The earnest of our inheritance together with a description of the new heauen and the new earth, and a demonstration of the glorious resurrection of the bodie in the same substance. Preached at Pauls Crosse the second day of August. 1612. By Thomas Draxe Bachelour of Diuinity.
Draxe, Thomas, d. 1618.
1613
Approx. 151 KB of XML-encoded text transcribed from 35 1-bit group-IV TIFF page images.
Text Creation Partnership,
Ann Arbor, MI ; Oxford (UK) :
2003-05 (EEBO-TCP Phase 1).
A20804
STC 7184
ESTC S109886
99845529
99845529
10434
This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of
Creative Commons 0 1.0 Universal
. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.
Early English books online.
(EEBO-TCP ; phase 1, no. A20804)
Transcribed from: (Early English Books Online ; image set 10434)
Images scanned from microfilm: (Early English books, 1475-1640 ; 1448:04)
The earnest of our inheritance together with a description of the new heauen and the new earth, and a demonstration of the glorious resurrection of the bodie in the same substance. Preached at Pauls Crosse the second day of August. 1612. By Thomas Draxe Bachelour of Diuinity.
Draxe, Thomas, d. 1618.
[8], 60 p.
Imprinted by F[elix] K[ingston] for George Norton,
At London :
1613.
On Romans VIII, 22-23.
Printer's name from STC.
Reproduction of the original in the Henry E. Huntington Library and Art Gallery.
Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.
Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors.
EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.
EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).
The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.
Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.
Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.
Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.
The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.
Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).
Keying and markup guidelines are available at the
Text Creation Partnership web site
.
eng
Sermons, English -- 17th century.
Resurrection -- Sermons -- Early works to 1800.
2003-01 TCP
Assigned for keying and markup
2003-02 Apex CoVantage
Keyed and coded from ProQuest page images
2003-03 Mona Logarbo
Sampled and proofread
2003-03 Mona Logarbo
Text and markup reviewed and edited
2003-04 pfs
Batch review (QC) and XML conversion
THE
EARNEST
OF
OVR
INHERITANCE
:
TOGETHER
WITH
A
DESCRIPTION
OF
THE
NEW
HEAVEN
and
of
the
New
earth
,
and
a
demonstration
of
the
glorious
Resurrection
of
the
bodie
in
the
same
substance
.
Preached
at
Pauls
Crosse
the
second
day
of
August
.
1612.
By
THOMAS
DRAXE
Bachelour
of
Diuinity
.
BY
WISDOM·PEACE
BY
PEACE
PLENTY·
AT
LONDON
,
Imprinted
by
F.
K.
for
George
Norton
.
1613.
TO
THE
RIGHT
HONORABLE
LEARNED
AND
RELIGIOVS
Lord
,
WILLIAM
Lord
PAGET
,
grace
,
peace
;
and
all
happines
both
temporall
and
eternall
.
ALbeit
(
most
noble
Sir
)
the
doctrine
of
the
restitution
of
this
whole
vniuerse
,
and
the
renouation
of
the
principall
creatures
therein
contained
,
may
be
thought
to
bee
curious
,
intricate
,
doubtfull
,
and
to
minister
occasion
of
scorne
,
or
errour
to
the
ignorant
and
those
that
are
carnally
minded
;
and
albeit
the
doctrine
of
the
glorious
resurrection
of
the
bodies
of
the
Saints
in
the
same
matter
and
substance
,
be
doubted
of
,
by
the
curious
;
denied
by
infidells
;
and
impugned
by
diuers
Heretikes
and
Atheists
,
yet
both
these
doctrines
and
assertions
,
whereof
the
latter
is
an
Article
and
maine
foundation
of
Faith
,
are
plainely
proued
by
plentifull
and
pregnant
testimonies
of
Scripture
,
euinced
by
euidence
of
Arguments
,
and
subscribed
vnto
by
consent
of
the
best
Diuines
both
ancient
and
moderne
.
That
there
shall
be
,
at
the
second
comming
of
our
Lord
Iesus
(
which
shall
not
bee
before
Rome
be
ruinated
,
and
the
dispersed
Iewes
generally
conuerted
to
Christianitie
)
a
glorious
restorement
and
reformation
of
the
world
:
Of
these
visible
heauens
,
with
their
lights
,
eyes
,
starres
:
and
of
the
earth
,
and
(
in
all
probability
)
of
all
such
,
plants
,
trees
,
beasts
,
birds
,
hearbs
,
which
were
created
by
God
in
the
sixe
dayes
,
and
which
shall
be
found
remaining
at
the
day
of
the
Lord
,
it
is
sufficiently
proued
in
this
present
Sermon
.
Yet
that
I
may
giue
your
Lordship
some
tast
and
touch
,
these
places
and
arguments
immediatly
following
,
are
forcible
,
and
duly
to
bee
considered
.
First
,
there
shall
be
a
newe
(
outward
)
heauen
,
and
a
newe
earth
,
(
new
I
say
for
qualitie
but
not
for
substance
)
wherin
dwelleth
righteousnes
,
(
that
is
)
righteous
men
,
yet
by
entercourse
,
and
not
by
any
continuall
residence
.
Secondly
Saint
Paul
saith
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
,
wee
know
,
that
euery
creature
groaneth
after
this
glorious
libertie
,
therefore
the
Apostle
taketh
this
restitution
as
a
thing
granted
.
Thirdly
,
the
creatures
shall
bee
changed
,
namely
into
a
better
forme
,
ergo
they
shall
not
bee
eternally
abolished
.
Fourthly
,
the
inward
supernaturall
and
constant
desire
of
the
creatures
,
to
be
fully
and
finally
freed
from
vanity
and
the
bondage
of
manifold
abuses
,
and
withall
(
in
their
maner
and
proportion
)
to
be
restored
into
the
glorious
libertie
of
Gods
children
,
doth
euince
as
much
.
Fifthly
,
sinne
,
the
corrupting
cause
of
the
creatures
,
shall
at
the
last
iudgement
wholy
cease
,
therefore
the
corruption
and
abuse
of
the
creature
;
shall
then
likewise
cease
.
Sixthly
,
God
who
is
the
God
of
order
,
and
not
the
author
of
confusion
,
will
at
length
,
rectifie
and
reforme
whatsoeuer
hath
bin
and
is
,
disordered
and
deformed
.
Seuenthly
,
Christ
our
mighty
Sauiour
,
the
second
Adam
,
and
the
Lord
from
heauen
heauenly
must
&
shal
cure
euery
wound
,
that
the
first
Adam
,
and
that
sinne
and
Sathan
haue
inflicted
.
Eightly
,
the
Apostle
proueth
the
certaintie
of
eternall
life
,
by
the
secret
desire
of
the
creature
after
this
time
;
wherein
it
shall
bee
gloriously
renewed
.
Ninthly
,
Gods
elect
must
,
and
shal
wholy
recouer
the
dominion
ouer
other
creatures
,
which
by
Adams
fall
,
they
haue
(
in
great
part
)
lost
,
and
then
the
mecke
shall
(
in
their
maner
)
inherit
the
Earth
,
and
none
but
they
,
but
now
for
the
most
part
,
Tyrants
,
and
Gods
enemies
vsurpingly
possesse
it
.
Lastly
,
(
to
omit
the
generall
consent
of
later
and
most
worthy
Writers
)
Saint
Theodoret
,
Ambrose
,
Oecumenius
&c.
hold
and
acknowledge
this
particular
restitution
.
Neither
must
it
be
thought
that
the
Creatures
renewed
shall
engender
,
or
multiplie
;
for
as
there
is
,
and
shall
be
no
engendring
,
nor
multiplication
of
the
Saints
in
heauen
(
notwithstanding
the
distinction
of
male
and
female
shall
remaine
;
)
so
shall
there
be
no
multiplication
,
much
lesse
in
infinitum
,
of
plants
,
beasts
,
birds
,
in
the
renewed
earth
.
Touching
the
vse
and
end
of
the
creatures
,
they
shall
serue
to
set
forth
Gods
power
,
wisedome
,
mercy
,
goodnes
,
and
shall
serue
for
the
Saints
delight
&
contemplation
,
and
not
otherwise
.
And
as
for
al
other
cauils
and
obiections
of
any
moment
.
I
suppose
I
haue
sufficiently
answered
them
in
the
booke
.
Now
that
the
bodies
of
Gods
children
(
though
for
the
present
vile
,
mortall
,
deformed
,
miserable
&c
,
shall
at
the
last
day
arise
againe
in
power
,
glorie
,
incorruption
,
and
that
in
the
same
substance
with
all
their
parts
and
dimensions
,
in
few
words
I
thus
demonstrate
.
First
,
the
Scriptures
of
the
old
and
new
Testament
do
abundantly
declare
it
.
Secondly
,
sundry
types
and
figures
of
the
old
law
,
and
the
rising
of
diuers
Saints
,
both
in
the
old
and
also
the
new
Testament
,
(
at
least
)
to
a
temporall
life
,
are
good
inducements
hereunto
.
Thirdly
,
the
Saints
bodies
,
being
the
Temples
of
the
holy
Ghost
,
and
being
redeemed
by
Christ
,
as
well
as
their
soules
,
must
of
necessitie
bee
glorified
,
as
well
as
their
soules
.
Fourthly
,
the
resurrection
is
grounded
vpon
Gods
almightines
,
and
vpon
his
infallible
promises
.
Fifthly
,
Christ
our
head
,
to
whom
we
must
be
made
conformable
,
arose
againe
in
the
same
bodie
and
substance
that
hee
died
in
;
therefore
our
bodies
shall
in
like
sort
,
arise
againe
.
Lastly
(
not
to
exceed
the
skantling
of
an
Epistle
)
the
bodies
of
the
Saints
must
come
to
iudgement
,
as
well
as
their
soules
;
and
therefore
they
must
needes
rise
againe
.
Concerning
the
sundry
and
sweete
comforts
that
the
holy
meditation
of
the
Resurrection
affordeth
vs.
I
haue
distinctly
laid
them
forth
in
the
Treatise
.
Wherefore
the
matter
being
so
vsefull
,
so
desirously
heard
in
the
greatest
auditorie
,
and
worthy
of
an
honourable
and
iudicious
Patron
,
I
haue
vpon
iust
causes
,
and
due
deliberation
presumed
to
entitle
it
to
your
Honour
,
and
to
commend
it
to
your
patronage
:
For
first
,
to
whom
should
the
dedication
of
it
,
of
better
right
appertaine
then
to
a
noble
Caedar
in
Gods
Church
:
A
Mecenas
of
learned
men
,
a
Sheild
of
Iustice
,
a
sincere
Israelite
,
and
to
one
that
in
Stafford-shire
shineth
,
as
the
Sunne
amongst
the
lesser
Starres
.
Secondly
,
your
Lordship
is
knowne
to
be
very
learned
,
and
studious
&
a
diligent
hearer
of
your
painefull
and
godly
preaching
Minister
Master
Macham
:
Lastly
,
it
hath
pleased
the
right
Reuerend
father
in
God
,
and
my
singular
good
Lord
,
the
Bishop
of
Couentry
and
Lichfieild
,
in
his
respectiue
compassion
towards
mee
,
to
procure
for
mee
,
and
seate
mee
in
the
vicaredge
of
Coll-wich
,
a
fewe
miles
distant
from
your
Honours
dwelling
house
,
and
therefore
I
would
be
glad
to
haue
so
noble
a
protector
neere
mee
.
And
thus
,
most
humbly
requesting
your
Lordships
fauour
,
and
gratious
acceptation
of
these
my
meditations
,
I
betake
your
blessed
Lordship
,
together
with
your
most
vertuous
,
and
zealously
religious
Ladie
,
vnto
the
continuall
tuition
,
and
heauenly
gouernment
of
the
Almightie
.
Your
Honours
in
all
dutie
and
seruice
,
ready
at
command
,
THOMAS
DRAXE
Vicar
of
Coll-wich
.
THE
EARNEST
OF
OVR
INHERITANCE
.
ROM
.
8.
CHAP.
V.
22.
23.
22
For
wee
know
that
the
whole
(
or
euery
)
creature
,
groaneth
and
trauelleth
together
in
paine
,
vntill
now
.
23
And
not
onely
they
,
but
our selues
also
,
which
haue
the
first
fruits
of
the
Spirit
(
euen
wee
our selues
)
groane
within
our selues
,
waiting
for
the
adoption
(
to
wit
)
the
redemption
of
our
bodies
.
THE
Epistle
of
Saint
Paul
to
the
Romanes
,
wherein
is
enclosed
the
Quintessence
and
perfection
of
sauing
Doctrine
,
may
not
vnfitly
be
compared
to
the
Paradise
of
God
,
the
place
of
all
pleasure
and
happinesse
:
the
8.
Chapter
,
which
like
a
conduit
pipe
conueyeth
vnto
the
Church
,
the
waters
of
life
,
may
be
likened
to
the
tree
of
life
,
(
i.
the
Sacrament
and
instrument
of
it
,
)
in
the
middest
of
the
Garden
,
and
this
my
text
in
regard
of
the
spirituall
nourishment
and
Soules
Phisicke
that
it
ministreth
(
as
it
were
)
a
goodly
branch
of
this
blessed
tree
,
whose
fruit
serueth
for
food
,
and
whose
(
very
)
leaues
,
for
shade
and
medicine
.
And
this
Parcell
of
Scripture
,
is
so
ample
and
copious
,
that
like
the
riuer
of
Eden
,
that
watered
the
Garden
,
it
doth
diuide
it selfe
into
foure
heads
,
or
parts
.
For
first
the
Apostle
in
the
beginning
of
the
Chapter
,
vnto
the
first
verse
,
absolueth
his
large
and
long
dispute
of
our
Redemption
and
Iustification
by
Christ
and
Faith
in
him
onely
.
Secondly
,
from
the
first
verse
vnto
the
eighteenth
,
he
by
powerfull
and
perswasiue
arguments
exhorteth
the
Romanes
to
holinesse
and
newnes
of
life
.
Thirdly
,
from
the
18.
vnto
the
31.
verse
,
hee
by
sundrie
,
sound
and
substantiall
reasons
,
doth
arme
,
comfort
,
and
confirme
them
against
the
manifold
miseries
,
and
troubles
of
this
life
.
Lastly
,
from
the
31.
verse
vnto
the
end
of
the
Chapter
,
he
concludeth
his
doctrine
,
partly
by
a
braue
challenge
of
all
aduersary
power
,
and
partly
by
way
of
Triumph
and
exclamation
.
Touching
the
coherence
and
dependance
of
my
Text
,
with
the
verses
immediately
going
before
,
we
are
to
vnderstand
that
the
Apostle
in
the
eighteenth
verse
of
this
Chapter
,
affirmeth
that
the
excellency
of
eternall
glory
,
doth
(
whether
wee
respect
quantity
,
quality
,
or
continuance
)
farre
exceed
and
surmount
the
afflictions
of
this
present
life
.
In
the
three
verses
next
ensuing
,
hee
proueth
the
certeinty
of
the
same
Glorie
,
by
the
secret
instinct
and
earnest
desire
of
the
(
reasonable
and
brutish
)
Creature
;
yea
of
the
whole
Vniuerse
:
which
like
a
spye
out
of
a
watch
tower
,
or
like
to
a
Captiue
,
that
doth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
i
)
put
it
head
out
of
a
grate
,
and
carefully
expect
the
comming
of
the
deliuerer
,
doth
desire
and
waite
for
the
manifestation
of
Gods
children
,
when
it
shal
be
freed
from
the
bondage
of
corruption
and
abuse
,
and
be
restored
into
it
former
purity
and
perfection
,
(
and
in
it
proportion
and
degree
)
be
made
partaker
of
their
glorie
:
and
in
the
two
and
twentieth
verse
,
hee
repeateth
,
and
further
explaneth
the
Creatures
desire
and
waiting
for
it
restitution
;
and
in
the
three
and
twentieth
verse
,
he
enforceth
the
certainty
of
immortality
,
by
the
inward
groning
,
and
serious
expectation
of
Gods
children
,
for
their
redemption
and
saluation
:
and
the
scope
and
drift
of
the
Apostle
in
this
place
is
,
by
the
ioynt
and
mutuall
groning
and
expectation
both
of
the
creature
,
and
also
of
Gods
children
,
to
demonstrate
the
assurednesse
of
the
glory
to
be
reuealed
.
Touching
the
order
and
Method
of
the
Apostle
in
my
Text
,
we
haue
a
double
description
,
first
of
the
Creature
,
secondly
of
Gods
children
.
In
the
Creature
to
be
restored
,
three
things
are
to
be
noted
,
first
,
the
generality
of
it
,
Euery
Creature
,
secondly
,
the
earnest
and
carefull
desire
,
and
waiting
of
it
,
groaneth
and
trauelleth
in
paine
together
,
lastly
,
the
extent
,
or
continuance
of
this
groaning
and
trauelling
,
vntill
now
.
In
Gods
Elect
,
who
are
in
the
three
and
twentieth
verse
described
,
three
points
are
like
wise
to
be
obserued
.
First
their
spirituall
and
sauing
graces
,
wherby
they
know
themselues
to
be
Gods
children
,
and
wherby
they
are
distinguished
from
heathens
,
from
hypocrites
,
heretickes
,
and
all
prophane
and
vntegenerate
persons
:
in
these
words
,
which
haue
the
first
fruits
of
the
spirit
.
Secondly
their
deepe
desire
,
and
hopefull
expectation
,
arising
from
the
aboue
named
graces
in
these
termes
,
groaning
within
our selues
and
waiting
for
,
&c.
Lastly
,
the
obiect
and
end
of
their
desire
and
hope
,
epitomized
in
this
worde
Adoption
,
which
the
Apostle
by
interpretation
,
calleth
the
redemption
of
the
body
,
to
wit
,
the
finall
and
full
deliuerance
of
it
,
from
mortality
,
death
,
and
all
the
miseries
of
this
temporary
life
,
and
thus
much
our
blessed
Sauiour
intimateth
when
and
were
he
saith
,
when
yee
see
these
things
begin
to
come
to
passe
,
then
looke
vp
and
lift
vp
your
heads
,
for
your
redemption
draweth
nigh
.
Now
it
remaineth
that
I
lay
downe
,
and
prooue
,
and
apply
the
speciall
doctrines
lessons
and
obseruations
,
that
this
Scripture
naturally
yeeldeth
and
presenteth
to
our
considerations
.
But
that
I
may
worke
vpon
a
sure
foundation
,
and
build
vpon
a
sure
ground
,
and
proceede
orderly
,
I
am
first
,
(
so
farre
forth
as
I
conceiue
it
either
manifestly
reuealed
in
Gods
word
,
or
(
at
least
)
in
some
particulars
very
probably
to
be
gathered
out
of
it
)
to
remoue
all
rubs
out
of
the
way
,
and
to
determine
what
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
euery
creature
is
;
whether
that
it
is
generally
,
or
specially
to
bee
vnderstood
;
and
what
,
or
which
this
creature
is
,
(
or
creatures
are
)
:
and
in
the
handling
heereof
,
I
will
deale
and
proceede
,
first
negatiuely
,
shewing
what
creatures
shall
not
bee
restored
,
and
deliuered
,
and
then
Positiuely
and
affirmatiuely
:
by
resoluing
what
creatures
shal
vndoubtedly
be
deliuered
and
restored
,
and
what
also
in
likelihood
,
and
the
iudgement
of
probability
onely
,
shall
bee
repaired
and
renewed
.
Therefore
from
the
number
of
the
creatures
that
doe
groane
and
trauell
in
paine
together
,
after
,
and
for
their
deliuerance
and
restorement
,
are
to
bee
abstracted
and
deducted
these
Creatures
,
whose
speciall
kinds
follow
.
First
,
the
blessed
and
sinlesse
Angels
:
for
they
are
not
capable
of
,
much
lesse
,
subiect
to
such
bondage
of
corruption
and
abuse
,
but
doe
alwaies
behold
the
face
of
God
the
Father
which
is
in
Heauen
.
Indeed
,
they
so
long
as
they
attend
vpon
,
&
minister
vnto
the
Saints
in
earth
,
haue
not
that
perfection
of
glory
and
ioy
,
which
they
shall
haue
,
when
they
shall
be
discharged
of
this
Ministery
,
and
shall
be
in
rest
and
contemplation
,
but
yet
they
are
not
made
subiect
to
vanity
,
nor
in
any
bondage
of
corruption
:
and
what
if
they
,
as
they
reioyce
of
the
conuersion
of
a
sinner
,
so
they
(
in
a
sort
)
mourne
for
,
and
labour
vnder
so
great
peruersenesse
and
frowardnesse
of
Gods
children
,
whereof
they
are
beholders
;
may
bee
said
to
groane
and
trauaile
in
paine
:
yet
this
groaning
and
trauelling
,
is
not
in
regard
of
their
essence
and
nature
,
which
admitteth
no
blemish
or
abuse
,
but
onely
in
respect
of
their
office
and
Ministerie
.
Secondly
,
the
Diuels
;
and
all
euill
spirits
,
whom
God
hath
reserued
in
euerlasting
Chaines
vnder
darkenesse
,
vnto
the
iudgement
of
the
great
day
,
and
that
haue
no
possibilitie
of
anie
better
condition
,
are
in
no
wise
to
be
rancked
in
this
number
:
they
daily
expect
a
time
of
torment
,
but
not
of
triumph
;
and
they
doe
not
condole
with
Gods
children
but
continually
seeke
to
deuoure
them
.
Thirdly
,
the
Reprobates
,
or
so
manie
as
God
hath
in
his
eternall
counsell
reiected
,
cannot
liere
be
imploied
:
for
none
of
the
reprobate
persons
groane
or
sympathise
with
Gods
children
;
and
to
none
of
these
belongeth
deliuerance
,
but
to
all
of
them
,
is
damnation
;
decreed
,
denounced
,
prepared
.
Fourthly
,
from
this
number
,
are
distinguished
and
deducted
the
verie
Elect
of
mankinde
:
for
first
,
this
word
Creature
,
in
the
Scriptures
doth
not
signifie
mankinde
vnlesse
some
other
word
,
or
words
be
added
to
it
.
Secondly
,
the
Elect
onely
haue
the
denomination
of
the
Sonnes
of
God
,
and
so
hath
not
the
creature
;
Thirdly
,
in
my
Text
,
the
Elect
of
God
are
discerned
and
seuered
from
the
Creature
,
by
the
discretiue
coniunction
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
,
and
by
the
graces
of
saluation
which
the
Apostle
calleth
the
first
fruites
of
the
Spirit
,
and
Lastly
,
by
the
expectation
of
the
Resurrection
and
redemption
of
their
bodie
.
Now
these
graces
and
this
hoped
for
resurrection
are
proper
to
the
Elect
onely
,
and
doth
not
at
all
appertaine
to
the
Creature
.
Fifthly
,
hornes
and
thistles
,
briars
&
brambles
,
weedes
and
nettles
,
&c
:
are
none
of
the
Creatures
that
are
by
S.
Paulmeant
,
or
,
intended
:
for
,
instantly
vpon
mans
transgression
and
fall
,
the
earth
being
cursed
for
his
sinne
,
brought
foorth
all
these
euill
things
.
Sixthly
,
all
creatures
that
haue
their
being
from
an
equiuocall
,
mixt
and
confused
generation
,
and
not
from
the
proper
male
and
female
,
and
therefore
are
,
in
kinde
and
name
diuers
and
different
,
as
Mules
,
Wolfe-dogs
,
Wolfe-birches
,
and
all
monstrous
creatures
come
not
into
the
number
of
the
Creatures
,
to
which
deliuerance
and
renouation
is
promised
.
Seuenthly
,
all
Creatures
that
haue
their
beginning
from
,
and
are
bred
of
corruption
and
putrefaction
,
as
frogs
,
flies
,
wormes
,
mouldes
,
mise
,
crickets
,
bats
,
barnacles
,
haue
no
part
in
this
restitution
.
Eighthly
,
the
Ocean
,
and
all
seas
,
for
there
shall
bee
no
more
sea
,
and
consequently
no
sea-fish
:
take
away
the
subiect
,
take
away
the
adiunct
:
and
take
away
the
proper
element
,
and
then
take
away
the
creature
that
liueth
in
it
.
Ninthly
,
all
those
(
or
such
)
plants
,
beasts
,
foules
,
that
either
are
alreadie
dead
and
dissolued
,
or
,
that
afterwards
,
and
at
Christ
his
second
comming
shall
bee
found
deed
and
without
life
,
are
to
bee
deducted
out
of
this
number
.
Lastly
,
amongst
other
things
,
all
houses
,
buildings
,
cities
,
townes
,
villages
,
monuments
,
inuentions
and
deuises
of
man
shall
be
vtterly
dissolued
,
for
the
earth
and
the
works
therein
(
whereof
these
are
parts
)
shall
be
vtterly
burnt
with
fire
.
Now
because
affirmatiue
knowledge
,
whereby
a
thing
is
knowne
positiuely
,
is
farre
better
,
then
negatiue
knowledge
,
whereby
a
thing
is
knowne
priuatiuely
,
and
confusedly
,
let
vs
,
with
warrant
of
Scripture
,
and
waight
of
reason
(
according
to
our
skantling
,
)
see
and
set
downe
what
is
the
Creature
that
groaneth
and
trauaileth
in
paine
together
vnto
this
day
,
and
shall
at
length
be
restored
.
First
,
whether
we
render
these
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
whole
Creature
,
and
so
take
it
collectiuely
,
for
a
magnitude
,
or
a
continued
quantitie
,
in
which
sense
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
not
seldome
vsed
,
as
Matth.
2.
3.
&c.
and
Marke
2.
13.
or
according
to
the
current
of
Scripture
,
and
geneall
consent
of
most
interpreters
,
auncient
and
moderne
,
take
it
for
euery
particular
,
or
,
the
general
of
euery
particular
:
then
it
must
needes
be
graunted
,
that
the
whole
vniuerse
shall
continue
:
the
foure
elements
shall
be
purified
,
renewed
,
made
more
subtile
and
be
(
in
all
likelyhood
)
eternally
preserued
in
this
happie
estate
.
It
is
most
manifest
and
apparent
out
of
Scripture
,
that
there
shall
be
a
new
heauen
:
i.
a
new
or
renewed
,
starrie
,
ayrie
,
visible
and
externall
heauen
,
(
for
this
heauen
onely
and
not
the
third
heauen
is
subiected
to
the
bondage
of
corruption
)
and
a
new
earth
,
and
certaine
it
is
,
that
these
haue
from
the
beginning
to
our
time
continued
groaning
and
trauailing
in
paine
for
their
deliuerance
.
Or
let
vs
take
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
either
collectiuely
,
for
the
whole
frame
of
the
world
,
or
,
distributiuely
for
euery
kinde
,
manie
kindes
,
or
(
at
least
)
some
kindes
of
creatures
,
then
the
Sunne
,
Moone
and
Starres
,
those
eyes
,
lights
,
and
lampe
of
heauen
,
are
to
be
restored
to
a
better
state
and
condition
,
and
that
vpon
these
grounds
following
.
First
,
we
vnder
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
comprehending
the
maine
parts
and
principall
creatures
,
then
the
Sunne
,
Moone
,
starres
with
their
Orbes
,
must
necessarily
be
heerein
included
and
vnderstood
.
For
they
haue
neuer
since
their
first
creation
ceased
to
be
,
and
haue
from
mans
fall
,
continued
in
groaning
,
and
painefull
trauaile
,
and
so
shall
continue
vnto
the
consummation
of
the
world
.
Secondly
,
the
Sun
and
Moone
(
&
by
the
same
reason
,
the
starres
)
shall
at
the
last
day
receiue
a
manifold
addition
of
brightnesse
and
glorie
;
for
the
Sunne
shall
be
seauen
times
more
glorious
(
then
it
is
now
)
and
the
Moone
shall
be
as
glorious
as
the
Sunne
;
which
place
of
Scripture
,
as
it
hath
his
allegoricall
interpretation
,
in
regard
of
the
(
begun
)
reformation
of
the
Christian
Church
,
so
it
shall
be
literally
fulfilled
,
when
the
Church
and
other
creatures
shall
be
perfited
:
as
might
bee
instanced
and
euidenced
by
manie
Scriptures
of
the
like
nature
and
extent
.
Lastly
,
the
perpetuitie
of
Christ
his
(
spirituall
)
Kingdome
,
is
shadowed
and
set
foorth
by
the
continuance
of
the
Sunne
and
Moone
:
his
throne
shall
be
as
the
Sunne
,
and
(
it
)
shall
be
established
for
euermore
as
the
Moone
,
Gods
children
shall
feare
him
so
long
as
the
Sunne
and
Moone
endureth
:
and
Christ
his
name
shall
endure
so
long
as
the
Sunne
Ergo
,
these
creatures
shall
be
restored
,
and
so
continue
without
decay
,
or
corruption
.
But
if
the
Sunne
,
Moone
and
starres
shall
be
glorified
,
and
so
continue
,
then
it
may
be
demaunded
to
what
vse
they
shall
serue
?
I
answere
,
that
they
shall
cease
from
all
motion
,
(
for
they
shall
haue
a
perfect
rest
or
iubily
,
)
and
they
shall
not
serue
for
signes
seasons
and
for
daies
and
yeeres
,
nor
to
distinguish
times
,
(
for
there
shall
be
no
more
time
,
neither
night
nor
darkenesse
,
Summer
nor
Winter
,
nor
shall
they
bee
anie
more
vsed
as
instruments
to
impart
and
communicate
light
to
the
world
:
for
God
by
his
speciall
presence
shall
enlighten
the
new
heauen
and
the
new
earth
,
and
the
Saints
very
bodies
shall
be
as
light
as
the
Sunne
,
not
needing
anie
Sunne
,
Moone
or
starre-light
.
There
shall
be
no
neede
of
,
or
,
such
vse
of
anie
creature
,
when
we
shall
enioy
the
creator
himselfe
.
But
they
shall
remaine
as
most
glorious
and
lightsome
bodies
,
and
as
so
manie
monuments
of
Gods
eternall
power
,
wisedome
and
goodnesse
,
the
beholding
and
contemplation
wherof
,
shall
not
onely
affect
and
wonderfully
delight
the
Saints
,
but
also
occasionably
stirre
and
prouoke
them
to
extoll
and
magnifie
the
creator
.
Touching
the
continuance
and
reparation
of
such
plants
,
beasts
,
foules
,
as
shall
haue
a
life
and
being
,
at
the
glorious
appearing
of
our
Lord
,
it
seemeth
verie
probable
(
if
not
demonstrable
,
)
by
these
testimonies
of
Scripture
and
arguments
ensuing
.
First
,
this
particle
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
is
commonly
and
vsually
(
in
the
new
Testament
specially
)
taken
for
a
discontinued
quantitie
,
and
for
specials
and
particulars
,
as
for
example
sake
Christ
healed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
is
,
euerie
sicknesse
and
euery
disease
amongst
the
people
:
euery
sinne
and
blasphemie
shall
be
forgiuen
vnto
men
:
Godwill
haue
all
,
that
is
,
(
some
of
euerie
kinde
,
calling
,
condition
)
men
to
be
saued
and
to
come
to
the
knowledge
of
the
truth
▪
and
God
is
not
willing
that
anie
should
perish
,
but
all
should
come
to
repentance
,
and
why
may
it
not
bee
vnderstood
in
this
my
text
?
especially
seeing
amongst
the
Ancient
.
Saint
Ambrose
,
Oecumenius
,
Theodoret.
&c
,
and
amongst
later
writers
,
most
noble
and
famous
Diuines
,
Caluin
,
Peter
Martyr
,
Oleuian
,
Tossanus
,
Faius
,
Cooper
that
learned
Scotish
Britaine
,
and
Pererius
,
extend
this
restitution
and
reformation
,
not
onely
to
things
and
creatures
that
are
senselesse
and
without
soule
:
as
doth
Irenaeus
and
Hilarie
:
and
also
Beza
,
Bucan
,
Rollocke
.
But
also
to
the
verie
beasts
and
birds
themselues
.
Secondly
,
Gods
children
that
do
,
&
haue
in
this
mortal
life
recouered
by
regeneration
,
the
title
&
interest
in
,
&
to
all
the
creatures
:
the
light
wherof
they
wholy
lost
by
Adams
fal
,
and
the
dominion
in
great
part
(
they
must
semblably
at
the
last
day
recouer
and
obtaine
the
full
Lordship
and
dominion
ouer
them
:
then
they
shall
accord
together
(
as
they
did
at
their
first
creation
)
and
bee
subiect
vnto
man
:
if
Adam
being
Lord
(
vnder
God
)
of
the
earthly
Paradise
,
had
(
for
the
time
)
the
rule
and
command
of
them
,
how
much
more
shall
men
the
heire
of
the
heauenly
Paradise
and
of
the
new
heauen
,
and
the
new
earth
,
wherein
dwelleth
righteousnesse
(
that
is
,
righteous
and
iust
men
)
haue
the
eternall
dominion
ouer
them
?
at
such
times
,
and
in
such
manner
,
as
God
shall
appoint
:
especially
,
seeing
that
we
in
Christ
,
not
onely
recouer
that
we
lost
in
Adam
(
I
meane
so
much
as
shall
make
for
our
eternall
happinesse
)
but
are
gainers
,
and
improue
our
estate
many
waies
?
Thirdly
the
Saints
shall
(
at
the
day
of
the
Lord
)
inherite
the
earth
,
wherein
most
of
them
,
for
the
present
,
haue
no
free
hold
,
nor
actuall
possession
,
yea
,
they
shall
raigne
on
the
earth
,
to
wit
by
enter
course
and
in
manner
that
God
shall
see
good
,
yet
their
ordinarie
place
of
residence
and
rest
shall
be
the
highest
heauen
,
the
throne
of
God
,
and
the
promised
kingdome
;
which
they
shall
eternally
inherite
.
Lastly
,
shall
these
outward
and
visible
heauens
,
and
their
transparent
lights
&
gēmes
,
the
Sun
,
Moone
,
starres
,
&c.
be
renewed
and
shall
the
renewed
earth
be
wholy
dispossessed
and
depriued
of
their
necessarie
and
conuenient
ornaments
and
furniture
?
Is
there
not
reason
(
or
at
least
)
great
probabilitie
as
well
for
this
,
as
for
that
?
But
plants
,
birds
,
beasts
,
&c.
shall
serue
no
longer
for
mans
necessitie
,
or
to
helpe
his
infirmitie
,
for
there
shall
be
no
vse
of
them
,
for
labour
,
lodging
,
building
,
meate
,
drinke
,
apparell
,
phisicke
,
Ergo
these
ends
and
vses
ceasing
,
the
creatures
must
,
and
shall
likewise
cease
.
I
answere
:
The
argument
followeth
not
:
for
though
their
naturall
,
ends
,
and
vses
which
serued
for
mans
infirmitie
shall
cease
:
yet
their
spirituall
and
principall
ends
,
to
witt
,
the
setting
forth
of
Gods
glorie
:
the
matter
of
mans
delight
,
and
the
exercise
of
his
meditation
and
thankfulnesse
,
may
and
shall
continue
and
abide
.
These
ends
are
the
perfection
of
the
creatures
in
which
they
shall
rest
.
The
soundnesse
of
this
my
answere
may
more
plainely
appeare
by
these
particulars
following
:
The
brasen
Serpent
that
Moses
,
by
Gods
commandement
set
vp
in
the
wildernesse
(
if
we
respect
the
supernaturall
next
and
speciall
end
of
it
)
was
to
be
a
signe
of
cure
vnto
the
Israelites
,
that
as
manie
of
them
as
were
stung
by
fiery
Serpents
,
might
looke
vpon
the
brasen
serpent
and
liue
and
withall
to
be
a
figure
of
Christ
,
by
whom
alone
we
are
cured
and
healed
of
the
deadly
sting
and
poison
of
sinne
and
condemnation
,
and
though
it
was
no
signe
of
cure
nor
figure
of
Christ
,
anie
longer
(
for
ought
we
reade
)
then
the
Iewes
were
in
the
wildernesse
,
yet
it
remained
as
a
Monument
of
Gods
mercifull
goodnesse
,
vntill
Ezechiah
his
time
,
who
,
when
it
was
peruerted
to
Idolatrie
,
did
in
(
an
heroicke
zeale
)
breake
it
into
peeces
.
Christ
our
head
at
,
and
after
his
resurrection
retained
,
and
now
being
(
in
heauen
)
glorified
,
hath
,
and
retaineth
,
all
the
parts
and
dimentions
of
a
true
humane
body
,
as
,
hands
,
feete
,
flesh
,
sinewes
,
bones
,
blood
,
sides
:
naturall
parts
.
Now
that
which
is
affirmed
of
,
and
verified
in
Christ
his
naturall
bodie
,
hath
his
truth
,
and
accomplishment
in
all
his
(
Mysticall
.
)
members
:
The
tong
,
nose
,
the
mouth
,
stomach
,
bellie
,
and
diuers
other
parts
of
mans
bodie
,
shall
want
all
such
former
vses
as
serued
for
mans
infirmities
and
natures
necessities
;
but
shall
haue
spirituall
vses
,
and
shall
remaine
,
as
parts
of
the
whole
,
without
which
,
it
cannot
consist
,
or
be
perfect
.
Manie
Hearses
,
haue
their
armes
,
flags
,
and
diuers
captaines
haue
their
armour
hanging
ouer
their
tombes
,
for
monuments
:
but
it
will
be
obiected
,
that
plants
,
birds
,
beasts
,
haue
not
continued
groaning
and
trauelling
in
paine
from
the
beginning
of
their
bondage
vntill
now
,
much
lesse
,
to
the
worlds
end
,
and
therefore
none
of
them
are
to
be
restored
;
Answer
:
It
may
be
sufficient
,
that
Christ
our
Lord
finde
one
generation
of
them
groaning
and
trauelling
in
paine
together
,
at
his
comming
;
and
then
he
may
,
or
will
(
as
he
is
a
free
and
absolute
agent
)
renue
and
continue
all
the
particulars
,
or
(
at
least
)
the
generalls
of
euerie
speciall
,
plant
,
beast
,
foule
:
as
shall
seeme
good
to
his
heauenly
wisedome
.
But
the
full
and
certaine
truth
hereof
shall
be
reuealed
vnto
vs
in
the
last
day
:
and
therefore
it
is
not
good
to
approach
neerer
this
holy
flame
of
Gods
secrets
,
least
we
be
therewith
consumed
,
nor
diue
anie
deeper
into
this
bottomelesse
depth
for
feare
of
drowning
;
we
herein
must
not
be
ouer
curious
,
but
be
wise
to
sobrietie
:
and
specially
labour
to
know
those
things
that
more
concerne
vs
,
and
that
are
more
euidently
discouered
vnto
vs
,
that
we
and
our
children
may
doe
them
.
Thus
much
therefore
let
it
suffice
to
haue
disputed
of
this
difficult
question
;
hauing
therefore
opened
with
the
Key
of
interpretation
,
the
chest
wherein
the
treasure
of
doctrine
and
exhortation
is
contained
,
let
vs
now
view
the
treasure
(
id
est
)
gather
the
chiefest
and
choisest
heads
of
doctrine
,
which
are
ample
and
vsefull
,
and
hereunto
let
vs
specially
bend
and
applie
our
hearts
and
eares
.
We
know
that
euery
creature
groaneth
and
trauelleth
together
in
paine
vntill
now
.
OVt
of
the
whole
verse
,
iontly
and
generally
considered
,
I
gather
and
obserue
,
that
at
Christ
his
glorious
appearing
,
the
world
shall
be
repaired
and
all
things
shall
be
made
new
,
and
the
creatures
,
whereof
I
formerly
entreated
,
shall
be
restored
to
their
first
and
originall
integritie
(
if
not
to
a
better
condition
.
)
There
shall
be
a
new
heauen
and
a
new
earth
wherein
shall
dwell
righteousnesse
.
And
what
if
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
i
)
the
outward
hew
and
habite
,
forme
&
fashion
,
&
the
corruptible
qualities
of
the
world
shall
passe
,
and
bee
scoured
away
by
the
fire
of
the
last
iudgement
,
yet
the
matter
and
substance
shal
remaine
(
but
purified
,
renewed
,
and
refined
)
for
the
Scripture
in
no
place
saith
that
the
substance
shall
perish
.
The
Heauens
in
deede
shall
passe
away
with
a
noise
(
or
rustling
)
or
shrinke
together
like
a
skroule
of
parchment
:
The
elements
(
like
lead
)
shall
melt
with
heate
,
and
the
earth
with
the
workes
that
are
therein
shall
be
burnt
vp
,
yet
the
world
shall
not
be
consumed
to
nothing
,
but
only
transchanged
into
a
new
forme
and
conuerted
to
a
sabbaticall
and
better
vse
:
God
out
of
the
very
ashes
of
it
,
will
produce
a
new
world
:
The
truth
here
of
may
by
a
familiar
similitude
be
made
more
light
some
and
easie
to
bee
conceiued
:
as
when
the
gold
or
siluer
is
cast
into
,
and
so
tried
in
the
fire
,
the
substance
remaineth
,
but
the
drosse
perisheth
:
so
in
the
last
day
,
the
fire
of
the
iudgement
shall
consume
and
abolish
the
corruptible
and
drossie
qualities
of
the
creature
,
but
the
substance
(
being
subtilised
and
refined
)
shall
abide
and
continue
.
The
first
reason
.
The
Apostle
taketh
it
for
a
matter
known
to
,
and
confessed
of
the
Romanes
,
for
he
saith
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
we
,
that
is
,
I
and
you
know
;
(
namely
by
Gods
word
which
is
more
stedfast
and
sure
then
the
earths
foundation
)
and
where
the
same
word
in
other
places
of
Scripture
is
vsed
,
it
importeth
a
certain
and
demonstratiue
knowledge
,
as
2.
Cor.
5.
1.
1.
Iohn
3.
4.
and
chap.
5.
v.
18.
&
19.
The
second
reason
.
God
that
hath
put
this
secret
desire
,
restlesse
motion
,
and
inward
groaning
into
the
Creature
;
for
it
restitution
and
end
,
which
doth
determine
it
desire
and
operation
,
cannot
,
and
will
not
be
frustrate
of
his
end
:
for
hee
cannot
repent
,
and
no
creature
can
alter
,
hinder
or
preuent
him
of
his
purpose
:
and
therefore
the
Creatures
shall
at
length
be
perfectly
restored
.
And
heereupon
the
creature
so
feruently
desireth
it
deliuerance
and
restauration
:
For
as
the
nedell
of
a
Diall
beeing
touched
with
the
Loadstone
,
moueth
Northwards
,
and
neuer
resteth
,
nor
standeth
still
,
vntill
it
come
to
that
point
:
So
the
Creature
by
a
secret
and
inward
motion
and
instinct
,
neuer
ceaseth
it
motion
,
vntill
it
haue
attained
vnto
it
ende
.
The
third
reason
.
God
that
is
not
(
the
author
)
of
confusion
but
the
God
of
order
,
and
that
hath
already
begun
,
and
daily
doth
continue
,
goe
on
with
,
and
perfit
this
promised
reformation
,
spiritually
,
in
the
Church
and
in
the
members
thereof
,
will
also
at
length
both
begin
and
finish
it
(
at
one
moment
)
in
the
Creature
:
The
creatures
vanity
and
bondage
hath
not
beene
alwaies
,
neither
shall
it
so
continue
:
For
when
mans
sinne
that
caused
and
occasioned
it
,
shall
be
(
at
the
last
day
)
wholly
blotted
out
and
abolished
,
then
of
necessity
must
the
creatures
bondage
of
corruption
and
abuse
which
is
the
effect
of
it
,
cease
.
The
fourth
reason
.
Christ
our
all
sufficient
Sauiour
that
strong
man
,
that
bindeth
and
spoileth
Sathan
,
and
that
putteth
and
will
(
further
)
put
Sathan
,
death
,
and
all
his
enemies
vnder
his
feete
,
that
dayly
doth
repaire
his
image
(
of
grace
and
holinesse
)
in
vs
;
purifieth
our
hearts
by
faith
,
and
will
vndoubtedly
deliuer
our
bodies
from
the
graue
:
will
heale
euery
wound
that
sinne
and
Sathan
hath
caused
and
inflicted
:
(
Otherwise
he
would
not
appeare
to
be
so
perfect
and
omnipotent
a
Sauiour
and
deliuerer
,
as
he
is
)
but
the
creatures
vanity
and
bondage
,
is
one
of
these
wounds
and
one
of
the
Deuils
works
,
which
Christ
came
into
the
world
for
to
dissolue
.
The
fifth
reason
.
The
spirituall
Marriage
that
is
on
earth
concluded
and
contracted
betwixt
the
Lambe
and
his
spousesse
,
Christ
and
the
Church
,
shall
bee
eternally
consummate
and
solemnized
in
Heauen
:
And
then
the
Creatures
,
their
attendants
,
seruitors
and
followers
,
shall
(
in
their
measure
and
proportion
)
be
partakers
of
their
Magnificence
,
Glory
and
Maiestie
:
no
otherwise
then
at
the
marriage
of
a
mighty
Monarchs
sonne
,
all
the
Court
and
euery
person
,
officer
,
attendant
,
according
to
his
place
,
office
and
dignity
,
is
gay
and
glorious
.
The
first
vse
.
If
the
fillie
and
harmelesse
creature
,
that
so
farre
forth
as
it
is
not
by
a
superiour
power
ouerruled
,
retaineth
the
order
in
which
it
was
created
,
and
that
is
made
subiect
to
Vanitie
,
not
willingly
,
but
by
reason
of
God
,
who
for
the
punishment
of
mans
transgression
hath
thus
subiected
it
,
must
be
notwithstanding
(
by
fire
)
refined
,
altered
,
changed
,
and
bee
rid
from
the
dregs
and
drosse
of
corruption
?
How
much
more
then
,
ought
we
that
haue
so
infinitely
sinned
,
and
that
haue
beene
the
occasioners
of
the
creatures
vanity
and
bondage
,
be
renued
in
the
spirit
of
our
minds
,
become
new
creatures
,
repaire
our
decaies
and
cast
off
the
olde
man
which
is
corrupt
through
the
deceitfull
lusts
,
and
put
on
that
new
man
,
which
after
God
is
created
in
righteousnesse
and
holinesse
?
Otherwise
we
haue
no
part
in
Christ
,
if
we
be
not
new
creatures
wee
shall
neuer
enter
into
the
kingdome
of
Heauen
,
and
when
the
creature
shall
bee
restored
,
wee
shall
bee
condemned
.
The
second
vse
.
Seeing
the
world
,
and
all
the
creatures
therein
conteined
,
are
by
reason
of
mans
sinne
,
so
blemished
and
corrupted
and
bained
,
so
fading
and
fleeting
,
so
full
of
vanitic
and
abuse
,
and
daily
tend
to
ruine
and
destruction
,
let
vs
not
set
vp
our
rest
heere
,
much
lesse
seeke
certainty
in
vncertainty
,
purity
in
infection
,
life
in
death
,
and
eternity
in
mortality
.
Nothing
doth
giue
that
which
it
hath
not
,
neither
is
there
more
in
the
effect
,
then
was
in
the
cause
;
The
world
hath
not
blessednes
in
it
,
neither
inhaesiuè
nor
effectiuè
,
that
is
,
neither
in
it
,
nor
by
effect
,
and
operation
:
wherefore
,
(
if
we
will
rise
with
Christ
)
let
vs
seeke
the
things
that
are
aboue
,
and
minde
them
,
but
let
vs
not
affect
the
things
of
the
world
.
Heere
we
are
strangers
and
pilgrimes
,
and
haue
no
abiding
Citie
,
therefore
let
vs
seeke
one
to
come
,
and
let
vs
by
the
preseruatiues
of
grace
striue
to
keepe
our selues
vnspotted
and
vntainted
of
the
world
:
Christ
our
treasure
is
in
heauen
,
therefore
let
our
hearts
be
there
also
,
and
seeing
that
the
time
is
short
,
let
they
that
haue
wiues
bee
as
though
they
had
none
:
they
that
weepe
as
though
they
wept
not
:
and
they
that
reioyce
as
though
they
reioyced
not
:
and
they
that
buye
,
as
though
they
passessed
not
,
and
they
that
vse
this
world
,
as
though
not
abusing
it
:
for
the
fashion
of
this
world
passeth
away
:
to
whome
Christ
beginneth
to
become
sweete
,
to
him
the
world
must
needs
grow
bitter
and
distastfull
.
Groaneth
and
trauelleth
in
paine
.
HEere
the
Apostle
by
a
figure
called
Prosopopeia
,
whereby
life
and
sense
is
ascribed
to
things
without
life
and
sense
,
bringeth
in
the
Creature
groaning
,
as
a
man
that
is
heauy
laden
with
a
burden
,
whereof
he
desireth
to
be
eased
;
and
also
trauelling
in
paine
,
like
a
woman
great
with
child
,
neere
her
houre
,
and
there
upon
crieth
and
is
pained
to
bee
deliuered
:
from
which
metaphoricall
and
Emphaticall
words
,
I
note
and
obserue
,
that
mans
sinne
hath
so
corrupted
,
enthralled
,
peruerted
,
and
daily
paineth
the
creature
,
that
it
,
weary
of
this
intollerable
bondage
doth
in
it
kinde
,
make
pittifull
complaint
vnto
God
,
and
groaneth
for
it
deliuerance
,
and
if
God
should
open
the
mouth
of
it
,
as
hee
did
the
mouth
of
Balaams
asse
,
it
would
expostulate
and
reason
the
case
with
Man
,
and
say
master
,
what
haue
I
done
,
that
thou
hast
thus
corrupted
mee
;
and
tormented
mee
so
many
times
,
am
not
I
thy
seruant
which
thou
hast
vsed
and
employed
since
the
first
time
vntill
this
day
?
The
first
reason
.
The
Creature
knoweth
(
in
it
kind
and
manner
)
that
it
shall
neuer
be
freed
,
nor
finally
deliuered
from
this
bondage
and
abuse
,
vntill
sinne
be
wholly
rooted
and
remooued
out
of
mans
bones
,
nature
,
and
bowells
,
which
shall
not
come
to
passe
,
before
the
day
of
iudgement
,
which
is
the
day
of
the
restitution
of
all
things
,
and
the
day
of
regeneration
,
when
euery
member
of
Christ
shal
bee
finally
and
wholly
deliuered
and
purged
from
all
sins
:
and
hereupon
the
creature
is
so
pained
and
so
panteth
,
and
so
earnestly
continueth
in
desiring
and
carefully
waiteth
for
this
time
.
The
second
reason
.
The
Creature
is
(
in
a
sort
)
sensitiue
,
of
,
and
taketh
notice
of
it
miserable
and
mortall
condition
:
of
it
weakning
and
decay
in
it
vertues
and
powers
:
of
it
manifold
abuse
and
bondage
:
and
how
it
tendeth
to
ruine
and
death
,
as
in
the
seuerall
parts
,
so
in
the
whole
;
The
parts
are
alterable
,
ergo
the
whole
,
that
receiueth
his
beeing
from
the
parts
,
cannot
be
perpetuall
:
and
it
knoweth
that
the
older
it
is
,
the
worser
,
the
weaker
and
more
ruruinous
,
it
must
needs
bee
:
All
things
are
the
worse
for
wearing
.
The
Spring
,
Summer
,
and
Autumne
of
the
world
is
past
,
and
the
Winter
and
Decrepite
age
is
begun
:
for
now
we
may
truely
affirme
,
that
the
euill
dates
are
,
and
the
yeares
approach
,
wherein
wee
shall
say
wee
haue
had
no
pleasure
in
them
.
But
now
because
the
vanity
,
decay
and
tottering
state
of
the
whole
,
will
more
sensibly
and
euidently
appeare
by
the
vanity
,
decay
and
ruine
of
the
parts
,
let
vs
a
little
insist
in
the
particularising
heereof
.
First
therefore
,
the
Sunne
,
Moone
,
Stars
,
those
eyes
and
lights
and
Gemmes
of
Heauen
,
are
much
altered
&
mightily
decayed
in
their
light
,
strength
,
vertue
,
influence
,
and
are
often
in
their
times
made
Gods
instruments
and
executioners
to
correct
and
chastise
vs
:
thus
the
starres
in
their
courses
and
regions
(
effectiue
)
fought
against
Sisera
.
The
Sunne
&
Moone
haue
their
frequent
and
fearfull
Eclipses
:
the
sunne
hath
his
Maculas
or
spots
(
as
Mathematicians
obserue
)
from
Ptolomeys
daie
vnto
our
time
,
is
worne
and
wasted
in
his
course
,
and
neerer
the
earth
by
some
9976
Germane
miles
:
the
Moone
hath
her
changes
and
wanes
,
and
is
often
changed
into
blood
.
Secondly
,
the
aire
with
his
seueral
quarters
&
regions
is
much
corrupted
,
distempered
,
and
suffereth
many
alterations
,
and
is
made
hurtfull
&
noy
some
to
man
,
birds
,
beasts
.
The
ayre
is
sundry
times
darkened
,
ouercast
,
infected
with
a
contagious
quality
,
and
(
now
and
then
)
strange
,
ominous
and
prodigious
sights
and
apparitions
are
discerned
in
it
:
As
,
new
sunnes
,
new
moones
,
armies
of
men
fighting
.
Comets
and
blazing
starres
,
&c.
From
the
vpper
region
of
the
aire
,
and
the
distemper
of
it
proceede
immoderate
droughts
(
as
late
and
lamentable
experience
hath
verified
)
in
England
;
&
scorching
heats
whereby
the
grasse
and
hearbe
is
burnt
and
singed
,
beasts
famished
,
mortality
caused
,
and
much
hurt
done
:
from
thence
are
heard
and
seene
sometimes
prodigious
ratling
and
roaring
thundrings
and
lightnings
:
In
the
middle
region
of
the
ayre
are
not
seldome
seene
blacke
foggy
and
darke
clouds
and
from
thence
descend
(
sometimes
)
such
immoderate
and
excessiue
raine
as
if
Heauen
and
earth
should
goe
asunder
,
and
as
if
the
world
should
bee
againe
drowned
:
yea
,
(
sometimes
)
the
ayre
raineth
downe
milke
,
bloud
,
fishes
,
frogs
,
iron
,
wooll
,
crosses
,
engendred
by
a
violent
generation
,
the
Suns
heate
working
vpon
the
pliablenes
of
matter
,
or
at
least
drawn
thither
by
the
violence
and
vehemency
of
the
winds
,
and
so
fall
downe
vpon
the
earth
:
From
the
lowest
region
of
the
ayre
,
are
sometimes
caused
and
descend
such
tempests
of
hayle
as
beate
downe
corne
,
yea
and
destroy
man
and
beast
:
and
thence
come
such
cruell
,
long
continued
and
killing
frosts
,
as
nips
fruit
in
the
head
and
blossome
:
and
destroy
fish
,
birds
and
other
creatures
.
Thirdly
,
the
earth
is
many
waies
accursed
,
weakned
,
corrupted
,
deformed
in
it selfe
,
and
in
it
waters
,
plants
,
beasts
,
hearbs
:
&c.
Sundrie
parts
of
it
lye
waste
and
without
inhabitants
.
It
is
cursed
with
barrennes
in
sundry
parts
,
and
slow
in
bringing
forth
good
fruit
,
but
it
is
fertill
and
fruitfull
in
thornes
,
briars
,
brambles
,
nettles
,
thistles
,
weeds
,
vermine
:
It
is
shaken
by
earthquakes
,
yea
and
(
in
some
places
)
sunke
,
or
remoued
:
it
is
not
seldome
by
fires
,
heats
,
inundations
of
waters
and
sea-breakes
,
spoiled
and
corrupted
:
it
bringeth
foorth
(
sometimes
)
monstrous
and
prodigious
birthes
:
and
sendeth
out
dangerous
,
yea
and
deadly
dampes
:
The
riuers
and
streames
are
(
now
and
then
)
dried
vp
,
or
else
change
their
channels
,
and
alter
their
courses
.
Lastly
,
there
is
a
mortality
in
plants
and
beasts
,
and
they
continually
are
weakened
and
decay
in
their
beauty
,
goodnes
and
other
vertues
.
Fourthly
,
the
Sea
hath
his
ebbing
and
flowing
,
whereof
Aristotle
could
assigne
no
reason
(
or
cause
:
)
it
is
often
so
troubled
,
boisterous
and
tempestuous
,
that
it
sinketh
and
drowneth
both
men
and
ships
:
It
continually
altereth
his
course
,
eateth
into
the
earth
,
incroacheth
vpon
the
continent
and
maine
land
,
and
gaining
one
way
,
looseth
an
other
:
For
if
it
ouerflow
certaine
ilands
,
townes
,
cities
,
villages
:
yet
it
maketh
other
ilands
in
it
bosome
,
so
that
Cities
and
townes
are
built
where
the
Sea
earst
flowed
.
Lastly
,
there
is
a
dayly
change
,
decay
,
alteration
,
climactericall
yeere
and
fatall
period
,
not
onely
in
men
,
in
apparell
,
buildings
;
but
also
in
States
,
Empires
,
Kingdomes
:
All
these
haue
their
beginning
,
their
endings
,
their
risings
,
their
settings
,
their
infancie
,
youth
,
flourishing
and
best
time
,
and
their
drooping
and
decaying
olde
age
:
In
a
word
,
the
world
and
all
the
parts
of
it
,
are
in
a
secret
,
dayly
and
vnrecouerable
consumption
.
The
third
Reason
.
The
last
reason
and
cause
that
enforeeth
the
Creature
so
greeuously
to
groane
,
and
with
such
terrour
to
trauaile
in
paine
,
to
be
deliuered
,
is
a
three-folde
abuse
,
that
by
reason
of
mans
disobedience
and
rebellion
it
is
subiect
to
:
First
,
not
onely
amongst
the
rude
Pagans
and
infidels
,
but
also
amongst
(
those
)
nominall
and
equiuocall
Christians
the
Romanists
,
the
Creature
is
made
the
matter
and
instrument
of
the
grossest
idolatry
:
whereby
the
Diuine
Maiesty
is
wholy
estranged
from
it
,
and
they
are
laid
open
to
all
temporary
and
eternall
plagues
and
punishments
:
The
purity
of
Gods
seruice
and
Idols
,
can
neuer
stand
together
:
where
there
are
Images
(
worshipped
)
there
is
no
(
true
)
religion
saith
Lactantius
:
For
in
the
substantiall
worship
of
God
,
we
must
from
the
Canonicall
Scriptures
,
haue
a
Commaund
for
it
,
for
euery
particular
:
otherwise
our
seruice
is
a
will
worship
and
after
the
vaine
traditions
of
men
.
Secondly
,
the
creature
is
constrained
to
be
the
executioner
of
(
the
)
wicked
mens
malice
,
against
Gods
children
:
heereupon
the
loathsome
prison
and
dolefull
dungeon
keepeth
them
in
bondage
;
the
fire
burneth
,
the
Sea
and
waters
drowne
:
the
sword
killeth
,
and
the
wild
beasts
deuoureth
them
.
Lastly
,
the
Creature
,
full
sore
against
it
will
and
stomach
(
for
the
time
)
serueth
and
ministreth
vnto
Gods
enemies
:
For
the
Sunne
shineth
vpon
them
,
as
well
as
the
good
,
the
raine
maketh
their
ground
fruitful
,
the
aire
affordeth
them
breath
,
the
water
matter
of
drinke
,
the
hempe
,
flaxe
,
sheepe
and
silkeworme
,
yeeldeth
them
cloath
and
garments
,
the
earth
whiles
they
liue
,
serueth
them
with
meate
,
drinke
and
places
of
habitation
,
and
when
they
die
,
it
affordeth
vnto
their
corps
a
burying
place
.
But
at
the
day
of
the
Lord
and
thenceforward
,
they
shall
all
with
an
vniuersalitie
of
consent
,
concurre
and
conspire
to
worke
their
torment
.
The
first
vse
.
If
the
sinnelesse
creature
,
so
groane
vnder
the
burden
of
our
sinne
,
which
hath
made
it
so
much
miserable
,
and
if
it
so
wonderfully
doth
hope
,
desire
and
waight
for
it
deliuerance
,
then
how
much
more
ought
wee
,
that
by
our
sinnes
,
are
made
so
odious
and
loathsome
,
to
God
and
all
his
creatures
:
to
crie
out
and
say
O
miserable
men
●ho
shall
deliuer
vs
from
this
bodie
of
sinne
?
O
therewise
we
are
more
blockish
and
brutish
then
the
very
Creature
:
and
it
shall
(
as
the
dumbe
A●●●
rebuked
Balaam
the
wisard
,
for
his
follie
)
checke
vs
for
our
senselessenesse
;
and
if
the
creature
so
couet
and
expect
it
restitution
by
the
verie
instinct
of
nature
,
or
(
perhaps
)
by
supernaturall
motion
;
then
how
much
more
should
we
,
that
haue
receiued
the
light
of
reason
,
yea
and
of
grace
,
and
expect
certainely
the
light
of
glorie
,
and
that
are
so
fettered
and
clogged
and
laden
with
sinne
and
miserie
;
deepely
desire
and
vnweariedly
waite
for
our
redemption
and
deliuerance
?
According
to
the
superexcellent
and
incomparable
obiect
of
our
hope
,
so
should
our
hope
and
desire
be
.
Otherwise
,
we
make
it
more
then
manifest
,
that
wee
haue
no
faith
,
no
hope
,
no
comfort
,
no
promise
,
and
the
verie
creature
shall
rise
vp
against
vs
in
iudgement
,
and
condemne
vs
:
The
second
vse
.
If
the
creatures
originally
made
and
ordained
for
our
seruice
,
benefit
and
good
,
occasionally
at
anie
time
,
preiudice
,
annoye
,
hurt
or
endammage
vs
,
in
our
persons
,
familie
,
goods
,
or
outward
estate
,
let
vs
not
bee
wrath
against
,
much
lesse
transferre
the
fault
vpon
them
(
for
they
are
but
Gods
ministers
seruants
,
officers
,
to
maintaine
his
quarrell
,
correct
his
children
and
to
take
vengeance
on
his
enemies
)
but
let
vs
descend
into
our selues
,
consider
the
plague
in
our
hearts
,
blame
and
condemne
our selues
,
and
figuratiuely
applie
that
confession
of
Dauid
to
our selues
and
say
,
it
is
we
that
haue
sinned
,
and
haue
committed
euill
,
but
these
creatures
?
what
haue
they
done
?
and
withall
at
such
times
,
when
God
doth
correct
vs
by
them
,
let
vs
runne
vnto
God
,
let
vs
by
serious
and
seasonable
repentance
,
pacific
his
displeasure
,
and
inuocate
and
implore
his
mercie
and
helpe
,
then
God
will
heare
in
heauen
,
bee
mercifull
vnto
vs
,
and
worke
perfit
peace
betwixt
vs
,
and
the
creature
.
The
third
vse
.
If
we
would
not
encrease
the
creatures
groanes
and
torments
,
nor
cause
them
(
in
it
manner
)
to
crie
out
and
exclaime
,
yea
and
to
preferre
a
bill
of
enditement
vnto
the
iust
iudge
against
vs
;
let
vs
then
neuer
(
at
least
for
the
time
to
come
)
abuse
,
peruert
and
misapplie
them
to
anie
Idolatrous
or
superstitious
vse
▪
or
,
to
hurt
and
hinder
(
much
lesse
to
ruinate
and
vndoe
)
our
neighbour
,
or
to
serue
our
vnlawfull
and
inordinate
lusts
whether
of
pride
and
pleasure
,
gluttonie
and
drunkennesse
,
or
of
wrath
and
reuenge
,
&c.
For
then
the
iust
Lord
will
punish
our
enormous
abuse
,
and
will
either
depriue
vs
of
the
vse
of
the
creatures
,
or
make
them
his
instruments
and
rods
to
scourge
and
plague
vs.
Groane
together
,
trauail
in
paine
together
,
namely
,
with
vs.
THese
words
groane
and
trauaile
in
paine
together
,
haue
a
relation
vnto
man
,
with
whom
they
suffer
and
sympathise
,
whence
I
draw
this
instruction
and
conclusion
,
namely
,
that
there
is
a
certain
secret
sympathie
,
fellow
feeling
,
mutuall
affection
and
agreement
of
nature
,
betweene
the
creature
and
Gods
children
:
which
simpathie
and
agreement
is
not
onely
and
ordinarily
discouered
by
their
(
naturall
)
effects
,
as
by
the
shaking
and
trembling
of
the
earth
,
eclipses
of
the
Sunne
and
Moone
,
whizzing
and
singing
of
the
winds
,
roaring
of
the
Seas
,
seruiceablenesse
and
dutifulnesse
of
the
creatures
as
when
the
dogs
licked
Lazarus
his
soares
:
but
also
sometimes
by
rare
,
vnusuall
,
and
miraculous
motions
,
effects
and
actions
.
Instances
heereof
we
haue
in
the
hard
rocke
that
Moses
smote
with
his
rod
which
powred
foorth
water
for
Gods
people
in
great
abundance
:
In
the
red
Sea
,
that
shrunke
aside
:
and
in
the
flood
Iordan
that
yeelded
backe
,
and
made
a
way
and
passage
for
the
children
of
Israell
:
namely
,
the
redde
Sea
made
a
way
into
the
wildernesse
,
&
the
riuer
Iorden
into
the
land
of
Canaan
:
In
the
Sun
that
at
the
prayer
of
Ioshua
stood
still
a
whole
day
,
vntill
he
and
the
Israelites
were
auenged
of
the
Amorites
:
In
the
Sunne
:
that
at
the
prayers
of
Esaias
and
Ezechias
,
went
backe
ten
degrees
:
In
the
rauenous
Rauens
that
brought
Elias
bread
and
flesh
in
the
Morning
,
and
in
the
Euening
:
In
the
fire
that
would
not
hurt
Sadrach
,
Meshach
&
Abednago
:
In
the
hungry
Lions
that
would
not
deuoure
Daniel
the
Prophet
:
In
the
vaile
of
the
Temple
,
that
at
Christ
his
death
,
rent
into
two
peeces
:
In
the
earth
that
then
quaked
:
And
in
the
rocks
that
claue
asunder
:
and
at
the
point
of
Christ
his
second
comming
,
the
Sunne
,
Moone
,
and
Stars
shal
darken
by
degrees
:
and
the
powers
of
heauen
,
that
is
,
the
foure
Elements
,
and
the
worlds
foundation
shall
be
shaken
.
The
first
reason
.
If
there
be
a
naturall
and
mutuall
,
(
though
secret
and
inward
in
respect
of
causes
vnknowen
)
sympathy
&
mutuall
affection
betweene
the
creatures
themselues
,
why
then
may
not
there
be
the
like
,
(
though
more
supernaturall
)
betwixt
the
creatures
and
man
?
But
there
is
such
a
sympathy
and
secret
compassion
and
affinity
of
nature
,
betwixt
the
Creatures
themselues
for
the
Loadstone
by
a
secret
and
vertuall
power
draweth
iron
vnto
it
:
the
Marigold
openeth
and
shutteth
with
the
Sunne
and
followeth
the
course
of
it
:
the
North
east
wind
draweth
vnto
it
clouds
:
the
iett
(
or
amber
)
pulleth
to
it
straw
:
the
fish
Remora
,
sucke-stone
or
Sea
Lamprey
,
sticking
to
the
Keele
of
the
shippe
,
doth
stay
and
stop
the
course
of
it
:
the
wild
Bull
tied
to
a
figg-tree
groweth
tame
,
and
by
this
sympathy
the
vines
and
Elmes
reioyce
to
dwell
together
.
The
second
reason
.
They
are
(
as
it
were
)
our
sworne
seruants
,
they
are
our
confederates
,
allies
and
good
friends
&
kind
neighbours
,
and
ready
to
doe
vs
any
office
and
seruice
,
therefore
they
reioyce
with
and
applaud
vs
,
when
it
fareth
well
with
vs
:
and
doe
condole
,
mourne
and
suffer
with
vs
,
when
it
goeth
ill
with
vs
,
or
when
wee
are
any
way
hardly
bestead
.
The
first
vse
.
Diuers
haue
doubted
(
yet
without
any
great
reason
)
whether
that
there
are
any
Antipodes
,
that
is
,
people
directly
vnder
vs
,
whose
feet
in
respect
of
situation
goe
against
our
feet
,
but
they
haue
lesse
reason
to
doubt
whether
that
there
by
any
Antipathites
,
that
is
,
Men
that
are
opposit
to
men
&
contrarily
affected
:
For
the
world
,
yea
and
our
little
world
of
great
Britaine
,
aboundeth
with
such
,
who
though
they
haue
the
forme
and
shape
of
men
,
yet
in
regard
of
their
vncompassionate
nature
,
they
are
rather
monsters
then
men
,
&
rather
fiends
then
friends
:
of
which
I
wil
giue
some
tast
&
some
general
instances
.
First
then
,
by
this
doctrine
are
condemned
the
merciles
brood
and
diuelish
generation
of
Papists
,
Iesuites
,
Seminary
Priests
,
and
the
like
,
whose
faith
is
fact
on
,
whose
religion
is
rebellion
,
and
whose
badge
is
bloud
:
these
crie
poison
,
poison
,
kill
,
kill
,
crucifie
,
crucifie
,
these
mouldy
pioners
,
and
sulphurious
hell-hounds
,
crie
raze
the
Parliament
,
house
,
raze
it
to
the
ground
:
these
seduce
and
peruert
many
hundred
of
the
Kings
Maiestie
his
liege
Subiects
.
O
what
massacres
haue
they
not
made
in
France
,
Italy
,
America
,
haue
they
not
embrued
and
bathed
themselues
in
the
Bloud
▪
of
the
Prophets
and
of
the
Saints
,
and
of
all
Protestant
and
perfect
Christians
that
haue
beene
slaine
in
Europe
?
Haue
not
they
their
masses
in
sundry
places
of
the
Kingdome
?
O
where
is
become
the
zeale
of
Magistrates
ciuill
and
Ecclesiasticall
in
many
places
,
that
should
preuent
and
restraine
our
English
Papists
from
resorting
thither
.
God
grant
that
euery
one
may
timely
beware
of
their
sugred
seducements
,
damnable
doctrine
,
and
pestilent
practises
,
that
they
be
not
partakers
in
their
sinne
,
and
that
they
receiue
not
of
their
plagues
:
and
God
stirre
vp
the
hearts
,
and
kindle
the
zeale
▪
of
all
that
be
in
authority
,
and
whom
it
specially
concerneth
,
to
looke
to
the
Maine
chance
,
to
take
these
Foxes
that
deuoure
the
Vines
,
to
tye
vp
these
mad
dogs
:
to
cut
off
this
dead
flesh
,
and
to
dispatch
these
worrying
wolues
:
otherwise
,
if
too
much
conniuence
(
be
still
)
vsed
,
the
tares
will
ouerspread
and
ouergrow
the
good
corne
:
the
Wolues
will
deuoure
the
Lambes
,
the
Foxes
will
destroy
the
vines
:
And
the
Papists
(
which
God
forfend
)
will
get
the
start
of
vs.
Seuerity
in
the
due
execution
of
Law
herein
,
Non
crudelitas
sed
pro
Deo
pietas
,
is
not
cruelty
(
as
some
mis-intitle
it
,
)
but
zeale
for
God
,
and
a
publicke
or
common
euill
hath
need
of
a
common
remedy
:
Secondly
,
to
this
number
of
Apathites
,
Antipathites
,
or
peruerse
minded
people
,
belong
the
great
Nimrods
of
our
time
,
whether
Knights
,
Gentlemen
,
or
others
,
that
haue
within
this
twenty
or
thirty
yeares
last
past
,
hedged
in
,
and
inclosed
,
(
for
their
priuate
vse
and
aduantage
)
common
grounds
,
fields
,
pastures
,
&
haue
withall
(
for
it
must
needs
follow
)
decayed
and
●●populated
many
hundred
burroughs
,
towneships
,
Villages
.
Hereby
the
Kingdome
is
weakened
,
the
Kings
most
excellent
Maiesties
subiects
are
in
their
number
decreased
:
Tillage
decayed
:
In
any
dearth
of
graine
the
multitude
sterued
,
or
hard
bestead
:
and
the
tenants
turned
out
to
shift
for
themselues
,
or
to
feede
on
the
bare
Commons
:
Hospitalitie
marred
,
pride
professed
,
sheepe
empastured
,
but
men
impouerished
.
The
fathers
get
their
enclosures
by
oppression
,
and
the
heires
and
successors
wil
make
no
restitution
:
what
will
bee
the
ende
and
issue
?
God
will
and
doth
curse
and
crosse
these
canniball
enclosers
,
in
their
states
,
persons
,
stockes
,
and
posterities
:
and
of
ill-gotten
goods
the
third
Heire
shall
haue
no
fruition
.
God
graunt
that
authority
may
herein
respectiuely
tender
the
poore
,
and
reforme
the
common
abuse
,
&
God
grant
vnto
the
poore
and
oppressed
,
patience
,
and
giue
them
grace
by
prayers
and
teares
,
to
commend
their
cause
to
God
,
who
will
in
time
right
and
reuenge
them
.
Thirdly
,
hereby
the
Lawyers
are
reproued
:
who
hauing
such
an
Attractiue
hand
and
siluer
touch
,
are
but
faint
in
their
poore
Clients
cause
,
except
they
feele
him
:
the
better
monied
that
the
Client
is
,
the
better
is
his
matter
.
Doe
not
many
of
you
vndertake
more
causes
then
you
haue
time
to
follow
?
And
doe
you
not
take
fees
of
diuers
,
for
whom
you
haue
either
no
leisure
or
at
the
least
no
pleasure
to
speake
and
plead
?
Where
is
your
Christian
compassion
become
,
and
who
will
plead
your
cause
,
or
intercede
for
you
at
the
last
day
before
the
great
iudge
of
Heauen
and
earth
?
Doe
you
,
if
you
perceiue
that
your
Clients
cause
is
naught
,
and
that
hee
is
like
to
be
cast
in
the
suite
,
plainely
tell
him
the
truth
,
and
charitably
aduise
him
what
course
he
were
best
to
take
?
Nay
doe
not
some
of
you
keepe
your
Clients
,
(
especially
)
if
it
be
a
Chancery
matter
;
in
a
long
and
tedious
suit
for
your
owne
aduantage
,
as
some
vncompassionate
and
vnconscionable
Physitions
,
keepe
their
rich
Patients
in
long
cure
,
for
their
further
gaine
and
profit
?
In
the
name
of
God
,
thinke
seriously
of
these
faults
,
amend
them
,
let
the
feare
of
God
be
before
your
eyes
:
take
no
reward
against
the
innocent
,
pittie
the
poore
,
looke
to
the
cause
rather
then
the
client
,
and
haue
no
respect
of
persons
in
iudgement
,
then
shall
you
prosper
and
doe
well
.
Heereunto
(
if
time
would
permit
)
I
might
adde
and
adioyne
the
greedy
engrossing
Merchant
who
hath
not
onely
,
his
darke
lights
,
and
his
mingled
wares
,
whereby
he
deceiueth
many
,
but
most
of
all
beguileth
his
owne
soule
,
but
like
a
Monopolist
selleth
his
wares
at
an
vnreasonable
rate
and
reckoning
:
where
ô
Man
is
thy
mercie
to
thy
poore
brother
?
where
is
thy
sympathy
and
compassion
?
Marke
the
end
and
bee
wise
,
remember
that
ill
gotten
goods
doe
not
long
prosper
,
and
that
he
that
sheweth
no
(
mercy
)
shall
haue
iudgement
without
mercy
.
Lastly
,
of
this
ranke
and
rable
of
mercilesse
men
,
the
griping
and
biting
vsurer
,
the
Church
deuowring
and
the
Church
robbing
Latron
;
I
would
haue
said
Patron
,
sed
lapsa
est
lingua
;
the
Market-Badger
,
the
Corne-Munger
and
Corne-hoorder
,
and
the
pittilesse
and
sheepe-pining
dumbe
dog
,
and
the
idle
,
lazy
,
vnprofitable
non-resident
,
these
are
one
of
sort
and
suit
,
and
neuer
a
barrell
the
better
herring
:
God
amend
them
al
(
if
it
be
his
wil
)
and
grant
that
when
they
lie
open
to
law
,
it
may
be
duly
excuted
vpon
,
them
and
against
them
,
to
Gods
honour
and
to
the
good
example
of
others
.
VSES
OF
EXHORTATION
.
The
second
vse
.
LEt
vs
in
no
wise
curse
,
banne
,
lame
or
misuse
any
of
the
poore
Creatures
,
knowing
that
if
there
bee
any
defect
or
vntowardnes
in
their
nature
;
or
any
want
of
duty
and
obseruance
in
them
,
towards
vs
,
our
sin
hath
beene
and
is
the
cause
and
occasion
of
it
:
and
if
the
poor
dumbe
Creature
,
(
bird
or
beast
)
bee
in
any
paine
and
miserie
,
let
vs
not
ioy
,
nor
sport
our selues
in
it
paines
and
torments
,
but
rather
be
sorry
for
it
,
and
be
greeued
for
our
owne
sinnes
,
which
the
filly
and
sinlesse
creature
smarteth
for
.
And
in
this
action
let
vs
imitate
and
follow
the
example
of
the
sonnes
of
Kings
and
great
Nobles
,
who
when
they
see
any
of
their
Schoolefellowes
,
Playfellows
,
or
attendants
,
beaten
and
scourged
for
their
default
and
offence
,
take
it
as
greenously
,
and
as
much
to
heart
,
as
if
they
were
corrected
and
chastised
in
their
owne
proper
persons
.
The
third
Vse
.
Let
vs
from
the
very
Creature
learne
to
be
mercifull
and
compassionate
one
towards
an
other
:
Let
vs
not
bee
wolues
one
to
another
,
but
instruments
and
examples
of
good
:
Let
vs
feeling
members
of
that
mysticall
body
whose
head
is
Christ
,
reioyce
with
them
that
reioyce
,
and
mourne
with
them
that
mourne
:
let
vs
condole
and
suffer
with
our
persecuted
brethren
in
any
Kingdome
,
Country
,
place
:
Let
vs
pray
for
them
,
and
(
if
opportunity
serue
)
counsel
,
comfort
and
releeue
the
bowels
of
Christ.
Finally
,
if
Christ
be
hungrie
in
his
(
true
)
members
,
let
vs
giue
him
meate
:
if
he
thirst
let
vs
giue
him
drinke
:
if
he
bee
a
stranger
let
vs
take
him
in
:
if
he
be
naked
let
vs
cloath
him
:
If
he
be
sicke
,
let
vs
visit
him
:
and
if
hee
be
in
prison
,
let
vs
come
vnto
him
:
For
euery
man
is
so
much
the
more
compleat
,
the
more
perfectly
that
he
feeleth
an
other
mans
sorrow
,
then
shall
we
in
this
world
,
and
at
the
day
of
iudgement
,
find
mercy
at
Gods
hands
;
and
if
any
of
ours
be
in
need
and
distresse
,
God
will
for
our
sakes
and
his
promise
sake
,
stirre
and
raise
them
vp
friends
:
and
will
be
mercifull
vnto
them
:
I
will
conclude
with
that
saying
of
S.
Ierome
:
I
to
my
remembrance
(
saith
he
)
neuer
read
,
that
hee
died
an
euill
death
that
willingly
practised
the
works
of
Charity
.
For
hee
hath
many
intercessors
,
and
it
cannot
be
but
that
the
prayers
of
many
(
Saints
)
should
be
heard
.
Vntill
now
.
IN
this
place
the
Apostle
doth
illustrate
and
setteth
forth
the
Creatures
desire
and
hope
,
by
the
Circumstance
of
time
,
and
so
successiuely
,
shall
continue
groaning
and
trauelling
in
paine
together
,
vnto
the
ende
of
the
world
,
whence
we
are
taught
,
by
their
example
,
not
to
be
disheartned
in
our
long
continued
and
tedious
afflictions
,
but
to
practise
patience
and
long
sufferance
,
and
to
waite
in
hope
for
our
full
and
finall
deliuerance
.
The
first
Reason
.
Because
that
wee
are
more
drawne
with
examples
,
then
mooued
with
Commandements
,
and
doe
rather
heede
and
practise
presidents
then
regard
precepts
,
the
Mercifull
God
tendring
our
infirmitie
,
hath
for
our
help
and
imitation
,
made
the
Creature
a
guide
and
example
vnto
vs
,
in
so
much
that
if
we
suffer
the
Creature
herein
to
out-stride
,
and
out-strip
vs
,
wee
are
altogether
vnexcusable
.
The
second
reason
.
In
a
common
Calamity
,
and
in
suffering
for
any
good
cause
,
the
more
company
,
the
greater
comfort
,
by
how
much
more
common
the
suffring
is
,
by
so
much
more
easie
and
tolerable
it
is
:
wee
haue
then
no
(
iust
)
cause
to
complaine
with
Elias
,
that
wee
are
left
alone
,
nor
with
the
Iewes
in
Ieremy
his
lamentations
,
to
demand
,
whether
that
there
is
any
sorrow
like
vnto
ours
which
is
done
vnto
vs
:
nor
curiously
with
Peter
,
to
say
what
shall
become
of
Iohn
,
What
shall
this
man
doe
?
Nay
,
(
if
wee
respect
the
date
and
terme
of
time
)
our
afflictions
are
but
momentany
,
being
compared
with
those
of
the
Creatures
:
For
some
of
them
haue
groaned
and
trauelled
in
paine
,
fiue
thousand
and
(
almost
)
sixe
hundred
yeares
:
and
it
is
more
rare
then
vsuall
,
if
wee
continue
groaning
fourescore
yeeres
:
For
not
one
(
I
am
perswaded
)
of
tenne
,
or
of
many
,
attaineth
vnto
that
length
of
yeares
:
and
therefore
wee
haue
the
more
cause
,
more
quietly
and
contentedly
to
vndergo
them
.
The
third
reason
.
The
longer
that
our
afflictions
are
,
the
lighter
and
lesser
they
are
:
the
sharper
that
they
are
,
the
shorter
will
they
be
:
No
violent
thing
is
perpetuall
:
if
our
affliction
bee
caused
by
persequutors
and
oppressors
,
then
God
will
not
let
the
rodde
and
scepter
of
the
wicked
to
rest
long
vpon
vs
,
least
we
tyred
by
their
tyrannie
,
should
put
forth
our
hands
vnto
wickednesse
,
and
if
it
come
by
anie
other
meanes
,
God
(
such
is
his
indulgence
and
faithfulnesse
)
will
not
suffer
vs
to
be
tempted
aboue
that
we
be
able
,
but
will
euen
giue
an
issue
with
the
temptation
,
our
miserie
is
the
obiect
that
moueth
God
to
shew
mercie
:
he
knoweth
wherof
we
be
made
,
and
he
remembreth
that
we
are
but
dust
;
and
therefore
the
more
priuie
that
wee
are
of
our
owne
impietie
,
and
the
more
sensible
that
we
are
of
our
owne
sinfulnesse
,
the
more
readie
and
resolute
will
God
bee
to
shew
mercie
.
The
vse
.
First
,
The
long
patience
and
waiting
of
the
creatures
for
their
restorement
:
and
their
long
attendance
and
patient
desire
to
be
deliuered
from
the
bondage
of
corruption
,
serueth
to
checke
and
condemne
the
gracelesse
Gallants
and
the
swearing
Swaggerers
and
thriftlesse
Tobackonists
of
our
time
,
whether
men
of
sort
,
or
otherwise
so
abhorring
holy
assemblies
,
and
distasting
all
practise
of
pietie
;
who
meeting
in
Tauernes
and
gaming-houses
,
and
that
often
at
vnseasonable
times
,
fall
a
drinking
and
dicing
so
long
:
that
the
liquor
being
in
and
the
wit
out
,
the
blood
vp
,
and
the
diuell
at
their
elbow
,
fall
to
wrangling
and
quarreling
,
challenging
and
stabbing
one
an
other
:
In
so
much
that
many
loose
both
their
liues
&
their
soules
,
and
lands
and
liuings
at
one
instant
:
and
the
murtherers
,
though
they
escape
mans
iudgement
,
are
plagued
and
pursued
with
the
furies
of
an
euill
conscience
,
and
the
vengeance
of
God
followeth
them
at
heeles
.
These
men
will
put
vp
no
wrongs
,
but
offer
them
;
patience
neuer
grew
in
their
garden
:
but
rankor
and
wrath
possesseth
their
hearts
.
O
yee
mercilesse
murderers
that
will
shew
no
mercie
,
nor
if
(
perhaps
)
you
bee
wronged
will
make
God
,
the
law
and
the
Magistrate
your
auengers
:
but
you
will
reuenge
your
owne
quarrell
,
and
that
without
ground
,
reason
or
moderation
:
The
verie
brutish
and
reasonlesse
creatures
that
do
so
patiently
put
vp
so
many
wrongs
and
indignities
offred
them
&
call
and
crie
onely
vnto
God
for
helpe
and
deliuerance
,
shall
at
the
latter
day
,
rise
vp
in
iudgement
against
you
,
and
condemne
you
,
and
in
the
meane
time
leaue
you
without
all
excuse
.
Secondly
,
it
serueth
to
reprooue
and
condemne
our
fainth
eartednesse
in
trouble
,
and
our
repining
and
impatient
Spirits
:
euerie
triall
doth
trouble
vs
,
ouerie
menace
doth
amate
vs
:
euerie
(
Church
)
tempest
maketh
vs
(
for
verie
feare
)
to
crie
saue
vs
Lord
,
we
perish
,
yea
,
euerie
crosse
doth
cast
vs
downe
:
Surely
,
if
we
faint
in
the
day
of
our
aduersitie
,
our
strength
is
not
great
,
nor
our
hope
liuely
?
wherfore
let
the
verie
creatures
example
put
life
and
Spirit
into
vs
:
and
let
it
bee
a
shame
for
vs
(
who
are
the
Sonnes
of
God
,
not
onely
by
creation
;
but
also
by
redemption
,
and
that
are
heires
apparent
of
heauen
)
to
let
the
poore
and
brutish
Creature
so
greatly
to
exceede
and
excell
vs
in
long
suffering
and
patient
expectance
for
a
better
condition
.
Let
therfore
the
approach
of
the
Lords
comming
to
vs
by
death
,
or
,
the
generall
iudgement
;
and
the
due
and
deepe
meditation
of
the
infinite
waight
of
glorie
prepared
for
vs
,
keepe
vs
from
falling
and
fainting
;
let
it
kindle
and
prouoke
our
desire
and
longing
after
it
,
and
make
vs
stedfast
and
vnmoueable
,
alwaies
abounding
in
the
worke
of
the
Lord
,
for
as
much
as
wee
know
;
that
yet
a
verie
little
while
,
and
he
that
shall
come
,
will
come
and
will
not
tarrie
,
and
that
our
labour
is
not
in
vaine
in
the
Lord
,
Shall
the
husbandman
waite
for
the
pretious
fruite
of
the
earth
,
and
haue
long
patience
for
it
,
vntill
hee
receiue
the
first
and
latter
raine
?
And
shall
not
wee
much
more
patiently
and
thirstingly
,
expect
the
fruitfull
shewers
of
Gods
preuenting
and
confirming
grace
,
and
settle
our
hearts
for
the
comming
of
our
Lord
,
when
the
Angels
shall
reape
vs
downe
,
and
carrie
vs
as
sheaues
of
good
wheate
into
Gods
barne
?
The
Lord
,
grant
vs
,
faith
,
hope
and
patience
,
and
giue
vs
the
hearts
and
wils
to
vse
all
the
holy
meanes
,
whereby
they
may
be
quickned
,
encreased
and
confirmed
.
Amen
.
But
also
we
our selues
,
which
haue
the
first
fruites
of
the
Spirit
.
IN
this
metaphore
of
(
the
)
first
fruits
the
Apostle
alludeth
to
the
custome
and
practise
of
the
Iewes
in
the
time
of
the
old
Testament
,
who
(
that
they
might
testifie
their
obedience
to
Gods
commandements
,
make
proofe
of
their
thankfulnesse
,
and
procure
a
blessing
to
the
rest
of
their
fruites
)
did
offer
their
first
fruites
vnto
God
:
by
the
performance
of
which
duetie
,
they
were
assured
to
receiue
and
enioy
the
residue
,
in
due
season
:
So
Gods
children
referring
,
dedicating
and
conuerting
the
first
fruites
of
grace
,
which
they
haue
receiued
from
God
,
to
his
honour
and
glorie
;
conceiue
and
entertaine
certaine
hope
,
that
they
shall
at
length
receiue
the
accomplishment
of
them
,
and
with
all
eternall
blisse
and
glorie
:
now
in
that
the
Apostle
doth
here
describe
Gods
children
by
their
gifts
and
graces
,
which
he
calleth
the
first
fruites
of
the
spirit
,
and
which
are
the
earnest
of
their
immortalitie
,
we
learne
that
euerie
childe
of
God
,
must
in
this
life
,
truely
haue
and
be
possessed
(
in
some
competent
measure
)
with
the
graces
of
Saluation
:
They
are
,
or
must
be
partakers
of
spirituall
blessings
in
heauenly
things
:
Euerie
member
of
Christ
must
haue
his
measure
of
grace
and
faith
.
They
must
know
the
truth
,
that
is
,
according
to
godlinesse
:
and
know
the
mysteries
of
Gods
kingdome
,
they
must
haue
the
Spirit
of
prayer
and
thanksgiuing
:
They
must
bee
sprinkled
in
their
hearts
from
an
ill
conscience
:
their
bodies
washed
with
pure
water
:
they
must
loue
the
brethren
,
because
they
are
Gods
adopted
children
:
they
must
with
godly
sorrow
bewaile
their
manifold
sinnes
,
and
from
the
bottome
of
their
heart
,
repēt
of
thē
:
They
must
be
rooted
,
groūded
and
established
in
faith
,
&
haue
that
liuely
hope
that
maketh
them
not
ashamed
:
and
(
not
to
bee
tedious
)
they
must
euerie
one
of
them
in
his
proportion
and
according
to
his
meanes
,
calling
,
imployments
,
haue
the
first
fruites
of
loue
,
ioy
,
peace
,
long
suffering
,
gentlenesse
,
goodnes
,
faith
,
meckenesse
,
temperance
:
and
as
Saint
Peter
reckoneth
and
numbreth
them
,
faith
,
vertue
,
knowledge
,
temperance
,
patience
,
godlinesse
,
brotherly
kindnesse
,
charitie
:
&c.
These
and
the
like
,
spirituall
graces
and
endowments
are
the
breathings
and
impressions
of
Gods
spirit
:
and
the
rebound
or
reflexion
of
the
beames
of
the
sunne
of
righteousnesse
vpon
vs
:
these
are
the
bright
,
white
and
shining
garments
where
with
the
lambs
spouse
and
bride
is
clad
and
attired
:
these
are
the
Myrrh
,
Aloes
,
Cassia
,
incense
and
powders
of
the
Merchant
,
wherewith
the
Saints
are
perfumed
:
These
are
the
bracelets
,
Ouches
,
pretions
stones
,
Rings
and
Iewels
,
wherewith
Christ
his
Church
is
beautified
and
adorned
:
and
the
hidden
treasure
wherewith
they
are
enriched
.
The
first
reason
.
Except
,
we
partake
of
these
graces
,
we
are
no
members
of
Christ
:
wee
haue
no
part
,
interest
and
portion
in
him
:
and
shall
neuer
inherite
the
kingdome
of
heauen
,
nor
see
Gods
face
in
glorie
:
Christ
is
the
Sonne
of
righteousnesse
:
if
we
receiue
no
light
from
him
,
we
remaine
in
deadly
darkenesse
:
He
is
the
welspring
and
fountaine
of
grace
,
from
whom
if
we
by
the
buckets
of
faith
draw
not
the
waters
of
life
from
it
,
we
are
but
drie
&
dead
sticks
:
Christ
is
the
head
of
his
members
,
and
doth
impart
and
communicate
spirituall
sense
,
life
and
motion
to
them
,
which
if
we
receiue
not
from
him
,
wee
are
no
members
of
his
:
because
we
are
not
quickned
by
his
Spirit
.
Lastly
,
if
we
remaine
in
our
pure
naturals
,
and
are
not
new
borne
of
water
and
the
holy
spirit
,
Christ
will
not
acknowledge
vs
,
for
anie
of
his
,
but
disclaime
and
renounce
vs
:
For
,
as
the
Eagle
doth
not
take
notice
of
,
nor
acknowledge
her
young
ones
for
her
owne
,
so
long
as
they
are
naked
,
implumed
and
without
feathers
:
so
in
like
manner
,
Christ
Iesus
our
Lord
,
doth
not
take
nor
acknowledge
anie
for
his
members
,
all
the
while
that
they
are
in
their
naturall
corruption
,
and
are
without
the
wings
of
faith
,
and
the
feathers
of
Gods
grace
.
The
second
reason
.
Gods
children
must
(
euen
in
this
mortalitie
)
bee
by
these
graces
separated
and
essentially
,
discerned
and
distinguished
,
from
all
meere
naturals
and
ciuill
men
,
from
all
heathens
,
hypocrites
,
hereticks
,
and
from
al
that
are
only
Politicians
,
Linguists
,
and
those
that
haue
the
laudable
knowledge
of
all
the
liberall
Artes
and
sciences
:
For
common
and
naturall
gifts
,
and
those
that
the
reprobates
may
partake
of
as
well
as
the
Elect
(
common
gifts
I
say
)
make
not
the
formall
and
essentiall
difference
betweene
them
,
but
those
that
are
proper
and
peculiar
to
the
Elect
:
to
wit
,
the
gifts
and
graces
of
iustification
and
sanctification
:
For
hereby
Gods
Image
,
which
consisteth
in
knowledge
,
in
true
holinesse
and
righteousnes
,
is
renewed
and
repaired
in
them
.
The
third
reason
.
Gods
children
before
that
they
can
be
partakers
of
the
inheritance
of
the
Saints
in
light
,
must
be
washed
from
their
sinnes
and
sanctified
by
faith
in
the
Lord
Iesus
,
and
they
must
liue
iustly
,
godly
,
and
soberly
in
this
present
world
,
that
they
may
bee
made
meere
for
it
:
for
as
the
kingdome
of
heauen
is
prepared
for
them
,
so
they
must
be
prepared
for
it
.
The
first
vse
.
Let
vs
not
rest
in
,
nor
content
our
selues
with
the
naturall
gifts
of
ciuilitie
,
policie
,
or
that
we
are
good
Artists
,
Philosophers
,
linguists
:
for
the
commō
gifts
;
though
in
themselues
,
and
for
substance
they
are
good
,
yet
in
all
those
who
are
destitute
of
faith
and
sanctification
,
they
are
sinfull
and
polluted
,
and
are
as
rotten
rags
,
and
a
bodie
without
a
soule
(
or
spirit
.
)
Neither
let
vs
content
our selues
with
a
temporarie
and
fleeting
faith
,
with
a
Pharasaicall
,
seeming
,
and
hypocriticall
holinesse
,
or
with
a
bare
tast
of
the
heauenly
gifts
,
and
with
an
outward
reformation
of
maners
when
the
heart
is
not
changed
,
nor
the
affections
sanctified
:
For
,
God
that
is
true
,
sincere
and
holy
in
his
nature
,
and
all
his
attributes
,
and
that
requireth
truth
in
the
inward
parts
and
will
be
serued
in
spirit
and
truth
,
will
not
accept
of
these
for
current
paiment
:
Those
persons
haue
no
Oile
in
their
lamps
,
nor
light
in
their
workes
,
nor
are
not
readie
for
the
Mariage
,
and
therefore
shall
be
shut
out
from
it
,
and
those
wanting
the
wedding
garment
of
faith
and
holinesse
,
shall
be
cast
bound
hand
and
foote
into
vtter
darkenesse
:
But
let
vs
,
though
with
losse
of
all
that
we
haue
,
purchase
the
field
wherein
this
hid
treasure
lieth
,
and
buye
this
inestimable
pearle
of
grace
:
and
conscionably
vse
and
plie
all
holy
meanes
,
both
to
gaine
these
graces
,
and
to
encrease
and
confirme
them
.
Let
vs
therefore
not
(
as
manie
doe
)
content
our selues
with
a
dombe
,
ignorant
and
vnteaching
ministerie
,
where
that
is
wanting
that
serueth
▪
vsually
to
worke
effectually
vpon
our
consciences
,
and
be
get
vs
vnto
God
,
and
build
vs
vp
in
faith
(
for
if
the
blind
lead
the
blind
,
both
must
needes
(
without
Gods
extraordinarie
mercie
)
fall
into
the
pit
of
eternall
destruction
)
but
because
(
ordinarily
)
faith
onely
commeth
by
bearing
of
the
word
preached
,
and
encreaseth
daily
by
it
,
〈◊〉
also
by
the
administration
of
the
sacraments
and
prayers
,
let
vs
be
deuout
and
diligent
in
the
vse
of
all
these
blessed
meanes
,
and
then
carefully
frequenting
Sermons
,
and
vsing
all
the
other
exercises
of
religion
,
God
will
blesse
his
owne
ordinance
,
and
conferre
grace
vpon
vs
,
and
hauing
begun
this
good
work●
in
vs
:
will
performe
it
vnto
the
day
of
Christ.
The
first
fruites
of
the
spirit
.
THe
Apostle
doth
not
say
that
we
haue
receiued
the
perfit
,
full
and
whole
fruites
(
for
those
we
shall
receiue
at
the
haruest
of
the
great
day
)
but
alluding
to
the
vsage
of
Gods
people
in
the
time
of
the
old
Testament
,
saith
,
that
we
haue
the
first
fruites
(
Id
est
)
certaine
sheaues
(
or
rather
eares
)
of
corn
,
in
respect
of
the
whole
haruest
;
&
certaine
small
clusters
,
in
comparison
of
the
whole
vintage
;
whence
it
is
apparent
,
that
Gods
children
,
though
they
haue
the
truth
of
grace
in
their
hearts
and
all
the
parts
of
it
:
yet
they
are
not
compleat
,
or
accomplished
in
grace
,
and
haue
not
the
fulnesse
,
nor
all
the
degrees
of
it
:
If
we
regard
quantitie
,
there
is
more
ignorance
of
heauenly
things
in
them
,
then
knowledge
,
more
sinne
then
sanctitie
,
and
more
rebellion
then
obedience
:
the
gifts
and
graces
of
God
in
them
;
are
but
(
as
it
were
)
certaine
beames
of
the
Sunne
of
righteousnesse
,
certaine
graines
of
gold
,
in
comparison
of
the
whole
mine
and
mountaine
,
&
certaine
drops
of
the
water
of
life
,
in
regard
of
the
maine
Ocean
of
Gods
grace
.
The
first
reason
.
From
a
partiall
(
or
vnperfit
)
cause
,
cannot
proceede
a
totall
and
full
effect
(
for
there
is
not
more
in
the
effect
then
was
in
the
cause
)
but
the
next
and
immediate
causes
of
their
thoughts
,
words
,
actions
,
to
wit
,
the
enlightning
of
their
,
minds
,
and
the
change
and
sanctification
of
their
wils
and
affections
,
are
but
partiall
,
they
are
begun
,
and
in
motion
,
and
in
the
way
towards
perfection
,
but
they
are
not
yet
perfit
:
for
their
knowledge
and
vnderstandings
are
mixt
with
ignorance
:
their
wils
and
affections
with
rebellion
:
their
faith
with
vnbeliefe
:
their
hope
with
doubting
:
and
so
their
thoughts
,
words
,
actions
are
soiled
and
defiled
with
sinne
:
in
so
much
that
what
they
would
doe
?
they
doe
not
,
but
what
they
hate
,
that
they
doe
!
Sinne
is
condemned
in
them
,
but
not
destroyed
;
lessened
,
but
not
abolished
,
weakened
,
but
not
wholy
wasted
.
The
second
reason
.
Our
spirituall
birth
,
and
the
growth
of
it
(
ordinarily
)
followeth
the
order
of
our
naturall
birth
:
for
in
sundrie
places
of
Scripture
,
it
is
compared
and
resembled
to
it
:
but
our
naturall
birth
,
is
not
perfitted
all
at
once
,
but
by
times
and
degrees
,
&
when
the
childe
is
brought
forth
,
it
doth
not
forthwith
attaine
vnto
his
ripenesse
and
perfit
state
and
stature
:
but
hath
his
infancie
,
his
childhood
,
his
youth
,
and
then
it
full
strength
and
perfit
man
:
And
thus
it
fareth
with
our
new
birth
and
new
man
:
It
hath
his
forming
and
framing
,
his
growth
and
encrease
,
and
shall
aspird
vnto
the
pitch
and
point
of
it
full
age
before
the
iudgement
day
:
They
are
in
their
way
,
but
not
yet
at
their
iourneies
end
and
rest
.
The
third
reason
.
They
(
during
this
mortalitie
)
are
not
fitted
for
it
;
nor
worthie
to
receiue
it
,
and
therefore
God
will
haue
them
exercised
before
that
hee
put
them
into
full
possession
of
absolute
perfection
:
and
that
partly
,
by
reason
of
their
shallow
apprehension
of
grace
offered
,
and
partly
by
reason
of
their
diuers
decayes
,
losses
,
arreareges
.
For
,
first
,
Gods
children
(
though
vessels
of
grace
,
and
of
gould
and
siluer
,
seruing
for
honourable
vses
)
are
but
like
narrow-mouthed
pots
,
and
cannot
at
once
receiue
all
the
grace
that
is
by
the
ministerie
of
the
word
offered
,
but
by
little
and
little
receiue
it
,
and
here
that
Rule
of
the
Philosopher
:
hath
his
place
viz
,
whatsoeuer
is
receiued
,
that
same
is
receiued
,
according
to
the
measure
of
the
receiuer
and
not
of
the
thing
receiued
.
The
law
is
spirituall
,
and
doth
require
spirituall
and
perfit
obedience
,
but
they
are
carnall
that
is
,
full
of
sinnes
,
slips
,
imperfections
;
Secondly
,
their
passions
lead
them
hether
and
thether
;
Thirdly
,
their
manifold
temptations
,
are
like
so
manie
rubs
and
hubs
,
blockes
,
and
stones
,
in
their
waies
:
where
at
they
est
soone
stumble
,
&
are
let
in
their
iourney
&
especially
they
in
the
(
daily
)
combat
betwixt
the
flesh
and
the
spirit
,
though
at
length
they
preuaile
,
yet
they
receiue
manie
foiles
and
fals
,
and
often
(
for
the
time
)
lose
somewhat
of
that
they
formerly
had
,
and
are
troubled
and
terrified
in
conscience
.
An
example
hereof
,
wee
haue
in
Iacob
,
when
he
all
the
night
wrestled
with
the
Angell
(
Iesus
Christ
)
for
,
as
the
Angell
,
when
Iacob
wrestled
with
him
,
touched
,
loosed
and
vnionted
the
hollow
of
his
thigh
;
in
so
much
that
he
halted
all
his
life
after
it
,
and
yet
notwithstanding
by
reason
of
his
importunitie
,
he
preuailed
:
So
Gods
children
(
euen
the
stoutest
and
strongest
of
them
)
receiue
(
for
their
correction
and
humiliation
)
in
the
spirituall
combat
and
conflict
,
some
losse
and
lamenesse
,
and
some
hurt
and
wound
:
yet
(
because
God
will
perfit
his
power
in
Infirmitie
)
they
are
more
then
conqeurours
,
through
Christ
that
loueth
them
.
Neither
must
Gods
purpose
and
proceedings
herein
seeme
strange
,
and
much
lesse
offensiue
.
For
his
will
is
,
that
there
shall
be
a
notable
and
remarkeable
difference
betweene
mortalitie
and
immortalitie
,
betwixt
the
childhood
of
his
Church
in
this
life
,
&
the
perfit
manly
estate
of
it
in
the
next
:
I
say
betwixt
the
Church
warring
in
earth
,
and
it
triumphing
in
heauen
,
The
first
vse
.
Hence
is
discouered
the
conceiued
vanitie
and
vaunting
veine
of
manie
that
are
but
nouices
,
petites
,
and
incipients
in
Christ
his
schoole
,
who
being
but
low
shrubs
imagine
that
they
are
tall
Cedars
:
being
but
windie
bladders
conceite
themselues
to
be
full
of
all
the
Spirit
:
hauing
hardly
gotten
the
true
beginnings
of
pietie
and
puritie
,
beare
themselues
in
hand
,
that
they
haue
the
perfection
and
pith
of
it
.
These
men
measure
not
themselues
by
their
inward
state
,
whereof
they
are
ignorant
,
but
by
their
outward
appearance
:
They
measure
themselues
by
themselues
,
which
is
a
partiall
and
Lesbian
rule
,
but
not
by
the
touch
stone
and
standard
of
Gods
word
:
And
hereupon
these
emptie
caskets
,
and
these
tinckling
Cymbals
make
the
greater
sound
,
but
in
the
winde
and
tempest
of
triall
and
trouble
(
these
)
leaues
and
chaffe
will
be
scattered
,
and
at
the
comming
of
the
Lord
(
if
not
before
)
they
shall
bee
vnmasked
and
vncased
,
and
their
nakednesse
shall
appeare
to
,
and
their
shame
be
seene
of
all
men
.
The
second
Use.
Secondly
,
these
are
also
,
by
the
authority
of
this
doctrine
,
taxed
and
reprooued
,
who
confounding
all
things
,
vaile
and
hide
all
want
and
absence
of
grace
in
themselues
,
vnder
the
curtaine
and
colour
of
imperfection
,
as
though
there
were
no
difference
betweene
blindnes
and
dimme
sight
,
between
nakednesse
and
apparell
,
betwixt
life
and
death
,
betwixt
bondage
and
liberty
,
something
and
nothing
:
heere
it
is
true
,
hee
that
maketh
no
distinction
,
ouerthroweth
Art
:
and
they
that
cannot
,
nor
will
make
no
difference
betwixt
light
and
darknesse
,
naturall
gifts
and
spirituall
,
and
between
presence
of
grace
and
want
of
it
,
do
put
out
the
eies
of
faith
and
make
all
sinnes
equall
,
and
so
destroy
all
Diuinitie
:
These
peeuish
persons
wittingly
and
wilfully
seduce
their
owne
soules
:
and
their
fond
excuses
will
not
holde
out
water
,
but
faile
them
in
death
,
and
at
the
day
of
iudgement
leaue
them
without
excuse
.
The
third
vse
.
Heere
is
matter
of
endlesse
comfort
for
all
them
,
that
haue
the
sound
beginnings
,
and
parts
of
sauing
grace
,
and
that
are
carefull
and
constant
by
the
vse
of
all
good
meanes
,
namely
by
hearing
of
Sermons
,
receiuing
of
the
Sacraments
,
the
vse
and
practise
of
prayer
and
thanksgiuing
,
reading
of
the
Scriptures
and
of
all
learned
Diuines
,
disputes
and
treatises
:
by
holy
conferences
;
and
by
conscionable
walking
in
their
ciuill
and
Christian
callings
,
to
cherish
and
strengthen
the
same
.
God
will
accept
them
for
the
better
,
and
not
the
greater
parts
:
hee
will
more
esteeme
them
for
the
graces
of
the
spirit
,
then
dislike
or
distast
them
for
their
corruptions
:
if
they
bee
no
stronger
then
bruised
reeds
,
Christ
will
not
breake
them
:
and
if
their
faith
do
but
smoake
,
he
wil
not
quench
it
:
Hee
accepteth
in
them
,
the
desire
for
the
deede
:
and
will
in
his
due
time
finish
the
spirituall
building
begun
in
them
:
his
grace
is
sufficient
for
them
,
and
hee
will
perfit
his
power
in
their
manifold
infirmities
.
Groane
within
our selues
.
OVt
of
these
words
,
Groane
within
our selues
,
this
instruction
offreth
and
presenteth
it selfe
to
our
consideration
,
namely
,
that
the
very
inward
sighes
and
groanings
in
Gods
children
,
are
certaine
and
infallible
signes
,
and
testimonies
of
their
Adoption
,
and
are
much
respected
of
God
:
*
Nehemias
,
Dauid
,
the
Children
of
God
in
their
captiuity
in
Aegypt
,
Moses
:
Exod.
14.
15.
Anna
,
Ezechias
,
Paul
,
yea
and
our
Lord
Iesus
himselfe
are
in
the
Scriptures
noted
and
ennoble
for
their
sighes
and
groanings
.
The
first
reason
.
The
inward
groanes
:
(
which
often
times
breake
out
into
outward
passions
)
are
a
part
of
Gods
spirituall
worship
,
whereby
they
are
distinguished
from
al
hypocrites
,
whose
seruice
and
holinesse
is
onely
outward
:
for
they
proceed
from
a
broken
and
contrite
heart
,
and
are
speciall
effects
of
Gods
spirit
,
which
hee
cannot
but
highly
esteeme
of
.
The
second
Reason
.
They
are
weary
and
heauy
Laden
:
they
feele
their
sins
like
a
Milstone
to
presse
them
downe
:
they
labour
vnder
the
burden
of
their
manifolde
falls
,
and
faylings
:
they
see
in
what
danger
they
stand
:
and
how
mightily
the
Diuine
Maiesty
is
,
or
may
be
offended
:
No
known
sinne
seemeth
light
to
them
:
they
striue
to
shake
it
off
,
and
would
faine
bee
eased
of
it
:
For
it
breaketh
their
hearts
,
and
forceth
them
to
crye
out
with
blessed
Paul
,
O
miserable
man
,
who
shall
deliuer
vs
from
this
body
of
sinne
?
But
contrariwise
the
wicked
make
but
a
iest
and
sport
of
sinne
,
It
is
meate
and
drinke
to
them
:
And
they
receiue
it
into
their
soules
and
bodies
,
as
the
Gallant
and
swaggerer
doth
his
Indian
weede
,
that
is
,
his
idle
,
idoll
,
Tobacco
:
It
seemeth
honie
in
the
taste
,
but
it
is
more
bitter
then
wormewood
and
gall
in
the
triall
.
The
third
reason
.
The
eclipse
of
syncerity
:
decay
of
piety
:
freezing
of
charity
:
the
oppression
of
the
innocent
,
the
encroaching
of
superstition
:
the
intollerable
breach
of
the
Sabbath
,
and
Inundation
of
Atheisme
and
profanenes
,
do
compel
their
hearts
to
melt
and
to
mourne
for
the
abom
inations
that
are
done
in
the
land
,
and
when
they
see
and
heare
the
wicked
conuersation
of
the
vngodly
,
to
vexe
their
righteteous
soules
from
day
to
day
:
They
as
good
subiects
cannot
abide
that
their
Heauenly
King
:
as
good
seruants
that
their
Heauenly
Master
:
and
as
dutifull
and
louing
sonnes
that
their
Heauenly
Father
,
should
bee
so
blasphemed
,
dishonoured
,
offended
,
and
prouoked
to
anger
.
The
fourth
reason
.
The
manifold
troubles
,
and
persecutions
of
the
ministers
and
members
of
Christ
of
all
sorts
and
in
(
all
)
places
,
where
sin
and
Satan
reigneth
,
doe
draw
fighes
from
their
hearts
,
teares
from
their
eies
,
and
complaints
from
their
monthes
!
They
are
greeued
,
troubled
:
yea
and
martyred
(
in
affection
)
to
see
Gods
deere
seruants
so
indignely
handled
!
Hence
they
crie
,
helpe
Lord
:
and
vp
Lord
,
let
not
man
preuaile
:
and
how
long
Lord
holy
and
true
?
And
remember
the
enemie
and
the
auenger
.
They
know
that
it
cannot
goe
well
with
the
whole
,
when
it
fareth
so
ill
with
the
parts
.
But
the
enemies
of
God
,
whose
badge
and
cognizance
is
cruelty
and
pittilesse
compassion
,
reioyce
at
their
troubles
,
make
merry
,
and
send
gifts
one
to
another
:
their
song
is
,
downe
with
them
,
downe
with
them
:
but
their
sinnes
are
scored
vp
:
and
they
fulfill
the
measure
of
their
sinnes
:
and
their
damnation
steepeth
not
.
And
though
God
commeth
with
woollen
feet
,
yet
he
striketh
with
iron
hands
:
and
the
slower
that
his
vengeance
is
,
the
more
seuere
will
it
be
when
it
is
to
be
executed
.
The
first
vse
.
Heere
we
haue
very
iust
cause
and
occasion
to
weepe
for
,
and
to
bewaile
the
more
then
stony
hardnes
of
our
senslesse
and
dead
hearts
,
that
when
so
many
occasions
and
obiects
of
groaning
are
daily
offered
,
yet
our
hearts
will
not
come
downe
,
send
forth
groanings
,
nor
distill
into
teares
:
surely
,
surely
,
our
hearts
are
harder
thē
the
Adamant
:
for
though
neither
fire
not
iron
,
can
separate
nor
dissolue
the
parts
of
it
,
yet
the
hoat
and
fresh
bloud
of
a
goat
doth
cause
it
to
yeeld
,
and
to
dissolue
.
Our
hearts
are
harder
then
the
Rocke
that
Moses
did
smite
with
his
rod
,
for
when
he
smote
it
,
it
powred
forth
abundance
of
water
:
But
neither
mercies
nor
miseries
,
rods
nor
rewards
,
can
draw
groanings
from
our
hearts
,
nor
sinne
,
teares
from
our
eies
:
wherefore
let
vs
most
humbly
and
heartily
entreat
the
Lord
,
to
giue
vs
a
new
heart
,
and
to
put
a
new
spirit
into
vs
,
to
take
away
the
stony
heart
out
of
our
bowels
,
and
to
giue
vs
an
heart
of
flesh
;
that
may
melt
at
Gods
iudgements
as
Iosias
his
heart
did
,
and
that
may
yeeld
it selfe
pliable
and
frameable
to
God
,
by
his
Spirit
,
to
worke
vpon
.
The
second
vse
.
If
wee
in
our
griefes
,
agonies
,
distresses
and
extremities
,
can
but
groane
&
crie
inwardly
vnto
God
for
counsaile
,
ease
and
deliuerance
(
though
with
our
tongues
we
cannot
tell
how
to
speake
or
pray
:
as
wee
would
and
should
;
nay
,
if
Tyrants
and
persecutors
,
should
cut
our
tongues
out
of
our
heads
:
Let
vs
not
be
dismaid
,
nor
discouraged
,
but
comfort
and
cheere
our
hearts
:
God
that
hath
taught
vs
by
his
Spirit
,
thus
to
groane
,
&
that
knoweth
and
approoueth
what
his
owne
Spirit
desireth
and
coueteth
,
taketh
notice
of
these
Groanes
,
accepteth
of
them
,
and
will
heare
and
deliuer
the
oppressed
:
These
proceede
from
a
broken
and
contrite
heart
,
which
sacrifices
God
despiseth
not
:
but
most
affectionately
tendreth
:
but
woe
to
those
wicked
ones
that
by
their
oppression
,
and
by
their
scandalous
life
and
iniurious
dealing
,
cause
Gods
children
to
groane
&
grieue
:
they
heere
in
touch
the
apple
of
Gods
owne
eye
:
and
better
were
it
for
them
that
a
millstone
were
hanged
about
their
necks
,
and
that
they
were
drowned
in
the
depth
of
the
Sea
,
then
thus
to
offend
one
of
Gods
children
.
Waiting
for
the
adoption
.
THe
word
Adoption
hath
a
threefold
signification
:
first
it
is
(
sometimes
)
taken
for
the
Adoption
of
Election
,
whereby
we
are
(
Gods
)
Sonnes
in
his
eternall
decree
and
counsell
:
Secondly
,
for
the
Adoption
of
Iustification
,
for
as
soone
as
wee
actually
beleeue
in
Christ
,
we
are
actually
made
the
Sonnes
of
God
:
Lastly
,
(
as
in
S.
Lukes
Gospell
,
and
also
in
this
place
)
it
is
vsed
for
the
Adoption
of
glorification
.
From
this
last
notion
&
sense
,
I
draw
this
collection
:
It
is
a
proper
marke
and
Character
of
Gods
Children
to
desire
,
hope
,
and
wait
for
their
glorification
and
full
Saluation
.
They
wait
for
their
Masters
returne
from
the
wedding
:
They
looke
for
the
blessed
hope
,
and
for
the
glorious
apearance
of
the
Lord
Iesus
:
They
pray
for
the
comming
of
Christ
:
They
sigh
for
it
;
And
prepare
themselues
against
that
day
.
The
first
reason
.
It
is
the
nature
and
property
of
hope
with
patience
to
waite
for
that
which
is
promised
and
not
seene
:
and
so
much
the
more
carefully
to
attend
it
,
as
the
thing
hoped
for
,
draweth
neerer
to
his
date
,
and
accomplishment
:
For
this
hope
is
built
vpon
the
powerful
and
vnchangeable
Promise
of
God
in
the
Scripture
;
yea
,
and
vpon
his
oath
,
and
it
is
the
anker
of
the
soule
both
sure
and
stedfast
,
to
stay
the
shippe
of
their
conscience
,
that
it
be
not
carried
away
by
the
stormes
&
tempests
of
troubles
:
wherfore
where
there
is
no
desire
and
expectation
,
for
full
redemption
,
there
is
no
hope
,
no
faith
,
no
comfort
,
no
religion
.
The
second
reason
.
They
are
Soiourners
,
Strangers
and
pilgrimes
in
this
present
world
,
they
haue
no
setled
seate
,
nor
abiding-Citie
heere
,
but
they
seeke
one
to
come
:
and
in
this
their
pilgrimage
,
partly
,
the
view
of
their
owne
sinnes
,
and
of
the
abominations
of
the
world
,
and
partly
,
the
manifolde
,
yea
and
remedilesse
wrongs
and
indignities
,
that
they
heere
vndergoe
,
and
doe
make
them
loath
this
wretchéd
life
:
and
to
long
and
looke
for
a
better
,
where
they
shall
rest
from
all
their
labours
,
and
enioy
fulnesse
of
pleasures
at
Gods
right
hand
for
euermore
.
The
third
reason
.
The
contemplation
and
serious
consideration
of
the
more
then
excellent
waight
of
the
eternall
glory
that
shall
be
reuealed
in
their
soules
and
bodies
,
and
also
of
that
most
blessed
and
immediate
fellowship
and
communion
,
that
the
Saints
shall
haue
mutually
,
not
onely
one
with
another
,
but
also
with
the
whole
Trinity
(
that
is
)
with
God
the
Father
,
Sonne
,
and
Holy
Ghost
,
doth
put
an
edge
and
life
to
their
desires
;
&
encreaseth
their
hopefull
expectation
.
If
no
workeman
worketh
for
nought
,
but
euery
one
looketh
to
some
certaine
end
:
If
the
hyred
seruant
waiteth
for
his
dayes
wages
:
if
the
husbandman
for
the
pretious
fruits
of
the
earth
,
If
the
traueller
desireth
the
end
of
his
iourney
that
he
may
rest
:
and
the
souldier
haue
respect
to
the
victory
and
vnto
the
spoile
:
Then
how
much
more
should
we
that
tarry
for
such
a
Kingdome
,
exercise
and
stirre
vp
our
hope
and
patience
?
Qu.
But
why
do
many
of
Gods
children
more
feare
the
last
Iudgement
then
desire
it
?
Ans.
First
,
they
by
reason
of
the
dregs
of
corruption
,
doe
not
sufficiently
distast
the
world
:
Secondly
,
many
of
them
are
babes
and
nouices
in
Christianity
:
Thirdly
by
the
violence
of
some
tentations
.
The
first
vse
.
Fearefull
and
(
almost
)
forlorne
,
vnhappie
,
yea
and
hopelesse
is
the
estate
and
condition
of
many
,
yea
euen
of
those
that
liue
in
the
bodie
&
bosome
of
the
Church
,
whose
thoughts
,
meditations
and
desires
are
taken
vp
only
with
earthly
profits
and
pleasures
:
They
set
vp
their
rest
here
and
so
liue
,
as
if
there
were
no
generall
resurrection
,
and
neither
Heauen
for
reward
,
nor
hell
for
punishment
to
bee
expected
:
They
,
falsly
imagine
,
that
there
is
a
certainty
in
vncertainty
,
they
make
the
World
their
paradise
,
and
as
for
the
glorie
to
be
reuealed
,
they
beleeue
it
not
,
and
therefore
they
hope
not
for
it
,
and
shall
neuer
be
partakers
of
it
.
The
second
vse
.
Let
this
be
a
caution
vnto
vs
,
that
we
make
not
the
outward
state
&
condition
of
Gods
children
in
this
life
the
rule
,
squire
,
&
touchstone
of
their
hope
&
happines
,
(
for
thē
we
measure
them
with
a
Lesbian
rule
,
&
weigh
them
in
a
false
ballance
)
their
present
life
is
but
a
toylesome
&
troublesome
pilgrimage
,
and
a
painfull
(
yet
no
popish
)
purgatory
,
yea
a
continuall
Cresse
and
Martyrdome
:
their
life
of
glory
is
hid
with
God
in
Christ
,
it
doth
not
yet
appeare
,
neither
to
themselues
nor
others
what
they
shall
be
though
they
walke
by
faith
,
and
not
by
sight
:
Finally
,
they
,
though
Gods
good
Corne
,
yet
they
are
so
hid
in
the
mountaines
of
the
worlds
chaffe
,
that
few
of
them
are
knowen
(
in
person
and
face
)
and
by
experimentall
knowledge
,
one
to
another
,
but
let
vs
measure
,
esteeme
and
iudge
of
them
by
their
blessed
hope
:
by
their
title
to
eternity
,
and
by
their
glorious
state
to
come
;
for
then
they
shall
be
enstated
and
put
into
the
possession
of
Heauen
:
where
there
is
the
absence
of
all
euill
,
and
fulnesse
of
ioy
and
glory
vnspeakeable
for
euermore
.
The
third
vse
.
Let
the
hopeful
expectation
of
this
promised
and
prepared
glory
,
make
vs
patient
in
all
perplexities
,
comfortable
in
Crosses
,
and
firme
and
forward
in
euery
good
worke
:
For
,
we
serue
the
most
honourable
and
bountifull
Lord
and
Master
of
all
others
:
who
procureth
and
reioyceth
in
the
prosperity
of
his
seruants
:
and
will
(
especially
in
the
life
to
come
)
such
is
his
fauour
and
mercy
,
abundantly
and
euerlastingly
reward
our
sufferings
and
our
well
doings
:
If
the
due
consideration
heereof
will
not
put
life
,
spirt
and
courage
into
vs
,
what
will
do
it
?
Euery
worke
(
saith
Ierome
)
is
wont
to
bee
accounted
light
,
when
we
thinke
on
the
reward
of
it
;
and
the
hope
of
reward
,
is
the
comfort
of
the
labour
.
The
redemption
of
our
Bodie
.
BY
Redemption
of
our
body
,
is
not
in
this
place
ment
,
the
price
and
ransome
of
it
,
for
Christ
our
Sauiour
paide
it
to
God
his
Father
in
our
behalfe
,
aboue
1600.
yeares
agoe
:
but
in
this
place
,
as
in
that
of
Luke
cap.
21.
28.
It
signifieth
the
full
and
finall
effect
and
consummation
of
it
,
to
wit
,
the
regeneration
and
glorification
of
the
body
:
whence
I
note
that
God
doth
obserue
a
certain
orderly
and
graduall
proceeding
in
accomplishing
our
Adoption
and
Redemption
:
the
Adoption
(
or
Sonneship
)
of
election
goeth
before
the
Adoption
of
iustification
,
and
that
of
Iustification
,
goeth
(
in
time
)
before
the
Adoption
of
glorification
.
The
first
reason
.
The
soule
first
sinned
in
harkening
and
assenting
vnto
Satans
suggestion
,
and
the
body
afterward
sinned
in
being
the
instrument
to
put
it
in
execution
;
therefore
the
wise
and
mercifull
Lord
,
doth
in
this
life
begin
and
forward
the
regeneration
of
our
soules
:
but
the
regeneration
and
glorification
of
our
bodies
,
(
whether
wee
respect
their
substance
or
properties
,
)
is
reserued
to
the
day
of
iudgement
:
the
body
may
(
in
a
sort
)
be
said
to
bee
regenerate
and
is
truely
regenerate
and
sanctified
in
this
life
,
but
that
is
onely
in
the
holie
dispose
,
vse
and
application
of
the
whole
and
the
seuerall
parts
:
but
not
in
the
substance
and
qualities
,
for
the
senses
are
not
hereby
refined
;
nor
the
body
kept
from
decay
,
death
,
mortalitie
and
temporall
miserie
.
The
second
reason
.
God
in
the
worke
of
our
redemption
will
make
a
notable
and
manifest
difference
beeweene
Christ
his
first
and
his
second
comming
:
Christ
,
at
his
first
comming
,
paid
our
perfit
ransome
,
and
then
did
,
and
daily
doth
by
degrees
,
renew
and
repaire
our
soules
:
But
at
his
second
comming
,
he
will
not
onely
absolutely
and
eternally
free
our
soul●s
from
all
sinne
:
but
also
deliuer
our
bodie
from
the
very
remainders
of
it
,
and
from
all
miserie
and
mutabilitie
:
and
hereby
make
it
like
vnto
his
glorious
bodie
:
and
in
this
last
acception
and
sence
the
day
of
the
Lord
is
called
the
day
of
the
regeneration
:
and
the
resurrection
of
the
iust
.
The
vse
.
Let
vs
in
the
worke
of
our
Saluation
,
imitate
Gods
order
and
proceeding
,
let
vs
first
get
,
confirme
and
encrease
the
true
knowledge
of
God
,
and
true
holinesse
and
righteousnesse
:
for
then
we
renew
Gods
image
in
vs
,
which
Adam
lost
:
and
then
let
vs
yeeld
our
(
bodily
)
members
as
instruments
of
righteousnesse
vnto
God
,
and
carefully
endeuour
to
subiect
them
in
obedience
to
our
regenerate
soules
:
then
God
will
in
the
time
appointed
,
complete
the
regeneration
of
our
soules
:
and
will
raise
vp
our
bodies
in
glorie
.
Blessed
and
holy
is
he
that
hath
his
part
in
the
first
resurrection
,
on
such
the
second
death
hath
no
power
:
but
they
shall
be
Priests
of
God
and
of
Christ
,
&c.
The
adoption
(
i
)
the
redemption
of
the
bodie
.
HEre
the
Apostle
interpreteth
himselfe
,
and
expoundeth
Adoption
to
be
the
Redemption
of
the
bodie
,
by
whose
example
,
and
by
warrant
of
many
places
of
Scripture
,
wherein
one
and
the
same
verse
expoundeth
it
selfe
(
specially
in
Dauids
Psalmes
)
I
might
(
to
the
consounding
of
the
lying
hereticall
Papists
)
shew
that
it
was
not
Gods
purpose
to
make
the
Scriptures
so
hard
to
be
vnderstood
,
as
they
would
beare
the
world
in
hand
:
but
I
purpose
onely
to
prosecure
the
maine
points
,
and
to
follow
the
Apostle
his
scope
and
drift
:
Here
then
the
comfortable
doctrine
of
the
glorious
resurrection
of
the
bodie
is
auouched
and
auerred
;
which
because
it
is
so
maine
&
fundamentall
an
Article
of
faith
and
saluation
;
&
hath
bene
and
is
so
much
impugned
by
Heretikes
and
Atheists
:
I
purpose
to
proue
the
doctrine
of
it
,
the
more
largely
,
and
distinctly
.
I
will
therefore
stand
vpon
,
and
soundly
and
succinctly
prooue
these
foure
points
following
:
First
,
that
the
Saints
bodies
shall
rise
againe
:
Secondly
,
that
they
in
matter
,
number
,
kinde
,
substance
,
shall
rise
the
same
that
they
were
before
,
and
no
other
:
Thirdly
,
I
will
shew
in
what
stature
they
are
likely
to
arise
:
Fourthly
,
I
will
lay
open
the
principall
properties
and
qualities
of
a
glorified
bodie
:
Lastly
,
I
will
make
a
briefe
applie
of
the
whole
Doctrine
.
The
Redemption
of
the
bodie
.
FIrst
,
that
there
shall
be
a
generall
resurrection
of
the
bodies
both
of
the
iust
and
vniust
,
it
is
plaine
and
demonstrable
by
Scripture
of
them
that
sleepe
in
the
dust
(
saith
holy
Daniel
)
some
shall
awake
to
euerlasting
life
,
and
some
to
shame
and
perpetuall
contempt
.
Saint
Paul
before
Felix
professeth
his
hope
towards
God
,
viz.
that
there
shall
be
a
resurrection
of
the
dead
both
of
the
iust
and
vniust
.
The
Lord
by
his
Prophet
Isay
saith
thus
.
Thy
dead
men
shall
liue
,
with
my
bodie
they
shall
arise
.
Saint
Iohn
in
his
Apocalips
saw
the
dead
both
great
and
small
stand
before
God
:
and
the
sea
,
death
and
hell
to
deliuer
and
giue
vp
their
dead
.
Now
,
that
the
bodies
of
the
Elect
and
Saints
,
to
whom
onely
the
glorious
and
blessed
resurrection
is
proper
and
peculiar
shall
arise
,
thus
it
by
Scripture
appeareth
:
Saint
Luke
appropriateth
y
e
resurrection
to
the
iust
:
Saint
Iohn
saith
that
they
that
haue
done
good
shall
come
forth
vnto
the
resurrection
of
life
:
and
that
Christ
will
raise
vp
,
at
the
last
day
,
them
that
come
to
him
(
by
faith
)
Christ
in
regard
of
the
Saints
his
mysticall
members
,
is
the
death
of
death
,
and
the
graues
destruction
,
hee
hath
taken
away
the
sting
and
condemnation
of
death
,
and
the
victorie
of
the
graue
,
Iob
saith
that
he
shall
see
his
redeemer
(
not
his
condemner
)
with
the
same
eyes
:
the
flesh
of
the
Saints
rest
in
hope
;
namely
,
that
hope
which
they
conceiue
whiles
that
they
liue
in
earth
.
Lastly
,
the
bodies
of
the
Saints
(
though
sowen
in
corruption
,
yet
they
shall
bee
raised
in
incorruption
:
though
sowen
in
dishonour
,
they
shall
bee
raised
in
glorie
:
though
sowen
in
weakenesse
,
they
shall
be
raised
in
power
.
But
it
may
be
demaunded
if
the
bodies
both
of
the
iust
and
vniust
shall
in
differently
rise
againe
;
then
what
shall
be
the
difference
?
Ans.
There
(
as
may
be
gathered
out
of
the
Testimonies
alleaged
,
and
by
the
reasons
that
prooue
the
Resurrection
,
and
by
the
properties
of
a
glorified
body
whereby
it
is
distinguished
from
the
bodies
of
the
Reprobats
)
is
(
or
shall
be
)
a
threefold
difference
:
First
,
the
bodies
of
the
Saints
,
which
only
are
Christs
members
,
shal
arise
by
Christ
his
quickning
virtue
and
power
;
but
the
bodies
of
Reprobates
shall
arise
onely
by
the
power
of
Gods
curse
,
to
wit
,
in
the
day
that
thou
shalt
eate
(
of
the
forbidden
fruite
)
thou
shall
die
the
death
(
to
wit
temporall
and
eternall
)
and
by
the
power
of
Christ
as
the
iudge
,
effectually
summoning
them
to
appeare
before
him
,
that
Gods
threatning
may
bee
accomplished
in
,
and
vpon
them
.
Secondly
,
the
Saints
bodies
shall
arise
glorious
:
but
the
bodies
of
the
Reprobates
,
shall
arise
in
shame
and
disglorie
.
Lastly
,
they
differ
in
the
end
,
for
the
bodies
of
the
Saints
shall
arise
to
eternall
life
,
but
the
bodies
of
the
wicked
to
eternall
torment
,
that
,
God
his
glorious
mercie
may
be
fully
manifested
in
the
one
,
and
his
glorious
iustice
in
the
other
.
The
first
reason
.
God
to
whom
nothing
is
impossible
,
that
in
the
beginning
brought
forth
and
fashioned
all
things
of
nothing
,
can
and
will
raise
vp
their
bodies
out
of
the
same
matter
:
by
that
word
,
whereby
he
created
all
things
,
by
the
same
he
will
repaire
all
things
:
he
that
did
the
greater
worke
,
cannot
he
doe
the
lesser
?
For
,
it
is
farre
more
hard
,
to
create
that
which
before
was
not
,
thē
to
repaire
(
or
restore
)
that
which
was
.
Hee
that
could
fashion
a
new
creature
:
shall
not
he
be
able
,
to
repaire
it
when
it
is
dead
?
he
that
could
bring
forth
that
which
was
not
,
that
it
might
be
some
thing
,
cānot
he
restore
that
which
now
is
,
when
it
is
fallen
?
The
second
reason
.
Christ
our
head
,
being
the
first
fruites
of
them
that
sleepe
,
and
the
pawne
of
our
resurrection
,
did
in
his
true
humane
body
rise
againe
,
and
therefore
the
Saints
his
members
shall
rise
againe
,
for
that
which
was
performed
and
fulfilled
in
Christ
the
head
,
must
also
(
in
proportion
and
in
due
time
)
be
performed
and
fulfilled
in
the
members
;
for
he
rose
in
our
roome
and
stead
,
and
for
vs
his
bodie
felt
no
corruption
,
and
therefore
ours
shall
not
feele
eternall
!
He
hath
(
as
a
pawne
)
carried
our
flesh
into
heauen
,
therefore
we
shall
ascend
after
him
,
but
this
cannot
come
to
passe
before
that
our
bodies
be
raised
.
Cassidore
saith
well
:
There
is
in
Christ
(
as
he
is
man
)
the
flesh
and
blood
of
each
of
vs
:
therefore
where
my
portion
raigneth
I
thinke
I
raigne
:
where
my
blood
hath
dominion
,
there
I
finde
that
I
haue
dominion
:
and
where
my
flesh
is
glorified
,
there
I
know
my selfe
to
be
glorious
.
The
third
reason
.
Christ
hath
by
his
death
and
obedience
redeemed
their
bodies
as
well
as
their
soules
:
therefore
they
must
needes
rise
againe
,
or
else
Gods
purpose
,
Christ
his
passion
in
that
behalfe
had
beene
forcelesse
and
fruitlesse
,
and
our
Saluation
not
perfit
,
but
vnaccomplished
.
The
fourth
reason
.
The
continued
and
continuall
groanes
of
the
Saints
for
their
full
Saluation
,
and
their
feruent
desire
and
expectation
of
it
;
doth
inferre
the
resurrection
:
For
these
are
rare
fruites
of
Gods
sanctifying
Spirit
:
but
Gods
Spirit
cannot
be
frustrate
of
his
end
and
scope
,
nor
the
Saints
of
their
desire
and
expectation
.
The
fifth
reason
.
There
shall
be
a
day
of
iudgement
wherein
all
men
in
their
whole
persons
,
viz.
in
their
soules
and
bodies
must
appeare
before
the
iudgement
seat
of
Christ
;
and
there
receiue
a
due
reward
or
punishment
,
therefore
there
must
needes
be
a
rising
againe
of
the
bodies
:
take
away
the
subiect
and
obiect
,
and
take
away
the
end
.
The
sixth
reason
.
One
absurditie
being
graunted
,
many
follow
.
Now
if
there
bee
no
resurrection
;
then
God
should
not
,
and
could
not
be
omnipotent
:
his
promise
should
be
of
no
vertue
and
vigor
:
the
vnseparable
vnion
betwixt
Christ
his
bodie
&
ours
,
dissolued
:
the
blessed
ministerie
of
the
word
and
Sacraments
;
all
practise
of
pitie
,
repentance
,
iustice
,
charitie
,
yea
all
confession
,
suffering
and
martyrdome
.
yea
,
and
the
very
death
,
Resurrection
and
ascension
of
our
blessed
Lord
and
Sauiour
should
be
all
in
vaine
and
to
no
purpose
:
yea
,
and
we
dead
in
our
sinnes
.
The
seuenth
reason
.
We
in
the
volume
of
Gods
booke
haue
manie
types
,
figures
and
resemblances
hereof
:
viz.
In
Enoch
&
Elias
(
though
instantly
transchanged
)
rapt
aliue
into
heauen
,
the
one
before
the
law
was
written
,
and
the
other
in
the
time
of
the
law
:
In
the
widdow
of
Sarepta
her
sonne
raised
to
life
by
Elias
his
prayers
:
in
the
Synamites
child
raised
by
Elizaeus
:
In
the
dead
souldier
that
being
cast
among
,
and
touching
Elizaeus
his
dead
bones
,
reuiued
:
In
the
dead
bones
(
whereof
we
read
in
Ezechiel
)
that
began
to
shake
and
come
together
,
bone
to
his
bone
,
and
to
be
couered
with
sinewes
,
flesh
and
skinne
,
and
that
being
breathed
on
by
the
foure
winds
reuiued
and
stood
vpon
their
feete
:
In
Iairus
his
daughter
:
In
the
widdowes
Sonne
of
Naim
:
And
in
Lazarus
,
all
raised
vp
to
a
temporall
life
by
our
Lord
and
Sauiour
:
and
most
eminently
,
in
the
bodies
of
diuers
Saints
,
which
by
vertue
of
Christ
his
resurrection
,
and
to
euidence
it
the
more
,
rose
out
of
their
graues
,
and
walked
vp
and
downe
in
Ierusalem
,
and
appeared
to
manie
;
touching
whom
it
is
most
likely
,
that
as
they
rose
with
Christ
,
so
when
Christ
ascended
,
it
is
likely
(
or
thought
)
that
they
ascended
with
him
:
For
,
they
rose
to
this
end
to
manifest
the
quickning
vertue
of
his
resurrection
,
There
vnto
as
resemblances
may
be
added
,
the
sparing
of
Isaac
that
should
haue
beene
slaine
and
sacrificed
:
From
death
Abraham
receiued
him
in
a
figure
.
Secondly
,
Aarons
drie
rod
,
or
sticke
,
that
budded
and
blossomed
:
and
the
deliuerance
of
Ionas
out
of
the
whales
bellie
,
wherein
he
had
beene
three
daies
and
three
nights
,
captiuated
and
enclosed
.
The
eighth
reason
.
Types
and
enducements
in
nature
,
from
whence
wee
may
conceiue
some
possibilitie
of
the
Resurrection
,
are
(
or
may
be
)
these
,
and
the
like
:
First
,
Kernels
and
seedes
of
anie
kind
cast
into
,
and
buried
in
the
earth
,
where
in
they
seeme
for
the
time
to
die
;
appeare
and
spring
out
of
the
earth
and
grow
to
a
perfit
bodie
:
Secondly
,
plants
,
trees
,
hearbs
:
that
in
the
winter
are
(
as
it
were
)
dead
and
haue
no
appearance
of
life
(
in
them
)
but
in
the
Spring
when
the
Sap
ascendeth
from
the
rootes
vpward
,
they
grow
tender
,
bud
and
blossome
:
and
in
their
kind
,
bring
forth
,
leaues
,
flowers
,
fruites
:
Thirdly
,
swallowes
,
wormes
,
flies
,
who
lying
dead
in
the
winter
,
do
in
the
spring
time
,
by
vertue
of
the
Sunnes
heat
,
reuiue
:
Fourthly
,
and
singularly
,
in
the
Phaenix
of
Arabia
:
of
whom
Philosophers
and
Diuines
haue
written
,
that
when
she
hath
passed
,
or
outlined
(
the
space
of
)
sixe
hundred
yeeres
,
she
gathereth
Cynamon
,
Casia
and
other
sweet
woods
,
and
maketh
her selfe
a
case
,
couert
,
or
neast
,
which
being
set
on
fire
by
the
Sunnes
heate
,
she
burneth
her selfe
,
and
out
of
her
ashes
a
new
Phaenix
ariseth
whereby
she
is
renewed
,
and
her
kind
preserued
.
Pomp.
Mel.
desitu
orbis
lib.
3.
c.
9.
Yea
and
it
is
verie
probable
and
agreeable
,
that
a
Phaenix
being
seene
before
the
last
yeere
of
Nero
,
did
signifie
the
Resurrection
of
Christ
,
and
of
all
the
beleeuers
,
after
they
had
from
heauen
receiued
life
from
death
.
That
the
bodies
of
the
Saints
,
shal
arise
again
the
same
that
they
were
before
,
in
mattet
,
substance
,
number
,
with
the
same
parts
and
members
,
the
same
flesh
,
skinne
,
veines
,
blood
,
bones
,
sine
wes
,
head
,
eies
,
eares
,
hands
and
feete
,
sides
,
and
not
new
bodies
be
created
,
as
the
Maniches
hold
;
Albeit
the
former
Scriptures
and
reasons
which
euinced
the
resurrection
,
may
sufficiently
proue
;
yet
that
the
truth
may
more
euidently
appeare
,
I
adde
&
adioyne
these
Testimonies
and
arguments
following
.
Blessed
Iob
saith
,
that
his
redeemer
liueth
,
and
that
he
shall
see
him
with
the
same
and
with
no
other
eyes
.
The
graue
shall
open
,
and
the
bodies
shall
come
forth
,
ergo
the
same
bodies
and
no
other
shall
arise
.
The
same
bodie
that
is
sowen
in
corruption
,
in
weakenesse
,
in
dishonour
,
shall
arise
againe
in
incorruption
,
power
,
and
honour
:
Lastly
the
godly
daily
,
and
(
especially
)
in
death
commit
themselues
vnto
God
,
as
vnto
a
faithfull
Creator
:
Ergo
,
he
will
as
well
(
in
time
)
raise
vp
their
bodies
,
as
he
then
receiueth
their
Soules
,
otherwise
he
could
not
be
faithfull
.
The
certaintie
hereof
we
may
in
some
sort
conceiue
by
a
familiar
comparison
.
As
diuers
seedes
,
or
cornes
cast
and
mingled
together
in
the
earth
,
doe
at
the
length
,
spring
out
of
it
,
grow
to
a
perfit
bodie
,
and
each
in
his
kind
bring
forth
proper
and
distinct
fruit
:
so
the
seedes
of
the
bodies
of
the
Saints
,
though
cast
into
the
earth
and
there
consumed
,
mingled
and
confounded
together
;
shall
bee
raised
and
rise
againe
in
distinct
members
and
parts
,
the
same
that
they
were
before
,
that
they
died
.
The
first
reason
.
That
which
riseth
againe
first
fell
(
for
to
fall
and
rise
(
againe
)
are
relatiues
,
the
one
whereof
doth
consist
of
the
mutuall
affection
of
the
other
)
but
these
our
naturall
bodies
,
first
sell
by
death
,
Ergo
,
they
and
no
other
,
shall
rise
againe
.
The
second
reason
.
Christ
his
bodie
arose
,
the
same
,
that
it
was
before
in
matter
and
Substance
:
hee
was
seene
to
haue
the
same
eyes
,
mouth
,
palate
,
feete
,
sides
,
hands
,
bloud
,
bodie
,
with
all
the
essentiall
parts
of
a
true
bodie
,
and
with
length
,
breadth
,
visibilitie
,
localitie
;
and
therefore
our
bodies
,
must
arise
the
same
for
substance
which
they
were
before
:
for
his
resurrection
is
the
picture
and
patterne
of
ours
:
and
our
vile
bodies
must
be
fashioned
like
to
his
glorious
bodie
.
The
third
reason
.
The
corruptible
qualities
of
the
bodie
,
to
wit
their
basenesse
,
vilenesse
,
weakenesse
,
deformitie
,
mortalitie
,
shall
onely
bee
abolished
,
and
glorious
qualities
come
in
place
:
Ergo
,
the
substance
and
essentiall
parts
shall
abide
and
remaine
.
The
fourth
reason
.
The
regeneration
of
the
soule
and
bodie
is
of
the
same
nature
and
propertie
:
but
the
regeneration
of
the
soule
,
doth
not
alter
and
change
the
substance
of
it
,
but
onely
reforme
the
sinfull
qualitie
:
so
at
the
last
day
the
regeneration
(
or
glorification
)
of
the
bodie
shall
not
destroy
and
nullifie
the
substance
of
it
,
but
onely
all
innouate
and
change
the
corruptible
qualities
.
The
fifth
reason
.
It
is
most
agreeable
to
Gods
impartiall
iustice
,
that
the
Saints
should
be
rewarded
not
in
an
other
bodie
,
but
in
that
bodie
which
had
wrought
righteousnesse
;
and
that
the
reprobates
should
be
punished
not
in
an
other
bodie
that
neuer
sinned
,
but
in
their
owne
which
had
beene
the
instrument
of
all
abominations
.
God
is
a
righteous
iust
iudge
,
who
will
render
to
euerie
man
(
First
to
euerie
soule
and
bodie
:
for
the
person
of
a
man
consisteth
of
both
of
them
)
according
to
his
workes
.
The
sixth
reason
.
The
Creator
infinitely
exceedeth
all
and
euerie
of
his
Creatures
,
in
wisedome
,
power
,
skill
.
But
a
cunning
and
skilfull
Goldsmith
can
by
his
Art
and
skill
single
,
sunder
and
distinguish
,
gold
,
siluer
,
copper
,
pewter
,
brasse
and
other
mettalls
,
whether
in
the
same
mountaine
mingled
,
or
,
accidentally
melted
and
confounded
together
;
and
some
out
of
one
mettall
can
draw
an
other
:
and
shall
not
,
and
cannot
much
more
God
almightie
,
finde
out
each
mans
substance
,
&
distinguish
it
from
the
dust
of
beasts
,
and
from
the
dust
of
other
men
,
and
out
of
it
produce
and
forme
a
perfit
and
glorious
bodie
?
But
much
of
mans
substance
is
deuoured
of
beasts
,
and
turned
into
their
nature
,
or
deuoured
of
man
himselfe
(
for
the
Canniballs
ordinarily
eate
one
another
)
how
then
can
it
arise
the
same
againe
in
substance
.
Ans.
Nothing
is
impossible
to
God
,
who
can
and
will
finde
out
each
mans
proper
substance
:
and
what
if
some
of
it
be
lost
,
yet
God
can
supplie
the
rest
by
his
power
,
and
multiplie
it
,
as
hee
multiplied
the
bone
and
flesh
where
of
Eue
was
formed
.
Againe
,
it
is
sufficient
that
euerie
man
then
haue
so
much
substance
of
his
owne
,
as
shall
make
his
bodie
to
be
entire
and
perfit
;
all
superfluetie
being
remoued
.
The
third
Member
.
Touching
the
stature
in
which
the
Saints
bodies
shall
arise
,
though
the
Scripture
hath
not
defined
nor
expressed
it
,
yet
by
these
grounds
following
it
seemeth
most
probable
(
if
not
certen
)
that
they
shall
arise
in
mans
estate
,
or
,
in
full
and
perfit
stature
.
First
,
our
first
parents
Adam
and
Eue
,
were
created
with
bodies
of
perfit
stature
,
Ergo.
both
their
and
our
repaired
bodies
,
shall
be
such
.
Againe
,
Christ
the
second
Adam
,
arose
from
death
to
life
in
his
perfit
and
best
age
.
And
therefore
,
wee
the
members
who
(
in
bodie
as
well
as
soule
)
must
attaine
vnto
the
measure
of
the
fulnesse
of
Christ
,
must
so
arise
.
Thirdly
,
the
resurrection
is
(
as
it
were
)
a
new
Creation
.
Ergo
,
it
must
be
like
to
the
first
,
and
therefore
good
and
perfit
.
Fourthly
,
our
bodies
,
must
in
(
all
)
things
(
the
more
then
excellent
difference
betwixt
the
heauen
and
members
being
excepted
)
be
made
like
vnto
(
though
not
equall
to
)
Christ
his
glorious
bodie
,
but
his
body
arose
in
full
stature
:
Ergo
,
ours
shal
like
wise
thus
arise
.
Fifthly
,
the
Saints
bodies
must
haue
their
iust
proportion
and
decent
forme
:
otherwise
they
could
not
be
perfit
and
entire
.
Sixthly
,
if
infants
must
rise
infants
,
then
old
men
must
rise
old
men
;
but
there
is
no
distinction
,
or
difference
of
age
in
heauen
.
Lastly
,
the
tradition
and
iudgement
of
the
Churches
holding
this
opinion
is
not
to
bee
contemned
.
The
fourth
member
.
Touching
the
properties
and
qualities
of
a
glorified
bodie
:
I
,
first
answer
(
generally
)
that
the
bodies
of
the
Saints
,
shall
be
fashioned
like
vnto
his
glorious
bodie
,
the
glorie
whereof
,
when
our
Lord
extraordinarily
appeared
in
it
to
Saint
Paul
,
did
exceede
the
glorie
of
the
Sunne
,
otherwise
Paul
could
not
haue
discerned
it
,
and
noted
it
;
Particularly
,
I
answer
thus
:
and
content
my selfe
to
expresse
the
principall
qualities
of
a
glorified
bodie
.
First
,
their
bodies
shall
be
immortall
,
because
their
reward
is
eternall
,
and
because
Christ
shall
then
wholly
destroy
sinne
and
death
the
cause
of
mortality
.
Secondly
,
they
shall
be
incorruptible
,
for
they
haue
lost
none
of
their
substance
,
and
need
no
repaire
.
Thirdly
,
they
are
impassible
and
vncapable
of
any
euill
,
greefe
or
paine
,
yet
capable
and
partakers
of
all
ioy
and
holinesse
.
Fourthly
,
they
shall
be
goodly
,
seemelie
,
beautifull
:
If
beauty
so
much
commend
the
bodie
in
earth
,
and
if
it
be
commended
so
much
in
the
Scriptures
,
then
it
shall
bee
much
more
beautifull
in
Heauen
,
when
it
shall
haue
all
perfections
in
perfection
,
and
haue
no
spot
or
wrinckle
.
Fiftly
,
their
bodies
shall
be
(
at
least
in
all
likelihood
)
shining
bodies
,
for
they
shall
be
glorious
,
whereof
shining
is
a
part
(
or
kinde
)
the
righteous
shall
shine
,
not
only
as
the
brightnesse
of
the
firmament
,
and
as
the
starres
;
but
as
the
Sunne
in
the
Kingdome
of
their
Father
:
this
glory
shall
arise
from
the
vision
,
chiefly
of
God
and
the
aspect
and
continuall
presence
of
the
Lord
Iesus
:
Glimpses
,
tastes
and
resemblances
heereof
,
we
haue
in
Moses
face
,
which
when
he
had
beene
conuersant
with
God
40.
daies
in
the
mount
,
did
shine
so
brightly
,
that
the
Children
of
Israel
could
not
stedfastly
looke
on
him
.
Secondly
,
in
diuers
and
glorious
apparitions
of
Angells
:
when
the
Angell
of
the
Lord
appeared
to
the
Shepheards
,
it
is
said
that
the
glory
of
the
Lord
shone
round
about
them
:
The
Angell
of
the
Lord
that
at
Christ
his
resurrection
rolled
away
the
stone
,
had
his
countenance
like
lightning
and
his
raiment
white
as
snow
.
Lastly
,
in
our
blessed
Sauiour
whose
face
in
the
transsiguration
did
shine
as
the
Sunne
:
his
raiment
did
shine
as
the
Light
,
and
was
so
white
as
no
fuller
on
earth
could
white
them
.
Sixthly
,
they
shall
not
be
naturall
bodies
,
but
spirituall
that
is
spirituall
in
quality
,
but
not
in
substance
;
for
otherwise
they
should
cease
to
bee
bodies
.
The
bodies
shall
be
spirituall
in
a
three-fold
sense
,
First
in
that
they
shall
be
wholly
sreed
from
all
earthly
and
drossie
corruption
:
all
the
senses
shall
be
more
pure
and
subtill
:
And
the
affections
shal
(
so
much
as
the
truth
of
nature
wil
permit
)
be
refined
:
Secondly
,
because
they
shall
be
no
more
vpheld
and
maintained
by
earthly
meanes
and
helpes
,
but
be
preserued
by
Spirituall
meanes
:
that
is
,
by
the
power
of
his
(
holy
)
Spirit
;
what
vse
(
herein
)
shall
there
be
of
the
Creature
,
when
the
Lord
of
glorie
is
in
place
?
and
in
these
two
respects
(
especially
)
they
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
,
equall
to
the
Angels
:
Thirdly
,
because
,
they
shall
neuer
rebell
against
,
but
be
alwaies
subiect
and
obedient
to
the
regenerate
soule
.
Seuenthly
,
their
bodies
being
clarified
and
refined
,
shall
be
light
,
agile
,
nimble
,
able
(
like
the
bodie
of
our
Lord
)
to
walke
vpon
the
waters
,
and
by
their
proper
nature
and
motion
,
as
well
to
ascend
as
to
descend
:
For
a
glorified
bodie
can
with
celeritie
and
speed
moue
and
remoue
vpward
and
downeward
.
Lastly
(
to
insist
no
longer
in
these
particulars
)
they
shall
be
(
by
way
of
excellencie
)
vessels
of
honour
,
meet
for
the
Lords
vse
,
and
filled
with
all
ioy
and
blessednesse
.
Thus
much
of
the
doctrine
of
the
generall
resurrection
,
now
let
vs
come
to
the
vses
,
whether
of
consutation
,
consolation
,
or
exhortation
.
The
first
vse
.
By
warrant
and
force
of
this
doctrine
,
are
refuted
and
fall
to
the
ground
,
diuers
pestilent
and
damnable
errors
and
heresies
.
First
,
of
the
heathens
,
yea
and
of
their
chiefest
Philosophers
:
who
not
knowing
the
waies
and
word
of
God
,
vtterly
denie
that
the
bodie
being
once
dead
,
can
arise
againe
the
same
,
in
number
,
substance
and
kinde
.
Secondly
,
of
the
Sadduces
in
Christ
his
time
,
and
sithence
,
of
the
Sardinian
heretikes
,
the
Archonites
and
Maniches
,
and
diuers
Heretickes
and
Atheists
of
our
times
,
who
peremptorily
held
,
and
hold
that
the
bodie
riseth
not
againe
.
Thirdly
,
of
those
,
who
in
their
absurdity
,
hold
and
defend
that
the
bodie
at
the
generall
resurrection
shall
be
essentially
turned
into
a
Spirit
,
and
so
looseth
his
bodily
substance
:
but
this
palpable
error
may
be
thus
refelled
.
First
,
if
the
bodies
at
the
resurrection
become
Spirits
then
they
cease
to
bee
sensible
,
visible
,
touchable
:
but
Christs
bodie
when
it
rose
againe
,
lost
none
of
these
properties
,
and
therefore
how
can
ours
?
Secondly
,
if
the
bodies
of
the
Saints
be
turned
into
Spirits
,
then
they
cease
to
be
bodies
,
and
how
can
they
rise
againe
?
Thirdly
,
the
bodie
being
turned
into
a
Soule
,
or
Spirit
,
the
same
or
a
diuers
,
then
the
Saints
should
consist
of
a
double
Spirit
,
the
one
naturall
,
the
other
accidentall
,
and
it
should
follow
that
the
bodie
(
being
)
should
bee
no
more
a
bodie
:
For
,
take
away
the
proprieties
of
the
bodie
,
and
take
away
the
bodie
.
Lastly
,
God
should
not
be
the
author
of
order
,
but
of
confusion
,
but
this
is
flatly
against
the
Scripture
.
The
first
vse
(
of
the
doctrine
)
of
consolation
.
The
aduised
and
serious
consideration
of
this
doctrine
serueth
wonderfully
to
cheere
and
comfort
all
Christians
;
for
the
day
of
the
resurrection
is
the
time
of
their
refreshing
,
and
of
perfit
restitution
and
a
yeere
of
Iubily
,
and
the
day
of
our
bodies
ascent
into
heauen
:
wherfore
,
let
vs
prepare
our
selues
,
to
meet
the
Lord
at
this
day
:
and
amend
our
liues
and
turne
,
that
our
sinnes
may
be
blotted
out
,
when
the
times
refreshment
,
shall
come
from
the
presence
of
the
Lord.
The
second
vse
(
of
consolation
.
)
If
wee
beleeue
the
doctrine
of
the
resurrection
,
wee
must
not
immoderately
weepe
,
or
mourne
for
our
friends
departed
,
or
for
the
death
of
most
worthie
and
blessed
instruments
in
Church
and
common-wealth
:
For
they
die
not
(
to
speake
properly
)
but
fleepe
a
while
in
the
earth
,
and
afterwards
the
bodie
shall
awake
and
ascend
to
glorie
:
they
are
not
perished
but
posted
before
:
we
and
they
,
liuing
and
dying
in
faith
and
obedience
,
shall
one
day
meete
together
in
the
Palace
and
parliament
of
heauen
,
and
there
,
by
our
mutuall
conuersement
,
encrease
one
an
others
comfort
.
The
third
vse
consolatarie
.
The
musing
and
holy
meditation
.
of
this
doctrine
serueth
to
arme
and
harten
Gods
children
against
all
the
afflictions
of
bodie
and
minde
,
and
against
all
euils
both
priuate
and
publike
:
For
,
First
:
they
are
light
,
tolerable
,
finite
,
temporaris
:
secondly
,
an
exceeding
waight
of
glorie
doth
follow
,
and
succeed
them
:
Thirdly
;
Dauid
,
Psal.
16.
9.
Iob.
c.
19.
25.
the
seruants
of
God
,
that
in
the
daies
of
Antiochus
,
were
racked
and
tormented
.
Lastly
,
our
Lord
himselfe
,
did
comfort
themselues
against
death
and
trouble
by
the
doctrine
of
the
bodies
resurraction
.
The
fourth
vse
consolatorie
.
This
doctrine
doth
minister
reuiuing
comfort
against
the
feare
of
death
:
For
,
First
,
the
sting
,
poison
,
and
condemnation
of
death
is
taken
away
from
all
true
beleeuers
:
it
doth
interrupt
our
life
for
a
season
,
but
it
doth
not
extinguish
it
.
Secondly
,
it
doth
strippe
vs
of
the
rags
of
Sinne
,
and
miserie
,
and
inuest
vs
with
the
glorious
robes
of
Christ
his
righteousnesse
,
It
is
the
gate
of
heauen
,
and
a
speedie
passage
to
eternall
life
:
Lastly
,
our
soules
after
their
dissolution
from
the
bodies
,
incontinently
are
carried
by
the
blessed
Angels
into
heauen
,
and
our
bodies
though
eaten
of
the
wormes
,
and
consumed
to
ashes
,
shall
in
due
time
,
be
raised
vp
from
the
death
,
reunited
to
our
bodies
,
and
be
euerlastingly
glorified
.
Uses
of
exhortation
.
Let
the
consideration
of
the
bodies
resurrection
,
be
a
bridle
to
restraine
and
refraine
vs
,
from
all
manner
of
Sinne.
For
we
must
all
of
vs
,
come
to
iudgement
and
giue
a
(
strict
)
account
of
all
that
wee
haue
done
in
this
life
,
whether
it
be
good
,
or
euill
:
and
let
it
be
a
spurre
,
or
meane
to
further
and
forward
vs
,
to
the
performance
of
all
duties
of
pietie
,
iustice
,
charitie
,
whiles
we
haue
time
and
space
,
and
(
with
Saint
Paul
)
to
exercise
our selues
to
haue
alwaies
a
conscience
void
of
offence
towards
God
and
towards
man.
The
second
vse
(
exhortatorie
.
)
Seeing
that
we
desire
,
groane
,
and
looke
for
the
glorious
resurrection
of
our
bodies
;
we
must
not
applie
and
diuert
them
to
sinne
and
profanenesse
;
to
surfetting
and
drunkennesse
,
chambering
and
wantonnesse
,
pride
and
vanitie
,
wrong
and
oppression
,
but
addict
and
consecrate
them
wholy
and
perpetually
,
to
Gods
seruice
and
holy
vses
:
that
they
may
be
the
temples
of
the
holy
Ghost
to
dwell
in
,
and
vessels
of
honour
in
this
world
:
and
that
they
may
be
vessels
of
glorie
in
the
life
to
come
,
and
not
vessels
of
wrath
prepared
to
destuction
;
which
God
almightie
grant
:
Amen
.
The
third
vse
(
exhortatorie
.
)
Let
vs
honour
the
Saints
bodies
,
and
honourably
burie
them
;
and
let
vs
suffer
no
indignitie
to
be
offered
to
their
dead
bodies
,
or
places
,
where
they
are
buried
,
for
they
are
members
of
Christ
,
and
shall
arise
againe
in
glorie
.
Thus
we
haue
heard
the
renouation
of
the
world
with
his
specialls
:
the
groane
of
the
creatures
,
the
hope
and
expectation
of
Gods
children
,
their
gift
,
and
graces
:
and
the
certentie
of
the
glorious
resurrection
of
the
bodie
,
together
with
the
vse
of
the
doctrine
.
Now
the
God
of
heauen
,
giue
vs
grace
so
to
be
renewed
here
in
this
world
,
so
to
simpathise
&
suffer
with
the
Creature
,
&
specially
,
with
Gods
children
,
and
the
Lord
so
furnish
vs
with
sauing
grace
,
that
we
waiting
for
,
the
glorious
resurrection
,
and
preparing
our selues
against
that
day
,
may
in
this
life
haue
the
earnest
of
eternitie
,
and
afterwards
the
full
possession
of
it
,
which
God
almightie
bring
to
passe
,
for
our
Lord
Iesus
Christ
his
sake
,
to
whom
with
the
father
and
God
the
holy
Ghost
,
three
persons
and
one
onely
God
,
be
giuen
and
ascribed
all
honour
,
glorie
,
power
and
praise
in
the
Church
,
from
this
time
forth
,
for
euermore
.
Amen
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A20804-e140
Isay
65.
17.
2.
Pet.
3.
13.
Rom.
8.
22.
Matth.
5.
ver
.
5.
A
Parable
.
Matth.
22.
20.
Phil.
3.
20.
Notes for div A20804-e570
Luke
21
28.
Ephes.
1.
Incipiendum
a
facilioribus
.
Matth.
18.
10.
Luk.
15.
10.
Beza
.
2.
Iud.
Epist.
v.
6.
Matth.
8.
29.
vers
.
23.
Gen.
3.
18.
Apoc.
21.
1.
Sublato
vel
negato
subiecto
proprio
,
tolluntur
vel
negātur
adiuncta
.
2.
Pet.
3.
10.
Metaph.
C.
3.
magis
dicimus
illum
scire
rem
,
quiscit
eam
affirmatiuè
quam
qui
negatiuè
.
Isaiae
.
66.
22.
2.
Pet.
3.
10.
Apoc.
21.
1.
Isaiae
.
30.
26.
Psal.
89.
vers
.
36.
37.
Psal.
72.
vers
.
5.
verse
7.
verse
.
17.
Obiection
.
Gen.
1.
vers
.
14.
Apoc.
21.
ver
.
23.
Vbi
multa
concurrunt
verisimilia
,
facile
est
credendum
:
Aristot.
Matth.
4.
23.
Matth.
7.
31.
1.
Tim.
2.
4.
2.
Pet.
3.
9.
Ad
insensata
et
inanimata
.
Iren.
lib.
5.
c.
30.
H.
l.
12.
lib.
de
Trinitate
.
Isa.
11.
6.
7.
8.
Bucan
.
Matth.
5.
5.
Apoc.
5.
10.
Apoc.
14.
4.
1.
Thess.
4.
17.
Mat.
25.
ver
.
34
Obiection
.
Answer
.
Num.
21.
9.
Iohn
3.
4.
2.
King.
18.
Iohn
.
20.
17.
20.
27.
2.
Obiection
.
Answer
.
Altiora
te
ne
quaesieris
.
Deut.
29.
14.
Generalia
sunt
simpliciora
et
intellectui
notiora
.
Obserue
.
Esay
66.
22.
2.
Pet.
3.
13.
1.
Cor.
7.
3.
1.
Pet.
3.
10.
Apoc.
6
14.
Psal.
102
27.
A
similitude
.
Deus
et
natura
,
nihil
facit
frustra
.
A
similitude
.
1.
Cor.
14.
33.
Sublatâ
â
causa
proximá
)
tollitur
effectus
.
Matth.
12.
29.
1.
Cor.
15.
25.
26.
1.
Iohn
.
3.
8.
Apoc.
19.
7.
Oleuianus
.
verse
20.
Eph.
4.
22
23
Iohn
.
13.
8.
Math.
18.
4.
Nihil
dat
quod
non
habet
.
Non
est
plus
in
effectu
quam
suit
in
causa
.
Col.
2.
1.
No
fancie
.
Hebr.
13.
14.
Matth.
6.
19.
1.
Cor.
7.
29.
30.
Bern.
Cui
Christus
incipit
dulcescere
.
mundus
amarescat
,
necesse
est
.
Apoc.
12.
2.
Obser.
Num.
22.
30.
Acts
3.
19.
vers
.
20.
Hebr.
9.
28.
Eccles.
12.
Iudg.
5.
20.
Instrumentales
causae
sunt
pluuiarum
,
ventorum
,
grandinis
,
tempestatum
.
Exod.
19.
Magirus
.
Arist
.
lib.
4.
de
gen
.
animalium
.
The
Sea.
Rom.
1.
23.
25.
Act.
7.
41.
42.
Apoc.
9.
20.
Vbi
imago
ibi
nulla
religio
.
Matth.
15.
9.
Luk.
6.
Rom.
7.
24.
2.
Chro.
24.
17.
Luk.
16.
Exod.
14.
16.
&
22.
Ios.
3.
16.
17.
Ios.
3.
10.
12.
13.
2.
King.
20.
10.
1.
King.
17.
6.
Dan.
3.
26.
Dan.
6.
22.
23.
Matth.
27.
55.
Luk.
21.
26.
A'Pari
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Timones
.
Papists
.
Psal.
137.
7.
Papists
.
Apoc.
18.
4.
Cant.
2.
15.
Arist.
2.
lib.
de
anima
.
Omniū
animalium
certissimum
tactum
habet
homo
.
2.
Chro.
19.
17.
Apostrophe
.
Iac.
2.
13.
A
similitude
.
Rom.
12.
Matth.
25.
35.
Verse
36.
Gregor
.
in
Moralibus
.
Tanto
quisque
perfectior
est
,
quanto
perfectius
alienos
sentit
dolores
.
Hier.
Epist.
ae
Nepot
:
Non
memini
me
legisse
mala
morte
mortuum
,
qui
libenter
opera
Charitatis
exercuit
.
Habet
enim
multos
intercessores
,
et
impossibile
multorum
preces
non
exaudiri
.
Mitior
est
paena
quanto
communior
ipsa
est
.
1.
Kings
19.
14.
Lamen
.
1.
12.
Ioh.
21.
Nullum
violentum
est
perpetuum
.
Psal.
125.
3.
1.
Cor.
10.
13.
Psal.
103.
14.
2.
Vse
.
Matth.
8.
25.
Hebr.
10.
37.
1.
Cor.
15.
58.
Iam.
5.
7.
Matth.
13.
Obserue
.
Rom.
12.
3.
Eph.
4
7.
1.
Tim.
2.
4.
Matth.
13.
15.
Apoc.
7.
11.
12.
Hebr.
10.
22.
1.
Iohn
3.
14.
2.
Cor.
10.
Colloss
.
2.
6.
Rom.
5.
5.
Galat.
5.
22.
&
.
23.
2.
Pet.
1.
6.
&
.
7.
Exorn.
Iohn
.
4.
14.
Similitude
.
Communia
non
distinguunt
.
Eph.
4.
24.
Col.
3.
10.
Col.
1.
12.
Tit.
2.
11.
12.
Apoc.
19.
7.
Tit.
1.
14.
Matth.
5.
17.
Hebrewes
6.
5.
Psal.
51.
6.
Mat.
25.
3.
&
.
10
Matth.
13.
44.
&
46.
Matth.
13.
14.
Rom.
10.
14.
Rom.
4.
15.
1.
Cor.
10.
1.
Rom.
10.
13.
Mat.
7.
7.
&
.
8.
Phil.
1.
6.
Phil.
1.
6.
Obserue
.
Ea
quae
scimus
,
sunt
minima
respectu
earum
,
quae
ignoramus
.
Ariflot
.
Rom.
7.
15.
In
ijs
damnatū
peccatum
sed
non
extinctam
.
Gal.
4.
19.
Ezech.
47.
Eph.
4.
13.
1.
Cor.
13.
10.
12
The
children
of
God
,
during
this
mortalitie
,
are
not
capable
of
absolute
perfection
.
2.
Tim.
2.
20.
21
Quicquidirecipitur
,
recipitur
secundam
modum
recipientis
et
non
recepti
.
Gal.
5.
16.
&
17.
Gen
32.
24
&
25
Pezelius
in
Genesin
.
2.
Cor.
12.
9.
10.
Rom.
8.
37.
Apoc.
16.
15.
Qui
non
distinguit
,
destruit
artem
.
Matth.
12.
20.
2.
Cor.
12.
9.
Obser.
Psalm
.
51.
*
They
are
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
i
)
peculiar
affections
in
Gods
Children
.
Isai.
38.
14.
Exod.
3.
9.
Act.
7.
34.
Ioh.
11.
33.
38.
Psal.
51.
15.
Rom.
7.
24.
Prou.
4.
16.
Ezech.
9.
4.
Psalm
.
12.
1.
Apoc.
6.
10.
Apoc.
11.
10.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Leu.
Lemni
.
de
gemmis
.
Lib.
2.
c.
15.
Num.
20.
11.
Eze
ch
.
36.
26.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Exod.
14.
15.
Psalm
.
12.
5.
Psalm
.
51.
17.
Zach.
2.
Math.
18.
6.
Eph.
1.
4.
Ioh.
1.
12.
Luke
.
21.
28.
Obser.
Luke
.
12.
36.
Tit.
2.
13.
Phil.
2.
20.
Apoc.
22.
20.
2.
Cor.
5.
2
&
5.
Matth
25.
10.
Rom.
8.
25.
Hebr.
6.
19.
Psal.
119.
Gen.
47.
9.
Hebr.
13.
13.
2.
Thes.
1.
6.
7.
Nullus
efficiens
agit
temerè
,
sed
omnis
propter
sinem
certum
agit
.
Quaest.
Ans.
Vita
eius
qui
secundum
Euangelium
vixerit
,
est
continua
Crux
et
Martyrium
.
Col.
3.
3.
1.
Iohn
3.
2.
1.
Cor.
4.
18.
Psalm
.
37.
Apoc.
14.
13.
Omne
opus
leue
fieri
solet
,
cum
eius
praemium
cogitatur
,
et
spes
praemij
est
solatiū
laboris
.
Obser.
Rom.
6.
13.
14.
Matth.
19.
28.
Luk.
14.
14.
Ioh.
40.
Apoc.
20.
6.
Eadem
numero
sunt
eadē
specie
.
Obseru
.
Dan.
c.
12.
7.
Iohn
.
5.
28.
Act
24.
15.
Esay
26.
19.
Apoc.
20.
12.
13.
Luk.
14.
14.
Hos.
13.
14.
1.
Cor.
15.
55.
Psal.
16.
9.
1.
Cor.
15.
42.
43
Question
.
Answer
.
Causis
.
Gen.
2.
17.
2.
Informa
seu
modo
.
Dan.
12.
2.
In
fine
.
Luk.
1.
37.
Phil.
3.
21.
Matth.
22.
22.
Aug.
Qui
potuit
formare
nouam
Creaturam
,
non
poterit
reparare
mortuam
?
Cyrill
.
Qui
potuit
id
quod
non
erat
,
producere
vt
aliquid
esset
,
id
quod
iam
est
,
cum
reciderit
,
restituere
nonne
potest
?
1.
Cor.
15.
20.
Cassiod
Est
in
Christo
homine
vniuscuiusque
nostrū
caro
et
sanguis
:
vbi
ergo
portio
mea
regnat
,
regnare
me
credo
:
vbi
dominatur
sāguis
meus
,
ibi
dominari
me
sentio
:
vbi
glorificatur
Caro
mea
,
ibi
me
gloriosum
esse
cognosco
.
1.
Cor.
6.
19.
20.
Deus
et
natura
,
(
immo
Deus
et
gratia
)
nibil
facit
frustrà
.
Act.
17.
31.
2.
Cor.
5.
10.
Sublatis
destinatis
ad
finem
tollitur
finis
.
Arist.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1.
Cor.
15.
17.
18
19
Enochus
et
Elias
duo
Candidati
immortalitatis
.
Gen.
5.
24.
Hebr.
11.
15.
2.
King.
2.
9.
1.
King.
17.
22.
2.
King.
4.
16.
33.
Ezec.
37.
8
10
Matth.
9
25.
Luk.
7.
15.
Ioh.
11.
43.
44.
Matth.
27.
53.
Aug.
in
serm
de
pass
.
Horum
corpora
,
sicut
cum
Domino
resurrexerūt
,
ita
cum
co
ascendente
,
et●am
ipsa
ascendisse
creduntur
.
Hebr.
11
19.
Numb
.
17.
8.
Mat.
12
,
39.
40.
1.
Cor.
15.
36.
37
38.
Matth.
24.
32.
Perkin
.
vpon
the
creede
.
p.
424.
Ambros.
Doceat
nos
phaenix
exemplo
suo
,
resurrectionem
credere
,
que
siue
exemplo
,
rationis
perceptione
sibi
insignia
resurrectionis
instaurat
.
Dion
.
in
Hist.
Obseru
.
2.
Iob.
19.
25.
Iohn
5.
29.
1.
Cor.
15.
42.
43
A
similitude
.
Hicronimus
.
Argumentum
a
relatis
.
Luk.
24.
39.
Similia
sunt
quorum
qualitas
est
vna
.
Axioma
.
Accidentia
substantiam
non
constituunt
,
licèt
è
principijs
subiecti
sui
essentialibus
fluant
.
Keckerm
.
Log.
184.
Parium
est
eadem
ratio
.
Gen.
18.
25.
Psal.
62.
12.
Psal.
62.
12.
Reuel
.
22.
12.
Rom.
2.
6.
A
similitude
from
a
goldsmith
.
Obiection
.
Answer
.
Perkins
creede
p.
425.
Obserue
.
Lucan
.
Loc.
co●
.
pag.
422.
Aug.
de
ciuitat
.
Dei.
lib.
22.
c.
16
17.
18.
Eph.
4.
13.
Gen.
2.
25.
Apoc.
1.
6.
Obserue
.
Phil.
3.
21.
Act.
22.
6.
Apoc.
13.
13.
Eph.
5.
17.
1.
Cor.
15.
40.
Dan.
12.
3.
Matth.
13.
43.
Exod.
34.
29.
2.
Cor.
3.
13.
Luke
2
9.
Matth.
28.
3.
Matth.
17.
2.
Luke
9.
29.
Marke
9.
3.
Martyr
.
2.
Reg.
2.
Matth.
22.
1.
Thess.
4
,
17.
Act.
1.
6.
2.
Tim.
2.
21.
Arist.
lib.
2.
de
gen
.
et
.
corrupt
.
Ioh.
20.
Deletio
proprietatum
est
natura
negatio
.
Keckerm
.
2.
Cor.
14.
33.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Psal.
16.
9.
Act.
3.
19.
Act.
3.
19.
1.
Thes.
4.
13.
Non
sunt
amissi
sed
praemissi
.
2.
Cor.
3.
17.
Apoc.
14.
13.
Hebr.
11.
35.
Act.
2.
26.
Mors
intermistit
vitam
non
eripit
.
2.
Cor.
5.
1.
Luke
16.
2.
Cor.
5.
10.
Act
24.
16.
Rom.
13.
13.