A
lyuely
Anatomie
of
Death
,
&c.
WE
see
it
verefied
by
experience
,
that
all
earthly
and
transitorie
things
haue
their
ende
,
to
the
which
they
tend
.
Our
very
yeares
are
limitted
,
God
hath
measured
out
our
moneths
,
the
dayes
of
our
liues
are
dated
,
how
long
we
haue
to
liue
.
So
that
our
first
lesson
(
euen
at
the
beginning
)
that
we
haue
to
learne
,
is
this
,
to
thinke
of
our
ending
.
Wee
see
that
the
longest
day
passeth
,
and
the
night
succeedeth
:
howe
summer
followeth
winter
,
and
winter
summer
.
The
sunne
it
hath
both
his
rising
,
and
his
setting
,
his
shining
and
his
shading
.
The
spring
time
hath
his
course
in
couering
,
and
clothing
the
ground
with
fruites
.
Summer
it
rypens
them
,
Haruest
gathers
them
,
and
winter
spends
them
.
Thus
one
thing
followeth
another
:
and
both
one
and
another
passe
swiftlie
to
their
end
.
The
generation
of
one
thing
is
the
distruction
of
another
,
and
the
death
of
one
thing
is
the
life
of
another
:
first
is
our
generation
,
then
our
conception
,
after
comes
our
birth
in
wonderfull
weakenesse
,
our
cradle
is
our
castle
,
when
we
haue
once
crept
out
of
that
,
we
come
to
a
little
strength
:
yet
long
is
the
time
eare
we
come
to
ripenesse
.
And
here
(
behold
)
we
neuer
continue
in
one
state
:
for
as
our
strength
increased
at
the
first
,
so
by
little
,
and
little
it
diminisheth
at
the
last
.
As
youth
succeedeth
childhood
,
and
age
youth
:
so
childhood
,
youth
,
and
age
,
haue
all
their
end
.
We
prooue
by
experience
,
that
the
freshest
and
sweetest
flower
soone
fadeth
,
and
hath
his
fall
:
our
garments
waxe
olde
,
be
they
neuer
so
gay
:
our
buildings
become
ruinous
be
they
neuer
so
stately
:
And
as
our
life
is
vpholden
by
the
death
of
Gods
creatures
:
so
death
shall
be
the
end
aswell
of
vs
,
as
of
them
.
But
to
come
neere
to
my
purpose
,
you
see
the
former
yeare
,
which
was
new
,
is
both
olde
,
and
ended
:
the
new
yeare
which
is
now
entered
,
requireth
a
new
gift
,
a
debt
I
may
call
it
,
which
your
deserts
may
challenge
for
a
dutie
.
That
which
I
write
,
I
wish
,
God
onely
must
giue
it
:
yet
(
through
him
)
I
offer
it
,
God
graunt
you
may
well
accept
it
.
A
posey
therefore
I
present
,
most
fittest
for
your
state
,
which
is
both
fresh
,
and
faire
,
sweete
,
and
sauerie
:
which
neither
the
frost
of
Winter
can
so
bite
,
or
the
heate
of
Summer
so
parche
,
or
any
storme
or
weather
whatsoeuer
so
assayle
,
but
that
it
springeth
,
smelleth
,
tasteth
,
and
lasteth
for
euer
.
Memento
mori
:
Remember
to
dye
.
Recordare
nouissima
,
Remember
your
latter
end
:
this
is
your
Poesey
,
and
you
shall
neuer
doe
amisse
,
this
is
the
smell
,
this
is
the
sent
of
your
Nosegay
,
which
if
you
apply
dayly
to
your
sences
,
it
will
perfume
your
soule
and
body
,
that
all
without
you
,
and
within
you
,
shall
be
as
a
sweete
odour
,
and
flagrant
incense
,
to
the
Lorde
of
Hostes
.
Nowe
to
make
profite
of
this
posey
,
remember
(
I
beseech
you
)
that
sithence
we
liue
,
mooue
,
and
haue
our
being
in
God
,
that
therefore
our
liues
are
not
our
owne
,
but
lent
vs
for
a
time
.
Remember
that
we
are
borne
to
dye
,
and
dye
to
liue
:
If
this
once
were
beaten
into
our
braines
,
we
would
not
so
much
deceiue
our selues
.
For
the
forgetfulnesse
of
death
,
and
hope
of
life
,
makes
vs
so
secure
,
and
carelesse
,
as
that
we
desire
no
other
heauen
,
then
earth
.
Many
make
a
couenant
with
Death
,
and
clap
hands
with
the
graue
,
hoping
thereby
to
escape
,
and
so
bathe
themselues
in
their
fleshly
pleasures
,
and
wallowe
like
Swine
in
their
filthinesse
,
following
things
apparant
to
the
eyes
,
neuer
regarding
the
time
to
come
,
till
death
preuent
them
of
a
sudden
,
and
sommon
them
to
appeare
before
their
Iudge
:
so
it
comes
to
passe
,
that
as
they
liued
wickedly
,
so
they
dye
most
miserablie
.
Their
hope
is
as
the
winde
,
and
their
confidence
like
the
Cobweb
.
Death
is
a
terrour
,
and
a
tormentour
,
both
to
soule
and
body
:
and
this
is
the
reason
,
they
haue
not
learned
to
dye
.
Death
is
strange
vnto
them
,
he
seemes
an
vglesome
monster
,
they
dare
not
once
beholde
him
.
True
it
is
,
that
Death
in
it
owne
nature
is
most
terrible
to
beholde
,
that
the
sight
thereof
amazeth
all
our
sences
:
yet
he
that
is
armed
with
faith
,
is
well
assured
,
that
it
is
sent
for
his
profit
,
to
be
his
packhorse
to
carry
him
from
earth
,
to
heauen
:
from
paine
,
to
pleasure
:
from
misery
,
vexation
,
griefe
and
woe
,
to
endlesse
mirthe
,
melodie
and
ioyes
vnspeakable
with
God
for
euer
.
To
the
ende
therefore
that
the
remembrance
of
Death
driue
vs
not
to
dispaire
,
but
may
rather
comfort
vs
in
our
conflicts
,
it
will
not
be
amisse
(
if
according
to
my
skill
)
I
shew
you
some
Anatomie
,
in
which
you
may
see
(
as
in
a
glasse
)
the
originall
of
Death
,
and
from
whence
it
came
,
what
it
is
by
nature
,
with
the
power
,
strength
,
and
sting
thereof
:
and
what
through
Christ
to
the
faithfull
.
Lastly
,
a
preseruatiue
,
or
at
least
a
preparatiue
against
the
same
,
so
that
it
may
rather
helpe
vs
then
hurt
vs
.
First
,
touching
the
originall
and
beginning
of
Death
,
it
seemeth
doubtfull
from
whence
it
came
,
&
what
Auctor
it
had
:
for
although
the
issues
thereof
be
in
the
hand
of
God
,
and
that
it
is
his
handmaide
to
execute
his
will
(
as
he
also
fetters
the
very
diuels
themselues
,
who
can
do
nothing
without
him
)
yet
all
the
creatures
that
God
made
were
very
good
,
and
as
he
is
the
very
goodnesse
it selfe
:
so
can
nothing
but
good
proceede
from
God
.
And
therefore
since
Death
,
and
the
diuell
,
be
enimies
to
God
and
goodnesse
,
be
destroyers
and
corrupters
of
nature
,
which
he
had
made
,
they
are
none
of
his
creatures
,
he
is
neither
their
Auctor
,
nor
they
of
his
offpring
.
From
whence
then
came
Death
?
it
proceeded
from
the
diuell
.
God
(
saieth
the
wise
man
)
created
Adam
without
corruption
,
and
made
him
after
his
owne
Image
:
yet
through
enuie
of
the
Diuell
,
came
Death
into
the
worlde
,
and
they
that
holde
of
his
side
,
prooue
it
.
So
that
the
father
of
Death
is
the
Diuell
:
and
as
he
is
ill
by
nature
,
so
is
Death
in
it selfe
issuing
and
proceeding
from
such
a
Fountaine
.
The
Diuell
is
the
Auctor
of
sinne
,
and
consequently
of
Death
:
for
by
Sinne
,
Death
entred
,
and
Death
is
the
wages
thereof
.
He
that
committeth
sinne
,
is
of
the
diuell
:
for
the
diuel
sinneth
from
the
beginning
,
he
is
a
murtherer
from
the
beginning
,
he
is
both
a
lyar
and
the
father
thereof
:
not
by
creation
,
but
by
corruption
.
God
made
him
an
Angell
,
he
made
himselfe
a
diuell
.
So
falling
from
God
,
he
fell
from
goodnesse
,
and
became
the
father
of
sinne
and
wickednesse
.
Non
stetit
in
veritate
:
he
stood
not
in
the
trueth
.
Now
being
thus
transformed
,
from
an
Angell
to
a
diuell
,
and
that
of
himselfe
,
not
of
God
,
who
made
him
good
,
he
lost
the
prerogatiue
of
his
creation
,
and
so
was
altered
both
in
name
&
nature
.
Now
being
falne
,
obserue
his
fetches
,
(
being
that
enuious
man
)
he
repined
at
the
state
of
man
,
made
like
to
God
:
He
came
couertlie
to
Heuah
in
the
similitude
of
the
Serpent
,
and
after
long
allurements
,
caught
her
in
his
snare
,
that
she
consented
.
So
being
snared
,
she
bends
her
force
to
catche
her
husband
also
:
and
indeed
preuailed
.
Marke
the
diuels
proceedings
,
and
see
what
hookes
he
had
hidden
,
vnder
his
fine
and
pleasant
baites
.
First
he
bewitches
her
sences
with
a
faire
shew
,
and
goodlie
taste
of
the
fruite
forbidden
.
Secondly
he
assaileth
them
with
infidelitie
and
doubtfulnesse
of
Gods
worde
pronounced
:
namely
,
that
they
should
dye
the
death
,
and
puts
in
peraduentures
.
Thirdly
,
he
opposeth
himselfe
to
the
vndoubted
trueth
of
God
,
setting
downe
the
contrarie
,
You
shall
not
dye
.
Lastly
he
pricks
them
forwarde
to
pride
and
selfe
loue
,
You
shall
be
as
Gods
,
you
shall
be
as
cunning
as
the
highest
in
good
and
euill
.
So
the
poore
creatures
,
not
leaning
to
God
,
nor
asking
counsell
at
his
worde
,
but
trusting
to
themselues
,
and
beleeuing
his
vaine
and
strong
delusions
,
they
yeelde
and
came
to
his
lure
:
and
in
yeelding
,
were
seduced
,
and
so
snared
,
and
holden
with
the
cordes
of
their
owne
sinne
,
and
fetters
of
their
owne
finding
out
.
Then
through
this
disobedience
,
comes
the
iustice
of
God
to
reuenge
it selfe
on
man
,
and
the
penaltie
which
it
exacted
,
was
death
appointed
,
and
due
by
God
to
their
disobedience
.
See
therefore
nowe
the
petigree
of
Death
,
and
of
what
parentage
it
proceeded
.
Came
it
from
God
?
(
I
say
)
no
;
but
was
deriued
from
the
diuell
,
by
the
meanes
of
sinne
,
which
he
brought
into
the
worlde
,
whose
stipend
and
wages
,
is
death
and
damnation
:
the
oucrthrowe
of
mankinde
,
an
enemy
to
nature
,
the
breache
of
Gods
lawe
,
the
power
of
the
diuell
,
the
strength
of
Gods
wrath
,
and
most
heauie
displeasure
;
And
albeit
that
Death
(
as
I
haue
said
)
be
deriued
from
the
diuell
,
yet
it
is
also
attributed
to
man
himselfe
,
to
leaue
him
inexcusable
,
as
it
most
plainlie
appeareth
in
Paules
comparison
betweene
Christ
and
Adam
.
As
by
the
offence
of
one
man
(
saith
he
)
Death
raigned
ouer
all
,
and
sinne
came
on
all
to
condemnation
:
so
by
Christ
,
which
is
one
,
the
benefit
of
grace
abounded
towards
all
men
to
iustification
of
life
:
and
as
sinne
by
Adam
,
reigned
vnto
Death
:
so
grace
reigned
by
righteousnesse
vnto
eternall
life
through
Christ
.
In
which
opposition
we
may
likewise
see
Death
attributed
vnto
all
,
through
Adam
,
and
not
vnworthily
:
so
that
man
and
diuell
,
are
partners
in
sinne
,
and
so
in
Death
.
Here
two
things
runne
together
:
the
tempter
and
the
obeyer
.
Satan
tempted
,
and
perswaded
of
enuie
,
intermingling
the
matter
,
with
lying
and
slandering
of
the
truth
to
breake
Gods
commandement
:
yet
notwithstanding
all
this
,
Satan
had
nothing
preuailed
,
had
man
resisted
,
and
not
consented
:
therefore
we
may
conclude
,
that
in
respect
of
Sathans
enuie
,
and
roote
of
his
euill
temptation
and
lying
,
tending
all
to
mans
vndooing
,
and
vtter
destruction
,
that
so
he
may
be
called
(
as
he
is
indeed
)
the
Auctor
of
Death
:
yet
in
respect
of
the
assent
&
consent
of
man
in
transgressing
Gods
lawe
,
Death
may
well
lye
on
his
neck
,
and
he
may
most
boldly
be
accounted
his
owne
bane
,
though
indeede
there
were
no
other
Autor
,
being
created
to
the
likenesse
of
God
himselfe
,
and
flourishing
with
free
will
,
which
(
as
then
)
he
possessed
.
The
diuell
then
is
not
the
absolute
and
proper
cause
of
sinne
and
death
,
because
the
nature
of
the
absolute
,
and
proper
cause
is
such
,
that
it
going
before
,
the
effect
cannot
choose
but
follow
:
but
it
falleth
not
out
so
in
man
,
prouoked
of
the
deuill
:
who
although
he
continually
assaile
,
and
most
vehemently
assault
Gods
children
to
sinne
:
yet
sinne
doth
not
alwayes
follow
his
assaults
.
His
worke
is
not
effectuall
,
for
many
of
Gods
saints
and
seruants
very
mightily
resist
him
,
being
armed
with
faith
:
which
weapon
he
flyeth
.
Againe
,
let
vs
imagine
(
saith
a
godly
father
)
the
diuell
himself
neuer
to
haue
falne
from
God
and
man
(
as
yet
)
to
haue
stoode
in
his
creation
:
yet
man
by
nature
might
haue
declined
,
and
should
haue
had
indeed
the
cause
of
sinne
in
himselfe
:
the
reason
is
this
;
God
gaue
him
free
will
,
and
so
left
him
to
himself
:
free
it
could
not
be
,
but
that
he
had
full
choise
of
good
and
euill
:
yet
not
so
vnarmed
and
naked
was
he
left
,
but
that
God
gaue
him
power
and
strength
sufficient
to
continue
in
his
vpright
state
:
albeit
he
leaning
too
much
one
waye
,
and
sliding
from
Gods
lawe
,
and
not
vsing
,
but
rather
abusing
the
meanes
that
God
had
giuen
him
,
he
fell
of
himselfe
from
his
creation
,
and
so
was
intangled
in
the
snare
of
the
diuell
,
death
,
and
euerlasting
condempnation
:
so
that
in
this
supposition
the
suggestion
of
the
diuell
is
not
simplie
the
cause
of
sinne
and
death
(
the
diuell
as
yet
not
degenerating
from
God
.
)
Neither
also
hath
the
diuell
power
of
mans
will
to
bowe
it
(
as
he
listeth
)
to
his
purpose
.
Furthermore
,
we
must
not
thinke
that
God
is
to
be
blamed
,
for
not
shutting
all
gates
,
and
stopping
all
gaps
tending
to
sinne
:
for
that
(
as
I
sayd
before
)
he
gaue
to
man
,
armour
sufficient
to
defend
himselfe
,
and
to
keep
him
from
falling
.
Neither
yet
was
it
vnagreeable
to
Gods
iustice
,
to
make
a
distinction
betweene
himselfe
and
his
creature
,
for
that
he
himselfe
is
only
good
,
without
change
or
alteration
,
all
his
creatures
good
,
yet
subiect
to
change
:
yea
in
the
very
Angels
of
heauen
themselues
(
in
respect
of
God
)
there
is
found
imperfection
,
the
Cherubins
hide
their
faces
with
their
wings
,
for
the
brightnesse
of
his
glory
.
Thus
doth
God
humble
all
his
creatures
to
exalte
himselfe
,
to
teach
them
this
,
not
to
go
from
him
,
of
whom
they
had
,
and
haue
their
goodnesse
,
nor
to
leane
onely
to
themselues
(
though
by
creation
good
)
yet
subiect
to
corruption
.
Though
mans
nature
(
saith
Augustine
)
was
vpright
and
sound
,
and
nothing
sinfull
,
yet
it
was
capable
of
sinne
&
apte
to
receiue
corruption
.
Though
man
in
his
nature
were
immortall
(
standing
in
his
state
)
yet
was
he
inclinable
to
mortalitie
.
As
for
example
;
we
see
our
flesh
apte
to
receiue
a
wound
,
yet
euery
one
is
not
wounded
.
The
body
of
man
is
subiect
to
sieknesse
,
yet
many
often
dye
,
not
subiect
to
sicknesse
:
so
the
state
of
Adams
body
was
such
,
that
although
he
might
haue
dyed
,
yet
(
except
sinne
had
come
betweene
)
he
might
and
should
haue
beene
preserued
of
God
from
death
.
Euen
as
the
hose
and
shooes
of
the
Hebrewes
in
the
desert
by
Gods
mightie
power
neuer
waxed
olde
,
by
wearing
or
consumption
.
Therefore
to
hedge
vp
this
gap
,
man
was
subiect
to
death
by
nature
,
yet
not
necessarily
,
as
though
he
sawe
no
way
to
shunne
it
:
for
now
I
go
no
further
then
mans
knowledge
,
setting
Gods
election
and
secret
working
aside
:
for
he
had
sufficient
force
giuen
him
of
God
in
his
creation
,
to
auoide
it
.
Gods
lawe
was
written
in
his
heart
agreeable
to
his
nature
:
he
thought
it
no
yoake
or
slauerie
to
obserue
it
,
his
shoulders
,
and
other
parts
being
strong
enough
to
susteine
it
.
Sinne
therefore
we
may
see
,
hath
diminished
our
strength
,
and
altered
our
nature
,
that
now
we
are
slaues
to
those
,
who
before
were
our
subiects
.
Gods
law
now
written
,
is
the
same
that
before
were
ingrauen
in
nature
:
yet
now
it
is
a
huge
weight
,
and
heauie
yoake
,
which
neither
we
,
nor
our
fathers
were
able
to
beare
,
except
we
be
first
new
borne
in
by
the
holy
Ghost
,
giuen
vs
of
God
through
Christ
.
So
that
to
conclude
this
point
,
not
only
the
diuell
,
but
euen
we
our selues
are
the
cause
and
auctor
of
sinne
,
and
so
of
Death
.
Although
indeed
(
as
Augustine
alledgeth
)
An
ill
thing
hath
no
cause
efficient
,
but
rather
deficient
.
And
if
any
man
(
sayth
he
)
wyll
goe
about
ouer
curiouslie
to
searche
out
the
efficient
cause
of
Death
,
it
is
all
one
,
as
if
a
man
should
labour
with
his
eyes
to
see
darkenesse
,
or
to
bend
the
sence
of
his
eares
to
heare
silencc
,
which
since
they
bee
of
themselues
meere
depriuations
,
haue
no
essence
in
nature
,
though
existent
in
some
subiect
,
and
knowne
vnto
vs
.
The
sight
seeth
nothing
but
bright
things
,
and
the
eare
heareth
nothing
but
a
noyse
of
loude
things
:
these
thinges
are
knowne
to
our
sences
,
not
by
vse
,
but
by
depriuation
onely
.
The
deficient
cause
,
and
Autour
therefore
of
sinne
and
Death
,
is
Diuell
and
Man
:
the
diuell
by
suggesting
,
the
other
by
obeying
:
both
their
actions
not
vrged
of
God
,
but
voluntarily
of
themselues
.
Learne
therefore
this
by
the
way
,
whosoeuer
committeth
sinne
is
of
the
diuell
:
whosoeuer
sinneth
is
the
seruant
of
Death
.
Neither
let
vs
so
rage
against
the
Deuill
,
as
that
we
altogether
exempte
our selues
from
gilte
,
but
rather
knowing
the
readinesse
of
the
diuell
,
in
assayling
,
and
our
owne
willingnesse
in
obeying
,
we
may
both
renounce
the
Diuell
,
and
forsake
our selues
,
&
cleaue
onely
in
this
extremitie
to
the
Lord
.
Out
of
this
original
of
Death
,
we
may
fetche
the
definition
:
wherein
let
vs
consider
what
it
is
in
nature
of
it selfe
,
without
Christ
,
what
sting
it
hath
,
and
of
what
power
and
strength
it
consisteth
?
Death
in
it selfe
,
is
not
onely
a
killing
of
the
body
,
but
also
a
sleying
of
the
soule
:
not
onely
a
separation
of
soule
from
body
,
but
a
diuision
and
cutting
off
,
both
of
soule
&
body
from
God
.
Death
therefore
is
two
folde
,
to
wit
,
corporall
and
spirituall
:
yet
both
of
them
,
the
stipends
and
rewards
of
sinne
,
and
both
of
them
due
to
all
without
exception
:
For
all
sinned
,
and
are
destitute
of
the
grace
of
God
.
This
corporall
death
(
as
I
said
)
is
a
seperation
of
the
soule
from
the
body
,
and
is
called
the
first
death
.
Spirituall
death
,
is
a
cutting
off
,
of
the
soule
from
God
,
and
excluding
and
shutting
out
of
the
same
,
from
the
blessed
and
sweete
countenance
of
God
,
which
is
life
it selfe
:
and
this
is
called
the
second
death
;
common
(
I
say
)
to
all
by
reason
of
sinne
,
yet
not
preuayling
ouer
Gods
children
,
for
whose
sinnes
Christ
hath
satisfied
.
Death
therefore
at
a
worde
,
is
nothing
else
but
a
departing
from
life
,
and
the
life
of
the
body
is
the
soule
:
therefore
the
seperation
of
the
soule
from
the
body
,
is
death
.
And
as
the
soule
is
life
to
the
body
,
so
the
life
of
the
soule
is
God
:
therfore
the
going
or
departing
of
the
soule
from
God
(
to
cleaue
to
sinne
)
is
the
death
also
of
the
soule
.
Without
God
there
is
no
lyse
:
therefore
Adam
and
Euah
,
departing
from
God
,
departed
from
life
:
and
although
their
soules
were
not
presently
seperated
from
their
bodyes
,
yet
being
gone
from
God
,
their
life
;
they
lay
(
as
it
were
buried
)
in
their
bodies
,
as
also
their
bodies
themselues
,
euery
moment
subiect
to
corruption
.
So
soone
as
man
by
sinne
turned
himselfe
from
God
:
euen
so
soone
was
he
destitute
of
his
grace
and
fauour
,
that
he
could
not
so
much
as
once
aspire
to
felicitie
,
so
tha●
presently
the
souldiers
of
death
besieged
his
body
,
to
wit
;
hunger
,
thirste
▪
sicknesse
,
sorrow
,
and
all
kinde
of
calamities
.
So
soone
as
euer
they
had
sinned
(
saith
Chrysostome
)
euen
so
soone
did
the
Lorde
pronounce
sentence
o●
death
against
them
.
And
euen
as
those
that
are
condempned
of
the
Iudge
,
although
for
a
while
(
perhaps
)
they
may
be
reserued
aliue
in
prison
,
and
be
repriued
,
yet
in
effect
they
are
accompted
but
for
dead
men
.
Euen
so
our
firs●
parents
,
though
(
through
the
exceeding
great
mercy
of
God
)
after
sentence
pronounced
,
they
did
long
enioy
their
liues
:
yet
foorthwith
in
effect
they
were
as
good
as
dead
,
for
no
day
,
or
houre
,
or
moment
,
did
afterwards
ensue
,
that
they
had
assurance
of
their
life
.
Whereby
we
haue
to
learne
,
that
the
life
of
sinners
is
no
life
(
indeed
)
but
a
death
being
estranged
from
●he
life
of
God
,
&
all
remaine
as
dead
,
which
lack
beliefe
in
Christ
:
for
onely
Christ
(
who
is
eternall
life
through
●aith
)
dooth
quicken
his
children
,
so
●hat
truly
to
acknowledge
Christ
,
and
●hrough
faith
to
possesse
him
,
is
indeed
●o
be
freed
from
Death
,
and
to
haue
●ternall
life
.
Onely
in
name
to
professe
●im
is
the
part
of
dead
men
:
for
whosoeuer
beleeueth
not
,
remaineth
in
●eath
:
because
the
wrath
of
God
tari●th
vpon
him
.
He
which
hath
not
the
●onne
of
God
,
hath
not
life
:
hereof
●aith
Iohn
to
the
Angell
of
the
church
●f
Sardis
.
Thou
hast
a
name
that
thou
li●est
,
but
thou
art
dead
.
Hereof
Christ
calleth
the
Pharisees
painted
sepulchres
,
whose
soules
were
dead
in
their
bodies
for
want
of
faith
:
hereof
he
said
to
the
young
man
,
Let
the
dead
burie
the
dead
.
And
Paule
to
the
wanton
widowe
,
that
being
aliue
she
was
but
dead
:
Awake
thou
that
sleepest
,
and
stand
vp
from
the
dead
,
and
Christ
shall
giue
thee
light
:
you
hath
he
quickened
,
which
were
dead
in
your
trespasses
and
sinnes
.
By
this
that
hath
bin
spoken
,
we
may
see
,
not
one
,
but
all
are
subiect
to
the
spirituall
death
,
being
full
of
sinne
and
disobedience
,
and
so
remaine
,
(
those
onely
excepted
)
which
are
quickened
by
Christ
,
and
are
buryed
by
Baptisme
into
his
death
,
to
die
to
sinne
,
and
liue
to
righteousnesse
,
to
the
glory
of
him
that
dooth
quicken
them
.
And
as
faith
in
Christ
,
is
the
lyfe
of
the
soule
being
dead
through
sinne
:
so
no
faith
can
quicken
vs
,
which
is
not
liuely
in
it selfe
,
namely
which
apprehendeth
not
Christ
,
which
worketh
not
by
loue
,
which
flourisheth
not
with
fruites
:
for
faith
without
good
fruits
,
is
dead
.
And
therfore
to
the
end
we
may
be
reuiued
(
being
buried
in
our
sinnes
)
we
must
first
beleeue
in
Christ
,
which
is
our
lyfe
.
If
our
beliefe
be
liuely
,
we
must
shew
it
forth
by
our
fruits
:
otherwise
we
may
haue
a
name
to
liue
,
and
yet
be
dead
.
Nowe
to
vnderstand
this
pointe
the
better
:
learne
what
it
is
to
be
dead
in
sinne
.
They
are
sayd
to
be
dead
in
their
sinnes
,
whom
Death
still
holdeth
in
the
fetters
and
cordes
of
their
sinne
,
who
cannot
so
much
as
mooue
themselues
to
any
goodnesse
,
who
haue
no
sence
or
feeling
either
of
Gods
mercie
or
their
owne
miseries
.
Those
to
whom
all
goodnesse
is
vnsauerie
,
whose
bodies
and
soules
are
holden
captiues
of
the
diuell
,
whom
they
serue
as
slaues
,
which
are
like
the
deafe
Adder
,
that
stoppeth
her
eares
,
and
will
not
heare
the
voyce
of
the
charmer
,
charme
he
neuer
so
wisely
:
such
as
are
wedded
to
their
owne
wicked
willes
,
whom
the
God
of
this
worlde
hath
so
blinded
,
that
they
can
neither
heare
nor
beleeue
the
truth
:
whose
conuersion
is
as
hard
,
as
to
raise
vp
sonnes
of
stones
vnto
Abraham
.
Here
we
ought
to
learne
to
lothe
sinne
,
which
brings
vs
in
such
thraldome
to
Death
and
diuell
,
which
cuts
vs
off
from
God
,
shuts
vs
out
of
heauen
,
robs
vs
of
saluation
,
brings
the
wrath
of
God
vpon
vs
:
which
is
vnmeasurable
and
infinite
,
and
neuer
able
to
be
fully
satisfied
,
but
by
only
Christ
,
who
is
infinite
and
of
like
maiesty
with
God
his
father
.
Nowe
to
the
end
that
the
goodnesse
of
Christ
,
and
his
grace
,
(
which
hereafter
I
minde
to
speake
of
)
may
more
appeare
,
in
so
miraculouslie
deliuering
vs
from
the
power
of
death
,
and
the
deuils
tyrranie
;
it
will
not
be
amisse
to
set
out
the
force
,
strength
,
&
sting
thereof
,
that
the
power
of
Christ
in
vanquishing
the
same
,
may
more
be
magnified
.
The
originall
you
haue
heard
already
,
as
also
the
discription
,
who
be
subiect
to
it
,
and
their
state
in
this
their
thraldome
:
Now
therefore
marke
,
that
as
the
diuell
,
and
man
together
brought
in
death
,
by
sinning
,
so
it
now
being
entred
,
is
become
the
very
kingdome
of
Satan
,
wherin
he
exerciseth
his
tyrranny
.
By
this
death
he
sheweth
his
triumphing
ouer
man
,
whome
he
so
seduced
in
holding
him
so
fast
fettered
in
the
linkes
of
his
owne
sinnes
,
and
so
hath
him
as
his
slaue
,
is
counted
as
his
Prince
,
and
ruleth
ouer
him
as
a
head
.
God
did
renounce
vs
,
although
he
created
vs
,
and
cast
vs
of
,
whom
he
had
made
:
euen
to
the
forme
of
his
Image
.
And
as
through
sinne
,
he
gaue
vs
ouer
to
the
deuill
:
so
he
iustly
appointed
the
meanes
to
hamper
vs
:
neither
was
this
his
doing
contrarie
to
his
iustice
;
nay
rather
if
he
had
not
so
done
,
he
should
haue
seemed
to
deny
himselfe
,
and
to
be
repugnant
to
his
worde
pronounced
.
In
the
beginning
he
created
man
,
in
righteousnesse
,
and
holinesse
,
according
to
his
owne
shape
and
likenesse
.
So
long
as
he
kept
this
forme
,
he
enioyed
his
blessed
presence
,
his
protection
and
prouidence
ruled
ouer
him
.
He
wanted
nothing
that
was
necessary
for
him
,
all
creatures
were
his
seruants
,
they
came
at
his
call
,
&
bowed
at
his
beck
,
euen
the
beasts
of
the
fielde
,
the
fowles
of
the
ayre
,
and
the
fishes
of
the
sea
,
he
put
all
things
in
subiection
vnder
his
feete
:
so
that
it
forceth
the
Prophet
to
cry
out
,
and
with
a
lowde
voyce
to
exclaime
.
O
Lord
how
excellent
is
thy
name
,
in
all
the
worlde
?
what
is
man
that
thou
art
so
mindefull
of
him
?
or
the
sonne
of
man
that
thou
so
regardest
him
?
thou
madest
him
lower
then
the
Angels
to
crowne
him
with
glorie
,
and
great
worship
,
he
wanted
nothing
that
harte
could
wishe
,
he
was
placed
in
Paradise
amongst
all
passing
pleasures
.
The
ground
of
it selfe
yeelded
foorth
her
increase
,
without
toyle
or
trauell
.
He
was
made
Subiect
to
no
creature
,
but
was
Lord
of
all
(
him
onely
excepted
)
who
had
so
preferred
him
.
This
God
,
and
this
Lorde
,
for
all
these
his
graces
and
blessings
vnspeakable
,
required
no
great
homage
or
seruice
at
his
hand
,
he
exacted
no
high
rente
,
he
did
not
ouer
charge
him
:
But
only
this
(
to
shewe
his
soueraigne
authoritie
ouer
him
)
he
gaue
him
a
commaundement
,
no
weightie
thing
to
be
obserued
,
but
a
matter
easily
to
be
performed
:
to
wit
(
that
he
hauing
aboundance
of
al
things
beside
,
he
should
absteyne
(
for
his
pleasure
)
from
tasting
of
the
tree
of
good
and
euill
:
and
all
this
he
did
,
to
trye
his
obedience
.
Marke
now
on
the
other
side
,
this
vnkinde
creature
:
this
vngratefull
wretch
,
and
wicked
man
,
forgetting
God
,
and
what
he
had
done
for
him
,
casting
all
aside
behinde
his
backe
,
most
traiterouslye
,
villanously
,
and
most
lyke
a
monster
,
rebels
against
his
Lord
,
contemneth
his
Creator
,
and
sets
his
God
at
naught
,
&
so
listens
to
the
deuill
,
beleeue
his
lyes
,
following
lyke
a
beast
his
sensuall
appetite
:
and
euen
in
that
one
thing
forbidden
,
spighteth
his
God
,
regardeth
not
his
worde
,
feareth
not
Death
that
was
threatned
,
but
eateth
of
the
forbidden
tree
,
maugre
the
beard
of
God
and
his
iudgements
.
See
therefore
the
greatnesse
of
his
sinne
,
and
the
due
deserts
of
this
euerlasting
death
(
which
I
spake
of
)
could
any
punishment
bee
great
enough
,
or
any
bitter
plague
bad
enough
for
such
a
haynous
fact
,
that
whereas
God
had
giuen
him
such
libertie
,
and
freedome
of
all
things
,
he
would
not
so
much
as
obey
him
in
one
.
Againe
,
God
did
not
onely
binde
him
to
obey
him
,
but
threatned
his
disobedience
.
If
thou
eate
thereof
,
thou
shalt
dye
the
death
.
Notwithstanding
both
Gods
commaunding
,
and
his
threatning
,
he
is
most
carelesse
,
and
swiftly
runnes
headlong
to
sinne
and
wickednesse
,
and
so
entred
into
such
a
masse
of
miseries
,
whence
neither
he
himselfe
,
or
his
posteritie
,
could
euer
vnwinde
themselues
.
For
so
abusing
his
owne
freewill
,
he
lost
it
,
and
was
made
a
slaue
vnto
himselfe
:
defacing
Gods
image
,
he
became
like
vnto
the
diuell
:
and
contemning
life
,
he
found
out
death
,
euen
death
erernall
.
This
was
the
wages
of
his
sinne
,
this
was
the
hyer
of
his
labour
,
this
great
profit
reaped
he
for
his
paines
.
Marke
nowe
the
fruite
of
his
disobedience
:
God
thrust
him
out
of
Paradise
,
and
being
extruded
,
kept
him
out
by
Cherubins
,
so
he
sawe
his
owne
shame
,
and
could
not
couer
his
wickednesse
:
his
Figge
leaues
would
not
serue
his
turne
,
but
God
accursed
him
,
and
his
seede
:
he
plagued
the
earth
with
barrennesse
,
&
made
all
creatures
feele
the
smart
of
this
fall
:
and
as
he
disobeyed
God
;
so
caused
he
disobedience
in
the
creatures
towardes
him
.
Hereof
comes
thefearcenesse
of
Lions
,
Beares
,
Tygers
,
Wolues
,
and
all
wilde
beasts
:
hereof
arised
all
rebellions
,
and
warre
,
disorder
,
scarcitie
,
dearth
,
hunger
,
cold
,
nakednesse
,
plagues
,
murther
,
and
all
kinde
of
miseries
that
are
in
the
world
:
all
which
,
are
fore-runners
of
this
eternall
death
,
and
ringleaders
to
damnation
.
And
to
conuince
vs
of
this
our
accursed
state
the
better
,
God
renewed
his
law
first
written
(
as
I
said
)
in
nature
:
but
blotted
out
by
our
fall
,
euen
in
tables
of
stone
,
to
shew
vs
the
hardnesse
of
our
hearts
,
that
so
(
as
in
a
glasse
)
we
might
see
our
owne
condemnation
.
For
amidst
the
heapes
of
other
sinne
,
pride
so
possessed
our
hearts
,
that
although
we
were
nothing
but
sinne
:
yet
we
thought
our selues
cleane
,
holy
,
and
righteous
.
We
were
so
blinded
,
that
we
knew
not
sinne
,
vntill
the
law
layd
it
open
,
&
shewed
vs
our
nakednes
.
Without
the
law
(
saith
Paul
)
we
had
not
knowen
sinne
.
I
knew
not
(
saith
he
)
sinne
,
but
by
the
law
:
for
I
had
not
knowen
lust
,
except
the
law
had
sayd
,
Thou
shalt
not
lust
.
But
sinne
tooke
an
occasion
by
the
commandement
,
&
wrought
in
me
al
maner
of
concupisence
:
for
without
the
law
,
sin
is
dead
.
Not
as
though
there
were
no
sinne
in
the
world
before
the
publishing
of
the
law
(
for
euen
the
Gentiles
them selues
which
had
not
the
law
written
,
shewed
the
effect
of
the
law
in
their
harts
,
their
conscience
also
bearing
witnesse
,
and
their
thoughts
accusing
one
another
,
or
excusing
)
and
therfore
being
conuinced
of
sin
in
their
soules
without
the
lawe
written
,
are
a
lawe
vnto
themselues
:
and
sinning
without
the
lawe
,
shall
perish
without
the
law
written
,
by
the
lawe
of
nature
ingrafted
in
their
hearts
.
This
is
prooued
by
many
morrall
vertues
,
that
they
naturally
followed
,
and
by
many
vices
which
they
naturally
hated
.
This
knowledge
of
the
lawe
of
nature
(
though
vnperfect
)
yet
sufficient
to
confound
them
.
Albeit
sinne
indeed
was
then
hidden
in
respect
,
and
their
best
knowledge
of
the
lawe
so
ouershadowed
,
and
well
nigh
blotted
,
that
sinne
could
not
appeare
in
his
nature
.
But
when
the
lawe
was
renued
,
sinne
(
that
seemed
to
be
dead
)
reuiued
,
and
shewed
it selfe
:
all
our
spots
did
then
appeare
,
which
before
were
darkened
,
by
ignorance
of
Gods
lawe
,
which
we
gained
by
our
fall
.
The
lawe
then
conuinced
vs
of
sinne
,
&
reuealed
our
nakednesse
,
which
our
Fig
leaues
had
hidden
,
it
opened
the
inward
man
with
all
his
concupiscence
,
it
shewed
vs
our
shame
and
confusion
,
our
vgelsome
shape
,
most
monstrous
to
behold
,
how
wee
were
transformed
from
the
Image
of
God
,
to
the
similitude
of
the
diuell
:
it
put
vs
in
remembrance
of
our
deuine
nature
,
which
wee
had
lost
:
it
shewed
vs
hell
and
the
wrath
of
God
.
Nothing
but
condemnation
appeared
by
it
:
it
let
vs
vnderstand
how
farre
we
were
falne
from
God
,
how
all
things
both
within
vs
and
without
vs
,
were
corrupted
:
it
painted
out
God
in
his
nature
,
according
to
his
most
pure
holinesse
and
iustice
:
how
he
requireth
all
our
heart
,
all
our
soule
,
all
our
mynde
,
all
our
might
,
all
our
strength
,
all
our
force
,
in
this
his
seruice
.
All
our
members
,
both
head
,
handes
,
and
heart
(
yea
all
partes
that
we
possesse
)
are
tyde
to
his
obedience
.
The
least
sinne
could
not
shadowe
it selfe
,
but
it
shewed
it
in
vs
,
not
condempning
only
our
outward
actes
,
but
geuing
sentence
against
our
wicked
thoughtes
:
yea
,
all
our
idle
motions
,
without
consent
.
And
therefore
since
all
flesh
(
created
of
God
)
is
corrupted
:
so
that
the
verie
imaginations
of
mans
hart
,
are
onely
euill
continually
,
since
that
by
the
Law
it
is
co●●inced
,
that
there
is
none
that
doth
good
,
no
not
one
,
but
all
are
concluded
vnder
sinne
,
and
subiect
to
the
same
guilt
of
damnation
.
Since
by
the
Law
commeth
the
knowledge
of
sinne
,
and
that
it
stoppes
euery
mans
mouth
,
and
makes
all
the
worlde
subiect
to
Gods
iudgementes
,
and
summons
them
to
appeare
before
his
seate
:
since
it
was
added
,
because
of
transgressions
,
&
that
our
sinnes
might
more
appeare
and
abound
:
therefore
it
is
called
(
to
the
vnregenerat
man
)
an
importable
yoke
:
the
occasion
of
sinne
,
hence
it
is
called
the
law
of
sinne
,
and
of
wrath
,
the
administration
of
condempnation
,
&
the
oldnes
of
the
letter
,
which
can
not
giue
life
,
but
pronounceth
all
our
workes
accursed
.
And
here
beholde
the
strength
and
sting
of
death
.
How
did
death
enter
?
By
sinne
.
How
did
sinne
appeare
?
and
what
is
the
strength
of
the
same
?
The
Law
of
God
,
which
giueth
sentence
of
condempnation
agaynst
all
flesh
,
and
leaueth
not
one
iustified
in
his
sight
:
And
yet
notwithstanding
all
this
,
the
Law
of
God
is
holy
,
iust
,
and
good
,
opening
his
very
will
,
setting
a
blessing
before
our
eyes
as
well
as
a
cursse
.
It
was
not
contrary
to
our
nature
before
it
was
corrupted
,
but
agreeable
for
the
Image
of
man
,
in
which
he
was
first
created
.
It
teacheth
the
very
patterne
of
true
obedience
,
what
is
agreeable
to
God
and
his
nature
,
how
much
he
hateth
sinne
,
and
delighteth
in
goodnes
.
It
offereth
both
lyfe
and
death
:
lyfe
to
the
obeyers
,
death
to
the
breakers
.
Therefore
let
vs
all
glorifie
God
,
let
euery
mans
mouth
be
stopped
from
accusing
him
or
his
Law
.
Let
vs
confesse
against
our selues
our
sinnes
,
and
say
vnto
him
:
Shame
and
confusion
belonges
vnto
vs
,
Death
and
dampnation
is
our
due
:
the
heauie
anger
,
wrath
,
and
hell
,
are
our
desartes
:
And
thou
O
blessed
God
,
art
iust
,
righteous
,
good
,
and
gratious
,
in
all
thy
doinges
for
euer
.
Let
vs
thus
(
I
say
)
giue
sentence
against
our selues
,
that
God
may
be
founde
cleare
(
euen
to
the
most
wickedst
men
)
when
he
is
iudged
.
Well
then
,
let
vs
beare
in
minde
that
God
is
not
too
rigorous
in
punishing
vs
with
eternall
death
,
by
reason
of
our
sinnes
so
conuinced
by
his
lawe
:
and
that
Gods
infinite
iustice
thus
broken
&
disobeyed
,
coulde
not
otherwyse
be
answered
of
man
,
but
by
infinite
susteyning
of
eternall
death
.
Marke
therefore
(
I
pray
you
)
the
whole
kingdome
of
the
Deuil
▪
He
first
fighteth
and
warreth
with
temptations
,
which
are
as
dartes
to
wounde
our
soules
to
death
▪
which
if
we
resist
not
,
(
being
so
tempted
,
but
yeelde
to
sinne
)
then
comes
the
Law
against
vs
with
his
force
,
and
by
vertue
of
the
Law
,
death
entreth
and
triumpheth
.
For
the
sting
of
death
is
sinne
,
and
the
strength
of
sinne
is
the
Law
:
for
it
sheweth
vs
Hel
,
which
is
the
pallace
of
Death
,
&
leaues
vs
in
perdition
.
So
that
you
see
(
according
to
my
promise
)
what
Death
is
it selfe
,
what
Prince
it
hath
,
and
what
strong
Souldiers
it
hath
to
keepe
his
kingdome
:
to
wit
,
the
Deuill
him selfe
,
sinne
,
lawe
,
wrath
of
God
,
and
all
to
vpholde
it
:
Wherefore
it
is
no
maruel
yf
the
remembraunce
of
death
be
bitter
to
many
,
and
that
they
abhor
and
hate
it
.
I
say
it
is
no
wonder
if
all
their
ioyntes
do
tremble
and
shake
a
sunder
:
for
the
horror
thereof
made
the
Sonne
of
God
oft
to
pray
against
it
,
to
sweate
droppes
of
blood
for
the
agonie
of
it
,
and
to
cry
out
to
his
Father
as
a
man
forelorne
.
Why
hast
thou
forsaken
mee
?
Neither
yet
was
this
so
strange
a
miracle
,
to
see
the
Sonne
of
God
so
amazed
at
death
:
for
it
set
both
Deuill
,
Lawe
,
Sinne
,
Hell
,
Graue
,
and
wrath
of
God
against
him
:
all
these
were
armed
to
ouerthrow
him
:
all
these
were
Death
his
Souldiers
,
and
appoynted
captaynes
to
conquer
Christ
.
And
any
,
or
the
least
of
these
without
him
,
will
quite
destroy
vs
.
But
now
(
to
your
comfortes
that
beleeue
)
let
vs
see
who
got
the
victorie
,
whether
Christ
or
Death
,
or
which
of
them
was
spoyled
:
that
so
we
may
learne
to
confirme
our
fayth
in
the
middest
of
our
conflictes
?
You
haue
heard
already
what
death
is
in
it
owne
nature
,
&
now
heare
what
it
is
through
Christ
.
Our
estate
without
him
we
know
:
we
are
euen
holden
in
the
shadow
of
death
,
being
fettered
in
our
finnes
.
The
weight
of
our
finnes
is
the
Law
of
God
layde
vpon
vs
.
Hel
is
our
prison
,
&
death
is
our
Iaylor
to
hold
vs
.
See
how
we
are
locked
from
God
:
yet
most
iustly
(
as
I
noted
.
)
In
this
distresse
and
deepe
dungion
,
Iesus
Christ
came
to
visite
vs
,
euen
God
and
Man
a
right
redeemer
for
vs
:
he
takes
our
cause
vppon
him
,
and
he
reasons
and
wrastles
with
the
Deuill
,
that
helde
vs
captiues
.
This
mightie
Sauiour
tooke
flesh
and
blood
,
to
take
our
part
,
that
he
might
destroy
through
death
,
him
that
had
power
of
death
,
that
is
to
say
,
the
Deuil
,
and
that
he
myght
delyuer
all
them
which
for
feare
of
death
,
were
all
their
lyfe
time
subiect
to
bondage
.
He
suffered
for
our
sinnes
,
the
Iust
for
the
vniust
,
that
he
might
bring
vs
to
God
,
and
was
put
to
death
concerning
the
flesh
,
but
qui●kened
in
the
spirite
,
that
he
might
be
our
ransome
.
Marke
therefore
diligently
(
I
beseech
you
)
this
his
combat
and
conflict
.
For
,
he
had
to
deale
with
the
Deuill
,
who
helde
vs
captiues
.
The
Deuill
for
his
defence
had
the
Law
,
euen
the
righteous
law
of
God
:
which
man
had
transgressed
,
and
therefore
now
worthely
subiect
to
his
power
.
The
obiections
therefore
that
he
made
against
man
to
Christ
,
are
these
.
Whosoeuer
breaketh
the
Law
of
God
,
shall
die
the
death
:
but
man
hath
broken
the
Law
of
God
,
therefore
he
shall
die
the
death
:
and
by
the
vertue
of
the
Law
(
sayth
the
Deuill
)
I
will
holde
him
in
death
.
Againe
,
the
Law
of
God
is
according
to
his
nature
good
,
holy
,
and
righteous
.
And
therfore
the
death
of
man
pronounced
by
the
Lawe
,
is
iust
,
and
his
damnation
righteous
.
God
the
Law
giuer
,
is
infinite
and
eternall
:
therefore
his
death
must
be
endles
and
euerlasting
.
God
is
iust
,
and
can
not
denie
himselfe
.
He
sayd
,
that
man
(
yf
he
should
breake
his
lawe
)
should
die
the
death
:
and
therefore
death
shal
hold
him
.
God
is
perfect
&
pure
:
and
therefore
the
satisfaction
must
be
according
to
his
nature
.
His
law
bindes
both
soule
and
body
,
euen
thought
,
worde
,
and
deede
:
and
therefore
let
man
performe
this
,
and
he
shall
liue
.
These
,
and
many
more
are
the
dartes
of
the
Deuil
,
which
he
throweth
agaynst
our
foules
to
wound
vs
to
death
:
the
least
of
which
,
assuredly
will
pearse
vs
thorow
,
were
it
not
that
the
strength
of
Iesus
Christ
rebounded
them
backe
,
and
bluntens
them
.
He
is
our
sheilde
&
our
buckler
,
our
helmet
of
saluation
,
our
castle
,
and
house
of
defence
:
he
couereth
vs
with
his
winges
,
and
we
are
safe
vnder
his
feathers
:
his
faithfulnesse
and
his
trueth
doth
still
preserue
vs
.
For
all
these
dangerous
dartes
,
and
a
thousande
more
,
are
nothing
to
his
power
,
their
force
is
lesse
,
and
their
violence
is
weaker
then
straw
or
stubble
to
the
furnace
.
Now
therefore
,
marke
now
these
darts
are
dasshed
.
Gods
iustice
in
deede
was
gon
out
,
it
could
not
be
reuoked
.
Man
must
keepe
his
law
,
or
man
must
die
an
eternall
death
.
Hereupon
it
pleased
Christ
to
become
man
for
our
sakes
,
and
so
as
man
,
to
satisfie
the
Law
of
God
for
our
sinnes
,
that
Gods
trueth
might
not
be
altered
.
No
Angell
or
Saint
could
be
our
sauiour
in
this
case
,
but
man
who
had
offended
God
.
Now
man
of
him selfe
being
too
weake
to
beare
this
heauie
burthen
,
Christ
was
God
and
man
,
that
so
he
might
suffer
as
man
,
and
saue
as
God
.
Our
mediatour
was
God
and
man
.
Man
and
God
were
foes
:
and
therefore
,
being
God
and
man
,
he
reconciled
man
to
God
.
And
as
the
first
Adam
by
transgressing
,
brought
death
vpon
all
:
so
the
seconde
Adam
through
obeying
,
brought
life
to
all
beleeuers
.
Gods
purest
iustice
could
not
exact
the
thing
which
he
fulfilled
not
:
it
required
the
fulfilling
of
the
Law
.
This
he
accomplished
,
being
the
ende
of
the
Law
and
the
Prophets
.
He
was
the
very
substaunce
of
all
the
Ceremonies
,
and
the
body
of
all
their
shadowes
of
the
Law
.
He
was
circumcised
,
he
payd
tribute
,
he
was
obedient
in
all
thinges
,
and
was
vnder
the
Law
:
so
that
his
comming
was
not
to
breake
,
but
to
fulfill
the
Law
.
It
required
perfect
holinesse
in
man
:
he
therefore
was
a
man
without
sinne
,
conceaued
by
the
holy
ghost
.
And
therefore
he
is
not
afrayde
to
say
to
the
faces
of
his
foes
,
Which
of
you
can
rebuke
mee
of
sinne
?
Yea
,
the
Iudge
him selfe
that
condemned
him
,
washed
his
handes
,
as
a
witnesse
of
his
cleannesse
,
I
finde
no
fault
in
this
iust
man
.
True
therefore
is
the
saying
of
the
Apostle
,
That
he
was
made
sinne
for
vs
,
that
knew
not
sinne
,
that
we
should
be
made
the
righteousnesse
of
God
through
him
.
He
is
truely
called
the
Pascall
Lambe
,
most
pure
and
vnspotted
,
that
taketh
away
the
sinnes
of
the
worlde
.
To
him
al
the
Prophetes
beare
witnesse
,
that
iustly
through
his
name
is
preached
the
remission
of
sinnes
,
and
that
there
is
no
other
name
vnder
heauen
by
which
we
can
be
saued
.
Thus
he
fulfilled
the
law
for
man
,
being
man
him selfe
:
his
obedience
was
most
perfect
,
he
left
nothing
●nfulfilled
.
And
as
he
kept
the
Law
,
which
man
had
broken
,
so
likewise
he
●id
pay
the
penaltie
for
his
trasgression
.
The
breach
of
the
Law
,
was
the
cursse
of
God
,
and
eternall
death
:
He
there●ore
became
accursed
,
and
susteyned
●eath
,
euen
the
death
of
the
Crosse
,
ac●ursed
of
God
:
And
so
by
death
ouercame
death
,
&
by
this
cursing
brought
he
blessing
of
God
vpon
vs
.
He
can●elled
the
handwriting
and
obligation
●hat
the
Deuill
,
and
Law
had
layde
against
vs
:
he
nayled
them
to
his
Crosse
,
●nd
made
it
voyde
.
So
that
now
the
●aythful
may
triumph
through
Christ
.
Death
being
swallowed
vp
in
victorie
,
●hey
may
boldly
excleayme
and
say
▪
O
Death
where
is
thy
sting
?
O
Graue
where
●s
thy
victorie
?
For
the
sting
of
death
be●ng
sinne
,
and
the
strength
of
sinne
be●ng
the
Law
:
and
both
sinne
and
lawe
being
taken
away
through
Christ
,
there
●s
no
condemnation
that
now
remayneth
.
And
therefore
thankes
be
vnto
God
,
who
hath
giuen
vs
the
victorie
through
Iesus
Christ
our
Lord
.
Fo●
he
hath
taken
our
sinnes
vppon
his
backe
,
he
hath
satisfied
the
Lawe
o●
God
,
not
for
him selfe
,
but
for
vs
▪
Hee
dyed
,
that
wee
might
liue
:
hee
was
accursed
,
that
wee
myght
be
blessed
:
hee
was
buried
,
that
wee
myght
rise
from
our
graues
:
hee
descended
into
hell
,
that
wee
myght
ascende
into
heauen
:
his
righteousnes
is
our
righteousnes
,
and
our
sinnes
are
his
.
This
exchange
dyd
he
make
for
our
sakes
.
And
therefore
through
him
,
by
fayth
(
being
dead
in
our
sinnes
)
we
are
reuiued
,
quickened
,
and
strengthened
.
All
his
merites
are
reputed
vnto
vs
,
as
though
they
were
our
owne
,
and
our
sinnes
are
truely
his
:
for
which
he
suffered
and
satisfied
,
to
the
vttermost
.
Christe
is
our
onely
Sacrifice
,
the
fountayne
of
grace
and
vertue
,
the
portion
of
our
inheritance
,
our
righteousnesse
,
wysedome
,
●atisfaction
,
and
redemption
:
our
●oore
to
heauen
,
the
way
,
the
trueth
,
●nd
the
lyght
,
our
attonement
vnto
God
,
our
Sheppard
,
Maister
,
Lord
and
King
.
To
be
short
,
he
is
all
in
all
to
vs
,
that
●re
nothyng
.
This
our
Christ
hath
brogated
the
Lawe
,
and
hath
redee●ed
those
that
were
vnder
the
Lawe
,
and
he
him selfe
is
the
ende
of
the
Lawe
:
and
that
which
the
Law
could
●ot
doe
,
he
hath
accomplyshed
.
And
therefore
,
O
Deuill
,
let
Gods
●eople
goe
,
for
the
Lawe
cannot
holde
●hem
.
And
therefore
,
O
Death
,
yeelde
●p
thy
power
:
thy
sting
and
strength
●s
nothyng
,
the
Lawe
being
fulfilled
,
●nd
sinne
remoued
.
The
seede
of
the
woman
hath
bru●ed
the
Serpentes
head
.
Christ
hath
●edde
Captiuitie
captiue
,
and
giuen
gyftes
to
men
.
He
hath
reconcyled
and
made
as
one
,
all
thynges
both
in
heauen
and
earth
,
he
hath
plucked
downe
the
partition
wal
,
in
abrogating
through
his
flesh
the
hatred
that
remayned
.
There
is
neither
Iew
,
nor
Gentile
,
bound
nor
free
,
Scithian
nor
Barbarian
,
for
all
are
one
in
Christ
.
He
hath
made
the
Wolfe
to
dwell
with
the
Lambe
,
and
the
Leopard
to
lie
with
the
Kid
:
he
hath
made
the
Calfe
,
the
fat
Beastes
,
the
Lions
so
tame
,
that
a
litle
chylde
may
leade
them
,
the
Cow
&
the
Beare
with
their
young
ones
,
not
onely
feede
bu●
lie
togeather
,
the
sucking
Chylde
doth
play
vpon
the
hole
of
the
Aspe
:
yea
▪
euen
the
weaned
child
most
safely
puts
his
hand
into
the
caue
of
the
Cockatrice
:
Christ
hath
now
dissolued
the
workes
of
the
Deuill
,
and
broken
his
snares
a
sunder
,
that
all
beleeuing
sinners
should
be
made
righteous
by
him
,
wayting
for
eternall
lyfe
.
He
hath
opened
the
eyes
of
the
blinde
,
and
brough●
the
prisoners
from
their
dungion
,
and
them
that
sate
in
darknes
,
hath
he
placed
in
light
.
To
conclude
,
By
his
death
and
passion
,
he
destroyed
sinne
,
and
so
was
death
in
the
same
victory
maymed
.
For
sinne
is
the
sting
of
death
.
And
when
death
had
lost
his
sting
,
&
was
conquered
in
Christs
resurrection
from
death
;
Satan
also
lost
his
strength
and
power
,
which
rested
onely
on
them
which
through
sinne
were
in
danger
of
death
:
For
the
wages
of
sinne
is
death
.
Finally
,
because
hell
only
deuoureth
them
that
through
sinne
and
death
are
slaues
to
Satan
:
It
foloweth
that
the
other
three
,
were
by
him
so
mightely
vanquished
,
that
hell
also
with
all
the
danger
thereof
was
subdued
,
and
we
deliuered
from
al
their
tirrany
,
according
to
the
saying
of
Zacharie
,
He
hath
performed
the
oth
which
he
sware
,
to
deliuer
vs
from
our
enemies
,
that
we
might
serue
him
without
feare
.
Now
then
,
all
we
which
beleeue
,
are
freed
from
the
slauerie
of
sinne
,
kingdome
of
the
deuill
,
gulfe
of
hell
,
and
chaynes
of
death
.
So
that
hencefoorth
death
is
no
death
to
Gods
chyldren
through
Christ
,
but
great
aduantage
:
and
appoynted
for
a
passage
to
a
better
lyfe
.
And
therefore
though
wicked
reprobates
tremble
at
the
name
of
death
,
(
to
whom
they
are
in
thraldome
)
yet
Gods
chyldren
(
being
conquerours
through
Christ
)
may
well
triumph
:
for
now
through
him
,
we
haue
an
entrance
made
to
heauen
,
and
death
is
the
very
doore
to
life
,
a
passage
out
of
this
world
to
the
Father
,
from
the
prison
of
this
body
to
goe
to
Christ
.
It
is
a
returning
to
our
heauenly
countrey
:
from
which
we
were
exiled
.
And
this
is
the
cause
why
the
godly
sigh
and
sorrow
,
to
be
loosed
,
and
to
be
with
Christ
,
being
subiect
to
sinne
.
And
heere
let
vs
note
,
that
whereas
death
is
a
dissolution
of
the
soule
from
the
body
:
that
therefore
the
body
is
nothing
els
but
a
prison
,
in
which
our
soules
are
bound
.
And
he
that
desireth
to
liue
,
is
like
a
madde
Prisoner
,
that
is
delighted
in
his
giues
,
that
may
be
free
from
his
fetters
,
and
cares
not
:
that
may
go
out
of
the
Iayle
and
will
not
.
Wherefore
we
must
consider
of
Death
,
not
as
it
seemes
in
it selfe
,
but
as
it
is
Christ
,
naturally
we
couet
to
be
,
and
consequently
we
shunne
Death
,
which
depriues
vs
of
our
being
.
Death
is
horrible
to
the
best
,
for
a
while
,
because
it
is
repugnant
to
their
nature
:
but
on
the
other
side
,
we
see
how
we
are
held
as
in
a
prison
,
so
long
as
this
body
of
sinne
compasseth
vs
about
.
Therefore
wee
ought
to
long
for
the
euerlasting
life
which
is
promised
vs
after
death
(
for
when
wee
drawe
towards
death
,
then
come
we
nigh
vnto
it
,
and
Death
is
the
very
gate
of
life
)
assuring
our selues
,
that
for
asmuch
as
Iesus
Christ
hath
passed
the
same
way
,
we
neede
not
be
afraide
that
Death
shall
ouercome
vs
,
for
it
is
through
him
,
a
reba●ed
and
blunted
sword
,
whose
point
is
broken
,
whose
edge
is
taken
off
,
so
that
it
cannot
hurt
vs
:
and
although
it
drawe
some
bloud
of
vs
:
yet
notwithstanding
the
same
shall
be
but
to
purge
vs
,
and
rid
vs
of
all
our
diseases
.
Since
therefore
wee
haue
learned
what
Death
is
in
it selfe
,
and
what
in
Christ
,
and
knowe
the
worste
:
since
Death
is
aduantage
to
the
faithfull
,
and
the
very
high
waye
to
heauen
:
let
vs
learne
how
to
prepare
our selues
there
to
,
which
is
the
last
thing
which
I
promised
to
performe
.
First
therefore
in
this
our
preparation
,
let
vs
arme
our selues
against
these
temptations
,
with
which
both
diuell
,
world
,
and
flesh
,
will
mightily
assaile
vs
.
What
man
(
saith
the
deuill
)
wilt
thou
dye
?
why
then
,
beholde
the
company
of
thy
sinnes
,
the
wrath
of
God
,
the
graue
,
and
hell
are
ready
to
deuoure
thee
:
the
Law
is
thy
Iudge
which
doth
condemne
thee
.
To
these
temptations
of
the
deuill
we
must
oppose
Christes
righteousnesse
,
satisfactions
,
and
merits
,
in
which
God
holdeth
himselfe
fullye
appeased
.
The
world
it
setteth
abroche
his
baites
.
What
,
wilt
thou
dy
(
O
man
)
why
see
thy
goodly
buildings
,
thy
bags
of
golde
,
thy
landes
and
liuings
,
thy
rents
and
reuenues
,
thy
pastime
and
thy
pleasures
,
thy
Iewels
,
and
thy
treasures
,
thy
delights
,
and
all
that
thy
heart
desireth
.
In
deed
,
O
worlde
,
this
felicitie
is
good
:
but
yet
no
otherwise
then
it
standeth
with
the
fauour
of
God
,
it
is
to
be
kept
;
but
yet
so
farre
foorth
,
as
by
the
keeping
of
it
we
loose
not
God
:
and
yet
we
see
the
vanitie
of
thy
pleasures
,
the
frailtie
of
thy
glory
,
and
the
ficklenesse
of
thy
goods
,
are
therefore
nothing
in
respect
of
the
ioyes
of
heauen
,
and
happy
lyfe
,
which
after
death
I
am
sure
to
haue
.
Wherefore
I
desire
to
be
dissolued
,
and
to
be
with
Christ
:
in
whom
,
are
hidden
all
the
treasures
of
God
,
who
is
the
keeper
of
our
life
.
For
,
this
our
life
which
now
we
lead
,
is
no
life
in
deed
(
but
a
death
)
for
wee
are
dead
,
and
our
lyfe
is
hid
with
God
in
Christ
,
we
walke
by
faith
,
and
not
by
sight
:
yea
,
so
long
as
we
are
at
home
in
this
our
body
,
we
wander
and
go
astray
from
God
our
Lorde
.
And
O
thou
worlde
(
which
allurest
me
so
to
loue
this
life
)
What
is
thy
wages
?
If
I
should
serue
thee
,
I
am
sure
to
be
a
foe
to
Christ
,
who
loues
thee
not
,
who
prayeth
not
for
thee
,
whose
kingdome
is
not
of
thee
:
and
therefore
to
loue
thee
,
is
to
hate
my
God
:
which
to
doe
,
is
worse
then
death
.
Thy
rewarde
I
knowe
is
nothing
but
nakednesse
:
for
naked
I
came
vnto
thee
,
and
naked
I
shall
goe
from
thee
.
And
therefore
I
am
willing
to
forsake
thee
,
and
desire
to
be
losed
,
and
to
be
with
Christ
;
who
will
couer
my
nakednesse
with
the
robes
of
his
righteousnesse
:
lastlye
comes
the
flesh
with
trembling
and
quaking
.
And
wilt
thou
die
(
O
man
?
)
why
,
see
thy
friends
and
thy
family
,
thy
wife
and
thy
children
,
thy
father
,
and
thy
mother
weepe
and
wayle
,
crye
and
call
vnto
thee
,
and
wilte
thou
depart
thus
?
wilte
thou
needs
go
from
them
?
But
O
thou
flesh
,
fight
not
thus
against
my
soule
;
it
is
good
in
deede
to
tarry
still
amongst
our
friends
,
yet
so
that
wee
abide
not
there
in
Gods
displeasure
,
and
hereafter
to
dwell
in
hell
with
the
diuels
,
in
fyre
euerlasting
.
There
is
nothing
vnder
God
,
but
it
may
be
kept
,
so
that
God
(
being
aboue
all
thinges
which
wee
haue
)
be
not
lost
.
He
that
loues
,
father
or
mother
,
wife
or
children
,
&c.
better
then
Christ
,
is
not
worthy
of
his
presence
.
And
therefore
though
they
lament
the
losse
of
my
life
,
yet
can
they
not
redeeme
it
:
for
what
man
is
he
that
liueth
,
and
shall
not
see
death
.
And
shall
hedeliuer
his
soule
from
hell
;
No
,
no
,
neither
riches
,
nor
strength
,
neither
power
,
nor
pollicie
,
can
preuaile
in
this
point
:
for
whether
we
sleepe
,
or
whether
we
wake
,
we
drawe
towards
death
.
God
hath
set
vs
our
bounds
,
which
we
cannot
passe
:
and
as
the
greene
leaues
in
a
thicke
tree
,
some
fall
,
and
some
growe
:
so
is
the
generation
of
fleshe
and
bloud
,
one
commeth
to
his
ende
,
and
another
is
borne
:
wee
came
not
altogether
,
neither
must
wee
returne
altogether
.
Therefore
(
O
flesh
)
be
content
.
O
my
friends
be
quiet
,
for
needes
wee
must
departe
:
yet
to
meete
againe
wee
are
sure
.
And
in
going
from
you
(
my
fleshly
friends
)
I
goe
to
the
Saintes
of
heauen
,
to
the
mounte
Sion
,
and
to
the
cittie
of
the
liuing
God
,
the
celestiall
Ierusalem
,
to
the
companie
of
innumerable
Angels
,
to
the
assemblye
and
congregation
of
the
first
borne
,
and
to
God
the
Iudge
of
all
,
and
to
the
spirites
of
iust
and
perfect
men
:
I
know
that
so
long
as
I
am
in
this
flesh
,
I
cannot
please
God
:
and
therefore
I
desire
to
be
losed
,
and
to
be
with
Christ
.
We
haue
heere
no
continuing
cittie
,
wee
looke
for
one
of
God
.
And
I
know
,
if
this
my
earthly
house
of
this
tabernacle
,
be
once
destroyed
:
I
shall
haue
a
building
giuen
me
of
God
,
a
house
not
made
with
handes
,
but
eternall
with
God
in
heauen
.
Marke
,
our
bodyes
be
earthly
houses
:
Dust
thou
art
,
and
into
dust
thou
shalt
returne
againe
.
They
are
as
Innes
,
wherein
wee
soiourne
for
a
season
:
they
are
as
tabernacles
set
vp
for
a
time
,
and
quicklye
to
be
remooued
:
(
being
without
foundation
)
our
bodies
are
like
an
olde
ruinous
cottage
,
still
in
danger
to
fall
.
Dauid
counted
himselfe
a
stranger
vpon
the
earth
,
and
a
soiournour
,
as
all
his
fathers
were
.
Hereof
Abraham
obeyed
God
,
to
go
whither
hee
would
:
hee
abode
in
the
lande
of
Promise
,
as
in
a
strange
countric
,
as
one
that
dwelte
in
Tents
.
For
hee
looked
for
a
cittie
hauing
a
foundation
,
whose
builder
and
maker
is
God
.
Iob
called
this
our
body
a
house
of
claye
:
therefore
the
godly
grone
in
this
tabernacle
(
being
loded
with
corruption
)
that
this
mortalitie
may
bee
swallowed
vp
of
lyfe
:
flesh
,
and
bloud
cannot
enter
into
the
kingdome
of
heauen
.
Gods
children
therefore
are
greeued
(
not
because
they
beare
about
their
bodies
,
(
for
it
is
a
greefe
to
them
to
lay
them
downe
)
no
,
they
sigh
for
this
,
to
be
clensed
from
their
sinnes
.
Wretched
man
that
I
am
(
saith
Paul
)
who
shall
deliuer
me
from
this
bodye
of
sinne
.
And
therefore
we
ought
not
to
long
for
this
present
lyfe
,
which
indeed
is
but
an
Image
of
Death
:
but
rather
loathe
it
,
that
wee
may
bee
vnloden
of
our
sinnes
.
This
preparation
to
dye
,
perteyneth
vnto
all
:
for
neither
riche
,
nor
poore
:
olde
,
nor
yonge
:
Prince
,
nor
people
:
Death
let
s
escape
.
It
respecteth
no
person
,
no
sexe
,
no
age
,
no
condition
,
no
estate
whatsoeuer
,
no
power
,
no
riches
,
no
learning
,
no
pollicie
,
can
resist
it
.
There
is
no
remedie
for
this
sicknesse
,
no
phisicke
to
be
found
against
it
.
It
is
the
way
of
all
the
worlde
:
it
is
an
Axe
that
heweth
downe
,
not
onely
the
low
shrubs
and
Osiers
,
but
also
the
great
Elmes
and
Okes
:
yea
,
all
the
high
and
tall
trees
of
Lebanon
.
The
dayes
of
man
are
but
as
Grasse
,
and
as
a
flower
of
the
fielde
:
in
the
morning
it
is
greene
,
and
flourisheth
:
but
in
the
euening
it
is
cut
downe
,
dryed
vp
,
and
withered
.
Wee
bring
our
yeares
to
an
end
,
as
a
tale
that
is
tolde
.
Our
life
is
like
a
stage
,
on
which
men
play
theyr
partes
,
and
passe
away
.
Man
is
like
a
thing
of
naught
,
his
dayes
are
lyke
a
shadowe
.
God
biddeth
Esay
to
crye
,
that
all
flesh
is
grasse
,
and
all
the
grace
and
goodlinesse
thereof
,
is
but
as
a
flower
of
the
field
.
O
that
the
Lorde
would
open
the
eyes
of
all
,
to
see
themselues
in
this
bright
Glasse
.
What
?
are
we
all
but
grasse
?
and
shall
we
wither
as
Haye
?
alas
wee
cannot
so
perswade
our selues
:
for
if
we
could
,
it
would
plucke
downe
our
pride
,
and
set
our
loftie
lookes
aside
.
It
woulde
then
shorten
soone
our
ruffes
so
long
,
and
make
our
monstrous
attire
more
modest
.
It
would
mittigate
our
madnesse
,
and
make
vs
humble
mynded
:
we
would
then
throwe
downe
our selues
with
Abraham
,
and
say
to
God
,
We
are
but
dust
,
and
ashes
:
this
is
a
common
case
,
that
all
flesh
is
dust
.
Now
for
auoyding
extreame
sorrowe
,
(
which
at
the
houre
of
death
will
mightily
assayle
vs
)
Let
vs
against
that
time
bee
euen
with
the
worlde
,
at
agreement
with
our
brethren
,
&
especially
with
our
owne
conscience
,
which
then
most
straightly
will
accuse
vs
.
The
consience
is
lyke
a
Chrystall
Glasse
,
wherein
(
if
we
will
)
wee
may
lyuely
viewe
our selues
.
It
will
shewe
euery
thing
that
is
amisse
in
soule
and
body
.
Let
vs
therefore
take
our
spundg
in
hand
,
to
clense
our
spots
:
to
wit
,
true
faith
in
Christ
,
and
good
fruites
that
followe
it
,
that
so
being
at
one
with
the
worlde
,
in
charitie
with
our
brethren
,
and
cleane
in
our
conscience
through
Christ
:
we
may
be
ready
to
goe
the
waye
of
all
the
worlde
.
And
that
this
our
iourney
may
bee
more
easie
,
and
this
rough
waye
(
as
it
seemeth
to
the
flesh
)
more
plaine
:
let
vs
arme
our selues
with
these
contemplations
which
shall
followe
;
let
vs
saye
vnto
our
soule
:
Why
art
thou
so
sad
,
and
why
art
thou
so
disquieted
within
mee
.
Put
thy
trust
in
God
,
which
is
the
helpe
of
my
countenance
,
and
my
God
.
Why
should
a
Christian
man
so
feare
the
force
of
Death
,
whose
sting
is
quite
destroyed
?
Can
Death
depriue
him
of
Christe
,
which
is
all
his
comforte
,
ioye
,
and
lyfe
?
No
,
but
Death
shall
delyuer
him
from
this
mortall
bodye
full
of
sinne
and
wickednesse
,
which
beateth
downe
the
spirite
.
Faine
would
this
fleshe
make
strange
of
that
which
the
spirite
doth
imbrace
.
O
(
saith
a
godly
martyr
)
how
lothe
is
this
loytering
sluggard
to
passe
forth
,
and
goe
forwarde
in
Gods
pathe
to
heauen
.
So
that
were
it
not
through
the
force
of
faith
,
plucking
it
forward
:
and
the
bridle
of
Gods
most
sweete
promises
,
and
of
hope
pricking
on
behinde
,
great
aduenture
there
were
of
fainting
by
the
way
.
Who
would
bee
sorry
to
forsake
this
lyfe
,
which
cannot
but
bee
most
certaine
of
eternall
lyse
?
Who
loueth
the
shadowe
better
then
the
body
?
Who
can
loue
this
lyfe
,
but
they
that
regarde
not
the
life
to
come
?
Who
can
desire
the
drosse
of
this
worlde
,
but
such
as
be
ignorant
of
the
treasures
of
euerlasting
ioy
in
heauen
?
I
meane
,
who
is
afraide
to
die
,
but
such
as
hope
not
to
liue
eternally
.
A
greater
token
(
next
faith
in
Christ
)
there
is
not
of
our
election
,
then
not
to
stand
in
feare
of
Death
,
which
lyke
a
Tayler
putteth
off
our
ragges
,
and
arayeth
vs
with
the
royall
robes
of
immortallitie
,
incorruption
,
and
glorye
.
Shall
the
brute
beastes
,
and
sencelesse
creatures
(
being
subiect
to
vanitie
)
grone
in
their
kinde
for
the
redemption
of
the
sonnes
of
God
(
at
what
time
they
shall
be
freed
from
their
slauerie
,
and
shall
wee
,
which
are
indued
with
reason
(
yea
and
aboue
reason
inlightened
)
with
Gods
holy
spirite
(
especially
,
when
it
standeth
vpon
a
ioyfull
being
,
and
euerlasting
dwelling
with
God
in
heauen
)
shall
wee
not
,
I
say
,
lift
vp
our
mindes
beyond
this
rottennesse
of
earth
.
And
therefore
,
that
these
thinges
may
pearce
the
deeper
:
let
vs
brieflye
consider
(
for
a
conclusion
of
all
)
what
this
lyfe
is
that
we
so
loue
:
what
death
is
that
we
so
feare
:
and
what
is
prepared
for
vs
after
death
,
which
wee
so
little
regarde
.
Which
three
considerations
(
for
the
most
part
)
I
haue
rather
partly
collected
out
of
others
,
then
added
of
mine
owne
:
for
that
they
are
so
ready
at
hand
,
and
fit
for
my
purpose
:
yea
and
so
exquisite
in
themselues
,
as
that
my
paines
should
be
but
superfluous
to
trouble
my selfe
with
studying
any
further
for
this
conclusion
.
First
therefore
,
concerning
this
life
,
you
know
it
is
full
of
misery
,
vanitie
,
vexation
and
woe
.
It
is
a
plaine
exile
from
God
:
for
if
heauen
be
our
countrie
,
what
is
this
earth
,
but
a
place
of
banishment
?
If
the
departing
out
of
this
world
,
bee
an
entring
into
lyfe
:
what
is
this
worlde
,
but
a
graue
wherein
wee
are
buried
?
what
is
it
else
but
to
bee
drowned
in
Death
?
If
to
bee
deliuered
out
of
this
body
,
is
to
be
set
at
perfect
libertie
:
what
is
this
body
else
,
but
a
prison
,
a
Iayle
,
and
a
dungeon
?
If
to
enioy
the
sweete
presence
of
God
,
be
the
highest
felicitie
:
why
then
,
to
bee
kepte
from
it
,
is
it
not
the
extreamest
miserie
?
And
certainlye
till
wee
bee
escaped
out
of
this
lyfe
,
we
wander
abrode
from
the
Lorde
.
If
wee
consider
,
that
this
vnstedfast
,
faultie
,
corruptible
,
frayle
,
wythering
,
and
rotten
Tabernacle
of
ourbodie
,
is
therefore
dissoluted
by
Death
,
that
it
afterwardes
maye
bee
restored
againe
,
into
a
stedfast
,
perfect
,
vncorruptible
,
and
heauenly
glorye
:
shall
not
faith
compell
vs
feruentlye
to
desire
that
which
nature
feareth
?
If
we
consider
that
by
Death
wee
are
called
out
of
banishment
,
to
inhabite
our
Countrey
:
yea
,
our
heauenly
countrey
:
shall
we
obteyne
no
comforte
thereby
?
Alas
,
this
our
wretched
lyfe
,
is
a
vapoure
,
a
smoake
,
a
shadowe
,
a
warre-fare
,
a
Wildernesse
,
a
vayle
of
wretchednesse
:
wherewith
wee
are
compassed
about
on
euerye
side
,
with
moste
fyerce
and
fearefull
enemies
.
And
should
we
desire
to
dwell
heere
?
should
wee
lust
to
lyue
in
this
lothesome
and
laborious
lyfe
?
should
wee
wishe
to
tarry
in
this
wretchednesse
?
should
we
haue
pleasure
to
remaine
in
this
perilous
estate
?
Daniels
Den
is
not
so
dreadfull
,
as
is
this
dungeon
wee
dwell
in
.
Secondly
,
concerning
death
(
as
you
haue
partly
heard
)
what
is
it
now
else
,
then
a
Waspe
without
a
sting
,
a
sword
without
an
edge
,
a
dagger
without
a
pointe
?
What
is
it
else
now
to
all
Gods
children
,
then
the
dispatcher
of
all
displeasures
:
the
ende
of
all
our
trauels
,
the
doore
of
heauen
,
the
gate
of
gladnesse
,
the
porte
of
Paradise
,
the
hauen
of
health
,
the
rayle
of
rest
,
the
entrance
of
felicitie
,
the
ende
of
all
miseryes
,
and
the
beginning
of
all
blessednesse
.
It
is
the
very
bed
of
Downe
(
faieth
a
godly
Father
)
and
therfore
well
compared
to
a
sleepe
for
the
dolefull
bodies
of
Gods
people
to
rest
in
:
out
of
the
which
they
shall
arise
and
awake
most
fresh
and
lustie
,
to
lyfe
euerlasting
.
It
is
a
passage
to
the
father
,
a
chariot
to
heauen
,
the
Lordes
messenger
,
a
leader
vnto
Christ
,
a
going
to
our
home
,
a
deliuerance
from
bondage
and
prison
,
a
demission
from
warre
,
a
securitie
from
all
sorrowes
,
and
a
manumission
from
all
miseries
:
So
that
the
very
Heathen
in
some
places
,
did
cause
the
day
of
their
death
to
be
celebrated
with
mirth
,
melodie
,
and
minstrelsie
.
And
shall
we
,
which
are
Christians
,
be
dismaide
at
it
:
should
we
be
afrayde
of
it
?
Shoulde
such
a
friende
as
it
is
be
vnwelcomed
?
should
the
foulenesse
of
his
face
feare
vs
from
his
good
conditions
?
should
the
hardnesse
of
his
huske
hinder
vs
from
his
sweete
curnell
?
should
the
roughnesse
of
the
tyde
,
tye
vs
to
the
banke
and
shore
?
there
to
bee
drowned
,
rather
then
the
desire
of
our
home
driue
vs
to
goe
aboard
?
shoulde
the
hardnesse
of
the
saddle
,
set
vs
on
our
feete
to
perrishe
by
the
waye
,
rather
then
to
leape
vp
,
and
endure
the
same
a
little
,
and
so
bee
where
wee
woulde
bee
.
Lastlye
,
touching
the
lyfe
prepared
for
vs
after
death
:
if
I
should
go
about
to
expresse
it
,
the
more
I
should
so
doe
,
the
further
I
should
be
from
it
.
For
the
eye
hath
neuer
seene
,
nor
the
eare
heard
,
nor
the
heart
of
man
can
euer
conceiue
,
the
ioye
,
mirthe
,
melodye
,
pleasure
,
power
,
wealth
,
riches
,
honour
,
beautie
,
fellowship
,
dainties
,
odours
,
glorye
,
wisdome
,
knowledge
,
treasures
,
securitie
,
peace
,
quietnesse
,
and
eternall
felicitie
,
which
the
faithfull
shall
haue
,
and
enioye
,
worlde
without
ende
:
with
God
the
Father
,
the
Sonne
,
and
the
holye
Ghost
,
with
Angels
and
Arche-angels
,
Patriarches
,
and
Prophets
,
with
Apostels
and
Euangelists
,
the
martyrs
,
and
confessors
,
and
with
all
the
Saintes
of
God
in
the
Pallace
of
the
Lorde
,
in
heauen
the
kingdome
of
God
,
the
glorye
of
the
Father
.
O
woe
to
the
blyndnesse
of
our
eyes
,
that
wee
see
not
this
:
woe
to
the
hardnesse
of
our
hearts
,
that
feele
not
this
:
woe
to
the
deafenesse
of
our
eares
,
that
heare
not
this
in
such
wise
as
wee
should
doe
:
where
through
wee
might
bee
so
farre
from
fearing
Death
,
that
rather
wee
should
wishe
it
,
crying
with
Simeon
:
Nowe
let
thy
seruante
departe
in
peace
.
And
with
Dauid
:
When
shall
I
come
and
appeare
before
thee
?
Woe
is
me
,
that
my
babitation
is
thus
prolonged
.
But
alas
,
great
is
our
vnbeliefe
,
full
fainte
and
weake
is
our
fayth
:
or
else
nighte
and
daye
,
teares
and
cryings
shoulde
bee
our
Breade
and
Drinke
,
whilest
it
is
sayde
vnto
vs
:
Where
is
your
God
?
We
should
rather
wish
to
bee
doore
keepers
in
the
house
of
the
Lord
,
then
to
dwell
in
these
vngodlye
tents
:
for
one
daye
in
his
courte
,
is
better
then
a
thousand
.
It
is
a
token
of
little
loue
to
God
,
to
be
so
lothe
to
goe
vnto
him
when
hee
calleth
.
Heerein
wee
ought
to
lament
the
weakenesse
of
our
faith
:
and
seeing
our
neede
,
to
prepare
for
remedye
against
the
time
of
neede
,
and
to
begge
of
God
his
ayde
,
strength
,
and
comfotre
,
against
the
pinche
:
which
vndoubtedly
,
(
If
wee
aske
with
faith
)
we
shall
obteyne
,
and
fynde
his
promise
true
.
Thus
to
knitte
vp
all
,
(
least
I
should
seeme
to
tyre
you
)
my
promise
(
I
trust
)
in
some
sorte
is
performed
,
touching
this
shorte
discourse
:
wherein
I
haue
rather
tyed
my selfe
to
the
matter
,
then
my
methode
.
I
alwayes
preferre
the
substance
before
the
shadowe
:
and
thus
I
commende
you
to
the
Lorde
,
beseeching
him
for
Christes
sake
,
to
keep
vs
,
soules
and
bodies
to
his
kingdome
and
glorye
:
and
to
leade
vs
,
order
vs
,
and
dispose
vs
,
as
he
will
in
all
thinges
,
in
all
places
,
and
for
euer
:
that
at
the
length
we
may
come
whither
we
would
:
that
is
,
into
his
owne
blessed
presence
and
fruition
of
immortallitye
,
with
Christ
and
his
Saints
,
worlde
without
ende
.
AMEN
.