A sad prognostick of approaching judgement, or, The happy misery of good men in bad times set forth in a sermon preached at St. Gregories, June the 13th, 1658 / by Nathaniell Hardy ...
Hardy, Nathaniel, 1618-1670.
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A sad prognostick of approaching judgement, or, The happy misery of good men in bad times set forth in a sermon preached at St. Gregories, June the 13th, 1658 / by Nathaniell Hardy ...
Hardy, Nathaniel, 1618-1670.
[8], 32 p.
Printed by A.M. for Joseph Cranford ...,
London :
1658.
Errata: p. [8]
Reproduction of original in Huntington Library.
eng
Bible. -- O.T. -- Isaiah LVII, 1 -- Sermons.
Salvation -- Sermons.
Salvation -- Early works to 1800.
A45564 R334 (Wing H743). civilwar no A sad prognostick of approaching judgement; or, The happy misery of good men in bad times. Set forth in a sermon preached at St Gregories, J Hardy, Nathaniel 1658 11789 6 45 0 0 0 0 43 D The rate of 43 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words.
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A
Sad
Prognostick
OF
Approaching
JUDGMENT
;
OR
,
THE
HAPPY
MISERY
OF
GOOD
MEN
IN
BAD
TIMES
.
Set
forth
in
a
Sermon
Preached
at
St
Gregories
,
June
the
13th
1658.
By
Nathaniell
Hardy
,
Minister
of
St
Dyonis
Back
church
.
PSAL.
12.
1.
Help
Lord
,
for
the
godly
man
ceaseth
,
for
the
faithfull
fail
from
among
the
children
of
men
.
Philo
Jud.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
.
LONDON
,
Printed
by
A.
M.
for
Joseph
Cranford
at
the
Sign
of
the
Kings
Head
in
St
Pauls
Church-yard
,
1658.
To
the
READER
.
IHave
too
often
(
and
not
without
regret
)
beheld
those
monstrous
births
which
have
been
forced
into
the
world
by
the
unskilfull
and
injurious
Midwifry
of
Scriblers
,
Stationers
,
and
Printers
,
often
the
death
of
their
pretended
Parents
;
Indeed
,
who
would
not
be
troubled
to
see
the
innocent
Names
of
eminent
Divines
made
(
as
it
were
)
to
do
pennance
in
the
Printers
Sheets
,
for
the
incontinency
of
their
wanton
Auditors
,
who
between
the
Pen
and
the
Press
,
beget
and
bring
forth
a
Bastard
brood
of
Sermons
,
which
they
must
Father
?
How
greatly
that
Reverend
man
of
God
Dr.
John
Hewit
(
since
his
suffering
death
)
hath
upon
this
account
suffered
from
his
seeming
Friends
,
is
obvious
to
every
intelligent
eye
;
witness
two
Books
of
Sermons
Printed
and
published
under
his
Name
,
and
(
notwithstanding
some
of
them
appear
to
be
translations
out
of
French
Authours
)
pretended
to
be
his
;
which
was
done
too
,
both
against
a
special
Caveat
entered
in
Stationers-Hall
by
his
honourable
Lady
and
Advertisements
in
print
by
two
of
his
worthy
Friends
,
viz.
Dr.
Wild
,
and
Mr.
Barwick
,
whose
Names
have
been
made
use
of
without
their
privity
or
consent
;
to
stand
in
place
and
shew
of
Licensers
of
those
Sermons
,
which
they
utterly
disown
,
and
desire
by
this
meanes
publiquely
to
disclaim
.
This
having
been
the
Lot
of
so
many
Preachers
of
the
Gospel
,
and
those
men
famous
in
their
Generation
,
I
do
not
much
wonder
,
and
am
the
less
troubled
that
it
is
mine
;
only
I
must
needs
resent
(
yet
not
without
a
readiness
to
forgive
)
the
impudence
of
those
,
who
have
,
as
to
were
,
ravished
my
Sermon
before
my
face
,
dealing
so
injuriously
by
me
whilest
alive
.
By
this
I
plainly
foresee
what
is
to
be
expected
when
I
am
dead
:
The
consideration
whereof
,
hath
been
,
and
is
one
cause
enducing
me
to
appear
so
often
in
Print
,
that
what
is
(
I
ingenuously
confess
)
but
very
imperfect
at
the
best
,
may
not
however
come
forth
mangled
hereafter
.
I
hope
the
Candid
Reader
will
not
think
his
patience
abused
,
whilest
I
shall
in
a
few
words
inform
him
how
much
I
have
been
abused
in
this
kind
.
Some
years
ago
came
forth
a
little
Manual
of
several
Prayers
,
whereof
that
,
to
which
my
Name
is
affixed
,
is
for
the
most
part
made
up
of
such
expressions
,
which
(
how
good
soever
they
may
be
in
themselves
)
were
not
wont
to
be
used
by
me
,
as
appeareth
by
that
Prayer
,
which
(
for
this
Reason
)
I
prefixed
before
the
first
part
of
my
Exposition
upon
St.
Johns
first
Epistle
.
I
met
this
last
Summer
with
a
Book
called
The
Herball
of
Divinity
,
upon
the
Title
page
whereof
(
the
Authours
Name
being
concealed
)
my
Name
is
affixed
to
great
Letters
,
to
a
part
of
a
sentence
with
which
I
began
a
Sermon
preached
at
St.
Gregories
on
Low
Sunday
last
,
upon
that
Text
which
is
pla●ed
in
the
front
of
that
Discourse
,
namely
the
26th
of
Isaia
.
and
the
19th
verse
.
For
this
cause
(
very
probably
)
that
the
unwary
Reader
might
believe
it
to
be
mine
.
Within
these
few
weeks
,
I
have
perused
a
Discourse
in
part
mine
,
and
but
in
part
(
as
will
appear
by
the
ensuing
Sermon
)
Printed
and
published
without
my
knowledge
.
Indeed
,
I
heard
a
flying
Rumour
,
and
received
a
namelesse
Letter
,
threatning
the
publication
of
it
,
but
I
was
not
willing
to
believe
any
would
be
so
audacious
,
till
now
I
see
it
.
It
is
true
,
my
Name
is
not
exprest
;
but
it
is
said
to
be
a
Sermon
Preached
at
that
place
,
and
on
that
day
,
and
upon
the
Text
,
where
,
when
,
and
on
which
I
preached
:
And
which
proclaimeth
the
insolence
of
these
Publishers
,
though
they
never
had
any
conference
with
me
,
either
before
or
since
my
preaching
,
yet
they
presume
to
know
my
thoughts
,
in
that
it
is
said
to
be
Intended
for
the
solemnization
of
Doctor
Hewits
Funerall
:
whereas
in
truth
,
I
was
engaged
to
preach
that
turn
at
St.
Gregories
before
the
Doctors
death
;
yea
,
when
there
was
some
hopes
of
his
life
.
And
though
I
deny
not
but
that
sad
Providence
intervening
,
occasioned
me
to
pitch
my
thoughts
on
that
subject
;
yet
had
I
intended
it
for
his
Funerall
,
I
justly
could
,
and
certainly
should
,
have
given
a
farre
more
ample
Character
of
his
worth
.
If
now
the
Reader
shall
desire
to
know
what
was
my
reall
intent
in
Preaching
this
following
Sermon
at
that
time
,
the
close
of
it
will
informe
him
,
that
it
was
no
other
then
what
ought
to
be
one
end
of
all
Preaching
,
namely
,
to
bring
the
People
to
Repentance
.
And
observing
a
generall
sadnesse
of
Compassion
upon
their
spirits
,
I
was
willing
so
to
frame
my
Discourse
,
that
through
Gods
Grace
,
a
sorrow
of
Compunction
might
accompany
it
.
What
was
then
Preached
,
and
hath
been
hitherto
withheld
from
the
Presse
(
partly
out
of
a
mean
Opinion
of
the
Work
it self
,
and
partly
out
of
a
just
desire
not
to
exasperate
)
I
am
now
necessitated
to
publish
for
my
own
Vindication
,
and
that
what
was
the
Preachers
aim
may
be
effected
upon
all
who
then
heard
,
or
shall
now
read
it
,
is
and
shall
be
his
earnest
and
uncessant
request
at
the
Throne
of
Grace
.
Amen
.
NATH.
HARDY
.
Errata
.
Page
31.
line
5.
for
confidence
read
conscience
.
THE
Sad
PROGNOSTICK
OF
Approaching
JUDGMENT
.
ISAIAH
57th
Chapt.
Verse
the
first
.
The
righteous
perisheth
,
and
no
man
layeth
it
to
heart
,
and
mercifull
men
are
taken
away
,
none
considering
that
the
righteous
is
taken
away
from
the
evil
to
come
.
OUr
Prophet
Isaiah
in
his
two
and
twentieth
Chapter
,
tels
us
of
a
day
wherein
the
Lord
God
of
Hosts
cals
to
weeping
and
mourning
,
and
though
(
since
every
day
is
a
day
of
sinning
)
every
day
ought
to
be
a
day
of
mourning
;
yet
there
are
four
special
daies
wherein
God
expects
this
duty
from
us
:
The
day
of
any
hainous
wickednesse
committed
by
our
selves
or
others
.
The
day
of
any
grievous
judgment
,
either
national
or
personal
inflicted
.
The
day
wherein
the
wicked
prosper
,
and
the
ungodly
triumph
.
And
The
day
wherein
any
of
Gods
faithful
and
eminent
servants
are
snatcht
away
and
cut
off
by
death
.
It
is
not
many
daies
(
Beloved
)
since
there
was
such
a
day
,
and
of
such
a
day
it
is
my
Text
speaks
;
the
want
of
a
due
and
serious
consideration
whereof
,
moved
our
Prophet
to
take
up
this
bitter
lamentation
,
The
righteous
perisheth
and
no
man
layeth
it
to
heart
,
&c.
This
sad
and
sorrowfull
complaint
looks
two
waies
,
to
the
Godly
,
and
to
the
Wicked
;
bewailing
the
misery
of
the
one
,
and
bemoaning
the
iniquity
of
the
other
,
that
the
persons
of
the
godly
were
destroyed
,
and
the
hearts
of
the
wicked
hardened
.
That
ariseth
from
grief
,
this
from
grief
mixed
with
anger
;
both
very
vehement
,
as
appeareth
by
the
multiplication
of
several
clauses
to
the
same
sense
.
God
grant
that
I
in
handling
,
and
you
in
hearing
,
may
have
the
same
holy
passions
which
our
Prophet
had
in
uttering
this
dolefull
ditty
,
The
righteous
perisheth
,
and
no
man
layeth
it
to
heart
,
&c.
Begin
we
with
the
complaint
concerning
the
Godly
,
which
we
find
to
be
both
amplified
and
mitigated
;
Amplified
in
two
Clauses
,
The
righteous
perisheth
,
The
mercifull
men
are
taken
away
:
Mitigated
in
one
,
they
are
taken
away
from
the
evil
to
come
.
In
the
inlarging
of
the
complaint
,
we
shall
consider
the
Godly
mans
disposition
and
condition
.
That
really
very
good
,
this
seemingly
very
bad
;
both
characterizedin
two
words
:
His
disposition
,
in
those
two
,
righteous
and
mercifull
;
his
condition
in
those
two
,
perisheth
and
taken
away
:
Of
each
a
word
.
1.
The
first
thing
we
are
to
take
notice
of
,
is
the
Godly
mans
disposition
.
And
that
1.
As
described
in
the
word
righteous
,
a
word
which
being
in
the
Hebrew
in
the
singular
number
,
and
having
an
Article
prefixt
,
is
by
some
Expositours
peculiarly
applied
to
Christ
,
as
if
this
verse
were
a
Prophesie
of
his
death
.
Indeed
,
to
him
especially
and
primarily
doth
this
title
of
righteous
belong
.
There
is
none
righteous
,
no
not
one
,
(
saith
the
Psalmist
.
)
Except
one
,
(
saith
the
Father
;
)
meaning
Christ
,
who
is
perfectly
and
originally
righteous
:
in
which
respect
the
Prophet
Malachy
cals
him
the
Sunne
of
righteousness
.
Righteousness
in
us
,
like
light
in
the
Moon
,
hath
its
spots
and
imperfections
:
We
at
best
,
are
but
Starres
of
righteousness
,
which
shine
with
a
borrowed
light
:
Christ
,
like
the
Sunne
,
hath
in
himself
a
fulness
of
grace
,
of
which
we
receive
grace
for
grace
.
Of
this
righteous
person
it
is
true
,
that
he
perished
in
the
opinion
,
and
was
taken
away
by
the
rage
of
his
enemies
:
Nay
,
which
too
truly
answereth
the
text
,
he
died
unlamented
by
the
generality
of
the
people
;
So
that
he
might
well
have
uttered
upon
the
Cross
those
words
of
the
Church
,
Is
it
nothing
to
you
all
that
pass
by
?
Behold
and
see
if
there
be
any
sorrow
like
unto
my
sorrow
which
is
done
unto
me
,
wherewith
the
Lord
hath
afflicted
me
in
the
day
of
his
fierce
anger
.
But
when
I
observe
the
other
Character
to
be
in
the
Plurall
number
,
mercifull
men
,
I
rather
incline
to
understand
this
word
though
in
the
Singular
,
as
nomen
collectivum
,
refering
not
to
one
,
but
many
,
and
accordingly
those
Prophets
and
Messengers
of
the
Lord
,
together
with
the
other
of
his
faithfull
servants
which
were
slain
in
the
dayes
of
Manasseh
,
who
shed
innocent
bloud
untill
he
had
filled
Ierusalem
with
bloud
from
one
end
to
the
other
,
are
conceived
by
Expositors
to
be
those
whom
the
Prophet
here
bemoaneth
.
If
it
shall
be
now
enquired
in
what
notion
this
term
righteous
was
attributed
to
them
,
and
may
be
affirmed
of
every
godly
man
?
I
answer
,
they
are
righteous
in
a
three-fold
sense
,
Really
,
Interpretatively
,
Comparatively
.
1.
Every
godly
man
is
really
righteous
,
inasmuch
as
1.
His
person
is
justified
through
our
Lord
Iesus
Christ
,
who
is
therefore
called
by
the
Prophet
Jeremy
,
the
Lord
our
righteousness
,
and
is
said
by
the
Prophet
Isaiah
,
to
cover
us
with
the
robe
of
righteousness
,
and
by
St
Paul
,
to
be
made
of
God
unto
us
righteousness
.
Thus
as
all
men
are
sinners
in
the
first
,
so
are
all
believers
righteous
in
the
second
Adam
.
This
is
that
righteousness
which
is
purely
Evangelicall
,
and
is
called
the
righteousness
of
faith
,
because
the
righteousness
of
Christ
apprehended
by
faith
:
Hence
it
comes
to
pass
that
as
the
Father
elegantly
,
Quod
lex
operum
monendo
imperat
,
lex
fidei
credendo
impetrat
;
that
righteousness
which
the
Law
requireth
,
faith
obtains
.
2.
His
nature
is
renewed
after
the
Image
of
God
,
which
St.
Paul
tells
us
consists
in
righteousness
and
true
holiness
:
in
this
respect
it
is
that
believers
are
said
to
partake
of
the
(
or
rather
a
)
divine
nature
by
the
Apostle
Peter
,
and
to
be
born
of
God
by
the
Apostle
John
,
because
after
a
sort
they
are
righteous
as
God
is
righteous
:
well
may
the
name
righteous
be
given
,
where
the
new
divine
nature
is
conferred
,
which
maketh
us
of
unholy
,
holy
,
of
vicious
,
vertuous
,
of
unjust
,
righteous
.
3.
His
life
is
reformed
,
and
in
some
measure
ordered
according
to
the
rule
of
righteousness
,
the
Word
of
God
;
He
that
doth
righteousness
saith
Saint
John
,
is
righteous
;
every
good
man
doth
righteousness
,
though
not
exactly
,
yet
sincerely
;
his
aim
and
endeavour
is
to
give
God
and
man
their
due
,
tribute
to
whom
tribute
,
custome
to
whom
custome
,
fear
to
whom
fear
,
honour
to
whom
honour
belongeth
.
2.
Every
godly
man
is
righteous
interpretatively
,
inasmuch
as
being
justified
by
Christ
,
and
sanctified
by
the
Spirit
,
God
doth
account
,
accept
of
him
as
righteous
.
The
same
word
in
the
Hebrew
signifieth
upright
and
perfect
;
to
teach
us
that
upright
persons
are
(
for
Christs
sake
)
accepted
of
God
,
as
if
they
were
perfect
.
Well
might
the
Prophet
,
well
may
we
call
them
righteous
,
whom
God
calls
so
;
and
we
find
upon
record
,
Noah
,
Iob
,
with
others
,
to
be
commended
by
God
himself
as
righteous
.
3.
Every
godly
man
is
righteous
comparatively
,
in
respect
of
the
wicked
among
whom
he
lives
:
thus
these
of
whom
our
Prophet
here
speaketh
,
being
compared
with
those
voluptuous
Epicures
mentioned
in
the
end
of
the
former
Chapter
,
might
well
be
stiled
righteous
.
Look
how
the
Saints
are
said
to
be
worthy
;
so
they
may
be
said
to
be
righteous
,
Quantum
ad
comparationem
caeterorum
,
to
wit
in
comparison
of
others
.
Indeed
on
the
one
hand
the
most
holy
man
compared
with
God
and
Christ
is
unjust
and
impure
,
and
therefore
it
is
when
the
Saints
have
look't
upon
God
,
they
abhor
themselves
.
But
on
the
other
hand
compared
with
the
wicked
,
they
are
justly
esteemed
righteous
:
when
the
actions
of
the
good
and
the
bad
are
set
together
,
the
prayers
,
tears
,
fasts
,
and
alms
of
the
one
,
by
the
oaths
,
jollities
,
cursings
,
and
oppressions
of
the
other
,
they
become
so
much
the
more
conspicuous
;
and
as
although
silver
be
far
below
gold
,
yet
it
is
very
precious
in
comparison
of
lead
and
iron
;
so
the
servants
of
God
,
though
infinitely
short
of
his
purity
and
righteousness
,
are
righteous
if
compared
with
the
ungodly
and
profane
.
2.
Having
discovered
to
you
the
first
Character
of
righteous
;
proceed
we
to
a
view
of
the
second
,
which
is
mercifull
.
According
to
the
Hebrew
,
it
may
be
read
men
of
mercy
and
good
will
,
and
so
construed
either
passively
or
actively
.
1.
In
a
passive
sense
,
men
of
mercy
and
good
will
,
are
those
upon
whom
God
will
have
mercy
,
and
to
whom
he
beareth
a
singular
good
will
,
The
Lord
is
good
unto
all
,
and
his
tender
mercies
are
over
all
his
works
(
saith
the
Psalmist
)
there
being
no
creature
so
mean
and
base
,
which
giveth
not
a
Specimen
of
his
goodness
,
but
yet
his
delights
are
with
the
sonnes
of
men
,
and
his
love
to
mankind
,
is
greater
then
to
any
of
his
creatures
:
upon
which
account
the
Psalmist
saith
a
little
before
,
Lord
,
what
is
man
,
that
thou
takest
knowledg
of
him
,
or
the
sonne
of
man
that
thou
makest
account
of
him
?
And
as
God
hath
a
more
special
love
to
man
then
any
other
creatures
,
so
he
hath
a
more
peculiar
love
to
the
righteous
then
any
other
men
;
in
which
respect
the
Psalmist
saith
elsewhere
,
Thou
Lord
wilt
bless
the
righteous
,
with
favour
wilt
thou
compass
him
as
with
a
Sheild
.
In
this
construction
,
there
is
very
good
use
to
be
made
of
the
word
in
this
Scripture
.
1.
Partly
to
inform
us
,
that
they
who
perish
in
this
world
,
may
yet
be
Gods
favourites
.
Men
are
apt
to
think
that
God
should
not
let
the
wind
blow
upon
his
darlings
,
but
they
are
deceived
,
his
love
is
not
a
Motherly
and
cockering
,
but
a
Fatherly
and
prudent
love
.
Benjamin
was
not
the
lesse
regarded
by
Joseph
,
because
the
Cup
was
found
in
his
sack
:
We
must
not
infer
from
the
presence
of
outward
afflictions
,
the
absence
of
divine
affection
.
When
he
who
was
the
righteous
one
,
of
whom
the
Father
said
,
This
is
my
beloved
Sonne
in
whom
I
am
well
pleased
,
was
a
man
of
sorrowes
,
and
acquainted
with
griefs
:
Yea
,
upon
the
Cross
,
breathed
forth
that
dolefull
language
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
as
being
left
by
God
,
to
the
will
of
his
enemies
.
Let
us
not
doubt
,
but
that
righteous
persons
,
though
they
perish
by
the
malice
of
men
,
are
yet
in
favour
with
God
.
2.
Partly
to
comfort
righteous
ones
in
the
midst
of
all
their
sufferings
,
considering
that
while
the
world
frowns
,
God
smiles
.
Though
the
cold
wind
of
persecution
blow
,
yet
the
Sun-beames
of
divine
affection
shines
upon
them
:
Though
they
are
rejected
as
dross
by
men
,
yet
they
are
accounted
by
God
as
his
Jewels
.
What
matters
it
for
mens
hatred
,
so
we
have
Heavens
love
?
This
may
make
the
righteous
not
only
contented
but
cheerfull
in
suffering
the
cruelty
of
their
enemies
,
that
they
are
the
men
whom
God
markes
out
for
the
objects
of
his
mercy
.
2.
But
though
this
construction
be
pious
and
congruous
,
yet
I
rather
incline
to
the
active
notion
of
these
words
;
so
much
the
rather
,
because
of
that
parallel
place
in
the
Prophet
Micah
,
where
it
is
said
,
The
good
man
is
perished
out
of
the
earth
.
In
this
sense
,
men
of
mercy
,
are
such
as
exercise
mercy
towards
them
that
are
in
misery
.
Mercy
in
its
general
notion
,
is
alienis
miserijs
condolere
easque
proviribus
sublevare
;
a
tender
condolence
with
others
miseries
,
and
a
ready
willingness
to
succour
them
according
to
our
ability
.
Such
is
the
activity
of
this
grace
,
that
it
runs
through
the
whole
man
.
In
the
understanding
,
it
is
a
serious
consideration
how
we
may
do
good
.
The
liberal
man
(
saith
the
Prophet
)
deviseth
liberal
things
.
His
thoughts
are
taken
up
with
consulting
for
the
relief
of
the
distressed
.
In
the
memory
,
it
is
a
continual
setting
the
miseries
of
our
Brethren
before
us
.
The
mercifull
man
forgetteth
the
injuries
that
are
done
to
himself
,
and
remembers
the
miseries
that
are
suffered
by
others
;
he
still
thinketh
he
heareth
them
groaning
,
and
seeth
them
bleeding
.
In
the
will
and
affection
,
it
is
a
sweet
sympathy
,
whereby
we
do
nolle
malum
,
velle
bonum
,
nill
the
evil
,
and
will
the
good
of
another
.
The
mercifull
mans
heart
aketh
for
his
Brethren
,
and
he
resents
their
sufferings
,
as
if
they
were
his
own
.
Nor
doth
mercy
only
retire
it self
into
the
chambers
of
the
soul
,
but
looketh
out
at
the
windowes
,
and
goeth
out
of
doors
for
the
succour
of
the
afflicted
.
It
opens
the
eye
to
see
and
search
out
the
miserable
,
which
,
beholding
them
;
maketh
report
to
the
heart
,
and
that
being
affected
with
sorrow
,
causeth
the
eye
to
drop
down
teares
;
it
quickneth
the
ear
to
attend
and
listen
to
the
cries
of
the
calamitous
,
like
the
tender
Nurse
,
which
heareth
the
least
whimpering
of
the
Child
:
It
unlooseth
the
tongue
to
speak
a
word
in
season
,
pleading
with
God
and
man
for
them
:
It
puts
under
the
shoulder
to
bear
a
part
of
the
burden
,
according
to
that
Apostolical
counsel
,
Bear
you
one
anothers
burdens
.
It
unclaspeth
the
hand
to
relieve
,
and
knocketh
off
the
fetters
from
the
feet
:
so
that
they
are
ready
to
go
,
nay
runne
in
behalf
of
the
miserable
.
In
one
word
,
the
mercifull
mans
head
is
full
of
thoughts
,
his
heart
of
sorrowes
,
his
eyes
of
teares
,
mouth
of
Prayers
,
and
hands
of
gifts
.
Thus
every
truly
godly
man
is
not
only
just
,
but
good
,
righteous
,
but
mercifull
:
He
puts
on
viscera
,
bowels
of
mercy
and
tender
compassions
towards
them
that
are
afflicted
;
he
is
ready
to
do
opera
,
works
of
mercy
,
according
to
his
power
.
By
the
one
,
he
draws
out
his
soul
to
the
hungry
;
by
the
other
,
he
reacheth
forth
his
hand
to
the
needy
.
Righteous
men
know
that
almes
is
the
poor
mans
due
,
and
mercy
is
a
debt
they
owe
to
the
miserable
:
no
wonder
if
they
are
carefull
to
pay
it
.
And
look
how
far
the
misery
of
the
distressed
reacheth
,
so
far
the
mercy
of
the
righteous
extendeth
;
both
to
the
souls
and
bodies
of
others
.
Namely
,
they
are
men
of
mercy
,
especially
to
the
souls
of
others
;
instructing
the
ignorant
,
confirming
the
weak
,
counselling
the
doubtfull
,
warning
the
unruly
,
perswading
the
obstinate
,
and
comforting
the
grieved
.
Nor
are
they
unmindfull
of
the
bodies
of
others
,
cloathing
the
naked
,
feeding
the
hungry
,
refreshing
the
thirsty
,
visiting
the
sick
,
and
entertaining
the
stranger
.
Nor
is
their
mercy
only
confined
to
friends
,
but
enlarged
to
foes
:
They
are
men
of
good
will
,
even
to
those
that
bear
them
ill
will
:
They
do
good
,
where
they
have
received
evil
:
They
requite
injuries
with
courtesies
,
and
want
not
compassion
for
those
who
are
the
instruments
of
their
passion
.
Whilest
then
the
Jesuited
Saints
wear
the
red
Coat
of
blood
and
cruelty
,
let
Gods
holy
ones
be
cloathed
in
the
white
of
innocency
and
pitty
,
and
whilest
their
zeal
flames
in
fury
,
let
our
love
shine
in
mercy
.
Whatever
they
pretend
,
they
are
no
other
then
Sonnes
of
Belial
,
who
delight
in
blood
;
who
slay
the
Fatherless
and
the
widowe
,
and
make
Persons
,
Families
,
may
Nations
,
miserable
.
He
hath
shewed
thee
,
O
man
,
what
is
good
,
and
what
the
Lord
thy
God
requireth
of
thee
,
but
to
do
justly
,
and
to
love
mercy
,
and
to
walk
humbly
with
thy
God
?
So
we
read
in
the
Prophecy
of
Micah
,
Sow
to
your selves
in
righteousness
,
and
reap
in
mercy
,
that
is
the
Prophet
Hosea
his
counsel
.
Christs
blessed
ones
,
are
such
as
hunger
after
righteousness
,
and
withall
are
mercifull
.
And
here
the
Characters
of
a
godly
man
are
righteous
and
mercifull
.
I
have
done
with
the
first
branch
,
which
is
the
Saints
pious
disposition
,
I
now
hasten
to
2.
His
Calamitous
condition
,
which
is
represented
in
those
words
,
perisheth
,
and
taken
away
.
The
first
word
perisheth
,
which
is
of
a
large
acception
,
may
be
capable
of
an
harsh
construction
,
and
such
as
cannot
be
predicated
of
a
righteous
man
;
in
which
respect
Eliphaz
said
to
Job
,
Remember
,
I
pray
thee
,
who
ever
perished
being
innocent
,
or
where
were
the
righteous
cut
off
?
That
ye
may
therefore
rightly
understand
the
meaning
of
the
phrase
,
know
,
that
there
is
a
three-fold
perishing
.
The
first
belongs
neither
to
the
righteous
,
nor
to
the
wicked
;
the
second
is
proper
only
to
the
wicked
;
the
third
is
common
to
the
righteous
,
with
the
wicked
.
1.
Perishing
in
its
most
strict
notion
,
is
transitus
ab
esse
ad
non
esse
,
a
passage
from
being
to
not
being
;
an
utter
extinction
,
a
totall
annihilation
.
And
in
this
sense
only
the
beast
perisheth
,
which
dying
,
is
resolved
into
its
first
principles
,
and
at
last
into
nothing
.
Though
therefore
the
wicked
man
is
said
to
be
like
the
beast
that
perisheth
,
yet
he
doth
not
perish
like
the
beast
;
Indeed
,
it
were
happy
for
him
if
he
might
:
For
though
some
endeavour
by
their
Metaphysical
notions
,
to
prove
a
miserable
being
,
better
then
no
being
,
yet
they
must
give
us
leave
to
say
with
our
Saviour
,
It
were
good
for
that
man
he
had
never
been
born
.
Nor
is
it
to
be
doubted
,
but
that
the
damned
heartily
wish
,
not
to
be
at
all
,
but
(
alas
)
it
cannot
be
.
2.
There
is
a
perishing
,
which
is
peculiar
to
the
wicked
,
and
this
is
two
fold
;
either
perishing
in
his
name
,
or
perishing
in
his
person
.
1.
Only
wicked
men
perish
in
their
names
,
whilest
their
memorial
is
cut
off
from
the
earth
.
Though
the
righteous
die
,
yet
their
names
live
:
That
malice
which
takes
away
their
life
,
cannot
extinguish
their
memory
;
but
the
wicked
perish
,
so
as
to
be
wholly
forgotten
,
or
remembred
with
infamy
:
so
true
is
that
of
the
wise
man
,
The
memory
of
the
just
is
blessed
,
but
the
name
of
the
wicked
shall
rot
.
2.
Only
wicked
men
perish
in
their
persons
,
that
is
,
soul
and
body
.
This
is
that
perishing
,
which
is
opposed
by
our
Saviour
to
eternal
life
;
and
is
sometimes
called
the
second
death
.
In
this
sense
,
to
perish
,
is
to
be
eternally
miserable
;
to
be
ever
perishing
,
and
yet
never
perished
.
And
thus
,
Who
ever
perished
being
righteous
?
Indeed
St
Peter
saith
,
the
righteous
are
scarcely
saved
,
but
there
is
a
great
deal
of
differenre
between
scarcely
,
and
almost
:
Though
he
is
scarcely
saved
,
that
is
,
not
without
great
difficulty
,
yet
he
is
saved
by
Gods
mercy
from
this
perishing
.
3.
But
lastly
,
There
is
a
perishing
which
is
common
to
the
rightcous
and
the
wicked
,
and
thus
the
righteous
as
well
as
the
wicked
perish
,
by
the
miseries
of
life
,
and
at
length
by
death
.
1.
They
perish
by
the
miseries
of
this
life
;
in
which
sense
,
perishing
is
opposed
to
prospering
:
Good
men
are
exposed
to
dangers
in
this
world
,
as
well
as
the
bad
;
nay
,
more
then
the
bad
.
That
chosen
vessel
St
Paul
,
reckons
a
multitude
of
dangers
which
befell
him
in
this
life
,
where
he
tels
us
,
that
he
was
in
perills
of
waters
,
in
perills
of
robbers
,
in
perills
of
his
own
Countrey-men
,
in
perills
by
the
Heathen
,
in
perills
in
the
City
,
in
perills
in
the
Wilderness
,
in
perills
in
the
Sea
,
in
perills
among
false
Brethren
;
and
surely
what
befell
him
,
is
incident
to
the
most
righteous
persons
.
2.
They
perish
by
death
.
In
this
sense
the
Disciples
meant
it
,
when
they
cried
,
Master
,
we
perish
.
Thus
Elihu
expounds
it
,
when
he
saith
,
All
flesh
shall
perish
together
,
and
men
shall
turn
again
unto
dust
.
And
this
our
Prophet
intends
,
when
he
saith
,
the
righteous
perisheth
.
If
you
shall
ask
,
why
dying
,
which
is
only
a
separation
of
the
soul
from
the
body
,
not
an
annihilation
of
either
,
is
called
a
perishing
?
I
answer
:
1.
It
is
a
perishing
,
though
not
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
yet
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
in
reality
,
yet
appearance
;
though
not
secundum
rei
veritatem
,
according
to
the
verity
of
the
thing
,
yet
secundum
communem
sensum
,
according
to
the
opinion
of
the
vulgar
.
When
any
man
dyeth
,
whether
good
or
bad
,
he
seemeth
as
one
that
were
perished
.
And
though
(
as
our
blessed
Saviour
telleth
us
)
all
live
to
God
,
yet
as
Musculus
glosseth
upon
the
text
,
In
mundi
judicio
,
in
the
judgment
of
the
world
,
they
perish
.
2.
It
is
a
perishing
,
though
not
absolutè
,
yet
respectivè
,
absolutely
yet
respectively
;
it
is
a
perishing
as
to
this
world
.
When
any
man
dieth
,
as
well
righteous
as
wicked
,
he
so
perisheth
,
as
that
he
shall
never
again
live
here
:
Upon
which
account
it
is
said
,
Man
giveth
up
the
Ghost
,
and
where
is
he
?
Yea
,
holy
Job
saith
of
himself
,
I
go
whence
I
shall
not
return
.
This
is
that
which
is
expres't
in
that
parallel
Scripture
to
this
,
where
the
Prophet
saith
,
The
good
man
is
perished
out
of
the
earth
.
He
is
not
perished
,
so
as
not
to
be
at
all
,
yet
he
is
perished
so
,
as
to
be
no
more
upon
earth
.
And
this
is
all
that
the
Prophet
meanes
,
when
he
saith
,
the
righteous
perisheth
.
2.
This
will
yet
further
appear
,
if
you
look
upon
the
other
word
,
where
it
is
said
,
That
mercifull
men
are
taken
away
.
As
the
providence
of
God
in
nature
,
hath
made
those
members
double
,
which
are
most
usefull
,
as
the
eyes
,
ears
,
hands
,
and
feet
,
that
if
one
fail
,
the
other
may
supply
;
so
the
wisdome
of
God
in
Scripture
,
hath
coupled
Phrases
together
,
that
if
the
one
be
obscure
,
the
other
may
explain
;
If
the
one
be
harsh
,
the
other
may
molisie
it
.
It
is
so
here
;
whereas
that
phrase
of
perishing
is
somewhat
dark
and
rugged
,
here
is
another
word
,
taking
away
,
which
seryeth
very
much
to
qualisie
and
illustrate
it
.
The
Hebrew
word
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
hath
a
double
Construction
,
both
which
are
here
made
use
of
,
namely
to
gather
,
and
to
take
away
.
Calvin
reads
it
Colliguntur
,
mercifull
men
are
gathered
.
Death
seemeth
to
be
a
scattering
,
and
so
a
perishing
,
but
indeed
it
is
a
gathering
,
when
men
die
,
especially
good
men
,
they
are
gathered
.
So
that
in
this
sense
it
is
a
great
allay
to
the
bitterness
of
the
other
word
perisheth
.
2.
Lapide
with
others-read
it
auferuntur
,
with
which
our
translation
agreeth
,
are
taken
away
,
and
no
doubt
it
is
the
most
genuine
rendring
of
the
word
in
this
place
,
since
this
Hebrew
word
,
where
it
signifieth
to
gather
,
is
usually
joyned
with
the
Preposition
signifying
to
,
whereas
here
in
the
very
next
clause
it
is
joyned
with
a
Preposition
signifying
from
,
and
therefore
most
fitly
translated
,
taken
away
.
And
now
that
which
the
Prophet
intends
by
this
phrase
,
is
to
note
two
things
,
1.
In
general
,
by
taking
away
,
is
meant
dying
,
obitus
,
abitus
,
death
is
often
called
a
going
away
,
a
departure
,
and
thus
it
mollifieth
the
former
word
,
perisheth
,
letting
us
see
that
it
is
not
an
extinction
,
but
only
a
remotion
,
an
abolition
,
but
an
ablation
;
when
we
die
,
we
do
not
cease
to
be
at
all
,
only
we
change
our
place
,
and
are
taken
away
out
of
this
world
.
2.
More
particularly
,
by
taking
away
is
meant
a
violent
death
,
a
dying
,
when
in
course
of
nature
a
man
might
have
lived
long
;
it
is
one
thing
for
a
candle
to
go
out
of
it
self
,
and
another
to
be
blown
out
by
the
wind
;
it
is
one
thing
for
a
flower
to
wither
,
and
another
to
be
blasted
;
it
is
one
thing
for
a
tree
to
fall
,
and
another
to
be
plucked
up
by
the
roots
:
Finally
,
it
is
one
thing
for
a
man
to
go
away
,
and
another
to
be
taken
away
from
any
place
;
those
are
Emblemes
of
a
natural
,
these
of
a
violent
death
In
this
notion
this
word
addeth
something
to
the
former
phrase
,
namely
,
the
manner
of
the
death
,
The
righteous
perisheth
,
and
that
not
in
a
natural
way
,
but
is
taken
away
by
the
hand
of
violence
.
The
result
of
what
hath
been
said
on
this
first
general
,
amounts
to
these
two
things
.
1.
That
righteous
and
mercifull
men
perish
,
and
are
taken
away
by
death
.
Indeed
it
is
said
of
Enoch
,
God
took
him
that
he
should
not
see
death
,
so
was
Eliah
;
and
had
God
so
pleased
,
he
might
have
exempted
all
righteous
men
from
death
,
but
then
neither
his
power
in
raising
them
to
life
,
would
have
been
so
illustrious
,
nor
their
faith
and
hope
in
believing
and
expecting
a
Resurrection
,
so
conspicuous
,
in
which
latter
respect
the
Father
saith
well
,
that
had
good
men
been
priviledged
from
death
,
Carni
quidem
faelicitas
adderetur
,
adimeretur
autem
fidei
fortitudo
,
though
it
might
have
been
some
kind
of
advantage
to
the
frailty
of
our
flesh
,
yet
it
would
much
have
detracted
from
the
strength
of
out
faith
:
In
great
wisdome
therefore
hath
God
so
ordered
it
,
that
righteous
and
mercifull
men
,
as
well
as
others
,
should
walk
through
the
valley
of
the
shadow
of
death
.
Indeed
our
Saviours
assertion
is
universall
,
He
that
keepeth
my
sayings
shall
not
see
death
,
but
he
meaneth
the
second
death
;
and
so
else
where
he
explaineth
himself
,
when
he
saith
,
He
that
believeth
in
me
shall
not
die
for
ever
.
True
it
is
,
Solomon
tells
us
,
that
righteousness
delivereth
from
death
,
but
it
is
from
the
evil
,
not
from
the
being
of
death
,
death
indeed
is
an
advantage
to
a
good
man
,
yet
still
die
he
must
:
But
this
is
not
all
which
the
Prophet
here
intends
,
since
this
perishing
and
taking
away
by
death
,
being
that
which
is
appointed
for
all
,
seemeth
not
to
be
a
matter
of
much
lamentation
;
and
therefore
th●t
which
no
doubt
is
further
aimed
at
in
these
expressions
,
is
,
2.
That
sometimes
righteous
and
mercifull
men
perish
,
and
are
taken
away
by
a
violent
death
.
Indeed
it
is
that
which
is
threatned
by
God
as
a
curse
upon
wicked
,
especially
bloud-thirsty
and
deceitfull
men
;
it
is
that
which
Malefactors
are
sentenced
to
by
the
justice
of
the
Judge
;
but
yet
withall
it
is
that
which
may
and
sometimes
doth
befall
Gods
own
servants
;
nay
which
is
more
strange
,
and
yet
is
many
times
true
,
the
righteous
are
taken
away
,
whilest
the
wicked
remain
.
Solomon
observed
it
in
his
time
,
There
is
a
just
man
that
perisheth
in
his
righteousness
,
and
there
is
a
wicked
man
that
prolongeth
his
life
in
his
wickedness
;
yea
which
is
yet
most
sad
,
but
very
frequent
,
the
righteous
perish
by
the
wicked
,
and
that
for
righteousness
sake
,
and
the
mercifull
are
taken
away
by
cruell
hands
,
and
that
for
pietyes
sake
:
wicked
men
never
want
malice
in
their
hearts
,
and
sometimes
(
through
divine
permission
)
have
power
in
their
hands
to
take
away
the
liberties
,
estates
,
and
lives
of
the
righteous
.
One
of
the
first
good
men
that
was
in
the
world
began
this
bitter
cup
,
which
many
both
men
of
God
and
other
godly
men
have
since
pledged
.
It
was
the
complaint
of
the
Church
in
the
Old
Testament
,
and
St.
Paul
taketh
it
up
as
most
truly
applicable
to
the
Church
of
the
New
,
For
thy
sake
we
are
killed
all
the
day
long
,
and
are
accounted
as
sheep
for
the
slaughter
.
This
is
that
which
the
wise
God
suffers
to
come
to
passe
for
many
excellent
ends
.
That
wicked
men
by
such
bloody
acts
,
may
fill
up
the
measure
of
their
sins
,
and
thereby
at
once
hasten
and
heighten
their
punishment
.
That
good
men
may
have
occasion
of
exercising
and
manifesting
many
graces
particularly
,
the
length
of
their
patience
;
the
height
of
their
courage
;
and
the
depth
of
their
charity
.
When
a
man
endureth
to
the
end
,
suffering
even
death
it self
,
patience
hath
its
perfect
work
.
That
's
a
Resolution
indeed
which
maketh
a
man
faithfull
to
the
death
,
and
enableth
him
to
look
upon
its
pale
visage
with
confidence
.
There
cannot
be
greater
charity
then
to
forgive
my
enemy
;
especially
when
he
persecuteth
me
to
the
death
.
So
that
when
righteous
men
perish
violently
,
their
graces
flourish
gloriously
.
That
hereby
righteous
men
may
be
fully
conformable
to
the
righteous
one
,
the
Messiah
,
concerning
whom
this
Prophet
foretelleth
that
he
should
be
cut
off
(
as
the
tree
is
by
the
ax
)
from
the
land
of
the
living
.
And
in
respect
of
which
the
Apostle
chargeth
those
Jews
,
that
by
wicked
hands
they
had
taken
and
slain
him
.
Finally
,
That
by
so
perishing
,
the
Religion
which
they
profess
,
may
be
honoured
,
and
the
God
whom
they
serve
,
glorified
.
Since
though
both
these
are
in
some
measure
effected
by
doing
well
,
and
living
uprightly
,
yet
much
more
by
suffering
ill
,
and
dying
cheerfully
in
a
righteous
cause
.
And
now
what
should
the
consideration
hereof
teach
us
,
but
1.
That
certainly
there
is
another
world
besides
this
,
wherein
a
difference
shall
be
put
between
the
righteous
and
the
wicked
;
between
him
that
feareth
God
,
and
him
that
feareth
him
not
.
Here
the
righteous
perish
as
well
as
the
wicked
;
nay
,
the
righteous
perish
,
and
the
wicked
prosper
,
and
the
mercifull
are
taken
away
by
the
wicked
.
But
shall
it
be
so
alwaies
?
Will
not
the
Judge
of
all
the
world
do
right
?
Will
there
not
be
a
Reward
for
the
righteous
?
Yes
doubtless
.
And
since
in
this
world
all
things
fall
alike
to
all
,
and
for
the
most
part
it
fareth
better
with
the
wicked
then
the
godly
,
it
necessarily
followeth
that
there
is
a
state
after
death
,
wherein
the
righteous
judgment
of
God
in
punishing
the
wicked
,
who
now
prosper
,
and
recompensing
the
righteous
,
who
now
perish
,
shall
be
made
manifest
.
2.
That
it
is
a
needfull
prudence
,
in
righteous
and
mercifull
men
,
to
improve
their
time
and
Talents
in
serving
God
,
and
doing
good
to
others
whilest
they
live
.
They
must
perish
at
last
by
a
natural
,
they
may
be
taken
away
soon
by
a
violent
death
;
and
when
they
perish
,
all
ability
and
opportunity
will
be
taken
away
of
doing
good
works
,
either
of
piety
or
pitty
,
justice
or
mercy
.
Oh
then
,
how
great
industry
and
celerity
is
needfull
in
putting
forth
themselves
to
the
utmost
for
God
,
their
souls
,
their
Brethren
whilest
they
live
!
that
they
may
do
much
in
a
little
time
,
according
to
that
sage
advice
of
the
wise
man
,
Whatsoever
thy
hand
findeth
to
do
,
do
it
with
thy
might
,
for
there
is
no
work
,
nor
device
,
nor
knowledge
,
nor
wisdome
,
in
the
grave
whether
thou
goest
.
3.
That
sowing
in
righteousness
,
and
reaping
in
mercy
,
they
would
not
be
discouraged
from
the
apprehension
of
this
perishing
and
taking
away
.
I
am
afraid
such
thoughts
as
these
do
sometimes
arise
in
the
minds
of
men
:
How
dieth
the
wise
man
even
as
the
fool
,
the
righteous
as
the
wicked
?
Let
me
live
never
so
well
,
I
must
perish
:
Nay
,
my
conscientious
walking
may
occasion
my
ruine
.
How
much
better
is
it
to
spend
my
daies
in
pleasure
,
and
indulge
to
my
lusts
whilest
I
live
,
since
I
can
but
die
at
last
?
But
far
be
such
reasonings
from
wise
and
righteous
men
,
especially
when
we
consider
how
great
a
mercy
the
very
perishing
of
the
righteous
,
and
taking
away
of
the
mercifull
is
;
which
will
appear
,
if
we
proceed
to
the
2.
Mitigation
of
the
complaint
,
as
it
is
expressed
in
the
close
of
the
verse
,
The
righteous
are
taken
away
from
the
evil
to
come
.
There
are
(
according
to
the
known
distinction
of
the
Schooles
)
two
sorts
of
evil
,
the
one
of
sin
,
and
the
other
of
punishment
;
and
it
is
true
in
reference
to
both
.
1.
When
righteous
men
die
,
they
are
taken
away
from
the
evil
of
sin
,
into
which
they
are
prone
to
fall
,
so
long
as
they
live
.
Nusquam
tuta
est
humana
fragilitas
,
saith
St.
Herome
,
Humane
frailty
is
never
safe
.
In
this
world
we
are
continually
assaulted
,
and
sometimes
captivated
;
but
death
puts
us
out
of
all
danger
;
we
shall
be
tempted
no
longer
,
and
sinne
no
more
.
2.
But
no
doubt
it
is
the
evil
of
punishment
which
here
the
Prophet
intends
,
and
thus
it
may
admit
of
a
double
notion
.
1.
They
are
taken
away
from
those
ordinary
personal
evils
,
to
which
they
,
with
the
rest
of
mankind
,
are
subject
in
this
world
.
The
best
men
whilest
they
live
here
,
are
exposed
to
a●hes
,
paines
,
sicknesses
,
losses
,
crosses
;
manifold
troubles
and
miseries
:
But
when
they
die
,
all
teares
are
wiped
away
from
their
eyes
:
Feares
removed
from
their
hearts
:
They
rest
from
their
labours
,
so
St.
John
.
They
enter
into
peace
;
they
rest
in
their
beds
,
so
our
Prophet
in
the
very
next
verse
.
2.
But
that
which
is
here
principally
meant
,
is
,
that
the
righteous
and
mercifull
are
taken
away
by
death
,
from
some
extraordinary
and
publipue
evil
of
Judgement
,
which
is
to
come
upon
the
place
where
they
live
.
Those
words
of
the
Prophet
,
Come
my
people
,
enter
thou
into
thy
chambers
,
shut
thy
doors
about
thee
;
hide
thy self
as
it
were
for
a
little
moment
,
while
the
indignation
be
overpast
;
are
by
some
expounded
of
the
chambers
of
the
grave
,
in
which
God
is
pleased
to
hide
his
people
,
before
he
cometh
forth
of
his
place
to
punish
the
Inhabitants
of
the
world
.
Indeed
,
this
is
not
alwaies
the
dispensation
of
Divine
Providence
.
Sometimes
the
righteous
are
taken
away
in
the
common
calamity
,
together
with
the
wicked
.
The
fruitfull
and
barren
trees
are
blown
down
at
once
by
the
same
wind
of
Judgment
.
Perhaps
,
good
men
,
have
by
sinfull
complyances
,
been
involved
in
the
national
guilt
,
and
no
wonder
if
they
are
also
involved
in
the
notional
punishment
.
Sometimes
the
righteous
are
delivered
from
the
common
misery
,
and
yet
not
taken
away
by
death
.
Whilest
the
whole
world
is
overwhelmed
with
a
deluge
of
waters
,
Noah
is
preserved
alive
in
the
Ark
.
When
Sodome
is
to
be
destroyed
,
Lot
is
sent
to
Zoar
:
And
when
Jerusalem
is
to
be
overthrowne
,
the
godly
are
admonished
to
go
to
Pella
.
That
Promise
in
the
Psalms
,
hath
been
sometimes
literally
and
fully
verified
in
a
time
of
pestilential
infection
,
A
thousand
shall
fall
on
thy
right
hand
,
and
ten
thousand
on
thy
left
,
but
it
shall
not
come
night
thee
.
God
sets
a
mark
upon
the
mourners
,
and
the
destroying
Angel
passeth
by
them
as
he
did
by
the
Israelites
houses
in
Aegypt
.
And
then
sometimes
the
righteous
are
taken
away
by
death
,
before
the
general
desolation
come
.
Thus
God
dealt
with
Josiah
that
good
King
,
before
the
captivity
of
Israel
:
St.
Austin
(
that
godly
Father
)
before
the
destruction
of
Hippo
;
and
Luther
that
eminent
Dr.
before
the
devastation
of
Germany
.
Before
I
go
any
further
,
it
will
not
be
amiss
to
take
notice
how
this
truth
unfolds
the
riddle
,
and
cleareth
the
seeming
injustice
of
Divine
Proceedings
.
We
ofttimes
see
,
and
seeing
,
wonder
;
nay
,
perhaps
repine
at
it
,
that
good
men
are
taken
out
of
,
whilest
wicked
men
continue
in
this
world
.
But
surely
this
can
be
no
just
cause
of
casting
any
blemish
upon
Divine
Dispensations
,
when
we
consider
that
On
the
one
hand
the
wicked
are
preserved
,
but
it
is
for
the
evil
to
come
.
They
escape
for
a
time
,
that
some
remarkable
Judgment
may
fall
upon
them
.
As
the
voice
told
that
wicked
wretch
,
when
sleeping
under
a
rotten
wall
,
it
awaked
him
,
and
saved
him
from
the
ruine
.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
I
saved
thee
from
the
wall
,
reserving
thee
for
the
wheele
.
On
the
other
hand
,
the
righteoas
are
indeed
taken
away
,
but
it
is
from
the
evil
to
come
.
So
that
whilest
the
wicked
mans
preservation
is
a
curse
,
the
good
mans
perishing
is
a
favour
.
God
spareth
the
one
in
anger
,
and
taketh
away
the
other
in
mercy
.
Indeed
,
Righteous
men
are
taken
away
from
the
evil
to
come
,
upon
a
double
account
.
1.
Ne
veniat
,
That
the
evil
which
is
to
come
upon
the
place
may
not
come
upon
them
:
God
will
not
have
his
righteous
ones
to
be
spectators
of
,
nor
sufferers
in
those
ruines
,
which
his
justice
hath
decreed
to
inflict
upon
the
wicked
for
their
sinnes
.
This
is
rendered
as
the
reason
why
that
immature
death
befell
Josiah
who
was
slain
in
the
battell
that
he
might
not
see
the
evil
which
was
coming
.
2.
Ut
veniat
,
That
the
evil
may
come
and
be
inflicted
on
the
place
:
for
(
Beloved
)
you
must
know
that
whilest
righteous
men
live
,
they
are
very
prevalent
with
God
by
their
prayers
and
tears
to
keep
off
judgement
:
Unus
homo
plus
valet
orando
,
quam
mille
pugnando
,
one
righteous
man
can
do
more
by
prayer
,
then
a
thousand
by
armes
.
Let
me
alone
saith
God
to
Moses
,
that
my
wrath
may
wax
hot
against
this
people
,
Fatetur
se
Moysis
orationibus
teneri
,
so
the
gloss
:
God
seemeth
to
confess
that
his
hands
were
as
it
were
tied
by
Moses
his
Prayer
,
so
that
he
could
not
punish
that
idolatrous
people
.
I
can
do
nothing
(
said
the
Angel
to
Lot
)
whilest
thou
art
here
,
Good
men
stand
in
the
gap
to
turn
away
the
wrath
of
God
from
the
Nation
where
they
live
:
and
therefore
when
God
is
resolved
,
and
the
time
prefixed
is
accomplished
,
that
he
will
destroy
a
people
,
he
suffereth
the
wicked
to
fill
up
the
measure
of
their
sinnes
,
by
killing
his
servants
:
or
else
he
appoints
some
other
meanes
by
which
they
are
removed
out
of
this
world
from
the
evil
to
come
.
The
Meditation
of
this
truth
affords
matter
of
1.
Comfort
to
the
righteous
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
said
the
Greek
Poet
,
Whom
God
loveth
,
he
dyeth
young
.
Certain
it
is
,
that
when
God
cuts
off
any
righteous
ones
betimes
,
or
permits
them
to
be
cut
off
by
their
bloody
enemies
,
though
these
do
it
in
malice
,
he
suffers
it
in
love
.
For
(
tell
me
)
is
it
not
a
mercy
to
be
put
into
a
safe
harbour
,
before
the
stormy
tempest
arise
?
To
get
into
the
House
,
before
the
thunder
and
lightning
rain
,
and
hail
fall
?
This
is
Gods
design
in
taking
away
his
Servants
,
and
therefore
they
have
reason
to
bid
death
welcome
.
Indeed
,
the
strongest
consolation
against
death
,
is
the
consideration
of
the
terminus
ad
quem
,
to
what
the
righteous
are
taken
,
even
that
good
,
and
bliss
,
and
glory
to
come
.
They
are
taken
to
an
innumerable
company
of
Angels
,
to
the
spirits
of
the
just
men
made
perfect
.
They
are
taken
to
a
Palace
of
Glory
;
a
Paradise
of
Pleasure
;
and
a
Mansion
of
Eternity
.
Finally
,
they
are
taken
to
the
Beatifical
Vision
of
the
face
of
God
,
and
the
full
fruition
of
his
glorious
presence
.
But
withall
it
is
confortable
to
reflect
on
the
terminus
a
quo
,
from
what
they
are
taken
,
from
the
evil
,
misery
,
and
calamity
to
come
,
upon
the
place
where
,
and
people
among
whom
they
lived
.
2.
Terrour
to
the
wicked
.
Nothing
more
usual
with
ungodly
men
,
then
to
rejoyce
when
the
righteous
are
taken
away
from
among
them
.
They
had
rather
have
their
room
then
their
company
;
as
being
desirous
to
be
rid
of
them
.
Hence
it
is
,
that
they
are
not
only
glad
of
,
but
many
times
very
active
in
taking
away
the
righteous
.
They
do
not
account
themselves
safe
whilest
the
godly
are
among
them
But
oh
what
fools
are
they
,
and
how
grossly
deceived
!
Rejoyce
not
against
me
,
O
mine
enemy
,
saith
the
Church
.
So
may
every
Sonne
of
the
Church
.
Little
cause
have
the
wicked
to
rejoyce
:
Nay
,
instead
of
laughing
they
have
more
cause
to
weep
,
when
the
righteous
are
taken
away
.
For
if
the
righteous
be
taken
away
from
,
it
must
needs
follow
that
their
taking
away
,
is
a
sign
of
evil
to
come
.
So
that
the
death
of
the
godly
,
is
a
sad
Prognostick
of
the
destruction
of
the
wicked
.
What
a
wall
is
to
a
Town
,
an
hedge
to
a
Field
,
a
pillar
to
an
House
,
that
is
a
righteous
man
to
the
place
where
he
liveth
.
And
therefore
as
men
,
when
they
intend
to
take
the
Town
,
batter
the
walls
;
to
lay
waste
the
Field
,
pluck
up
the
hedge
;
to
pull
down
the
House
,
take
away
the
pillar
:
So
Almighty
God
,
when
he
designeth
to
pluck
up
,
to
overthrow
,
and
to
pull
down
a
Kingdom
or
a
Nation
,
he
first
removeth
his
own
Servants
.
Wicked
men
look
upon
the
good
,
as
thornes
and
pricks
to
offend
them
,
whilest
they
have
more
cause
to
account
them
as
Chariots
and
Horse-men
to
defend
them
.
They
think
themselves
most
secure
and
happy
,
but
indeed
they
are
then
nearest
to
misery
and
ruine
,
when
the
godly
are
taken
from
them
.
By
taking
away
the
righteous
,
they
intend
a
courtesie
to
themselves
,
but
it
is
in
truth
,
as
a
courtesie
to
the
good
;
so
an
injury
to
themselves
:
Though
yet
such
is
the
blindness
of
their
minds
,
they
will
not
see
;
and
the
hardness
of
their
hearts
,
that
they
will
not
consider
it
.
Which
leads
me
to
the
Other
part
of
the
text
,
the
Complaint
which
the
Prophet
taketh
up
against
the
wicked
in
these
words
,
No
man
layeth
it
to
heart
,
none
considering
.
It
might
be
here
taken
notice
of
in
general
,
that
the
sin
which
the
Prophet
declaimeth
against
,
is
not
positive
but
negative
.
Not
the
bloody
taking
away
of
righteous
ones
;
not
the
cruel
rejoycing
at
their
fall
,
but
the
not
laying
it
to
heart
.
Indeed
,
to
be
an
Instrument
of
,
or
laugh
at
the
calamity
of
the
godly
,
making
their
tears
our
wine
,
their
ruine
our
sport
,
is
abhominable
.
But
though
we
be
not
in
the
seat
of
the
scorners
,
yet
if
we
be
not
in
the
posture
of
mourners
,
it
is
justly
culpable
.
Thus
Dives
is
charged
by
our
blessed
Saviour
,
not
with
oppressing
Lazarus
,
by
taking
any
thing
from
him
,
but
not
relieving
him
;
in
giving
something
to
him
.
There
are
sins
of
omission
as
well
as
commission
.
There
are
breaches
of
the
negative
as
well
as
of
the
afffirmative
Precepts
.
We
sin
as
well
(
though
not
so
much
)
in
not
doing
the
good
required
,
as
in
doing
the
evil
prohibited
.
Not
only
the
wastfull
Steward
,
but
the
unprofitable
Servant
,
shall
be
cast
out
.
The
Vine
that
bringeth
sorth
no
grapes
,
shall
be
cut
down
as
well
as
that
which
bringeth
forth
wild
grapes
.
Those
whom
Christ
will
at
the
last
day
set
at
his
left
hand
,
are
not
accused
with
any
evil
or
unjust
acts
they
did
,
but
only
with
neglect
of
those
charitable
acts
they
ought
to
have
done
.
Oh
,
let
us
make
conscience
of
not
doing
,
as
well
as
doing
.
To
let
this
go
,
the
sinne
in
particular
reproved
,
is
,
not
laying
to
heart
,
and
considering
the
death
of
the
righteous
:
Concerning
which
I
shall
briefly
discover
three
things
;
the
nature
,
the
extent
,
and
the
guilt
of
it
.
1.
The
Nature
of
the
sin
,
what
it
is
,
will
the
better
appear
,
if
we
observe
the
Emphasis
of
the
words
;
the
one
whereof
considering
,
is
an
act
of
the
Judgment
,
weighing
things
in
the
ballance
of
Reason
:
the
other
,
laying
to
heart
,
refers
to
the
affections
,
Since
then
any
thing
is
laid
to
heart
,
when
we
are
deeply
affected
with
it
.
These
do
one
infer
the
other
;
since
what
we
affect
,
we
take
into
consideration
,
and
by
considering
,
we
come
to
be
affected
.
Whilest
I
was
musing
,
the
fire
kindled
,
saith
David
.
The
consideration
of
any
object
,
causeth
sutable
affections
;
If
delightfull
,
joy
,
if
hurtfull
,
sorrow
,
The
fault
then
here
characterized
,
is
,
that
though
the
righteous
were
taken
away
before
their
eyes
,
yet
they
did
not
lay
it
to
their
hearts
.
And
though
they
could
not
but
take
notice
,
yet
they
would
not
consider
it
;
at
leastwise
not
so
seriously
and
affectionately
as
they
ought
2.
The
Extent
of
this
sin
,
will
be
the
more
evident
,
if
we
observe
the
several
Circumstances
by
which
it
is
aggravated
.
1.
It
was
not
the
death
of
any
,
but
a
righteous
man
;
not
of
one
,
but
of
many
mercifull
men
:
and
some
of
those
,
men
of
God
,
and
yet
it
was
not
laid
to
heart
.
2.
These
righteous
and
mercifull
ones
,
did
not
die
a
natural
death
,
but
were
taken
away
,
when
yet
they
might
have
lived
(
in
course
of
nature
)
many
yeares
longer
;
and
done
a
great
deal
of
service
for
God
in
their
Generation
.
And
yet
this
was
not
laid
to
heart
by
them
.
3.
This
taking
away
the
righteous
by
death
,
did
portend
no
lesse
then
ruine
and
misery
to
come
,
and
that
upon
themselves
:
And
yet
they
were
so
stupid
as
not
to
consider
it
.
4.
And
which
enlargeth
the
Complaint
,
their
fault
was
general
:
None
considered
,
none
laid
to
heart
.
That
is
very
few
,
as
else-where
;
There
is
none
righteous
.
By
which
phrase
is
intimated
,
though
not
a
nullity
,
yet
a
paucity
;
not
one
of
many
were
sensible
of
the
losse
,
a
spiritual
Lethargy
had
seized
upon
the
most
,
and
the
disease
was
become
Epidemical
.
3.
The
Guilt
of
this
sinne
,
how
great
it
is
,
will
be
manifest
in
a
three-fold
respect
.
1.
In
regard
of
God
,
it
argueth
want
of
Piety
.
Almighty
God
hath
placed
us
in
this
world
,
as
upon
a
Theater
,
that
we
might
take
notice
of
the
various
passages
of
his
Providence
.
So
that
not
to
regard
his
works
and
consider
the
operation
of
his
hands
,
cannot
but
highly
provoke
him
.
Indeed
,
they
are
equally
bad
,
not
to
regard
the
sounding
of
his
word
in
our
eares
,
and
not
to
observe
the
appearances
of
his
works
in
our
eyes
.
Among
his
many
Providential
works
,
none
more
observable
then
the
taking
away
of
the
mercifull
.
For
certainly
,
if
a
sparrow
fall
not
to
the
ground
,
much
less
doth
a
Saint
,
without
Divine
permission
.
If
the
hairs
of
his
head
are
numbered
,
surely
his
head
cannot
be
taken
off
,
without
a
special
Providence
.
Indeed
,
the
perishing
of
a
righteous
man
,
is
a
work
at
once
,
both
of
Gods
mercy
and
Judgment
.
Mercy
to
him
,
Iudgment
to
the
wicked
.
And
not
to
consider
such
a
work
,
so
as
to
lay
it
to
heart
,
must
needs
be
a
great
sin
against
him
.
2.
In
regard
of
the
righteous
,
it
argueth
want
of
pitty
.
To
him
that
is
afflicted
(
saith
Job
)
pitty
should
be
shewed
from
a
friend
;
And
especially
to
him
that
is
persecuted
to
the
death
.
We
may
observe
among
beasts
,
(
even
swine
)
a
sympathy
;
so
that
when
one
is
killed
,
the
rest
are
troubled
:
And
shall
there
not
be
among
men
?
Didicimus
cum
homines
simus
alienis
calamitatibus
moveri
,
nothing
more
humane
,
then
to
be
moved
with
compassion
towards
them
that
are
under
sufferings
.
So
that
it
is
not
only
impiety
,
but
inhumanity
.
3.
In
regard
of
the
persons
themselves
,
it
argueth
want
of
wisdome
.
When
the
righteous
perish
,
and
mercifull
men
are
taken
away
,
it
is
a
losse
to
them
who
remain
.
They
loose
the
light
of
their
good
Example
,
the
benefit
of
their
Prayers
.
And
should
not
this
be
considered
?
Nay
,
it
is
not
only
a
losse
,
but
(
as
hath
been
already
expressed
)
it
is
a
dolefull
presage
of
ruine
:
And
shall
it
not
be
laid
to
heart
?
So
that
it
argueth
a
sensless
stupidity
not
to
consider
what
is
so
much
our
own
concernment
.
By
all
which
it
appeareth
an
impious
,
an
inhumane
,
and
unnatural
sinne
which
our
Prophet
bemoaneth
,
when
he
saith
,
The
righteous
perisheth
,
and
no
man
layeth
it
to
heart
,
and
mercifull
men
are
taken
away
,
none
considering
that
the
righteous
are
taken
away
from
the
evil
to
come
.
Oh
then
,
be
we
all
exhorted
to
the
contrary
duty
.
Solomon
the
wise
,
seemeth
to
promise
himself
,
that
when
the
living
are
in
the
house
of
mourning
,
they
will
lay
it
to
heart
.
And
if
we
ought
to
lay
to
heart
the
death
of
any
,
much
more
of
righteous
men
:
and
especially
,
when
either
Josiah
the
King
,
or
Eliah
the
Prophet
,
or
Zacharias
the
Priest
,
are
taken
from
us
.
Though
the
Sun
is
not
much
observed
by
us
whilest
it
shineth
,
yet
if
it
be
in
an
Eclipse
,
who
doth
not
take
notice
of
it
?
Oh
,
let
not
the
Eclipse
,
and
much
lesse
the
setting
of
any
of
Gods
eminent
servants
passe
by
unregarded
!
Let
us
then
consider
and
lay
to
heart
the
death
of
the
righteous
,
1.
Recordando
,
by
keeping
a
Register
of
the
death
of
the
Godly
in
all
ages
,
but
chiefly
in
the
age
wherein
we
live
;
both
as
to
the
quality
of
the
Persons
,
and
the
manner
of
their
death
.
2.
Lamentando
,
by
bewailing
their
removall
from
us
:
Not
in
respect
of
them
,
to
whom
death
is
a
favour
,
but
in
regard
of
our
selves
,
who
may
in
their
departure
,
sadly
foretell
approaching
misery
.
3.
Imitando
,
by
following
the
good
example
both
of
their
life
and
death
,
so
far
as
we
are
called
to
it
.
By
which
means
,
their
death
will
not
only
be
their
gain
,
but
ours
.
4.
Preparando
,
by
fitting
our
selves
for
that
evil
which
their
death
foretells
,
that
whilest
the
simple
passe
on
and
are
punished
,
we
may
like
prudent
men
fore
see
the
evil
,
and
hide
our selves
:
or
rather
God
may
hide
us
,
either
by
preserving
us
in
it
,
or
by
taking
us
away
(
as
he
hath
other
of
his
servants
)
before
the
vengeance
come
.
And
now
(
Beloved
)
least
I
and
you
should
be
guilty
of
the
sinne
,
against
which
my
text
declaimeth
,
give
me
leave
in
a
few
words
to
put
you
in
mind
of
the
death
of
that
righteous
and
mercifull
man
of
God
,
who
hath
been
lately
taken
from
us
.
Titles
,
which
I
hope
none
will
envy
him
,
since
if
we
look
no
further
then
his
death
,
we
shall
find
just
occasion
of
applying
them
to
him
.
As
for
the
cause
of
his
death
,
it
concerneth
not
me
to
meddle
with
it
;
I
shall
leave
the
censure
of
it
to
that
day
,
when
all
the
Judgment
of
men
shall
be
scanned
over
.
But
I
trust
none
will
be
offended
,
if
I
take
notice
of
the
manner
of
his
death
;
The
righteous
(
saith
Solomon
)
is
as
bold
as
a
Lyon
.
And
again
,
The
righteous
hath
hope
in
his
death
.
And
surely
,
it
was
the
confidence
of
a
well
led
life
,
that
made
him
so
meekly
bold
,
humbly
confident
at
his
death
;
the
righteousness
of
his
way
,
which
filled
him
with
cheerfulness
at
his
end
.
Of
all
acts
of
mercy
,
none
greater
then
the
remitting
injuries
,
and
forgiving
enemies
:
and
how
great
a
measure
he
had
of
this
grace
,
those
charitable
lines
which
were
read
at
his
Funerall
,
and
the
sweet
words
he
uttered
on
the
Scaffold
,
abundantly
testifie
.
I
want
both
time
and
tongue
,
to
give
you
a
Narrative
of
his
life
,
which
was
a
constellation
of
many
bright
Stars
,
many
excellent
Graces
which
were
obvious
to
all
that
knew
him
throughout
the
whole
course
of
his
conversation
.
This
righteous
and
mercifull
man
is
now
perished
from
the
earth
,
and
taken
away
from
us
;
but
so
,
as
that
I
have
good
reason
to
believe
he
is
removed
to
that
place
of
bliss
,
where
he
enjoyeth
the
society
of
Saints
and
Angels
;
yea
,
of
God
himself
.
And
now
(
Beloved
)
let
it
not
be
said
,
Out
of
sight
out
of
mind
.
We
can
no
longer
enjoy
him
,
but
(
I
hope
)
we
shall
not
forget
him
;
especially
not
you
(
my
Brethren
)
among
whom
he
hath
spent
his
paines
,
and
exhausted
his
strength
,
to
do
your
souls
Good
.
Do
you
(
I
beseech
you
)
consider
and
remember
how
often
you
have
beheld
him
in
this
holy
Mount
:
how
many
wholesome
Reproofs
,
Counsels
,
and
Comforts
you
have
heard
from
him
,
and
withall
reflect
upon
your
own
unthankfulness
for
,
unprofitableness
under
his
and
the
labours
of
others
of
Gods
faithfull
Servants
among
you
.
Finally
,
do
you
,
and
let
us
all
seriously
lay
to
heart
what
a
sad
presage
the
death
of
this
good
man
is
of
ruine
and
destruction
,
whilest
me
thinketh
he
saith
to
us
this
day
in
the
words
of
his
Saviour
,
Weep
not
for
me
(
I
am
taken
away
from
the
evil
to
come
)
but
weep
for
your selves
,
upon
whom
evil
is
likely
to
come
,
unless
by
your
reall
and
speedy
repentance
you
prevent
it
.
And
now
I
am
come
to
the
end
of
my
Sermon
,
and
that
which
was
my
end
in
Preaching
it
;
to
stirre
up
both
my
self
and
you
to
consider
the
death
of
this
Righteous
man
:
not
so
,
as
to
be
imbittered
against
the
Instrument
by
whom
it
hath
been
effected
,
but
against
our
selves
for
our
sinnes
which
have
procured
it
;
that
this
dolefull
losse
may
be
an
occasion
of
our
sorrowfull
Repentance
,
and
that
Repentance
may
prevail
with
God
to
avert
those
Judgments
which
hang
over
us
,
to
continue
his
faithfull
Labourers
among
us
,
and
restore
his
ancient
blessings
to
us
;
which
God
grant
for
his
mercies
sake
in
Jesus
Christ
.
Amen
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A45564e-2900
Isa.
22.
12.
Gen.
1.
Partic.
1.
Lap.
in
loc.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
Psal.
14.
2.
Aug.
ibid.
Mal.
4.
2.
Joh.
1.
16.
Lam.
1.
12.
2
King.
21.
16.
Lap.
Sanct.
Musc.
in
loc.
Jer.
23.
6.
Isa.
61.
10.
1
Cor.
1.
30.
Ambros.
Eph.
4.
24.
2
Pet.
1.
4.
1
Joh.
5.
1.
1
Joh.
3.
7.
Rom.
13.
7.
Gen.
6.
8.
Job
1.
1.
Isa.
56.
ult.
Ambros.
in
Apocal
.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
Psal.
145.
9.
Psal.
144.
3.
Psal.
5.
12.
Mat.
3.
17.
Mic.
7.
2.
Isa.
32
8.
Gal.
6.
2.
Mic.
6.
8.
Hos.
10.
12.
Mat.
5.
7.
Job
4.
7.
Psal.
49.
20.
Mat.
26.
24.
Prov.
10.
7.
Joh.
4.
16.
1
Pet.
4.
17.
2
Cor.
11.
26.
Luk.
7.
7.
24.
Joh
,
24.
15.
Luk.
20.
38.
Musc.
in
loc.
Job
14.
10.
10.
21.
Mic.
2.
2.
Calv.
in
loc.
Lap.
in
loc.
Heb.
11.
4.
Ambros.
Joh.
8.
51.
1.
26
Prov.
10.
2.
Psal.
55.
22.
Eccles.
7.
15.
Psal.
44.
●2
.
Rom.
8.
33.
Isa.
53.
9.
Eceles.
9.
10.
Quest
.
Answ.
Hier.
Ep.
ad
Eustoch.
Rev.
14.
16.
Isa.
57.
2.
Isa.
26.
20.
Psal.
91.
4.
Ezek.
9.
4.
●
Exo.
32.
10.
Gen.
19.
22.
Hebr.
12.
22
,
23.
Gen.
2d
.
Psal.
39.
3.
Psal.
14.
1.
Psal.
26.
4.
Job
6.
14.
Eccles.
7.
2.
Prov.
22.
3.
Dr
John
Hewit
who
died
June
8.
and
was
buried
in
the
Church
of
St
Gregories
the
●●th
day
of
that
moneth
.
Prov.
28.
1.
14.
32.