A sermon preached at St. Dunstans in the West at the funeral of Mrs. Anne Seile, the 18th of July, 1678 by Gilbert Burnet.
Burnet, Gilbert, 1643-1715.
1678
Approx. 35 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images.
Text Creation Partnership,
Ann Arbor, MI ; Oxford (UK) :
2004-03 (EEBO-TCP Phase 1).
A30416
Wing B5871
ESTC R13574
12389558
ocm 12389558
60962
This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of
Creative Commons 0 1.0 Universal
. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.
Early English books online.
(EEBO-TCP ; phase 1, no. A30416)
Transcribed from: (Early English Books Online ; image set 60962)
Images scanned from microfilm: (Early English books, 1641-1700 ; 272:3)
A sermon preached at St. Dunstans in the West at the funeral of Mrs. Anne Seile, the 18th of July, 1678 by Gilbert Burnet.
Burnet, Gilbert, 1643-1715.
[2], 29 p.
Printed by Mary Clark,
London :
1678.
Reproduction of original in Bodleian Library.
Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.
Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors.
EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.
EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).
The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.
Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.
Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.
Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.
The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.
Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).
Keying and markup guidelines are available at the
Text Creation Partnership web site
.
eng
Seile, Anne, d. 1678.
Future life -- Sermons.
Funeral sermons.
2003-10 TCP
Assigned for keying and markup
2003-10 SPi Global
Keyed and coded from ProQuest page images
2003-12 Mona Logarbo
Sampled and proofread
2003-12 Mona Logarbo
Text and markup reviewed and edited
2004-02 pfs
Batch review (QC) and XML conversion
MEMENTO
MORI
A
SERMON
Preached
at
St.
Dunstans
in
the
West
AT
THE
FUNERAL
OF
Mrs.
ANNE
SEILE
,
The
18th
of
Iuly
1678.
BY
GILBERT
BURNET
.
LONDON
,
Printed
by
Mary
Clark
,
1678.
A
SERMON
On
Ephes.
v.
15
,
16.
See
then
that
you
walk
circumspectly
,
not
as
fools
,
but
as
wise
,
Redeeming
the
time
,
because
the
days
are
evil
.
THis
Text
seems
very
proper
on
this
occasion
;
since
what
is
here
recommended
,
agrees
very
near
to
the
Character
,
which
I
have
had
given
me
,
of
the
Person
to
whom
we
are
now
paying
the
last
duties
;
but
having
been
a
stranger
to
her
my self
,
and
she
being
much
better
known
to
you
all
,
among
whom
she
led
her
life
,
I
shall
say
no
more
of
her
:
But
apply
my self
to
the
Text.
This
is
an
Exhortation
following
very
naturally
upon
the
preceding
Discourse
;
in
which
St.
Paul
had
been
comparing
the
state
of
Christians
under
the
Gospel
to
Light
,
opposing
it
to
the
darkness
of
the
former
superstition
under
Heathenism
:
Which
was
made
up
of
many
mysterious
Riddles
,
and
unaccountable
Rites
and
Performances
,
the
chief
design
whereof
was
rather
to
darken
than
enlighten
its
blind
Votaries
.
But
the
Gospel
,
being
a
plain
and
clear
direction
,
how
to
attain
eternal
life
in
the
practice
of
the
most
excellent
Rules
that
ever
were
delivered
;
is
therefore
fitly
as
well
as
frequently
in
the
New
Testament
,
compared
to
Light
,
in
which
there
are
no
dark
secrets
;
which
must
be
known
only
to
a
few
Priests
:
But
all
is
laid
open
,
and
made
plain
to
every
discreet
and
diligent
Reader
.
And
though
it
contains
several
things
which
are
dark
and
mysterious
,
as
in
the
clearest
light
places
at
a
great
distance
seem
black
,
yet
the
darkness
is
not
in
the
manner
of
Revelation
,
which
is
explicite
and
plain
,
but
rises
from
the
remoteness
of
the
object
,
which
being
at
such
distance
from
us
,
and
so
far
above
us
,
cannot
be
made
so
visible
to
us
,
as
those
things
that
are
before
us
,
and
lie
in
our
way
:
About
which
not
only
the
Precepts
are
plain
and
express
,
but
the
reason
of
them
is
so
apparent
,
that
like
publick
high
ways
,
the
Rule
is
so
plain
,
that
without
some
art
a
man
cannot
be
mistaken
;
so
that
if
the
History
of
past
Ages
,
and
the
sad
prospect
of
the
present
did
not
give
us
an
unanswerable
objection
to
the
contrary
,
one
that
considers
the
thing
in
it self
,
would
hardly
think
it
possible
,
that
a
man
could
be
mistaken
about
it
.
This
being
then
laid
down
:
The
Exhortation
in
the
Text
I
have
read
,
does
naturally
follow
.
He
that
walks
in
the
dark
,
though
he
stumble
often
,
it
is
forgiven
him
,
and
if
he
makes
but
any
tolerable
progress
in
his
way
it
is
wondered
at
:
But
if
we
should
see
a
man
stumbling
who
walks
in
full
day
light
,
and
if
he
made
no
considerable
progress
,
we
must
needs
conclude
him
under
some
distemper
of
body
or
mind
:
So
how
justly
soever
we
admire
the
vertues
of
the
Heathens
,
whose
Religion
tended
rather
to
corrupt
than
purifie
them
;
yet
it
will
be
an
eternal
reproach
on
us
,
if
we
who
are
enlightned
by
so
heavenly
a
Doctrine
,
do
not
far
outstrip
them
,
both
in
the
exactness
of
our
deportment
,
and
our
constant
progress
in
vertue
.
I
shall
without
any
accurate
Division
follow
the
thread
of
my
Text
;
and
offer
from
it
such
Considerations
,
as
may
be
most
profitable
and
suitable
to
the
present
o●casion
;
and
shall
consider
,
First
,
What
is
imported
in
this
walking
circumspectly
,
or
exactly
and
accurately
.
Secondly
,
The
Character
given
of
such
a
walk
:
That
it
is
the
consequence
of
true
wisdom
,
and
that
the
contrary
is
the
greatest
folly
in
the
world
,
Not
as
fools
,
but
as
wise
.
Thirdly
,
That
we
ought
to
be
making
a
daily
progress
in
vertue
:
Either
making
up
what
we
have
lost
by
our
former
idleness
and
folly
,
or
cutting
off
those
superfluities
of
naughtiness
which
consume
so
much
of
our
time
.
Redeeming
the
time
.
And
Lastly
,
The
reason
given
for
all
this
,
Because
the
days
are
evil
.
To
walk
circumspectly
,
according
to
the
true
notion
of
the
word
,
is
to
live
with
all
possible
strictness
and
accurateness
:
Not
affecting
a
Pharisaical
Sowrness
,
nor
a
nicity
about
some
lesser
matters
.
This
exactness
consists
not
in
a
coarse
habit
,
sullen
looks
,
an
affectation
of
odd
gestures
,
or
a
peevish
scrupulosity
about
little
things
.
These
are
the
arts
of
hypocrisie
,
which
though
a
discerning
mind
see
through
and
despise
them
,
yet
have
in
all
Ages
wrought
much
on
the
feeble
,
and
easily
deceived
multitudes
▪
It
is
true
,
a
man
cannot
be
religious
in
good
earnest
,
but
let
him
use
what
secresie
and
care
soever
he
can
to
conceal
it
,
it
will
shine
in
his
deportment
;
and
even
in
the
external
parts
of
it
,
there
will
appear
so
much
of
a
composed
gravity
,
tempered
with
a
just
mixture
of
sweetness
and
good
nature
,
that
he
will
shine
as
a
light
in
the
world
.
Yet
there
is
such
a
variety
of
mens
humours
and
dispositions
,
some
being
naturally
melancholy
,
others
more
gay
and
jovial
,
that
we
ought
never
on
the
one
hand
to
be
taken
too
much
with
an
outward
appearance
,
how
fair
soever
,
nor
be
on
the
other
hand
too
apt
to
censure
people
for
such
things
in
their
external
behaviour
,
which
do
perhaps
rise
from
their
natural
tempers
and
dispositions
.
But
to
walk
circumspectly
is
a
thing
of
far
greater
Importance
.
It
is
in
a
word
,
to
govern
our
hearts
and
inward
affections
,
and
our
lives
and
outward
actions
,
by
the
rule
of
the
Gospel
.
It
is
not
only
to
be
so
far
good
as
to
live
without
scandal
in
the
world
,
nor
to
quiet
the
clamours
of
Conscience
which
may
rise
upon
us
after
some
more
notorious
sins
;
but
it
imports
somewhat
beyond
all
these
:
That
a
man
should
dedicate
himself
to
Religion
,
making
it
his
business
▪
and
as
the
bloud
circulates
over
the
whole
body
,
in
greater
vessels
thorough
the
nobler
parts
,
and
in
smaller
ones
even
thorough
the
remotest
members
;
so
the
true
spirit
of
Christianity
runs
through
a
mans
whole
life
,
with
a
due
proportion
of
care
and
application
:
Not
putting
his
whole
strength
to
lesser
matters
,
and
doing
the
greatest
slightly
and
carelesly
,
but
applying
his
greatest
Industry
to
things
of
chief
concernment
,
yet
so
as
not
to
be
too
remiss
in
the
smallest
matters
.
He
therefore
that
would
walk
circumspectly
must
First
,
Lay
down
to
himself
a
complete
Scheme
of
his
whole
life
,
that
he
may
form
distinct
rules
to
himself
,
in
all
the
parts
of
his
business
,
by
which
he
shall
govern
his
life
and
actions
.
He
that
has
not
thus
digested
into
his
thoughts
a
clear
model
of
what
he
resolves
to
be
,
lives
at
random
,
and
cannot
walk
circumspectly
:
For
he
knows
not
what
it
is
.
An
Architect
that
builds
by
Rule
,
has
a
plane
or
model
according
to
which
the
house
must
rise
;
and
without
which
all
must
be
irregular
,
and
out
of
order
:
If
therefore
we
set
about
the
raising
of
this
spiritual
building
,
we
must
both
lay
down
a
regular
frame
of
it
,
and
cast
up
the
expence
of
what
it
rises
to
.
Therefore
he
that
will
be
an
accurate
Christian
,
must
consider
himself
in
all
the
circumstances
of
his
life
:
What
his
station
calls
him
to
:
How
he
is
obliged
to
his
relations
,
how
he
ought
to
imploy
his
time
,
both
in
his
retirement
,
business
,
and
diversions
;
that
upon
all
these
he
may
agree
within
himself
to
such
rules
as
shall
be
the
measures
of
his
actions
.
This
Scheme
being
once
laid
down
,
we
must
by
frequent
thinking
so
infix
it
in
our
memories
,
that
we
need
not
run
to
any
books
for
our
Rules
,
but
have
them
always
before
our
eyes
,
and
by
firm
and
positive
resolutions
we
must
engage
our selves
as
deep
as
we
can
to
the
observance
of
them
.
Secondly
,
We
must
frequently
compare
our
lives
and
actions
by
the
Rules
thus
laid
down
:
And
this
not
only
in
some
transient
thoughts
,
but
in
deep
and
serious
reflexions
.
No
business
can
go
well
on
,
unless
the
accounts
and
progress
of
it
are
often
ballanced
and
much
considered
.
If
men
therefore
do
so
carefully
manage
their
fortunes
,
that
they
set
off
large
portions
of
their
time
either
daily
,
weekly
,
or
yearly
,
to
examine
their
accounts
:
How
can
it
be
imagined
that
a
thing
of
that
importance
,
upon
which
all
the
hopes
of
our
eternal
state
depends
,
should
be
so
easily
transacted
?
Therefore
we
ought
often
to
search
our
hearts
,
and
try
our
actions
,
that
we
may
discover
if
there
be
any
evil
way
in
them
.
The
Tradesman
does
often
and
anxiously
apply
his
Square
to
the
Work
,
left
little
irregularities
which
the
eye
cannot
discover
,
should
by
an
undiscerned
progress
amount
to
so
notable
an
errour
,
as
might
spoil
the
whole
design
.
We
slip
into
many
habits
without
reflection
;
which
as
an
unsensible
motion
of
dust
upon
our
cloaths
,
does
not
stain
them
so
visibly
in
any
one
minute
,
but
after
a
little
time
do
cover
and
discolour
them
:
So
many
little
things
that
pass
neglected
will
at
length
run
on
to
a
greater
matter
in
the
total
sum
of
them
▪
Thirdly
,
He
that
walks
circumspectly
does
by
an
even
and
steady
course
avoid
extremes
on
all
hands
;
he
must
not
allow
himself
any
one
fault
:
For
willingly
to
consent
to
a
small
sin
makes
it
a
great
one
.
He
must
therefore
keep
himself
at
a
distance
from
sin
,
by
avoiding
it
in
its
first
beginnings
,
in
which
it
is
easily
resisted
.
Nor
must
he
only
avoid
things
in
themselves
sinful
,
but
every
thing
that
leads
out
of
the
way
.
There
are
many
things
which
in
their
own
nature
are
innocent
,
and
therefore
fall
within
our
liberty
:
But
if
those
things
by
an
unlucky
hit
with
our
tempers
and
other
circumstances
,
prove
snares
to
us
,
then
a
man
who
walks
accurately
must
avoid
them
;
as
he
who
is
exactly
regular
in
his
diet
,
does
not
only
consider
food
as
it
is
wholsom
in
it self
,
and
pleasant
to
his
taste
,
but
if
upon
frequent
experiments
he
feels
it
does
not
agree
with
him
,
he
therefore
restrains
his
appetite
and
rejects
it
.
This
Rule
is
so
much
the
more
necessary
in
moral
matters
,
as
our
souls
are
of
greater
importance
than
our
bodies
.
These
are
the
measures
and
Rules
by
which
he
that
walks
accurately
and
circumspectly
governs
himself
;
and
upon
a
sober
application
of
these
to
our selves
,
we
may
be
able
easily
to
judge
,
whether
we
have
complied
with
St.
Paul's
Exhortation
in
my
Text.
Do
we
satisfie
our selves
in
some
Forms
and
Ceremonies
of
our
Religion
,
and
imagine
that
if
we
perform
these
with
some
care
and
solemnity
,
we
may
live
at
large
all
the
rest
of
our
time
?
Are
we
such
strangers
to
our selves
,
that
we
have
never
so
much
as
considered
what
our
Callings
and
relations
oblige
us
to
?
Vainly
conceiting
,
that
if
we
pray
a
little
,
all
is
well
?
Do
we
often
and
narrowly
review
our
life
that
we
may
discover
past
errors
,
and
correct
them
for
the
future
?
Count
we
nothing
small
that
offends
God
,
and
blemishes
our
own
Integrity
?
And
do
we
readily
and
willingly
throw
up
every
thing
which
proves
really
a
scandal
or
stumbling
to
us
,
even
where
it
is
dear
as
a
right
eye
or
a
right
hand
is
to
us
?
If
we
put
those
Queries
to
our
Consciences
,
and
hear
what
answers
they
make
to
them
,
we
may
be
soon
satisfied
whether
we
walk
circumspectly
or
not
.
I
shall
not
use
any
other
argument
to
commend
this
course
of
life
but
what
is
taken
from
the
following
words
,
Not
as
fools
,
but
as
wise
.
The
second
thing
I
proposed
to
speak
to
.
Wisdom
consists
in
two
things
:
The
first
,
is
to
balance
things
aright
,
and
to
judge
well
of
them
.
The
second
,
is
to
direct
our
practice
by
judgments
so
well
framed
.
The
one
is
Speculative
,
the
other
is
Practical
Wisdom
.
Now
in
both
these
a
man
that
walks
circumspectly
carries
himself
as
a
wise
man.
No
man
can
judge
aright
till
he
has
considered
all
things
well
.
To
pronounce
rashly
is
an
evident
sign
of
folly
.
The
loose
Libertines
run
on
headlong
,
and
never
stay
to
think
or
examine
what
they
do
:
Then
resolutions
are
not
the
effect
of
judgment
,
but
rise
either
from
the
hurry
of
Passions
,
the
violence
of
Appetite
,
or
the
force
of
some
popular
Customs
and
Habits
.
Men
therefore
that
view
things
so
slightly
cannot
judge
maturely
;
but
he
that
walks
circumspectly
brings
all
his
actions
into
the
Light
,
and
tries
them
by
a
Test
that
cannot
deceive
him
.
I
speak
now
to
persons
who
believe
the
Gospel
,
and
may
be
supposed
upon
the
present
occasion
to
have
something
more
than
ordinary
tenderness
upon
their
hearts
:
And
therefore
I
shall
not
pursue
this
further
,
but
certainly
as
much
as
things
Eternal
are
preferrable
to
things
Temporal
▪
as
much
as
the
Soul
is
better
than
the
Body
,
and
as
much
as
the
enjoyment
of
God
is
above
the
possession
of
a
small
parcel
of
this
Earth
;
by
so
much
he
makes
the
better
choice
who
dedicates
himself
to
Religion
,
and
supposing
those
principles
are
to
be
acknowledged
,
certainly
it
is
much
the
better
choice
to
resolve
to
walk
circumspectly
,
than
to
live
at
the
rate
of
our
ordinary
Christians
▪
For
if
we
believe
that
God
sees
,
and
takes
notice
of
our
actions
,
that
he
will
call
us
to
an
account
for
them
,
and
reward
and
punish
us
eternally
according
to
them
:
Then
we
cannot
be
too
accurate
and
careful
in
the
ordering
of
our
lives
.
Nor
is
there
any
folly
in
the
world
equal
to
this
,
of
thinking
that
some
slight
or
low
Form
of
Religion
will
serve
the
turn
,
and
that
it
is
needless
to
strain
for
high
degrees
of
holiness
;
but
that
God
Almighty
will
take
any
thing
off
our
hands
.
If
a
mans
Life
or
whole
Estate
be
put
upon
the
issue
of
a
Trial
,
the
exactest
diligence
and
carefulness
is
necessary
:
And
remissness
then
is
a
crime
not
to
be
excused
:
But
of
how
much
greater
consequence
is
Eternity
,
Eternity
!
Rewards
are
proportioned
to
the
services
that
are
expected
:
No
man
is
raised
to
the
greatest
honours
for
going
on
an
Errand
.
To
expect
then
Eternal
life
upon
some
trifling
performances
,
is
to
conclude
that
God
keeps
no
proportion
between
the
rewards
he
offers
,
and
the
services
he
enjoyns
.
Upon
all
which
it
may
be
very
reasonably
concluded
,
that
he
who
walks
circumspectly
gives
us
this
first
evidence
of
his
wisdom
that
he
makes
the
best
judgment
of
things
.
But
Wisdom
is
an
empty
Notion
,
if
it
rest
in
a
Speculation
;
then
it
is
Wisdom
indeed
when
it
is
reduced
to
Practice
,
and
certainly
what
a
man
judges
fit
,
ought
either
to
be
done
by
him
;
or
else
he
has
that
within
him
,
which
will
make
his
life
very
uneasie
to
him
.
No
man
has
a
more
uncomfortable
life
,
than
he
who
has
good
notions
of
Religion
,
but
does
not
answer
them
in
his
actions
:
For
he
neither
feels
the
pleasures
of
sin
without
controul
,
nor
the
joys
of
a
good
Conscience
:
But
is
perpetually
rackt
between
his
good
principles
,
and
his
ill
life
,
so
that
it
is
the
greatest
folly
in
the
world
to
be
religious
only
by
halves
.
Besides
,
a
man
who
would
compound
in
the
matter
of
Religion
,
and
content
himself
with
as
low
a
measure
as
is
possible
,
evidently
discovers
that
he
hath
neither
true
love
to
God
,
nor
Holiness
,
but
is
only
acted
by
a
base
principle
of
servile
Fear
:
Which
as
it
perplexes
a
man
inwardly
,
so
it
gives
him
no
assurances
of
Gods
favour
to
him
▪
since
no
man
can
expect
great
returns
for
what
is
done
upon
Fear
.
He
then
that
serves
God
thus
,
is
in
danger
of
losing
all
his
labour
;
and
if
he
does
not
come
quite
short
of
his
reward
,
yet
he
cannot
promise
himself
a
full
one
.
It
is
likewise
the
easiest
,
and
by
consequence
the
wisest
course
,
to
be
accurate
and
circumspect
in
our
Religion
;
for
there
is
no
admitting
of
sin
by
measure
into
our
hearts
,
which
is
like
the
breaking
in
of
waters
;
give
but
a
passage
to
a
few
drops
,
and
they
will
make
way
for
a
whole
stream
;
And
as
fire
and
water
cannot
be
limited
by
rules
in
their
progress
,
so
it
is
not
possible
to
restrain
our
lusts
and
passions
,
if
we
but
give
way
to
their
first
beginnings
:
But
on
the
other
hand
,
he
whose
life
is
of
a
piece
,
and
does
not
consent
to
the
commission
of
any
sin
,
finds
the
whole
work
by
so
much
the
easier
;
for
Vertue
and
Religion
are
of
a
complicated
nature
;
so
that
one
part
strengthens
another
,
and
what
weakens
it
in
a
part
pulls
down
the
whole
frame
.
Upon
the
whole
matter
then
it
is
apparent
,
that
nothing
tends
so
much
to
quiet
a
mans
mind
,
to
secure
his
happiness
hereafter
,
and
to
make
his
work
easie
in
this
life
,
as
to
be
exactly
severe
and
strict
in
his
whole
deportment
.
And
now
why
do
we
court
the
reputation
of
Wisdom
so
much
,
and
are
so
heavily
offended
when
we
are
accounted
foolish
and
unwise
;
and
yet
are
guilty
of
a
madness
that
is
far
beyond
all
that
can
be
seen
at
a
Bedlam
?
To
believe
Eternity
,
and
yet
not
labour
for
it
;
to
acknowledge
a
God
,
and
yet
not
serve
him
with
our
utmost
care
;
to
profess
that
we
are
Christians
,
and
yet
to
live
so
unlike
Christ
and
his
Gospel
,
are
extravagancies
beyond
any
common
madness
,
and
if
those
fits
did
return
only
after
long
intervals
,
as
they
do
in
Lunaticks
,
it
were
not
so
desperate
;
but
that
the
fits
should
be
so
lasting
and
constant
,
and
our
sober
moods
only
return
after
long
intervals
of
folly
,
are
sad
symptomes
that
our
distempers
are
past
cure
.
Mad
men
shew
their
art
and
skill
in
some
little
things
about
them
,
and
yet
are
mad
men
still
.
So
what
are
all
the
Arts
of
policy
and
craft
in
the
world
,
but
like
the
cunning
tricks
of
madness
?
They
,
they
are
only
truly
wise
,
that
consider
the
Author
and
end
of
their
Being
aright
;
and
make
that
the
chief
work
of
their
life
here
,
which
can
secure
to
them
the
hopes
of
an
Eternal
one
hereafter
.
Is
the
art
of
governing
Kingdoms
,
Cities
,
or
Families
,
or
improving
or
managing
of
fortunes
to
be
compared
to
this
,
by
which
a
man
so
governs
himself
that
he
has
quiet
in
his
own
Conscience
,
joyned
with
assurance
of
Gods
favour
and
protection
here
,
and
being
with
him
eternally
hereafter
?
And
yet
after
all
this
,
how
do
men
glory
in
their
follies
,
in
which
they
appear
as
ridiculous
to
those
who
discern
aright
,
as
those
in
Bedlam
,
a
great
part
of
whose
madness
does
consist
in
their
extravagant
gestures
and
postures
,
laughing
at
others
,
though
themselves
be
a
more
proper
object
of
it
,
if
tenderness
and
compassion
for
them
did
not
over-rule
the
mirth
which
their
folly
is
apt
to
raise
?
Those
who
are
fools
in
the
severest
sense
laugh
at
,
and
despise
the
truly
Religious
,
who
with
a
far
better
reason
might
turn
back
their
contempt
upon
themselves
,
if
another
Principle
which
their
Religion
inspires
them
with
,
did
not
turn
it
to
compassion
and
pity
;
for
who
can
look
on
such
objects
without
all
the
meltings
of
tenderness
and
good
nature
.
The
third
thing
I
proposed
to
speak
to
,
is
the
great
care
and
caution
with
which
those
who
walk
circumspectly
do
measure
out
and
employ
their
time
.
Redeeming
the
time
▪
Which
is
capable
of
a
double
sense
:
Either
first
,
by
redoubling
our
diligence
to
make
up
the
time
we
have
lost
in
our
former
vanity
and
folly
.
When
one
begins
to
live
exactly
,
and
reflects
on
his
former
course
of
life
,
he
finds
so
much
of
his
time
has
been
spent
to
so
little
purpose
,
that
from
the
sincere
compunction
he
has
of
so
great
a
loss
,
he
sets
himself
forward
with
all
possible
Industry
,
to
do
such
services
to
God
in
the
remaining
parts
of
his
life
,
as
may
in
some
sort
balance
his
former
irregularities
.
He
that
has
a
long
Journey
to
make
,
and
a
limited
time
for
it
,
if
he
has
trifled
away
a
great
deal
of
it
,
is
the
more
vigilant
and
busie
,
and
puts
on
with
the
greater
activity
and
force
:
that
if
it
be
possible
he
may
repair
the
faults
he
formerly
committed
.
When
we
reflect
on
the
great
portions
of
our
time
that
are
already
gone
,
and
have
been
ill
applied
,
if
we
have
any
Ingenuity
in
us
,
we
will
from
a
generous
sense
of
our
former
errours
study
some
way
to
compensate
for
what
is
past
,
and
this
will
hold
more
forcibly
in
those
who
begin
late
to
be
religious
▪
whose
youth
,
strength
,
and
vigour
have
been
employed
in
the
service
of
their
Lusts
and
Passions
.
How
will
they
reckon
that
the
time
past
ought
more
than
suffice
them
to
have
wrought
the
will
of
the
flesh
?
And
since
they
cannot
recover
what
is
lost
,
and
redeem
it
in
the
strictest
sense
;
yet
they
will
more
vigorously
improve
the
little
remainder
of
time
that
is
before
them
.
To
such
persons
an
ordinary
measure
of
Holiness
is
not
sufficient
;
as
one
who
has
long
neglected
his
duty
to
any
Superiour
,
when
he
returns
to
himself
,
expiates
what
is
past
with
a
more
punctual
obedience
and
profounder
submission
.
And
this
is
to
Redeem
the
time
in
its
first
sense
.
A
second
sense
of
it
is
to
rescue
and
buy
it
out
(
as
the
word
imports
)
of
their
ill
hands
who
have
engrost
too
much
of
it
.
Many
Masters
have
dominion
over
it
;
every
one
claims
his
property
,
and
stretches
it
as
far
as
may
be
.
Our
bodies
claim
their
share
:
both
in
the
necessary
supplies
of
decaying
nature
;
and
in
providing
for
those
supplies
:
But
beyond
these
the
irregularities
of
diet
,
and
the
vanities
of
dressing
,
swallow
up
a
great
deal
more
.
The
weakness
of
our
minds
makes
that
some
diversions
are
necessary
,
but
modest
recreations
discreetly
used
,
will
not
serve
turn
.
Many
hours
must
be
spent
in
looking
on
a
defiled
Stage
,
where
the
Scenes
that
are
represented
are
not
worse
than
the
impressions
they
leave
on
the
greatest
part
of
the
Spectators
:
And
the
rest
of
the
day
is
given
up
to
gaming
,
which
perhaps
is
continued
to
the
next
morning
.
Our
Friends
likewise
may
claim
their
share
of
it
,
but
certainly
this
ought
not
to
be
stretcht
so
far
,
as
the
perpetual
receiving
and
giving
of
those
idle
visits
,
which
consume
so
much
time
,
amounts
to
.
To
redeem
or
buy
out
our
time
is
to
take
as
much
as
may
be
out
of
the
hands
of
those
unjust
invaders
of
it
,
and
to
apply
it
to
better
and
nobler
purposes
:
And
to
give
every
one
what
is
their
own
share
,
reserving
still
the
best
part
of
it
to
our selves
,
and
to
the
noblest
part
of
our selves
,
our
Souls
.
It
is
a
generous
piece
of
kindness
and
friendship
to
assist
others
in
their
concerns
,
upon
great
occasions
,
when
they
need
our
help
:
But
if
a
man
minds
only
his
neighbours
affairs
,
and
neglects
his
own
,
he
is
justly
censured
as
a
busie
body
.
And
what
do
most
of
those
things
amount
to
,
in
which
we
are
employed
?
One
great
impertinency
runs
through
our
whole
life
:
and
if
about
the
greatest
part
of
those
affairs
in
which
we
toil
and
labour
we
put
our
Saviours
Question
to
St.
Peter
to
our selves
,
What
is
that
to
thee
?
We
will
be
to
seek
for
an
Answer
.
He
then
that
will
turn
a
manager
of
this
great
treasure
,
Time
,
must
reduce
his
expence
,
and
cut
off
all
the
needless
waste
,
he
must
give
his
body
such
refreshments
as
may
both
preserve
life
,
and
exhilarate
his
spirits
;
and
not
oppress
them
with
a
surcharge
of
that
which
will
both
disorder
his
body
,
and
clog
his
mind
.
And
though
all
the
labour
of
a
man
is
for
the
Belly
,
yet
he
must
so
provide
for
it
,
as
not
to
starve
his
Soul
;
much
less
give
it
into
the
bargain
;
for
then
he
buyes
his
provisions
dear
.
He
must
likewise
use
those
diversions
which
are
necessary
to
keep
his
body
in
health
,
and
his
mind
in
temper
,
but
not
throw
away
his
time
so
profusely
on
them
,
as
if
he
knew
not
how
to
dispose
of
it
otherwise
.
Besides
the
evaporating
the
Spirits
into
too
much
mirth
and
folly
makes
us
unfit
for
more
sober
employments
;
as
a
truant
Scholar
after
some
days
of
play
,
knows
not
how
to
turn
himself
again
to
his
Book
.
It
is
likewise
a
very
ill
evidence
of
our
kindness
to
our
friends
to
rob
them
of
so
much
of
their
time
,
as
the
excessive
humour
of
visiting
wastes
:
which
whatever
people
may
pretend
,
about
the
obligations
of
civility
and
kindness
,
does
really
flow
from
this
,
That
they
know
not
how
to
bestow
their
time
another
way
.
And
though
many
looking
on
it
as
a
decent
way
of
speaking
,
complain
of
these
excesses
;
yet
by
their
extreme
officiousness
in
them
it
is
visible
they
are
not
much
troubled
at
them
;
as
then
he
who
has
out-run
himself
,
and
begins
to
grow
more
frugal
considers
the
several
branches
of
his
expence
,
and
sees
what
he
can
cut
off
from
every
one
of
them
;
so
if
we
go
about
to
redeem
our
time
,
and
think
to
apply
it
to
better
purposes
,
we
must
see
what
portions
of
it
we
can
recover
out
of
the
hands
of
those
several
consumers
of
it
;
and
apply
what
we
can
thus
gain
to
nobler
exercises
,
to
the
serious
meditations
of
Vertue
and
Religion
:
That
we
may
consider
how
we
shall
improve
our
Faculties
,
lay
out
our
Talents
,
and
employ
our
time
in
such
services
as
may
tend
to
the
honour
of
God
,
and
the
good
of
our
Neighbours
;
and
attaining
such
an
inward
noble
temper
of
mind
,
as
Religion
requires
,
we
may
walk
not
only
blameless
and
harmless
,
but
as
the
Sons
of
God
we
may
shine
as
lights
in
the
world
.
And
now
if
we
do
consider
how
short
our
time
,
and
how
lasting
Eternity
is
;
if
we
consider
how
much
we
have
to
do
,
and
how
small
a
portion
of
our
time
is
perhaps
before
us
,
which
if
it
be
quite
wasted
,
can
never
be
recovered
,
no
not
in
all
Eternity
;
if
we
also
put
to
the
account
the
many
accidents
of
sicknesses
,
and
other
disorders
which
waste
our
time
;
we
must
needs
be
convinced
that
it
concerns
us
nearly
to
husband
it
as
closely
and
carefully
as
we
can
.
The
reason
here
given
by
St.
Paul
,
Because
the
days
are
evil
,
is
next
to
be
considered
.
Evil
days
in
Scripture-stile
stand
either
for
great
afflictions
,
or
publick
calamities
,
or
for
the
declining
of
a
mans
age
,
or
the
approach
of
death
,
but
in
this
place
the
Apostles
meaning
must
either
relate
to
the
ill
conversation
of
those
among
whom
they
live
;
for
an
evil
day
,
and
an
evil
time
by
an
Hebraism
stand
often
for
the
same
thing
:
Or
this
Phrase
relates
to
the
afflictions
,
the
scorn
,
and
other
miseries
the
Christians
lay
under
,
and
the
more
severe
persecutions
which
they
had
reason
speedily
to
look
for
.
And
in
all
these
senses
the
Inference
is
very
just
,
That
because
the
days
are
evil
we
ought
to
Redeem
our
time
.
The
first
sence
relates
to
the
corruption
of
the
Age
,
and
the
great
Immoralities
of
which
both
Jews
for
Gentiles
were
guilty
,
were
a
very
convincing
argument
,
to
perswade
Christians
to
consider
their
ways
with
more
than
ordinary
carefulness
:
That
they
might
be
upon
their
guard
against
the
snares
of
so
evil
an
example
▪
and
resist
the
temptations
of
vice
and
sin
when
it
was
grown
so
common
,
that
men
were
neither
ashamed
nor
afraid
of
it
.
It
was
also
the
more
necessary
for
Christians
to
look
more
carefully
to
themselves
,
that
they
might
shine
as
lights
in
the
midst
of
a
wicked
generation
,
and
set
off
the
glory
of
their
Profession
,
with
a
greater
advantage
,
having
so
black
a
foil
placed
near
it
.
And
certainly
this
argument
has
all
possible
strength
in
it
,
if
we
apply
it
to
this
dissolute
Age
,
in
which
men
seem
to
have
lost
the
shame
as
well
as
the
sense
of
sin
:
and
to
have
delivered
themselves
up
to
work
wickedness
with
equal
degrees
of
Impudence
and
Greediness
.
And
we
ought
the
rather
to
look
narrowly
to
our selves
,
because
the
Vices
that
have
been
discovered
in
some
Pretenders
to
Piety
,
seem
one
of
the
greatest
grounds
of
those
mens
confidence
,
that
there
is
no
truth
in
the
things
so
much
talked
of
.
This
prejudice
is
not
to
be
beaten
down
by
any
arguments
drawn
from
discourse
,
but
by
those
undeniable
and
convincing
experiments
of
a
holy
life
,
and
vertuous
conversation
.
And
when
a
Plague
rages
so
universally
that
few
escape
the
Contagion
,
we
should
with
the
greater
strictness
look
to
our selves
,
that
we
be
not
infected
.
Evil
communications
corrupt
good
manners
.
An
ordinary
diligence
will
not
serve
the
turn
,
where
the
hazard
is
great
,
and
the
danger
near
.
If
therefore
we
either
take
care
of
our selves
,
or
be
concerned
in
the
honour
of
our
holy
Profession
,
we
will
employ
our
utmost
care
both
to
preserve
our selves
pure
and
undefiled
,
and
to
free
our
Religion
from
the
blemishes
,
which
the
ill-willers
of
it
are
apt
to
cast
upon
it
,
for
they
wait
for
our
halting
,
and
are
both
industrious
to
draw
us
into
snares
,
and
censorious
enough
to
cast
an
Imputation
on
Religion
,
if
we
do
any
thing
unworthy
of
it
.
The
second
sence
of
this
Phrase
relates
to
calamities
,
and
adversities
,
under
which
the
Christians
did
then
groan
,
and
had
reason
rather
to
look
for
an
increase
than
a
diminution
of
them
.
They
who
were
exposed
to
the
malice
of
the
World
had
the
greater
reason
to
walk
with
that
strictness
that
might
maintain
peace
and
quiet
in
their
consciences
;
which
alone
could
balance
all
the
other
troubles
they
lay
under
;
and
the
interrupting
of
which
made
their
lives
indeed
most
miserable
and
uncomfortable
of
all
other
men
.
They
had
also
the
more
reason
to
walk
with
all
possible
strictness
,
since
they
did
not
know
but
the
malice
of
their
enemies
might
very
speedily
put
an
end
to
their
days
:
For
to
be
a
Christian
then
was
to
die
daily
in
its
most
literal
sence
.
These
then
who
believed
Eternity
,
and
were
every
day
almost
in
sight
of
it
,
had
the
greatest
reason
possible
to
look
to
themselves
with
the
strictest
caution
.
It
is
true
we
are
not
under
those
circumstances
;
the
profession
of
our
Religion
is
not
matter
of
hazard
to
us
;
we
may
be
securely
as
religious
and
vertuous
as
we
will
,
yet
we
are
still
exposed
to
all
those
miseries
and
calamities
which
naturally
follow
man
in
this
mortal
life
.
And
what
is
the
just
support
of
a
man
under
those
trials
?
He
that
can
say
,
with
the
Prophet
,
unto
God
,
Thou
art
my
hope
in
the
evil
time
,
may
well
with
great
assurance
subsume
with
David
,
Wherefore
should
I
fear
in
the
days
of
evil
?
When
a
man
is
overwhelmed
with
calamities
and
troubles
,
what
miserable
comforters
prove
all
those
other
things
in
which
he
formerly
rejoyced
?
they
rather
increase
his
trouble
,
and
add
to
his
pain
;
those
perhaps
who
are
of
heavy
hearts
,
may
drink
till
they
forget
poverty
,
and
remember
their
misery
no
more
;
but
when
the
fumes
of
Wine
are
gone
,
and
that
fit
of
frolick
mirth
is
over
,
their
sorrows
will
return
on
them
with
the
greater
violence
.
They
dare
not
ask
comfort
from
their
own
hearts
,
which
are
black
and
defiled
;
there
being
no
such
terrible
companion
in
misery
,
as
an
evil
Conscience
,
which
will
be
importunately
putting
in
its
accusations
at
every
turn
.
But
on
the
other
hand
,
that
inward
peace
and
joy
which
a
good
Conscience
affords
,
entertains
a
man
with
a
continual
feast
,
even
in
the
midst
of
troubles
,
and
is
Musick
to
him
over
a
dinner
of
herbs
.
He
can
look
up
to
God
,
and
look
within
himself
,
with
much
inward
joy
;
and
though
all
things
about
him
are
black
and
dark
,
yet
those
set
his
thoughts
inward
more
frequently
,
and
with
the
greater
pleasure
,
to
that
most
agreeable
prospect
which
a
good
conscience
opens
to
him
.
This
is
a
sufficient
counterpoise
to
all
other
weights
,
that
hang
about
us
,
and
will
steadily
balance
a
man
though
walking
on
the
the
most
slippery
ground
,
and
therefore
Because
the
days
are
evil
,
we
must
walk
circumspectly
,
redeeming
the
time
.
The
last
sence
of
this
Phrase
,
is
,
that
by
the
evil
days
are
meant
the
approaches
of
death
,
so
we
are
commanded
to
remember
our
Creator
in
the
days
of
our
youth
,
before
the
evil
days
come
,
after
which
follows
a
most
Poetical
description
of
the
decays
of
Old
Age.
When
Persecutions
seem'd
near
,
there
was
a
more
visible
cause
to
look
on
death
as
approaching
:
But
if
we
consider
how
frail
we
are
,
and
how
short
a
time
we
have
all
to
live
upon
the
Earth
,
we
must
acknowledge
it
most
reasonable
for
us
so
to
number
our
days
as
to
apply
our
hearts
unto
wisdom
.
This
,
that
is
now
before
our
eyes
,
with
the
many
other
spectacles
of
mortality
,
which
daily
occur
,
together
with
the
decays
we
feel
within
our selves
,
do
sufficiently
assure
us
that
we
must
remain
here
but
a
very
little
while
:
So
that
there
is
nothing
in
this
life
,
in
which
our
days
are
both
few
and
evil
,
that
is
of
any
great
consequence
to
us
,
unless
it
be
according
to
the
relation
it
hath
to
another
state
.
How
can
he
that
is
daily
thinking
of
dislodging
,
be
much
concerned
about
the
house
he
is
so
soon
to
leave
:
But
if
we
believe
that
there
is
another
state
,
a
just
Judge
,
and
a
severe
account
,
then
the
consideration
of
the
shortness
of
our
life
,
should
engage
us
with
our
utmost
industry
to
prepare
for
that
other
state
,
which
will
soon
come
on
,
and
never
have
an
end
;
since
upon
the
improving
of
so
short
a
time
depend
all
our
hopes
of
Eternity
,
and
if
we
do
now
walk
circumspectly
,
and
redeem
our
time
,
we
may
assuredly
hope
that
within
a
very
little
we
shall
be
delivered
from
all
the
frailties
and
miseries
which
sin
and
infirmity
keep
us
under
,
and
shall
be
admitted
into
the
presence
and
enjoyment
of
God
,
where
,
(
as
we
hope
this
our
Sister
now
doth
,
who
after
a
long
vertuous
life
led
according
to
these
Rules
,
having
attained
almost
to
the
age
that
in
the
Psalm
is
called
the
full
age
of
a
man
,
of
threescore
years
and
ten
,
has
now
entred
into
the
rest
prepared
for
the
people
of
God
,
)
we
shall
for
ever
rejoyce
with
all
the
companies
of
Angels
and
Saints
:
With
whom
,
that
we
may
eternally
rejoyce
,
let
us
now
,
and
all
the
days
of
our
life
,
offer
up
to
God
the
Father
,
Son
,
and
Holy
Ghost
all
honour
,
praise
,
and
glory
,
Amen
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A30416-e130
Mat.
4.16.5.14
.
Joh
1.4
,
5
,
8
,
9.3.19
,
20.
2
Cor.
4.4
,
6.
Eph.
5.8
.
1
Pet.
2.9
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Mat.
5.16
.
Phil.
2.15
.
Psal.
119.6
,
9
,
30
,
106.
Luk.
14
.
2●
.
Psal.
119.11
.
15.24
.
Psal.
139.23
,
24.
James
1.10
.
Psal.
119
.
1●3
.
Psal.
26.45
.
Mat.
5.26
▪
2
Cor.
5.10
.
1
Joh.
4.18
.
2
Joh.
8.
ver
.
Jer.
8.9
.
Psal.
111.10
.
Prov.
16.32
.
1
Pet.
4.3
.
John
21.23
.
Phil.
2.15
.
Gal.
1.4
.
Phil.
2.15
.
1
Pet.
2.12
,
15.
1
Cor.
15.33
.
Jer.
20.10
.
Psal.
37.19
.
Amos
6.3
.
Eph.
6.13
.
Jer.
1●
.
17
.
Psal.
49.5
.
Prov.
31.6
.
Prov.
15.15
▪
Eccles.
12.1
.
Psal.
90.12
.
Gen.
47.9
.