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.
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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.
until now. 23 And not only they, but our selves also, which have the First fruits of the Spirit (even we our selves) groan within our selves, waiting for the adoption (to wit) the redemption of our bodies.
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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 Epistle of Saint Paul to the Romans, wherein is enclosed the Quintessence and perfection of Saving Doctrine, may not unfitly be compared to the Paradise of God, the place of all pleasure and happiness:
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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,
the Sacrament and Instrument of it,) in the midst of the Garden, and this my text in regard of the spiritual nourishment and Souls Physic that it Ministereth (as it were) a goodly branch of this blessed tree, whose fruit serveth for food,
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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.
And this Parcel of Scripture, is so ample and copious, that like the river of Eden, that watered the Garden, it does divide it self into foure Heads, or parts.
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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.
For First the Apostle in the beginning of the Chapter, unto the First verse, absolveth his large and long dispute of our Redemption and Justification by christ and Faith in him only.
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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.
Lastly, from the 31. verse unto the end of the Chapter, he Concludeth his Doctrine, partly by a brave challenge of all adversary power, and partly by Way of Triumph and exclamation.
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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,
Touching the coherence and dependence of my Text, with the Verses immediately going before, we Are to understand that the Apostle in the eighteenth verse of this Chapter, Affirmeth that the excellency of Eternal glory, does (whither we respect quantity, quality,
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,
In the three Verses next ensuing, he Proves the certainty of the same Glory, by the secret instinct and earnest desire of thee (reasonable and brutish) Creature; yea of the Whole Universe: which like a spy out of a watch tower,
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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 carefully expect the coming of the deliverer, does desire and wait for the manifestation of God's children, when it shall be freed from the bondage of corruption and abuse,
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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 serious expectation of God's children, for their redemption and salvation: and the scope and drift of the Apostle in this place is, by the joint and mutual groaning and expectation both of the creature,
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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.
and waiting of it, Groaneth and travelleth in pain together, lastly, the extent, or Continuance of this groaning and travelling, until now. In God's Elect, who Are in the three and twentieth verse described, three points Are like wise to be observed.
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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:
First their spiritual and Saving graces, whereby they know themselves to be God's children, and whereby they Are distinguished from Heathens, from Hypocrites, Heretics, and all profane and vntegenerate Persons:
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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,
Secondly their deep desire, and hopeful expectation, arising from the above nam graces in these terms, groaning within our selves and waiting for, etc. Lastly, the Object and end of their desire and hope, epitomized in this word Adoption, which the Apostle by Interpretation, calls the redemption of the body, to wit, the final and full deliverance of it, from mortality, death,
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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,
and all the misery's of this temporary life, and thus much our blessed Saviour intimateth when and were he Says, when ye see these things begin to come to pass,
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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:
when they shall be discharged of this Ministry, and shall be in rest and contemplation, but yet they Are not made Subject to vanity, nor in any bondage of corruption:
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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.
for none of the Reprobate Persons groan or sympathise with God's children; and to none of these belongeth deliverance, but to all of them, is damnation; decreed, denounced, prepared.
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Thirdly, in my Text, the Elect of God are discerned and seuered from the Creature, by the discretiue coniunction NONLATINALPHABET, 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.
Thirdly, in my Text, the Elect of God Are discerned and severed from the Creature, by the discretive conjunction, but, and by the graces of salvation which the Apostle calls the First fruits of the Spirit, and Lastly, by the expectation of the Resurrection and redemption of their body.
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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,
Sixthly, all creatures that have their being from an equivocal, mixed and confused generation, and not from the proper male and female, and Therefore Are, in kind and name diverse and different,
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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.
as Mules, Wolf-dogs, Wolfe-birches, and all monstrous creatures come not into the number of the Creatures, to which deliverance and renovation is promised.
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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.
Seuenthly, all Creatures that have their beginning from, and Are bred of corruption and putrefaction, as frogs, flies, worms, moulds, mice, crickets, bats, barnacles, have no part in this restitution.
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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.
Eighthly, the Ocean, and all Seas, for there shall be no more sea, and consequently no sea-fish: take away the Subject, take away the adjunct: and take away the proper element, and then take away the creature that lives in it.
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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.
Lastly, among other things, all houses, buildings, cities, Towns, villages, monuments, Inventions and devises of man shall be utterly dissolved, for the earth and the works therein (whereof these Are parts) shall be utterly burned with fire.
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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,
Now Because affirmative knowledge, whereby a thing is known positively, is Far better, then negative knowledge, whereby a thing is known privatively, and confusedly, let us, 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.
and weight of reason (according to our skantling,) see and Set down what is the Creature that Groaneth and Travaileth in pain together unto this day, and shall At length be restored.
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or a continued quantitie, in which sense the word NONLATINALPHABET 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:
or a continued quantity, in which sense the word is not seldom used, as Matthew 2. 3. etc. and Mark 2. 13. or according to the current of Scripture, and geneall consent of most Interpreters, ancient and modern, take it for every particular, or, the general of every particular:
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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.
It is most manifest and apparent out of Scripture, that there shall be a new heaven: i. a new or renewed, starry, airy, visible and external heaven, (for this heaven only and not the third heaven is subjected to the bondage of corruption) and a new earth, and certain it is, that these have from the beginning to our time continued groaning and travailing in pain for their deliverance.
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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.
or (At least) Some Kinds of creatures, then the Sun, Moon and Stars, those eyes, lights, and lamp of heaven, Are to be restored to a better state and condition, and that upon these grounds following.
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First, we vnder NONLATINALPHABET, comprehending the maine parts and principall creatures, then the Sunne, Moone, starres with their Orbes, must necessarily be heerein included and vnderstood.
First, we under, comprehending the main parts and principal creatures, then the Sun, Moon, Stars with their Orbs, must necessarily be herein included and understood.
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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.
so it shall be literally fulfilled, when the Church and other creatures shall be perfited: as might be instanced and evidenced by many Scriptures of the like nature and extent.
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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,
Lastly, the perpetuity of christ his (spiritual) Kingdom, is shadowed and Set forth by the Continuance of the Sun and Moon: his throne shall be as the Sun, and (it) shall be established for evermore as the Moon, God's children shall Fear him so long as the Sun and Moon Endureth: and christ his name shall endure so long as the Sun Ergo, these creatures shall be restored,
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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:
But if the Sun, Moon and Stars shall be glorified, and so continue, then it may be demanded to what use they shall serve? I answer, that they shall cease from all motion, (for they shall have a perfect rest or Jubilee,) and they shall not serve for Signs seasons and for days and Years, nor to distinguish times, (for there shall be no more time, neither night nor darkness, Summer nor Winter, nor shall they be any more used as Instruments to impart and communicate Light to the world:
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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.
for God by his special presence shall enlighten the new heaven and the new earth, and the Saints very bodies shall be as Light as the Sun, not needing any Sun, Moon or starlight.
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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 they shall remain as most glorious and lightsome bodies, and as so many monuments of God's Eternal power, Wisdom and Goodness, the beholding and contemplation whereof, shall not only affect and wonderfully delight the Saints,
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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.
Touching the Continuance and reparation of such plants, beasts, fowls, as shall have a life and being, At the glorious appearing of our Lord, it seems very probable (if not demonstrable,) by these testimonies of Scripture and Arguments ensuing.
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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,
Godwill have all, that is, (Some of every kind, calling, condition) men to be saved and to come to the knowledge of the truth ▪ and God is not willing that any should perish,
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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:
but all should come to Repentance, and why may it not be understood in this my text? especially seeing among the Ancient. Saint Ambrose, Oecumenius, Theodoret etc., and among later writers, most noble and famous Divines, Calvin, Peter Martyr, Olevian, Tossanus, Faius, Cooper that learned Scottish Britain, and Pererius, extend this restitution and Reformation, not only to things and creatures that Are senseless and without soul:
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& 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:
& to all the creatures: the Light whereof they wholly lost by Adams fall, and the dominion in great part (they must semblably At the last day recover and obtain the full Lordship and dominion over them:
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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?
especially, seeing that we in christ, not only recover that we lost in Adam (I mean so much as shall make for our Eternal happiness) but Are gainers, and improve our estate many ways?
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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,
for the present, have no free hold, nor actual possession, yea, they shall Reign 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.
yet their ordinary place of residence and rest shall be the highest heaven, the throne of God, and the promised Kingdom; which they shall eternally inherit.
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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,
Lastly, shall these outward and visible heavens, and their transparent lights & gems, the Sun, Moon, Stars, etc. be renewed and shall the renewed earth be wholly dispossessed and deprived of their necessary and convenient Ornament and furniture? Is there not reason (or At least) great probability as well for this,
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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:
or to help his infirmity, for there shall be no use of them, for labour, lodging, building, meat, drink, apparel, physic, Ergo these ends and uses ceasing, the creatures must, and shall likewise cease. I answer: The argument follows not:
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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:
for though their natural, ends, and uses which served for men infirmity shall cease: yet their spiritual and principal ends, to wit, the setting forth of God's glory:
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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:
These ends Are the perfection of the creatures in which they shall rest. The soundness of this my answer may more plainly appear 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,
The brazen Serpent that Moses, by God's Commandment Set up in the Wilderness (if we respect the supernatural next and special end of it) was to be a Signen of cure unto the Israelites, that as many of them as were stung by fiery Serpents, might look upon the brazen serpent and live and withal to be a figure of christ, by whom alone we Are cured and healed of the deadly sting and poison of sin and condemnation, and though it was no Signen of cure nor figure of christ, any longer (for ought we read) then the Iewes were in the Wilderness,
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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;
The tonge, nose, the Mouth, stomach, belly, and diverse other parts of men body, shall want all such former uses as served for men infirmities and nature's necessities;
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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,
but it will be objected, that plants, Birds, beasts, have not continued groaning and travelling in pain from the beginning of their bondage until now, much less, to the world's end,
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,
having Therefore opened with the Key of Interpretation, the chest wherein the treasure of Doctrine and exhortation is contained, let us now view the treasure (id est) gather the chiefest and Choicest Heads of Doctrine, which Are ample and useful,
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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.
Out of the Whole verse, iontly and generally considered, I gather and observe, 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 original integrity (if not to a better condition.) There shall be a new heaven and a new earth wherein shall dwell righteousness.
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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,
The elements (like led) shall melt with heat, and the earth with the works that Are therein shall be burned up, yet the world shall not be consumed to nothing,
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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,
for we, that is, I and you know; (namely by God's word which is more steadfast and sure then the earth's Foundation) and where the same word in other places of Scripture is used, it imports a certain and demonstrative knowledge,
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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:
and that hath already begun, and daily does continue, go on with, and perfect 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 been always, neither shall it so continue:
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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;
christ our all sufficient Saviour that strong man, that binds and spoileth Sathan, and that putteth and will (further) put Sathan, death, and all his enemies under his feet, that daily does repair his image (of grace and holiness) in us;
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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,
will heal every wound that sin and Sathan hath caused and inflicted: (Otherwise he would not appear to be so perfect and omnipotent a Saviour and deliverer,
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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.
as he is) but the creatures vanity and bondage, is one of these wounds and one of the Devils works, which christ Come into the world for to dissolve. The fifth reason.
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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:
The spiritual Marriage that is on earth concluded and contracted betwixt the Lamb and his Spouses, christ and the Church, shall be eternally consummate and solemnized in Heaven: And then the Creatures, their attendants, servitors and followers, shall (in their measure and proportion) be partakers of their Magnificence, Glory and Majesty:
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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.
no otherwise then At the marriage of a mighty Monarchs son, all the Court and every person, officer, attendant, according to his place, office and dignity, is gay and glorious. The First use.
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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 that is made Subject to Vanity, not willingly, but by reason of God, who for the punishment of men Transgression hath thus subjected it, must be notwithstanding (by fire) refined, altered, changed,
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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,
and that have been the occasioners of the creatures vanity and bondage, be renewed in the Spirit of our minds, become new creatures, repair our decays and cast off the old man which is corrupt through the deceitful Lustiest, and put on that new man, which After God is created in righteousness and holiness? Otherwise we have no part in christ,
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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.
if we be not new creatures we shall never enter into the Kingdom of Heaven, and when the creature shall be restored, we shall be condemned. The second use.
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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.
and daily tend to ruin and destruction, let us not Set up our rest Here, much less seek certainty in uncertainty, purity in infection, life in death, and eternity in mortality.
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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:
Here we Are Strangers and Pilgrims, and have no abiding city, Therefore let us seek one to come, and let us by the preservatives of grace strive to keep our selves unspotted and untainted of the world:
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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:
christ our treasure is in heaven, Therefore let our hearts be there also, and seeing that the time is short, let they that have wives be as though they had none:
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;
Here the Apostle by a figure called Prosopopoeia, whereby life and sense is ascribed to things without life and sense, brings in the Creature groaning, as a man that is heavy laden with a burden, whereof he Desires to be eased;
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 Groaneth for it deliverance, and if God should open the Mouth of it, as he did the Mouth of Balaams Ass, it would expostulate and reason the case with Man, and say master, what have I done, that thou hast thus corrupted me;
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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.
and the day of regeneration, when every member of christ shall bee finally and wholly Delivered and purged from all Sins: and hereupon the creature is so pained and so pants, and so earnestly Continueth in desiring and carefully waits for this time. The second reason.
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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 how it tendeth to ruin and death, as in the several parts, so in the Whole; The parts Are alterable, ergo the Whole, that receiveth his being from the parts, cannot be perpetual:
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.
But now Because the vanity, decay and tottering state of the Whole, will more sensibly and evidently appear by the vanity, decay and ruin of the parts, let us a little insist in the particularising hereof.
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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:
First Therefore, the Sun, Moon, Stars, those eyes and lights and Gems of Heaven, Are much altered & mightily decayed in their Light, strength, virtue, influence, and Are often in their times made God's Instruments and executioners to correct and chastise us:
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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,
The Sun & Moon have their frequent and fearful Eclipses: the sun hath his Maculas or spots (as Mathematicians observe) from Ptolomeys day unto our time, is worn and wasted in his course,
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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:
The air is sundry times darkened, overcast, infected with a contagious quality, and (now and then) strange, ominous and prodigious sights and apparitions Are discerned in it:
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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;
Comets and blazing Stars, etc. From the upper region of the air, and the distemper of it proceed immoderate droughts (as late and lamentable experience hath verified) in England;
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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,
from thence Are herd and seen sometime prodigious rattling and roaring thunderings and lightnings: In the middle region of the air Are not seldom seen black foggy and dark Clouds and from thence descend (sometime) such immoderate and excessive rain as if Heaven and earth should go asunder,
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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,
and as if the world should be again drowned: yea, (sometime) the air rains down milk, blood, Fish, frogs, iron, wool, Crosses, engendered by a violent generation, the Suns heat working upon the pliableness of matter,
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.
Thirdly, the earth is many ways accursed, weakened, corrupted, deformed in it self, and in it waters, plants, beasts, herbs: etc. Sundry parts of it lie waste and without inhabitants.
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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 cursed with Barrenness in sundry parts, and slow in bringing forth good fruit, but it is fertile and fruitful in thorns, briers, brambles, nettles, thistles, weeds, vermin:
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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 is shaken by earthquakes, yea and (in Some places) sunk, or removed: it is not seldom by fires, heats, inundations of waters and Sea-breaks, spoiled and corrupted:
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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,
it brings forth (sometime) monstrous and prodigious births: and sends out dangerous, yea and deadly damps: The Rivers and streams Are (now and then) dried up,
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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:
Fourthly, the Sea hath his ebbing and flowing, whereof Aristotle could assign no reason (or cause:) it is often so troubled, boisterous and tempestuous, that it sinks and drowneth both men and ships:
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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,
The last reason and cause that enforeeth the Creature so grievously to groan, and with such terror to travail in pain, to be Delivered, is a threefold abuse, that by reason of men disobedience and rebellion it is Subject to: First, not only among the rude Pagans and Infidels,
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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,
but also among (those) nominal and equivocal Christians the Romanists, the Creature is made the matter and Instrument of the Grossest idolatry: whereby the Divine Majesty is wholly estranged from it,
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:
where there Are Images (worshipped) there is not (true) Religion Says Lactantius: For in the substantial worship of God, we must from the Canonical Scriptures, have a Command for it, for every 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:
otherwise our service is a will worship and After the vain traditions of men. Secondly, the creature is constrained to be the executioner of (the) wicked Mens malice, against God's children:
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,
For the Sun shines upon them, as well as the good, the rain makes their ground fruitful, the air affords them breath, the water matter of drink, the hemp, flax, sheep and Silkworm, yields them cloth and garments, the earth while they live, serveth them with meat, drink and places of habitation,
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.
But At the day of the Lord and thenceforward, they shall all with an universality of consent, concur and conspire to work their torment. The First use.
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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:
and if it so wonderfully does hope, desire and weight for it deliverance, then how much more ought we, that by our Sins, Are made so odious and loathsome, to God and all his creatures:
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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,
to cry out and say Oh miserable men •ho shall deliver us from this body of sin? Oh therewise we Are more blockish and brutish then the very Creature: and it shall (as the dumb A••• rebuked balaam the Wizard,
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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,
If the creatures originally made and ordained for our service, benefit and good, occasionally At any time, prejudice, annoy, hurt or endamage us, in our Persons, family, goods,
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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,
or outward estate, let us not be wrath against, much less transfer the fault upon them (for they Are but God's Ministers Servants, Officers, to maintain his quarrel, correct his children and to take vengeance on his enemies) but let us descend into our selves, Consider the plague in our hearts, blame and condemn our selves,
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,
let us then never (At least for the time to come) abuse, pervert and misapply them to any Idolatrous or superstitious use ▪ or, to hurt and hinder (much less to ruinate and undo) our neighbour,
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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,
THese words groan and travail in pain together, have a Relation unto man, with whom they suffer and sympathise, whence I draw this instruction and conclusion,
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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:
which Sympathy and agreement is not only and ordinarily discovered by their (natural) effects, as by the shaking and trembling of the earth, Eclipses of the Sun and Moon, whizzing and singing of the winds, roaring of the Seas, serviceableness and dutifulness of the creatures as when the Dogs licked Lazarus his soars:
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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:
and in the Evening: In the fire that would not hurt Shadrach, Meshach & Abednago: In the hungry Lions that would not devour daniel the Prophet: In the veil of the Temple, that At christ his death, rend into two Pieces:
If there be a naturall and mutuall, (though secret and inward in respect of causes vnknowen) sympathy & mutuall affection betweene the creatures themselues,
If there be a natural and mutual, (though secret and inward in respect of Causes unknown) Sympathy & mutual affection between the creatures themselves,
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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:
why then may not there be the like, (though more supernatural) betwixt the creatures and man? But there is such a Sympathy and secret compassion and affinity of nature, betwixt the Creatures themselves for the Loadstone by a secret and virtual power draws iron unto it:
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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,
Diverse have doubted (yet without any great reason) whither that there Are any Antipodes, that is, people directly under us, whose feet in respect of situation go against our feet,
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 cry poison, poison, kill, kill, crucify, crucify, these mouldy Pioneers, and sulphurous hellhounds, cry raze the Parliament, house, raze it to the ground:
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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.
these seduce and pervert many hundred of the Kings Majesty his liege Subjects. Oh what massacres have they not made in France, Italy, America, have they not embrued and bathed themselves in the Blood ▪ of the prophets and of the Saints, and of all Protestant and perfect Christians that have been slain in Europe? Have not they their masses in sundry places of the Kingdom? O where is become the zeal of Magistrates civil and Ecclesiastical in many places, that should prevent and restrain our English Papists from resorting thither.
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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,
God grant that every one may timely beware of their sugared seducements, damnable Doctrine, and pestilent practises, that they be not partakers in their sin,
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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 the Papists (which God forfend) will get the start of us Severity in the due execution of Law herein, Non crudelitas sed Pro God pietas, is not cruelty (as Some mis-intitle it,) but zeal for God,
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.
and enclosed, (for their private use and advantage) Common grounds, fields, pastures, & have withal (for it must needs follow) decayed and ••populated many hundred burroughs, townships, Villages.
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and of illgotten goods the third Heire shall haue no fruition. God graunt that authority may herein respectiuely tender the poore, and reforme the common abuse,
and of illgotten goods the third Heir shall have no fruition. God grant that Authority may herein respectively tender the poor, and reform the Common abuse,
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& 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.
& God grant unto the poor and oppressed, patience, and give them grace by Prayers and tears, to commend their cause to God, who will in time right and revenge them.
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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.
take no reward against the innocent, pity the poor, look to the cause rather then the client, and have no respect of Persons in judgement, then shall you prosper and do well.
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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,
Hereunto (if time would permit) I might add and adjoin the greedy engrossing Merchant who hath not only, his dark lights, and his mingled wares, whereby he deceiveth many,
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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,
where o Man is thy mercy to thy poor brother? where is thy Sympathy and compassion? Mark the end and be wise, Remember that ill got goods do not long prosper,
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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,
I would have said Patron, sed lapsa est lingua; the Market-Badger, the Corne-Munger and Corne-hoorder, and the pitiless and sheep-pining dumb dog, and the idle, lazy, unprofitable nonresident, these Are one of sort and suit,
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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.
God amend them all (if it be his will) and grant that when they lie open to law, it may be duly executed upon, them and against them, to God's honour and to the good Exampl of Others.
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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.
nor sport our selves in it pains and torments, but rather be sorry for it, and be grieved for our own Sins, which the filly and sinless creature smarteth for.
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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 in this actium let us imitate and follow the Exampl of the Sons of Kings and great Nobles, who when they see any of their Schoolfellows, Playfellows, or attendants, beaten and scourged for their default and offence, take it as greenously,
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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 us feeling members of that mystical body whose head is christ, rejoice with them that rejoice, and mourn with them that mourn: let us condole and suffer with our persecuted brothers in any Kingdom, Country, place:
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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.
I will conclude with that saying of S. Jerome: I to my remembrance (Says he) never read, that he died an evil death that willingly practised the works of Charity.
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,
and so successively, shall continue groaning and travelling in pain together, unto the end of the world, whence we Are taught, by their Exampl, not to be disheartened in our long continued and tedious afflictions,
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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,
Because that we Are more drawn with Examples, then moved with commandments, and do rather heed and practise Presidents then regard Precepts, the Merciful God tendering our infirmity, hath for our help and imitation, made the Creature a guide and Exampl unto us, in so much that if we suffer the Creature herein to outstride,
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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:
In a Common Calamity, and in suffering for any good cause, the more company, the greater Comfort, by how much more Common the suffering is, by so much more easy and tolerable it is:
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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:
nor curiously with Peter, to say what shall become of John, What shall this man do? Nay, (if we respect the date and term of time) our afflictions Are but momentany, being compared with those of the Creatures:
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.
or of many, attaineth unto that length of Years: and Therefore we have the more cause, more quietly and contentedly to undergo them. The third reason.
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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:
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 perpetual:
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,
if our affliction be caused by Persecutors and Oppressors's, then God will not let the rod and sceptre of the wicked to rest long upon us, lest we tired by their tyranny, should put forth our hands unto wickedness, and if it come by any other means, God (such is his indulgence and faithfulness) will not suffer us to be tempted above that we be able, but will even give an issue with the temptation, our misery is the Object that moves God to show mercy: he Knoweth whereof we be made,
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.
and Therefore the more privy that we Are of our own impiety, and the more sensible that we Are of our own sinfulness, the more ready and resolute will God be to show mercy. The use.
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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,
First, The long patience and waiting of the creatures for their restorement: and their long attendance and patient desire to be Delivered from the bondage of corruption, serveth to check and condemn the graceless Gallants and the swearing Swaggerers and thriftless Tobackonists of our time,
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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:
that the liquour being in and the wit out, the blood up, and the Devil At their elbow, fallen to wrangling and quarreling, challenging and stabbing one an other:
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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,
The very brutish and reasonless creatures that do so patiently put up so many wrongs and indignities offered them & call and cry only unto God for help and deliverance, shall At the latter day, rise up in judgement against you,
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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:
Secondly, it serveth to reprove and condemn our fainth eartednesse in trouble, and our repining and impatient Spirits: every trial does trouble us, ouerie menace does amate us:
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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.
if we faint in the day of our adversity, our strength is not great, nor our hope lively? Wherefore let the very creatures Exampl put life and Spirit into us: and let it be a shame for us (who Are the Sons of God, not only by creation; but also by redemption, and that Are Heirs apparent of heaven) to let the poor and brutish Creature so greatly to exceed and excel us in long suffering and patient expectance for a better condition.
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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 Therefore the approach of the lords coming to us by death, or, the general judgement; and the due and deep meditation of the infinite weight of glory prepared for us, keep us from falling and fainting;
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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 have long patience for it, until he receive the First and latter rain? And shall not we much more patiently and thirstingly, expect the fruitful showers of God's preventing and confirming grace,
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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,
IN this metaphor of (the) First fruits the Apostle alludeth to the custom and practice of the Iewes in the time of the old Testament, who (that they might testify their Obedience to God's Commandments, make proof of their thankfulness,
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,
So God's children referring, dedicating and converting the First fruits of grace, which they have received from God, to his honour and glory; conceive and entertain certain hope, that they shall At length receive the accomplishment of them,
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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,
and with all Eternal bliss and glory: now in that the Apostle does Here describe God's children by their Gifts and graces, which he calls the First fruits of the Spirit, and which Are the earnest of their immortality, we Learn that every child of God, must in this life,
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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 know the truth, that is, according to godliness: and know the Mysteres of God's Kingdom, they must have the Spirit of prayer and thanksgiving:
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 (not to be tedious) they must every one of them in his proportion and according to his means, calling, employments, have the First fruits of love, joy, peace, long suffering, gentleness, Goodness, faith, meeekness, temperance:
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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:
He is the wellspring and fountain of grace, from whom if we by the buckets of faith draw not the waters of life from it, we Are but dry & 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:
christ is the head of his members, and does impart and communicate spiritual sense, life and motion to them, which if we receive not from him, we Are no members of his:
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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,
so in like manner, christ Iesus our Lord, does not take nor acknowledge any for his members, all the while that they Are in their natural corruption,
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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,
God's children must (even in this mortality) be by these graces separated and essentially, discerned and distinguished, from all mere naturals and civil men, from all Heathens, Hypocrites, Heretics, and from all that Are only Politicians, Linguists, and those that have the laudable knowledge of all the liberal Arts and sciences: For Common and natural Gifts,
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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.
but those that Are proper and peculiar to the Elect: to wit, the Gifts and graces of justification and sanctification: For hereby God's Image, which Consisteth in knowledge, in true holiness and righteousness, is renewed and repaired in them. The third reason.
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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,
God's children before that they can be partakers of the inheritance of the Saints in Light, must be washed from their Sins and sanctified by faith in the Lord Iesus,
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;
Let us not rest in, nor content our selves with the natural Gifts of civility, policy, or that we Are good Artists, Philosophers, linguists: for the Common Gifts;
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:
and hypocritical holiness, or with a bore taste of the heavenly Gifts, and with an outward Reformation of manners when the heart is not changed, nor the affections sanctified:
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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:
For, God that is true, sincere and holy in his nature, and all his attributes, and that requires truth in the inward parts and will be served in Spirit and truth, will not accept of these for current payment:
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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,
Let us Therefore not (as many do) content our selves with a dumb, ignorant and unteaching Ministry, where that is wanting that serveth ▪ usually to work effectually upon our Consciences,
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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 be get us unto God, and built us up in faith (for if the blind led the blind, both must needs (without God's extraordinary mercy) fallen into the pit of Eternal destruction) but Because (ordinarily) faith only comes by bearing of the word preached, and increases daily by it, 〈 ◊ 〉 also by the administration of the Sacraments and Prayers, let us be devout and diligent in the use of all these blessed means, and then carefully frequenting Sermons, and using all the other exercises of Religion, God will bless his own Ordinance, and confer grace upon us,
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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,
THe Apostle does not say that we have received the perfect, full and Whole fruits (for those we shall receive At the harvest of the great day) but alluding to the usage of God's people in the time of the old Testament, Says, that we have the First fruits (Id est) certain sheaves (or rather ears) of corn, in respect of the Whole harvest; & certain small clusters, in comparison of the Whole vintage; whence it is apparent, that God's children,
If we regard quantitie, there is more ignorance of heauenly things in them, then knowledge, more sinne then sanctitie, and more rebellion then obedience:
If we regard quantity, there is more ignorance of heavenly things in them, then knowledge, more sin then sanctity, and more rebellion then Obedience:
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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.
Are but (as it were) certain beams of the Sun of righteousness, certain grains of gold, in comparison of the Whole mine and mountain, & certain drops of the water of life, in regard of the main Ocean of God's 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,
From a partial (or unperfect) cause, cannot proceed a total 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 enlightening of their, minds,
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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:
their wills and affections with rebellion: their faith with unbelief: their hope with doubting: and so their thoughts, words, actions Are soiled and defiled with sin:
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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:
Our spiritual birth, and the growth of it (ordinarily) follows the order of our natural birth: for in sundry places of Scripture, it is compared and resembled to it:
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,
And thus it fareth with our new birth and new man: It hath his forming and framing, his growth and increase, and shall aspird unto the pitch and point of it full age before the judgement day: They Are in their Way,
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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 that partly, by reason of their shallow apprehension of grace offered, and partly by reason of their diverse decays, losses, arreareges. For, First, God's children (though vessels of grace,
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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.
but by little and little receive it, and Here that Rule of the Philosopher: hath his place videlicet, whatsoever is received, that same is received, according to the measure of the receiver and not of the thing received.
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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,
where At they est soon Stumble, & Are let in their journey & especially they in the (daily) combat betwixt the Flesh and the Spirit, though At length they prevail,
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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:
So God's children (even the Stoutest and Strongest of them) receive (for their correction and humiliation) in the spiritual combat and conflict, Some loss and lameness, and Some hurt and wound:
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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.
yet (Because God will perfect his power in Infirmity) they Are more then conqeurours, through christ that loves them. Neither must God's purpose and proceedings herein seem strange, and much less offensive.
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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,
For his will is, that there shall be a notable and remarkable difference between mortality and immortality, betwixt the childhood of his Church in this life,
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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.
and incipients in christ his school, who being but low shrubs imagine that they Are tall Cedars: being but windy bladders conceit themselves to be full of all the Spirit: having hardly got the true beginnings of piety and purity, bear themselves in hand, that they have the perfection and pith of it.
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 hereupon these empty caskets, and these tinkling Cymbals make the greater found, but in the wind and tempest of trial and trouble (these) leaves and chaff will be scattered,
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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,
Secondly, these Are also, by the Authority of this Doctrine, taxed and reproved, who confounding all things, veil and hide all want and absence of grace in themselves, under the curtain and colour of imperfection,
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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:
as though there were no difference between blindness and dim sighed, between nakedness and apparel, betwixt life and death, betwixt bondage and liberty, something and nothing:
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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:
and they that cannot, nor will make no difference betwixt Light and darkness, natural Gifts and spiritual, and between presence of grace and want of it, do put out the eyes of faith and make all Sins equal, and so destroy all Divinity:
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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 that Are careful and constant by the use of all good means, namely by hearing of Sermons, receiving of the Sacraments, the use and practice of prayer and thanksgiving, reading of the Scriptures and of all learned Divines, disputes and treatises: by holy conferences;
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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:
Out of these words, Groan within our selves, this instruction Offereth and presents it self to our consideration, namely, that the very inward sighs and groanings in God's children, Are certain and infallible Signs, and testimonies of their Adoption, and Are much respected of God:
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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.
Nehemiah, David, the Children of God in their captivity in Egypt, Moses: Exod 14. 15. Anna, Hezekiah, Paul, yea and our Lord Iesus himself Are in the Scriptures noted and ennoble for their sighs and groanings. The First reason.
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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:
The inward groans: (which often times break out into outward passion) Are a part of God's spiritual worship, whereby they Are distinguished from all Hypocrites, whose service and holiness is only outward:
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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:
For it breaks their hearts, and forceth them to cry out with blessed Paul, Oh miserable man, who shall deliver us from this body of sin? But contrariwise the wicked make but a jest and sport of sin, It is meat and drink to them:
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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:
It seems honey in the taste, but it is more bitter then wormwood and Gall in the trial. The third reason. The eclipse of sincerity: decay of piety: freezing of charity:
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,
the intolerable breach of the Sabbath, and Inundation of Atheism and profaneness, do compel their hearts to melt and to mourn for the abom inations that Are done in the land,
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.
They as good Subjects cannot abide that their Heavenly King: as good Servants that their Heavenly Master: and as dutiful and loving Sons that their Heavenly Father, should be so blasphemed, dishonoured, offended, and provoked to anger. The fourth reason.
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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,
The manifold Troubles, and persecutions of the Ministers and members of christ of all sorts and in (all) places, where sin and Satan Reigneth, do draw fighes from their hearts, tears from their eyes,
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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.
and their damnation steepeth not. And though God comes with woollen feet, yet he striketh with iron hands: and the slower that his vengeance is, the more severe will it be when it is to be executed. The First use.
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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,
Here we have very just cause and occasion to weep for, and to bewail the more then stony hardness of our senseless and dead hearts, that when so many occasions and objects of groaning Are daily offered,
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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,
Our hearts Are harder then the Rock that Moses did smite with his rod, for when he smote it, it poured forth abundance of water: But neither Mercies nor misery's, rods nor rewards, can draw groanings from our hearts,
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.
that may melt At God's Judgments as Iosias his heart did, and that may yield it self pliable and frameable to God, by his Spirit, to work upon. The second use.
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;
If we in our griefs, agonies, Distresses and extremities, can but groan & cry inwardly unto God for counsel, ease and deliverance (though with our tongues we cannot tell how to speak or pray: as we would and should;
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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,
God that hath taught us by his Spirit, thus to groan, & that Knoweth and approveth what his own Spirit Desires and covets, Takes notice of these Groans, Accepteth of them,
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and will heare and deliuer the oppressed: These proceede from a broken and contrite heart, which sacrifices God despiseth not: but most affectionately tendreth:
and will hear and deliver the oppressed: These proceed from a broken and contrite heart, which Sacrifices God despises not: but most affectionately tendereth:
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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.
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 God's children.
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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.
Lastly, (as in S. Lukes Gospel, and also in this place) it is used for the Adoption of glorification. From this last notion & sense, I draw this collection: It is a proper mark and Character of God's Children to desire, hope, and wait for their glorification and full Salvation.
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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:
yea, and upon his oath, and it is the anchor of the soul both sure and steadfast, to stay the ship of their conscience, that it be not carried away by the storms & tempests of Troubles:
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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.
but also with the Whole Trinity (that is) with God the Father, Son, and Holy Ghost, does put an edge and life to their Desires; & increases their hopeful expectation.
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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:
yea even of those that live in the body & bosom of the Church, whose thoughts, meditations and Desires Are taken up only with earthly profits and pleasures:
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& 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,
& touchstone of their hope & happiness, (for them we measure them with a Lesbian Rule, & weigh them in a false balance) their present life is but a toilsome & troublesome pilgrimage,
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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:
and a painful (yet not popish) purgatory, yea a continual Cresse and Martyrdom: their life of glory is hid with God in christ, it does not yet appear, neither to themselves nor Others what they shall be though they walk by faith, and not by sighed:
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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,
Finally, they, though God's good Corn, yet they Are so hid in the Mountains of the world's chaff, that few of them Are known (in person and face) and by experimental knowledge, one to Another,
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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.
for then they shall be enstated and put into the possession of Heaven: where there is the absence of all evil, and fullness of joy and glory unspeakable for evermore. The third use.
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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,
If the due consideration hereof will not put life, spirt and courage into us, what will do it? Every work (Says Jerome) is wont to be accounted Light,
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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:
but in this place, as in that of Lycia cap. 21. 28. It signifies the full and final Effect and consummation of it, to wit, the regeneration and glorification of the body:
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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.
whence I note that God does observe a certain orderly and gradual proceeding in accomplishing our Adoption and Redemption: the Adoption (or Sonship) of election Goes before the Adoption of justification, and that of Justification, Goes (in time) before the Adoption of glorification. The First reason.
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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;
The soul First sinned in Harkening and assenting unto Satan suggestion, and the body afterwards sinned in being the Instrument to put it in execution;
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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 the regeneration and glorification of our bodies, (whither we respect their substance or properties,) is reserved to the day of judgement: the body may (in a sort) be said to be regenerate and is truly regenerate and sanctified in this life,
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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.
but not in the substance and qualities, for the Senses Are not hereby refined; nor the body kept from decay, death, mortality and temporal misery. The second reason.
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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:
christ, At his First coming, paid our perfect ransom, and then did, and daily does by Degrees, renew and repair our Souls: But At his second coming, he will not only absolutely and eternally free our soul•s from all sin:
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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:
Let us in the work of our Salvation, imitate God's order and proceeding, let us First get, confirm and increase the true knowledge of God, and true holiness and righteousness:
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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 carefully endeavour to Subject them in Obedience to our regenerate Souls: then God will in the time appointed, complete the regeneration of our Souls:
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.
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, etc.
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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,
and by warrant of many places of Scripture, wherein one and the same verse expoundeth it self (specially in David Psalms) I might (to the confounding of the lying heretical Papists) show that it was not God's purpose to make the Scriptures so hard to be understood,
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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.
which Because it is so main & fundamental an Article of faith and salvation; & hath be and is so much impugned by Heretics and Atheists: I purpose to prove the Doctrine of it, the more largely, and distinctly.
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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,
First, that there shall be a general resurrection of the bodies both of the just and unjust, it is plain and demonstrable by Scripture of them that sleep in the dust (Says holy daniel) Some shall awake to everlasting life,
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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:
and the sea, death and hell to deliver and give up their dead. Now, that the bodies of the Elect and Saints, to whom only the glorious and blessed resurrection is proper and peculiar shall arise, thus it by Scripture appears:
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Saint Luke appropriateth ye 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;
Saint Lycia appropriateth you resurrection to the just: Saint John Says that they that have done good shall come forth unto the resurrection of life: and that christ will raise up, At the last day, them that come to him (by faith) christ in regard of the Saints his mystical members, is the death of death, and the graves destruction, he hath taken away the sting and condemnation of death, and the victory of the graven, Job Says that he shall see his redeemer (not his condemner) with the same eyes: the Flesh of the Saints rest in hope;
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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;
though sown in dishonour, they shall be raised in glory: though sown in weakness, they shall be raised in power. But it may be demanded if the bodies both of the just and unjust shall in differently rise again;
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;
Ans. There (as may be gathered out of the Testimonies alleged, and by the Reasons that prove the Resurrection, and by the properties of a glorified body whereby it is distinguished from the bodies of the Reprobates) is (or shall be) a threefold difference: First, the bodies of the Saints, which only Are Christ members, shall arise by christ his quickening 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.
but the bodies of Reprobates shall arise only by the power of God's curse, to wit, in the day that thou shalt eat (of the forbidden fruit) thou shall die the death (to wit temporal and Eternal) and by the power of christ as the judge, effectually summoning them to appear before him, that God's threatening may be accomplished in, and upon them.
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,
Lastly, they differ in the end, for the bodies of the Saints shall arise to Eternal life, but the bodies of the wicked to Eternal torment, that, God his glorious mercy may be Fully manifested in the one,
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:
God to whom nothing is impossible, that in the beginning brought forth and fashioned all things of nothing, can and will raise up their bodies out of the same matter:
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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.
he that did the greater work, cannot he do the lesser? For, it is Far more hard, to create that which before was not, them to repair (or restore) that which was.
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,
shall not he be able, to repair it when it is dead? he that could bring forth that which was not, that it might be Some thing, cannot he restore that which now is,
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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;
and Therefore the Saints his members shall rise again, 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;
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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,
christ hath by his death and Obedience redeemed their bodies as well as their Souls: Therefore they must needs rise again, or Else God's purpose, christ his passion in that behalf had been forceless and fruitless,
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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;
There shall be a day of judgement wherein all men in their Whole Persons, viz. in their Souls and bodies must appear before the judgement seat of christ;
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:
and touching Elizaeus his dead bones, revived: In the dead bones (whereof we read in Ezechiel) that began to shake and come together, bone to his bone, and to be covered with sinews, Flesh and skin, and that being breathed on by the foure winds revived and stood upon their feet:
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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,
In Jairus his daughter: In the widow's Son of Nain: And in Lazarus, all raised up to a temporal life by our Lord and Saviour: and most eminently, in the bodies of diverse Saints, which by virtue of christ his resurrection, and to evidence it the more, rose out of their graves,
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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.
For, they rose to this end to manifest the quickening virtue of his resurrection, There unto as resemblances may be added, the sparing of Isaac that should have been slain and sacrificed: From death Abraham received him in a figure. Secondly, Aaron's dry rod, or stick, that budded and blossomed: and the deliverance of Ionas out of the Whale's belly, wherein he had been three days and three nights, captivated and enclosed. The eighth reason.
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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:
that in the winter Are (as it were) dead and have no appearance of life (in them) but in the Spring when the Sap Ascendeth from the roots upward, they grow tender, bud and blossom:
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,
That the bodies of the Saints, shall arise again the same that they were before, in mattet, substance, number, with the same parts and members, the same Flesh, skin, Veins, blood, bones,
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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,
Lastly the godly daily, and (especially) in death commit themselves unto God, as unto a faithful Creator: Ergo, he will as well (in time) raise up their bodies,
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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.
That which Riseth again First fell (for to fallen and rise (again) Are relatives, the one whereof does consist of the mutual affection of the other) but these our natural bodies, First fell by death, Ergo, they and not other, shall rise again. The second reason.
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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;
christ his body arose, the same, that it was before in matter and Substance: he was seen to have the same eyes, Mouth, palate, feet, sides, hands, blood, body, with all the essential parts of a true body, and with length, breadth, visibility, locality;
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,
The regeneration of the soul and body is of the same nature and property: but the regeneration of the soul, does not altar and change the substance of it,
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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,
But a cunning and skilful Goldsmith can by his Art and skill single, sunder and distinguish, gold, silver, copper, pewter, brass and other metals, whither in the same mountain mingled,
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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 shall not, and cannot much more God almighty, find out each men substance, & distinguish it from the dust of beasts, and from the dust of other men,
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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.
But much of men substance is devoured of beasts, and turned into their nature, or devoured of man himself (for the Cannibals ordinarily eat one Another) how then can it arise the same again in substance.
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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,
and multiply it, as he multiplied the bone and Flesh where of Eue was formed. Again, it is sufficient that every man then have so much substance of his own,
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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:
Fourthly, our bodies, must in (all) things (the more then excellent difference betwixt the heaven and members being excepted) be made like unto (though not equal to) christ his glorious body, but his body arose in full stature:
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,
Touching the properties and qualities of a glorified body: I, First answer (generally) that the bodies of the Saints, shall be fashioned like unto his glorious body, the glory 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:
when our Lord extraordinarily appeared in it to Saint Paul, did exceed the glory of the Sun, otherwise Paul could not have discerned it, and noted it; Particularly, I answer thus:
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.
First, their bodies shall be immortal, Because their reward is Eternal, and Because christ shall then wholly destroy sin and death the cause of mortality.
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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,
If beauty so much commend the body in earth, and if it be commended so much in the Scriptures, then it shall be much more beautiful in Heaven, when it shall have all perfections in perfection,
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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.
Fifty, their bodies shall be (At least in all likelihood) shining bodies, for they shall be glorious, whereof shining is a part (or kind) the righteous shall shine, not only as the brightness of the firmament, and as the Stars; but as the Sun in the Kingdom of their Father: this glory shall arise from the vision, chiefly of God and the aspect and continual presence of the Lord Iesus: Glimpses, tastes and resemblances hereof, we have in Moses face, which when he had been conversant with God 40. days in the mount, did shine so brightly, that the Children of Israel could not steadfastly look 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.
Secondly, in diverse and glorious apparitions of Angels: when the Angel of the Lord appeared to the Shepherds, it is said that the glory of the Lord shone round about them: The Angel of the Lord that At christ his resurrection rolled away the stone, had his countenance like lightning and his raiment white as snow.
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:
The bodies shall be spiritual in a threefold sense, First in that they shall be wholly sreed from all earthly and drossy corruption: all the Senses shall be more pure and subtle: And the affections shall (so much as the truth of nature will permit) be refined:
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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 NONLATINALPHABET that is, equall to the Angels: Thirdly,
but be preserved by Spiritual means: that is, by the power of his (holy) Spirit; what use (herein) shall there be of the Creature, when the Lord of glory is in place? and in these two respects (especially) they Are that is, equal to the Angels: Thirdly,
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,
Seuenthly, their bodies being clarified and refined, shall be Light, agile, nimble, able (like the body of our Lord) to walk upon the waters, and by their proper nature and motion,
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,
Lastly (to insist no longer in these particulars) they shall be (by Way of excellency) vessels of honour, meet for the lords use, and filled with all joy and blessedness. Thus much of the Doctrine of the general resurrection, now let us come to the uses,
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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.
First, of the Heathens, yea and of their chiefest Philosophers: who not knowing the ways and word of God, utterly deny that the body being once dead, can arise again the same, in number, substance and kind.
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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,
Secondly, of the Sadducees in christ his time, and since, of the Sardinian Heretics, the Archonites and Maniches, and diverse Heretics and Atheists of our times, who peremptorily held,
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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:
Thirdly, of those, who in their absurdity, hold and defend that the body At the general resurrection shall be essentially turned into a Spirit, and so loses his bodily substance:
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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,
Thirdly, the body being turned into a Soul, or Spirit, the same or a diverse, then the Saints should consist of a double Spirit, the one natural, the other accidental,
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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,
for the day of the resurrection is the time of their refreshing, and of perfect restitution and a year of Jubilee, and the day of our bodies ascent into heaven: Wherefore, let us prepare our selves, to meet the Lord At this day: and amend our lives and turn, that our Sins may be blotted out,
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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:
or for the death of most worthy and blessed Instruments in Church and commonwealth: For they die not (to speak properly) but fleepe a while in the earth, and afterwards the body shall awake and ascend to glory:
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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:
of this Doctrine serveth to arm and harten God's children against all the afflictions of body and mind, and against all evils both private and public: For, First:
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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.
David, Psalm 16. 9. Job c. 19. 25. the Servants of God, that in the days of Antiochus, were racked and tormented. Lastly, our Lord himself, did Comfort themselves against death and trouble by the Doctrine of the bodies resurraction. The fourth use consolatory.
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,
Secondly, it does strip us of the rags of Sin, and misery, and invest us with the glorious robes of christ his righteousness, It is the gate of heaven,
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.
and a speedy passage to Eternal life: Lastly, our Souls After their dissolution from the bodies, incontinently Are carried by the blessed Angels into heaven, and our bodies though eaten of the worms, and consumed to Ashes, shall in due time, be raised up from the death, Reunited to our bodies, and be everlastingly 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:
Let the consideration of the bodies resurrection, be a bridle to restrain and refrain us, from all manner of Sin. For we must all of us, come to judgement and give a (strict) account of all that we have done in this life, whither it be good, or evil:
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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 let it be a spur, or mean to further and forward us, to the performance of all duties of piety, Justice, charity, while we have time and Molle,
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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:
to surfeiting and Drunkenness, chambering and wantonness, pride and vanity, wrong and oppression, but addict and consecrate them wholly and perpetually, to God's service and holy uses:
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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,
Thus we have herd the renovation of the world with his specials: the groan of the creatures, the hope and expectation of God's children, their gift, and graces: and the certainty of the glorious resurrection of the body, together with the use of the Doctrine. Now the God of heaven, give us grace so to be renewed Here in this world,
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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,
so to sympathise & suffer with the Creature, & specially, with God's children, and the Lord so furnish us with Saving grace, that we waiting for, the glorious resurrection, and preparing our selves against that day, may in this life have the earnest of eternity, and afterwards the full possession of it, which God almighty bring to pass,
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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. NONLATINALPHABET. FINIS.
for our Lord Iesus christ his sake, to whom with the father and God the holy Ghost, three Persons and one only God, be given and ascribed all honour, glory, power and praise in the Church, from this time forth, for evermore. Amen.. FINIS.
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Rom. 12. Matth. 25. 35. Verse 36. Gregor. in Moralibus. Tanto quis { que } 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.
Rom. 12. Matthew 25. 35. Verse 36. Gregory. in Moralibus. Tanto quis { que } perfectior est, quanto perfectius alienos Sentit Dolores. Hier. Epistle ae Nepotism: Non Remember me legisse mala morte mortuum, qui Libenter opera Charitatis Exercuit. Habet enim multos intercessores, et impossibile multorum preces non exaudiri.
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?
Aug. Qui Potuit formare nouam Creaturam, non poterit reparare mortuam? Cyril. Qui Potuit id quod non erat, producere vt Aliquid esset, id quod iam est, cum reciderit, restituere nonne potest?
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.
Cassiodorus Est in Christ homine vniuscuiusque nostrū Caro et sanguis: vbi ergo portio mea Reigneth, Reign me credo: vbi dominatur sāguis meus, There Dominari me sentio: vbi glorificatur Caro mea, There me Gloriosum esse cognosco.
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.
Aug. in sermon de pass. Horum corpora, sicut cum Domino resurrexerunt, ita cum counterfeit ascendent, et•am ipsa ascendisse creduntur. Hebrew 11 19. Numb. 17. 8. Mathew 12, 39. 40.
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.
Matthew 24. 32. Perkin. upon the creed. p. 424. Ambos Doceat nos phoenix exemplo Sue, resurrectionem Believe, que siue exemplo, rationis perceptione sibi insignia resurrectionis instaurat.
