Tvvo funeral sermons much of one and the same subiect; to wit, the benefit of death. The former on Philip. 1. 23. The latter on Eccles. 7. 1. By Thomas Gataker B. of D. and pastor of Rotherhith.
Gataker, Thomas, 1574-1654.

1620

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A68088
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ESTC S102925
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99838685
3072

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[16], 29, [7], 28 p.

Printed by Edward Griffin for William Bladen, and are to be sold at his shop at the signe of the Bible at the great north dore of Paules,
London :
1620.

"Pauls desire of dissolution, and deaths aduantage .. preached at the funerall of .. Mrs Rebekka Crisp" and "The benefit of a good name, and a good end" each have separate dated title page; pagination and register are continuous.
The first sermon identified as STC 11672 on UMI microfilm reel 1066.
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eng

Crisp, Rebekka.
Funeral sermons.
Sermons, English -- 17th century.

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PAVLS
DESIRE
OF
Dissolution
,
AND
DEATHS
ADVANTAGE
.

A
SERMON
PREACHED
at
the
Funerall
of
that
right
vertuous
and
religious
Gentlewoman

M
rs
Rebekka
Crisp

,
togither
with
the
Testimonie
then
giuen
vnto
her
.

By
T.
G.
B.
of
D.

LONDON
,
Printed
by

Edward
Griffin

for

William
Bladen

,
and
are
to
be
sold
at
his
shop
at
the
signe
of
the
Bible
,
neere
the
great
North
dore
of
Paules
.
1620.

TO
MY
LOVING
VNKLE
M
r
NICOLAS
CRISP
,
AND
TO
MY
KIND
COSENS
M
rs
Rebekka
Stroud
,
M
rs
Anne
Skelton
,
M
rs
Ester
Whitaker
his
Daughters
,
with
the
rest
of
that
Familie
;
happy
imitation
of
the
holy
deceased
both
in
Life
,
and
in
Death
.

MY
right
deere
,
and
deseruedly
beloued
Allies
;
finding
among
my
loose
papers
the
notes
of
that
Sermon
that
I
made
at
the
enterrement
of
that
blessed
Saint
,
lately
wife
to
the
one
,
and
mother
to
the
rest
of
you
,
collected
and
transscribed
not
long
after
at
the
request
of
some
of
you
for
your
owne
priuate
vse
and
benefit
:
I
thought
it
would
not
be
amisse
to
make
it
more
publike
;
(
the
rather
for
that
diuers
seemed
to
desire
it
)
and
to
adde
vnto
it
the

testimonie
then
truly
and
vpon
good
ground
giuen
vnto
her
:
partly
for
the
propagating
and
perpetuating
of
the
memory
of
so
worthy
a
seruant
of
God
,
and
partly
also
and
more
principally
for
the
enciting
and
egging
on
of
others
,
of
that
Sex
especially
,
to
the
imitation
of
her
.
a
Good
Examples
(
as
the
Heathen
man
obserueth
)
are
of
great
force
;
and
are
therefore
(
not
without
cause
)
so
frequently
propounded
b
in
Gods
word
.
c
They
preuaile
oft
more
then
precepts
.
Precepts
shew
vs
what
we
should
do
:
Examples
goe
further
,
and
shew
vs
how
we
may
doe
it
;
and
d
that
the
things
enioyned
vs
may
be
done
of
vs
,
because
they
haue
been
done
by
others
*
like
our selues
before
vs
:
and
so
they
take
away
that
obiection
of
impossibilitie
,
as
if
that
were
required
of
vs
,
that
could
not
be
done
,
or
that
none
before
vs
euer
did
.
Againe
,
as
Examples
in
generall
are
vsefull
;
so
Examples
of
this
Sex
are
in
some
respect
of
the
twaine
the
more
needfull
.
That
Popish
conceit
sticketh
still
in
the
mindes
of
many
;
that
knowledge
and
booke-learning
is
for
great
Clarks
onely
;
meane
men
,
and
women
much
more
then
,
haue
no
neede
of
it
,
neither
indeed
can
attaine
vnto
it
.
Yet
God
telleth
vs
that
they
must
e

all
know
him
from
the
highest
to
the
lowest
,

f
whom
he
sheweth
mercy
vnto
in
the
remission
of
their
sinnes
.
And
surely
,
if
to
know
God
in
Christ
be
life
eternall
;
then
g
to
be
ignorant
of
him
,
cannot
be
,
or
bring
but
eternall
destruction
.
Besides
that
h
Christianitie
maketh
no
distinction
of
Sex.

i
The
same
common
saluation
is
propounded
to
both
Sexes
:
k
the
same
meanes
of
attayning
it
are
likewise
common
to
either
.
l
No
saluation
to
man
or
woman
but
by
Christ
:
m
no
interest
in
Christ
but
by
Faith
,
n
exacted
therefore
of
either
:
and
o
no
Faith
without
knowledge
,
the
maine
ground-worke
of
Faith.
Now
as
there
is
a
necessitie
of
knowledge
,
faith
,
feare
of
God
,
and
other
spirituall
graces
in
either
,
so
there
is
no
impossibilitie
of
attaining
them
,
and
some
good
measure
of
them
,
vnto
either
.
Examples
of
the
weaker
Sex
apparantly
prouing
this
,
are
in
that
regard
the
more
effectuall
;
for
that
,
as
they
shame
men
,
if
they
come
short
of
such
,
so
they
giue
women
incouragement
to
contend
,
and
good
hope
to
attaine
vnto
,
what
they
see
others
of
their
Sex
haue
before
them
by
like
contending
attained
.
But
domesticall
examples
are
of
all
other
the
most
powerfull
.
And
therefore
whatsoeuer
effect
this
shall
haue
with
others
,
it
ought
in
speciall
manner
to
preuaile
with
you
,
who
had
so
speciall
interest
in
her
,
whose
memorie
is
so
sacred
with
all
those
that
here
knew
her
,
and
who
were
continuall
eye-witnesses
of
those
her
gratious
parts
and
godly
courses
,
which
most
others
had
in
part
onely
by
heare-say
.
And
doubtles
that
is
the
greatest
honour
we
can
doe
to
our
religious
Auncestors
deceased
,
if
we
endeuour
so
to
resemble
them
in
good●●s
and
godlinesse
,
that
by
our
religious
courses
and
cariage
we
may
be
knowne
to
haue
come
of
them
,
and
they
may
seeme
to
surviue
in
vs.
The
manner
of
her
end
,
so
sweet
,
so
cheerefull
,
so
comfortable
,
should
the
rather
encite
you
hereunto
,
that
,
if
you
desire
to
finde
that
comfort
then
that
she
did
,
and
to
giue
that
comfort
to

others
,
that
you
had
then
in
her
,
you
take
that
course
that
you
saw
shee
did
,
lay
a
sure
foundation
in
life
for
comfort
in
death
,
and
be
continually
building
vpon
it
when
it
is
once
surely
laid
.
Now
that
this
weake
worke
may
a
litle
at
least
further
you
therein
,
he
vouchsafe
to
grant
,
whose
power
appeares
in
our
weaknesse
,
and
who
by
weake
meanes
is
able
to
effect
weighty
matters
:
To
his
blessing
,
I
commend
both
you
and
it
,
and
so
rest

Your
louing
Cosen
Tho
:
Gataker
.

THE
TESTIMONIE
Giuen
to
M
rs
REBEKKA
CRISP
at
her
Buriall
.

THE
Bodies
of
Gods
Sants
as
well
as
their
Soules
are
a

members
of
Christs
bodie

,
and
b

Temples
of
Gods
Spirit

:
and
are
therefore
in
decent
and
honest
manner
to
be
laid
vp
in
the
wombe
of
our
common
Mother
the
Earth
.
The
performance
of
this
last
office
to
our
right
deare
and
deseruedly
respected
Christian
Sister
,
M
rs

Rebekka
Crisp

,
hath
occasioned
this
Assembly
.
Concerning
whose
religious
course
of
life
and
conuersation
,
togither
with
the
Conclusion
thereof
sutable
and
correspondent
to
the
same
,
much
might
be
said
,
and
much
be
spoken
,
yea
so
much
,
that
it
might
to
strangers
seeme
either
meere
formalitie
or
plaine
flatterie
,
yet
by
those
that
throughly
knew
her
,
would
not
onely
be
acknowledge

for
truth
,
but
to
come
far
short
of
that
that
〈…〉
But
neither
〈…〉
my
wont
,
〈…〉
I
,
〈…〉
long
in
this
kinde
:
〈◊〉
rather
,
for
that
many
take
therin
too
much
libertie
,
and
this
exercise
being
intended
c
more
for
the
instruction
of
the
liuing
then
for
the
commendation
of
the
dead
.

That
which
I
shall
speake
of
her
,
to
the
glory
of
Gods
grace
in
her
,
and
the
prouoking
of
others
to
the
imitation
of
her
,
shall
be
in
few
words
,
and
referred
to
two
heads
,
her
Piety
,
and
her
Patience
.

For
the
former
:
it
had
pleased
God
to
grace
her
with
a
measure
more
then
ordinarie
of
spirituall
grace
,
and
of
such
graces
as
are
not
so
ordinarily
incident
to
that
〈…〉
of
〈◊〉
,
and
soundnes
of
judgement●
.
Which
〈◊〉
accordingly
applied
and
imployed
,
(
part●y
by
constant
frequenting
of
the
publike
Ministerie
,
while
God
gaue
leaue
and
libertie
,
and
p●●tly
:
〈◊〉
both
then
and
during
the
times
of
〈…〉
meditation
and
priuate
conference
with
such
as
reforted
vnto
her
,
d
and
might
that
way
further
her
,
*
to
the
searching
out
of
the
good
and
holy
and
acceptable
will
of
God.
In
this
hinde
shee
was
a
great
Questionist
▪
and
(
as
those
religious
Romane
e
Ladies
were
sometime
to
〈◊〉
)
a
whe●stone
to
my selfe
,
and
I
doubt
not
but
the
like
also
to
others
,
f
by
her
studious
enquirie
occasioning
the
mo●e
diligent
search
,
and
the
more
exact
discouery
of
many
particulars
:
In
regards
whereof
I
may
well
,
and
doe
freely
and
sincerely
confesse
,
that
,
so
oft
as
I
resorted

vnto
her
,
I
did

tam
proficere
quàm
prodesse

,
as
well
benefit
by
her
,
as
benefit
her
.

Neither
were
these
her
Questions
,
as
with
many
,
g
tending
to
idle
speculation
;
meere
curiosities
,
or
vaine
niceties
,
like
a
game
at
Chesse
;
rather
quirks
of
wit
,
fit
for
disputation
in
schooles
,
then
rules
of
vse
for
direction
of
life
;
but
of
such
points
as
bent
and
aymed
at
the
practise
of
piety
,
the
tryall
of
faith
,
and
sound
sanctification
:
That
wherein
shee
principally
desired
and
endeuoured
to
profit
;
and
so
profited
,
that
I
may
truly
say
of
her
,
that
shee
had
not
h
an
outward
shew
and
semblance
of
godlinesse
,
or
a
verball
discourse
of
it
,
(
the
common
fault
of
too
many
professors
among
vs
)
but
the
very
power
and
efficacie
of
it
in
extraordinary
manner
and
measure
both
imprinted
in
her
heart
,
and
expressed
in
her
life
:
She
had
learned
,
i

dicta
in
facta
vertere
,
to
turne
words
into
works

;
and
as
k
to
treasure
vp
with
Mary
what
shee
heard
and
learned
in
her
heart
,
so
to
worke
it
into
the
affection
,
and
to
bring
it
forth
into
action
,
to
affect
it
with
her
heart
,
and
to
effect
it
in
her
life
.

This
,
among
other
things
,
her
sincere
piety
,
appeared
in
her
singular
Patience
.
And
it
is
Patience
indeede
,
that
putteth
Piety
to
the
proofe
.
God
had
trained
her
vp
a
long
time
in
the
schoole
of
affliction
;
and
shee
was
therein
a
good
proficient
:
her
afflictions
being
vnto
her
,
as
l
the
waters
to
Noahs
Arke
,
a
meanes
to
carry
vp
her
thoughts
and
desires
higher
to
heauen-ward
.
It
pleased
God
to
bruise
her
with
paines
and
weaknes
,
and
euen
to

m
grinde
to
po●●der
her
vigor
with
continuance
of
affliction
.
Which
yet
she
euer
sustained
with
great
willingnes
ofminde
,

hauing
oft
in
her
mouth
that
worthy
speech
of
Dauid
,
n

Behold
,
here
I
am
,
let
him
do
with
me
what
he
will

;
and
o
desiring
euer
,
as
she
protested
oft
in
the
middest
of
her
paines
,
not
so
much
the
remouall
of
the
crosse
,
which
shee
esteemed
but
light
,
as
patience
to
beare
it
,
and
grace
to
make
vse
of
it
:
complaining
of
nothing
so
much
in
her
afflictions
,
as
that
by
meanes
of
them
she
was
disabled
to
the
performance
of
such
duties
as
shee
desired
with
her
Familie
,
and
restrained
in
the
intention
of
her
spirituall
meditation
;
if
in
any
thing
impatient
,
impatient
of
●ought
that
hindred
that
way
.

Neither
was
this
her
patience
such
as
proceeded
either
from
some
senselesnes
and
stupiditie
,
or
from
some
kinde
of
immanitie
and
inhumanitie
,
p
as
in
some
;
(
for
she
was
a
woman
made
of
meekenes
and
lowlines
,
of
minde
,
as
of
a
tender
constitution
her selfe
naturally
,
and
therefore
soone
sensible
of
paine
and
griefe
,
so
full
of
bowels
of
mercy
and
tender
compassion
towards
others
,
and
free
from
all
austeritie
and
harshnes
of
spira
)
but
q
from
an
apprehension
of
Gods
hand
in
those
things
that
befell
her
and
a
concoience
of
submitting
her
will
to
his
pleasure
whose
wholly
she
acknowledged
herselfe
to
be
,
and
was
content
therefore
wholly
to
be
disposed
of
by
him
.

But
because
r
perseuerance
,
as
Bernard
saith
,

is
all
in
all
;
and
is
that
that
carieth
away
the
crowne
or
the
garland
from
all
:

ſ
As
the
rest
of
her
life
had
bin
,
so
her
latter
end
was
not
vnlike
;
full
of
piety
and
patience
,
of
alacritie
and
cheerefulnes
,
wholy
taken
vp
with
holy
and
heauenly
meditation
,
and
longing
exceedingly
for
the
time
of
her
dissolution
.
God
shewed
in
her
to
all
that
were
about
her
,
that
it
is
not
in
vaine
sincerely
to
serue
him
;
and
that
a
constant
course
of
a
religious
life
will
minister
aboundance
of
sweet
comfort
in
death
.

About
the
beginning
of
her
last
sicknes
,
she
sent
for
me
to
her
,
whom
(
though
the
meanest
of
many
that
resorted
vnto
her
)
in
regard
of
some
bond
of
alliance
she
desired
to
be
,
and
made
account
shee
might
be
boldest
withall
;
and
before
some
few
of
her
familiar
frends
,
made
a
worthy
and
pithy
confession
and
profession
of
her
Faith
,
too
long
to
relate
;
laid
open
the
grounds
and
notes
of
her
assurance
fetched
forth
of
Gods
word
,
of
Gods
loue
vnto
her
,
and
of
her
owne
vnto
God
;
requesting
either
to
be
better
informed
,
if
in
ought
she
were
mistaken
,
or
to
haue
further
confirmed
by
pregnant
proofes
out
of
Gods
booke
,
what
she
rightly
apprehended
.
And
this
was
the
worke
that
by
her
good
will
shee
then
desired
to
be
continually
taken
vp
with
;
forgetting
her
paines
and
weaknes
when
she
was
about
it
,
and
neglecting
her
naturall
rest
to
attend
it
.
So
that
she
might
well
say
to
God
with
Dauid
,
ſ

Oh
how
loue
I
thy
law
?
it
is
my
continuall
meditation
.

And
with
Iob
,
t

I
haue
preferred
the
words
of
thy
mouth
,
not
onely
before
my
most
desired
foode
,
but

before
my
most
needfull
and
naturall
rest
.

Yea
so
eager
was
she
vpon
these
things
,
that
I
was
enforced
oft
to
perswade
her
to
forbeare
,
considering
her
great
weaknes
,
and
to
intermit
the
intention
of
her
meditation
,
by
giuing
some
way
to
rest
and
repose
.
And
here
I
cannot
passe
by
one
speech
vsed
by
her
vpou
such
an
occasion
,
which
the
rather
I
relate
,
to
prouoke
others
by
her
example
not
to
neglect
the
meanes
of
mercy
and
grace
that
God
vouchsafeth
them
now
,
while
they
may
follow
them
.
After
long
discourse
to
and
fro
,
perceiuing
,
as
I
thought
,
her
eyes
to
wax
heauy
,
and
her
spirits
fainty
,
and
well
knowing
what
need
she
had
of
some
refreshing
,
I
aduised
her
to
compose
her self
vnto
rest
,
which
her
long
want
of
it
required
,
and
her
eyes
seemed
to
incline
vnto
,
that
it
was
best
to
take
it
while
she
might
,
lest
she
should
after
,
want
it
when
she
would
.
Her
answer
was
that
this
was
her
best
rest
,
&
that
which
she
found
best
refreshing
&
sweetest
repose
in
;
and
that
,
said
she
,
which
you
say
of
the
one
,
may
I
much
better
say
of
the
other
:
if
to
giue
way
to
rest
I
forbeare
those
meanes
of
comfort
that
God
by
your
presence
now
affordeth
me
,
I
may
hereafter
want
them
when
I
would
,
and
shall
neede
them
.

Some
conflicts
she
had
the
day
before
her
departure
;
but
such
,
through
Gods
goodnes
,
as
lasted
not
long
,
and
ended
in
that
comfort
,
that
continued
with
her
to
her
end
:
which
was
so
quiet
and
peaceable
.
that
her
departure
was
scarce
sensible
to
those
that
were
neerest
about
her
.

I
will
add
but
a
word
,
and
that
I
speake
vnfainedly
:
I
know
Gods
hand
is
not
straitned
,
neither
is
his

grace
scanted
:
yet
,
considering
mine
owne
obseruation
&
experience
,
but
small
,
I
confess
;
as
I
haue
not
hitherto
in
all
points
met
with
her
match
,
so
I
wish
rather
than
hope
to
light
oft
on
her
like
.

But
let
vs
leaue
her
with
the
Lord
in
happines
,
in
heauen
:
and
apply
our selues
vnto
that
,
that
more
principally
concerneth
vs
,
attending
to
such
instructions
as
shall
(
by
Gods
assistance
)
be
deliuered
,
not
altogither
vnagreable
to
the
present
occasion
,
out
of
that
portion
of
Scripture
,
which
I
haue
chosen
to
intreat
of
,
concerning

PAVLES
DESIRE
OF
DISSOLVTION
,
AND
DEATHS
ADVANTAGE
the
ground
of
that
his
DESIRE
.

PHILIPP
.
cap.
1.
vers
.
23.

Desiring
to
be
dissolued
,
and
to
be
with
Christ
;
which
is
by
much
more
the
better
.

THE
Apostle
Paul
was
in
a
great
strait
,
when
hee
wrote
this
Epistle
;
in
doubt
,
it
seemeth
,
whether
he
should
rather
desire
life
or
death
:
affected
as
a
louing
and
loyall
wife
,
saith
one
,
a
whose
husband
in
a
far
countrey
aduanced
to
great
honor
,
writeth
to
her
to
come
to
him
,
but
to
leaue
her
children
behinde
her
,
as
deere
to
her
as
her selfe
;
and
in
that
regard
distracted
,
on
the
one
side
desirous
to
enioy
her
husband
,
and
on
the
other
side
loath
to
leaue
her
children
behinde
her
,
especially
yet
vnable
to
helpe
themselues
;
and
in
that
regard
content
yet
to
defer
her
owne
honor
and
ioy
in
her
husband
,
till
she
see
them
better
able
to
shift
for
themselues
:
Or
,
as
a
beggar-woman
,
saith
b
Bernard
,
who
comming
to
a
rich
mans
dore
with
a
childe
on
her
hand
,
is
offered
to
come
in
and
warme
her
and
dine
well
,
so
she
leaue
her
childe
,
because
it
is
vnquiet
,
without
;
whose
bowels
earning
with
naturall
affection
toward
the
fruit
of
her

wombe
,
make
her
willing
rather
to
accept
of
a
small
pittance
without
dores
with
her
childe
,
then
to
dine
largely
and
liberally
without
it
,
within
.
In
like
manner
fared
it
with
the
blessed
Apostle
at
this
present
.
He
desired
to
be
with
Christ
his
husband
,
his
head
in
happinesse
,
in
heauen
.
But
the
Philippians
his
litle
ones
,
whom
he
had
newly
c
bred
,
and
not
throughly
yet
d
nursed
vp
,
they
hung
on
his
hands
,
and
had
neede
still
of
his
helpe
:
whom
being
loath
therefore
to
leaue
,
e
he
was
content
for
their
gaine
to
defer
his
owne
good
,
and
to
continue
yet
some
longer
time
in
this
mortall
and
miserable
life
,
for
the
helping
of
them
forward
on
the
way
to
eternall
life
f
.

And
this
his
distraction
and
doubtfulnes
of
resolution
he
propoundeth
in
the
former
g
verse
,
and
in
the
former
part
of
this
verse
:
whereunto
are
annexed
such
motiues
as
endeuoured
to
draw
his
desires
either
way
;
his
owne
felicitie
on
the
one
side
,
which
made
him
rather
desire
death
h
;
their
necessitie
on
the
other
side
,
that
moued
him
rather
to
accept
of
then
to
affect
life
,
to
endure
it
than
to
desire
it
i
.
So
that
the
hastning
of
his
owne
eternall
good
on
the
one
side
,
and
the
furthering
of
their
spirituall
gaine
on
the
other
side
;
wrought
between
them
a
great
distraction
in
him
.
Yet
so
,
that
the
things
themselues
,

Life
and
Death

,
simply
considered
;
if
he
should
respect
,
and
as
he
respected
his
owne
good
and
gaine
in
either
,

his
desire

was
rather
to
dissolution
and
departure
by
decease
,
that
he
might

be
with
Christ

k
.
Whereof
a
reason
is
also
rendred
,
because
that
simply
considered
,
or
in
respect

of
himselfe
,
was
without
all
question
or
comparison
,

the
far
greater
good

of
the
twaine
.

Now
the
maine
point
that
hence
we
obserue
then
is
this
,
that

a
Christian
man
may
lawfully
and
iustly
desire
death
.

Which
point
so
conceiued
,

diuideth
it selfe
into
two
branches
,
both
of
them
arising
necessarily
from
the
words
of
my
text
.

The
one
concerning
the
lawfulnes
or
warrantablenesse
.

The
other
concerning
the
equitie
or
reasonablenesse
of
this
desire
.

For
the
former
,

that
a
Christian
man
may
lawfully
desire
death
in
some
kinde
and
in
some
case
,
(
as
did
a
Elias
,
and
Simeon
b
vpon
sight
of
our
Sauiour
)
is
apparent
,
in
that
the
Apostle
not
onely
professeth
it
here
of
himself
,
but
writing
by
the
Spirit
of
God
,
approueth
it
also
,
as
in
himselfe
here
,
so
in
others
as
well
as
himselfe
else-where
c
.

And
it
may
be
further
confirmed
vnto
vs
,

if
we
shall
consider
;

First
,
that
death
and
departure
hence
by
death
,
it
is
propounded
as
a
blessing
d
,
promised
as
a
blesing
e
,
and
bestowed
as
a
blessing
f
;
and
therefore
may
as
a
blessing
also
lawfully
be
desired
.

Secondly
,
that

our
deaths-day
is
our
doomes-day

g
:
that
our
going
to
Christ
h
,
as
that
his
comming
to
vs
i
.
Now
a
Christian
may
loue
,
and
long
after
the
one
*
,
and
therefore
may
lawfully
desire
also
the
other
.

In
a
word
,

wee
pray
or
ought
to
pray
daily
k
,
that
Christs
kingdome
may
be
fully
erected
in
vs
;

that
Gods
will
may
be
prefectly
fulfilled
of
vs
:
which
can
not
be
either
of
them
wholy
effected
,
but
by
dissolution
and
decease
.

But
here
may
a
question
or
two
be
moued
.

First
,

for
what
cause
we
may
desire
death
:
Secondly
,

with
what
caution
.

For
the
former
,
I
answer
;
we
may
desire
death
:
First
,
to
be
freed
from
mortalitie
and
the
miseries
of
this
life
l
;
that
we
may

rest
from
our
labours

m
;

that
mortalitie
may
be
swallowed
vp
of
life

n
;
which
can
not
be
in
ordinarie
course
but
by
death
.

Secondly
,
to
be
freed
from
spirituall
euils
o
,
that
will
not
leaue
vs
but
by
death
p
.

And
lastly
,

in
regard
of
those
benefits
,
that
death
further
bringeth
with
it
;
that
we
may
come
home
to
God
q
,
and
be
for
euer
with
Christ
r
.

To
the
latter
question
,
I
answer
,
that
first
this
desire
it
must
be
without
impatience
:
(
that
was
Ionas
his
fault
ſ
:
)
we
may
not
desire
death
as
weary
of
Gods
worke
,

of
doing
or
enduring
what
he
calleth
vs
vnto
.

Secondly
,
it
must
be
with
submitting
of
our
wils
to
Gods
will
t
;
content
to
wait
Gods
leisure
,
and
to
abide
Gods
pleasure
for
death
or
for
life
u
.

And
thus
,

for
these
causes
,
with
these
cautions
;
death
may
lawfully
be
desired
.

Now
for
the
latter
Branch
,
that
euery
Christian
man
hath
good
cause
&
great
cause
to
desire
death
;
(
besides
that
the
Apostle
as
he
desireth
it
,

so
he
hath
good
ground
for
his
desire
in
that
kinde
x
;
)
it
may
further
more
clearely
appeare
vnto
vs
,
if
we
shall
consider
y
the
euils
that
death
freeth
vs
from
,
togither

with
the
benefits
that
it
bringeth
vs
vnto
.

*
The
euils
that
Death
freeth
vs
from
are
either
corporall
or
spirituall
.

The
corporall
euils
may
be
referred
to
4
heads
:
First
,

those
iniuries
and
wrongs
that
Gods
children
sustaine
at
the
hands
of
worldly
men
that
here
oppugne
and
oppresse
them
.

For

all
that
will
liue
,
godlily
,

while
they
liue
here
,
must
looke
to

suffer
persecution

1
;
and

the
way
to
Gods
kingdome
is
through
many
tribulations

2
:
the
world
hateth
them
,
because
though
they
be
in
it
,
yet
are
they
not
of
it
3
:
and
this
hatred
will
last
so
long
as
the
world
lasts
4
;
so
long
as
the
one
is
in
it
,

and
the
other
of
it
:
neither
will
it
cease
to
discouer
it selfe
in
mischieuous
attempts
a
,
so
oft
as
abilitie
and
opportunitie
shall
meete
.
In
regard
whereof
,

Christian
men

,
saith
our
Apostle
,

had
they
hope
onely
in
this
life
,
were
of
all
men
the
most
miserable

b
.
Christian
men
therefore
as
they
haue
no
cause
to
loue
life
;
so
they
haue
no
neede
to
feare
death
:
yea
as
they
haue
litle
cause
to
loue
this
life
,
considering
the
wrongs
that
here
daily
they
endure
;
so
they
haue
great
cause
to
desire
death
,
that
putteth
an
end
to
them
all
;
that
setteth
them
and
the
wicked
so
far
asunder
,
that
they
can
not
one
come
any
more
at
the
other
c
,
to
vex
or
molest
or
annoy
one
the
other
.
In
respect
whereof
it
is
well
said
by
some
of
the
Ancients
,
that

Gods
children
are
neuer
better
deliuered
,
then
when
deliuered
by
death
:

for
that
then
they
are

deliuered
not
out
of
one
,
but
out
of
all
troubles
at
once

d
;
and

so
deliuered
as
they
neede
no
further
deliuerance
any
more

e
.

Secondly
,

those
temporall
corrections
and
chastisements
,

that
the
corruptions
of
Gods
children
by
way
*
of
cure
here
require
.
For
here
God
is
oftentimes
cōstrained
to
smite
them
with
the
wounds
of
an
enemie
,
in
sharpe
and
seuere
manner
,

because
their
iniquities
are
many
and
their
transgressions
great
and
grieuous
f
;
to
iudge
them
in
this
world
,
that
they
may
not
be
condemned
in
the
next
g
.
But
after
this
life
,
as
there
shall
be
no
neede
of
naturall
foode
or
physicke
for
the
bodie
;
so
there
shall
be
no
neede
of
such
spirituall
physicke
for
the
soule
.
As
we
shall
be
rid
of
corruption
,
so
we
shall
neede
no
more
correction
.
As
there
shall
be
no
vse
of
preaching
or
sacraments
,
so
there
shall
be
no
neede
of
such
sharpe
courses
,
as
God
is
now
faine
to
take
with
vs
:
for
all
griefe
and
paine
shall
be
then
done
away
h
;
and
all
teares
wiped
away
from
our
eyes
i
:
we
shall
neuer
feare
then
to
taste
of
Gods
anger
againe
k
;
nor
euer
know
what
his
displeasure
meaneth
any
more
.

Thirdly
,
all
laborious
and
painfull
imployments
:

they
rest

then

from
their
labours

l
;
which
though
the
works
themselues
are
not
euill
;
yet
the
paine
and
toile
accompanying
them
is
of
the
punishment
of
sinne
m
,
and
so
euill
in
it selfe
.
Martha
shall
not
neede
then
to
complaine
of
Marie
n
:
nor
the
Prophet
neede
by
preaching
to
waste
his
lights
and
his
life
o
.
As
all
misery
,
so
all
mercy
and
works
of
mercy
shall
then
cease
*
.
As
there
shall
be
then
no
hunger
nor
thirst
,
nor
other
necessities
of
nature
p
:
so
we
shall
not
neede
there
either
to
feede
the
hungry
,
as
we
did
here
q
,
or
to
haue
a
fellow-feeling
of
their
hunger
;

that
which
maketh
vs
many
times

as
miserable
,
as
those
themselues
are
to
whom
we
shew
mercy
h
.

Fourthly
,
all
infirmities
and
bodily
paines
and
diseases
.
Death
is
the
best
Physition
1
,
the
best
physick
for
them
2
:
it
cureth
vs
not
of
one
but
of
all
,
and
of
all
at
once
;
not
for
once
onely
,
but
for
euer
3
.

And
what
speake
I
of
diseases
,
or
of
other
diseases
?
Death
cureth
vs
euen
of
death
.

Old
age

;
saith
one
,

is
a
disease

euill
enough
of
it selfe
i
:
yea
our
life
it selfe
is
a
disease
k
,
and
a
deadly
disease
,
a
disease
vnto
death
l
:
and
there
is
no
meanes
to
cure
vs
of
this
disease
but
by
death
.
We
〈◊〉
freed
from
death
by
death
;
as
by
death
Christ
destroyed
death
m
;
while
mortalitie
is
swallowed
vp
of
life
n
,
and
immortalitie
,
the
only
true
health
o
,
is
atchieued
by
death
.

The
spirituall
euils
that
death
freeth
vs
from
,
are
also
of
4.
sorts
.

The
first
of
Satans
temptations
.
The
Christian
soule
,
while
it
is
in
this
world
,
is
in
fight
euer
with
Satan
p
,
who
is
continually
labouring
to
worke
our
euill
q
,
and
to
worke
vs
vnto
euill
r
:
and
if
he
can
not
draw
vs
out
of
Gods
way
,
by
beating
and
buffeting
vs
to
vex
and
annoy
vs
ſ
,
and
so
to
make
Gods
way
as
tedious
and
troublesome
,
as
he
can
possibly
,
vnto
vs
t
.
And
this
course
he
continueth
with
vs
to
our
liues
end
,
raging
many
times
most
furiously
when
we
draw
neerest
to
our
end
,
because
he
knoweth
his
time
then
is
but
short
u
.
But
by

death
we
preuaile
against
him
,
and
get
full
victorie
ouer
him
x
;
when
he
is
not
onely
so
cast
out
of
vs
y
,
that
he
can
not
sway
in
vs
,
as
before
our
conuersion
sometime
he
did
z
;
but
is
so
shaken
off
from
vs
,
that
he
can
neuer
once
returne
againe
,
as
with
our
Sauiour
he
did
sometime
a
,
to
tempt
vs.
For
our
soules
are
out
of
his
reach
,
when
they
are
taken
vp
into
heauen
b
,
whither
that
wicked
one
hath
now
no
accesse
c
.

The
second
sort
is
of
worldly
prouocations
and
euill
examples
.

The
children
of
God
while
they
are
in
the
world
,
can
not
but
liue
among
,
and
conuerse
with
the
wicked
of
the
world
d
:
and
liuing
among
them
,
and
conuersing
with
them
,
they
can
not
but
heare
their
blasphemous
speeches
e
,
and
see
their
lewd
courses
f
,
whereby
they
abuse
and
dishonor
God
:
that
which
is
a
matter
of
no
small
griefe
and
vexation
to
Gods
children
g
;
yea
so
great
that
it
maketh
them
oft
á-weary
of
their
liues
h
.
As
indeed
how
can
it
be
but
a
grieuous
heart-sore
to
any
faithfull
subiect
and
well-affected
to
his
Soueraigne
,
to
be
constrained
to
abide
in
such
a
place
,

and
among
such
people
,

where
his
Lord
and
master
is
daily
railed
on
and
reuiled
in
his
hearing
,
and
those
things
done
daily
in
his
sight
,
that
tend
to
the
disgrace
and
dishonor
of
him
,
whom
he
deseruedly
most
respects
?
But
we
are
freed
from
all
these
euils
also
,
when
we
go
out
of
the
world
i
.
For
howsoeuer
here
the
graine
and
chaffe
lye
togither
in
one
field
k
;
yet
there
the
chaffe
goeth
one
way
,
and
the
good
graine
another
way
l
,
the
tares
are
cast
one
way
,
and
the
good
corne
is
caried
another
way
m
,
euen

into
Gods
garner
,
to
a
place
where
there
shall
be
no
matter
of
scandall
n
,
to
make
them
stumble
and
fall
o
or
to
vex
and
grieue
p
them
any
more
.

The
third
sort
of
spirituall
euils
is
of
sinne
and
corruption
;

then
which
nothing
is
more
burdensome
and
combersome
to
a
Christian
soule
q
,
not
so
much
for
feare
of
wrath
,

as
for
desire
to
please
God
,
and
for
griefe
that
thereby
he
should
shew
himselfe
vnkinde
and
vnthankfull
to
him
,
whom
he
hath
euer
found
so
gratious
and
good
to
himselfe
.
And
if
this
be
so
heauy
to
a
Christian
soule
,
that
he
should
so
displease
and
dishonor
his
heauenly
father
by
his
errors
and
ouer-sights
r
,
whose
honor
ought
to
be
deerer
to
him
than
all
the
worlds
wealth
,

yea
then
his
owne
soule
it selfe
ſ
;
how
is
death
then
to
be
desired
of
him
,

that
freeth
him
from
this
burden
;
that
giueth
an
vtter
ease
from
it
,
an
eternall
discharge
of
it
?
For

he
that
is
dead
,
is
freed
from
sinne

t
.
Death
,
it
strippeth
vs
of
our
old
man
,
our
old
skin
,
all
at
once
,
not
,
as
sanctification
doth
it
here
,
by
degrees
:
yea
it
placeth
vs
in
far
better
estate
,
then
our
first
parents
were
in
before
their
fall
u
.
For
they
were
so
free
from
sinne
,
that
yet
they
might
haue
will
to
sinne
:
we
shall
be
so
freed
by
death
from
sinne
,
that
we
shall
neuer
haue
either
will
or
minde
againe
therevnto
.

The
fourth
sort
of
euils
spirituall
is
of
diuine
desertion
,
whereby
God
in
this
life
,

though
he
neuer
indeede
leaue
his
children
x
,
yet
sometime
seemeth
to

forsake
them

y
;
though
he
euer
remember
and
regard
them
z
,
yet
sometime
seemeth

to
forget
them

*
:
he
doth
many
times
,
for
secret
causes
best
knowne

to
himselfe
,
with-draw
from
them
the
sight
and
sense
of
his
gratious
presence
and
assistance
,
and
looke
vpon
them
with
a
frowning
and
a
lowring
countenance
.
Which
thing
how
grieuous
and
heauy
it
is
to
Gods
saints
for
the
present
,
may
appeare
by
those
mournefull
plaints
that
they
powre
out
in
such
cases
“
:
euen
so
grieuous
,
that
(
for
the
time
)
they
seeme
to
be
in
the
very
suburbs
of
hell
.
Whereas
by
death
they
are
freed
from
all
such
dreadfull
desertions
;
being
placed
in
such
a
state
thereby
,
that
as

God
shall
neuer
be
againe
displeased
with
them
,

so
he
shall
neuer
in
displeasure
againe
turne
his
face
away
from
them
#
.

And
thus
haue
we
seene
the
euils
of
all
sorts
,
that
death
is
a
meanes
to
free
vs
from
.

Now
in
the
next
place
,

consider
we
the
Benefits
that
death
bringeth
vs
vnto
:
which
may
likewise
be
reduced
to
4.
heads
.

The
first
is
the
full
consummation
of
Grace
,

that
is
here
but
imperfect
and
in
part
h
:
as

first
fruits

i
,
but
an
handfull
k
to
the
whole
crop
;
as

an
earnest-penny

l
giuen
in
pledge
of
full
payment
.
But
if
the
first-fruits
be
so
pretious
m
,
those
small
beginnings
of
Grace
,
that
the
true
Christian
,
the
wise
merchant
,
would
not
take
the
world
in
exchange
for
them
n
;
that
he
counteth
all
the
wealth
of
this
world
,
but
as
trash
,

as
dr●sse
and
dongue

in
regard
of
them
o
;
oh
what
will
the
full
crop
be
?
if
the
earnest-penny
be
so
pretious
,
what
will
the
entire
payment
be
?
And
if
we
then
thirst
and
long
after
growth
of
p
grace
,
how
should
we
desire
death
that
bringeth
with
it
a
full
consummation
of
q
grace
,
that
bringeth
grace
to
it
full
growth
?

The
second
Benefit
is
a
perfection
of
glory
r
;
such
an
excellencie
as
shall
make
vs
not
onely
gratious

in
our selues
,

but
most
glorious
also
in
the
eyes
of
all
that
behold
vs
:

that
which
the
Apostle
calleth
ſ

an
exceeding
excessiue
eternall
weight
of
glory
:

and
saith
further
,
that

all
the
afflictions
of
this
life
,
are
not
worthy
once
to
be
named
with
that
glory
,
that

in
the
next
life

shall
be
manifested

,
not
vnto
vs
onely
,
but
euen

in
vs

t
.

When

the
sunne
of
righteousnes

shall
shine
full
vpon
vs
u
,
and
shining
full
vpon
vs
,
shall
make
vs
like
vnto
himselfe
x
;
so
that
we
shall
also

shine
as
the
sunne
in
the
kingdome
of
heauen

y
.
This
we
are
not
able
to
conceiue
what
it
is
.

We
can
guesse
somewhat
at
the
former
,

because
we
haue
the
first-fruits
of
it
here
:

but
this
we
are
not
able
to
giue
almost
any
guesse
at
.
But
the
Apostle
Peter
,
in
Christs
transfiguration
,
seeing
a
glimpse
of
it
(

oh
it
is
good
being
here
,

saith
he
)
would
faine
haue
stayed
there
still
z
.
And
the
Apostle
Paul
that
had
seene
it
,

could
not
vtter
what
he
had
seene
4
,
but
longed
exceedingly
after
it
,
as
one
neuer
well
till
he
were
there
5
.
And
vndoubtedly
,
enlarge
we
our
mindes
all
that
may
be
,
we
shall
say
,
when
we
shall
come
to
see
and
enioy
it
,
as

the
Queene
of
the
South

,
when
shee
came
and
saw
Salomons
royaltie
6
,

the
one
halfe

,
nay
the
hundreth
part
of
that
we
shall
finde
there
,

was
neuer

either

reported
vnto
vs

,
or
conceiued
of
vs
here
.

The
third
Benefit
,

is
the
inseparable
company
of
Christ
.

They
shall
follow
the
Lambe

there
,

whithersoeuer
he
goeth

a
.
In
this
world
is
Christ
said

to
be
with
vs

b
:
after
this
life
are
we

said

to
he
with
him

c
.

Here
he
is
said

to
be
with
vs

,
while

we
soiourne
from
him

d
:
there
are
we
said

to
goe
to
him

,
and

to
be
at
his
home
with
him

e
.
And
if
it
be
matter
of
much
joy
to
haue
Christ
with
vs
here
,
what
will
it
be
to
abide
for
euer
with
him
there
f
?
If
Christs
presence
by
his
spirit
g
be
so
comfortable
here
,
that
it
is
able
to
cheere
vs
vp
in
all
our
greatest
afflictions
h
:
what
shall
his
glorious
presence
be
eternally
there
?

Conceiue
we
it
by
some
comparisons
.

It
were
a
great
grace
,

and
such
as
would
minister
much
comfort
to
a
Courtier
lying
sicke
at
home
of
the
gowt
,

to
haue
the
Prince
not
onely
to
send
to
him
,

but
in
person
also
to
visit
him
:

but
much
more
comfort
and
joy
would
it
be
to
him
,
to
be
able
,
being
recouered
,
to
repaire
to
the
Court
,
and
there
enjoy
his
Princes
presence
,
with
such
fauors
and
pleasures
,
as
that
place
may
afford
.
How
much
more
then
,
in
this
case
,
is
it
a
great
grace
and
a
comfort
,
that
God
vouchsafeth
to
visit
vs
here
by
his
spirit
i
,
sometime
more
familiarly
and
feelingly
,
but
euer
so
effectually
,

as
thereby
to
support
vs
euen
in
our
heauiest
afflictions
?
but
yet
how
much
more
exceedingly
shall
our
ioy
and
comfort
be
increased
,
when
being
freed
from
all
infirmities
,
we
shall
be
taken
home
to
him
,
that
we
may
liue
in
ioy
and
blisse
for
euer
with
him
?
As
that
Courtier
hauing
assurance
giuen
him
of
recouery
by
such
a
time
,
would
exceedingly
reioyce
to
thinke
of
the
ioy
of
that
day
,
and
count
euery
day
a
weeke
,
if
not
a
yeere
,
to
it
,
wherein
he
should
being
recoured
returne
againe
to
the
Court
,
and
be
welcommed
thither
in
solemne
manner
by
all
his
frends
there
,
the
Prince
himselfe
principally
:

so
well
may
the
faithfull
soule
not
a
litle
ioy
to
forethinke
with
it selfe
,
what
a
ioyfull
howre
that
shall
be
vnto
it
,
wherein
by
death
parted
from
the
body
,
it
shall
be
solemnly
presented
before
the
face
of
Christ
,
and
entring
into
the
heauenly
palace
,
shall
be
welcomed
thither
by
the
whole
court
of
heauen
,
by
all
the
blessed
spirits
that
there
abide
i
.

Againe
;
this
life
is
the
time
of
our
contract
with
Christ
k
after
this
life
commeth
our
mariage-day
l
.
Now
as
a
virgin
espoused
to
one
that
is
trauailed
to
the
East-Indies
,
if
she
do
indeed
faithfully
and
vnfainedly
affect
him
,
though
she
ioy
to
read
a
letter
,
or
to
see
some
token
from
him
,
yet
it
is
nothing
in
that
kinde
that
can
giue
her
contentment
m
,
but
shee
longeth
for
his
presence
,
desireth
to
heare
of
his
returne
,
and
joyeth
to
thinke
on
that
day
,
when
meeting
againe
they
shall
be
so
matched
,
as
they
shall
neuer
more
againe
be
so
seuered
.
So
here
,
though
the
Christian
soule
contracted
to
Christ
,
during
the
time
of
this
contract
,
in
his
absence
from
her
n
,
receiue
many
fauors
and
loue-tokens
from
him
o
,
as
are
all
the
blessings
she
enioyeth
here
,
be
they
spirituall
or
temporall
p
;
yet
they
can
not
all
of
them
giue
full
contentment
vnto
her
,

but
helpe
rather
to
enflame
her
affection
towards
him
,
and
make
her
,

if
she
sincerely
loue
him
,
as
she
professeth
and
pretendeth
to
do
,
the
more
earnestly
and
ardently
to
long
for
that
day
,
wherein
she
shall
come
inseparably
to
be
lincked
vnto
him
,
and
euerlastingly
to
enioy
his
personall
presence
,
which
aboue
all
things
she
most
desireth
.

The
fourth
and
last
,

but
not
the
least
Benefit
that

death
bringeth
vs
vnto
,
is
immediate
communion
with
God
:
when

God
shall
be
all
in
all
and
vnto
all

q
:
when
we
shall
draw
our
delights
from
the
fountaine
of
all
r
,
from
the
well-head
ſ
:
when
God
shall
conueigh
and
minister
vnto
vs
immediately
by
himself
,

whatsoeuer
he
now
communicateth
vnto
vs
by
meanes
t
.
This
(
though
it
be
the
greatest
benefit
of
all
,
x
yet
we
can
say
the
least
of
all
of
it
.
Onely
thus
much
:
If
the
meanes
whereby
God
now
imparteth
his
mercies
vnto
vs
,
be
so
sweet
to
Gods
saints
,
(
the
ministerie
of
his
word
,
his
holy
mysteries
,
and
religious
offices
)
that
they
earnestly
thirst
after
them
when
they
want
them
u
,
delight
exceedingly
in
them
when
they
haue
them
,
seeme
to
be
euen
rauished
and
enamoured
with
them
y
,
prefer

the
sweetnes
of
them
before
the
sweetest
sweets
z
,
yea
seeme
to
doate
so
vpon
them
,
that
they
haue
neuer
enough
of
them
a
if
the
dimme
beames
,
I
say
,
of
Gods
face
and
fauor
shining
through
these
thick
clouds
and
veiles
be
so
comfortable
to
them
,
that
they
esteeme
all
worldly
ioyes
and
delights
,
as
nothing
in
regard
of
them
b
:
oh
what
shall
God
himself
be
,
when
we
shall
see
him
fully
face
to
face
c
,
when
we
shall
finde
all
togither
in
him
,
draw
all
immediately
from
him
,
and
enioy
whatsoeuer
our
heart
can
desire
or
minde
imagine
,
yea
far
more
than
either
of
them
can
possibly
now
reach
to
d
,
in
him
.

And
thus
we
haue
seene
the
benefit
of
death
,

both
in
regard
of
the
euils
from
which
it
freeth
vs
;

as
also
in
regard
of
those
good
things
that
thereby
accrew
vnto
vs
:
whence
we
may
well
conclude
,
that
as
Gods
children
may
lawfully
desire
it
,
so
they
haue
iust
cause
and
great
cause
earnestly
to
long
after
it
.

Now
the
Vse
then
of
this
point
is
first
to
ouerthrow
the
opinion
of
those
that
thinke
it
not
lawfull
in
any
case
to
wish
or
desire
death
,

yea
in
regard
of
freedome
from
outward
euils
;

sithence
it
is
promised
,

as
we
haue
shewed
,

by
God
as
a
blessing
,
and
as
a
blessing
in
that
very
kinde
e
.

Yea
but
,
may
some
say
,
if
we
may
desire
it
,
we
may
do
it
:
we
may
then
hasten
our
owne
end
.

It
followeth
not
.
A
man
may
desire
many
things
to
be
done
,

which
yet
he
himselfe
may
not
doe
.
A
man
may
desire
the
ministerie
f
:
yet
he
may
not

make
himselfe
a
minister
g
.
He
may
desire
to
haue
some
malefactors
taken
away
by
the
sword
of
iustice
:
yet
,
being
a
priuate
person
,
he
may
not
do
it
himselfe
.
So
a
man
may
desire
death
,
and
seeke
it
at
Gods
hands
;
but
not
procure
it
or
hasten
it
by
any
meanes
of
his
owne
h
.

Secondly
,
it
serueth
to
shame
and
condemne
such
as
are
so
loth
to
dye
,
that
they
can
not
endure
to
heare
of
death
and
dissolution
:

so
far
from
desiring
that
which
they
haue
so
great
cause
to
desire
,
that
they
can
not
brooke
or
abide
any
mention
or
motion
of
it
,
can
worst
of
any
thing
away
with
it
:
in
so
much
that
some
forbeare
the
doing
of
some
things
,
some
matters
of
conueniencie
,
yea
some
necessarie
duties
,
as
making
of
their
Wils
,
out
of
a

friuolous
and
superstitious
conceit
,
that
they
shall
dye
shortly
,
if
they
do
them
.

Yea
many
though
they
can
not
liue
,
yet
are
vnwilling
to
dye
i
.
Though
they
liue
in
that
miserie
,
that
they
can
haue
no
ioy
of
their
liues
,
that
their
life
is
rather
a
lingring
death
than
a
life
k
,
yet
would
they
rather
continue
still
in
such
miserable
plight
,

then
be
content
to
haue
an
end
put
to
their
intolerable
torments
,
much
more
bitter
than
many
deaths
,
by
an
easie
dissolution
,
by
a
speedy
dispatch
.
No
paine
,
no
torment
,
no
pangs
of
death
,
can
preuaile
so
with
them
,
as
to
make
them
willing
to
vndergo
what
they
can
not
auoide
l
,
or
content
to
goe
to
God.

Now
for
Heathen
,
or
such
as
haue
no
hope
but
here
m
,
to
be
thus
affected
,
were
not
greatly
to
be
wondred
at
.
But
for
Christians
,
that
professe
themselues
to
be
but
pilgrims
and
strangers
here
n
,
this
world
a
strange
country
to
them
,
and
heauen
their
owne
countrey
o
,
their
home
,
their
fathers
house
;
for
them
to
be
so
vnwilling
to
leaue
this
world
,
to
depart
hence
,
to
returne
to
their
owne
home
,
as
if
their
fathers
house
were
not
an
heauen
but
an
hell
,
it
is
a
foule
shame
,
it
is
no
small
blemish
to
their
Christian
profession
.

Yea
it
sheweth
such
persons
to
be
possessed
still
with
a
great
measure
of
hypocrisie
.
For
what
is
it

but
hypocrisie
,
when
our
prayers
and
our
practise
concur
not
,
when
the
one
is
directly
contrary
vnto
the
other
,
when
we
are
most
vnwilling
to
that
,
that
daily
we
would
seeme
to
desire
Or
how
do
not
our
prayers
and
our
practise
the
one
directly
crosse
the
other
,
when
we
pray
daily
to
haue
,
not
our
will
,
but

Gods
will
to
be
done

q
;
and
yet
when
it
commeth
to
the
point
,

that
God
calleth
vs
to
come
to
him
,
we
hang
back
,
and
are
vnwilling
to
do
what
he
willeth
vs
r
,
would
rather
writh
Gods
will
to
ours
,
than
conforme
our
will
to
his
,
would
rather
haue
our
owne
will
done
against
Gods
will
to
our
owne
euill
,
then
the
will
of
our
louing
father
wrought
on
vs
for
our
good
?
How
do
not
our
tongues
and
our
hearts
apparently
and
exceedingly
jarre
,
when
we
pray
daily
to
God
,
that

his
kingdome
may
come

ſ
,
and
yet
we
wish
and
desire
rather
to
stay
here
still
,

where
Satans
throne

t
and
kingdome
u
is
;
and
where
we
our selues
are
in
some
degree
still
of
thraldome
x
,
then
to
be
translated
hence
vnto
that
eternall
kingdome
y
;
where
we
shall
be
absolutely
free
from
all
spirituall
seruitude
,
and
shall
reigne
in
glory
for
euer
with
Christ
Iesus
our
head
?

And
surely
strange
it
is
to
see
here
,
as
*
one
well
obserueth
,
how
contrariwise
we
are
in
this
kinde
affected
to
our
owne
courses
otherwise
.
For
the
labourer
hasteth
to
repose
himselfe
z
;
the
mariner
roweth
with
all
might
to
gaine
his

port
,
and
is
glad
at
the
heart
when
he
is
once
come
within
kenning
of
it
;
the
trauailer
is
neuer
quiet
till
he
be
at
his
wayes
end
.
And
yet
we
tied
in
this
world
to
a
perpetuall
taske
,
tossed
as
on
the
sea
,
with
continuall
tempest
,
toyled
and
tyred
out
with
a
tedious
and
combersome
passage
,
can
not
see
the
end
of
our
paines
but
with
griefe
,
view
our
port
but
with
teares
,
thinke
on
our
home
but
with
horror
and
dread
:
Seeme
weary
of
our
worke
,
of
our
waues
,
and
our
way
;
and
yet
when
death
commeth
to
rid
vs
of
them
,
to
set
vs
at
an
end
of
them
,
and
to
put
vs
into
our
port
,

we
shun
it
as
a
rocke
,
and
cannot
endure
the
sight
of
it
a
:
do
as
litle
children
,
that
go
crying
out
of
some
maladie
all
day
,
and
at
night
when
the
medicine
commeth
that
should
heale
and
helpe
them
of
their
paine
,
or
the
Barber-Surgion
that
should
pluck
out
the
aking-tooth
,
haue
no
griefe
more
now
,
but
are
wel
enough
without
it
;
feare
the
meanes
of
ease
more
than
the
disease
,
:
the
medicine
more
than
the
maladie
it self
so
we
feare
what
we
should
wish
for
,
and
wis
what
we
should
feare
;
yea
feare
most
and
abhorre
what
we
haue
most
cause
to
desire
6
.

Oh
but
life
is
sweet
,
will
some
say
:
and
man
is
a
creature
that
loueth
life
c
.

Do
we
loue
life
?
let
vs
loue
true
life
,
loue
eternall
life
,
loue
that
life
that
is
life
indeed
d
.
For
this
life
is
no
life
,
but
a
death
rather
than
life
7
.
It
is
no
true
life
that
yeeldeth
to
death
,
that
tendeth
to
death
,
that

endeth
in
death
e
:
that
is
true
life
,
that
is
eternall
:
that
is
true
life
,

that
cannot
be
dissolued
by
death
f
.
If
we
desire
such
life
then
,
let
vs
desire
death
:
for
there
is
no
way
to
such
life
but
by
death
g

As
a
Christian
man
therefore
hath
no
cause
to
feare
or
abhorre
death
h
,
because
it
can
neither
bereaue
him
of
spirituall
i
,
nor
debarre
him
of
eternall
life
k
:
(
he
dieth
not
,
though
he
dye
l
:
his
death
is
no
death
:
)
so
he
hath
great
cause
to
loue
and
desire
death
,
because
it
bringeth
him
to
perfection
of
spirituall
life
m
,
it
placeth
him
in
possession
of
eternall
life
n
.
As
he
hath
no
cause
to
dread
death
,
because
it
cannot
seuer
him
from
Christ
o
:
so
he
hath
good
cause
to
desire
death
,
because
it
bringeth
him
home
vnto
Christ
p
.
And
it
is
no
death
,
but
life
,
to
be
joyned
vnto
him
;
as
it
is
no
life
,
but
death
,
to
be
seuered
from
him
q

Vse

Thirdly
,
this
serueth
to
shew
the
efficacie
and
excellencie
of
faith
:
it
maketh
those
things
most
cheerefull
,
most
comfortable
,
most
desirable
,
that
are
most
dreadfull
,
&
discomfortable
,
and
terrible
r
in
themselues
:
it
altereth
cleane
the
nature
of
things
:
it
maketh
the
world
irkesome
to
Paul
ſ
,
which
all
men
naturally
desire
and
delight
in
:
it
maketh
death
and
dissolution
desirable
and
delightsome
vnto
him
,
which
all
men
naturally
abhorre
;
insomuch
that
though
they
be
weary
of
life
,
yet
they
are
vnwilling
to
dye
;
though
they
haue
no
pleasure
of
their
life
,
yet
loath
are
they
to
leaue
life
,
and
to
dye
once
,
that
they
may
liue
euer
.
It
is
cleane
contrary
with
Paul.
His
life
is
not
deere
to
him
t
:
and
death
is
desired
of
him
u
:
yea
so
much
desired
,

that
he
can
hardly
,
but
for
others
,
induce
himself
to
liue
longer
x
:
it
is
as
hard
a
matter
to
make
him
patient
of
life
,
as
it
is
to
make
other
men
patient
of
death
y
:
it
is
a
mastery
with
them
to
make
them
willing
to
dye
;
it
is
a
masterie
with
him
to
make
himselfe
willing
to
liue
.
And
surely
a
great
matter
it
must
needs
be
,
that
maketh
a
man
dye
cheerefully
,
not
as
one
weary
of
life
z
,
but
as
desirous
of
death
a
;
as
desirous
of
death
,
as
other
men
are
of
life
,
because
in
death
and
by
death
he
looketh
for
life
b
.

Fourthly
,
this
should
incite
vs
to
the
loue
and
desire
of
that
,
which
we
haue
so
good
,
so
great
cause
to
desire
c
;
For
what
should
we
desire
rather
than
to
be
at
rest
,
at
an
end
of
all
our
troubles
and
trauels
;
to
be
freed
from
the
burden
and
bondage
of
sinne
,
from
Satans
assaults
,
from
the
present
wicked
world
;
to
be
rid
of
infirmitie
;
to
be
stript
of
our
mortalitie
;
to
be
made
perfectly
gratious
,
and
vnspeakably
glorious
;
to
be
in
ioy
vnconceiuable
,
and
in
happinesse
eternall
;
to
be
present
with
Christ
,
and
for
euer
with
God
?
This
was
the
end
of
Christs
descending
,
that
we
might
ascend
d
:
of
his
descending
to
vs
,
that
we
might
ascend
vnto
him
:
he
to
misery
,
we
to
glory
;
he
to
be
crucified
,
we
to
be
crowned
;
he
to
be
crucified
for
vs
,
we
to
be
crowned
with
him
.
And
if
he
were
content
to
do
the
one
,
how
much
more
we
the
other
?
If
he
counted
it

meat
and
drinke

to
do
that
for
our
good
e
,
how
much
more
should
we
desire
to
do
this
for
our
own
good
?
And
indeed
his
descending
cannot
be
beneficiall
vnto
vs
,
vnlesse
we
ascend
vnto
him
f
.
That
was
the
end
of
his
descending
:
and
that
is
the
end

of
his
ascending
.
As
he
descended
,
so
he
ascended
that
we
might
ascend
g
:
he
went
into
heauen
before
vs
,

to
prepare
a
place

for
vs
h
,
and

to
draw

vs
vp
to
him
i
,
that
we
might
reigne
for
euer
with
him
k
.
And
shall
we
then
be
vnwilling
to
follow
him
to
our
eternall
glory
,
to
our
endles
good
?
Certainely
with
an
euill
will
would
wee
accompanie
him
to
the
crosse
,
if
we
be
so
vnwilling
to
come
after
him
to
the
crowne
.
Oh
let
vs
rouse
vp
therefore
our
dull
and
drowsie
spirits
;
let
vs
sharpen
and
whet
on
our
affections
and
desires
herevnto
,
that
we
may
be
willing
to
dye
,
that
we
may
euen
desire
death
.
For
,

He
liueth
but
euill
,
that
cannot
dye
well

*
.
And
,

It
is
one
point
of
well-dying
,
to
be
willing
to
dye

1
.
And
no
man
dieth
more
willingly
,
than
he
that
desireth
death
.

Now
that
we
may
(
with
this
blessed
seruant
and
Apostle
of
Christ
)
loue
death
and
desire
death
,
let
vs
so
liue
as
we
may
not
feare
death
.
For
how
can
a
man
desire
what
he
feareth
m
?
Wouldest
thou
therefore
haue
death
to
be
not
terrible
and
horrible
,
but
desirable
and
delectable
;
not
lamentable
,
but
comfortable
;
not
dreadfull
,
but
cheerefull
and
delightfull
vnto
thee
?
(
For
it
is
not
,
neither
can
it
so
be
vnto
all
,
but
vnto
some
onely
n
;
to
those
alone
that
are
qualified
so
,

as
our
Apostle
here
was
.
)

Then
first
suffer
not
thy
soule
to
be
glewed
to
this
world
.
For
it
is
the
loue
of
this
life
that
maketh
death
bitter
4
.
Therefore
are
so
few
content
to
be
dissolued
,
beeause
they
are
so
wedded
to
the
world
5
;
whereas
to
a
minde
that
loatheth
and
misliketh
the
world
,
nothing
is
so
welcome
as
death
,
that
taketh
him
out
of
the
world
.

Yea
take
heede
that
the
good
blessings
that
God
here
vouchsafeth
thee
,
cleaue
not
too
close
to
thee
.
For
euen
they
are
often
vnto
vs
,
as
Absolom
to
Dauid
o
,
a
meanes
priuily
to
filch
our
affections
from
God
,
and
to
make
vs
more
vnwilling
to
go
hence
vnto
God.
Let
vs
remember
that
these
things
,
though
good
things
,
are
but
as
rings
and
loue-tokens
that
God
wooeth
vs
here
withall
.
And
as
it
were
but

an
harlotry
loue

in
vs
,
to
affect
the
present
more
than
the
party
that
sendeth
it
p
;
so
an
absurd
and
a
preposterous
thing
,
that
Gods
loue-tokens
sent
to
vs
,
should
lessen
our
loue
to
him
,
and
make
vs
lesse
desirous
of
the
fruition
of
him
.
Which
that
therefore
they
may
not
do
,
we
must
take
heede
that

our
hearts
be
not
set

too
much

on
them

q
;
that

we
vse
them
so
that
we
do
not
abuse
them

r
;
that
we
be
not
so
desirous
still
to
retaine
them
,
that
they
make
vs
more
vnwilling
,
parting
with
them
,
to
depart
to
him
that
sent
them
,
when
he
shall
call
vs
to
come
to
him
.
Let
vs
so
possesse
them
,
that
they
hang
loose
about
vs
:
then
when
death
commeth
to
strip
vs
of
them
,
they
will
go
off
with
ease
,
as
we
slip
off
our
garments
,
when
we
lay
vs
downe
to
sleep
.
Otherwise
if
they
cleaue
to
vs
,
we
shall
not
part
but
with
paine
;
as
the
shirt
that
sticketh
fast
to
the
vlcerous
body
,
and
pulleth
skin
and
flesh
away
withall
:
as
the
tooth
,
that
standeth
fast
in
the
head
,
commeth
not
out
but
with
much
difficultie
,
teareth
the
gum
,
or
bringeth
a
peece
of
the
jaw
away
with
it
;
when
the
tooth
that
is
loose
,
commeth
out
with
ease
.

Secondly
,

hate
sinne
,
and
death
will
be
delightfull
vnto
thee
.
It
is
the
loue
of
their
corruptions
,

that
maketh
men
loth
to
leaue
them
ſ
,
and
loath
to
appeare
there
,

where
they
must
be
called
to
account
for
them
.
The
loue
of
sinne
maketh
men
feare
death
:
and
the
hatred
of
sinne
would
make
men
loue
and
desire
death
.
For
he
that
hateth
sinne
in
himselfe
a
,
cannot
but
desire
to
haue

the
bodie
of
sinne

wholy
abolished
in
his
soule
b
:
which
,
because
it
will
last
with
him
as
long
as
he
liueth
c
,
and
will
not
be
vtterly
abandoned
till
death
;

therefore
the
more
he
hateth
it
,

the
lesse
he
loueth
life
;
the
more
he
abhorreth
it
,
the
more
he
desireth
death
.
As
the
more
impatient
of
sicknes
,
so
the
more
impatient
of
sinne
,
the
more
desirous
of
death
d
.

Thirdly
,

lay
a
good
foundation
for
life
eternall

e
.
Labour
to
keepe
a
good
conscience
,
and
the
comfort
of
a
good
conscience
f
,
and
death
shall
not
be
dreadfull
but
cheerefull
vnto
thee
.
For

the
godly
hath
hope
euen
in
death

g
.

The
worldly
man
hath

his
hope
,
as

his
happinesse
,
in
this
life

h
alone
.
And
therefore
so
long
as
life
lasteth
,
some
sory
hope
he
may
haue
i
But

when
he
dieth
,
his
hope
dieth
with
him

k
.
And
therefore
iustly
feareth
he
death
,
that
putteth
a
finall
end
,
as
to
his
happinesse
,
so
to
his
hopes
.
Whereas
the
godly
man
retaineth
his
hopes
,
euen
when
life
decayeth
l
therefore
iustly
rifest
then
with
him
,
because
he
approcheth
then
neerest
to
the
accomplishment
of
them
.
And
therefore
litle
reason
hath
he
to
feare
or
abhor
death
,
much
cause
to
affect
it
,
and
cheerefully
to
expect
it
?
For
he
that
is
in
the
state
of
grace
and
life
,
cannot
be
put
beside
it
,
or
depriued
of
it
by
death
m
.
And
he
may
well
cheerefully
expect
,

and
euen
with
triumph
entertaine

death
n
,
that
is
to
receiue
and
enioy
a
crowne
of
eternall
life
after
death
o
.
That
therefore
we
may

be
confident

in
these
our
desires
,

in
coueting
to
remoue
hence
,
that
we
may
goe
vnto
God

;
let
vs
studie
so
to
carry
our selues
,
that

both
staying
here
,
and
remouing
hence
,
we
may
be
acceptable
vnto
him

p
.

Labour
then
for
this
:

yea
labour
not
onely
for
it
;
but
labour
further
,
in
the
fourth
place
,
to
get
assurance
of
it
to
thine
owne
soule
q
.
Labour
(
I
say
)
to
get
assurance
of
Gods
fauour
in
thy
life
,
and
thou
shalt
not
neede
to
feare
death
r
.
A
man
will
neuer
be
afraid
to
go
to
God
,
if
he
know
that
in
Christ
he
is
reconciled
vnto
God
ſ
.
He
will
neuer
be
afraid
to
lay
downe

this
cotage
of
clay

,
if
he
be
assured
that
he
hath

an
eternall
housing
,
not
made
with
hands
,
reserued
for
him
in
the
heauens

t
.
The
want
of
the
former
,
of
the
thing
it selfe
,
maketh
the
vnfaithfull
feare
death
;
and
not
without
cause
;
because
they
haue
laid
no
foundation
for
life
after
death
;
and
therefore
when
they
dye
,
they
dye
irrecouerably
,
they
dye
eternally
,
they
passe
not
from
death
to
life
,
but
from
death
to
death
u
,
or
from
death
to
such
a
life
,
as
is
worse
than
any
death
,
a
dying
life
and
a
liuing
death
x
.
The
want
of
the
latter
,
to
wit
,
of
the
assurance
of
it
,
maketh
euen
many
faithfull
feare
death
;
(
though
that
without
iust
cause
;
)
because
,
though
they
haue
laid
a
sure
foundation
for
life
,
and
therefore
cannot
miscary
,
but
must
needs
doe
well
in
death
;
yet
they
want
the
comfort
of
it
,
because
they
do
not
apprehend
it
,
because
they
are
not
assured
of
it
y
:
which
maketh
them
therefore
with
feare
to
expect
death
,
as
a
sergeant
that
came
to

arrest
them
,
and
to
carry
them
away
to
hell
;
which
,
if
they
could
consider
of
things
aright
,
they
had
cause
rather
with
great
ioy
to
welcome
,
as
Gods
messenger
,

sent
to
conueigh
them
hence
to
heauen
.

Fiftly
,
learne
to
dye
whiles
thou
liuest
;
learne
to
dye
before
death
a
.
Forecast
thine
end
b
thinke
oft
on
it
4
;
fit
thy selfe
for
it
;
that
though
it
come
neuer
so
soone
,
neuer
so
sodainly
,
it
may
not
surprise
thee
vnawares
,
it
may
not
finde
thee
vnfitted
.
He
can
not
dye
with
alacritie
,
he
can
not
in
holy
manner
desire
death
,
that
hath
not
fitted
himself
for
death
,
that
hath
not
before
hand
seriously
thought
on
his
end
,
and
addressed
himselfe
thereunto
c
.
Therefore
men
feare
it
,
because
they
are
not
prepared
for
it
:
therefore
they
dread
it
,
because
it
commeth
ere
they
expected
it
d
.
As
thou
art
wont
therefore
ere
sleepe
come
vpon
thee
,
to
compose
thy selfe
vnto
rest
,
by
stripping
thy selfe
,
lying
downe
in
or
on
thy
bed
,
drawing
the
curtaines
about
thee
,
closing
thine
eyes
,
acting
sleepe
as
it
were
,
before
thou
sleepest
:
So
endeuor
daily
,
before
death
seize
on
thee
,
to
compose
and
addresse
thy selfe
vnto
death
5
,
by
the
serious
meditation
of
thine
vnauoydable
end
,
as
most
certainely
not
farre
of
*
,
so
vncertaine
how
neere
,
by
labouring
to
work
out
of
thy
minde
such
secular
,
carnall
,
or
satanicall
conceits
,
as
may
bring
thee
out
of
loue
with
it
,
and
by
striuing
to
bring
thy selfe
acquainted
with
it
,
yea
to
worke
thine
heart
to
a
loue
and
a
liking
of
it
,
that
when
it
commeth
,

thou
maist
entertaine
it
,
neither
as
a
foe
,
nor
as
a
meere
stranger
,
but
as
a
wonted
guest
,
as
an
ancient
acquaintance
,
as
a
familiar
frend
e
It
is
a
matter
,
as
of
much
consequence
,
for
the
furtherance
of
a
cheerefull
departure
,
so
of
great
difficultie
,
not
so
soone
atchieued
,
not
so
easily
learned
,
f
as
many
men
imagine
:
yea
it
is
that
,
that
we
may
well
all
our
life
long
be
a
learning
;
g
since
it
is
,
or
ought
to
be
the
maine
ayme
of
euery
mans
whole
life
,
to
prepare
and
fit
him
for
death
h
.

Sixtly
and
lastly
,
when
thou
lookest
towards
death
,
looke
withall
euer
further
than
it
.
When
thou
meditatest
on
death
,
meditate
withall
on
those
benefits
that
shall
accrue
vnto
thee
by
death
.
Oh
could
we
see
them
,
as
Paul
did
,
when
he
was
rapt
into
the
third
heauen
i
:
we
would
neuer
be
well
,
vntill
we
were
there
.
Nay
,
could
we
see
but
some
glimpse
,
as
those
three
Disciples
did
k
,
of
that
glory
;
we
would
neuer
lin
longing
till
we
were
entred
or
entring
into
it
.
But
this
since
we
cannot
hope
for
,
till
we
come
there
;
let
vs
labour
with
Moses
the
meane
while
,
with
the
spirituall
eye
of
the
soule
,
with
the
eye
of
faith
and
meditation
,

to
see
him
that
cannot
be
seene

l
;
yea

to
see
that
,
that
cannot
be
seene

m
;
to
see
that
with
the
spirituall
eye
,
that
cannot
be
seene
with
the
naturall
eye
:
with
our
Apostle
,

to
looke
not
on
the
things
that
are
seene
,

but
on
the
things
that
are
not
seene

n
:
not
consider
death
as
it
sheweth
it selfe
to
the
eye
of
flesh
and
blood
,
and
as
it
is
in
it
owne
nature
,
as
an
enemie
to
man
,
as
a
punishment
of
sinne
o
;
but
as
it
is
manifested
to
the
eye
of
faith
out
of
Gods
word
,
as
it
is
now
altred
and
changed
through
Gods
mercy
in
Christ
,
as
a
great
benefit
,
as
a
blessing
,
as
the
messenger
of
God
p
;
as
Gods
messenger
,
I
say
,
for
the
good
,
yea
for
the
endlesse
good
of
all
those
that
belong
vnto
God.
Open
the
eye
of
thy
soule
to
looke
not
vpon
it
,
but
beyond
it
.
Muse
oft
vpon
the
happinesse
that
shall
ensue
vpon
it
,
and
cannot
be
attained
but
by
it
.
That
will
make
thee
desire
death
,
though
not
for
it selfe
,
yet
for
it
q
;
yea
it
will
make
thee
euen
in
loue
with
death
,
if
thou
beest
in
loue
with
it
;
since
thou
canst
not
but
by
death
attaine
vnto
it
.

Fiftly
,
this
helpeth
to
confute
certaine
erroneous
conceits
.

First
,
the
popish
opinion
of
Purgatorie
.
For
what
cause
or
reason
should
Christian
men
haue
to
desire
death
,
if
they
were
to
goe
to
such
a
place
after
death
?
to
passe
not
from
paine
to
ease
and
rest
,
but
from
paine
to
paine
,
from
lesser
paines
to
greater
paines
;

to
greater
torments
after
death
,
then
euer
they
did
or
could
endure
in
this
life
r
:
not
to
goe
vnto
Christ
,
bnt
to
goe
further
from
Christ
;
not
to
conuerse
with
him
immediatly
after
death
,
but
to
be
depriued
of
those
meanes
,
whereby
they
had
spirituall
society
with
him
,
and
did
comfortably
enioy
him
by
his
spirit
here
vpon
earth
.
A
meere
dotage
of
mans
idle
braine
,
hauing
no
shadow

of
ground
or
warrant
out
of
Gods
word
,
teaching
the
Saints
of
God
to
expect
after
death
wo
and
paine
and
hell
,
where
the
Spirit
promiseth
nothing
but
life
a
,
rest
b
,
ioy
c
,
and
heauen
d
.

Secondly
,

it
confuteth
likewise
another
vnsound
assertion
,

to
wit
,
of
those
that
denie
vnto
the
soules
of
the
Saints
deceassed
entrance
into
heau'n
,

and
accesse
vnto
the
presence
of
Christ
,

vntill
the
last
day
.
This
erroneous
conceit
was
of
old
broached
by
Irenaeus
f
,
and
was
of
late
againe
reviued
by

Pope
Iohn

22
g
.
But
was
then
opposed
by
the
most
of
his
Cardinals
,

and
confuted
by
the
Diuines
of
the
Uniuersitie
of
Paris
,
and
the
Pope
himselfe
(
as
some
write
)
constrained
by

Philip
the
Faire

,
then
King
of
France
,
publikely
to
recant
it
h
;
as
also
Benedict
12.
his
next
successor
,
solemnly
condemned
it
i
.

And
it
is
a
point
indeede
directly
contrary
to
the
promise
of
Christ
,

and
to
the
Desires
of
the
Saints
.

To
the
promise
of
Christ
made
to
the
Theife
on
the
Crosse
;

This
day
shalt
thou
be
with
me
in
Paradise

k
:
which
Paradise
this
our
Apostle
expoundeth
to
be

the
third
Heauen

l
,
the
present
place
of
Christs
residence
and
abode
m
.

To
the
Desires
of
Gods
Saints
;
this
our
Apopostle
,
and
others
,
as
well
here
,
as
else-where
,
who
desire
to
remoue
hence
,
that
they
may
goe
thither
to
Christ
n
.
But
in
vaine
should
they
desire
for
that
end
to
remoue
hence
,
if
when
hence
they
departed
,
they
should
not
go
to
christ
,
but
wait
without
,
I
wot
not
where
,
secluded
from
all
accesse
to
him
,
and

from
the
sight
of
him
.
So
that
of
necessitie
either
we
must
shut
Christ
himselfe
out
of
heauen
,
or
else
we
must
admit
the
soules
of
the
Saints
,
who
by
direction
of
the
Spirit
of
God
(
which
cannot
mis-informe
them
,
either
delude
or
deceiue
them
,
)
desire
therefore
to
be
dissolued
,
that
they
may
goe
immediately
to
be
and
abide
with
him
where
he
is
.

Lastly
,
it
teacheth
vs
not
to
mourne
excessiuely
for
the
deceassed
o
.
For
how
can
we
desire
to
goe
after
them
,
if
we
mourne
for
them
,
as
if
some
euill
had
befallen
them
?
or
what
cause
haue
we
to
bewaile
them
,
that
are
therefore
happier
than
vs
,
because
they
are
gone
thither
before
vs
p
,
whither
we
must
once
follow
them
,
and
can
neuer
be
fully
happy
here
,
vntill
we
be
there
with
them
?
Rather
;
are
they
gone
before
vs
,
that
were
neere
and
deere
vnto
vs
?
Let
their
departure
from
vs
,
that
were
so
much
affected
of
vs
,
be
a
meanes
to
draw
our
affections
more
to
the
place
whither
they
are
gone
before
vs
;
and
to
those
courses
,
whereby
we
may
be
partakers
with
them
,
as
in
the
grace
of
God
here
,
so
in
glory
hereafter
.

FINIS
.

Praeclarè
Antiphanes
apud
Stobaeum
tom
.
2.
cap.
124.

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

Quae
Lipsius
sic
vertit
.

Lugere
amicos
mortuos
minimè
decet
.

Non
mortui
etenim
sunt
:
sed
illam
ipsam
viam
,

Quam
mox
necessum
inire
nobis
●mnibus
,

Illi
praiuerunt
:
&
ecc●
postmodù̄m

Transgressi
in
vnum
idemque
diversorium

Coniuncti
agemus
quicquid
eui
relliquum
est
.

Notes, typically marginal, from the original text

Notes for div A68088-e100

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

Aristo●
.
ethic
.
l.
10.
c.
1.

Exempla
maximè
mouent
.
Cic.
de
orat
.
lib.
3.

Validiora
sunt
exempla
quàm
verba
,
&
plen●us
opere
d●cetur
quàm
vcce
.
Leo
serm
.
de
ieiun
.

b
1.

Cor.
11.
1.

Ephes
.
5.
1
,
2.

Phil.
3.
17.

Hebr.
12.
1
,
2.

&
13.
7.

Iam.
5.
10.

c
Longum
est
iter
per
praecepta
:
breue
&
●fficax
per
exempla
.
Sen.
epist
.
6.

d
Hoc
plus
valent
exempla
,
quod
fieri
posse
docent
quod
factum
est
.
Sermo
quidam
vinus
&
efficax
exemplum
operis
est
,
facilè
persuadens
quod
intendimus
,
deum
factibile
probat
esse
quod
s●ademus
.
Bern.
de
resurr
.
ser
.
2.

Ex
aliorum
factis
fieri
poss●
credunt
,
quod
forte
,
dā
putant
non
fieri
posse
,
pigrescunt
.
Aug.
epist
.
134.

Adiuvari
se
exemplie
exoptat
humana
infirmitas
,
quo
facilius
ipsa
etiam
nunc
faciat
,
quae
ali●●
fecisse
ante
cognoscat
.
Saluian
.
ad
eccles
.
cath
.
l.
3.

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

Iam.
5.
17.

Lege
Bern.
serm
.
de
Martino
.

e
Ierem.
31.
34.

f
Iohn
17.
3.

g
Si
cognitio
Dei
vita
aeterna
,
tum
ignorantia
Dei
mors
aeterna
.
Bern.
in
Cant.

h
Galat.
3.
28.

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

.
Basil
.
Sel.
hom
.
2.

i
1.

Tim
2.
15.

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

Clem
Alex.
Paed●g
l.
1.
c.
4.

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

Basil
.

l
Act.
4.
12.
1.

Cor.
11.
11.

m
Mark.
16.
16.

John
3.
16.

n
1.

Tim.
2
15.

Iohn
11.
27.
2.

Tim.
1.
5.

o
Rom.
10.
14
,
17.

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

.
Clem.
Alex.
strom
.
l.
5.

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

.
Marc.
de
lege
spir
.
102.

Indiget
fides
cog●iti●ne
,
sicut
&
cognitio
indiget
fide
:
neque
enim
esse
potest
sides
sine
cognitione
,
neque
est
cognitio
aliquid
sine
fide
.
Theodor.
de
cur
.
Graec.
aff
.
l.
1.

Notes for div A68088-e430

a
1
Cor.
6.
19.

b
1
Cor.
6.
19.

c
Magis
viuorum
solatiae
,
quàm
mortuorum
subsidiae
.
Aug.
de
cura
pro
mort
.
ger
.

d
Rom.
12.
2.

e
Paula
,
Marcella
,
&
Eustochium
.
Legatur
Paulae
epitaph
:
&
Hierenymi
Epistola
ad
easdem
.

f
Sic
Hieron
.
ad
Marcellam
;
Maguis
pro●●cas
quaestionibus
,
&
torpēs
acio
ingenium
,
dum
interr●gas
,
doces
.

g
Later
unculis
I●ditur
;
In
supervacuis
sub●ilit
as
teritur
.
s●hol●
,
noes
vitae
discitur
.
Sen.
epist
.
106.

Qu●scire
magis
i●vat
quàm
prodest
▪
Ibid.
In
quibus
●ihil
ali●d
quàm
acumen
exercetur
.
Ib.
109.

Quibus
quisquis
se
tradidit
,
quaestiunculas
quidē
r●fras
nectit
;
cater●●●
ad
vitam
nihil
profici●●
Ibid.
111.

Quibus
doce●●●
magis
disputare
quàm
viuere
.
Ib.
9.
5.

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

.
2.

Tim.
3.
5.

i
Sen.
epist
.

k
Luk
2.
19.

l
Gen.
17.
7.

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

Esai
.
53.
10.

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

Psal
.
90.
3.

n
2.

Sam.
15.
26.

o
●rudir●
cupiens
flagell●
,
non
erut●
do
Job●
Bern.
in
Cant.
33.

p
Qualu
Stoicorū
illa

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

.
Asfecti●
humana
(
vel
inhumana
potius
)
canine
aequanimitatis
stupore
formata
Tertuli
depatient
.
Indolentia
ista
nō
sine
magna
mercede
cantingit
,
immenitaris
in
,
stuporis
in
corp
.
re
.
Grantor
apud
Oic
.
Tuscul
l.
3.

Et
verè
Archytas
in
ethic
.
apud
Stab
.
tō
.
2.
c.
●●s
Ita
enim
●mendandus
est
locus
ille
,
qui
nō
sine
mendo
in
vulgat
ishabetur
:
nec
corrigunt
sed
corrumpunt
mentē
autoris
,
qui
pro
substi●u●●t
:
sicut
&
ijde●●
frustra
sunt
,
dū●lausulam
novissimam
sine
causa
solicitant
.

q
Non
et
vera
pa●ientia
,
vbi
non
est
vera
sapientla
,
(
vbi
non
est
vera
pietas
.
)
Cyprian
.
de
patient
.

r
Pers●uerantia
sola
virtutū
coronatur
.
Bern.
de
temp
.
114.

Sola
est
cui
aeternitas
redditur
.
Idem
de
consider
.
l.
5.

Non
inch●antibꝰ
sed
perseuerantibus
praemium
propunitur
.
Isidor
.
de
sum
.
bon
.
l.
2.
c
7.

Siquidem
,
Non
perseuerare
cultus
est
mutilus
.
Bern.
in
Cant.

ſ
Superest
vt
laudabile
principium
condignum
consequatur
finem
,
&
cauda
hostix
capiti
coniungatur
.
Bern.
ep
.
24.

&
165.

Caput
animalis
cum
cauda
in
sacrificijs
offerendū
.
Lev.
3.
9.
quia
sine
perseuerantia
nihil
placet
.
Rad.
Ardens
in
1
a.
40
a.

ſ
Psal
.
119
97.

t
Job
.
23.
12.

Notes for div A68088-e1040

a
Zanchius
in
Philip.

b
Bernard
.
in
Cant.

c
1.

Cor
4
15.

Galat
4.
10.

d
1.

Th●ss
.
2.
7.

e
Indalgenaū
est
hounestis
affectibus
:
&
interdū
,
etiemsi
premunt
caussae
,
spiritus
in
honorē
suorum
vel
cum
tormento
retinendus
est
;
cum
bono
viro
viuendum
sit
,
non
quamdiu
iuvat
,
sed
quamdiu
oportet
.
Delicatus
est
,
qui
mori
perseuerat
,
qui
〈◊〉
amicos
tanti
putat
,
vt
diutius
in
vita
commoretur
.
Etiā
qui
vult
mori
,
qui
cepit
,
vbi
suorū
vlilitas
exigit
,
intermittat
,
&
suis
se
cōmodet
.
Ingentis
animi
est
aliena
causa
ad
vitam
reuerti
.
Sen.
ep
.
104.

Vitam
tibi
ipsi
si
negas
,
multis
negas
.
Sen.
Theb.

f
Vise
Clem.
Alex.
strom
.
l.
3.

&
Am
bros
.
ep
.
12.
qui
&
idem
de
Acholio
epist
.
49.
de
Martino
Seuerus
epist
.
3.

&
Bern.
de
temp
.
105.

g
vers
.
22.

h
vers
.
23.

i
vers
.
24.

k
vers
.
23.

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

Doctrine
.

Branches
2.

Branch
1.

a
1.

King.
19
4.

b
Luk.
2.
29.

c
2.

Cor
5.
8.

Reason
1.

d
Apoc.
14.
13.

e
1.

King.
14.
12
,
13.

f
Esai
.
57.
1.

Reason
2.

g
Luk
16.
22
,
23.

Hebr.
9.
27.

h
Eccles
.
12.
7.
2

Cor.
5.
8.

i
Joh.
14.
3.
2.

Thess
.
1.
10.

&
2.
1
,
8.

*
2.

Tim.
4.
8.

Hebr.
9.
28.

Reason
3.

k
Matth.
6.
20.

Questions
2.

Question
1.

l
1.

King.
19.
4.

m
Apoc.
14.
13.

n
2.

Cor.
5.
4.

o
Rom.
7.
24.

p
Eccles
7.
22.

Rom.
67.

Question
2.

q
2
Cor.
●
.
8.

r
1.

Thess
4.
7.

ſ
Jona
4.
3.

Ridiculum
est
ad
mortem
currere
taedio
vitae
.
Epicur
.
apud
Sen.
epist
.
24.

Vir.
fortis
ac
sapiens
non
fugere
debet
è
vita
,
sed
exire
.
Et
ante
oīa
ille
quoque
visetur
affectꝰ
qui
multos
occupauit
,
libido
moriendi
.
Sē
.
ibid.

t
Matth.
26.
39.

u
2
Sam.
15.
26.

Confirmandus
est
anumꝰ
.
vel
ad
mortis
,
vel
ad
vitae
patientiam
,
Sē
.
ep
.
24.

Branch
2.

x
2.

Cor.
5.
8.
and
in
this
place
.

y
ademptionē
malorum
,
&
aleptionē
bonorum
.

*
Mors
nulliꝰ
mali
est
materia
,
multorum
finis
.
Sen
de
ben
.
l.
7.
c.
1.

Malorum
omnium
remedium
est
.
Idē
quaest
.
nat
.
l.
6.
c.
32.

Reason
1.

Euils

Corporall
1.

1
2.

Tim.
3.
12.
nunquā
deerit
persecutio
Christiano
,
sicut
nec
Christo
,
Si
ergo
pro
Christo
pressuram
nondum
pateris
,
vide
ne
piè
viuere
in
Christo
nōdū
ceperis
.
Aug.
in
Psal
.
55.

Fidenter
dico
,
quia
minus
piè
viuis
,
si
minus
persecutionem
pertuleris
.
Greg.
ep
.
27.
l.
6.

2
Act.
14
23.

3
Joh.
15.
19.

4
Luk
21.
12
,
16
,
17.

Troa
.
29.
17.

a
Joh.
16.
2.

Psal
.
37.
12.
14.

b
1.

Cor.
15.
19.

c
Luk.
16.
26.

d
Aug.
in
Psal
.
34.
17
,
19.

e
Bern.
in
Psal
.
91.
15
,
16.

Corporall
2.

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

Arist
.

ethic
.
l.
2.
c.
3.

f
Jerem.
30.
14.

g
1.

Cor.
11.
32.

h
Esai
.
35.
10.

i
Esai
.
25.
8.

Apoc.
21.
4.

Mors
omnium
dolorū
&
solutio
est
,
&
finis
;
vltra
quam
mala
nostra
non
exeant
.
Sen.
ad
Marc.
c.
19.

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

.
Aeschyl
.

k
Esal
.
54.
9.

Corporall
3.

l
Apoc.
14.
13.

m
Gen.
3.
19.

n
Luk.
10.
40
,
41.

o
Esai
.
49.
4.

*
Ipsa
cessabunt
misericordiae
opera
,
vbi
nulla
erit
indigentiae
miseria
.

p
Apoc.
7.
16.

&
21.
4.

q
Ma●.
25
.
35
,
36.

Aug.
de
10.
chord
.

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

.
Sophal
.

h
Heb.
10.
33
,
34.

&
13.
3.
mis●
ricordia
nonnall
is
q●od
miserum
cor
faciat
.
Aug.
contr
.
aduers
.
l.
g.
l
1.
c.
20.

&
Isidor
.
orig
.
l
10.

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

.
Sophocl
.

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

,
Aeschyl
.
Vltimus
&
optimꝰ
medicus
morborum
etiam
immedicabilium
mo●s
.

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

.
Euripid.
Mors
omnibus
finis
,
multis
remedium
,
nonnullis
votum
.
Sen.
ad
Marc.
c.
20.

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

Euripid.

i
Ipsa
senectꝰ
morbus
est
.
Terent.

k
Ipsa
vita
morbus
est
.
Aug
de
tēp
.
74.

l
Psal
.
89.
48.

m
Hebr.
2.
14.

n
2.

Cor.
5.
4.

o
Ipsa
immortalitas
vera
sanitas
est
.
Aug.
ibid.

p
Ephes
.
6.
11
,
12.

q
1.

Petr.
5.
8.

r
1.

Chron.
21.
1.

ſ
2.

Cor.
1
2.
7.

t
Apoc.
12.
4
,
13
,
15
,
17.

u
Apoc.
12.
12.

Euils
.
Spirituall
1.

x
Apoc.
15.
2.

&
20.
4.

&
12.
11.

y
Ioh.
12.
31.

z
Eph●s
.
2.
2.

a
Luk.
4
13.

b
Apoc.
12.
5.

c
Apoc.
12.
9
,
10.

Spirituall
2.

d
1.

Cor.
5.
10.

e
Psal
.
31.
13.

Ier.
20.
10.

Esai
.
36.
22.

&
37.
23
,
25.

f
Psal
.
55.
9.

&
119.
158.

g
Psal
.
119.
136
,
158.
2.

Pet.
2.
7
,
8.

h
Genes
.
27.
46.

Psal
.
120.
5
,
6.

Ierem
9.
2
,
3.

i
1.

Cor.
5.
10.

k
Math.
13.
25
,
26
,
30.

l
Math.
13.
12.

Luk.
3.
17.

m
Math.
13.
30.

n
Math.
13.
41.

o
Rom.
14.
21.
1.

Cor.
8.
9.

p
Rom.
14.
15.

Spirituall
3.

q
Rom.
7.
24.

Cor.
8.
12.

r
Rom.
2.
23.

Sam.
12.
14.

ſ
Math.
5.
16.

&
6.
10.

Exo.
32.
12
,
32.

t
Rom.
6.
7.

u
Ad●m
acceper
at
posse
quod
vesset
,
〈◊〉
velle
quod
posset
:
nos
accipimus
&
posse
quod
volumus
&
velle
quod
poss●mus
.
ille
posse
non
peccare
;
nos
non
posse
peccare
.
Aug.
de
corrept
.
&
grat
.
c.
11.

Spirituall
4.

x
Ioh.
16.
32.

Hebr.
13.
5.

y
Math.
26.
46.

Psal
.
22.
1.

z
Esai
.
49.
14
,
15.

*
Psal
.
13.
1.

“
Psal
.
6.
1
,
2
,
3.
6.

&
13.
1
,
2.

&
27.
9
,
13.

&
30.
7.

&
31.
16
,
22.

&
77.
1
,
2
,
7
,
8
,
9
,
10.

#
Esai
.
54.
7
,
8
,
9.

Reason
2.

Benefit
1.

h
1.

Cor.
13.
9
,
11.

i
Rom
8.
23.

k
Levit.
23.
10.

l
Ephes
.
1.
14.
2.

Cor.
1.
22.

&
5.
5.

m
1.

Cor.
2.
9
,
10
,
11
,
12.
1.

Pet.
1.
7.
2

Petr.
1.
4.

n
Math.
13.
46.

o
Philip.
3.
7
,
8
,
9
,
10.

p
Math.
5.
6.

q
1.

Cor.
13.
10.

Viuere
volunt
vt
perfecti
s●nt
.
mori
v●lint
,
&
perfecti
〈◊〉
.
Aug.
●n
Mat.
sig
.
17.

r
Psal
.
84
11.

Benefit
2.

Rom.
2.
7
,
10.

&
5.
2.

Tim.
2.
10.

ſ
2.

Cor.
4.
17.

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

.
Themist
.
apud
St●●
.
c.
119.

t
Rom.
8.
18.

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

in
nobis
,
Beza
.
neque
enim
erimus
●tiosi
spectatores
,
sed
participes
gloriae
.
Bern.
de
diuers
.
1.

u
Malac.
4.
2.

x
Coloss
.
3.
4.

y
Math.
13.
43.

Ioh.
3.
2.

Cor.
3.
18.

Thess
.
1.
10.

z
Math.
17.
4.

bonum
est
nobis
esse
hîc
.

4
2.

Cor.
12.
4.

5
2.

Cor.
5.
2.

6
1.

King.
10.
6
,
7.

Benefit
3.

a
Apoc.
14.
4.

b
Psal
.
91.
15.

Math.
28.
19.

c
Iob.
14.
3.

&
12.
26.

&
17.
24.

d
2.

Cor.
5.
6.

e
2.

Cor.
5.
8.

f
1.

Thess
.
4.
17.

g
Ioh.
14.
16
,
17
,
18.

h
Rom.
5.
3.

&
14
17.

Psal
.
23.
4.

Philip.
4
4.

Thess
.
5.
16.

Cor
1.
3
,
4
,
5.

Esse
Christum
cum
Paulomagna
securitas
:
Esse
Paulum
cum
Christo
summa
felicitas
.
Bern.
in
Psal
.
Qui
hab
.

i
Ioh.
14.
23.

Apoc.
3.
20

i
Hebr.
12.
22
,
23
,
24.

k
Hosh
.
2.
19
,
20
.
desponsabo
te
mihi
.

l
Apoc.
19.
7.

&
21.
2.

m
Nil
mihi
rescribas
:
attamen
ipse
veni
.
Penelope
Vlyssi
.
Ovid.
ep
.
1.

n
Luk.
19.
12.

o
Ephes
.
4.
7
,
8.

p
1.

Cor.
3.
21
,
22
,
23.

Cor.
12.
4
,
8
,
9
,
10
,
11.

Rom.
8.
32.

Benefit
4.

q
1
Cor.
15.
28.

r
Jam.
1.
17.

ſ
Psal
.
36.
8
,
9.

Apoc.
7.
17.

t
Apoc.
21
,
22
,
23.

x
Esai
.
58.13
.
Psal
.
122.
1.

&
63.
3
,
4
,
5.

u
Psal
.
42.
1
,
2
,
&
63.
1
,
2.

&
119.
20.

y
Psal
.
84
per
totū
.
&
119.
97.

1
Petr.
2.
2
,
3.

z
Psal
.
19.
10.

&
119.
103.

Iob.
23.
12.

a
Psal
.
27.
4.

&
63.
5
,
6.

&
119.
62
,
57
,
147
,
148
,
164.

c
Esai
.
33.
14
,
15
,
16
,
27.
1.

Cor.
13.
12.
1.

Ioh.
3.
2.

Quis
oculis
glorietur
,
qui
suspicentur
diem
?
quibus
Sol
per
caliginē
splendet
?
licet
contentus
interim
sat
effugisse
tenebras
,
adhuc
non
fruitur
bon●
lucis
.
Tunc
animꝰ
noster
habebit
quod
gratuletur
sibi
,
cum
emissus
his
tenebris
,
in
quibus
volutatur
,
non
tenui
visu
clara
perspexerit
,
sed
totum
diem
admiserit
,
&
redditꝰ
caelo
(
Deo
)
suo
fuerit
.

Sen.
ep
.
79.

Quid
tibi
videbitur
divina
lux
,
cum
illam
suo
loco
videris
?
Tunc
in
tenebris
vixisse
dices
,
cum
totam
lucem
totus
aspexeris
,
quem
nunc
,
per
angustissimas
oculorum
vias
,
obscurè
intueris
,
&
tamen
〈◊〉
tam
procul
.
ep
.
102.

d
Ephes
.
3.
20.

Conclusion
.

2
King.
22.
20.

Esai
.
57.
1
,
2.

Apoc.
14.
13.

Vse
1.

e
1
King.
14.
12
,
13.

Tuscul
.
lib.
1.

f
1
Tim.
3.
1.

Qu●ntots
mperator
terrae
huius
in
peregrinis
l●●is
aut
honoris
specie
aut
muneris
alicuius
causa
iubet
degere
?
nunquid
hinc
inconsulto
Imperator●
discedunt
?
&
quāto
amplius
est
〈◊〉
parere
quàm
h●manis
?
Ambros
.
de
bon
.
mort
.
c.
2.

g
Habr
.
5.
4
,
5.

h
Vetat
ille
dominans
in
nobis
Deus
iniussu
hinc
not
suo
demigrare
,
Ci●
.

Vse
2.

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

.
Epictet
.
apud
Stob.
cap.
120.

Inter
mortis
m●
tum
&
vitae
tormenta
miseri
fluctuant
:
&
viuere
nolunt
,
&
mori
nesciunt
.
Sen.
ep
.
4.

Patinon
vultis
,
exire
timetis
;
qui●
faciam
vobis
?
Cyprian
,
de
mortal
.

k
Herodicum

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

.
Plato
apud
Plut.
de
sera
vind
.
Quid
huius
viuere
est
?
diu
mori
.
Sen.

epist
.
101.

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

.
Homer
.
Odyss
.

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

Eurip.
Iphigen
.
Debilem
facito
manu
,
Debil●m
pede
,
coxa
:
Tuber
adstruegibberum
;
Lubricos
quatedentes
.
Vita
du●●
superest
,
benè
est
.
Mecaenas
:
Qued
miserrimum
erat
,
ft
incidisset
,
optatur
;
&
tanquam
vita
petitur
,
supplicij
mora
.
Invenitur
qui
malit
inter
supplicia
tabescere
,
&
perire
membratim
,
&
toties
per
stillicidia
amittere
animam
quam
semel
exhalare
?
Invenitur
,
qui
velit
trahere
animam
tot
tormenta
tracturam
?
Vsque
adeò
ne
mori
miserum
est
?
Est
tanti
,
habere
animā
,
vt
agam
.
Sen.
epist
.
101.

Interdū
obnixè
petimus
,
quod
oblatnm
re
usar
.
mus
.
Mulia
videri
volumus
velle
,
sed
nolumus
.
Saepe
aliud
volumus
,
aliud
optamus
.
&
verum
ne
Dijs
quid●m
dicimus
.
Sen.
epist
.
95.
?

m
Psal
.
17.
14.
1.

Thess
.
4.
13.

n
Psal
.
39.
12.
1.

Pet.
2.
11.

o
Phil.
3.
20.

q
Matth.
6.
10.

Meminisse
debem●
voluntatem
not
nō
nostrā
,
sed
Dei
facere
debere
,
secundū
quod
nos
Deus
iussit
quotidiè
orare
.
Cyprtan
.
de
mortal
.

r
Quam
preposterum
est
,
quamque
peruersum
,
vt
cum
Dei
voluntatē
fieri
postulemus
,
quando
evocat
nos
&
aecersit
de
hoc
mundo
,
non
statim
voluntatis
eius
imperio
pareamus
?
Hoc
nitimur
&
reluctamur
,
&
pervicaciū
more
seruorum
ad
conspectū
Domini
,
cū
tristitia
&
maerore
perducimur
,
nō
obsequio
voluntatis
;
&
volumus
ab
eo
praemijs
caele
stib●
honorari
,
ad
quē
venim●
inviti
.
Idē
ib.

ſ
Matth.
6
10.

t
Apoc.
2.
13.

u
2.

Cor.
4.
4.

Joh.
12.
31.

&
16.
11.

x
Rom.
7.
14
,
23
,
24.

y
Quid
rogamus
&
petimus
vt
adveniat
regnum
coelorum
,
si
captiuit
as
nos
terrena
delectat●
quid
precibus
frequenter
iteratis
rogamus
&
poscimus
,
vt
acceleret
dies
regni
,
so
maiora
desideria
,
&
vota
potiora
sunt
seruire
isthic
diabolo
,
quàm
regnare
cum
Christo
?
Cyprian
.
de
mortal
.

*
Mornay
of
Life
and
Death
.

z
Job
.
7.
1
,
2.

ad
Polyb.
cap.
28.

Iusto
mors
salut
is
portus
.
Ambros
.
de
bon
.
mori
.

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

.
Plut.
de
tranquill
.

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

.
Sotades
.
In
hoc
tam
procelloso
&
in
oēs
tempest
ates
exposito
marl
narigantibus
,
nullus
portus
nisi
mortis
est
.
Sen.

a
Nemo
sine
querela
moritur
:
quis
non
recusans
,
quis
non
gemens
exit
?
Morney
ibid.
Sen.
de
benef
.
lib.
5.
c.
17.

Quis
non
,
vbi
mors
prope
accesserit
,
tergiversatur
,
tremit
,
plorat
?
Idē
epist
.
78.

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

.
Plato
apolog
.

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

Aesop
.
fabul
.

d
2.

Tim.
6.
19.

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

.
vel
vt

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

,
Eurip.

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

.
Plato
Gorg.

e
Gen.
5.
27.

Psal
.
88.
48.

f
Hebr.
7.
16.

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

g
2
Cor.
5.
1
,
4.

Quod
interim
morimur
,
ad
immorialitatē
morte
transgredimur
:
nec
potest
vita
aeterna
succedere
,
nisi
hi●c
contigerit
excire
:
〈◊〉
est
exitus
,
sed
trāsitus
,
&
temporali
itinere
decurso
ad
aterna
trāsgressus
.
Cytrian
.
de
mortal
.

h
Quid
ni
non
timeat
,
qui
mori
sperat
?
Sen.
ep
.
102.

i
Math.
22.
32.

k
Apoc.
20.
6.

l
Ioh.
8.
51
,
52.

&
11.
25
,
26.

m
1
Cor.
13.
10.

n
Math.
25.
46.

o
Rom.
8.
38
,
39.

p
2.

Cor.
5.
8.

q
Non
est
mors
sed
vita
,
quae
morientem
Christo
sociat
:
non
est
vita
,
sed
mors
,
quae
viuentē
Christo
separat
.
Ambr.
1.

Tim.
5.
6.

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

.
Arist
.
ethic
.
l.
3.
c.
6.

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

.
Epicur
.
ad
Menaec
.
apud
Laert.

ſ
Galat.
6.
14.

t
Act.
20.
24.

u
2.

Cor.
5.
10.

x
Philip.
1.
22
,
23
,
24
Quod
viuit
,
liberalitas
est
.
Sē
.
ep
.

y
Patienter
viuit
;
delectabilitur
moritur
.
Aug.
in
1.

Ioā
.
tract
.
9.

z
2.

Cor.
5.
4.

a
Net
spe
mortis
patienter
dolet
,
nec
taedio
doloris
libenter
moritur
.
hunc
fert
,
illam
expectat
.
Sen.
epist
.
98.

Tam
turpe
putat
mortem
fugere
,
quàm
ad
mortem
confugere
.
Ibid.

b
Prov.
14.
32.

Vse
4.

c
Sapientis
est
totum
in
mortē
prominere
,
hoc
velle
,
hoc
meditari
,
hac
sempercupidine
ferri
.
Plato
apud
Sen.
ad
Marc.
cap.
23.

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

.
Plato
Phaed.

d
Descendit
altissimus
,
&
suo
nobis
descensu
sis
●uem
ac
sa
!
ubrem
dedicauit
ascensum
.
Bern.
de
temp
.
66.

e
Ioh.
4.
34.

Luk
12.
50.

&
22.
15.

f
Ascendit
qui
descendit
.
descendit
,
vt
sanaret
te
:
ascēdit
,
vt
leuaret
te
.
Aug.
de
diners
.
12.

g
Ephes
.
4.
9
,
10.

h
Ioh.
14.
3.

i
Ioh.
12.
32.

k
Apoc.
20.
6.

*
Malè
viuit
,
quisquis
nescit
bene
mori
.
Sen.
de
tranquill
.
c.
11.

1
Benè
mori
est
libenter
mori
.
Sen.
epist
.
61.

m
1.

Ioh.
4.
18.

n
Ad
refrigerium
iusti
vocantur
,
ad
supplicium
rapiuntur
iniusti
.
datur
mors
tutela
fidentibus
,
perfidis
poena
.
Cyprian
.
de
mortal
.

Meanes
1.

4
Vna
est
catena
quae
nos
alligatos
tenet
,
amor
vitae
.
Sen.
ep
.
26.

5
Sic
veteres
inquilinos
indulgentia
loci
&
consuetudo
;
etiam
inter
iniurias
detinet
,
Idē
ep
.
70.

o
2.

Sam.
15.
6.

p
Meretricius
amor
plus
annulum
quàm
sponsum
diligere
.
Aug.
medit
.

q
Psal
.
62.
10.

r
1.

Cor.
7.
30
,
31.

Meanes
2.

ſ
Job
.
20.
12
,
13.

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

.
Clem.
●l
.
strom
.
l.
5.

a
Rom.
7.
16
,
17.

b
Rom.
6.
6.

c
Eccles
7.
22.

Joh.
1.
8.

Knig.
8.
46.

d
Rom.
7.
24.

Meanes
3.

e
1.

Tim.
6.
19.

f
2.

Cor.
1.
12.

&
5.
8
,
9.

g
Prou.
14.
32.

h
Psal
.
17.
14.

i
Dum
spirat
sperat
.
Eccles
.
9.
4.

Aegroto
dum
aīa
est
,
spes
esse
dicitur
.
Cic
ad
Attic.
lib.
9.
ep
.
12.

k
Prou.
11.7
.
&
10.18
.

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

Theocr.
idyll
.

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

Eurip.
Troad
.

l
Prov.
14.
32.

Dū
expirat
,
sperat
.

m
Ioh
5.
24.

Rom.
8.
37
,
38.

n
1.

Cor.
15.
55
,
57.
2.

Tim.
4.
7.

o
2.

Tim.
4.
8.

Apoc.
2.
10.

p
2.

Cor.
3.
8
,
9.

Meanes
4.

q
2.

Petr.
1.
10.

r
1.

Ioh.
3.
14
,
19
,
20
,
21.

ſ
2.

Cor.
5.5
.

t
2.

Cor.
5.
1
,
2.

u
Apoc.
20.
14
,
15.

&
20.
6.

x
Mors
sine
morte
:
mors
semper
viuit
:
semper
occidit
,
nanquam
peroccidit
.
Greg.
mor.
l.
9.
c.
38.

&
Beru
.
de
cōsider
.
lib.
5.

y
Miser
est
beatitatcm
qui
nescit
suam
.

Meanes
5.

a
1.

Cor.
15.
31.

Mortē
,
dum
adbnc
viueres
,
imitatus
,
Ambr
d
:
bon
.
mort
.
Egrogia
res
est
mortem
condiscere
.
Sen.
epist
.
26.

b
Deut.
32
19.

Nulla
res
magis
proderit
,
quàm
cogitatio
mortalitatis
.
Sen.
de●ra
.
l.
3.
c
42.

Nullius
rei
melitatio
tam
necessaria
est
.
L●em
ep
.
70.

4
Meditare
mortem
.
Qui
hoc
d●cit
,
medi●ari
libertalē
iubet
.
Idē
.
ep
.
26.

c
Mortē
nemo
hilaris
excipit
,
nisi
qui
se
ad
ill●m
di●
compusuerat
.
Sen.
epist
.
10.

d
I●●●pectata
plus
aggrauant
.
no
vitas
adijcst
calamitatibus
pondus
.
noc
quisquam
mor
:
aliū
non
magis
,
qu●d
etiam
miratus
est
,
doluit
.
Ideò
nihil
nobis
im
;
r●uisum
esse
debet
.
In
〈◊〉
p
emittendus
est
animus
.
Sen.
ep
.
91.

5
Compo●e
te
ad
diem
illū
.
〈◊〉
ep
.
26.

*
Dehemus
animo
pr●meditari
,
qu
d
aliquand●
sut●ri
sum●●●
,
&
quod
,
velimus
nelimus
,
abesse
longius
non
potest
.
Hierō
.
cpitaph
Nepo●
.

e
Effice
mortē
tibi
cogitatione
familiarem
,
vt
possis
,
vbi
fo
rs
tulerit
,
illi
(
laetus
&
alacer
)
obuiam
exire
.
Sē
.
ep
.

f
Magna
res
est
,
&
diu
discenda
,
cum
adventat
hora
illa
inevitabilis
,
aequ●
animo
exire
.
Sen.
epist
.
30.

g
Viuere
totae
vita
discendum
est
;
&
quod
magis
fortasse
miraberis
,
tota
vita
discendū
est
mori
.
Sen.
de
brev
.
vitae
.
cap.
7.

h
Primus
Pythagoras
dixit
Philosophiam
esse
meditationē
mortis
,
quotidie
de
carcere
corporis
nitentem
edu●er●
animae
libertatem
.
Hi●ron
.
c●nt
.
Ruffi●
.
Philosophiā
esse
.
Socrates
apud
Clem.
strom
.
l.
5.

Plato
apud
Plut.
de
plac
.
philos
.
Oi

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

.
Plato
Phaedon
.
Platonis
sententia
est
,
omnem
sapientum
vitam
meditationem
esse
mortis
.
Hieron
.
epit
.
Nep●t
.
Plato
Philosophiam
meditationem
mortis
esse
dixit
:
Idem
epit
.
Marcel
.
Philosophum
nihil
op●rtet
sic
agere
,
quam
vt
animum
semper
studeat
consortio
corporis
separare
,
&
ideò
e●istimandum
,
philosophiam
esse
mortis
affectum
,
(
conatum
Hieron
.
)
consuetudinemque
moriendi
.
Apul.
de
philos
.

i
2.

Cor.
12.
4.

k
Matth.
17.
3.

l
Hebr.
11.
27.

m
Hebr.
11.
26.

n
2.

Cor.
4.
18.

o
Gen.
2.
17.

Rom.
5
12.

&
6.
23.

p
Lex
est
,

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

poena
perire
.
Sen.
epigr.
7.

Vltimum
diem
,
nō
quasi
poenam
,
s●d
naturae
legem
aspicis
.
Idem
ad
Helv.
Mors
naturae
finis
est
,
non
poena
.
Cic.
pr●
Milon
.
&
Sen.
suasor
.
7.
imò
nec
finis
,
nec
poena
bonis
.

〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉

.
Plato
in
Phaedon
.

Vse
5.

r
Constat
enim
poenas
Purgatorij
esse
atr●
cissimas
,
&
eti
illes
nullas
poenas
huius
vitae
comparandas
.
Bellarm.
de
purg
l.
2.
c.
14.

a
2.

Tim.
4.
8.

b
Luk.
16.
25.

c
Math.
25.
23.

d
Luk
16.
22.

&
23.
43.
2.

Cor.
12.
2
,
4.

Apoc.
2.
10.

Ioh.
5.
24.

&
11.
25.

Apoc.
14.
13.

Esai
.
35.
10.

f
In
lib.
5.
aduers
.

g
Guil.
Ockam
in
oper
.
93.
dierum
.
&
Adrian
.
in
4.
dist
.

Valent.
cap.
vl●
.
Sed
&
Tertull.
idē
habet
adv
.
Marc.
l.
4.
&
in
lib.
de
anim●
prope
finem
.

h
Erasm
.
in
prefat
.
ad
Iren.
Gillius
Annal.
Franc.
tom
.
2.

&
Gag●in
.
l.
8.

i
In
Extra
.
Bened.
Deus
.
Vise
Al●●ns
.
de
Castr●
cont
.
haeres
.
l.
3.

Beatitud●
.

&
Io.
.
Gerson
in
serm
de
Pasch
.

k
Luk.
23.
43.

l
2.

Cor.
12.
2
,
4.

m
Act.
5.
21.

n
2.

Cor.
5.
6
,
8.

o
1.

Thess
.
4.
13.

p
Premissi
,
non
amissi
:
praecesserunt
,
nō
decesserūt
.
Aug.
epist
.
6.

&
120.
&
de
diuers
.
43.
abijt
,
non
obijt
.
Ambr.
de
Theodos
.
Quem
putas
perisse
,
pramissus
est
.
Quid
autem
dementius
,
quàm
cum
idem
tibi
iter
emetiendū
sit
,
flere
cum
qui
antecessie
?
Sē
ep
.
99.
dimisimꝰ
illos
,
imò
cōsecuturi
praemisimus
.
Idem
ad
Marc.
c.
19.

Cogitemus
cito
n●s
eb
perventuros
,
quo
illum
per
venisse
moeremus
.
quem
patamus
perisse
,
praemissus
est
.
Idem
.
ep
.
●
3.

Non
est
lugendus
qui
antecedit
,
sed
desiderandus
.
id
quique
desiderium
patientia
temperādum
.
cur
enim
imm●deratè
feras
abisse
,
quē
mox
subsequeris
?
Tertul●●
de
patient
.
Nō
sunt
lugendi
fratres
nostri
accersione
dominiea
deseculo
liberati
,
cum
sciamus
eos
non
amitii
sed
praemitti
,
recedentes
praecedere
:
vt
proficis●ētes
&
nauigātes
desiderari
〈◊〉
deberi
non
plangi
.
Cyprian
.
de
mortal
.