The earnest of our inheritance together with a description of the new heauen and the new earth, and a demonstration of the glorious resurrection of the bodie in the same substance. Preached at Pauls Crosse the second day of August. 1612. By Thomas Draxe Bachelour of Diuinity. Draxe, Thomas, d. 1618. This text is an enriched version of the TCP digital transcription A20804 of text S109886 in the English Short Title Catalog (STC 7184). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 151 KB of XML-encoded text transcribed from 35 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A20804 STC 7184 ESTC S109886 99845529 99845529 10434 2240884722

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Early English books online. (EEBO-TCP ; phase 1, no. A20804) Transcribed from: (Early English Books Online ; image set 10434) Images scanned from microfilm: (Early English books, 1475-1640 ; 1448:04) The earnest of our inheritance together with a description of the new heauen and the new earth, and a demonstration of the glorious resurrection of the bodie in the same substance. Preached at Pauls Crosse the second day of August. 1612. By Thomas Draxe Bachelour of Diuinity. Draxe, Thomas, d. 1618. [8], 60 p. Imprinted by F[elix] K[ingston] for George Norton, At London : 1613. On Romans VIII, 22-23. Printer's name from STC. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. eng Sermons, English -- 17th century. Resurrection -- Sermons -- Early works to 1800. eebo The earnest of our inheritance: together with a description of the new heauen and of the new earth, and a demonstration of the glorious resurrection o Draxe, Thomas, 1613 67 26646 113 0 0 0 0 0 42.41 D The rate of 42.41 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2003-01 Assigned for keying and markup 2003-02 Keyed and coded from ProQuest page images 2003-03 Sampled and proofread 2003-03 Text and markup reviewed and edited 2003-04 Batch review (QC) and XML conversion

THE EARNEST OF OVR INHERITANCE : TOGETHER WITH A DESCRIPTION OF THE NEW HEAVEN and of the New earth , and a demonstration of the glorious Resurrection of the bodie in the same substance .

Preached at Pauls Crosse the second day of August . 1612.

By THOMAS DRAXE Bachelour of Diuinity .

BY WISDOM·PEACE BY PEACE PLENTY·

AT LONDON , Imprinted by F. K. for George Norton . 1613.

TO THE RIGHT HONORABLE LEARNED AND RELIGIOVS Lord , WILLIAM Lord PAGET , grace , peace ; and all happines both temporall and eternall .

ALbeit ( most noble Sir ) the doctrine of the restitution of this whole vniuerse , and the renouation of the principall creatures therein contained , may be thought to bee curious , intricate , doubtfull , and to minister occasion of scorne , or errour to the ignorant and those that are carnally minded ; and albeit the doctrine of the glorious resurrection of the bodies of the Saints in the same matter and substance , be doubted of , by the curious ; denied by infidells ; and impugned by diuers Heretikes and Atheists , yet both these doctrines and assertions , whereof the latter is an Article and maine foundation of Faith , are plainely proued by plentifull and pregnant testimonies of Scripture , euinced by euidence of Arguments , and subscribed vnto by consent of the best Diuines both ancient and moderne . That there shall be , at the second comming of our Lord Iesus ( which shall not bee before Rome be ruinated , and the dispersed Iewes generally conuerted to Christianitie ) a glorious restorement and reformation of the world : Of these visible heauens , with their lights , eyes , starres : and of the earth , and ( in all probability ) of all such , plants , trees , beasts , birds , hearbs , which were created by God in the sixe dayes , and which shall be found remaining at the day of the Lord , it is sufficiently proued in this present Sermon . Yet that I may giue your Lordship some tast and touch , these places and arguments immediatly following , are forcible , and duly to bee considered . First , there shall be a newe ( outward ) heauen , and a newe earth , ( new I say for qualitie Isay 65. 17. 2. Pet. 3. 13. but not for substance ) wherin dwelleth righteousnes , ( that is ) righteous men , yet by entercourse , and not by any continuall residence . Secondly Saint Paul saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , wee know , that euery creature groaneth after this glorious libertie , Rom. 8. 22. therefore the Apostle taketh this restitution as a thing granted . Thirdly , the creatures shall bee changed , namely into a better forme , ergo they shall not bee eternally abolished . Fourthly , the inward supernaturall and constant desire of the creatures , to be fully and finally freed from vanity and the bondage of manifold abuses , and withall ( in their maner and proportion ) to be restored into the glorious libertie of Gods children , doth euince as much . Fifthly , sinne , the corrupting cause of the creatures , shall at the last iudgement wholy cease , therefore the corruption and abuse of the creature ; shall then likewise cease . Sixthly , God who is the God of order , and not the author of confusion , will at length , rectifie and reforme whatsoeuer hath bin and is , disordered and deformed . Seuenthly , Christ our mighty Sauiour , the second Adam , and the Lord from heauen heauenly must & shal cure euery wound , that the first Adam , and that sinne and Sathan haue inflicted . Eightly , the Apostle proueth the certaintie of eternall life , by the secret desire of the creature after this time ; wherein it shall bee gloriously renewed . Ninthly , Gods elect must , and shal wholy recouer the dominion ouer other creatures , which by Adams fall , they haue ( in great part ) lost , and then the mecke shall ( in their maner ) inherit the Earth , and none but they , but now for Matth. 5. ver. 5. the most part , Tyrants , and Gods enemies vsurpingly possesse it . Lastly , ( to omit the generall consent of later and most worthy Writers ) Saint Theodoret , Ambrose , Oecumenius &c. hold and acknowledge this particular restitution . Neither must it be thought that the Creatures renewed shall engender , or multiplie ; for as there is , and shall be no engendring , nor multiplication of the A Parable . Saints in heauen ( notwithstanding the distinction of male and female shall remaine ; ) so shall there be no multiplication , much lesse in infinitum , of plants , beasts , birds , in the renewed earth . Touching the vse and end of the creatures , they shall serue to set forth Gods power , wisedome , mercy , goodnes , and shall serue for the Saints delight & contemplation , and not otherwise . And as for al other cauils and obiections of any moment . I suppose I haue sufficiently answered them in the booke .

Now that the bodies of Gods children ( though for the present vile , mortall , deformed , miserable &c , shall at the last day arise againe in power , glorie , incorruption , and that in the same substance with all their parts and dimensions , in few words I thus demonstrate . First , the Scriptures of the old and new Testament do abundantly declare it .

Secondly , sundry types and figures of the old law , and the rising of diuers Saints , both in the old and also the new Testament , ( at least ) to a temporall life , are good inducements hereunto . Thirdly , the Saints bodies , being the Temples of the holy Ghost , and being redeemed by Christ , as well as their soules , must of necessitie bee glorified , as well as their soules . Fourthly , the resurrection is grounded vpon Gods almightines , and Matth. 22. 20. vpon his infallible promises . Fifthly , Christ our head , to whom we must be made conformable , arose againe in the same bodie and substance that Phil. 3. 20. hee died in ; therefore our bodies shall in like sort , arise againe . Lastly ( not to exceed the skantling of an Epistle ) the bodies of the Saints must come to iudgement , as well as their soules ; and therefore they must needes rise againe . Concerning the sundry and sweete comforts that the holy meditation of the Resurrection affordeth vs . I haue distinctly laid them forth in the Treatise . Wherefore the matter being so vsefull , so desirously heard in the greatest auditorie , and worthy of an honourable and iudicious Patron , I haue vpon iust causes , and due deliberation presumed to entitle it to your Honour , and to commend it to your patronage : For first , to whom should the dedication of it , of better right appertaine then to a noble Caedar in Gods Church : A Mecenas of learned men , a Sheild of Iustice , a sincere Israelite , and to one that in Stafford-shire shineth , as the Sunne amongst the lesser Starres .

Secondly , your Lordship is knowne to be very learned , and studious & a diligent hearer of your painefull and godly preaching Minister Master Macham : Lastly , it hath pleased the right Reuerend father in God , and my singular good Lord , the Bishop of Couentry and Lichfieild , in his respectiue compassion towards mee , to procure for mee , and seate mee in the vicaredge of Coll-wich , a fewe miles distant from your Honours dwelling house , and therefore I would be glad to haue so noble a protector neere mee . And thus , most humbly requesting your Lordships fauour , and gratious acceptation of these my meditations , I betake your blessed Lordship , together with your most vertuous , and zealously religious Ladie , vnto the continuall tuition , and heauenly gouernment of the Almightie .

Your Honours in all dutie and seruice , ready at command , THOMAS DRAXE Vicar of Coll-wich .
THE EARNEST OF OVR INHERITANCE . ROM. 8. CHAP. V. 22. 23. 22 For wee know that the whole ( or euery ) creature , groaneth and trauelleth together in paine , vntill now . 23 And not onely they , but our selues also , which haue the first fruits of the Spirit ( euen wee our selues ) groane within our selues , waiting for the adoption ( to wit ) the redemption of our bodies .

THE Epistle of Saint Paul to the Romanes , wherein is enclosed the Quintessence and perfection of sauing Doctrine , may not vnfitly be compared to the Paradise of God , the place of all pleasure and happinesse : the 8. Chapter , which like a conduit pipe conueyeth vnto the Church , the waters of life , may be likened to the tree of life , ( i. the Sacrament and instrument of it , ) in the middest of the Garden , and this my text in regard of the spirituall nourishment and Soules Phisicke that it ministreth ( as it were ) a goodly branch of this blessed tree , whose fruit serueth for food , and whose ( very ) leaues , for shade and medicine .

And this Parcell of Scripture , is so ample and copious , that like the riuer of Eden , that watered the Garden , it doth diuide it selfe into foure heads , or parts .

For first the Apostle in the beginning of the Chapter , vnto the first verse , absolueth his large and long dispute of our Redemption and Iustification by Christ and Faith in him onely .

Secondly , from the first verse vnto the eighteenth , he by powerfull and perswasiue arguments exhorteth the Romanes to holinesse and newnes of life .

Thirdly , from the 18. vnto the 31. verse , hee by sundrie , sound and substantiall reasons , doth arme , comfort , and confirme them against the manifold miseries , and troubles of this life .

Lastly , from the 31. verse vnto the end of the Chapter , he concludeth his doctrine , partly by a braue challenge of all aduersary power , and partly by way of Triumph and exclamation .

Touching the coherence and dependance of my Text , with the verses immediately going before , we are to vnderstand that the Apostle in the eighteenth verse of this Chapter , affirmeth that the excellency of eternall glory , doth ( whether wee respect quantity , quality , or continuance ) farre exceed and surmount the afflictions of this present life . In the three verses next ensuing , hee proueth the certeinty of the same Glorie , by the secret instinct and earnest desire of the ( reasonable and brutish ) Creature ; yea of the whole Vniuerse : which like a spye out of a watch tower , or like to a Captiue , that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( i ) put it head out of a grate , and carefully expect the comming of the deliuerer , doth desire and waite for the manifestation of Gods children , when it shal be freed from the bondage of corruption and abuse , and be restored into it former purity and perfection , ( and in it proportion and degree ) be made partaker of their glorie : and in the two and twentieth verse , hee repeateth , and further explaneth the Creatures desire and waiting for it restitution ; and in the three and twentieth verse , he enforceth the certainty of immortality , by the inward groning , and serious expectation of Gods children , for their redemption and saluation : and the scope and drift of the Apostle in this place is , by the ioynt and mutuall groning and expectation both of the creature , and also of Gods children , to demonstrate the assurednesse of the glory to be reuealed .

Touching the order and Method of the Apostle in my Text , we haue a double description , first of the Creature , secondly of Gods children . In the Creature to be restored , three things are to be noted , first , the generality of it , Euery Creature , secondly , the earnest and carefull desire , and waiting of it , groaneth and trauelleth in paine together , lastly , the extent , or continuance of this groaning and trauelling , vntill now . In Gods Elect , who are in the three and twentieth verse described , three points are like wise to be obserued . First their spirituall and sauing graces , wherby they know themselues to be Gods children , and wherby they are distinguished from heathens , from hypocrites , heretickes , and all prophane and vntegenerate persons : in these words , which haue the first fruits of the spirit . Secondly their deepe desire , and hopefull expectation , arising from the aboue named graces in these termes , groaning within our selues and waiting for , &c. Lastly , the obiect and end of their desire and hope , epitomized in this worde Adoption , which the Apostle by interpretation , calleth the redemption of the body , to wit , the finall and full deliuerance of it , from mortality , death , and all the miseries of this temporary life , and thus much our blessed Sauiour intimateth when and were he saith , when yee see these things begin to come to passe , then looke vp and lift vp your heads , for Luke 21 28. Ephes. 1. your redemption draweth nigh . Now it remaineth that I lay downe , and prooue , and apply the speciall doctrines lessons and obseruations , that this Scripture naturally yeeldeth and presenteth to our considerations . But that I may worke vpon a sure foundation , and build vpon a sure ground , and proceede orderly , I am first , ( so farre forth as I conceiue it either manifestly reuealed in Gods word , or ( at least ) in some particulars very probably to be gathered out of it ) to remoue all rubs out of the way , and to determine what this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , euery creature is ; whether that it is generally , or specially to bee vnderstood ; and what , or which this creature is , ( or creatures are ) : and in the handling heereof , I will deale and proceede , first negatiuely , shewing what creatures shall Incipiendum a facilioribus . not bee restored , and deliuered , and then Positiuely and affirmatiuely : by resoluing what creatures shal vndoubtedly be deliuered and restored , and what also in likelihood , and the iudgement of probability onely , shall bee repaired and renewed .

Therefore from the number of the creatures that doe groane and trauell in paine together , after , and for their deliuerance and restorement , are to bee abstracted and deducted these Creatures , whose speciall kinds follow .

First , the blessed and sinlesse Angels : for they are not capable of , much lesse , subiect to such bondage of corruption and abuse , but doe alwaies behold the face of God the Father which is in Heauen . Indeed , they so long Matth. 18. 10. as they attend vpon , & minister vnto the Saints in earth , haue not that perfection of glory and ioy , which they shall haue , when they shall be discharged of this Ministery , and shall be in rest and contemplation , but yet they are not made subiect to vanity , nor in any bondage of corruption : and what if they , as they reioyce of the conuersion of a sinner , so they ( in a sort ) mourne for , and labour Luk. 15. 10. vnder so great peruersenesse and frowardnesse of Gods children , whereof they are beholders ; may bee said to groane and trauaile in paine : yet this groaning and trauelling , is not in regard of their essence and nature , Beza . 2. which admitteth no blemish or abuse , but onely in respect of their office and Ministerie .

Secondly , the Diuels ; and all euill spirits , whom God hath reserued in euerlasting Chaines vnder darkenesse , Iud. Epist. v. 6. vnto the iudgement of the great day , and that haue no possibilitie of anie better condition , are in no wise to be rancked in this number : they daily expect a time of torment , but not of triumph ; and they doe not condole Matth. 8. 29. with Gods children but continually seeke to deuoure them .

Thirdly , the Reprobates , or so manie as God hath in his eternall counsell reiected , cannot liere be imploied : for none of the reprobate persons groane or sympathise with Gods children ; and to none of these belongeth deliuerance , but to all of them , is damnation ; decreed , denounced , prepared .

Fourthly , from this number , are distinguished and deducted the verie Elect of mankinde : for first , this word Creature , in the Scriptures doth not signifie mankinde vnlesse some other word , or words be added to it . Secondly , the Elect onely haue the denomination of the Sonnes of God , and so hath not the creature ; Thirdly , in my Text , the Elect of God are discerned and seuered from the Creature , by the discretiue coniunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but , and by the graces of saluation which the Apostle calleth the first fruites of the Spirit , and Lastly , by the expectation vers. 23. of the Resurrection and redemption of their bodie . Now these graces and this hoped for resurrection are proper to the Elect onely , and doth not at all appertaine to the Creature .

Fifthly , hornes and thistles , briars & brambles , weedes and nettles , &c: are none of the Creatures that are by S. Gen. 3. 18. Paulmeant , or , intended : for , instantly vpon mans transgression and fall , the earth being cursed for his sinne , brought foorth all these euill things .

Sixthly , all creatures that haue their being from an equiuocall , mixt and confused generation , and not from the proper male and female , and therefore are , in kinde and name diuers and different , as Mules , Wolfe-dogs , Wolfe-birches , and all monstrous creatures come not into the number of the Creatures , to which deliuerance and renouation is promised .

Seuenthly , all Creatures that haue their beginning from , and are bred of corruption and putrefaction , as frogs , flies , wormes , mouldes , mise , crickets , bats , barnacles , haue no part in this restitution .

Eighthly , the Ocean , and all seas , for there shall bee no more sea , and consequently no sea-fish : take away the subiect , take away the adiunct : and take away the proper Apoc. 21. 1. Sublato vel negato subiecto proprio , tolluntur vel negantur adiuncta . element , and then take away the creature that liueth in it .

Ninthly , all those ( or such ) plants , beasts , foules , that either are alreadie dead and dissolued , or , that afterwards , and at Christ his second comming shall bee found deed and without life , are to bee deducted out of this number .

Lastly , amongst other things , all houses , buildings , cities , townes , villages , monuments , inuentions and deuises of man shall be vtterly dissolued , for the earth and the works 2. Pet. 3. 10. Metaph. C. 3. magis dicimus illum scire rem , quiscit eam affirmatiuè quam qui negatiuè . therein ( whereof these are parts ) shall be vtterly burnt with fire . Now because affirmatiue knowledge , whereby a thing is knowne positiuely , is farre better , then negatiue knowledge , whereby a thing is knowne priuatiuely , and confusedly , let vs , with warrant of Scripture , and waight of reason ( according to our skantling , ) see and set downe what is the Creature that groaneth and trauaileth in paine together vnto this day , and shall at length be restored .

First , whether we render these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the whole Creature , and so take it collectiuely , for a magnitude , or a continued quantitie , in which sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not seldome vsed , as Matth. 2. 3. &c. and Marke 2. 13. or according to the current of Scripture , and geneall consent of most interpreters , auncient and moderne , take it for euery particular , or , the general of euery particular : then it must needes be graunted , that the whole vniuerse shall continue : the foure elements shall be purified , renewed , made more subtile and be ( in all likelyhood ) eternally preserued in this happie estate .

It is most manifest and apparent out of Scripture , that Isaiae . 66. 22. 2. Pet. 3. 10. Apoc. 21. 1. there shall be a new heauen : i. a new or renewed , starrie , ayrie , visible and externall heauen , ( for this heauen onely and not the third heauen is subiected to the bondage of corruption ) and a new earth , and certaine it is , that these haue from the beginning to our time continued groaning and trauailing in paine for their deliuerance . Or let vs take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , either collectiuely , for the whole frame of the world , or , distributiuely for euery kinde , manie kindes , or ( at least ) some kindes of creatures , then the Sunne , Moone and Starres , those eyes , lights , and lampe of heauen , are to be restored to a better state and condition , and that vpon these grounds following . First , we vnder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , comprehending the maine parts and principall creatures , then the Sunne , Moone , starres with their Orbes , must necessarily be heerein included and vnderstood . For they haue neuer since their first creation ceased to be , and haue from mans fall , continued in groaning , and painefull trauaile , and so shall continue vnto the consummation of the world .

Secondly , the Sun and Moone ( & by the same reason , the starres ) shall at the last day receiue a manifold addition of brightnesse and glorie ; for the Sunne shall be seauen times more glorious ( then it is now ) and the Moone Isaiae . 30. 26. shall be as glorious as the Sunne ; which place of Scripture , as it hath his allegoricall interpretation , in regard of the ( begun ) reformation of the Christian Church , so it shall be literally fulfilled , when the Church and other creatures shall be perfited : as might bee instanced and euidenced by manie Scriptures of the like nature and extent .

Lastly , the perpetuitie of Christ his ( spirituall ) Kingdome , is shadowed and set foorth by the continuance of the Sunne and Moone : his throne shall be as the Sunne , Psal. 89. vers. 36. 37. Psal. 72. vers. 5. verse 7. verse . 17. and ( it ) shall be established for euermore as the Moone , Gods children shall feare him so long as the Sunne and Moone endureth : and Christ his name shall endure so long as the Sunne Ergo , these creatures shall be restored , and so continue without decay , or corruption . But if the Sunne , Moone and starres shall be glorified , and so continue , then it may be demaunded to what vse they shall Obiection . 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 Gen. 1. vers. 14. to distinguish times , ( for there shall be no more time , neither night nor darkenesse , Summer nor Winter , nor shall they bee anie more vsed as instruments to impart and communicate light to the world : for God by his speciall Apoc. 21. ver. 23. presence shall enlighten the new heauen and the new earth , and the Saints very bodies shall be as light as the Sunne , not needing anie Sunne , Moone or starre-light . There shall be no neede of , or , such vse of anie creature , when we shall enioy the creator himselfe . But they shall remaine as most glorious and lightsome bodies , and as so manie monuments of Gods eternall power , wisedome and goodnesse , the beholding and contemplation wherof , shall not onely affect and wonderfully delight the Saints , but also occasionably stirre and prouoke them to extoll and magnifie the creator .

Touching the continuance and reparation of such plants , beasts , foules , as shall haue a life and being , at the glorious appearing of our Lord , it seemeth verie probable ( if not demonstrable , ) by these testimonies of Scripture and arguments ensuing . Vbi multa concurrunt verisimilia , facile est credendum : Aristot. Matth. 4. 23. Matth. 7. 31.

First , this particle ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is commonly and vsually ( in the new Testament specially ) taken for a discontinued quantitie , and for specials and particulars , as for example sake Christ healed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is , euerie sicknesse and euery disease amongst the people : euery sinne and blasphemie shall be forgiuen vnto men : Godwill haue all , that is , ( some of euerie kinde , calling , condition ) 1. Tim. 2. 4. men to be saued and to come to the knowledge of the truth ▪ and God is not willing that anie should perish , but all should come to repentance , and why may it not bee vnderstood in this my text ? especially seeing amongst the 2. Pet. 3. 9. 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 Ad insensata et inanimata . Iren. lib. 5. c. 30. H. l. 12. lib. de Trinitate . this restitution and reformation , not onely to things and creatures that are senselesse and without soule : as doth Irenaeus and Hilarie : and also Beza , Bucan , Rollocke . But also to the verie beasts and birds themselues .

Secondly , Gods children that do , & haue in this mortal life recouered by regeneration , the title & interest in , & to all the creatures : the light wherof they wholy lost by Adams fal , and the dominion in great part ( they must semblably at the last day recouer and obtaine the full Lordship and dominion ouer them : then they shall accord Isa. 11. 6. 7. 8. together ( as they did at their first creation ) and bee subiect vnto man : if Adam being Lord ( vnder God ) of the earthly Paradise , had ( for the time ) the rule and command of them , how much more shall men the heire of the heauenly Paradise and of the new heauen , and the new earth , wherein dwelleth righteousnesse ( that is , righteous Bucan . and iust men ) haue the eternall dominion ouer them ? at such times , and in such manner , as God shall appoint : especially , seeing that we in Christ , not onely recouer that we lost in Adam ( I meane so much as shall make for our eternall happinesse ) but are gainers , and improue our estate many waies ?

Thirdly the Saints shall ( at the day of the Lord ) inherite the earth , wherein most of them , for the present , Matth. 5. 5. haue no free hold , nor actuall possession , yea , they shall raigne on the earth , to wit by enter course and in manner Apoc. 5. 10. that God shall see good , yet their ordinarie place of residence Apoc. 14. 4. and rest shall be the highest heauen , the throne of God , and the promised kingdome ; which they shall eternally 1. Thess. 4. 17. Mat. 25. ver. 34 inherite .

Lastly , shall these outward and visible heauens , and their transparent lights & gemmes , the Sun , Moone , starres , &c. be renewed and shall the renewed earth be wholy dispossessed and depriued of their necessarie and conuenient ornaments and furniture ? Is there not reason ( or at least ) great probabilitie as well for this , as for that ? But plants , birds , beasts , &c. shall serue no longer for Obiection . mans necessitie , or to helpe his infirmitie , for there shall be no vse of them , for labour , lodging , building , meate , drinke , apparell , phisicke , Ergo these ends and vses ceasing , the creatures must , and shall likewise cease . I answere : Answer . The argument followeth not : for though their naturall , ends , and vses which serued for mans infirmitie shall cease : yet their spirituall and principall ends , to witt , the setting forth of Gods glorie : the matter of mans delight , and the exercise of his meditation and thankfulnesse , may and shall continue and abide . These ends are the perfection of the creatures in which they shall rest . The soundnesse of this my answere may more plainely appeare by these particulars following : The brasen Serpent that Moses , by Gods commandement set vp in the wildernesse ( if we respect the supernaturall Num. 21. 9. 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 Iohn 3. 4. are cured and healed of the deadly sting and poison of sinne and condemnation , and though it was no signe of cure nor figure of Christ , anie longer ( for ought we reade ) then the Iewes were in the wildernesse , yet it remained as a Monument of Gods mercifull goodnesse , vntill Ezechiah his time , who , when it was peruerted to Idolatrie , did in ( an heroicke zeale ) breake it into 2. King . 18. peeces .

Christ our head at , and after his resurrection retained , and now being ( in heauen ) glorified , hath , and retaineth , all the parts and dimentions of a true humane body , Iohn . 20. 17. 20. 27. as , hands , feete , flesh , sinewes , bones , blood , sides : naturall parts . Now that which is affirmed of , and verified in Christ his naturall bodie , hath his truth , and accomplishment in all his ( Mysticall . ) members : The tong , nose , the mouth , stomach , bellie , and diuers other parts of mans bodie , shall want all such former vses as serued for mans infirmities and natures necessities ; but shall haue spirituall vses , and shall remaine , as parts of the whole , without which , it cannot consist , or be perfect . Manie Hearses , haue their armes , flags , and diuers captaines haue their armour hanging ouer their tombes , for monuments : but it will be obiected , that plants , birds , beasts , 2. Obiection . haue not continued groaning and trauelling in paine from the beginning of their bondage vntill now , much lesse , to the worlds end , and therefore none of them are to be restored ; Answer : It may be sufficient , that Christ our Lord Answer . finde one generation of them groaning and trauelling in paine together , at his comming ; and then he may , or will ( as he is a free and absolute agent ) renue and continue all the particulars , or ( at least ) the generalls of euerie speciall , plant , beast , foule : as shall seeme good to his heauenly wisedome . But the full and certaine truth hereof shall be reuealed vnto vs in the last day : and therefore it is not good to approach neerer this holy flame of Gods Altiora te ne quaesieris . secrets , least we be therewith consumed , nor diue anie deeper into this bottomelesse depth for feare of drowning ; we herein must not be ouer curious , but be wise to sobrietie : and specially labour to know those things that more concerne vs , and that are more euidently discouered vnto vs , that we and our children may doe them . Thus much therefore let it suffice to haue disputed of this difficult Deut. 29. 14. question ; hauing therefore opened with the Key of interpretation , the chest wherein the treasure of doctrine and exhortation is contained , let vs now view the treasure ( id est ) gather the chiefest and choisest heads of doctrine , which are ample and vsefull , and hereunto let vs specially bend and applie our hearts and eares .

We know that euery creature groaneth and trauelleth together in paine vntill now .

OVt of the whole verse , iontly and generally considered , I gather and obserue , that at Christ his glorious Generalia sunt simpliciora et intellectui notiora . Obserue . Esay 66. 22. 2. Pet. 3. 13. appearing , the world shall be repaired and all things shall be made new , and the creatures , whereof I formerly entreated , shall be restored to their first and originall integritie ( if not to a better condition . ) There shall be a new heauen and a new earth wherein shall dwell righteousnesse . And what if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( i ) the outward hew and habite , forme & fashion , & the corruptible qualities of the world shall passe , and bee scoured away by the fire of the last iudgement , yet the matter and substance shal remaine 1. Cor. 7. 3. ( but purified , renewed , and refined ) for the Scripture in no place saith that the substance shall perish . The Heauens in deede shall passe away with a noise ( or rustling ) or 1. Pet. 3. 10. Apoc. 6 14. shrinke together like a skroule of parchment : The elements ( like lead ) shall melt with heate , and the earth with the workes that are therein shall be burnt vp , yet the world shall not be consumed to nothing , but only transchanged into a new forme and conuerted to a sabbaticall and better vse : God out of the very ashes of it , will produce Psal. 102 27. a new world : The truth here of may by a familiar similitude be made more light some and easie to bee conceiued : as when the gold or siluer is cast into , and so tried in the fire , the substance remaineth , but the drosse perisheth : A similitude . so in the last day , the fire of the iudgement shall consume and abolish the corruptible and drossie qualities of the creature , but the substance ( being subtilised and refined ) shall abide and continue .

The first reason .

The Apostle taketh it for a matter known to , and confessed of the Romanes , for he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for we , that is , I and you know ; ( namely by Gods word which is more stedfast and sure then the earths foundation ) and where the same word in other places of Scripture is vsed , it importeth a certain and demonstratiue knowledge , as 2. Cor. 5. 1. 1. Iohn 3. 4. and chap. 5. v. 18. & 19.

The second reason .

God that hath put this secret desire , restlesse motion , and inward groaning into the Creature ; for it restitution and end , which doth determine it desire and operation , cannot , and will not be frustrate of his end : for hee cannot repent , and no creature can alter , hinder or preuent Deus et natura , nihil facit frustra . him of his purpose : and therefore the Creatures shall at length be perfectly restored . And heereupon the creature so feruently desireth it deliuerance and restauration : For as the nedell of a Diall beeing touched with A similitude . the Loadstone , moueth Northwards , and neuer resteth , nor standeth still , vntill it come to that point : So the Creature by a secret and inward motion and instinct , neuer ceaseth it motion , vntill it haue attained vnto it ende .

The third reason .

God that is not ( the author ) of confusion but the God of order , and that hath already begun , and daily doth 1. Cor. 14. 33. continue , goe on with , and perfit this promised reformation , spiritually , in the Church and in the members thereof , will also at length both begin and finish it ( at one moment ) in the Creature : The creatures vanity and bondage hath not beene alwaies , neither shall it so continue : For when mans sinne that caused and occasioned it , shall be ( at the last day ) wholly blotted out and abolished , then of necessity must the creatures bondage of Sublatâ â causa proximá ) tollitur effectus . corruption and abuse which is the effect of it , cease .

The fourth reason .

Christ our all sufficient Sauiour that strong man , that bindeth and spoileth Sathan , and that putteth and will Matth. 12. 29. ( further ) put Sathan , death , and all his enemies vnder his feete , that dayly doth repaire his image ( of grace and holinesse ) 1. Cor. 15. 25. 26. in vs ; purifieth our hearts by faith , and will vndoubtedly deliuer our bodies from the graue : will heale euery wound that sinne and Sathan hath caused and inflicted : ( Otherwise he would not appeare to be so perfect and omnipotent a Sauiour and deliuerer , as he is ) but the creatures vanity and bondage , is one of these wounds and one of the Deuils works , which Christ came into the world for to dissolue . 1. Iohn . 3. 8.

The fifth reason .

The spirituall Marriage that is on earth concluded and contracted betwixt the Lambe and his spousesse , Apoc. 19. 7. 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 , Oleuianus . Glory and Maiestie : no otherwise then at the marriage of a mighty Monarchs sonne , all the Court and euery person , officer , attendant , according to his place , office and dignity , is gay and glorious .

The first vse .

If the sillie and harmelesse creature , that so farre forth as it is not by a superiour power ouerruled , retaineth the order in which it was created , and that is made subiect to Vanitie , not willingly , but by reason of God , who for the punishment of mans transgression hath thus subiected verse 20. it , must be notwithstanding ( by fire ) refined , altered , changed , and bee rid from the dregs and drosse of corruption ? How much more then , ought we that haue so infinitely sinned , and that haue beene the occasioners of the creatures vanity and bondage , be renued in the spirit of our minds , become new creatures , repaire our decaies and cast off the olde man which is corrupt through the deceitfull Eph. 4. 22 23 lusts , and put on that new man , which after God is created in righteousnesse and holinesse ? Otherwise we haue no part in Christ , if we be not new creatures wee shall Iohn . 13. 8. Math. 18. 4. neuer enter into the kingdome of Heauen , and when the creature shall bee restored , wee shall bee condemned .

The second vse .

Seeing the world , and all the creatures therein conteined , are by reason of mans sinne , so blemished and corrupted and bained , so fading and fleeting , so full of vanitic and abuse , and daily tend to ruine and destruction , let vs not set vp our rest heere , much lesse seeke certainty in vncertainty , purity in infection , life in death , and eternity in mortality . Nothing doth giue that which Nihil dat quod non habet . Non est plus in effectu quam suit in causa . it hath not , neither is there more in the effect , then was in the cause ; The world hath not blessednes in it , neither inhaesiuè nor effectiuè , that is , neither in it , nor by effect , and operation : wherefore , ( if we will rise with Christ ) let vs seeke the things that are aboue , and minde them , but let vs not affect the things of the world . Heere we are strangers and pilgrimes , and haue no abiding Citie , therefore let vs seeke one to come , and let vs by the preseruatiues Col. 2. 1. No fancie . Hebr. 13. 14. of grace striue to keepe our selues vnspotted and vntainted of the world : Christ our treasure is in heauen , therefore let our hearts be there also , and seeing that the Matth. 6. 19. time is short , let they that haue wiues bee as though they had none : they that weepe as though they wept not : and 1. Cor. 7. 29. 30. they that reioyce as though they reioyced not : and they that buye , as though they passessed not , and they that vse this Bern. Cui Christus incipit dulcescere . mundus amarescat , necesse est . world , as though not abusing it : for the fashion of this world passeth away : to whome Christ beginneth to become sweete , to him the world must needs grow bitter and distastfull .

Groaneth and trauelleth in paine .

HEere the Apostle by a figure called Prosopopeia , whereby life and sense is ascribed to things without life and sense , bringeth in the Creature groaning , as a man that is heauy laden with a burden , whereof he desireth to be eased ; and also trauelling in paine , like a woman great with child , neere her houre , and there upon Apoc. 12. 2. crieth and is pained to bee deliuered : from which metaphoricall and Emphaticall words , I note and obserue , Obser. that mans sinne hath so corrupted , enthralled , peruerted , and daily paineth the creature , that it , weary of this intollerable bondage doth in it kinde , make pittifull complaint vnto God , and groaneth for it deliuerance , and if God should open the mouth of it , as hee did the mouth of Balaams asse , it would expostulate and reason the case with Man , and say master , what haue I done , that thou hast thus corrupted mee ; and tormented Num. 22. 30. mee so many times , am not I thy seruant which thou hast vsed and employed since the first time vntill this day ?

The first reason .

The Creature knoweth ( in it kind and manner ) that it shall neuer be freed , nor finally deliuered from this bondage and abuse , vntill sinne be wholly rooted and remooued out of mans bones , nature , and bowells , which shall not come to passe , before the day of iudgement , which is the day of the restitution of all things , and the day of regeneration , when euery member of Christ shal Acts 3. 19. bee finally and wholly deliuered and purged from all sins : and hereupon the creature is so pained and so panteth , vers. 20. Hebr. 9. 28. and so earnestly continueth in desiring and carefully waiteth for this time .

The second reason .

The Creature is ( in a sort ) sensitiue , of , and taketh notice of it miserable and mortall condition : of it weakning and decay in it vertues and powers : of it manifold abuse and bondage : and how it tendeth to ruine and death , as in the seuerall parts , so in the whole ; The parts are alterable , ergo the whole , that receiueth his beeing from the parts , cannot be perpetuall : and it knoweth that the older it is , the worser , the weaker and more ruruinous , it must needs bee : All things are the worse for wearing . The Spring , Summer , and Autumne of the world is past , and the Winter and Decrepite age is begun : for now we may truely affirme , that the euill dates are , and the yeares approach , wherein wee shall say wee haue had no pleasure in them . But now because the vanity , Eccles. 12. decay and tottering state of the whole , will more sensibly and euidently appeare by the vanity , decay and ruine of the parts , let vs a little insist in the particularising heereof .

First therefore , the Sunne , Moone , Stars , those eyes and lights and Gemmes of Heauen , are much altered & mightily decayed in their light , strength , vertue , influence , and are often in their times made Gods instruments and executioners to correct and chastise vs : thus the starres in their courses and regions ( effectiue ) fought against Sisera . The Sunne & Moone haue their frequent and fearfull Iudg. 5. 20. Instrumentales causae sunt pluuiarum , ventorum , grandinis , tempestatum . Eclipses : the sunne hath his Maculas or spots ( as Mathematicians obserue ) from Ptolomeys daie vnto our time , is worne and wasted in his course , and neerer the earth by some 9976 Germane miles : the Moone hath her changes and wanes , and is often changed into blood .

Secondly , the aire with his seueral quarters & regions is much corrupted , distempered , and suffereth many alterations , and is made hurtfull & noy some to man , birds , beasts . The ayre is sundry times darkened , ouercast , infected with a contagious quality , and ( now and then ) strange , ominous and prodigious sights and apparitions are discerned in it : As , new sunnes , new moones , armies of men fighting . Comets and blazing starres , &c. From the vpper region of the aire , and the distemper of it proceede immoderate droughts ( as late and lamentable experience hath verified ) in England ; & scorching heats whereby the grasse and hearbe is burnt and singed , beasts famished , mortality caused , and much hurt done : from thence are heard and seene sometimes prodigious ratling and roaring thundrings and lightnings : In the middle region of the ayre are not seldome seene blacke foggy and Exod. 19. darke clouds and from thence descend ( sometimes ) such immoderate and excessiue raine as if Heauen and earth should goe asunder , and as if the world should bee againe drowned : yea , ( sometimes ) the ayre raineth downe milke , bloud , fishes , frogs , iron , wooll , crosses , engendred by Magirus . Arist. lib. 4. de gen. animalium . a violent generation , the Suns heate working vpon the pliablenes of matter , or at least drawn thither by the violence and vehemency of the winds , and so fall downe vpon the earth : From the lowest region of the ayre , are sometimes caused and descend such tempests of hayle as beate downe corne , yea and destroy man and beast : and thence come such cruell , long continued and killing frosts , as nips fruit in the head and blossome : and destroy fish , birds and other creatures . Thirdly , the earth is many waies accursed , weakned , corrupted , deformed in it selfe , and in it waters , plants , beasts , hearbs : &c. Sundrie parts of it lye waste and without inhabitants . It is cursed with barrennes in sundry parts , and slow in bringing forth good fruit , but it is fertill and fruitfull in thornes , briars , brambles , nettles , thistles , weeds , vermine : It is shaken by earthquakes , yea and ( in some places ) sunke , or remoued : it is not seldome by fires , heats , inundations of waters and sea-breakes , spoiled and corrupted : it bringeth foorth ( sometimes ) monstrous and prodigious birthes : and sendeth out dangerous , yea and deadly dampes : The riuers and streames are ( now and then ) dried vp , or else change their channels , and alter their courses . Lastly , there is a mortality in plants and beasts , and they continually are weakened and decay in their beauty , goodnes and other vertues . Fourthly , the Sea hath his ebbing and flowing , whereof Aristotle The Sea . could assigne no reason ( or cause : ) it is often so troubled , boisterous and tempestuous , that it sinketh and drowneth both men and ships : It continually altereth his course , eateth into the earth , incroacheth vpon the continent and maine land , and gaining one way , looseth an other : For if it ouerflow certaine ilands , townes , cities , villages : yet it maketh other ilands in it bosome , so that Cities and townes are built where the Sea earst flowed . Lastly , there is a dayly change , decay , alteration , climactericall yeere and fatall period , not onely in men , in apparell , buildings ; but also in States , Empires , Kingdomes : All these haue their beginning , their endings , their risings , their settings , their infancie , youth , flourishing and best time , and their drooping and decaying olde age : In a word , the world and all the parts of it , are in a secret , dayly and vnrecouerable consumption .

The third Reason .

The last reason and cause that enforeeth the Creature so greeuously to groane , and with such terrour to trauaile in paine , to be deliuered , is a three-folde abuse , that by reason of mans disobedience and rebellion it is subiect to : First , not onely amongst the rude Pagans and Rom. 1. 23. 25. Act. 7. 41. 42. Apoc. 9. 20. infidels , but also amongst ( those ) nominall and equiuocall Christians the Romanists , the Creature is made the matter and instrument of the grossest idolatry : whereby the Diuine Maiesty is wholy estranged from it , and they are laid open to all temporary and eternall plagues and punishments : The purity of Gods seruice and Idols , can neuer stand together : where there are Images ( worshipped ) there is no ( true ) religion saith Lactantius : For Vbi imago ibi nulla religio . in the substantiall worship of God , we must from the Canonicall Scriptures , haue a Commaund for it , for euery particular : otherwise our seruice is a will worship and after the vaine traditions of men . Secondly , the creature is constrained to be the executioner of ( the ) wicked Matth. 15. 9. mens malice , against Gods children : heereupon the loathsome prison and dolefull dungeon keepeth them in bondage ; the fire burneth , the Sea and waters drowne : the sword killeth , and the wild beasts deuoureth them . Lastly , the Creature , full sore against it will and stomach ( for the time ) serueth and ministreth vnto Gods enemies : For the Sunne shineth vpon them , as well as the good , the raine maketh their ground fruitful , Luk. 6. the aire affordeth them breath , the water matter of drinke , the hempe , flaxe , sheepe and silkeworme , yeeldeth them cloath and garments , the earth whiles they liue , serueth them with meate , drinke and places of habitation , and when they die , it affordeth vnto their corps a burying place . But at the day of the Lord and thenceforward , they shall all with an vniuersalitie of consent , concurre and conspire to worke their torment .

The first vse .

If the sinnelesse creature , so groane vnder the burden of our sinne , which hath made it so much miserable , and if it so wonderfully doth hope , desire and waight for it deliuerance , then how much more ought wee , that by our sinnes , are made so odious and loathsome , to God and all his creatures : to crie out and say O miserable men ●ho shall deliuer vs from this bodie of sinne ? Otherewise we are more blockish and brutish then the very Creature : Rom. 7. 24. and it shall ( as the dumbe A●●● rebuked Balaam the wisard , for his follie ) checke vs for our senselessenesse ; and if the creature so couet and expect it restitution by the verie instinct of nature , or ( perhaps ) by supernaturall motion ; then how much more should we , that haue receiued the light of reason , yea and of grace , and expect certainely the light of glorie , and that are so fettered and clogged and laden with sinne and miserie ; deepely desire and vnweariedly waite for our redemption and deliuerance ? According to the superexcellent and incomparable obiect of our hope , so should our hope and desire be . Otherwise , we make it more then manifest , that wee haue no faith , no hope , no comfort , no promise , and the verie creature shall rise vp against vs in iudgement , and condemne vs :

The second vse .

If the creatures originally made and ordained for our seruice , benefit and good , occasionally at anie time , preiudice , annoye , hurt or endammage vs , in our persons , familie , goods , or outward estate , let vs not bee wrath against , much lesse transferre the fault vpon them ( for they are but Gods ministers seruants , officers , to maintaine his quarrell , correct his children and to take vengeance on his enemies ) but let vs descend into our selues , consider the plague in our hearts , blame and condemne our selues , and figuratiuely applie that confession of Dauid to our selues and say , it is we that haue sinned , and haue committed euill , but these creatures ? what 2. Chro. 24. 17. haue they done ? and withall at such times , when God doth correct vs by them , let vs runne vnto God , let vs by serious and seasonable repentance , pacific his displeasure , and inuocate and implore his mercie and helpe , then God will heare in heauen , bee mercifull vnto vs , and worke perfit peace betwixt vs , and the creature .

The third vse .

If we would not encrease the creatures groanes and torments , nor cause them ( in it manner ) to crie out and exclaime , yea and to preferre a bill of enditement vnto the iust iudge against vs ; let vs then neuer ( at least for the time to come ) abuse , peruert and misapplie them to anie Idolatrous or superstitious vse ▪ or , to hurt and hinder ( much lesse to ruinate and vndoe ) our neighbour , or to serue our vnlawfull and inordinate lusts whether of pride and pleasure , gluttonie and drunkennesse , or of wrath and reuenge , &c. For then the iust Lord will punish our enormous abuse , and will either depriue vs of the vse of the creatures , or make them his instruments and rods to scourge and plague vs .

Groane together , trauail in paine together , namely , with vs .

THese words groane and trauaile in paine together , haue a relation vnto man , with whom they suffer and sympathise , whence I draw this instruction and conclusion , namely , that there is a certain secret sympathie , fellow feeling , mutuall affection and agreement of nature , betweene the creature and Gods children : which simpathie and agreement is not onely and ordinarily discouered by their ( naturall ) effects , as by the shaking and trembling of the earth , eclipses of the Sunne and Moone , whizzing and singing of the winds , roaring of the Seas , seruiceablenesse and dutifulnesse of the creatures as when the dogs licked Lazarus his soares : but also sometimes by rare , vnusuall , and miraculous motions , Luk. 16. effects and actions .

Instances heereof we haue in the hard rocke that Moses smote with his rod which powred foorth water for Gods people in great abundance : In the red Sea , that shrunke aside : and in the flood Iordan that yeelded backe , Exod. 14. 16. & 22. Ios. 3. 16. 17. Ios. 3. 10. 12. 13. 2. King . 20. 10. and made a way and passage for the children of Israell : namely , the redde Sea made a way into the wildernesse , & the riuer Iorden into the land of Canaan : In the Sun that at the prayer of Ioshua stood still a whole day , vntill he and the Israelites were auenged of the Amorites : In the Sunne : that at the prayers of Esaias and Ezechias , went backe ten degrees : In the rauenous Rauens that brought Elias bread and flesh in the Morning , and in the Euening : In 1. King . 17. 6. the fire that would not hurt Sadrach , Meshach & Abednago : In the hungry Lions that would not deuoure Daniel Dan. 3. 26. the Prophet : In the vaile of the Temple , that at Christ his Dan. 6. 22. 23. Matth. 27. 55. death , rent into two peeces : In the earth that then quaked : And in the rocks that claue asunder : and at the point of Christ his second comming , the Sunne , Moone , and Stars shal darken by degrees : and the powers of heauen , that is , the foure Elements , and the worlds foundation Luk. 21. 26. shall be shaken .

The first reason .

If there be a naturall and mutuall , ( though secret and inward in respect of causes vnknowen ) sympathy & mutuall affection betweene the creatures themselues , why A'Pari . then may not there be the like , ( though more supernaturall ) betwixt the creatures and man ? But there is such a sympathy and secret compassion and affinity of nature , betwixt the Creatures themselues for the Loadstone by a secret and vertuall power draweth iron vnto it : the Marigold openeth and shutteth with the Sunne and followeth the course of it : the North east wind draweth vnto it clouds : the iett ( or amber ) pulleth to it straw : the fish Remora , sucke-stone or Sea Lamprey , sticking to the Keele of the shippe , doth stay and stop the course of it : the wild Bull tied to a figg-tree groweth tame , and by this sympathy the vines and Elmes reioyce to dwell together .

The second reason .

They are ( as it were ) our sworne seruants , they are our confederates , allies and good friends & kind neighbours , and ready to doe vs any office and seruice , therefore they reioyce with and applaud vs , when it fareth well with vs : and doe condole , mourne and suffer with vs , when it goeth ill with vs , or when wee are any way hardly bestead .

The first vse .

Diuers haue doubted ( yet without any great reason ) whether that there are any Antipodes , that is , people directly vnder vs , whose feet in respect of situation goe against our feet , but they haue lesse reason to doubt whether that there by any Antipathites , that is , Men that are opposit to men & contrarily affected : For the world , yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Timones . and our little world of great Britaine , aboundeth with such , who though they haue the forme and shape of men , yet in regard of their vncompassionate nature , they are rather monsters then men , & rather fiends then friends : of which I wil giue some tast & some general instances . First then , by this doctrine are condemned the merciles brood and diuelish generation of Papists , Iesuites , Seminary Papists . Priests , and the like , whose faith is fact on , whose religion is rebellion , and whose badge is bloud : these crie poison , poison , kill , kill , crucifie , crucifie , these mouldy pioners , and sulphurious hell-hounds , crie raze the Parliament , house , raze it to the ground : these seduce and peruert many hundred of the Kings Maiestie his liege Subiects . O what massacres haue they not made Psal. 137. 7. in France , Italy , America , haue they not embrued and bathed themselues in the Bloud ▪ of the Prophets and of the Saints , and of all Protestant and perfect Christians that haue beene slaine in Europe ? Haue not they their masses in sundry places of the Kingdome ? O where is become the zeale of Magistrates ciuill and Ecclesiasticall in many places , that should preuent and restraine our English Papists from resorting thither . God grant that euery one may timely beware of their sugred seducements , damnable doctrine , and pestilent practises , that they be Papists . not partakers in their sinne , and that they receiue not of their plagues : and God stirre vp the hearts , and kindle the zeale ▪ of all that be in authority , and whom it specially concerneth , to looke to the Maine chance , to take Apoc. 18. 4. these Foxes that deuoure the Vines , to tye vp these mad dogs : to cut off this dead flesh , and to dispatch these worrying wolues : otherwise , if too much conniuence ( be still ) vsed , the tares will ouerspread and ouergrow the good corne : the Wolues will deuoure the Lambes , the Cant. 2. 15. Foxes will destroy the vines : And the Papists ( which God forfend ) will get the start of vs . Seuerity in the due execution of Law herein , Non crudelitas sed pro Deo pietas , is not cruelty ( as some mis-intitle it , ) but zeale for God , and a publicke or common euill hath need of a common remedy : Secondly , to this number of Apathites , Antipathites , or peruerse minded people , belong the great Nimrods of our time , whether Knights , Gentlemen , or others , that haue within this twenty or thirty yeares last past , hedged in , and inclosed , ( for their priuate vse and aduantage ) common grounds , fields , pastures , & haue withall ( for it must needs follow ) decayed and ●●populated many hundred burroughs , towneships , Villages . Hereby the Kingdome is weakened , the Kings most excellent Maiesties subiects are in their number decreased : Tillage decayed : In any dearth of graine the multitude sterued , or hard bestead : and the tenants turned out to shift for themselues , or to feede on the bare Commons : Hospitalitie marred , pride professed , sheepe empastured , but men impouerished . The fathers get their enclosures by oppression , and the heires and successors wil make no restitution : what will bee the ende and issue ? God will and doth curse and crosse these canniball enclosers , in their states , persons , stockes , and posterities : and of ill-gotten goods the third Heire shall haue no fruition . God graunt that authority may herein respectiuely tender the poore , and reforme the common abuse , & God grant vnto the poore and oppressed , patience , and giue them grace by prayers and teares , to commend their cause to God , who will in time right and reuenge them . Thirdly , hereby the Lawyers are reproued : who hauing Arist. 2. lib. de anima . Omnium animalium certissimum tactum habet homo . such an Attractiue hand and siluer touch , are but faint in their poore Clients cause , except they feele him : the better monied that the Client is , the better is his matter . Doe not many of you vndertake more causes then you haue time to follow ? And doe you not take fees of diuers , for whom you haue either no leisure or at the least no pleasure to speake and plead ? Where is your Christian compassion become , and who will plead your cause , or intercede for you at the last day before the great iudge of Heauen and earth ? Doe you , if you perceiue that your Clients cause is naught , and that hee is like to be cast in the suite , plainely tell him the truth , and charitably aduise him what course he were best to take ? Nay doe not some of you keepe your Clients , ( especially ) if it be a Chancery matter ; in a long and tedious suit for your owne aduantage , as some vncompassionate and vnconscionable Physitions , keepe their rich Patients in long cure , for their further gaine and profit ? In the name of God , thinke seriously of these faults , amend them , let the feare of God be before your eyes : take no reward against the innocent , pittie the poore , looke to the cause rather then the client , and haue no respect of persons 2. Chro. 19. 17. in iudgement , then shall you prosper and doe well .

Heereunto ( if time would permit ) I might adde and adioyne the greedy engrossing Merchant who hath not onely , his darke lights , and his mingled wares , whereby he deceiueth many , but most of all beguileth his owne soule , but like a Monopolist selleth his wares at an vnreasonable rate and reckoning : where ô Man is thy mercie Apostrophe . to thy poore brother ? where is thy sympathy and compassion ? Marke the end and bee wise , remember that ill gotten goods doe not long prosper , and that he that sheweth no ( mercy ) shall haue iudgement without mercy . Lastly , of Iac. 2. 13. this ranke and rable of mercilesse men , the griping and biting vsurer , the Church deuowring and the Church robbing Latron ; I would haue said Patron , sed lapsa est lingua ; the Market-Badger , the Corne-Munger and Corne-hoorder , and the pittilesse and sheepe-pining dumbe dog , and the idle , lazy , vnprofitable non-resident , these are one of sort and suit , and neuer a barrell the better herring : God amend them al ( if it be his wil ) and grant that when they lie open to law , it may be duly excuted vpon , them and against them , to Gods honour and to the good example of others .

VSES OF EXHORTATION .
The second vse .

LEt vs in no wise curse , banne , lame or misuse any of the poore Creatures , knowing that if there bee any defect or vntowardnes in their nature ; or any want of duty and obseruance in them , towards vs , our sin hath beene and is the cause and occasion of it : and if the poor dumbe Creature , ( bird or beast ) bee in any paine and miserie , let vs not ioy , nor sport our selues in it paines and torments , but rather be sorry for it , and be greeued for our owne sinnes , which the filly and sinlesse creature smarteth for . And in this action let vs imitate and follow the example of the sonnes of Kings and great Nobles , who when they see any of their Schoolefellowes , A similitude . Playfellows , or attendants , beaten and scourged for their default and offence , take it as greenously , and as much to heart , as if they were corrected and chastised in their owne proper persons .

The third Vse .

Let vs from the very Creature learne to be mercifull and compassionate one towards an other : Let vs not bee wolues one to another , but instruments and examples of good : Let vs feeling members of that mysticall body whose head is Christ , reioyce with them that reioyce , and mourne with them that mourne : let vs condole and suffer Rom. 12. Matth. 25. 35. Verse 36. Gregor. in Moralibus . Tanto quisque perfectior est , quanto perfectius alienos sentit dolores . Hier. Epist. ae Nepot : Non memini me legisse mala morte mortuum , qui libenter opera Charitatis exercuit . Habet enim multos intercessores , et impossibile multorum preces non exaudiri . with our persecuted brethren in any Kingdome , Country , place : Let vs pray for them , and ( if opportunity serue ) counsel , comfort and releeue the bowels of Christ . Finally , if Christ be hungrie in his ( true ) members , let vs giue him meate : if he thirst let vs giue him drinke : if he bee a stranger let vs take him in : if he be naked let vs cloath him : If he be sicke , let vs visit him : and if hee be in prison , let vs come vnto him : For euery man is so much the more compleat , the more perfectly that he feeleth an other mans sorrow , then shall we in this world , and at the day of iudgement , find mercy at Gods hands ; and if any of ours be in need and distresse , God will for our sakes and his promise sake , stirre and raise them vp friends : and will be mercifull vnto them : I will conclude with that saying of S. Ierome : I to my remembrance ( saith he ) neuer read , that hee died an euill death that willingly practised the works of Charity . For hee hath many intercessors , and it cannot be but that the prayers of many ( Saints ) should be heard .

Vntill now .

IN this place the Apostle doth illustrate and setteth forth the Creatures desire and hope , by the Circumstance of time , and so successiuely , shall continue groaning and trauelling in paine together , vnto the ende of the world , whence we are taught , by their example , not to be disheartned in our long continued and tedious afflictions , but to practise patience and long sufferance , and to waite in hope for our full and finall deliuerance .

The first Reason .

Because that wee are more drawne with examples , then mooued with Commandements , and doe rather heede and practise presidents then regard precepts , the Mercifull God tendring our infirmitie , hath for our help and imitation , made the Creature a guide and example vnto vs , in so much that if we suffer the Creature herein to out-stride , and out-strip vs , wee are altogether vnexcusable .

The second reason .

In a common Calamity , and in suffering for any good Mitior est paena quanto communior ipsa est . cause , the more company , the greater comfort , by how much more common the suffring is , by so much more easie and tolerable it is : wee haue then no ( iust ) cause to complaine with Elias , that wee are left alone , nor with 1. Kings 19. 14. the Iewes in Ieremy his lamentations , to demand , whether that there is any sorrow like vnto ours which is done Lamen. 1. 12. vnto vs : nor curiously with Peter , to say what shall become of Iohn , What shall this man doe ? Nay , ( if wee respect the date and terme of time ) our afflictions are but momentany , being compared with those of the Creatures : Ioh. 21. For some of them haue groaned and trauelled in paine , fiue thousand and ( almost ) sixe hundred yeares : and it is more rare then vsuall , if wee continue groaning fourescore yeeres : For not one ( I am perswaded ) of tenne , or of many , attaineth vnto that length of yeares : and therefore wee haue the more cause , more quietly and contentedly to vndergo them .

The third reason .

The longer that our afflictions are , the lighter and lesser they are : the sharper that they are , the shorter will they be : No violent thing is perpetuall : if our affliction bee Nullum violentum est perpetuum . 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 Psal. 125. 3. 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 1. Cor. 10. 13. Psal. 103. 14. will euen giue an issue with the temptation , our miserie is the obiect that moueth God to shew mercie : he knoweth wherof we be made , and he remembreth that we are but dust ; and therefore the more priuie that wee are of our owne impietie , and the more sensible that we are of our owne sinfulnesse , the more readie and resolute will God bee to shew mercie .

The vse .

First , The long patience and waiting of the creatures for their restorement : and their long attendance and patient desire to be deliuered from the bondage of corruption , serueth to checke and condemne the gracelesse Gallants and the swearing Swaggerers and thriftlesse Tobackonists of our time , whether men of sort , or otherwise so abhorring holy assemblies , and distasting all practise of pietie ; who meeting in Tauernes and gaming-houses , and that often at vnseasonable times , fall a drinking and dicing so long : that the liquor being in and the wit out , the blood vp , and the diuell at their elbow , fall to wrangling and quarreling , challenging and stabbing one an other : In so much that many loose both their liues & their soules , and lands and liuings at one instant : and the murtherers , though they escape mans iudgement , are plagued and pursued with the furies of an euill conscience , and the vengeance of God followeth them at heeles . These men will put vp no wrongs , but offer them ; patience neuer grew in their garden : but rankor and wrath possesseth their hearts . O yee mercilesse murderers that will shew no mercie , nor if ( perhaps ) you bee wronged will make God , the law and the Magistrate your auengers : but you will reuenge your owne quarrell , and that without ground , reason or moderation : The verie brutish and reasonlesse creatures that do so patiently put vp so many wrongs and indignities offred them & call and crie onely vnto God for helpe and deliuerance , shall at the latter day , rise vp in iudgement against you , and condemne you , and in the meane time leaue you without all excuse .

Secondly , it serueth to reprooue and condemne our 2. Vse . in trouble , and our repining and impatient Spirits : euerie triall doth trouble vs , euerie menace doth amate vs : euerie ( Church ) tempest maketh vs ( for verie feare ) to crie saue vs Lord , we perish , yea , euerie crosse Matth. 8. 25. doth cast vs downe : Surely , if we faint in the day of our aduersitie , our strength is not great , nor our hope liuely ? wherfore let the verie creatures example put life and Spirit into vs : and let it bee a shame for vs ( who are the Sonnes of God , not onely by creation ; but also by redemption , and that are heires apparent of heauen ) to let the poore and brutish Creature so greatly to exceede and excell vs in long suffering and patient expectance for a better condition . Let therfore the approach of the Lords comming to vs by death , or , the generall iudgement ; and the due and deepe meditation of the infinite waight of glorie prepared for vs , keepe vs from falling and fainting ; let it kindle and prouoke our desire and longing after it , and make vs stedfast and vnmoueable , alwaies abounding in the worke of the Lord , for as much as wee Hebr. 10. 37. know ; that yet a verie little while , and he that shall come , will come and will not tarrie , and that our labour is not in 1. Cor. 15. 58. vaine in the Lord , Shall the husbandman waite for the pretious fruite of the earth , and haue long patience for it , vntill hee receiue the first and latter raine ? And shall not wee Iam. 5. 7. much more patiently and thirstingly , expect the fruitfull shewers of Gods preuenting and confirming grace , and settle our hearts for the comming of our Lord , when the Angels shall reape vs downe , and carrie vs as sheaues of Matth. 13. good wheate into Gods barne ? The Lord , grant vs , faith , hope and patience , and giue vs the hearts and wils to vse all the holy meanes , whereby they may be quickned , encreased and confirmed . Amen .

But also we our selues , which haue the first fruites of the Spirit .

IN this metaphore of ( the ) first fruits the Apostle alludeth to the custome and practise of the Iewes in the time of the old Testament , who ( that they might testifie their obedience to Gods commandements , make proofe of their thankfulnesse , and procure a blessing to the rest of their fruites ) did offer their first fruites vnto God : by the performance of which duetie , they were assured to receiue and enioy the residue , in due season : So Gods children referring , dedicating and conuerting the first fruites of grace , which they haue receiued from God , to his honour and glorie ; conceiue and entertaine certaine hope , that they shall at length receiue the accomplishment of them , and with all eternall blisse and glorie : now in that the Apostle doth here describe Gods children by their gifts and graces , which he calleth the first fruites of the spirit , and which are the earnest of their immortalitie , we learne that euerie childe of God , must in this Obserue . life , truely haue and be possessed ( in some competent measure ) with the graces of Saluation : They are , or must be partakers of spirituall blessings in heauenly things : Euerie member of Christ must haue his measure of grace Rom. 12. 3. Eph. 4 7. and faith .

They must know the truth , that is , according to godlinesse : and know the mysteries of Gods kingdome , they must 1. Tim. 2. 4. Matth. 13. 15. Apoc. 7. 11. 12. Hebr. 10. 22. haue the Spirit of prayer and thanksgiuing : They must bee sprinkled in their hearts from an ill conscience : their bodies washed with pure water : they must loue the brethren , because they are Gods adopted children : they must with 1. Iohn 3. 14. godly sorrow bewaile their manifold sinnes , and from 2. Cor. 10. the bottome of their heart , repent of them : They must be rooted , grounded and established in faith , & haue that liuely hope Colloss. 2. 6. Rom. 5. 5. that maketh them not ashamed : and ( not to bee tedious ) they must euerie one of them in his proportion and according to his meanes , calling , imployments , haue the first fruites of loue , ioy , peace , long suffering , gentlenesse , goodnes , faith , meckenesse , temperance : and as Saint Peter Galat. 5. 22. & . 23. reckoneth and numbreth them , faith , vertue , knowledge , temperance , patience , godlinesse , brotherly kindnesse , charitie : 2. Pet. 1. 6. & . 7. &c. These and the like , spirituall graces and endowments are the breathings and impressions of Gods spirit : Exorn. and the rebound or reflexion of the beames of the sunne of righteousnesse vpon vs : these are the bright , white and shining garments where with the lambs spouse and bride is clad and attired : these are the Myrrh , Aloes , Cassia , incense and powders of the Merchant , wherewith the Saints are perfumed : These are the bracelets , Ouches , pretions stones , Rings and Iewels , wherewith Christ his Church is beautified and adorned : and the hidden treasure wherewith they are enriched .

The first reason .

Except , we partake of these graces , we are no members of Christ : wee haue no part , interest and portion in him : and shall neuer inherite the kingdome of heauen , nor see Gods face in glorie : Christ is the Sonne of righteousnesse : if we receiue no light from him , we remaine in deadly darkenesse : He is the welspring and fountaine of Iohn . 4. 14. grace , from whom if we by the buckets of faith draw not the waters of life from it , we are but drie & dead sticks : Christ is the head of his members , and doth impart and communicate spirituall sense , life and motion to them , which if we receiue not from him , wee are no members of his : because we are not quickned by his Spirit .

Lastly , if we remaine in our pure naturals , and are not new borne of water and the holy spirit , Christ will not acknowledge vs , for anie of his , but disclaime and renounce vs : For , as the Eagle doth not take notice of , nor acknowledge her young ones for her owne , so long as they are naked , implumed and without feathers : so in Similitude . like manner , Christ Iesus our Lord , doth not take nor acknowledge anie for his members , all the while that they are in their naturall corruption , and are without the wings of faith , and the feathers of Gods grace .

The second reason .

Gods children must ( euen in this mortalitie ) bee by these graces separated and essentially , discerned and distinguished , from all meere naturals and ciuill men , from all heathens , hypocrites , hereticks , and from al that are only Politicians , Linguists , and those that haue the laudable knowledge of all the liberall Artes and sciences : For common and naturall gifts , and those that the reprobates may partake of as well as the Elect ( common gifts Communia non distinguunt . I say ) make not the formall and essentiall difference betweene them , but those that are proper and peculiar to the Elect : to wit , the gifts and graces of iustification and Eph. 4. 24. sanctification : For hereby Gods Image , which consisteth in knowledge , in true holinesse and righteousnes , is renewed Col. 3. 10. and repaired in them .

The third reason .

Gods children before that they can be partakers of the inheritance of the Saints in light , must be washed from Col. 1. 12. their sinnes and sanctified by faith in the Lord Iesus , and they must liue iustly , godly , and soberly in this present Tit. 2. 11. 12. world , that they may bee made meere for it : for as the kingdome of heauen is prepared for them , so they must be Apoc. 19. 7. prepared for it .

The first vse .

Let vs not rest in , nor content our selues with the naturall gifts of ciuilitie , policie , or that we are good Artists , Philosophers , linguists : for the common gifts ; though in themselues , and for substance they are good , yet in all those who are destitute of faith and sanctification , they are sinfull and polluted , and are as rotten rags , and a bodie without a soule ( or spirit . ) Tit. 1. 14.

Neither let vs content our selues with a temporarie and fleeting faith , with a Pharasaicall , seeming , and hypocriticall Matth. 5. 17. holinesse , or with a bare tast of the heauenly gifts , and with an outward reformation of maners when Hebrewes 6. 5. the heart is not changed , nor the affections sanctified : For , God that is true , sincere and holy in his nature , and all his attributes , and that requireth truth in the inward parts and will be serued in spirit and truth , will not accept Psal. 51. 6. of these for current paiment : Those persons haue no Oile in their lamps , nor light in their workes , nor are not readie for the Mariage , and therefore shall be shut out Mat. 25. 3. & . 10 from it , and those wanting the wedding garment of faith and holinesse , shall be cast bound hand and foote into vtter darkenesse : But let vs , though with losse of all that we haue , purchase the field wherein this hid treasure lieth , Matth. 13. 44. & 46. and buye this inestimable pearle of grace : and conscionably vse and plie all holy meanes , both to gaine these graces , and to encrease and confirme them .

Let vs therefore not ( as manie doe ) content our selues with a dombe , ignorant and vnteaching ministerie , where that is wanting that serueth ▪ vsually to worke effectually vpon our consciences , and be get vs vnto God , and build vs vp in faith ( for if the blind lead the blind , Matth. 13. 14. both must needes ( without Gods extraordinarie mercie ) fall into the pit of eternall destruction ) but because Rom. 10. 14. ( ordinarily ) faith onely commeth by bearing of the word Rom. 4. 15. preached , and encreaseth daily by it , 〈◊〉 also by the administration of the sacraments and prayers , let vs be deuout and 1. Cor. 10. 1. diligent in the vse of all these blessed meanes , and then Rom. 10. 13. carefully frequenting Sermons , and vsing all the other exercises of religion , God will blesse his owne ordinance , Mat. 7. 7. & . 8. and conferre grace vpon vs , and hauing begun this good work● in vs : will performe it vnto the day of Phil. 1. 6. Christ . Phil. 1. 6.

The first fruites of the spirit .

THe Apostle doth not say that we haue receiued the perfit , full and whole fruites ( for those we shall receiue at the haruest of the great day ) but alluding to the vsage of Gods people in the time of the old Testament , saith , that we haue the first fruites ( Id est ) certaine sheaues ( or rather eares ) of corn , in respect of the whole haruest ; & Obserue . certaine small clusters , in comparison of the whole vintage ; whence it is apparent , that Gods children , though they haue the truth of grace in their hearts and all the parts of it : yet they are not compleat , or accomplished in grace , Ea quae scimus , sunt minima respectu earum , quae ignoramus . Ariflot . and haue not the fulnesse , nor all the degrees of it : If we regard quantitie , there is more ignorance of heauenly things in them , then knowledge , more sinne then sanctitie , and more rebellion then obedience : the gifts and graces of God in them ; are but ( as it were ) certaine beames of the Sunne of righteousnesse , certaine graines of gold , in comparison of the whole mine and mountaine , & certaine drops of the water of life , in regard of the maine Ocean of Gods grace .

The first reason .

From a partiall ( or vnperfit ) cause , cannot proceede a totall and full effect ( for there is not more in the effect then was in the cause ) but the next and immediate causes of their thoughts , words , actions , to wit , the enlightning of their , minds , and the change and sanctification of their wils and affections , are but partiall , they are begun , and in motion , and in the way towards perfection , but they are not yet perfit : for their knowledge and vnderstandings are mixt with ignorance : their wils and affections with rebellion : their faith with vnbeliefe : their hope with doubting : and so their thoughts , words , actions are soiled and defiled with sinne : in so much that Rom. 7. 15. In ijs damnatum peccatum sed non extinctam . what they would doe ? they doe not , but what they hate , that they doe ! Sinne is condemned in them , but not destroyed ; lessened , but not abolished , weakened , but not wholy wasted .

The second reason .

Our spirituall birth , and the growth of it ( ordinarily ) followeth the order of our naturall birth : for in sundrie places of Scripture , it is compared and resembled to it : but our naturall birth , is not perfitted all at once , but by Gal. 4. 19. times and degrees , & when the childe is brought forth , it doth not forthwith attaine vnto his ripenesse and perfit state and stature : but hath his infancie , his childhood , his youth , and then it full strength and perfit man : And thus it fareth with our new birth and new man : It hath his forming and framing , his growth and encrease , and shall aspird vnto the pitch and point of it full age before Ezech. 47. the iudgement day : They are in their way , but not yet at Eph. 4. 13. their iourneies end and rest . 1. Cor. 13. 10. 12

The third reason .

They ( during this mortalitie ) are not fitted for it ; nor worthie to receiue it , and therefore God will haue them The children of God , during this mortalitie , are not capable of absolute perfection . exercised before that hee put them into full possession of absolute perfection : and that partly , by reason of their shallow apprehension of grace offered , and partly by reason of their diuers decayes , losses , arreareges . For , first , Gods children ( though vessels of grace , and of gould and siluer , seruing for honourable vses ) are but like narrow-mouthed 2. Tim. 2. 20. 21 pots , and cannot at once receiue all the grace that is by the ministerie of the word offered , but by little and little receiue it , and here that Rule of the Philosopher : hath his place viz , whatsoeuer is receiued , that same Quicquidirecipitur , recipitur secundam modum recipientis et non recepti . is receiued , according to the measure of the receiuer and not of the thing receiued . The law is spirituall , and doth require spirituall and perfit obedience , but they are carnall that is , full of sinnes , slips , imperfections ; Secondly , their passions lead them hether and thether ; Thirdly , their manifold temptations , are like so manie rubs and hubs , blockes , and stones , in their waies : where at they est soone stumble , & are let in their iourney & especially they in the ( daily ) combat betwixt the flesh and the Gal. 5. 16. & 17. spirit , though at length they preuaile , yet they receiue manie foiles and fals , and often ( for the time ) lose somewhat of that they formerly had , and are troubled and terrified in conscience . An example hereof , wee haue in Iacob , when he all the night wrestled with the Angell ( Iesus Christ ) for , as the Angell , when Iacob wrestled with him , touched , loosed and vnionted the hollow of his thigh ; in so much that he halted all his life after it , and Gen 32. 24 & 25 yet notwithstanding by reason of his importunitie , he Pezelius in Genesin . preuailed : So Gods children ( euen the stoutest and strongest of them ) receiue ( for their correction and humiliation ) in the spirituall combat and conflict , some losse and lamenesse , and some hurt and wound : yet ( because God will perfit his power in Infirmitie ) they are more 2. Cor. 12. 9. 10. then conqeurours , through Christ that loueth them . Neither Rom. 8. 37. must Gods purpose and proceedings herein seeme strange , and much lesse offensiue . For his will is , that there shall be a notable and remarkeable difference betweene mortalitie and immortalitie , betwixt the childhood of his Church in this life , & the perfit manly estate of it in the next : I say betwixt the Church warring in earth , and it triumphing in heauen ,

The first vse .

Hence is discouered the conceiued vanitie and vaunting veine of manie that are but nouices , petites , and incipients in Christ his schoole , who being but low shrubs imagine that they are tall Cedars : being but windie bladders conceite themselues to be full of all the Spirit : hauing hardly gotten the true beginnings of pietie and puritie , beare themselues in hand , that they haue the perfection and pith of it . These men measure not themselues by their inward state , whereof they are ignorant , but by their outward appearance : They measure themselues by themselues , which is a partiall and Lesbian rule , but not by the touch stone and standard of Gods word : And hereupon these emptie caskets , and these tinckling Cymbals make the greater sound , but in the winde and tempest of triall and trouble ( these ) leaues and chaffe will be scattered , and at the comming of the Lord ( if not before ) they shall bee vnmasked and vncased , and their nakednesse shall appeare to , and their shame be seene of all men . Apoc. 16. 15.

The second Use.

Secondly , these are also , by the authority of this doctrine , taxed and reprooued , who confounding all things , vaile and hide all want and absence of grace in themselues , vnder the curtaine and colour of imperfection , as though there were no difference betweene blindnes and dimme sight , between nakednesse and apparell , betwixt life and death , betwixt bondage and liberty , Qui non distinguit , destruit artem . something and nothing : heere it is true , hee that maketh no distinction , ouerthroweth Art : and they that cannot , nor will make no difference betwixt light and darknesse , naturall gifts and spirituall , and between presence of grace and want of it , do put out the eies of faith and make all sinnes equall , and so destroy all Diuinitie : These peeuish persons wittingly and wilfully seduce their owne soules : and their fond excuses will not holde out water , but faile them in death , and at the day of iudgement leaue them without excuse .

The third vse .

Heere is matter of endlesse comfort for all them , that haue the sound beginnings , and parts of sauing grace , and that are carefull and constant by the vse of all good meanes , namely by hearing of Sermons , receiuing of the Sacraments , the vse and practise of prayer and thanksgiuing , reading of the Scriptures and of all learned Diuines , disputes and treatises : by holy conferences ; and by conscionable walking in their ciuill and Christian callings , to cherish and strengthen the same . God will accept them for the better , and not the greater parts : hee will more esteeme them for the graces of the spirit , then dislike or distast them for their corruptions : if they bee Matth. 12. 20. no stronger then bruised reeds , Christ will not breake them : and if their faith do but smoake , he wil not quench it : Hee accepteth in them , the desire for the deede : and will in his due time finish the spirituall building begun in them : his grace is sufficient for them , and hee will perfit 2. Cor. 12. 9. his power in their manifold infirmities .

Groane within our selues .

OVt of these words , Groane within our selues , this instruction offreth and presenteth it selfe to our consideration , Obser. namely , that the very inward sighes and groanings in Gods children , are certaine and infallible signes , Psalm. 51. and testimonies of their Adoption , and are much respected of God : * * They are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i ) peculiar affections in Gods Children . Isai. 38. 14. Exod. 3. 9. Act. 7. 34. Ioh. 11. 33. 38. Nehemias , Dauid , the Children of God in their captiuity in Aegypt , Moses : Exod. 14. 15. Anna , Ezechias , Paul , yea and our Lord Iesus himselfe are in the Scriptures noted and ennoble for their sighes and groanings .

The first reason .

The inward groanes : ( which often times breake out into outward passions ) are a part of Gods spirituall worship , whereby they are distinguished from al hypocrites , whose seruice and holinesse is onely outward : for they proceed from a broken and contrite heart , and are speciall Psal. 51. 15. effects of Gods spirit , which hee cannot but highly esteeme of .

The second Reason .

They are weary and heauy Laden : they feele their sins like a Milstone to presse them downe : they labour vnder the burden of their manifolde falls , and faylings : they see in what danger they stand : and how mightily the Diuine Maiesty is , or may be offended : No known sinne seemeth light to them : they striue to shake it off , and would faine bee eased of it : For it breaketh their hearts , and forceth them to crye out with blessed Paul , O miserable man , who shall deliuer vs from this body of sinne ? But Rom. 7. 24. contrariwise the wicked make but a iest and sport of Prou. 4. 16. sinne , It is meate and drinke to them : And they receiue it into their soules and bodies , as the Gallant and swaggerer doth his Indian weede , that is , his idle , idoll , Tobacco : It seemeth honie in the taste , but it is more bitter then wormewood and gall in the triall .

The third reason .

The eclipse of syncerity : decay of piety : freezing of charity : the oppression of the innocent , the encroaching of superstition : the intollerable breach of the Sabbath , and Inundation of Atheisme and profanenes , do compel their hearts to melt and to mourne for the abominations that are done in the land , and when they see and heare the Ezech. 9. 4. wicked conuersation of the vngodly , to vexe their righteteous soules from day to day : They as good subiects cannot abide that their Heauenly King : as good seruants that their Heauenly Master : and as dutifull and louing sonnes that their Heauenly Father , should bee so blasphemed , dishonoured , offended , and prouoked to anger .

The fourth reason .

The manifold troubles , and persecutions of the ministers and members of Christ of all sorts and in ( all ) places , where sin and Satan reigneth , doe draw sighes from their hearts , teares from their eies , and complaints from their monthes ! They are greeued , troubled : yea and martyred ( in affection ) to see Gods deere seruants so indignely handled ! Hence they crie , helpe Lord : and vp Lord , let not man preuaile : and how long Lord holy and Psalm. 12. 1. Apoc. 6. 10. true ? And remember the enemie and the auenger . They know that it cannot goe well with the whole , when it fareth so ill with the parts . But the enemies of God , whose badge and cognizance is cruelty and pittilesse compassion , reioyce at their troubles , make merry , and send gifts one to another : their song is , downe with them , downe with them : but their sinnes are scored vp : and they fulfill the measure of their sinnes : and their damnation Apoc. 11. 10. steepeth not . And though God commeth with woollen feet , yet he striketh with iron hands : and the slower that his vengeance is , the more seuere will it be when it is to be executed .

The first vse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

Heere we haue very iust cause and occasion to weepe for , and to bewaile the more then stony hardnes of our senslesse and dead hearts , that when so many occasions and obiects of groaning are daily offered , yet our hearts will not come downe , send forth groanings , nor distill into teares : surely , surely , our hearts are harder than the Adamant : for though neither fire not iron , can separate nor Leu. Lemni . de gemmis . Lib. 2. c. 15. dissolue the parts of it , yet the hoat and fresh bloud of a goat doth cause it to yeeld , and to dissolue . Our hearts are harder then the Rocke that Moses did smite with his Num. 20. 11. rod , for when he smote it , it powred forth abundance of water : But neither mercies nor miseries , rods nor rewards , can draw groanings from our hearts , nor sinne , teares from our eies : wherefore let vs most humbly and heartily entreat the Lord , to giue vs a new heart , and to put a new spirit into vs , to take away the stony heart out of our Eze ch. 36. 26. bowels , and to giue vs an heart of flesh ; that may melt at Gods iudgements as Iosias his heart did , and that may yeeld it selfe pliable and frameable to God , by his Spirit , to worke vpon .

The second vse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

If wee in our griefes , agonies , distresses and extremities , can but groane & crie inwardly vnto God for counsaile , Exod. 14. 15. ease and deliuerance ( though with our tongues we cannot tell how to speake or pray : as wee would and should ; nay , if Tyrants and persecutors , should cut our tongues out of our heads : Let vs not be dismaid , nor discouraged , but comfort and cheere our hearts : God that hath taught vs by his Spirit , thus to groane , & that knoweth and approoueth what his owne Spirit desireth and coueteth , taketh notice of these Groanes , accepteth of them , and will heare and deliuer the oppressed : Psalm. 12. 5. These proceede from a broken and contrite heart , Psalm. 51. 17. which sacrifices God despiseth not : but most affectionately tendreth : but woe to those wicked ones that by their oppression , and by their scandalous life and iniurious dealing , cause Gods children to groane & grieue : they heere in touch the apple of Gods owne eye : and better Zach. 2. were it for them that a millstone were hanged about their necks , and that they were drowned in the depth Math. 18. 6. of the Sea , then thus to offend one of Gods children .

Waiting for the adoption .

THe word Adoption hath a threefold signification : first it is ( sometimes ) taken for the Adoption of Election , whereby we are ( Gods ) Sonnes in his eternall Eph. 1. 4. decree and counsell : Secondly , for the Adoption of Iustification , for as soone as wee actually beleeue in Christ , we are actually made the Sonnes of God : Lastly , ( as in S. Lukes Gospell , and also in this place ) it is vsed for the Ioh. 1. 12. Luke . 21. 28. Obser. Adoption of glorification . From this last notion & sense , I draw this collection : It is a proper marke and Character of Gods Children to desire , hope , and wait for their glorification and full Saluation . They wait for their Masters Luke . 12. 36. Tit. 2. 13. Phil. 2. 20. Apoc. 22. 20. 2. Cor. 5. 2 & 5. Matth 25. 10. returne from the wedding : They looke for the blessed hope , and for the glorious apearance of the Lord Iesus : They pray for the comming of Christ : They sigh for it ; And prepare themselues against that day .

The first reason .

It is the nature and property of hope with patience to Rom. 8. 25. waite for that which is promised and not seene : and so much the more carefully to attend it , as the thing hoped for , draweth neerer to his date , and accomplishment : For this hope is built vpon the powerful and vnchangeable Promise of God in the Scripture ; yea , and vpon his Hebr. 6. 19. oath , and it is the anker of the soule both sure and stedfast , to stay the shippe of their conscience , that it be not carried away by the stormes & tempests of troubles : wherfore where there is no desire and expectation , for full redemption , there is no hope , no faith , no comfort , no religion .

The second reason .

They are Soiourners , Strangers and pilgrimes in this Psal. 119. Gen. 47. 9. Hebr. 13. 13. present world , they haue no setled seate , nor abiding-Citie heere , but they seeke one to come : and in this their pilgrimage , partly , the view of their owne sinnes , and of the abominations of the world , and partly , the manifolde , yea and remedilesse wrongs and indignities , that they heere vndergoe , and doe make them loath this wretchéd life : and to long and looke for a better , where 2. Thes. 1. 6. 7. they shall rest from all their labours , and enioy fulnesse of pleasures at Gods right hand for euermore .

The third reason .

The contemplation and serious consideration of the more then excellent waight of the eternall glory that shall be reuealed in their soules and bodies , and also of that most blessed and immediate fellowship and communion , that the Saints shall haue mutually , not onely one with another , but also with the whole Trinity ( that is ) with God the Father , Sonne , and Holy Ghost , doth put an edge and life to their desires ; & encreaseth their hopefull expectation . If no workeman worketh for nought , but Nullus efficiens agit temerè , sed omnis propter sinem certum agit . euery one looketh to some certaine end : If the hyred seruant waiteth for his dayes wages : if the husbandman for the pretious fruits of the earth , If the traueller desireth the end of his iourney that he may rest : and the souldier haue respect to the victory and vnto the spoile : Then how much more should we that tarry for such a Kingdome , exercise and stirre vp our hope and patience ?

Qu. But why do many of Gods children more feare Quaest. the last Iudgement then desire it ?

Ans. First , they by reason of the dregs of corruption , Ans. doe not sufficiently distast the world : Secondly , many of them are babes and nouices in Christianity : Thirdly by the violence of some tentations .

The first vse .

Fearefull and ( almost ) forlorne , vnhappie , yea and hopelesse is the estate and condition of many , yea euen of those that liue in the bodie & bosome of the Church , whose thoughts , meditations and desires are taken vp only with earthly profits and pleasures : They set vp their rest here and so liue , as if there were no generall resurrection , and neither Heauen for reward , nor hell for punishment to bee expected : They , falsly imagine , that there is a certainty in vncertainty , they make the World their paradise , and as for the glorie to be reuealed , they beleeue it not , and therefore they hope not for it , and shall neuer be partakers of it .

The second vse .

Let this be a caution vnto vs , that we make not the outward state & condition of Gods children in this life the rule , squire , & touchstone of their hope & happines , ( for them we measure them with a Lesbian rule , & weigh Vita eius qui secundum Euangelium vixerit , est continua Crux et Martyrium . Col. 3. 3. 1. Iohn 3. 2. them in a false ballance ) their present life is but a toylesome & troublesome pilgrimage , and a painfull ( yet no popish ) purgatory , yea a continuall Cresse and Martyrdome : their life of glory is hid with God in Christ , it doth not yet appeare , neither to themselues nor others what they shall be though they walke by faith , and not by sight : Finally , they , though Gods good Corne , yet they are so hid in the mountaines of the worlds chaffe , that few of them are knowen ( in person and face ) and by experimentall knowledge , one to another , but let vs measure , esteeme and iudge of them by their blessed hope : by their 1. Cor. 4. 18. Psalm. 37. Apoc. 14. 13. title to eternity , and by their glorious state to come ; for then they shall be enstated and put into the possession of Heauen : where there is the absence of all euill , and fulnesse of ioy and glory vnspeakeable for euermore .

The third vse .

Let the hopeful expectation of this promised and prepared glory , make vs patient in all perplexities , comfortable in Crosses , and firme and forward in euery good worke : For , we serue the most honourable and bountifull Lord and Master of all others : who procureth and reioyceth in the prosperity of his seruants : and will ( especially in the life to come ) such is his fauour and mercy , abundantly and euerlastingly reward our sufferings and our well doings : If the due consideration heereof Omne opus leue fieri solet , cum eius praemium cogitatur , et spes praemij est solatium laboris . will not put life , spirt and courage into vs , what will do it ? Euery worke ( saith Ierome ) is wont to bee accounted light , when we thinke on the reward of it ; and the hope of reward , is the comfort of the labour .

The redemption of our Bodie .

BY Redemption of our body , is not in this place ment , the price and ransome of it , for Christ our Sauiour paide it to God his Father in our behalfe , aboue 1600. yeares agoe : but in this place , as in that of Luke cap. 21. 28. It signifieth the full and finall effect and consummation of it , to wit , the regeneration and glorification of the body : whence I note that God doth obserue a certain orderly and graduall proceeding in accomplishing our Obser. Adoption and Redemption : the Adoption ( or Sonneship ) of election goeth before the Adoption of iustification , and that of Iustification , goeth ( in time ) before the Adoption of glorification .

The first reason .

The soule first sinned in harkening and assenting vnto Satans suggestion , and the body afterward sinned in being the instrument to put it in execution ; therefore the wise and mercifull Lord , doth in this life begin and forward the regeneration of our soules : but the regeneration and glorification of our bodies , ( whether wee respect their substance or properties , ) is reserued to the day of iudgement : the body may ( in a sort ) be said to bee regenerate and is truely regenerate and sanctified in this life , but that is onely in the holie dispose , vse and application Rom. 6. 13. 14. of the whole and the seuerall parts : but not in the substance and qualities , for the senses are not hereby refined ; nor the body kept from decay , death , mortalitie and temporall miserie .

The second reason .

God in the worke of our redemption will make a notable and manifest difference beeweene Christ his first and his second comming : Christ , at his first comming , paid our perfit ransome , and then did , and daily doth by degrees , renew and repaire our soules : But at his second comming , he will not onely absolutely and eternally free our soul●s from all sinne : but also deliuer our bodie from the very remainders of it , and from all miserie and mutabilitie : and hereby make it like vnto his glorious bodie : and in this last acception and sence the day of the Lord is called the day of the regeneration : and Matth. 19. 28. Luk. 14. 14. the resurrection of the iust .

The vse .

Let vs in the worke of our Saluation , imitate Gods order and proceeding , let vs first get , confirme and encrease the true knowledge of God , and true holinesse and righteousnesse : for then we renew Gods image in vs , which Adam lost : and then let vs yeeld our ( bodily ) members as instruments of righteousnesse vnto God , and carefully endeuour to subiect them in obedience to our regenerate soules : then God will in the time appointed , complete the regeneration of our soules : and will raise Ioh. 40. vp our bodies in glorie . Blessed and holy is he that hath his part in the first resurrection , on such the second death hath Apoc. 20. 6. no power : but they shall be Priests of God and of Christ , &c.

The adoption ( i ) the redemption of the bodie .

HEre the Apostle interpreteth himselfe , and expoundeth Adoption to be the Redemption of the bodie , by whose example , and by warrant of many places of Scripture , wherein one and the same verse expoundeth it selfe ( specially in Dauids Psalmes ) I might ( to the consounding of the lying hereticall Papists ) shew that it was not Gods purpose to make the Scriptures so hard to be vnderstood , as they would beare the world in hand : but I purpose onely to prosecute the maine points , and to follow the Apostle his scope and drift : Here then the comfortable doctrine of the glorious resurrection of the bodie is auouched and auerred ; which because it is so maine & fundamentall an Article of faith and saluation ; & hath bene and is so much impugned by Heretikes and Atheists : I purpose to proue the doctrine of it , the more largely , and distinctly . I will therefore stand vpon , and soundly and succinctly prooue these foure points following : First , that the Saints bodies shall rise againe : Secondly , that they in matter , number , kinde , substance , Eadem numero sunt eadem specie . shall rise the same that they were before , and no other : Thirdly , I will shew in what stature they are likely to arise : Fourthly , I will lay open the principall properties and qualities of a glorified bodie : Lastly , I will make a briefe applie of the whole Doctrine .

The Redemption of the bodie .

FIrst , that there shall be a generall resurrection of the bodies both of the iust and vniust , it is plaine and demonstrable Obseru. by Scripture of them that sleepe in the dust ( saith holy Daniel ) some shall awake to euerlasting life , and Dan. c. 12. 7. some to shame and perpetuall contempt . Saint Paul before Felix professeth his hope towards God , viz. that there Iohn . 5. 28. shall be a resurrection of the dead both of the iust and vniust . Act 24. 15. The Lord by his Prophet Isay saith thus . Thy dead men shall liue , with my bodie they shall arise . Saint Iohn in his Esay 26. 19. Apocalips saw the dead both great and small stand before God : and the sea , death and hell to deliuer and giue vp their Apoc. 20. 12. 13. dead . Now , that the bodies of the Elect and Saints , to whom onely the glorious and blessed resurrection is proper and peculiar shall arise , thus it by Scripture appeareth : Saint Luke appropriateth the resurrection to the Luk. 14. 14. 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 Hos. 13. 14. 1. Cor. 15. 55. death , and the victorie of the graue , Iob saith that he shall see his redeemer ( not his condemner ) with the same eyes : the flesh of the Saints rest in hope ; namely , that hope which they conceiue whiles that they liue in earth . Lastly , Psal. 16. 9. the bodies of the Saints ( though sowen in corruption , yet they shall bee raised in incorruption : 1. Cor. 15. 42. 43 though sowen in dishonour , they shall bee raised in glorie : though sowen in weakenesse , they shall be raised Question . in power . But it may be demaunded if the bodies both of the iust and vniust shall in differently rise againe ; then what shall be the difference ?

Ans. There ( as may be gathered out of the Testimonies Answer . 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 Causis . the Saints , which only are Christs members , shal arise by Christ his quickning virtue and power ; but the bodies of Reprobates shall arise onely by the power of Gods curse , to wit , in the day that thou shalt eate ( of the forbidden Gen. 2. 17. fruite ) thou shall die the death ( to wit temporall and eternall ) and by the power of Christ as the iudge , effectually summoning them to appeare before him , that Gods threatning may bee accomplished in , and vpon them . Secondly , the Saints bodies shall arise glorious : 2. Informa seu modo . Dan. 12. 2. but the bodies of the Reprobates , shall arise in shame and disglorie . Lastly , they differ in the end , for the bodies of the Saints shall arise to eternall life , but the bodies of In fine . the wicked to eternall torment , that , God his glorious mercie may be fully manifested in the one , and his glorious iustice in the other .

The first reason .

God to whom nothing is impossible , that in the beginning Luk. 1. 37. Phil. 3. 21. Matth. 22. 22. brought forth and fashioned all things of nothing , can and will raise vp their bodies out of the same matter : by that word , whereby he created all things , by 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 ? the same he will repaire all things : he that did the greater worke , cannot he doe the lesser ? For , it is farre more hard , to create that which before was not , then to repaire ( or restore ) that which was . Hee that could fashion a new creature : shall not he be able , to repaire it when it is dead ? he that could bring forth that which was not , that it might be some thing , cannot he restore that which now is , when it is fallen ?

The second reason .

Christ our head , being the first fruites of them that sleepe , and the pawne of our resurrection , did in his true humane body rise againe , and therefore the Saints his 1. Cor. 15. 20. members shall rise againe , for that which was performed and fulfilled in Christ the head , must also ( in proportion and in due time ) be performed and fulfilled in the members ; for he rose in our roome and stead , and for vs his Cassiod Est in Christo homine vniuscuiusque nostrum caro et sanguis : vbi ergo portio mea regnat , regnare me credo : vbi dominatur sanguis meus , ibi dominari me sentio : vbi glorificatur Caro mea , ibi me gloriosum esse cognosco . bodie felt no corruption , and therefore ours shall not feele eternall ! He hath ( as a pawne ) carried our flesh into heauen , therefore we shall ascend after him , but this cannot come to passe before that our bodies be raised . Cassidore saith well : There is in Christ ( as he is man ) the flesh and blood of each of vs : therefore where my portion raigneth I thinke I raigne : where my blood hath dominion , there I finde that I haue dominion : and where my flesh is glorified , there I know my selfe to be glorious .

The third reason .

Christ hath by his death and obedience redeemed their bodies as well as their soules : therefore they must needes rise againe , or else Gods purpose , Christ his passion 1. Cor. 6. 19. 20. in that behalfe had beene forcelesse and fruitlesse , and our Saluation not perfit , but vnaccomplished .

The fourth reason .

The continued and continuall groanes of the Saints for their full Saluation , and their feruent desire and expectation of it ; doth inferre the resurrection : For these are rare fruites of Gods sanctifying Spirit : but Gods Spirit Deus et natura , ( immo Deus et gratia ) nibil facit frustrà . cannot be frustrate of his end and scope , nor the Saints of their desire and expectation .

The fifth reason .

There shall be a day of iudgement wherein all men in their whole persons , viz. in their soules and bodies must appeare before the iudgement seat of Christ ; and there receiue a due reward or punishment , therefore there Act. 17. 31. 2. Cor. 5. 10. Sublatis destinatis ad finem tollitur finis . must needes be a rising againe of the bodies : take away the subiect and obiect , and take away the end .

The sixth reason .

One absurditie being graunted , many follow . Now if there bee no resurrection ; then God should not , and Arist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . could not be omnipotent : his promise should be of no vertue and vigor : the vnseparable vnion betwixt Christ his bodie & ours , dissolued : the blessed ministerie of the word and Sacraments ; all practise of pitie , repentance , iustice , charitie , yea all confession , suffering and martyrdome . yea , and the very death , Resurrection and ascension of 1. Cor. 15. 17. 18 our blessed Lord and Sauiour should be all in vaine and to no purpose : yea , and we dead in our sinnes . 19

The seuenth reason .

We in the volume of Gods booke haue manie types , figures and resemblances hereof : viz. In Enoch & Elias Enochus et Elias duo Candidati immortalitatis . Gen. 5. 24. Hebr. 11. 15. 2. King . 2. 9. 1. King . 17. 22. 2. King . 4. 16. 33. Ezec. 37. 8 ( though instantly transchanged ) rapt aliue into heauen , the one before the law was written , and the other in the time of the law : In the widdow of Sarepta her sonne raised to life by Elias his prayers : in the Synamites child raised by Elizaeus : In the dead souldier that being cast among , and touching Elizaeus his dead bones , reuiued : In the dead bones ( whereof we read in Ezechiel ) that began to shake and come together , bone to his bone , and to be couered with sinewes , flesh and skinne , and that being breathed on by the foure winds reuiued and stood vpon their 10 Matth. 9 25. Luk. 7. 15. feete : In Iairus his daughter : In the widdowes Sonne of Naim : And in Lazarus , all raised vp to a temporall life by our Lord and Sauiour : and most eminently , in the bodies of diuers Saints , which by vertue of Christ his resurrection , Ioh. 11. 43. 44. Matth. 27. 53. and to euidence it the more , rose out of their graues , and walked vp and downe in Ierusalem , and appeared to manie ; touching whom it is most likely , that as they rose with Christ , so when Christ ascended , it is likely ( or thought ) that they ascended with him : For , they Aug. in serm de pass. Horum corpora , sicut cum Domino resurrexerunt , ita cum co ascendente , et●am ipsa ascendisse creduntur . Hebr. 11 19. Numb . 17. 8. Mat. 12 , 39. 40. rose to this end to manifest the quickning vertue of his resurrection , There vnto as resemblances may be added , the sparing of Isaac that should haue beene slaine and sacrificed : From death Abraham receiued him in a figure . Secondly , Aarons drie rod , or sticke , that budded and blossomed : and the deliuerance of Ionas out of the whales bellie , wherein he had beene three daies and three nights , captiuated and enclosed .

The eighth reason .

Types and enducements in nature , from whence wee may conceiue some possibilitie of the Resurrection , are ( or may be ) these , and the like : First , Kernels and seedes of anie kind cast into , and buried in the earth , where in 1. Cor. 15. 36. 37 38. they seeme for the time to die ; appeare and spring out of the earth and grow to a perfit bodie : Secondly , plants , trees , hearbs : that in the winter are ( as it were ) dead and haue no appearance of life ( in them ) but in the Spring 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 . when the Sap ascendeth from the rootes vpward , they grow tender , bud and blossome : and in their kind , bring forth , leaues , flowers , fruites : Thirdly , swallowes , wormes , flies , who lying dead in the winter , do in the spring time , by vertue of the Sunnes heat , reuiue : Fourthly , and singularly , in the Phaenix of Arabia : of whom Philosophers and Diuines haue written , that when she hath passed , or outlined ( the space of ) sixe hundred yeeres , she gathereth Cynamon , Casia and other sweet woods , and maketh her selfe a case , couert , or neast , which being set on fire by the Sunnes heate , she burneth her selfe , and out of her ashes a new Phaenix ariseth whereby she is renewed , and her kind preserued . Pomp. Mel. desitu orbis lib. 3. c. 9.

Yea and it is verie probable and agreeable , that a Dion . in Hist. Phaenix being seene before the last yeere of Nero , did signifie the Resurrection of Christ , and of all the beleeuers , after they had from heauen receiued life from death .

That the bodies of the Saints , shal arise again the same that they were before , in matter , substance , number , with the same parts and members , the same flesh , skinne , Obseru. 2. veines , blood , bones , sinewes , head , eies , eares , hands and feete , sides , and not new bodies be created , as the Maniches hold ; Albeit the former Scriptures and reasons which euinced the resurrection , may sufficiently proue ; yet that the truth may more euidently appeare , I adde & adioyne these Testimonies and arguments following . Blessed Iob saith , that his redeemer liueth , and that he shall see him with the same and with no other eyes . The graue shall open , and the bodies shall come forth , ergo the same bodies and no other shall arise . The same bodie that is sowen Iob. 19. 25. Iohn 5. 29. in corruption , in weakenesse , in dishonour , shall arise againe in incorruption , power , and honour : Lastly the godly daily , and ( especially ) in death commit themselues vnto God , 1. Cor. 15. 42. 43 as vnto a faithfull Creator : Ergo , he will as well ( in time ) raise vp their bodies , as he then receiueth their Soules , otherwise he could not be faithfull . The certaintie hereof we may in some sort conceiue by a familiar comparison . As diuers seedes , or cornes cast and mingled together in the earth , doe at the length , spring out of it , grow to a perfit bodie , and each in his kind bring forth proper and A similitude . distinct fruit : so the seedes of the bodies of the Saints , though cast into the earth and there consumed , mingled and confounded together ; shall bee raised and rise againe in distinct members and parts , the same that they were before , that they died .

The first reason .

That which riseth againe first fell ( for to fall and rise Hicronimus . Argumentum a relatis . ( againe ) are relatiues , the one whereof doth consist of the mutuall affection of the other ) but these our naturall bodies , first sell by death , Ergo , they and no other , shall rise againe .

The second reason .

Christ his bodie arose , the same , that it was before in Luk. 24. 39. Similia sunt quorum qualitas est vna . matter and Substance : hee was seene to haue the same eyes , mouth , palate , feete , sides , hands , bloud , bodie , with all the essentiall parts of a true bodie , and with length , breadth , visibilitie , localitie ; and therefore our bodies , must arise the same for substance which they were before : for his resurrection is the picture and patterne of ours : and our vile bodies must be fashioned like to his glorious bodie .

The third reason .

The corruptible qualities of the bodie , to wit their basenesse , vilenesse , weakenesse , deformitie , mortalitie , shall Axioma . Accidentia substantiam non constituunt , licèt è principijs subiecti sui essentialibus fluant . Keckerm . Log. 184. onely bee abolished , and glorious qualities come in place : Ergo , the substance and essentiall parts shall abide and remaine .

The fourth reason .

The regeneration of the soule and bodie is of the same nature and propertie : but the regeneration of the soule , doth not alter and change the substance of it , but onely reforme the sinfull qualitie : so at the last day the regeneration Parium est eadem ratio . ( or glorification ) of the bodie shall not destroy and nullifie the substance of it , but onely all innouate and change the corruptible qualities .

The fifth reason .

It is most agreeable to Gods impartiall iustice , that the Saints should be rewarded not in an other bodie , but Gen. 18. 25. in that bodie which had wrought righteousnesse ; and that the reprobates should be punished not in an other bodie that neuer sinned , but in their owne which had beene the instrument of all abominations . God is a righteous Psal. 62. 12. iust iudge , who will render to euerie man ( First to euerie Psal. 62. 12. Reuel. 22. 12. Rom. 2. 6. soule and bodie : for the person of a man consisteth of both of them ) according to his workes .

The sixth reason .

The Creator infinitely exceedeth all and euerie of his Creatures , in wisedome , power , skill . But a cunning and skilfull Goldsmith can by his Art and skill single , sunder and distinguish , gold , siluer , copper , pewter , brasse and other A similitude from a goldsmith . mettalls , whether in the same mountaine mingled , or , accidentally melted and confounded together ; and some out of one mettall can draw an other : and shall not , and cannot much more God almightie , finde out each mans substance , & distinguish it from the dust of beasts , and from the dust of other men , and out of it produce and forme a perfit and glorious bodie ?

But much of mans substance is deuoured of beasts , and turned into their nature , or deuoured of man himselfe Obiection . ( for the Canniballs ordinarily eate one another ) how then can it arise the same againe in substance .

Ans. Nothing is impossible to God , who can and will Answer . finde out each mans proper substance : and what if some of it be lost , yet God can supplie the rest by his power , and multiplie it , as hee multiplied the bone and flesh where of Eue was formed . Againe , it is sufficient that euerie Perkins creede p. 425. man then haue so much substance of his owne , as shall make his bodie to be entire and perfit ; all superfluetie being remoued .

The third Member .

Touching the stature in which the Saints bodies shall Obserue . arise , though the Scripture hath not defined nor expressed it , yet by these grounds following it seemeth most probable ( if not certen ) that they shall arise in mans estate , or , in full and perfit stature . First , our first parents Adam Lucan . Loc. co● . pag. 422. and Eue , were created with bodies of perfit stature , Ergo. both their and our repaired bodies , shall be such . Againe , Christ the second Adam , arose from death to life in his perfit and best age . And therefore , wee the members who ( in bodie as well as soule ) must attaine vnto the measure of the fulnesse of Christ , must so arise . Thirdly , the resurrection is ( as it were ) a new Creation . Aug. de ciuitat . Dei . lib. 22. c. 16 17. 18. Eph. 4. 13. Gen. 2. 25. Apoc. 1. 6. Ergo , it must be like to the first , and therefore good and perfit . Fourthly , our bodies , must in ( all ) things ( the more then excellent difference betwixt the heauen and members being excepted ) be made like vnto ( though not equall to ) Christ his glorious bodie , but his body arose in full stature : Ergo , ours shal like wise thus arise . Fifthly , the Saints bodies must haue their iust proportion and decent forme : otherwise they could not be perfit and entire . Sixthly , if infants must rise infants , then old men must rise old men ; but there is no distinction , or difference of age in heauen . Lastly , the tradition and iudgement of the Churches holding this opinion is not to bee contemned .

The fourth member .

Touching the properties and qualities of a glorified Obserue . Phil. 3. 21. bodie : I , first answer ( generally ) that the bodies of the Saints , shall be fashioned like vnto his glorious bodie , the glorie whereof , when our Lord extraordinarily appeared in it to Saint Paul , did exceede the glorie of the Sunne , otherwise Paul could not haue discerned it , and noted Act. 22. 6. it ; Particularly , I answer thus : and content my selfe to expresse the principall qualities of a glorified bodie .

First , their bodies shall be immortall , because their reward is eternall , and because Christ shall then wholly destroy sinne and death the cause of mortality .

Secondly , they shall be incorruptible , for they haue lost none of their substance , and need no repaire .

Thirdly , they are impassible and vncapable of any euill , greefe or paine , yet capable and partakers of all ioy Apoc. 13. 13. and holinesse .

Fourthly , they shall be goodly , seemelie , beautifull : If beauty so much commend the bodie in earth , and if it be commended so much in the Scriptures , then it shall bee much more beautifull in Heauen , when it shall Eph. 5. 17. haue all perfections in perfection , and haue no spot or wrinckle .

Fiftly , their bodies shall be ( at least in all likelihood ) shining bodies , for they shall be glorious , whereof shining 1. Cor. 15. 40. 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 Dan. 12. 3. Matth. 13. 43. 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 Exod. 34. 29. 2. Cor. 3. 13. Children of Israel could not stedfastly looke on him . Secondly , in diuers and glorious apparitions of Angells : when the Angell of the Lord appeared to the Shepheards , it is said that the glory of the Lord shone round about them : The Angell of the Lord that at Christ his resurrection Luke 2 9. rolled away the stone , had his countenance like lightning and his raiment white as snow . Lastly , in our blessed Matth. 28. 3. Sauiour whose face in the transsiguration did shine as the Sunne : his raiment did shine as the Light , and was so white Matth. 17. 2. Luke 9. 29. Marke 9. 3. as no fuller on earth could white them .

Sixthly , they shall not be naturall bodies , but spirituall that is spirituall in quality , but not in substance ; for otherwise they should cease to bee bodies . The bodies shall be spirituall in a three-fold sense , First in that they shall be wholly sreed from all earthly and drossie corruption : all the senses shall be more pure and subtill : And the Martyr . 2. Reg. 2. affections shal ( so much as the truth of nature wil permit ) be refined : Secondly , because they shall be no more vpheld and maintained by earthly meanes and helpes , but be preserued by Spirituall meanes : that is , by the power of his ( holy ) Spirit ; what vse ( herein ) shall there be of the Creature , when the Lord of glorie is in place ? and in Matth. 22. these two respects ( especially ) they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , equall to the Angels : Thirdly , because , they shall neuer rebell against , but be alwaies subiect and obedient to the regenerate soule .

Seuenthly , their bodies being clarified and refined , shall be light , agile , nimble , able ( like the bodie of our Lord ) to walke vpon the waters , and by their proper nature 1. Thess. 4 , 17. and motion , as well to ascend as to descend : For a Act. 1. 6. glorified bodie can with celeritie and speed moue and remoue vpward and downeward .

Lastly ( to insist no longer in these particulars ) they shall be ( by way of excellencie ) vessels of honour , meet for the Lords vse , and filled with all ioy and blessednesse . 2. Tim. 2. 21. Thus much of the doctrine of the generall resurrection , now let vs come to the vses , whether of consutation , consolation , or exhortation .

The first vse .

By warrant and force of this doctrine , are refuted and fall to the ground , diuers pestilent and damnable errors and heresies .

First , of the heathens , yea and of their chiefest Philosophers : Arist. lib. 2. de gen. et . corrupt . who not knowing the waies and word of God , vtterly denie that the bodie being once dead , can arise againe the same , in number , substance and kinde .

Secondly , of the Sadduces in Christ his time , and sithence , of the Sardinian heretikes , the Archonites and Maniches , and diuers Heretickes and Atheists of our times , who peremptorily held , and hold that the bodie riseth not againe .

Thirdly , of those , who in their absurdity , hold and defend that the bodie at the generall resurrection shall be essentially turned into a Spirit , and so looseth his bodily substance : but this palpable error may be thus refelled .

First , if the bodies at the resurrection become Spirits then they cease to bee sensible , visible , touchable : but Christs bodie when it rose againe , lost none of these properties , Ioh. 20. and therefore how can ours ?

Secondly , if the bodies of the Saints be turned into Spirits , then they cease to be bodies , and how can they rise againe ?

Thirdly , the bodie being turned into a Soule , or Spirit , the same or a diuers , then the Saints should consist Deletio proprietatum est natura negatio . Keckerm . 2. Cor. 14. 33. of a double Spirit , the one naturall , the other accidentall , and it should follow that the bodie ( being ) should bee no more a bodie : For , take away the proprieties of the bodie , and take away the bodie .

Lastly , God should not be the author of order , but of confusion , but this is flatly against the Scripture .

The first vse ( of the doctrine ) of consolation .

The aduised and serious consideration of this doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . serueth wonderfully to cheere and comfort all Psal. 16. 9. Christians ; for the day of the resurrection is the time of their refreshing , and of perfit restitution and a yeere of Act. 3. 19. Iubily , and the day of our bodies ascent into heauen : wherfore , let vs prepare our selues , to meet the Lord at this day : and amend our liues and turne , that our sinnes may be blotted out , when the times refreshment , shall come from Act. 3. 19. the presence of the Lord .

The second vse ( of consolation . )

If wee beleeue the doctrine of the resurrection , wee must not immoderately weepe , or mourne for our friends departed , or for the death of most worthie and 1. Thes. 4. 13. blessed instruments in Church and common-wealth : For they die not ( to speake properly ) but fleepe a while in the earth , and afterwards the bodie shall awake and ascend to glorie : they are not perished but posted before : we and they , liuing and dying in faith and obedience , shall one Non sunt amissi sed praemissi . day meete together in the Palace and parliament of heauen , and there , by our mutuall conuersement , encrease one an others comfort .

The third vse consolatarie .

The musing and holy meditation . of this doctrine serueth to arme and harten Gods children against all the afflictions of bodie and minde , and against all euils both priuate and publike : For , First : they are light , tolerable , 2. Cor. 3. 17. finite , temporaris : secondly , an exceeding waight of glorie doth follow , and succeed them : Thirdly ; Dauid , Psal. 16. 9. Apoc. 14. 13. Iob. c. 19. 25. the seruants of God , that in the daies of Antiochus , were racked and tormented . Lastly , our Lord Hebr. 11. 35. himselfe , did comfort themselues against death and trouble by the doctrine of the bodies resurraction .

The fourth vse consolatorie . Act. 2. 26.

This doctrine doth minister reuiuing comfort against the feare of death : For , First , the sting , poison , and condemnation Mors intermistit vitam non eripit . of death is taken away from all true beleeuers : it doth interrupt our life for a season , but it doth not extinguish it . Secondly , it doth strippe vs of the rags of Sinne , and miserie , and inuest vs with the glorious robes 2. Cor. 5. 1. of Christ his righteousnesse , It is the gate of heauen , and a speedie passage to eternall life : Lastly , our soules after their dissolution from the bodies , incontinently are carried Luke 16. by the blessed Angels into heauen , and our bodies though eaten of the wormes , and consumed to ashes , shall in due time , be raised vp from the death , reunited to our bodies , and be euerlastingly glorified .

Uses of exhortation .

Let the consideration of the bodies resurrection , be a bridle to restraine and refraine vs , from all manner of Sinne. . For we must all of vs , come to iudgement and giue a ( strict ) account of all that wee haue done in this life , 2. Cor. 5. 10. whether it be good , or euill : and let it be a spurre , or meane to further and forward vs , to the performance of all duties of pietie , iustice , charitie , whiles we haue time and space , and ( with Saint Paul ) to exercise our selues to haue alwaies a conscience void of offence towards God and Act 24. 16. towards man .

The second vse ( exhortatorie . )

Seeing that we desire , groane , and looke for the glorious resurrection of our bodies ; we must not applie and diuert them to sinne and profanenesse ; to surfetting and Rom. 13. 13. drunkennesse , chambering and wantonnesse , pride and vanitie , wrong and oppression , but addict and consecrate them wholy and perpetually , to Gods seruice and holy vses : that they may be the temples of the holy Ghost to dwell in , and vessels of honour in this world : and that they may be vessels of glorie in the life to come , and not vessels of wrath prepared to destuction ; which God almightie grant : Amen .

The third vse ( exhortatorie . )

Let vs honour the Saints bodies , and honourably burie them ; and let vs suffer no indignitie to be offered to their dead bodies , or places , where they are buried , for they are members of Christ , and shall arise againe in glorie .

Thus we haue heard the renouation of the world with his specialls : the groane of the creatures , the hope and expectation of Gods children , their gift , and graces : and the certentie of the glorious resurrection of the bodie , together with the vse of the doctrine . Now the God of heauen , giue vs grace so to be renewed here in this world , so to simpathise & suffer with the Creature , & specially , with Gods children , and the Lord so furnish vs with sauing grace , that we waiting for , the glorious resurrection , and preparing our selues against that day , may in this life haue the earnest of eternitie , and afterwards the full possession of it , which God almightie bring to passe , for our Lord Iesus Christ his sake , to whom with the father and God the holy Ghost , three persons and one onely God , be giuen and ascribed all honour , glorie , power and praise in the Church , from this time forth , for euermore .

Amen .
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . FINIS .
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