upon
the
Time.
Howbeit
it
bee
certain
to
God
,
yet
to
man
it
is
uncertain
:
yea
to
Christ
as
hee
is
the
sonne
of
man
,
who
cometh
as
a
thief
in
the
night
.
Therefore
let
us
have
oyl
in
our
lamps
,
and
our
loynes
girded
toward
our
masters
coming
:
let
us
watch
and
pray
,
not
knowing
the
day
nor
the
houre
.
The
preterit
time
is
gone
,
the
present
is
a
moment
;
and
the
future
is
uncertaine
.
The
day
is
short
,
the
worke
is
great
,
our
Master
is
at
hand
,
therefore
let
us
be
busie
,
saith
Rabbi
Simeon
.
And
if
Apelles
the
painter
,
thought
every
day
lost
wherein
he
drew
not
a
line
:
So
we
Christians
,
with
Bernard
,
should
think
every
moment
of
time
lost
,
which
we
have
not
consecrated
to
God.
Seneca
affirmeth
that
a
great
part
of
our
life
slideth
away
with
evil
doing
,
the
most
part
by
nothing
doing
,
the
whole
by
doing
that
which
we
should
not
do
;
and
in
the
meane
time
death
commeth
upon
a
suddentie
.
Doth
not
one
complaine
that
he
hath
left
his
house
halfe
builded
;
the
other
that
his
victory
is
not
crowned
;
another
,
that
his
meditations
are
not
printed
;
another
,
that
he
hath
not
married
his
daughter
;
another
,
that
hee
hath
not
payed
his
debts
?
And
why
?
because
we
are
improvident
,
and
have
not
in
time
thought
upon
our
last
time
,
which
God
in
his
wisedome
hath
not
revealed
unto
us
,
for
fear
wee
be
holden
in
continuall
inquietude
.
Augustine
saith
well
,
Vnus
dies
ignoratur
,
ut
multi
observentur
:
which
Gregory
expoundeth
,
The
last
houre
is
uncertain
,
that
we
may
suspect
it
,
and
hasten
to
it
.
Davids
child
died
an
infant
,
Eutychus
a
youth
,
Sampson
a
strong
man
,
David
an
old
man
,
Methusalem
a
decrepit
man.
God
teach
us
to
be
ready
at
all
times
,
for
death
is
a
fixed
point
which
we
must
touch
.
The
second
direction
is
upon
the
place
.
Because
wee
know
not
in
what
place
death
will
seize
upon
us
,
let
us
wait
upon
it
in
all
places
;
for
there
is
no
corner
in
nature
,
but
death
reignes
in
it
,
subduing
all
things
under
it self
,
as
an
implacable
tyrant
.
The
babes
in
Bethlehem
died
in
their
swadling
clouts
,
Jacob
in
his
bed
,
Eglon
in
his
summer
house
,
Saul
in
the
field
,
Sennacherib
in
the
temple
,
Joab
at
the
hornes
of
the
altar
,
a
Marquesse
of
Mantua
,
Speusippus
a
Philosopher
,
and
one
of
the
Popes
of
Rome
,
in
the
armes
of
whores
.
Let
us
send
short
and
pithie
ejaculations
to
God
in
all
places
,
that
he
who
is
omnipresent
,
may
bee
powerfully
present
with
us
,
where
death
encountereth
us
,
and
in
what
estate
wee
meet
it
,
in
that
same
we
shall
compear
in
judgement
.
The
third
direction
is
upon
the
manner
.
This
is
a
saying
repeated
by
many
,
ad
vitam
unus
est
exitus
,
ad
mortem
paenè
infiniti
:
There
is
one
passage
to
life
,
viz.
our
mothers
bellie
,
but
to
death
,
are
almost
infinite
.
Raman
hanged
Jobs
sons
,
smothered
the
mothers
of
Jerusalem
,
with
their
younglings
starved
to
death
;
Herod
worm-eaten
,
those
of
Sodom
burnt
with
fire
and
brimstone
,
those
of
the
old
world
drowned
with
an
uncomparable
deluge
of
waters
.
Diverse
are
the
kinds
of
the
Saints
death
;
Esay
was
cut
through
the
middle
with
a
saw
;
Peter
,
James
,
Paul
and
John
,
beheaded
;
Steven
,
Philip
of
Bethsaida
,
and
Matthias
stoned
;
Bartholomew
his
skin
pulled
off
him
;
Thomas
thrust
through
with
a
spear
;
Luke
hanged
;
Andrew
,
Simons
brother
,
and
Christ
himself
crucified
:
of
the
Christians
under
the
Emperours
of
Rome
,
some
pricked
,
some
rosted
to
death
,
some
devoured
by
cruell
lyons
,
some
by
ravenous
wolves
,
some
by
fierce
tigres
,
some
with
one
or
other
exquisite
torment
pained
to
death
.
Our
lesson
is
,
who
are
here
present
,
to
lead
a
sanctified
,
and
renewed
life
,
serving
God
without
feare
,
in
holinesse
and
righteousnesse
before
him
all
the
dayes
of
our
life
,
that
wee
may
obtaine
a
pleasant
,
easie
,
and
precious
death
in
the
eyes
of
the
Lord
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
an
happie
death
is
immortalitie
to
soul
and
body
:
for
every
manner
of
death
,
how
execrable
soever
,
shall
be
sanctified
on
the
tree
,
whereon
Christ
was
crucified
.
And
thus
farre
of
all
the
points
of
my
text
.
Now
my
Noble
,
Honourable
,
Reverent
,
and
well
beloved
Auditors
,
least
I
should
omit
any
circumstance
of
this
action
looked
for
by
you
,
I
come
to
these
two
dead
corps
lying
at
the
lippe
of
the
grave
,
from
which
yee
have
received
six
directions
,
and
if
they
could
speak
any
more
,
they
would
make
up
the
seventh
,
which
is
the
most
perfect
number
,
that
is
to
say
,
Learne
of
us
to
die
,
for
ye
must
follow
after
us
;
and
we
cannot
come
backe
unto
you
.
So
their
mouthes
are
stopped
,
and
we
need
not
to
speak
unto
them
any
more
,
for
they
will
not
hear
us
,
therefore
wee
must
speake
something
of
them
.
To
pray
God
for
them
,
we
should
not
,
for
it
will
not
availe
them
;
to
praise
them
(
howbeit
praise
worthie
)
I
am
assured
that
criticks
and
censurers
would
take
to
themselves
larger
matter
,
then
perhaps
were
given
them
,
all
consenting
with
one
voice
and
minde
,
that
I
a
friend
were
driven
by
the
violent
streame
of
affection
,
and
the
tempestuous
storme
of
passion
,
either
upon
the
Scylla
of
ostentation
,
or
the
Charibdis
of
assentation
.
But
I
hope
the
saile
of
my
sinceritie
shall
carry
the
ship
of
my
minde
from
these
two
rocks
,
to
the
safe
harbour
of
your
favourable
audience
,
and
sparing
censures
;
and
that
my
mouth
shall
utter
nothing
,
but
that
which
the
carper
himself
,
a
framed
friend
,
an
impartiall
judge
,
a
charitable
christian
ought
to
say
,
to
wit
,
That
this
rare
spectacle
of
one
husband
and
spouse
which
cannot
be
severed
in
death
,
would
seeme
in
the
eyes
of
a
naturall
man
pitifull
and
deplorable
,
but
to
us
who
see
with
spirituall
eyes
,
joyfull
and
comfortable
:
for
they
are
with
God.
And
this
is
remarkable
,
Their
joy
was
one
,
their
grief
one
,
their
love
one
,
their
life
one
,
their
death
one
,
their
buriall
one
,
their
tombe
one
,
their
grave
one
,
their
glory
one
.
And
great
is
our
union
with
them
,
howbeit
we
be
separate
for
a
while
:
for
charitie
biddeth
us
say
,
That
our
baptisme
is
one
,
our
faith
one
,
our
hope
one
,
our
love
one
,
our
reward
one
,
our
pilgrimage
one
,
our
race
one
,
our
warfare
one
,
our
countrey
one
,
our
common-wealth
one
,
our
citie
one
,
our
religion
one
,
our
church
one
,
our
spirit
one
,
our
Christ
one
,
our
God
one
,
the
father
of
us
all
,
above
us
all
,
in
us
all
,
all
in
all
.
These
are
strait
bands
betwixt
them
and
us
,
for
that
same
golden
chaine
of
mercie
which
hath
pulled
them
unto
heaven
is
fastned
to
our
souls
,
that
we
also
in
our
own
time
may
be
drawne
hither
.
In
the
meane
time
we
are
banished
and
strangers
,
they
gone
home
and
citizens
;
we
in
Sodom
,
they
in
Zoar
;
wee
in
O
Enon
,
they
in
Salem
;
wee
in
a
terrestriall
cottage
,
they
in
a
celestiall
paradise
;
we
in
clayie
tabernacles
,
they
in
glorious
pavilions
;
we
are
on
this
border
of
the
sea
,
they
on
the
other
;
wee
drowned
in
the
sea
,
they
in
the
ark
;
wee
in
the
desert
,
they
upon
the
top
of
mount
Pisgah
;
we
in
Egypt
,
they
in
Canaan
;
we
tost
to
and
fro
,
they
in
the
harbour
mouth
.
Againe
,
we
in
a
labyrinth
,
they
in
the
fortunate
Isles
and
Elisian
fields
;
wee
hunt
after
shadows
,
they
enjoy
the
substance
;
wee
amongst
Bears
and
Wolves
,
they
with
the
Lambe
;
we
fighting
,
they
triumphing
.
And
what
more
?
we
sick
,
they
whole
;
we
blinde
,
they
enlightned
with
that
inaccessible
light
;
we
see
through
a
glasse
,
they
face
to
face
;
wee
know
in
part
,
they
fully
;
we
poore
,
they
rich
;
wee
naked
,
they
cloathed
;
wee
weare
clouts
and
rags
,
they
bear
crownes
and
scepters
;
we
hungrie
,
they
satisfied
;
we
feed
upon
the
fruits
of
the
earth
,
they
upon
that
quickning
Manna
,
the
bread
of
Angels
;
we
imprisoned
,
they
set
at
libertie
;
and
that
which
the
ignorant
would
thinke
a
wonder
,
wee
dead
,
and
they
living
.
Why
go
wee
then
with
mourning
apparell
,
seeing
they
have
white
robes
?
Why
weep
we
any
more
,
seeing
all
teares
are
wiped
from
their
eyes
?
Why
do
wee
lament
,
seeing
they
sing
songs
of
triumph
upon
golden
harps
and
viols
,
with
the
melodious
,
harmonious
sweet-singing-chorestrie
of
Angels
?
Surely
if
it
were
possible
that
glorified
souls
were
subject
to
grief
,
they
have
greater
occasion
to
mourn
for
us
,
then
wefor
them
,
whose
bands
amongst
themselves
are
so
unseparable
,
that
death
cannot
break
them
;
and
greater
love
wee
read
not
of
any
two
then
of
these
:
for
it
is
stronger
then
death
.
O
happie
couple
above
the
eloquence
of
man
and
angel
!
Many
a
loyall
husband
and
chaste
spouse
would
be
glad
of
such
an
end
.
And
what
an
end
?
Let
the
envious
Momus
,
and
injurious
backbiter
hold
their
peace
,
and
let
me
who
stand
in
the
presence
of
God
,
and
in
the
face
of
his
people
,
and
in
the
chaire
of
veritie
,
tell
the
truth
:
to
wit
,
That
honourable
Baron
whose
corps
lyeth
there
in
the
flower
of
his
yeares
,
in
the
strength
of
his
youth
,
in
the
prime
of
his
designes
,
even
when
young
men
use
to
take
up
themselves
,
is
fallen
,
and
mowne
downe
from
amongst
us
,
like
a
may
flower
in
a
green
meadow
.
His
vertuous
Lady
who
having
languished
a
little
after
him
,
howbeit
tender
in
body
,
yet
strong
in
minde
,
and
full
of
courage
,
took
her
dear
husbands
death
in
so
good
part
,
that
shee
did
not
give
the
least
token
of
hopelesse
and
helplesse
sorrow
.
Yet
wearying
to
stay
after
her
love
,
she
posted
after
him
,
and
slept
peaceably
in
the
Lord
,
as
her
husband
before
her
.
This
,
Noblemen
,
Gentlemen
,
and
men
of
account
amongst
us
have
assured
mee
.
So
then
,
as
neither
the
husbands
ancient
house
,
nor
his
honourable
birth
,
nor
his
noble
allye
,
nor
his
able
and
strong
body
,
nor
his
kinde
,
stout
,
liberall
minde
,
nor
the
rest
of
the
ornaments
which
were
in
him
alive
,
and
which
recommend
brave
gentlemen
to
the
view
of
this
gazing
world
,
could
keepe
him
from
a
preceding
death
.
So
neither
the
spouses
noble
race
of
generous
and
religious
progenitours
,
nor
a
wise
carriage
in
a
well
led
life
,
nor
the
rest
of
her
womanish
perfections
,
could
free
her
from
a
subsequent
death
,
both
due
to
them
and
us
for
our
sins
.
God
hath
forgiven
theirs
;
God
forgive
ours
also
.
They
have
done
in
few
,
all
that
can
be
done
in
many
yeares
;
They
have
died
well
:
God
give
us
the
like
grace
.
In
the
mean
time
,
their
reliques
and
exuvies
,
terrae
depositum
,
shall
lye
there
amongst
other
dead
corps
,
of
their
forebears
and
aftercommers
,
all
attending
a
generall
resurrection
:
And
their
souls
the
best
part
of
them
,
coeli
depositum
,
have
surpassed
the
bounds
of
this
inferior
world
,
and
are
carried
upon
the
wings
of
Cherubims
and
Seraphins
,
to
the
bosome
of
Abraham
,
for
to
change
servitude
with
libertie
,
earth
with
heaven
,
miserie
with
felicitie
,
and
to
bee
made
partakers
of
that
beatifick
vision
,
reall
union
,
actuall
fruition
of
our
God
,
in
whose
presence
is
fulnesse
of
joy
,
and
at
whose
right
hand
are
pleasures
for
evermore
.
How
shall
we
then
conclude
,
but
with
a
hopefull
and
eternall
farewel
,
till
it
please
God
,
that
wee
all
meet
together
on
that
great
day
,
on
Sion
hill
,
and
go
into
these
everlasting
tabernacles
of
the
temple
of
the
most
High
,
in
the
holy
citie
,
supernall
Jerusalem
,
amongst
the
Hierarchies
of
that
innumerable
companie
of
Angels
,
the
generall
assemblie
and
church
of
the
first
borne
,
written
in
heaven
by
the
finger
of
God
,
and
the
bloud
of
the
Lambe
?
When
and
where
they
with
us
,
and
we
with
them
,
and
the
whole
multitude
of
the
militant
and
triumphant
Church
,
reunited
under
Christ
the
head
,
shall
bee
fully
and
finally
glorified
.
O
fooles
that
we
are
,
wee
long
with
a
vehement
desire
,
to
see
our
earthly
princes
coronation
in
this
earthly
kingdome
:
I
pray
you
let
us
wish
with
an
holy
impatience
,
redoubled
sighes
,
unfained
groanes
to
be
dissolved
,
and
to
bee
with
Christ
,
that
wee
may
see
our
owne
glorious
coronations
in
that
kingdome
of
glory
?
For
,
O
what
solemnities
!
O
what
festivities
!
O
what
exultations
!
O
what
exclamations
!
O
what
triumphs
shall
be
there
!
when
the
heavens
and
earth
shall
clap
their
hands
for
joy
.
Why
do
these
base
minds
of
ours
creep
any
more
like
wormes
on
earth
,
and
soare
not
with
the
wings
of
heavenly
contemplation
,
that
our
conversation
may
be
in
heaven
?
Why
do
we
not
flie
with
the
golden
feathers
of
faith
&
hope
,
to
embrace
in
the
armes
of
our
souls
our
gracious
redeemer
,
who
is
at
hand
,
&
stretcheth
forth
his
powerfull
hand
unto
us
?
O
let
us
lift
up
our
heads
,
&
open
the
everlasting
gates
of
our
souls
,
that
the
king
of
glory
may
enter
in
,
and
finde
roome
therein
,
howbeit
the
heaven
of
heavens
is
not
able
to
containe
him
;
who
is
the
joy
of
the
heavens
,
the
hope
of
the
earth
,
the
light
and
life
of
the
world
,
the
ease
of
the
oppressed
,
the
comfort
of
the
afflicted
,
the
advocate
of
sinners
,
the
reward
of
the
just
,
our
only
Saviour
.
O
let
us
set
our
affections
upon
him
,
and
behold
him
,
whose
love
shed
abundantly
in
our
hearts
,
should
swallow
all
other
love
,
who
is
the
wisedome
of
God
,
and
ours
before
the
world
,
set
as
a
rose
of
starres
upon
our
head
,
when
others
shall
bee
confounded
.
Therefore
bow
downe
the
knees
of
your
hearts
,
with
your
voices
,
your
hands
and
eyes
unto
heaven
,
saying
,
O
come
thou
(
whom
our
soules
both
love
and
long
for
)
Lord
Jesus
,
yea
come
quickly
,
and
tye
us
unto
thy selfe
by
the
band
of
perfection
,
the
coards
of
thy
unspeakable
loue
.
Wee
die
,
wee
divine
after
thee
,
O
sweet
life
,
O
dear
love
!
Tarrie
not
while
we
are
ready
,
but
take
us
to
thy selfe
,
and
cover
us
with
the
banner
of
thy
love
,
and
present
us
holy
,
harmelesse
,
acceptable
before
thine
heavenly
father
,
that
wee
may
dwell
with
thee
,
and
in
thee
eternally
,
and
through
thee
possesse
the
things
which
neither
eye
hath
seen
,
nor
ear
hath
heard
,
nor
the
heart
of
man
was
ever
able
to
conceive
.
Now
to
this
Jesus
our
redeemer
,
to
the
Father
our
Creator
,
to
the
holy
Ghost
our
comforter
,
one
GOD
in
three
persons
,
let
us
render
from
the
bottome
of
our
soules
,
all
Honour
,
all
Praise
,
all
Glory
,
for
ever
and
ever
,
AMEN
.
AMEN
.
VIRI
NOBILIS
JOANNIS
CRAFORD
II
,
D.
KILBVRNII
,
aeternae
memoriae
sacravit
hoc
epicedium
Ninianus
Campbellus
.
SIccine
Kilburni
,
florentis
stamina
vitae
,
Ante
diem
rupit
Parca
severa
tuae
▪
Attamen
exultas
,
quoniam
mens
inscia
fati
,
Praepetibus
pennis
caelica
templa
subit
▪
Haurit
ubi
puros
latices
,
&
Nectaris
uvas
,
Caeleftis
diâ
vivit
&
Ambrosiâ
.
Ponite
luctificos
gestamina
tristia
cultus
,
Ponite
funereas
vos
pia
turba
faces
.
Vivit
quem
fletis
,
votum
super
omne
vigetque
Despectans
oculis
inferiora
suis
.
Non
est
mortalis
,
(
quantum
mutatur
ab
illo
?
)
Qui
colit
aetherei
culmina
celsa
poli
:
Atque
Dei
vitam
degit
felicibus
ausis
,
Humano
major
nomine
,
voce
,
vice
.
Idem
hoc
nati
,
patris
,
&
matris
,
qui
uno
eodemque
mense
obierant
,
Epitaphium
.
POst
natum
Genitor
,
post
hunc
dulcissima
Mater
;
Hoc
gaudent
tumulo
corpora
trina
simul
.
Natus
praecessit
Genitorem
,
funera
Mater
Tertia
subsequitur
,
Mensis
&
unus
erat
.
Felices
animae
!
quibus
his
excedere
terris
,
Sic
datur
,
&
vitâ
jam
potiore
frui
.
VIRI
CONSULTISSIMI
SCAEVOLAE
SAMMARTHANI
Galli
memoriae
sacravit
hoc
carmen
NINIANUS
CAMPBELLUS
.
VMbrosas
Heliconis
inter
oras
,
Pimplaei
&
nemoris
sacros
recessus
,
Me
jam
Pierio
calore
raptum
Cerno
:
dum
me
ditor
polire
carmen
Cultum
,
nobile
,
molle
,
delicatum
,
Indictum
ore
alio
,
beatiori
Venâ
progenitum
,
sinuque
Phoebi
.
Quo
te
prosequar
omnibus
canendum
Seclis
,
magne
senex
,
tuique
dotes
Vrbani
genii
facetioris
,
Docti
judicii
politioris
,
Aequem
Sceptrigeri
polo
Tonantis
.
Si
fas
sit
numeris
phaleuciorum
,
Te
laudare
virum
disertiorem
Phoebo
,
Mercurioque
,
gratiisque
.
Quem
circumvolitat
novena
turba
,
Longaeva
&
Themis
,
&
severa
Pallas
,
Testes
aetherii
tui
caloris
.
Cujus
fama
vigens
virûm
per
ora
Doctorum
advolat
aureis
quadrigis
.
Ast
nobis
cadis
ah
tuis
ademptum
Lumen
!
proh
dolor
orbi
&
universo
,
Extinctum
jubar
aurei
nitoris
!
Ni
jam
stellifero
polo
micares
,
Despectans
humiles
soli
jacentis
Tractus
,
ut
simul
omnibus
renatus
,
Es
lux
fulgidior
priore
luce
.
Quâ
nostros
oculos
rapis
sequaces
,
Et
totos
animos
sereniori
Perfundis
radio
tui
decoris
,
Fulgens
clarior
hespero
recenti
,
Multò
&
pulchrior
imminente
lunâ
:
▪
Vt
diam
nequeam
videre
lucem
,
Quam
praebes
tremulis
meis
ocellis
,
Et
toti
patriae
tuae
decorae
,
Ex
quâ
nasceris
alma
fax
futuri
Secli
,
gloria
&
orbis
universi
.
Cui
tu
perpetuum
diem
reducis
,
Aut
mentis
faculâ
benigniori
,
Dicatae
sophiâ
secretiori
,
Sermone
aut
nitidam
indicante
mentem
.
Cui
cedunt
veneres
Catullianae
,
Et
limphâ
liquidâ
suaviores
Melliti
latices
Terentiani
.
Cum
vis
vincier
aspero
Cothurno
,
Et
cedunt
lyrici
canora
plectra
,
Et
grandes
numeri
Maroniani
,
Et
fervens
genius
Lucretianus
.
Quicquid
Gallia
parturit
decori
,
Quicquid
Graecia
protulit
venusti
,
Et
quicquid
Latium
dedit
politi
,
Id
vincis
.
Licet
invidae
Caemaenae
Certent
,
ambiguam
facis
coronam
,
Cunctis
vatibus
,
&
stupente
Phoebo
,
Cingis
tempora
Laureâ
perenni
.
Vt
corpus
jaceat
licet
sepultum
,
Fatali
tumulo
,
O
beate
vivas
,
Auctor
maxime
carminis
tenelli
,
Limati
,
sapidi
,
aurei
,
politi
!
O
quantum
tibi
nominis
paratur
!
Dum
cantaberis
orbe
note
toto
,
Nullis
Scaevola
conticende
linguis
.
Sed
quò
tendimus
alta
musa
?
Siste
Gressum
.
Quove
rapis
novâ
tumentem
Laude
?
aut
insolito
furore
plenum
,
Sustollis
modo
vitreo
daturum
Ponto
nomina
?
caetibusque
centum
,
Misces
Mercurialium
virorum
?
Quos
mens
ardua
vexit
ad
bicornis
Montis
culmina
,
Pegasique
celsos
Pennis
vestiit
.
Ast
apis
sagacis
Jnstar
,
libo
rosas
amoeniores
,
Et
gratas
violas
,
Thymumque
dutce
,
Propter
flumina
,
roscidasque
ripas
Formosi
Ligeris
,
libentiusque
Fingo
carmina
manibus
litandis
,
O
divine
senex
,
tuis
dicata
!
Nam
nunquam
mihi
te
silere
fas
est
,
Totam
qui
meritis
tuam
beasti
Dilectam
patriam
,
entheaeque
linquis
Mentis
pignora
docta
,
rara
,
diva
,
Vt
te
dicere
nemo
posset
unum
Praeter
te
,
O
niveae
parens
loquelae
.
Parisiis
prius
edita
.
Anno
,
1629.
Cal.
Sextileîs
.
IN
OBITUM
VIRI
COLENDISSIMI
archiepischopi
,
de
civitate
,
Academiâ
&
ecclesiâ
ibidem
meritissimi
.
Ad
civitatem
Glascuensem
.
ALmaquid
incedis
funesto
Glascua
cultu
,
Et
faedata
modis
tristibus
ora
geris
?
An
quod
vester
amor
vitâ
jactatus
acerbâ
,
Praesul
post
longae
taedia
dura
morae
Suspiret
potiore
frui
?
qui
gaudia
laetae
Carpat
,
&
innocuis
concelebratajocis
.
Sentiat
ac
purum
divini
numinis
haustum
,
Atque
nová
multùm
luce
triumphet
ovans
,
Nonquae
sublimis
transcendit
culmina
mundi
Celsa
triumphatrix
mens
modò
plena
deo
Tangitur
immodico
luctu
.
Quid
inania
vota
Fundis
?
divino
vivitur
arbitrio
.
Illum
flere
nefas
,
cujus
pars
optima
vitae
Nil
aliud
docuit
quam
didic
isse
mori
.
Si
mors
dicenda
est
,
per
quam
prope
numenamicū
Inque
serenati
degitur
arce
poli
.
Ad
Academiam
Glascuensem
,
&
doctos
qui
ad
funus
exornandum
eò
confluxerant
.
AH
prima
coelicura
,
virtutum
parens
,
Lumen
juventae
vividum
,
Phoebi
supellex
,
dia
nutrix
artium
Sedes
honorum
splendida
,
Quid
nunc
jaces
afflicta
curis
acribus
Et
mersa
patris
funere
,
Praeluxit
olim
qui
tibi
?
nunc
additus
Caelo
jubar
fulget
novum
.
Lugesne
ademptum
coetibus
mortalium
,
Qui
gaudet
aulâ
caelicá
?
Nec
non
beatus
,
totus
&
plenus
Deo
,
Portum
salutis
appulit
?
Ast
heu
miselli
volvimur
nos
fluctibus
,
A
patriâ
ostraprocul
.
Non
hic
querelis
mollibus
,
non
planctibus
Vrgendus
heros
amplius
.
Tradux
olympi
nam
soluta
ergastulo
,
Mens
fessa
terrae
ponderis
,
Miscetur
albo
coelitum
,
qui
concinunt
Laudes
dicatas
numini
.
Quod
gloriosâ
luce
perfusi
vident
,
Mirantur
,
&
fixi
stupent
.
Non
est
quod
ergo
prosequaris
Nenia
,
Manes
quietos
praesulis
,
O
turba
vatum
,
quae
pia
in
fletum
fluis
,
Moerente
lessu
personans
.
Cunctis
terenda
est
haec
semel
lethivia
,
Nos
proximi
fato
sumus
:
Quos
continenter
distrahunt
moeror
,
pavor
,
Et
mortis
atrae
vulnera
,
Donec
peractâ
,
fata
quam
cernent
,
vice
Clemens
Deus
nos
uniat
;
Qui
gestiamus
libero
&
vero
bono
,
Per
tota
laeti
secula
.
Anno
1632.
Nonas
Novembris
.
IN
OBITUM
VIRI
INTEGERRIMI
GVLIELMI
BLARI
,
Pastoris
vigilantissimi
fidissimique
apud
Britannodunenses
.
POstquam
pastores
divos
tot
lumina
mundi
,
Condidit
obscuro
mors
inimica
peplo
,
Tune
etiam
,
pie
Blare
,
jaces
ereptus
amicis
,
Et
comitom
tantis
nox
dedit
atra
viris
?
Heu
rerum
ingenium
,
probitas
,
doctrina
,
pudorque
Vnius
hâc
plagâ
suneris
icta
cadunt
.
Nec
non
pullato
squalens
ecclesia
cultu
Luget
▪
et
hoc
feretro
triste
levavit
onus
.
En
nos
,
quos
sophiae
junxit
tibi
sacra
cupid●
Coelestis
,
tessu
tangimur
usque
tuo
.
Sed
de
siderium
,
lachrymae
,
gemitusque
dolorque
Nil
prosunt
,
nusquam
conspiciendus
a●es
.
Hins
no●●e●tendi
,
non
tu
,
qui
laeta
capessis
Gaudia
,
justitiae
sole
nitente
mieans
.
Nam
certe
in
tenebris
vitae
,
vitiique
stupore
Degimus
hoc
avitur●●
misella
hominum
.
Aliud
in
Nobilissima
ejus
verba
suavissimae
consolationis
plenissima
.
QVale
melos
cantat
sinuoso
flumine
Cygnus
,
Instantis
praeco
funeris
ipse
sui
;
Tale
canis
nuper
,
dum
coeli
gaudia
cernis
;
Pendet
ab
ore
pio
lecta
corona
tuo
.
Dumque
Deo
raptus
contendis
in
aethera
nisu
,
Mox
novus
ex
ipso
sunere
factus
olor
.
Laetus
ut
aeterno
moduleris
carmina
plectro
,
Quéis
summi
resonant
fulgida
tecta
patris
:
Vtque
leves
temnens
curas
,
&
vota
gementûm
In
cassum
,
vero
jam
potiare
bono
.
Anno
1632.
pridie
Cal.
Decembris
.
Viri
Nobilissimi
Domini
Gulielmi
Coninghami
,
Glencarniae
Comitis
illustrissimi
,
apotheosis
.
O
Te
beatum
luce
fulgentem
novâ
Gemmantis
instar
sideris
!
Vîxti
soli
lumen
,
polo
nunc
adderis
In
templo
amaeno
,
lucido
,
Plenus
deo
,
sublimior
multo
meae
Venae
faventis
numine
.
Quamvis
calorem
sentiam
mox
entheum
Qui
pandit
alas
ingeni
,
Per
cuncta
rerum
,
non
potest
attollier
Me●s
pressa
vinclo
corporis
.
Quò
tu
volasti
plurimum
fretus
Deo
Heros
stupendis
ausibus
,
Vltrà
minaces
spes
,
metus
omnes
leves
,
Vitae
&
fugacis
toedia
:
Et
degis
heroum
choro
mixtus
pio
,
Caelesti
raptus
gloriâ
.
Nec
tu
jacebis
diutius
terrae
in
specu
,
Qui
nos
egenos
excipit
.
Eheu
misellos
patriá
dulci
procul
Quid
non
piget
nos
exilî
?
Vt
te
sequamur
qui
praeivisti
lubens
,
Pars
illa
nostri
nobilis
,
Ast
tantulum
salve
,
&
vale
nostri
cape
haec
Desiderî
nunc
pignora
.
Nonas
Novemb.
1631.
In
obitum
viri
clarissimi
Guilielmi
Strutheri
,
Ecclesiae
primûm
Glascuensis
,
deinde
Edinburgensis
Pastoris
fidissimi
&
facundissimi
.
FAcunde
praeco
melle
quovis
dulcior
,
Aut
melle
si
quid
dulcius
;
Qui
me
solebas
poculis
rorantibus
Suadae
potentis
me
gere
,
Demergis
eheu
lach
ymosi
funeris
Me
fluctibus
nunc
obrutum
.
Quam
semper
altis
imminent
virtutibus
Parcae
ferocis
vuine
a
!
Quaesensit
aevi
lumen
,
&
noster
soli
Nestor
Britanni
Bodius
.
O
quantus
heros
(
judicet
Phoebus
licet
)
Toti
canendus
seculo
!
Nulli
secundus
Camero
aeternùm
silet
;
Nec
sensa
prudens
eruet
Caelestis
almi
,
conspicandi
oraculi
Mirante
doctorum
choro
.
Succedis
illis
qui
voves
morti
nihil
;
Nam
posthumae
laudis
satur
,
Transmittis
orbi
scripta
tot
vivacia
Quot
nullus
expunget
dies
:
Struthere
claras
qui
colis
divûm
domos
,
Vitâque
gaudes
caelicâ
,
Felix
perenni
qui
refulges
otio
,
Liber
caduco
tempore
.
Qui
terra
tanti
muneris
compos
fuit
?
Cui
vasta
coeli
machina
Arridet
ultrò
,
cuique
supremus
favor
Stellantis
aulae
militat
.
Huc
advolasti
gloriae
actus
curribus
,
Et
vectus
alis
ingenî
.
Sic
functa
fato
redditur
natalibus
Mens
,
nomen
in
terris
manet
.
Dum
sol
corusca
luce
diffundet
jubar
Caeleste
cunctis
,
siderum
&
Volventur
orbes
,
laudibus
cresces
novis
,
O
fax
futuri
seculi
.
Anno
1633.
idus
Decembr
.
IN
OBITUM
JOANNIS
ROSAE
,
oratoris
,
poetae
,
Philosophi
&
Theo
logi
eximii
,
&
Pastoris
Mechlimensis
facundissimi
.
O
Coeligermen
,
charitum
flos
,
veris
ocelle
,
Gloria
musarum
,
dulcis
amice
Rosa
,
Carperis
heu
parcae
funesto
pollice
,
nunquam
Culmine
Parnassi
conspiciende
Rosa
.
Cunctis
anteferende
rosis
,
quèis
gaudet
&
Hybla
,
Saltus
&
Idalius
,
littus
&
O
Ebalium
,
Etpraedives
Arabs
,
&
Paestiroscidatempe
,
Atque
Paphos
Tmolus
,
Gnosia
terra
,
Cilix
.
Vtlicet
aeterno
jam
decantere
triumpho
Mox
vatum
numeris
concelebrande
Rosa
,
Luxerunt
obitum
Muse
,
Suadela
files●it
Vocalis
,
mundae
cui
labra
picta
rosae
.
Amissum
queritur
longê
pulchrima
Cypris
,
Qui
modo
vernabat
lumina
bina
,
Rosam
.
Nec
myrtus
placuit
divae
,
nec
vitis
laccho
,
Nec
Pani
pinus
,
nec
platanus
genio
,
Mellea
nec
quercus
grataest
devota
Tonanti
,
Nec
lauro
cinxit
tempora
Phoebus
ovans
▪
Ex
quo
decideras
lethali
vulnere
carptus
Ah
Rosa
jam
nobis
,
raptus
&
ante-diem
,
AEgide
non
gestit
Pallas
,
ralaria
nedum
Interpres
divûm
nectere
vuli
pedibus
.
Quippe
diique
deaeque
omnes
hoc
funere
maerent
,
Quod
tibi
jam
faciant
debita
justa
,
Rosa
.
Non
compus
bellus
,
non
flumina
viva
Lycet
,
Non
Jovis
aurifluae
plurimus
imber
aquae
,
Non
tristes
lachrymae
,
non
Castalis
unda
supernê
Fonte
fluens
liquido
te
refovere
queunt
;
Quô
minus
arescas
Pimplaei
gratiaruris
,
Nec
non
Pierii
sedula
curae
soli
.
Numte
lacteolo
gestabit
pectore
Musa
Amplius
?
aut
Phoebus
candidiore
sin●e
Excipiet
posthac
?
certê
melioribus
horis
Crescis
ubi
zephyrus
lenia
flabra
movet
.
Nec
sentis
calidos
aestus
,
nec
frigora
brumae
,
Neveprocellosi
flamina
saeva
noti
.
O
Rosa
ter
felix
,
de
quo
vel
Jupiter
ipse
Certet
,
&
ardenti
captus
amore
tui
.
Qui
te
plantavit
cognati
semen
Olympi
,
Afflat
ubi
Ely
siis
aura
beata
rosis
.
Quid
multis
?
Rosa
non
intermoriture
perennas
Clara
tuae
stirpis
gloria
,
rara
poli
.
Sit
tibi
perpetui
veris
,
sit
floris
origo
Caelica
,
sitque
liquor
dius
,
odorquetibi
.
EPITAPHIUM
ROSAE
ad
viatorem
.
Quid
stupeas
qui
prata
vides
defesse
viator
,
Quod
pereat
nostri
gratia
tanta
Rosae
?
Namque
rosâ
nil
est
brevius
,
properantius
aevi
,
Nil
,
ut
mane
viret
,
sole
cadente
perit
.
Pulchralicet
durat
sugitivo
tempore
,
Nonne
Nutrit
&
vna
dies
,
tollit
&
unarosam
?
Haecque
tuae
formae
species
,
haec
lucis
imago
Viva
docet
vitam
sic
properare
tuam
.
Vt
qui
pubescis
primo
nunc
flore
juventae
,
Moximproviso
curva
senecta
premat
,
Sis
niveâ
rutilâque
rosâter
pulchrior
,
ora
Inficiet
pallor
,
funereusque
color
.
Anno
1634.
idus
Octobr.
NINIANUS
CAMPBELLUS
.
Notes, typically marginal, from the original text
Notes for div A17866-e760
The
division
.
The
exposition
.
The
appointment
of
death
.
The
description
of
death
.
Man
the
map
of
misery
.
Generall
doctrine
.
All
men
must
die
.
Reason
1.
Whatsoever
hath
naturall
originall
tendeth
to
dissolution
.
Reason
2
Experience
daily
teacheth
us
the
necessity
we
have
to
die
.
Manil.
Statius
.
Reason
3
What
God
decreeth
,
nothing
can
disanull
.
Use
1
of
instruction
.
When
God
decreeth
,
man
ought
not
to
repine
.
Use
2
of
consolation
.
Death
of
friends
to
be
entertained
with
patience
.
Doct.
1.
Deaths
stroak
is
inevitable
.
Use
of
admonition
.
This
life
should
be
a
preparation
to
the
other
.
Doct.
2
▪
What
must
be
oncedone
necessarily
,
should
be
done
couragiously
.
Use
of
exhortation
.
Timely
preparation
surest
provision
.
Doct.
3.
It
is
bootlesse
to
feare
what
wee
cannot
avoid
.
Use
of
encouragment
.
Death
is
an
enlargement
from
thraldome
,
a
delivery
from
troubles
.
Doct.
Death
is
certain
in
uncertaintie
.
Three
directions
touching
the
certainty
of
death
.
Direct
.
1.
In
life
remember
death
.
Direct
2.
So
live
as
thou
wert
pres●ntly
dying
.
Horace
.
Martialis
.
Horace
.
Direct
3
▪
Look
alwayes
to
thy
end
.
3
Directions
touching
the
uncertainty
of
death
.
Direct
.
1
Thinke
everyday
thy
last
day
.
Direct
2
What
we
expect
somewhere
,
let
us
wait
for
every
where
.
Direct
3.
An
uncertain
death
requires
a
prepared
life
.
The
conclusion
.