Ieroboams sonnes decease a funerall sermon on part of 1 Kings 14. 17. By Thomas Gataker B. of D. and pastor of Rotherhith.
         Gataker, Thomas, 1574-1654.
      
       
         
           1627
        
      
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             Ieroboams sonnes decease a funerall sermon on part of 1 Kings 14. 17. By Thomas Gataker B. of D. and pastor of Rotherhith.
             Gataker, Thomas, 1574-1654.
          
           [4], 44 p.
           
             Printed by Iohn Hauiland,
             London :
             1627.
          
           
             Reproduction of the original in the British Library.
          
        
      
    
     
       
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         eng
      
       
         
           Funeral sermons.
        
      
    
     
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           Ieroboams
           SONNES
           DECEASE
           :
           A
           FVNERALL
           SERMON
           ON
           PART
           OF
           1
           KINGS
           14.17
           .
        
         
           BY
           
             Thomas
             Gataker
          
           B.
           of
           D.
           and
           Pastor
           of
           Rotherhith
           .
        
         
           LONDON
           ,
           Printed
           by
           IOHN
           HAVILAND
           .
           1627.
           
        
      
       
         
         
         
           TO
           MY
           LOVING
           FRIENDS
           AND
           COSENS
           ,
           Mr.
           NICOLAS
           CRISPE
           ,
           And
           Mris.
           ANNE
           CRISPE
           his
           Wife
           .
        
         
           GOod
           
             Cosens
             ,
          
           I
           know
           not
           well
           ,
           what
           should
           moue
           ,
           either
           others
           to
           be
           so
           importunate
           with
           you
           ,
           or
           you
           with
           me
           ,
           for
           the
           making
           of
           this
           ,
           
             preached
          
           at
           the
           late
           
             buriall
          
           of
           your
           little
           one
           ,
           more
           publike
           .
           Somewhat
           (
           it
           seemeth
           )
           you
           heard
           therein
           handled
           ,
           that
           you
           either
           had
           not
           at
           all
           before
           heard
           ;
           or
           not
           deliuered
           (
           which
           is
           more
           likely
           )
           in
           that
           manner
           as
           then
           it
           was
           .
           And
           if
           it
           may
           bring
           any
           further
           light
           than
           hath
           formerly
           beene
           giuen
           ,
           to
           the
           clearing
           either
           
           of
           that
           
             point
          
           so
           eargerly
           opposed
           by
           the
           
             Pelagians
             ,
          
           of
           
             sinne
             ,
          
           and
           the
           
             guilt
          
           thereof
           in
           
             Infants
             ;
          
           or
           of
           that
           other
           doubt
           rather
           so
           much
           debated
           by
           many
           ,
           concerning
           the
           iustice
           and
           equity
           of
           
             Gods
          
           proceedings
           in
           the
           
             punishing
          
           of
           
             Parents
          
           in
           
             posterity
             ;
          
           and
           may
           either
           in
           that
           regard
           ,
           or
           any
           other
           way
           ,
           be
           vsefull
           ,
           either
           to
           your selues
           ,
           or
           others
           ,
           it
           is
           enough
           .
           Let
           it
           ,
           howsoeuer
           ,
           remaine
           as
           a
           
             pledge
          
           of
           my
           continued
           
             loue
          
           and
           
             affection
          
           to
           that
           
             Family
             ,
          
           which
           since
           my
           first
           
             acquaintance
          
           with
           ,
           and
           
             alliance
          
           to
           ,
           I
           haue
           found
           so
           much
           
             comfort
          
           in
           ,
           and
           receiued
           so
           much
           
             kindnesse
          
           from
           ;
           and
           vpon
           which
           desiring
           God
           to
           
             continue
             ,
          
           and
           
             multiply
          
           his
           
             graces
          
           and
           
             mercies
             ,
          
           I
           take
           leaue
           ,
           and
           rest
        
         
           
             
               Yours
               euer
               in
               the
               Lord
               Iesus
               ,
            
             Thomas
             Gataker
             .
          
        
      
    
     
       
         
         
           Ieroboams
           SONNES
           DECEASE
           .
        
         
           
             
               
                 1
                 KING
                 .
                 14.17
                 .
              
            
             The
             Childe
             died
             .
          
        
         
           IT
           was
           foretold
           by
           
             Gods
             Prophet
          
           of
           this
           
             Childe
             ,
          
           that
           it
           should
           
             die
             .
          
           And
           
             the
             Prophet
          
           (
           you
           see
           )
           proued
           
             a
             true
             Prophet
             :
          
           For
           (
           saith
           my
           
             Text
             )
             the
             Childe
             died
             .
          
        
         
           Now
           howsoeuer
           
             a
             Childes
             death
          
           may
           seeme
           a
           matter
           of
           no
           great
           moment
           ;
           
           yet
           
             the
             Death
             of
             Children
             ,
          
           and
           more
           especially
           the
           
             Death
          
           of
           
             this
             Childe
             ,
          
           being
           duely
           considered
           ,
           
           may
           well
           afford
           
             much
             matter
             of
             good
             vse
             .
          
        
         
           The
           
             Childe
          
           was
           
             Ieroboams
             ,
          
           a
           
             good
             Sonne
          
           of
           a
           
             bad
             Father
             ,
          
           for
           his
           
             Parents
             sinne
          
           by
           God
           smitten
           ,
           before
           with
           
             sicknesse
             ,
          
           and
           now
           with
           
             Death
             .
          
        
         
           The
           
             storie
          
           briefly
           is
           this
           .
           
             Ieroboam
             ,
          
           
           
             King
          
           of
           the
           a
           
             Ten
             Tribes
          
           rent
           from
           
             Salomons
             house
             ,
          
           had
           out
           of
           b
           a
           wicked
           worldly
           
             policie
             ,
          
           put
           downe
           
             Gods
          
           true
           
           
             worship
          
           within
           his
           Territorie
           ,
           and
           set
           vp
           
             Idolatrie
          
           in
           the
           roome
           of
           it
           .
           For
           this
           the
           wrath
           of
           God
           being
           incensed
           against
           him
           ,
           the
           Lord
           smote
           with
           
             sicknesse
          
           e
           a
           
             childe
          
           he
           had
           ,
           which
           (
           it
           seemeth
           )
           was
           right
           deere
           vnto
           him
           .
           Hereupon
           f
           the
           
             Queene
          
           his
           
             mother
             ,
          
           out
           of
           a
           motherly
           affection
           to
           her
           childe
           ,
           desirous
           to
           know
           what
           was
           like
           to
           become
           of
           it
           ,
           g
           with
           the
           
             aduice
          
           of
           her
           
             husband
          
           also
           ,
           repaireth
           to
           one
           
             Ahias
          
           a
           
             Prophet
          
           of
           
             God
             ,
          
           h
           who
           had
           sometime
           foretold
           her
           
             husband
             ,
          
           being
           then
           but
           
             Salomons
             seruant
             ,
          
           that
           he
           should
           succeed
           his
           
             Soueraigne
          
           in
           part
           of
           his
           
             Soueraigntie
             .
          
           But
           because
           she
           thought
           shee
           should
           be
           no
           welcome
           guest
           to
           him
           ,
           i
           she
           
             disguised
          
           her selfe
           that
           she
           might
           not
           be
           knowne
           .
           Howbeit
           the
           
             Prophet
          
           vnderstanding
           from
           
             God
          
           who
           shee
           was
           ,
           told
           her
           ,
           he
           had
           k
           
             heauie
             tidings
          
           from
           God
           for
           her
           :
           That
           her
           
             husbands
             house
          
           should
           be
           
             vtterly
             destroyed
             ;
          
           l
           
             God
          
           would
           
             sweepe
             it
             away
             ,
             as
             a
             man
             sweepeth
             away
             doung
             ,
          
           till
           none
           of
           it
           be
           left
           .
           m
           Those
           of
           his
           
             stocke
          
           that
           
             died
             in
             the
             Citie
             ,
          
           should
           bee
           
             eaten
             with
             dogs
             ,
          
           and
           those
           that
           
             died
             in
             the
             field
             ,
          
           should
           bee
           
             deuoured
             by
             the
             fowles
             .
          
           n
           This
           alone
           of
           all
           the
           rest
           should
           
             die
          
           in
           his
           
             bed
             ,
          
           be
           
             laid
          
           in
           his
           
             graue
             ,
          
           and
           
             mourning
          
           made
           for
           him
           ,
           because
           some
           
             good
          
           things
           were
           
             found
             in
             him
             ,
          
           he
           had
           
             a
             good
             heart
             to
             God
             ,
          
           as
           
             a
             childe
          
           might
           haue
           .
           And
           as
           the
           
             Prophet
          
           foretold
           her
           ,
           so
           accordingly
           it
           fell
           out
           :
           For
           no
           sooner
           was
           the
           
             Queene
          
           his
           
             mother
          
           returned
           ,
           but
           o
           euen
           as
           shee
           set
           foot
           vpon
           the
           
             threshold
          
           of
           the
           
             Kings
             house
             ,
             The
             childe
             died
             .
          
        
         
           
           Now
           from
           
             this
             childes
             death
          
           thus
           considered
           ,
           diuers
           
             points
          
           of
           
             Instruction
          
           readily
           offer
           themselues
           vnto
           vs
           ,
           
           
             
               Some
               
                 generall
                 ,
              
               
            
             
               Some
               
                 speciall
                 :
              
               
            
          
           :
        
         
           I
           will
           pitch
           vpon
           two
           of
           either
           .
           The
           two
           
             Generall
             points
          
           shall
           be
           ;
           
             
               
                 
                   Points
                   Generall
                
                 2
              
               the
               former
               ,
               that
               euen
               
                 Children
                 are
                 tainted
                 with
                 sinne
                 ;
              
            
             
               
                 
                   Points
                   Generall
                
                 1
              
               the
               latter
               ,
               that
               
                 Death
                 is
                 euer
                 at
                 our
                 doores
                 .
              
            
          
           
             
               Point
               Generall
            
             2
          
           For
           the
           former
           ,
           that
           euen
           
             Children
             are
             tainted
             with
             Sinne
             ,
          
           We
           hence
           deduce
           it
           ,
           in
           that
           
             
               Point
               Generall
            
             1
          
           they
           are
           subiect
           to
           
             death
             .
          
           For
           p
           
             Death
             is
             the
             wages
             of
             sinne
             .
          
           And
           ,
           q
           r
           
             For
             sinne
             it
             is
             that
             the
             body
             dies
             .
          
           And
           ,
           ſ
           
             Death
             came
             in
             by
             sinne
             .
          
           And
           ,
           t
           
             Because
             all
             haue
             sinned
             ,
             therefore
             all
             die
             .
          
           u
           
             Sinne
          
           and
           
             Death
             ,
          
           are
           as
           
             Needle
          
           and
           
             Threed
          
           ;
           the
           one
           entring
           before
           ,
           is
           a
           meanes
           to
           draw
           on
           the
           other
           ,
           x
           nor
           would
           the
           one
           follow
           ,
           if
           the
           other
           went
           not
           before
           .
           y
           Before
           
             Sinne
          
           was
           ,
           there
           was
           no
           
             death
          
           ;
           z
           nor
           shall
           there
           be
           any
           ,
           when
           
             sinne
          
           shall
           be
           no
           more
           .
           It
           is
           apparant
           therefore
           ,
           that
           euen
           
             Children
          
           are
           
             not
             free
             from
             sinne
             ,
          
           in
           that
           they
           are
           
             subiect
             vnto
             death
             .
          
        
         
           That
           which
           may
           also
           in
           few
           words
           be
           further
           confirmed
           vnto
           vs
           ,
           
             
               By
               their
               
                 Birth
              
               ;
            
             
               By
               their
               
                 new-birth
                 .
              
               
            
          
        
         
           1.
           
           By
           their
           
             birth
             ,
          
           or
           their
           
             off-spring
             .
          
           a
           They
           come
           of
           
             sinnefull
             persons
             ,
          
           of
           
             parents
             stained
          
           with
           
             
               Reason
            
             1
          
           
           
             sinne
             .
          
           And
           b
           
             who
             can
             draw
             a
             cleane
             thing
             out
             of
             tha
             that
             is
             vncleane
             ?
          
           how
           can
           
             faire
             water
          
           come
           from
           a
           
             filthy
             spring
          
           ?
           Yea
           euen
           the
           
             Children
          
           of
           
             faithfull
          
           and
           
             sanctified
             parents
          
           ;
           howsoeuer
           (
           for
           the
           comfort
           of
           those
           that
           haue
           them
           taken
           hence
           in
           their
           nonage
           )
           they
           are
           by
           vertue
           of
           their
           
             parents
             copie
             ,
          
           and
           
             Gods
             gratious
             entaile
             ,
          
           c
           within
           the
           compasse
           of
           
             his
             couenant
          
           ;
           it
           running
           in
           those
           termes
           ,
           d
           
             I
             will
             bee
             thy
             God
             ,
          
           and
           the
           
             God
             of
             thy
             seed
          
           ;
           and
           e
           
             the
             promise
          
           therefore
           
             is
             made
          
           not
           
             to
             them
          
           onely
           ,
           but
           to
           
             their
             Children
          
           too
           :
           and
           they
           are
           in
           that
           regard
           said
           in
           some
           sort
           to
           be
           f
           
             holy
             ;
          
           (
           g
           
             If
             the
             root
             bee
             holy
             ,
             the
             sprigs
             also
             be
             holy
             :
             )
          
           and
           h
           
             cleane
             :
          
           (
           i
           
             Els
             were
             your
             children
             vncleane
             ;
             but
             now
             they
             bee
             cleane
             :
             )
          
           And
           there
           is
           
             good
             hope
          
           therefore
           of
           the
           k
           
             saluation
          
           of
           such
           ;
           and
           much
           more
           
             comfort
          
           too
           ,
           when
           they
           haue
           receiued
           also
           the
           
             seale
          
           of
           the
           same
           .
           Yet
           certaine
           it
           is
           ,
           that
           euen
           the
           
             children
          
           of
           the
           
             faithfull
          
           also
           ,
           (
           as
           
             Dauid
             ,
          
           who
           confesseth
           as
           much
           by
           himselfe
           ,
           m
           
             Euen
             bred
             in
             iniquitie
             ,
          
           and
           
             borne
             in
             sinne
          
           ;
           )
           are
           of
           themselues
           as
           deepely
           
             tainted
          
           with
           this
           
             corruption
          
           as
           any
           .
           For
           that
           n
           
             procreation
          
           being
           but
           a
           
             naturall
             act
             ,
          
           the
           
             parents
          
           thereby
           can
           passe
           no
           more
           to
           their
           
             issue
             ,
          
           than
           what
           they
           had
           
             naturally
          
           themselues
           .
           So
           o
           the
           l
           
           
             circumcised
             father
             bred
             an
             vncircumcised
             sonne
             :
          
           and
           p
           corne
           though
           it
           bee
           neuer
           so
           curiously
           
             seuered
          
           and
           
             clensed
             ,
          
           from
           the
           
             straw
          
           by
           
             threshing
             ,
          
           from
           the
           
             chaffe
          
           by
           
             winnowing
             ,
          
           q
           yet
           commeth
           vp
           againe
           ,
           if
           it
           be
           
             sowne
             ,
          
           with
           both
           ,
           as
           before
           .
        
         
           2.
           
           By
           their
           
             new-birth
             .
          
           For
           r
           
             children
          
           should
           not
           
             
               Reason
            
             2
          
           need
           either
           
             regeneration
             ,
          
           or
           
             baptisme
             ,
          
           the
           
             Sacrament
          
           of
           it
           ,
           were
           they
           not
           before
           ,
           euen
           by
           their
           
             first
             breeding
             ,
             defiled
          
           and
           
             polluted
          
           with
           
             sinne
             .
          
           For
           ſ
           nothing
           can
           spiritually
           
             pollute
          
           or
           
             defile
             ,
          
           but
           it
           onely
           .
           
             Bernard
          
           speaking
           of
           those
           words
           of
           the
           Apostle
           ,
           t
           
             We
             were
             by
             nature
             children
             of
             wrath
             ,
             euen
             as
             well
             as
             the
             rest
             .
          
           u
           
             We
             are
             ,
          
           saith
           he
           ,
           
             by
             nature
             ,
             children
             of
             Gods
             wrath
             ,
          
           but
           yet
           
             not
             children
             of
             Gods
             rage
             ,
          
           that
           is
           ,
           of
           his
           
             implacable
             wrath
             ,
          
           as
           x
           the
           
             Deuills
          
           are
           ,
           irrecouerably
           therefore
           damned
           .
           For
           ,
           saith
           hee
           ,
           y
           
             Were
             I
             not
             by
             nature
             a
             childe
             of
             wrath
             ,
             I
             should
             not
             need
             to
             be
             renewed
          
           ;
           but
           
             were
             I
             a
             childe
             of
             Gods
             rage
             ,
          
           or
           his
           
             implacable
             wrath
             ,
             either
             should
             I
             neuer
             haue
             beene
             renewed
             ,
             or
             I
             should
             neuer
             haue
             beene
             the
             better
             for
             being
             renewed
             .
          
        
         
           Both
           by
           the
           
             first
          
           and
           the
           
             second
             breeding
          
           then
           it
           is
           apparent
           ,
           that
           
             children
          
           are
           
             not
             free
             from
             sinne
             .
          
        
         
           If
           any
           shall
           moue
           doubt
           here
           ,
           
           how
           
             children
          
           can
           
           
             haue
             sinne
             ,
          
           who
           neither
           are
           yet
           able
           to
           
             doe
             ,
             speake
             ,
             wish
             ,
          
           or
           
             thinke
             euill
             ,
          
           yea
           that
           doe
           not
           so
           much
           as
           
             know
          
           what
           
             sinne
          
           is
           .
        
         
           
           1.
           
           I
           might
           answer
           with
           a
           
             Augustine
             ,
          
           that
           albeit
           wee
           could
           not
           conceiue
           how
           
             Infants
          
           should
           
             haue
             sinne
          
           ;
           yet
           vnderstanding
           out
           of
           
             Gods
             word
             ,
          
           that
           *
           
             death
             came
             in
             by
             sinne
             ,
          
           and
           that
           it
           is
           
             an
             effect
             and
             fruit
             of
             sinne
             ,
          
           wee
           must
           acknowledge
           that
           they
           are
           not
           
             free
          
           from
           the
           one
           ,
           when
           we
           see
           them
           
             subiect
          
           to
           the
           other
           .
        
         
           
           But
           2.
           
           I
           answer
           ,
           that
           it
           may
           well
           be
           conceiued
           how
           euen
           
             children
          
           may
           
             haue
             sinne
             ,
          
           though
           not
           
             able
          
           yet
           to
           
             act
          
           it
           ,
           or
           to
           
             vnderstand
          
           at
           all
           what
           it
           is
           .
        
         
           
             
               Instance
            
             1
          
           1.
           
           As
           the
           
             brood
          
           of
           
             Aspes
          
           and
           
             Vipers
             ,
          
           (
           for
           b
           such
           are
           we
           compared
           to
           )
           c
           haue
           
             a
             poisonfull
             nature
             ,
          
           before
           euer
           they
           come
           to
           
             venome
          
           or
           to
           
             sting
          
           any
           :
           or
           as
           the
           
             whelps
          
           of
           
             Lions
             ,
             Wolues
          
           and
           
             Beares
          
           (
           for
           d
           such
           also
           are
           we
           said
           to
           be
           )
           e
           haue
           
             a
             rauenous
             disposition
          
           in
           them
           naturally
           ,
           before
           euer
           they
           come
           to
           bee
           able
           to
           
             prey
             ,
          
           or
           to
           
             apprehend
          
           what
           
             prey
          
           is
           .
        
         
           
             
               Instance
            
             2
          
           2.
           
           As
           
             wicked
          
           men
           f
           
             Pauls
             viper
             ,
          
           that
           lay
           
             stiffe
          
           with
           
             cold
             ,
          
           and
           for
           the
           present
           therefore
           might
           bee
           handled
           without
           harme
           ,
           and
           yet
           was
           it
           no
           lesse
           
             venomous
          
           all
           that
           while
           ,
           than
           before
           .
           For
           is
           a
           
             bad
          
           man
           the
           lesse
           
             euill
             ,
          
           
           when
           hee
           lieth
           fast
           
             asleepe
             ?
          
           Or
           doth
           g
           he
           lay
           aside
           his
           
             wickednesse
          
           together
           with
           his
           
             weed
             .
          
        
         
           3.
           
           Take
           it
           by
           the
           contratie
           :
           as
           h
           a
           
             godly
          
           man
           is
           
             
               Instance
            
             3
          
           in
           the
           like
           cases
           a
           
             good
          
           man
           still
           ,
           though
           his
           
             senses
          
           be
           so
           locked
           vp
           for
           the
           time
           ,
           and
           the
           vse
           of
           
             vnderstanding
          
           and
           
             reason
          
           so
           suspended
           ,
           that
           hee
           can
           neither
           
             minde
          
           nor
           
             tend
          
           any
           
             good
          
           thing
           for
           the
           present
           .
           For
           it
           is
           no
           
             naturall
             accident
          
           that
           can
           impaire
           
             spirituall
             grace
          
           in
           him
           ;
           no
           
             corporall
             infirmitie
          
           or
           
             disease
          
           that
           can
           kill
           that
           
             incorruptible
             seed
          
           k
           
             of
             God
          
           once
           conceiued
           in
           the
           soule
           .
           And
           what
           should
           hinder
           ,
           but
           that
           as
           much
           may
           be
           in
           a
           young
           
             childe
             ,
          
           as
           in
           a
           
             godly
             man
          
           so
           affected
           ?
        
         
           4.
           
           To
           reason
           therefore
           from
           the
           state
           and
           condition
           
             
               Instance
            
             4
          
           of
           
             children
          
           themselues
           .
           They
           are
           capable
           of
           
             holinesse
             ,
          
           euen
           while
           they
           are
           such
           .
           It
           is
           apparent
           in
           
             Iohn
          
           the
           
             Baptist
             ,
          
           who
           was
           l
           
             filled
             with
             the
             Holy
             Ghost
             ,
          
           euen
           
             from
             the
             wombe
             of
             his
             mother
          
           ;
           and
           (
           as
           one
           of
           the
           ancients
           well
           saith
           )
           was
           m
           
             new-bred
             ,
          
           yet
           
             vnborne
             .
          
           Yea
           so
           certaine
           it
           is
           of
           all
           
             young
          
           ones
           ,
           that
           belong
           to
           
             Gods
             election
             ,
          
           that
           they
           are
           n
           
             regenerate
          
           and
           
             sanctified
          
           ere
           they
           goe
           hence
           :
           since
           that
           o
           
             no
             vnholy
          
           thing
           
             can
             enter
             into
             Heauen
             ,
          
           p
           
             nor
          
           q
           
             flesh
             and
             bloud
             inherite
             the
             kingdome
             of
             God.
          
           And
           if
           
             children
          
           may
           haue
           
             habituall
             holinesse
          
           in
           them
           ,
           though
           they
           be
           altogether
           vnable
           yet
           to
           
             doe
          
           ought
           that
           is
           
             good
             ,
          
           yea
           though
           they
           
             know
          
           not
           so
           much
           as
           what
           it
           meanes
           ;
           why
           may
           they
           not
           as
           well
           haue
           
             habituall
          
           i
           
           
             naughtinesse
          
           in
           them
           ,
           albeit
           they
           be
           yet
           vnable
           vtterly
           to
           
             doe
          
           ought
           that
           is
           
             euill
             ,
          
           or
           to
           r
           
             vnderstand
          
           so
           much
           as
           what
           it
           is
           ?
        
         
           This
           
             point
          
           then
           thus
           
             proued
          
           and
           
             cleered
             ,
          
           the
           
             vse
          
           of
           it
           it
           ;
        
         
           
             
               Vse
            
             1
          
           1.
           
           To
           acquite
           
             God
          
           from
           all
           imputation
           and
           aspersion
           of
           
             crueltie
             ,
          
           or
           of
           
             iniquitie
             ,
          
           if
           hee
           should
           haue
           taken
           euerie
           one
           of
           vs
           ,
           as
           soone
           as
           wee
           came
           into
           the
           
             world
             ,
          
           and
           throwne
           vs
           headlong
           (
           as
           some
           wee
           need
           not
           doubt
           but
           hee
           doth
           )
           into
           
             hell
             .
          
           Wee
           brought
           that
           into
           the
           
             world
          
           with
           vs
           ,
           for
           which
           hee
           might
           iustly
           haue
           so
           dealt
           with
           vs.
           Nor
           is
           this
           discrepant
           from
           our
           owne
           courses
           in
           the
           like
           ,
           kinde
           .
           ſ
           
             Catch
             vs
          
           (
           saith
           he
           )
           
             the
             foxes
             ,
             euen
             the
             young
             cubs
          
           too
           .
           t
           Wee
           destroy
           the
           verie
           
             breed
          
           of
           
             venomous
          
           creatures
           ,
           when
           wee
           can
           come
           by
           them
           ,
           as
           well
           as
           those
           that
           they
           come
           of
           ;
           wee
           kill
           the
           
             young
             whelps
             ,
          
           if
           we
           light
           on
           them
           ,
           as
           well
           as
           the
           
             old
             wolfe
          
           or
           the
           
             fox
          
           ;
           not
           in
           regard
           of
           the
           
             hurt
          
           that
           they
           haue
           done
           ,
           or
           are
           able
           yet
           to
           doe
           ,
           but
           in
           regard
           of
           the
           
             harmefull
             disposition
          
           that
           is
           naturally
           in
           them
           .
           And
           iust
           may
           it
           be
           with
           
             God
          
           to
           doe
           the
           like
           by
           vs
           ,
           in
           regard
           of
           that
           u
           
             euill
             disposition
          
           that
           is
           x
           
             bred
          
           and
           
             borne
          
           with
           vs.
           For
           who
           can
           in
           equitie
           denie
           the
           
             Creatour
          
           that
           power
           ouer
           the
           
             creature
             ,
          
           that
           the
           
             creature
          
           hath
           ouer
           its
           
             fellow-creature
             .
          
        
         
           
             
               Vse
            
             2
          
           2.
           
           To
           shew
           the
           reason
           why
           it
           is
           so
           
             difficult
          
           a
           matter
           to
           make
           a
           man
           
             good
             .
          
           a
           Man
           is
           
             euill
             by
             nature
          
           ;
           he
           is
           
             bred
          
           and
           
             borne
          
           such
           .
           And
           
             that
          
           (
           we
           say
           )
           
           
             that
             is
             bred
             in
             the
             bone
             ,
             will
             not
             out
             of
             the
             flesh
             .
          
           b
           Those
           things
           that
           are
           
             naturall
          
           cannot
           
             easily
          
           bee
           
             altred
             .
          
           You
           may
           
             tie
          
           or
           
             mousle
          
           a
           
             wolfe
             ,
          
           so
           that
           hee
           cannot
           
             prey
          
           or
           
             bite
          
           ;
           or
           you
           may
           
             beat
          
           him
           so
           bound
           ,
           till
           he
           bee
           not
           able
           to
           
             stirre
          
           ;
           but
           c
           you
           shall
           neuer
           bee
           able
           to
           
             beat
          
           his
           
             woluish
             nature
             out
          
           of
           him
           .
           But
           
             sinne
          
           it
           is
           
             naturall
          
           to
           vs
           ,
           and
           cannot
           therefore
           bee
           remoued
           ,
           but
           by
           a
           
             supernaturall
             power
             .
          
           As
           d
           
             no
             man
          
           is
           
             good
             ,
          
           but
           
             of
             bad
             made
             good
          
           ;
           so
           no
           man
           can
           but
           e
           by
           
             a
             diuine
             power
          
           of
           
             bad
          
           be
           made
           
             good
             .
             Sinne
          
           cannot
           be
           wrought
           out
           of
           vs
           by
           any
           meanes
           ,
           but
           those
           that
           
             God
          
           himselfe
           hath
           sanctified
           and
           set
           apart
           for
           that
           purpose
           ,
           and
           by
           his
           gratious
           
             blessing
          
           accompanying
           the
           vse
           of
           them
           .
        
         
           3.
           
           To
           admonish
           
             parents
          
           of
           their
           
             dutie
          
           concerning
           
             
               Vse
            
             3
          
           their
           
             children
          
           ;
           to
           begin
           as
           soone
           as
           they
           can
           with
           them
           ,
           and
           as
           they
           are
           capable
           of
           ought
           ,
           to
           vse
           the
           
             good
             meanes
          
           by
           
             God
          
           himselfe
           prescribed
           for
           the
           working
           of
           this
           
             inbred
             naughtinesse
          
           out
           of
           them
           .
           Be
           as
           carefull
           for
           your
           
             children
          
           in
           regard
           of
           their
           
             soules
             ,
          
           as
           you
           are
           wont
           to
           be
           f
           for
           their
           
             bodies
             .
          
           If
           ought
           grow
           awrie
           there
           ,
           you
           are
           forward
           enough
           to
           be
           tampering
           about
           them
           ,
           seeking
           helpe
           ,
           and
           vsing
           meanes
           for
           them
           ,
           while
           they
           age
           yet
           
             young
             ,
          
           and
           their
           
             bones
             gristly
          
           and
           f
           
             tender
             ,
          
           before
           the
           g
           
             ioynts
          
           be
           
             knit
             ,
          
           and
           the
           
             bones
          
           growne
           
             stiffe
             ,
          
           that
           may
           make
           
           it
           the
           more
           incurable
           .
           Oh
           be
           as
           wise
           and
           as
           prouident
           for
           them
           in
           regard
           of
           their
           
             soules
             .
          
           Since
           you
           are
           informed
           that
           they
           generally
           grow
           awrie
           by
           nature
           ,
           vse
           with
           all
           
             speed
          
           ;
           and
           all
           
             diligence
             ,
          
           all
           good
           meanes
           to
           remoue
           this
           
             enormitie
             ,
          
           and
           to
           set
           them
           
             right
          
           and
           
             strait
          
           as
           soone
           as
           possibly
           may
           bee
           ,
           before
           that
           
             nature
          
           and
           
             custome
             (
             a
          
           h
           
             second
             nature
             )
          
           concurring
           ,
           make
           i
           the
           
             cure
          
           at
           least
           the
           more
           
             difficult
             ,
          
           if
           not
           the
           
             euill
             irrecouerable
             .
          
        
         
           
             
               Vse
            
             4
          
           4.
           
           To
           admonish
           each
           one
           for
           himselfe
           ,
           to
           take
           heed
           how
           obstinately
           he
           goe
           on
           in
           sinne
           ,
           how
           hee
           wilfully
           adde
           to
           this
           
             original
             corruption
          
           further
           
             actuall
             transgression
             .
          
           k
           
             It
             is
             sufficient
          
           (
           saith
           the
           Apostle
           )
           
             that
             we
             spent
             the
             former
             time
             of
             our
             ignorance
             in
             the
             lusts
             of
             the
             flesh
             ,
          
           &c.
           
           So
           it
           was
           sufficient
           ,
           yea
           and
           more
           than
           sufficient
           for
           vs
           ,
           that
           wee
           
             brought
          
           into
           the
           
             world
          
           with
           vs
           that
           
             inbred
             naughtinesse
             ,
          
           for
           which
           God
           might
           iustly
           then
           haue
           destroyed
           vs.
           And
           if
           therefore
           l
           
             concerning
             the
          
           m
           
             goodnesse
          
           and
           
             long
             suffering
             of
             God
             ,
          
           who
           hath
           hitherto
           
             borne
          
           with
           vs
           ,
           and
           in
           much
           mercie
           
             forborne
          
           vs
           ,
           wee
           shall
           still
           wilfully
           runne
           on
           in
           the
           practice
           of
           sinne
           ,
           and
           so
           n
           
             adde
             drunkennesse
             to
             thirst
          
           ;
           we
           shall
           but
           o
           
             treasure
             vp
             wrath
             against
             the
             day
             of
             wrath
             ,
          
           and
           make
           our
           iudgement
           at
           length
           the
           more
           intolerable
           .
        
         
         
           The
           other
           
             Generall
             point
             ,
          
           that
           from
           
             the
             death
             of
             children
          
           we
           obserue
           ,
           is
           ,
           
           that
           
           
             Death
             is
             euer
             at
             our
             doores
             .
          
        
         
           p
           It
           
             lieth
             in
             wait
          
           for
           vs
           not
           in
           our
           
             fields
             ,
          
           or
           our
           
             streets
             ,
          
           or
           our
           
             shops
             ,
          
           or
           our
           
             beds
          
           onely
           ,
           but
           in
           our
           
             cradles
          
           to
           ,
           in
           our
           
             swathing-bands
             ,
          
           in
           the
           
             childe-bed
             ,
          
           in
           the
           
             childe-birth
             .
          
           q
           None
           come
           into
           
             life
             ,
          
           but
           by
           
             perill
          
           of
           
             death
             .
             Death
          
           is
           
             neere
          
           at
           hand
           with
           vs
           ,
           r
           not
           in
           our
           
             old
             age
             ,
          
           or
           our
           
             decaying
             time
          
           onely
           ,
           but
           in
           our
           
             mans
             estate
          
           also
           ,
           in
           our
           
             riper
             yeeres
             ,
          
           in
           our
           
             youth
             ,
          
           in
           our
           
             childe-hood
             ,
          
           in
           our
           
             infancie
          
           it selfe
           .
           How
           many
           are
           carried
           ſ
           from
           the
           
             wombe
          
           to
           the
           
             tombe
             ,
          
           (
           as
           
             Iob
          
           speaketh
           )
           from
           
             birth
          
           immediately
           to
           
             buriall
             ?
          
           yea
           ,
           how
           many
           die
           t
           in
           the
           
             wombe
             ?
          
           how
           many
           perish
           
             vnborne
             ,
          
           before
           euer
           they
           come
           to
           
             light
             ,
          
           ere
           they
           know
           what
           
             life
          
           meaneth
           ,
           or
           u
           wee
           know
           that
           they
           liue
           .
           That
           
             young
             goe
          
           as
           well
           as
           
             old
             ,
          
           and
           
             children
             die
          
           as
           well
           as
           others
           ,
           we
           haue
           as
           well
           a
           
             visible
          
           as
           a
           
             vocall
             sermon
          
           preaching
           it
           to
           vs
           at
           this
           present
           .
        
         
           That
           it
           is
           so
           therefore
           ,
           it
           is
           of
           it selfe
           euident
           ,
           and
           daily
           
             experience
          
           is
           a
           sufficient
           
             proofe
          
           of
           it
           .
           The
           
             reason
          
           why
           it
           is
           so
           ,
           is
           no
           lesse
           apparent
           .
        
         
           For
           ,
           to
           passe
           by
           that
           
             generall
             reason
          
           from
           the
           former
           
             point
             ,
          
           that
           therefore
           
             Children
          
           also
           are
           subiect
           to
           
             death
             ,
          
           because
           they
           are
           not
           
             free
          
           from
           
             sinne
          
           ;
           
        
         
           1.
           
           There
           is
           no
           certaine
           
             stint
             ,
             tearme
             ,
          
           or
           
             lease
          
           of
           
             
               Reason
            
             1
          
           mans
           
             life
             .
          
           a
           Our
           
             times
          
           are
           in
           
             Gods
             hands
             .
          
           As
           for
           
           our
           b
           
             lands
             ,
          
           so
           for
           our
           c
           
             liues
          
           we
           are
           but
           
             Gods
             tenants
             at
             will.
          
           And
           he
           may
           turne
           our
           
             soules
          
           out
           of
           these
           d
           mud-walled
           
             cotages
          
           of
           our
           
             bodies
             ,
          
           when
           hee
           will.
           e
           The
           f
           
             breath
             of
             man
          
           (
           saith
           
             Salomon
          
           )
           is
           as
           g
           
             a
             candle
             of
             Gods
          
           lighting
           .
           And
           as
           wee
           doe
           with
           our
           
             lights
             ,
          
           so
           doth
           
             God
          
           with
           our
           
             liues
             :
          
           we
           
             light
             candles
             ,
          
           and
           
             put
          
           them
           
             out
          
           againe
           as
           we
           list
           :
           some
           wee
           doe
           out
           as
           soone
           as
           they
           beginne
           but
           to
           burne
           ;
           some
           we
           let
           alone
           ,
           till
           the
           
             wax
          
           or
           
             tallow
          
           be
           halfe
           wasted
           ;
           some
           till
           
             weeke
          
           and
           
             wax
          
           all
           be
           spent
           .
           So
           doth
           
             God
          
           with
           vs
           ;
           he
           setteth
           our
           h
           
             life
          
           vp
           as
           a
           
             light
             ,
          
           and
           when
           he
           seeth
           good
           ,
           hee
           doth
           it
           out
           againe
           ,
           with
           some
           sooner
           ,
           with
           some
           later
           ,
           but
           with
           each
           one
           when
           himselfe
           will.
           
        
         
           
             
               Reason
            
             2
          
           2.
           
           The
           
             bonds
          
           that
           tie
           
             soule
          
           and
           
             bodie
          
           together
           ,
           are
           no
           stronger
           ,
           if
           not
           rather
           more
           
             tender
             ,
          
           in
           
             children
             ,
          
           than
           in
           others
           of
           riper
           yeeres
           .
           i
           
             All
             flesh
             is
             as
             grasse
             .
          
           But
           
             children
          
           are
           as
           
             flowers
             ,
          
           or
           
             blossomes
             ,
          
           more
           
             tender
          
           vsually
           than
           any
           other
           part
           of
           the
           
             plant
          
           :
           The
           k
           
             flower
          
           sooner
           fadeth
           ,
           than
           the
           
             herbe
          
           it selfe
           doth
           :
           the
           
             blossome
          
           is
           sooner
           blasted
           and
           blowne
           away
           ,
           that
           the
           
             fruit
          
           that
           followeth
           it
           ,
           is
           wont
           to
           be
           ,
           when
           it
           is
           once
           
             knit
             .
          
           Yea
           ,
           to
           hold
           to
           our
           former
           resemblance
           ;
           a
           
             candle
          
           is
           sooner
           and
           more
           easily
           blowne
           out
           againe
           ,
           when
           it
           is
           but
           new
           lighted
           ,
           than
           when
           it
           hath
           burnt
           awhile
           .
           And
           with
           lesse
           difficultie
           is
           this
           
             light
          
           of
           
             life
          
           puft
           out
           in
           those
           ,
           whom
           it
           is
           but
           newly
           ,
           and
           scarce
           thorowly
           yet
           ,
           kindled
           in
           .
        
         
           The
           Vse
           whereof
           may
           be
           ,
        
         
           
             
               Vse
            
             1
          
           1.
           
           To
           discouer
           their
           
             folly
             ,
          
           that
           presume
           of
           
             long
             life
             ,
          
           in
           regard
           of
           
             health
          
           and
           
             youth
             .
          
           They
           are
           but
           
           
             young
          
           yet
           ,
           and
           therefore
           they
           may
           liue
           long
           and
           see
           many
           a
           good
           day
           .
           And
           they
           are
           
             healthie
          
           and
           
             strong
             ,
          
           and
           may
           therefore
           hold
           out
           as
           well
           as
           others
           ,
           as
           long
           as
           any
           .
           Yea
           ,
           but
           there
           is
           none
           of
           those
           that
           thus
           say
           or
           thinke
           ,
           so
           
             young
             ,
          
           but
           they
           haue
           seene
           many
           
             younger
          
           goe
           ;
           none
           so
           strong
           ,
           but
           that
           they
           may
           haue
           seene
           as
           
             strong
             ,
          
           if
           not
           
             stronger
             ,
          
           goe
           than
           themselues
           .
           m
           Mans
           
             life
          
           is
           as
           a
           
             day
             .
          
           And
           as
           we
           see
           that
           
             daies
          
           are
           not
           all
           of
           one
           length
           ;
           there
           are
           
             Summer
             ,
          
           and
           there
           are
           
             Winter
             dayes
          
           ;
           some
           
             longer
             ,
          
           some
           
             shorter
          
           ;
           some
           of
           more
           ,
           some
           of
           fewer
           houres
           :
           So
           is
           there
           no
           lesse
           varietie
           in
           the
           
             length
          
           and
           
             size
          
           of
           mens
           
             liues
             ,
          
           according
           to
           that
           time
           that
           God
           hath
           pleased
           to
           allot
           each
           .
           But
           herein
           againe
           there
           is
           great
           difference
           betweene
           this
           
             naturall
             day
          
           and
           the
           
             day
          
           of
           mans
           
             life
          
           ;
           that
           n
           the
           
             naturall
             day
             ,
          
           be
           it
           neuer
           so
           
             short
             ,
          
           it
           hath
           a
           
             morning
             ,
          
           a
           
             noone
             ,
          
           an
           
             afternoone
          
           and
           an
           
             euening
          
           ;
           whereas
           the
           
             day
          
           of
           our
           
             life
          
           may
           haue
           a
           
             morning
             ,
          
           and
           no
           
             noone
             ,
          
           or
           a
           
             noone
          
           and
           no
           
             after-noone
             .
          
           o
           
             The
             Sunne
          
           (
           as
           the
           Prophet
           speaketh
           in
           another
           sense
           )
           
             may
             set
          
           with
           vs
           
             at
             noone
             day
             .
          
           We
           may
           be
           suddenly
           snatcht
           away
           p
           in
           the
           
             flower
          
           of
           our
           youth
           ,
           in
           the
           
             prime
          
           of
           our
           
             age
             ,
          
           in
           the
           
             height
          
           of
           our
           
             health
             ,
          
           in
           the
           chiefe
           of
           our
           
             strength
             .
          
           Yea
           ,
           the
           q
           
             Sunne
          
           may
           set
           with
           vs
           ,
           so
           soone
           as
           it
           is
           vp
           ;
           it
           may
           but
           peere
           out
           ,
           and
           twinckle
           awhile
           with
           a
           
             twy-light
             ,
          
           and
           in
           the
           
             twinckling
          
           of
           an
           
             eye
          
           instantly
           goe
           downe
           againe
           .
           It
           is
           a
           vaine
           thing
           therefore
           ,
           for
           any
           in
           regard
           of
           
             youth
             ,
          
           to
           presume
           of
           
             long
             life
             ,
          
           when
           as
           
             length
          
           of
           
             life
          
           no
           way
           dependeth
           vpon
           
             youth
             ,
          
           and
           wee
           see
           
             young
          
           goe
           as
           well
           ,
           yea
           as
           oft
           as
           
             old
          
           doe
           .
        
         
         
           
             
               Vse
            
             2
          
           2.
           
           Is
           it
           so
           that
           
             death
          
           is
           
             euer
             at
             our
             doores
             ?
          
           Then
           it
           standeth
           vs
           in
           hand
           to
           liue
           euer
           in
           expectation
           of
           it
           .
           r
           
             Doth
             death
          
           (
           saith
           one
           )
           
             he
             euerie
             where
             in
             wait
             for
             thee
             ?
             then
             thou
             also
             ,
             if
             thou
             beest
             wise
             ,
             wile
             be
             prepared
             alwaies
             for
             it
             .
          
           Say
           thou
           as
           blessed
           
             Iob
          
           saith
           ,
           and
           doe
           as
           he
           (
           no
           doubt
           )
           also
           did
           ;
           ſ
           
             All
             the
             daies
          
           (
           saith
           he
           )
           
             of
             mine
             appointed
             time
             here
             ,
             I
             will
             wait
             till
             my
             change
             come
             ,
          
           that
           is
           ,
           till
           the
           time
           come
           of
           my
           
             decease
          
           and
           
             departure
          
           hence
           .
           Nor
           let
           the
           
             young
          
           man
           thinke
           that
           this
           lesson
           is
           for
           
             old
          
           men
           onely
           .
           No
           :
           t
           
             Remember
             thy
             Maker
          
           (
           saith
           
             Salomon
             )
             in
             the
             daies
             of
             thy
             youth
             .
          
           u
           It
           standeth
           
             young
          
           men
           vpon
           as
           well
           as
           
             old
             ,
          
           to
           prepare
           for
           
             death
             ,
          
           because
           
             youth
          
           as
           well
           as
           
             old
          
           age
           is
           subiect
           to
           
             death
             .
          
           And
           though
           there
           may
           be
           
             affirmatiue
             ,
          
           yet
           there
           are
           no
           
             negatiue
             signes
          
           of
           it
           .
           Of
           
             doomes-day
          
           there
           are
           both
           ;
           of
           thy
           
             deaths
             day
          
           but
           the
           one
           onely
           .
           Of
           the
           generall
           day
           of
           
             doome
             ,
          
           there
           are
           
             signes
          
           both
           
             affirmatiue
             ,
          
           such
           x
           as
           shew
           that
           it
           approacheth
           and
           draweth
           neere
           ;
           and
           
             negatiue
             ,
          
           such
           as
           shew
           that
           it
           shall
           not
           be
           as
           yet
           ,
           because
           they
           must
           goe
           before
           it
           ,
           and
           it
           shall
           not
           come
           therfore
           ,
           before
           they
           be
           fulfilled
           ,
           as
           y
           was
           
             the
             reuelation
             of
             the
             man
             of
             sinne
             ,
          
           and
           is
           yet
           z
           
             the
             Conuersion
             of
             the
             Iewish
             Nation
             .
          
           But
           of
           the
           particular
           
             day
          
           of
           any
           mans
           
             death
             ,
          
           howsoeuer
           there
           may
           be
           
             signes
             affirmatiue
             ,
          
           such
           as
           shew
           the
           neerenesse
           of
           it
           ,
           as
           
             old
             age
             ,
             decay
          
           of
           
             nature
             ,
          
           some
           
             diseases
             ,
          
           and
           the
           like
           ;
           yet
           there
           is
           no
           
             negatiue
             signes
          
           of
           it
           ordinarily
           ,
           (
           howsoeuer
           a
           
             Simeon
          
           and
           b
           some
           others
           haue
           had
           some
           extraordinarily
           giuen
           them
           )
           such
           as
           may
           shew
           that
           as
           yet
           it
           shall
           not
           be
           .
           A
           man
           cannot
           say
           ,
           
             I
             am
             young
             ,
             and
             therefore
             I
             shall
             not
             die
             yet
          
           ;
           for
           c
           he
           may
           
           be
           taken
           away
           in
           his
           
             youth
             .
          
           A
           man
           cannot
           say
           ,
           
             I
             am
             strong
             ,
             and
             therefore
             I
             shall
             not
             die
             yet
             :
          
           for
           with
           the
           sudden
           stroake
           of
           an
           apoplexie
           may
           hee
           be
           strucke
           downe
           d
           in
           his
           chiefe
           
             strength
             .
          
           A
           man
           cannot
           say
           ,
           
             I
             am
             healthie
             ,
             and
             therefore
             I
             shall
             not
             die
             yet
             :
          
           For
           e
           there
           needs
           no
           
             long
             sicknesse
             ,
          
           yea
           no
           
             sicknesse
          
           at
           all
           ,
           to
           deliuer
           a
           man
           vp
           to
           
             death
             .
          
           As
           a
           man
           may
           
             die
          
           well
           before
           he
           be
           
             old
             ,
          
           so
           may
           hee
           well
           
             die
          
           also
           ,
           and
           yet
           neuer
           be
           
             sicke
             .
          
           Since
           that
           
             death
          
           therefore
           
             lieth
             in
             wait
          
           for
           vs
           ,
           as
           well
           in
           
             youth
          
           as
           in
           
             age
             ,
          
           it
           behoueth
           
             young
          
           as
           well
           as
           
             old
          
           to
           be
           prepared
           for
           it
           .
        
         
           3.
           
           Are
           
             young
             children
          
           also
           
             subiect
             to
             death
             ?
          
           Let
           those
           whom
           
             God
          
           hath
           
             blessed
          
           with
           
             children
          
           then
           ,
           
             
               Vse
            
             3
          
           hence
           bee
           admonished
           ,
           to
           apply
           themselues
           betimes
           to
           worke
           good
           things
           into
           them
           ;
           since
           that
           they
           know
           not
           how
           soone
           they
           may
           bee
           taken
           away
           from
           them
           .
           That
           if
           it
           shall
           please
           God
           to
           call
           for
           their
           
             children
             ,
          
           while
           they
           are
           but
           
             young
          
           yet
           ,
           away
           from
           them
           ,
           they
           may
           with
           the
           more
           
             comfort
          
           part
           with
           them
           ,
           when
           they
           may
           bee
           able
           to
           say
           of
           them
           ,
           as
           it
           is
           said
           f
           of
           the
           
             childe
          
           spoken
           of
           in
           my
           
             Text
             ,
             As
             young
             as
             they
             were
             ,
             yet
             there
             were
             good
             things
             in
             them
             ;
             some
             seeds
             and
             sparks
             of
             grace
             began
             to
             appeare
             in
             them
             .
          
           Wee
           are
           wont
           to
           be
           troubled
           ,
           when
           God
           taketh
           them
           away
           from
           vs
           ,
           if
           we
           haue
           not
           beene
           so
           carefull
           as
           wee
           thinke
           wee
           should
           haue
           beene
           ,
           in
           something
           concerning
           the
           
             health
          
           of
           their
           
             bodies
             :
          
           But
           we
           haue
           more
           cause
           to
           be
           troubled
           ,
           when
           our
           hearts
           shall
           tell
           vs
           ,
           that
           wee
           haue
           beene
           negligent
           and
           retchlesse
           about
           them
           ,
           in
           such
           things
           as
           concerned
           the
           state
           and
           
             welfare
          
           of
           their
           
             soules
             .
          
        
         
           4.
           
           Are
           our
           
             children
          
           thus
           
             subiect
             to
             death
             ,
          
           and
           we
           
             
               Vse
            
             4
          
           
           know
           not
           how
           soone
           they
           may
           bee
           taken
           away
           from
           vs
           ?
           Then
           as
           the
           Apostle
           speaketh
           in
           the
           like
           case
           ,
           g
           
             Let
             those
             that
             haue
             children
             be
             as
             if
             they
             had
             them
             not
             .
          
           Not
           that
           
             Parents
          
           should
           not
           
             loue
          
           and
           affect
           their
           
             children
             :
          
           they
           are
           h
           commanded
           so
           to
           doe
           :
           and
           they
           are
           
             worse
             ,
          
           I
           say
           not
           ,
           than
           
             heathen
             ,
          
           but
           than
           i
           bruit
           
             beasts
             ,
          
           that
           doe
           otherwise
           :
           and
           it
           is
           well
           made
           a
           note
           therefore
           of
           men
           k
           
             giuen
             vp
             to
             a
             reprobate
             minde
             ,
          
           and
           cast
           behinde
           euen
           the
           
             gouernment
          
           of
           
             nature
             ,
          
           as
           well
           as
           the
           
             guidance
          
           of
           
             grace
             ,
          
           to
           be
           l
           
             deuoid
             of
             naturall
             affection
             .
          
           But
           that
           they
           should
           not
           so
           set
           and
           fasten
           their
           affections
           vpon
           them
           ,
           that
           they
           should
           be
           vnwilling
           m
           to
           part
           from
           them
           ,
           when
           
             God
          
           shall
           please
           to
           call
           for
           them
           ,
           n
           from
           whom
           formerly
           they
           receiued
           them
           ,
           and
           who
           hath
           therefore
           best
           
             right
          
           and
           
             title
          
           to
           them
           .
           So
           therfore
           must
           thou
           labour
           to
           haue
           thy
           
             children
             ,
          
           and
           endeuour
           to
           stand
           so
           affected
           in
           regard
           of
           them
           ,
           that
           if
           
             God
          
           should
           call
           for
           thine
           
             Isaak
             ,
          
           thy
           
             darling
          
           from
           thee
           ,
           (
           o
           
             Take
             thine
             onely
             sonne
             ,
          
           saith
           he
           ,
           
             Isaak
             ,
             thy
             Sonne
             that
             thou
             louest
             :
          
           )
           thou
           maist
           be
           willing
           to
           offer
           him
           to
           God
           with
           thine
           owne
           hands
           .
           If
           he
           call
           for
           one
           of
           many
           ,
           as
           p
           he
           of
           
             Athens
             ,
          
           when
           
             Alcibiades
          
           a
           young
           gallant
           came
           reuelling
           into
           his
           house
           ,
           as
           hee
           sate
           with
           some
           strangers
           at
           supper
           ,
           and
           tooke
           away
           the
           one
           halfe
           of
           his
           plate
           ;
           and
           his
           guests
           stormed
           and
           tooke
           on
           at
           it
           ;
           q
           he
           told
           them
           ,
           
             he
             had
             dealt
             kindly
             that
             hee
             less
             them
             the
             other
             hal●●●
             ,
             that
          
           r
           
             he
             tooke
             not
             all
             ,
             when
             all
             was
             his
          
           ;
           so
           
             repine
          
           not
           thou
           ,
           for
           that
           that
           is
           
             gone
             ,
          
           but
           be
           
             thankfull
          
           to
           God
           ,
           for
           those
           that
           be
           
             left
          
           ;
           he
           that
           taketh
           
             one
             ,
          
           might
           as
           well
           ,
           if
           he
           would
           ,
           haue
           tooke
           
             all
             ,
          
           and
           it
           is
           his
           mercie
           
           if
           he
           leaue
           thee
           
             any
             .
          
           Yea
           ;
           labour
           to
           bee
           like
           
             Iob
             ,
          
           to
           be
           affected
           as
           he
           was
           .
           When
           God
           tooke
           not
           
             one
          
           of
           them
           ,
           but
           ſ
           
             all
          
           his
           
             children
             at
             once
          
           from
           him
           ,
           t
           
             The
             Lord
          
           (
           saith
           he
           )
           
             hath
             giuen
             ;
             and
             the
             Lord
             hath
             taken
             :
             Now
             blest
             bee
             his
             name
             .
          
           Hee
           parteth
           with
           them
           as
           one
           would
           doe
           with
           a
           
             nurse
             childe
             ,
          
           that
           the
           
             parents
          
           of
           it
           had
           sent
           for
           home
           againe
           .
           And
           indeed
           (
           to
           speake
           as
           the
           truth
           is
           )
           wee
           are
           but
           as
           
             foster
             fathers
          
           and
           
             nursing
             mothers
          
           to
           those
           
             children
          
           that
           
             God
          
           blesseth
           vs
           here
           with
           ;
           their
           true
           u
           
             Father
          
           indeed
           is
           aboue
           in
           Heauen
           .
           So
           therefore
           should
           we
           esteeme
           of
           them
           ,
           as
           of
           
             children
          
           by
           
             God
          
           put
           to
           
             nurse
          
           to
           vs
           ;
           whom
           therfore
           ,
           when
           he
           shall
           see
           good
           to
           call
           for
           them
           home
           from
           vs
           ,
           we
           should
           be
           as
           willing
           to
           returne
           to
           him
           ,
           as
           wee
           would
           
             a
             nurse
             childe
             ,
          
           though
           we
           loued
           it
           as
           our
           owne
           ,
           to
           the
           
             parents
          
           of
           it
           ,
           when
           they
           should
           send
           for
           it
           ;
           the
           rather
           ,
           knowing
           that
           they
           shall
           be
           ,
           and
           doe
           better
           with
           him
           ,
           than
           they
           haue
           done
           ,
           or
           can
           doe
           with
           vs.
           
        
         
           And
           thus
           much
           for
           the
           two
           
             generall
             points
          
           that
           from
           hence
           we
           obserue
           :
           
        
         
           Wee
           passe
           now
           to
           the
           
             speciall
             :
          
           which
           shall
           bee
           these
           two
           ,
           that
           
           
             The
             good
             goe
             oft
             before
             the
             bad
             ,
             
          
           and
           that
           ,
           
           
             The
             good
             die
             oft-times
             for
             the
             bad
             .
             
          
        
         
           For
           the
           former
           ,
           
           howsoeuer
           we
           might
           hence
           obserue
           ,
           that
           
           
             The
             good
             goe
             as
             well
             as
             the
             bad
             .
          
           Yet
           passing
           by
           that
           for
           the
           present
           ,
           as
           hauing
           handled
           it
           on
           the
           like
           occasion
           a
           elsewhere
           ,
           the
           
             point
          
           that
           I
           purpose
           now
           to
           insist
           on
           shall
           be
           this
           ,
           that
           
           
           
             The
             good
             goe
             oft
             before
             the
             bad
             ;
          
           
           That
           they
           
             die
          
           not
           onely
           
             as
             well
          
           as
           they
           ,
           but
           they
           
             die
          
           oft
           euen
           
             before
          
           them
           .
           So
           the
           
             Prophet
          
           telleth
           vs
           ,
           that
           b
           
             The
             righteous
             perish
             ,
             and
             good
             men
             are
             taken
             away
             :
          
           when
           the
           wicked
           meanewhile
           are
           left
           behinde
           still
           .
           And
           the
           
             Psalmist
          
           complaineth
           ,
           that
           the
           
             godly
          
           were
           taken
           away
           so
           fast
           ,
           that
           there
           was
           
             scarce
             one
             good
          
           man
           
             left
             .
          
           c
           
             Helpe
             Lord
             ,
          
           (
           saith
           he
           )
           
             for
             there
             is
             not
             a
             godly
             man
             left
             ,
             the
             faithfull
             are
             failed
             from
             among
             the
             children
             of
             men
             .
          
           But
           there
           is
           d
           a
           
             world
          
           of
           
             wicked
          
           ones
           left
           still
           .
           e
           
             The
             wicked
          
           (
           saith
           he
           )
           
             walke
             on
             euerie
             side
             .
          
           Here
           we
           see
           (
           to
           goe
           no
           further
           )
           
             Ieroboams
             good
             sonne
          
           taken
           away
           ,
           when
           his
           
             vngodly
             father
             ,
          
           
           and
           his
           
             wicked
             brethren
             ,
          
           with
           the
           rest
           of
           that
           
             prophane
          
           and
           irreligious
           
             family
          
           still
           remaine
           .
        
         
           
           Now
           this
           God
           thus
           disposeth
           ,
           
           Sometime
           in
           
             iudgement
             ,
          
           and
           
           Sometime
           in
           
             mercie
             .
          
        
         
           
             
               Reason
            
             1
          
           1.
           
           In
           
             iudgement
          
           sometime
           .
           For
           f
           
             Iudgement
             beginneth
             at
             Gods
             house
             .
          
           g
           The
           
             cup
          
           of
           
             Gods
             wrath
          
           is
           sent
           
             first
             to
             Ierusalem
             :
          
           she
           beginneth
           to
           the
           rest
           of
           it
           .
           h
           The
           
             mortalitie
          
           at
           
             Corinth
          
           seized
           vpon
           the
           
             Beleeuers
          
           there
           for
           their
           abuse
           of
           the
           
             Sacrament
             ,
             s●●it
          
           some
           of
           them
           ,
           and
           
             swepe
          
           away
           other
           some
           of
           them
           ,
           when
           many
           an
           
             Infidell
             escaped
             ,
          
           and
           went
           scot-free
           the
           whiles
           .
           i
           The
           
             fruit
             tree
          
           is
           oft
           
             pared
             ,
          
           and
           
             pruned
             ,
          
           and
           
             trimmed
          
           ▪
           while
           the
           
             brier
          
           standeth
           by
           it
           
             vnstirred
          
           and
           
             vntoucht
             ,
          
           till
           it
           come
           at
           length
           to
           be
           
             f●●●od
          
           at
           once
           for
           the
           
             fire
             .
          
           The
           stormie
           
             shower
          
           and
           
             raine
          
           lighteth
           first
           on
           the
           high
           
             bils
             ,
          
           and
           k
           hauing
           
             washed
          
           them
           ,
           then
           
             runneth
          
           downe
           to
           the
           
             vale
             ,
          
           and
           there
           t
           
             setleth
          
           with
           all
           the
           
             filth
          
           in
           the
           
             bottome
             .
          
        
         
         
           2.
           
           In
           
             mercie
             ,
          
           (
           though
           in
           that
           
             iudgement
          
           also
           there
           
             
               Reason
            
             2
          
           be
           
             mercie
          
           ;
           yea
           ,
           it
           is
           not
           u
           
             mixt
          
           onely
           with
           
             mercie
             ,
          
           but
           euen
           the
           verie
           
             iudgement
          
           it selfe
           also
           is
           
             a
             mercie
             ,
          
           because
           x
           it
           preuenteth
           a
           greater
           
             mischiefe
          
           ;
           but
           this
           in
           meere
           
             mercie
          
           without
           admixtion
           of
           
             wrath
             ,
          
           )
           when
           (
           as
           the
           Prophet
           saith
           )
           y
           
             they
             are
             taken
             away
             from
             the
             euill
             to
             come
             .
          
           So
           was
           it
           foretold
           
             Iosias
          
           that
           he
           should
           be
           taken
           away
           ,
           z
           that
           hee
           might
           not
           
             see
          
           the
           
             euill
          
           that
           should
           befall
           that
           
             place
          
           and
           
             his
             people
             .
          
           And
           so
           of
           this
           childe
           ,
           that
           e
           hee
           should
           
             die
          
           before-hand
           ,
           that
           he
           might
           not
           
             see
          
           and
           
             suffer
          
           in
           those
           fearfull
           
             iudgements
          
           that
           should
           betide
           his
           
             Fathers
             house
          
           and
           
             stocke
          
           after
           his
           
             decease
             .
          
           God
           doth
           in
           this
           kinde
           ,
           as
           wee
           would
           our selues
           in
           the
           like
           case
           ,
           had
           wee
           
             children
          
           either
           at
           
             nurse
          
           or
           at
           
             schoole
          
           in
           some
           place
           ,
           where
           some
           
             trouble
          
           were
           like
           shortly
           to
           bee
           ;
           and
           so
           dangerous
           being
           and
           abiding
           there
           for
           them
           :
           For
           example
           ,
           had
           any
           of
           you
           had
           a
           
             childe
          
           at
           
             Breda
             ,
          
           abiding
           there
           to
           learne
           the
           language
           ,
           or
           for
           some
           other
           such
           end
           ,
           and
           should
           haue
           heard
           that
           
             Spinola
          
           had
           an
           intent
           and
           purpose
           to
           come
           and
           sit
           downe
           with
           all
           his
           forces
           ,
           as
           he
           did
           also
           ,
           before
           it
           ;
           what
           course
           wouldest
           thou
           haue
           taken
           in
           this
           case
           ;
           but
           in
           all
           haste
           to
           send
           away
           for
           thy
           
             sonne
             ,
          
           and
           to
           cause
           him
           to
           come
           home
           to
           thee
           ,
           where
           he
           might
           be
           in
           better
           safetie
           ?
           *
           In
           like
           manner
           doth
           God
           with
           his
           that
           hee
           hath
           at
           
             nurse
          
           or
           at
           
             schoole
          
           here
           ,
           when
           
             trouble
          
           and
           
             danger
          
           is
           toward
           those
           places
           where
           they
           make
           their
           abode
           ,
           he
           calleth
           for
           them
           away
           ,
           he
           taketh
           them
           home
           to
           himselfe
           ,
           where
           they
           are
           sure
           to
           be
           
             safe
             ,
          
           farre
           from
           
             touch
          
           or
           
             view
          
           of
           
             euill
             .
          
        
         
           Yea
           but
           ,
           
           how
           doth
           God
           (
           may
           some
           say
           )
           then
           
           make
           good
           a
           his
           
             promise
          
           of
           
             long
             life
             ,
          
           made
           to
           
             good
          
           and
           
             obedient
             children
             ?
          
           such
           as
           wee
           need
           not
           doubt
           but
           that
           this
           
             son
          
           of
           
             Ierobeams
          
           was
           ;
           for
           where
           there
           is
           
             goodnesse
             to
             God
             ,
          
           there
           cannot
           but
           be
           a
           
             care
          
           of
           all
           
             good
             dutie
          
           and
           
             due
             respect
          
           to
           those
           that
           are
           as
           b
           in
           
             Gods
             roome
             ,
          
           and
           whom
           c
           
             God
          
           hath
           
             enioyned
          
           honour
           to
           be
           giuen
           vnto
           .
        
         
           To
           this
           I
           answer
           ;
        
         
           
             
               Answer
            
             1
          
           1.
           
           That
           
             long
             life
          
           is
           there
           
             promised
          
           so
           farre
           forth
           as
           it
           may
           bee
           a
           
             benefit
          
           and
           a
           
             blessing
             .
          
           Now
           howsoeuer
           it
           may
           be
           a
           
             blessing
          
           to
           
             liue
             long
             ,
          
           to
           d
           
             see
             Ierusalem
             in
             prosperitie
             ,
          
           and
           
             peace
             vpon
             Israel
             :
          
           yet
           to
           
             liue
             long
             ,
          
           e
           to
           
             see
             the
             enemie
             in
             the
             gates
             of
             our
             people
             ,
          
           to
           
             see
          
           f
           
             the
             Canaanite
             in
             Gods
             house
             ,
          
           g
           
             Gods
             aduersaries
             roaring
             in
             the
             middest
             of
             his
             Sanctuarie
             ,
          
           and
           
             their
             ensignes
             in
             way
             of
             triumph
             set
             vp
             in
             his
             Temple
             :
             so
          
           to
           
             liue
             long
             ,
          
           I
           say
           ,
           might
           be
           
             no
             benefit
          
           at
           all
           ,
           might
           bee
           
             a
             curse
          
           rather
           than
           
             a
             blessing
             :
          
           because
           h
           
             so
          
           to
           
             liue
             long
             ,
          
           were
           but
           to
           
             liue
             long
             in
             miserie
             ,
             so
          
           to
           
             liue
             long
             ,
          
           were
           rather
           i
           to
           bee
           
             long
             a
             dying
             ,
          
           than
           to
           
             liue
             long
             :
          
           For
           how
           can
           a
           man
           bee
           said
           truely
           k
           to
           
             liue
          
           then
           ,
           
             
               Answer
            
             2
          
           when
           he
           hath
           l
           
             no
             comfort
          
           of
           his
           
             life
             ?
          
        
         
           2.
           
           God
           in
           such
           cases
           maketh
           his
           word
           good
           ,
           in
           that
           in
           stead
           of
           
             a
             lesse
             good
             ,
          
           he
           giueth
           
             a
             better
             a
             greater
             .
          
           To
           vse
           
             Chrysostomes
          
           comparison
           :
           m
           Thou
           commest
           to
           a
           
             Gold-smith
          
           or
           a
           
             Ieweller
             ,
          
           that
           hath
           among
           other
           
             stones
          
           on
           his
           
             stall
             ,
          
           a
           sorrie
           
             Achate
             ,
          
           and
           a
           rich
           
             Adamant
          
           ;
           thou
           cheapenest
           ,
           and
           bargainest
           with
           
           him
           for
           the
           
             Achate
             ,
          
           and
           in
           stead
           of
           the
           
             Achate
          
           hee
           deliuereth
           thee
           the
           
             Adamant
          
           ;
           wouldest
           thou
           say
           ,
           he
           did
           thee
           wrong
           ?
           Or
           suppose
           thou
           commest
           to
           a
           great
           landed
           man
           ,
           and
           dealest
           with
           him
           for
           some
           
             terme
          
           of
           
             yeeres
          
           in
           a
           
             farme
          
           ;
           and
           when
           the
           
             deeds
          
           come
           to
           be
           drawne
           ,
           he
           maketh
           ouer
           to
           thee
           the
           
             fee-simple
          
           of
           a
           
             manour
             .
          
           Euen
           so
           dealeth
           the
           Lord
           here
           .
           n
           
             The
             King
          
           (
           saith
           he
           )
           
             asked
             life
             of
             thee
             ,
             and
             thou
             gauest
             him
             long
             life
             ,
             euen
             for
             euer
             and
             euer
             .
          
           Hee
           promiseth
           
             long
             life
             ,
          
           and
           for
           that
           
             lease
          
           of
           
             life
          
           of
           some
           
             few
             yeeres
          
           continuance
           ,
           he
           bestoweth
           a
           
             perpetuitie
          
           ;
           in
           stead
           of
           a
           
             miserable
             long
             life
          
           here
           ,
           hee
           giueth
           a
           
             blessed
          
           and
           
             incorruptible
             eternall
             life
          
           elsewhere
           .
           Hee
           maketh
           them
           payment
           (
           saith
           o
           
             Chrysostome
          
           )
           in
           stead
           of
           p
           
             blacke
             moneyes
          
           in
           a
           strange
           Countrey
           ,
           in
           q
           
             good
             gold
          
           at
           home
           in
           their
           owne
           .
        
         
           Now
           the
           consideration
           hereof
           may
        
         
           1.
           
           Teach
           and
           admonish
           vs
           ,
           to
           
             suspend
          
           our
           
             censures
          
           
             
               Vse
            
             1
          
           in
           regard
           of
           those
           that
           are
           taken
           away
           from
           vs
           :
           and
           not
           to
           
             iustifie
          
           our selues
           in
           regard
           of
           those
           that
           we
           
             suruiue
          
           in
           times
           of
           
             mortalitie
             ,
          
           or
           that
           
             perish
          
           at
           any
           time
           when
           wee
           escape
           .
           They
           may
           
             goe
          
           for
           the
           
             better
             ,
          
           and
           we
           be
           
             reserued
          
           for
           
             worse
          
           matters
           ,
           to
           
             see
          
           and
           
             suffer
          
           more
           
             miserie
          
           which
           they
           are
           taken
           away
           from
           .
           r
           
             These
             shall
             be
             my
          
           ſ
           
             iewels
          
           (
           saith
           
             God
          
           by
           
             Malachy
             )
             in
             the
             day
             that
             I
             doe
             this
             .
          
           God
           doth
           ,
           as
           men
           in
           the
           like
           cases
           .
           If
           their
           
             houses
          
           be
           on
           
             fire
             ,
          
           or
           in
           danger
           of
           fiering
           ,
           their
           
             iewels
          
           and
           their
           
             treasure
          
           is
           that
           that
           they
           haue
           most
           care
           of
           ,
           and
           that
           in
           the
           first
           place
           therefore
           they
           will
           endeuour
           to
           remoue
           :
           so
           doth
           God
           with
           his
           ,
           that
           are
           his
           
             iewels
          
           and
           his
           
             treasure
             ,
          
           (
           for
           so
           t
           he
           termeth
           them
           ,
           and
           so
           he
           esteemeth
           
           them
           )
           when
           the
           
             fire
          
           of
           his
           
             wrath
          
           is
           seized
           ,
           or
           ready
           to
           seize
           on
           the
           places
           they
           abide
           in
           ,
           hee
           snatcheth
           them
           thence
           ,
           and
           remoueth
           them
           to
           places
           of
           better
           securitie
           .
           And
           what
           place
           more
           secure
           than
           
             Heauen
             ,
          
           his
           owne
           
             house
             ?
          
           Or
           where
           can
           they
           be
           
             safer
          
           than
           with
           
             himselfe
             ?
          
        
         
           
             
               Vse
            
             2
          
           2.
           
           It
           may
           
             comfort
             parents
             ,
          
           in
           regard
           of
           their
           
             children
          
           that
           God
           taketh
           away
           from
           them
           ,
           especially
           hauing
           seene
           
             signes
          
           of
           
             grace
          
           and
           
             goodnesse
          
           in
           them
           ,
           such
           as
           their
           tender
           
             age
          
           and
           few
           
             yeeres
          
           may
           afford
           :
           that
           it
           is
           no
           argument
           of
           
             Gods
             hatred
             ,
          
           no
           nor
           of
           his
           
             anger
          
           alwayes
           ,
           to
           be
           soone
           taken
           away
           .
           a
           
             They
             goe
             soonest
             oft
             ,
             whom
             he
             best
             loueth
             .
          
           Those
           
             children
          
           that
           their
           
             parents
          
           most
           affect
           ,
           though
           they
           put
           out
           from
           them
           vpon
           necessarie
           occasions
           ,
           yet
           they
           desire
           as
           soone
           as
           may
           bee
           to
           haue
           home
           to
           them
           againe
           ;
           especially
           if
           they
           be
           not
           like
           to
           doe
           so
           well
           where
           they
           are
           ,
           or
           if
           some
           
             sicknesse
          
           and
           
             mortalitie
          
           begin
           to
           reigne
           in
           those
           parts
           .
           Nor
           may
           they
           doubt
           ,
           being
           
             good
             children
             ,
          
           but
           that
           the
           
             change
          
           shall
           be
           with
           them
           for
           the
           
             better
             :
          
           hee
           that
           hath
           b
           promised
           them
           
             long
             life
             ,
          
           will
           make
           his
           
             word
             good
          
           to
           them
           with
           
             aduantage
             .
          
           They
           shall
           haue
           c
           
             true
             life
          
           indeed
           for
           that
           ,
           which
           in
           comparison
           of
           it
           ,
           is
           d
           not
           worthy
           the
           name
           of
           
             life
          
           ;
           and
           for
           this
           
             transitarie
          
           and
           
             temporall
             ,
          
           that
           
             euerlasting
          
           and
           
             eternall
             .
          
           Besides
           that
           ,
           they
           know
           not
           what
           a
           
             mercie
          
           it
           may
           bee
           to
           them
           ,
           that
           they
           are
           so
           soone
           
             taken
             ,
          
           and
           what
           
             miserie
          
           they
           might
           haue
           
             liued
          
           either
           to
           
             fee
          
           or
           to
           
             suffer
             .
          
           That
           which
           ,
           as
           the
           times
           are
           ,
           considering
           how
           the
           
             aduers●…rie
          
           getteth
           ground
           daily
           on
           
             Gods
             inheritance
          
           ;
           and
           how
           the
           
             scourge
          
           hath
           runne
           ouer
           a
           great
           part
           
           of
           
             Gods
             portion
          
           ;
           and
           that
           we
           know
           not
           how
           soone
           it
           may
           passe
           ouer
           vnto
           vs
           to
           ;
           may
           serue
           much
           to
           
             mitigate
          
           the
           
             griefe
          
           that
           
             parents
          
           are
           naturally
           affected
           with
           for
           the
           
             losse
          
           of
           their
           little
           ones
           ;
           since
           that
           they
           know
           not
           e
           what
           
             euils
          
           their
           
             children
          
           are
           
             taken
          
           away
           from
           ,
           or
           what
           
             they
          
           themselues
           may
           
             liue
          
           to
           
             see
             ,
          
           which
           would
           be
           farre
           f
           heauier
           vnto
           them
           for
           such
           hanging
           vpon
           them
           ,
           than
           they
           would
           be
           for
           themselues
           otherwise
           .
           Howsoeuer
           ,
           they
           may
           assure
           themselues
           ,
           that
           their
           
             children
          
           gone
           to
           
             God
             ,
          
           are
           g
           
             safer
          
           and
           
             better
          
           with
           
             him
             ,
          
           than
           they
           either
           were
           ,
           or
           euer
           could
           haue
           beene
           with
           
             themselues
          
           here
           .
        
         
           And
           thus
           much
           for
           the
           former
           
             speciall
             point
             ,
          
           to
           wit
           ,
           that
           
           
             The
             good
             goe
             oft
             before
             the
             bad
             .
          
        
         
           We
           passe
           now
           to
           the
           latter
           of
           them
           ,
           which
           (
           as
           before
           you
           heard
           )
           is
           ,
           that
           
           
             The
             good
             goe
             oft
             times
             for
             the
             bad
             .
          
           
           And
           (
           if
           you
           please
           )
           yet
           a
           little
           more
           generally
           one
           way
           ,
           though
           more
           specially
           another
           ;
           that
           
             
               Branch
            
             1
          
           
           
             The
             Child
             suffers
             oft
             for
             the
             Fathers
             offence
             .
          
        
         
           Let
           them
           be
           ,
           whether
           you
           will
           ,
           either
           
             two
          
           distinct
           
             
               Branch
            
             2
          
           
             points
             ,
          
           or
           
             two
          
           seuerall
           
             branches
          
           of
           
             one
          
           and
           the
           same
           
             point
          
           :
           since
           that
           both
           of
           them
           alike
           arise
           from
           my
           
             Text
             ,
          
           and
           there
           is
           in
           it
           a
           pregnant
           
             example
          
           of
           either
           .
        
         
           For
           the
           former
           of
           them
           ,
           
           that
           
           
             The
             good
             goe
             for
             the
             bad
             .
          
           Wee
           haue
           a
           precedent
           of
           it
           in
           that
           
             good
          
           King
           
             Iesus
             ,
          
           b
           who
           was
           cut
           off
           ,
           and
           his
           life
           shortned
           for
           the
           
             sins
          
           of
           his
           
             people
             ,
          
           and
           the
           
             remainder
          
           of
           
             Manasses
          
           his
           
             sinnes
          
           rife
           still
           among
           them
           :
           as
           also
           in
           this
           
             good
             Child
          
           taken
           away
           for
           the
           
             sinnes
          
           of
           
             Ieroboam
             .
          
        
         
           Now
           the
           reason
           why
           the
           godly
           goe
           thus
           for
           the
           wicked
           ,
           is
        
         
           
             
               Reason
            
             1
          
           1.
           
           That
           they
           may
           not
           
             perish
             with
          
           and
           
             among
          
           them
           ,
           when
           some
           heauie
           
             iudgement
          
           is
           comming
           in
           vpon
           them
           .
           As
           c
           
             God
          
           sent
           his
           
             Angels
          
           to
           fetch
           
             Lot
          
           and
           his
           out
           of
           
             Sodome
             ,
          
           when
           
             Sodome
          
           was
           to
           be
           
             destroyed
          
           with
           
             fire
          
           and
           
             brimstone
          
           from
           Heauen
           ,
           that
           they
           might
           not
           be
           〈◊〉
           vp
           with
           the
           inhabitants
           of
           it
           :
           d
           He
           caused
           
             Noa
          
           to
           goe
           into
           the
           
             Arke
             ,
          
           as
           it
           were
           out
           of
           the
           
             world
             ,
          
           when
           hee
           was
           determined
           to
           
             drowne
          
           the
           
             world
          
           with
           a
           generall
           
             deluge
             ,
          
           that
           hee
           might
           not
           with
           the
           rest
           
             miscarry
             :
          
           So
           tooke
           hee
           here
           
             Ieroboams
             sonne
          
           out
           of
           the
           way
           ,
           e
           that
           hee
           might
           not
           be
           either
           
             eaten
          
           with
           
             dogs
             ,
          
           or
           
             deuoured
          
           with
           the
           
             fowles
             ,
          
           as
           the
           
             residue
          
           of
           that
           impious
           
             house
          
           and
           
             race
          
           were
           .
        
         
           
             
               Reason
            
             2
          
           2.
           
           That
           they
           may
           not
           
             preserue
          
           those
           from
           
             perishing
             ,
          
           whom
           
             God
          
           is
           
             determined
          
           to
           
             destroy
             .
          
           It
           is
           said
           of
           
             Moses
             ,
          
           that
           f
           
             he
             stood
             in
             the
             gap
             ,
             to
             keepe
             out
             Gods
             wrath
             ,
          
           from
           breaking
           in
           vpon
           his
           
             people
             ,
          
           when
           
             God
          
           was
           
             minded
             to
             destroy
             them
             .
          
           And
           of
           
             Phineaz
             ,
          
           that
           g
           when
           the
           
             plague
          
           had
           made
           a
           
             breach
          
           in
           vpon
           them
           ,
           he
           was
           a
           meanes
           to
           
             stay
          
           it
           from
           further
           
             proceeding
             .
             God
          
           therefore
           when
           hee
           is
           
             res●lu●d
             ,
          
           to
           
             proceed
          
           in
           
             iudgement
          
           against
           
             a
             people
             ,
          
           hee
           taketh
           those
           away
           from
           them
           ,
           that
           may
           
             intercede
          
           for
           them
           ,
           that
           by
           
           their
           h
           
             presence
          
           or
           i
           
             prayers
             ,
          
           may
           stay
           
             his
             hand
             ,
          
           as
           
             Moses
             ,
          
           (
           k
           
             Let
             me
             alone
             ,
          
           saith
           
             God
          
           to
           him
           ,
           
             that
             I
             may
             destroy
             this
             people
             )
          
           and
           as
           
             Lot
             ,
          
           (
           l
           
             I
             can
             doe
             nothing
             ,
          
           saith
           hee
           ,
           
             as
             long
             as
             thou
             art
             here
             )
          
           that
           may
           
             turne
          
           away
           the
           
             storme
             ,
          
           as
           he
           did
           m
           from
           
             Zoar
             ,
          
           that
           had
           else
           as
           well
           as
           n
           
             Sodome
             ,
             Gomorrha
             ,
          
           o
           
             Adamah
             ,
          
           &
           
             Zeboim
          
           beene
           destroyed
           ;
           that
           may
           
             stand
          
           in
           the
           
             gap
             ,
          
           when
           it
           is
           
             breaking
             in
             ,
          
           or
           make
           the
           
             breach
          
           vp
           againe
           ,
           when
           it
           is
           
             broken
             in
             ,
          
           and
           
             preserue
          
           from
           
             perishing
          
           either
           in
           
             whole
          
           or
           in
           
             part
             .
             God
             ,
          
           hee
           doth
           ,
           as
           
             men
          
           are
           wont
           to
           doe
           with
           those
           they
           
             desire
          
           to
           
             destroy
             .
          
           Hee
           that
           would
           set
           vpon
           
             a
             strong
             man
             ,
          
           (
           saith
           out
           Sauiour
           )
           will
           p
           
             first
             ,
          
           if
           he
           can
           ,
           
             disarme
          
           him
           .
           They
           that
           would
           
             conquer
          
           a
           
             countrey
             ,
          
           if
           they
           can
           
             seize
          
           vpon
           their
           
             munition
             ,
          
           will
           not
           faile
           to
           make
           themselues
           first
           
             masters
          
           of
           that
           ;
           for
           they
           know
           then
           ,
           they
           shall
           haue
           no
           
             power
          
           to
           
             resist
             .
          
           Now
           the
           
             godly
             ,
          
           they
           are
           the
           
             munition
             ,
          
           the
           
             strength
          
           of
           a
           
             state
          
           ;
           q
           the
           
             chariots
             and
             horse
             of
             Israel
          
           ;
           saith
           r
           
             Elizaeus
          
           of
           
             Elias
             ,
          
           and
           King
           ſ
           
             Ioas
          
           of
           
             Elizaeus
             .
          
           These
           therefore
           
             God
          
           taketh
           away
           ,
           and
           so
           
             disarmeth
          
           a
           
             state
             ,
          
           when
           he
           is
           bent
           to
           
             destroy
          
           it
           ,
           that
           so
           his
           
             wrath
          
           may
           finde
           no
           
             resistance
             .
          
           And
           there
           bee
           but
           any
           
             one
             good
          
           in
           
             Ieroboams
             house
             ,
          
           goe
           he
           must
           :
           Gods
           
             sentence
          
           against
           it
           cannot
           be
           
             executed
             ,
          
           till
           he
           be
           taken
           out
           of
           it
           .
        
         
           The
           Vse
           whereof
           may
           be
           ,
        
         
           1.
           
           To
           informe
           vs
           ,
           what
           we
           may
           iustly
           
             feare
          
           and
           
             
               Vse
            
             1
          
           
             expect
             ,
          
           when
           
             God
          
           picketh
           out
           the
           
             good
             ,
          
           and
           taketh
           many
           of
           them
           away
           .
           It
           is
           a
           
             signe
          
           some
           fearefull
           
             euill
          
           is
           towards
           ,
           where
           he
           so
           doth
           .
           It
           is
           a
           
             presage
          
           of
           
             warre
          
           towards
           ,
           either
           with
           or
           in
           a
           
             countrey
             ,
          
           when
           men
           on
           all
           hands
           ,
           such
           especially
           as
           are
           acquainted
           
           with
           
             state-affaires
             ,
          
           seeke
           to
           get
           home
           with
           all
           expedition
           ,
           whatsoeuer
           
             goods
          
           or
           
             wares
          
           they
           haue
           in
           those
           
             parts
             ,
          
           and
           much
           more
           their
           
             friends
          
           and
           
             children
             ,
          
           if
           they
           haue
           any
           resiant
           there
           .
           And
           it
           is
           a
           
             forewarning
          
           of
           little
           
             good
          
           towards
           a
           
             place
             ,
          
           where
           
             God
          
           doth
           the
           like
           with
           those
           that
           be
           his
           
             deere
          
           ones
           ,
           his
           
             darlings
             .
          
        
         
           Besides
           that
           a
           
             The
             holy
             seed
          
           (
           saith
           
             Esay
             )
             vpholdeth
             the
             land
             .
          
           And
           ,
           b
           
             The
             innocent
          
           (
           saith
           
             Eliphaz
             )
             preserueth
             the
             Iland
             :
          
           (
           as
           c
           some
           reade
           it
           :
           )
           or
           (
           as
           d
           others
           )
           
             The
             Iland
             of
             the
             innocent
             shall
             hee
             deliuer
             :
          
           (
           that
           is
           ,
           
             God
             will
             saue
             it
             for
             his
             sake
             :
             )
          
           or
           (
           as
           others
           againe
           ,
           whom
           I
           should
           chuse
           to
           goe
           with
           ,
           no
           lesse
           agreeably
           to
           our
           purpose
           :
           )
           e
           
             He
             shall
             saue
             him
             ,
             that
             is
             not
             guiltlesse
          
           himselfe
           ;
           
             and
             euen
             such
             shall
             be
             deliuered
             for
             the
             puritie
             of
             thy
             hands
             :
          
           that
           is
           ,
           some
           
             one
             good
             man
             ,
          
           such
           as
           f
           
             Iob
          
           was
           ,
           may
           be
           a
           meanes
           to
           
             saue
          
           and
           
             deliuer
             a
             whole
             citie
          
           of
           
             men
             ,
          
           otherwise
           
             guilty
          
           and
           readie
           for
           their
           sin
           to
           be
           destroyed
           .
           But
           to
           returne
           againe
           to
           that
           of
           
             Esai
             :
          
           there
           seemes
           g
           an
           allusion
           in
           it
           to
           h
           
             a
             banke
          
           or
           a
           
             causey
          
           mentioned
           in
           the
           
             storie
             ,
          
           that
           went
           from
           the
           
             Kings
             house
          
           to
           the
           
             Temple
             ,
          
           &
           was
           
             borne
          
           vp
           with
           
             trees
          
           planted
           on
           either
           side
           of
           it
           .
           Which
           
             trees
          
           (
           saith
           the
           Prophet
           )
           as
           they
           kept
           vp
           the
           
             causey
             ,
          
           so
           the
           
             holy
          
           and
           
             godly
          
           in
           a
           
             land
             support
          
           and
           hold
           vp
           the
           
             state
             .
          
           And
           as
           those
           
             trees
             ,
          
           if
           they
           were
           
             remoued
             ,
          
           the
           
             banke
          
           or
           
             causey
          
           would
           soone
           come
           downe
           :
           so
           that
           
             holy
             seed
             ,
          
           if
           it
           be
           once
           taken
           away
           ,
           that
           whole
           
             land
          
           or
           
             state
          
           is
           likely
           to
           come
           shortly
           after
           to
           
             ruine
             .
          
           As
           it
           was
           a
           signe
           therefore
           ,
           that
           
             Sampson
          
           meant
           to
           bring
           downe
           the
           
             house
          
           vpon
           the
           
             heads
          
           of
           the
           
             Philistines
             ,
          
           when
           i
           he
           pulled
           downe
           the
           
             pillars
          
           that
           bare
           vp
           the
           
           
             roofe
          
           of
           it
           .
           So
           it
           is
           a
           shrewd
           
             signe
             ,
          
           that
           
             God
          
           is
           about
           to
           ruine
           a
           
             state
             ,
          
           when
           he
           plucketh
           away
           those
           that
           are
           the
           
             shores
          
           and
           the
           
             props
          
           of
           it
           .
           As
           it
           is
           an
           
             argument
          
           of
           
             destruction
          
           towards
           ,
           when
           k
           he
           
             taketh
             away
             the
             mightie
             ,
             the
             man
             of
             warre
             ,
             the
             Iudge
             and
             the
             Prophet
             ,
             the
             prudent
             and
             the
             ancient
             ,
             the
             Captaine
             or
             Commander
             ,
             the
             honourable
             and
             the
             Counsellor
             ,
             the
             cunning
             Artificer
             ,
             and
             the
             eloquent
             Orator
             :
          
           So
           it
           is
           no
           lesse
           ,
           (
           if
           not
           much
           more
           )
           an
           
             argument
          
           of
           the
           like
           ,
           l
           when
           he
           taketh
           away
           the
           
             good
          
           and
           
             godly
             ,
          
           the
           
             righteous
          
           and
           
             religious
             .
          
           Since
           the
           one
           are
           the
           
             temporall
             ,
          
           the
           other
           the
           
             spirituall
             staies
          
           of
           a
           
             state
             :
          
           the
           one
           support
           it
           against
           the
           
             power
          
           and
           
             policie
          
           of
           
             man
             ,
          
           the
           other
           protect
           
             
               Vse
            
             2
          
           it
           against
           the
           
             wrath
          
           and
           
             iudgements
          
           of
           
             God.
             
          
        
         
           2.
           
           This
           considered
           ,
           may
           teach
           vs
           ,
           what
           cause
           we
           haue
           to
           
             pray
          
           earnestly
           for
           the
           
             life
          
           and
           continuance
           of
           
             good
          
           and
           
             godly
          
           men
           among
           vs
           :
           and
           how
           iust
           cause
           of
           
             griefe
          
           and
           
             sorrow
          
           is
           giuen
           vs
           ,
           when
           it
           seemeth
           good
           to
           God
           to
           take
           any
           such
           from
           vs.
           There
           goeth
           a
           
             prop
          
           or
           
             shore
          
           of
           our
           
             state
          
           away
           ,
           when
           any
           such
           goeth
           .
           How
           would
           we
           be
           grieued
           ,
           if
           we
           should
           haue
           newes
           brought
           of
           some
           one
           of
           the
           
             Kings
             ships
          
           lost
           or
           cast
           away
           at
           sea
           ?
           and
           that
           not
           without
           cause
           :
           for
           our
           
             shipping
          
           is
           the
           
             strength
          
           of
           our
           
             state
          
           ;
           they
           are
           (
           as
           we
           terme
           them
           )
           our
           m
           
             woodden
             wals
             .
          
           And
           no
           lesse
           cause
           haue
           we
           to
           mourne
           ,
           when
           we
           lose
           a
           good
           man
           ;
           (
           such
           an
           one
           especially
           as
           is
           in
           eminent
           place
           with
           vs
           ,
           )
           since
           that
           such
           are
           indeed
           ,
           (
           as
           he
           said
           sometime
           of
           his
           warlike
           n
           
             citizens
          
           )
           
           the
           best
           
             wals
          
           and
           
             bulwarks
          
           of
           our
           
             state
             .
          
        
         
           
           But
           leaue
           wee
           this
           ,
           and
           passe
           on
           to
           the
           last
           
             Branch
             ,
          
           which
           is
           ,
           that
           
           
             Children
             suffer
             oft
             for
             their
             Parents
             :
          
           
           That
           
             Children
             ,
          
           I
           say
           ,
           as
           well
           
             good
          
           as
           
             bad
             ,
             suffer
          
           oft-times
           at
           
             Gods
             hand
          
           for
           their
           
             Parents
             offences
             :
          
           God
           punisheth
           the
           one
           ofttimes
           in
           the
           other
           .
           So
           punished
           he
           o
           
             Pharao
          
           by
           the
           
             death
          
           of
           his
           
             first-borne
             ,
          
           for
           his
           obstinate
           refusall
           to
           dismisse
           his
           people
           .
           So
           he
           punished
           p
           
             Dauid
             ,
          
           by
           the
           
             decease
          
           of
           the
           
             childe
             begotten
             in
             adulterie
             ,
          
           for
           that
           enormious
           act
           of
           his
           .
           And
           so
           
             Ieroboam
          
           here
           q
           for
           his
           
             idolatrie
             ,
          
           by
           the
           losse
           of
           a
           
             sonne
             ,
          
           that
           no
           doubt
           to
           him
           was
           verie
           deere
           .
           Yea
           ,
           it
           is
           that
           that
           
             God
          
           threatneth
           ,
           as
           well
           r
           in
           the
           
             sanction
          
           of
           the
           
             second
             precept
             ,
          
           as
           oft
           also
           ſ
           elsewhere
           ,
           that
           he
           will
           
             visit
             ,
          
           that
           is
           ,
           
             punish
             the
             iniquitie
             of
             parents
             vpon
             their
             posteritie
             ,
          
           and
           that
           not
           vnto
           
             one
          
           or
           
             two
          
           alone
           ,
           but
           euen
           
             to
             three
             or
             foure
             descents
             .
          
           So
           not
           t
           
             Canaan
          
           onely
           was
           
             cursed
          
           for
           his
           
             Father
             Chams
             offence
          
           ;
           and
           u
           all
           
             Achans
             family
          
           destroyed
           for
           his
           
             fault
          
           ;
           but
           x
           
             the
             leprosie
             of
             Naaman
          
           for
           
             Giezies
             falshood
          
           stucke
           by
           
             him
          
           and
           
             his
             posteritie
          
           so
           long
           as
           any
           of
           them
           lasted
           .
        
         
           The
           
             reason
          
           of
           this
           course
           that
           God
           taketh
           oft-times
           in
           
             punishing
          
           of
           the
           
             transgressions
          
           of
           
             parents
          
           by
           
             paines
          
           inflicted
           vpon
           their
           
             children
          
           is
           ,
        
         
           
             
               Reason
            
             1
          
           1.
           
           Because
           
             Children
          
           are
           a
           
             part
          
           of
           their
           
             parents
             possessions
             .
          
           It
           is
           reported
           of
           
             a
             Persian
             Emperour
             ,
             Artaxerxes
          
           the
           
             Long-handed
             ,
          
           that
           b
           for
           such
           
             faults
          
           of
           his
           
             Nobles
          
           and
           
             Chieftaines
             ,
          
           as
           their
           
             haire
          
           had
           wont
           
           to
           bee
           
             pulled
             ,
          
           their
           
             head-tire
          
           or
           
             turbants
          
           should
           bee
           openly
           so
           vsed
           ,
           and
           for
           such
           
             offences
          
           as
           their
           
             bodies
          
           had
           wont
           to
           be
           
             beaten
             ,
          
           their
           
             robes
          
           should
           publikely
           be
           
             scourged
          
           ;
           which
           was
           deemed
           to
           them
           no
           small
           disgrace
           .
           And
           in
           like
           manner
           (
           saith
           
             Theodoret
             ,
          
           speaking
           of
           the
           
             plague
          
           of
           
             leprosie
          
           in
           mens
           
             houses
          
           and
           
             garments
          
           )
           doth
           
             God
          
           deale
           with
           
             men
             :
          
           c
           when
           they
           
             offend
          
           themselues
           ,
           
             God
             punisheth
          
           them
           not
           in
           their
           
             persons
          
           alwayes
           ,
           but
           ofttimes
           in
           their
           
             possessions
             ,
          
           in
           their
           
             goods
          
           and
           
             chattels
             ,
          
           in
           their
           worldly
           estate
           .
           And
           if
           in
           their
           
             possessions
             ,
          
           no
           maruell
           if
           in
           their
           
             children
          
           to
           ,
           being
           
             part
          
           of
           their
           
             possessions
             ,
          
           as
           is
           euident
           by
           the
           
             commission
          
           giuen
           and
           granted
           to
           
             Satan
             ,
          
           concerning
           power
           ouer
           
             Iobs
             possessions
             ,
          
           d
           which
           comprehended
           his
           
             children
          
           as
           well
           as
           his
           
             chattels
             ,
          
           as
           appeareth
           by
           the
           
             execution
          
           of
           it
           .
        
         
           2.
           
           Yea
           ,
           
             children
          
           are
           not
           
             part
          
           onely
           of
           their
           
             parents
             
               
                 Reason
              
               2
            
             possessions
             ,
          
           but
           they
           are
           e
           
             part
          
           (
           in
           some
           sort
           )
           of
           the
           
             parents
          
           themselues
           ;
           or
           f
           of
           
             one
          
           and
           the
           same
           
             bodie
          
           at
           least
           with
           them
           .
           As
           g
           the
           
             Subiects
          
           and
           the
           
             Soueraigne
          
           make
           ioyntly
           
             one
             body
             politicke
             ,
          
           and
           h
           the
           
             losse
          
           of
           the
           
             subiects
          
           therefore
           is
           a
           
             punishment
          
           to
           the
           
             Soueraigne
             :
          
           and
           
             God
          
           doth
           sometime
           
             punish
          
           the
           
             Soueraigne
          
           so
           (
           witnesse
           *
           
             Dauid
          
           )
           in
           the
           
             subiect
             .
          
           So
           the
           
             Father
          
           and
           the
           whole
           
             family
          
           make
           both
           as
           
             one
             body
          
           ;
           and
           
             euill
          
           befalling
           any
           of
           them
           is
           a
           
             punishment
          
           to
           him
           ,
           especially
           befalling
           one
           so
           neere
           as
           
             a
             childe
             :
          
           (
           i
           
             Haue
             mercie
             on
             mee
             ,
             Lord
          
           ;
           saith
           the
           
             mother
             :
             My
             
             daughter
             is
             distracted
             :
          
           k
           her
           
             daughters
             paines
          
           were
           a
           
             punishment
          
           to
           her
           :
           )
           and
           
             God
          
           doth
           oft
           
             punish
          
           the
           
             father
          
           or
           
             master
          
           so
           (
           witnesse
           l
           
             Abimelech
          
           )
           in
           his
           
             family
             ,
          
           and
           those
           that
           be
           of
           it
           .
           He
           doth
           m
           as
           the
           
             Physitian
          
           that
           openeth
           a
           
             veine
          
           in
           the
           
             arme
             ,
          
           or
           (
           it
           may
           be
           )
           in
           the
           
             foot
          
           either
           ,
           for
           some
           
             disease
          
           in
           the
           
             head
             .
          
           For
           so
           he
           let
           
             Pharao
          
           bloud
           in
           the
           
             right
             arme
             ,
          
           when
           n
           hee
           smote
           his
           
             first
             borne
          
           for
           his
           
             fault
             :
          
           so
           he
           let
           o
           
             Dauid
             bloud
          
           in
           the
           
             feet
             ,
          
           that
           is
           ,
           p
           in
           his
           
             subiects
             ,
          
           (
           for
           they
           are
           the
           q
           
             feet
          
           that
           the
           
             Soueraigne
          
           standeth
           vpon
           )
           for
           his
           
             offence
             .
          
        
         
           
           But
           how
           ,
           may
           some
           say
           ,
           doth
           this
           stand
           with
           
             Gods
             iustice
          
           to
           
             punish
          
           one
           for
           another
           .
           Or
           how
           can
           threatning
           to
           
             punish
             sinne
          
           so
           in
           
             posteritie
             ,
          
           stand
           with
           that
           which
           God
           himselfe
           enacteth
           elsewhere
           ,
           that
           r
           
             the
             childe
             shall
             not
             suffer
             for
             his
             fathers
             offence
          
           ;
           or
           with
           his
           answer
           to
           the
           people
           ,
           that
           had
           gotten
           vp
           a
           bad
           
             prouerb
             ,
          
           ſ
           
             The
             fathers
             haue
             eaten
             sowre
             grapes
             ,
             and
             the
             childrens
             teeth
             are
             set
             on
             edge
             :
          
           thereby
           meaning
           that
           t
           
             Their
             fathers
             had
             sinned
             ,
             and
             they
             suffered
             :
          
           that
           ,
           u
           
             the
             soule
             that
             sinneth
             should
          
           it selfe
           
             die
             the
             death
             ,
          
           and
           x
           
             not
             one
             suffer
             for
             another
             .
          
        
         
           This
           question
           hath
           not
           a
           little
           troubled
           many
           ,
           both
           
             old
          
           and
           
             new
             Writers
             :
          
           and
           that
           place
           in
           the
           
             Law
             ,
          
           hath
           verie
           much
           puzzled
           many
           ,
           yea
           ,
           the
           most
           of
           the
           
             Ancients
             ,
          
           
           beside
           others
           ;
           which
           in
           that
           regard
           
           they
           haue
           laboured
           ,
        
         
           Some
           of
           them
           to
           diuert
           by
           
             allegoricall
             interpretations
          
           ;
        
         
         
           Some
           to
           auoid
           by
           
             ouer-violent
          
           &
           
             forced
             expositions
          
           ;
           
        
         
           Some
           to
           salue
           by
           
             strange
          
           and
           
             needlesse
             shifts
             .
          
           
        
         
           Some
           of
           thē
           (
           I
           say
           )
           
             expound
          
           the
           words
           
             allegorically
          
           ;
           
             
               Euasion
            
             1
          
        
         
           Either
           a
           of
           
             Satan
             ,
          
           and
           his
           
             sonnes
             ,
          
           all
           
             wicked
          
           ones
           ;
           
             
               Exposition
            
             1
          
           whom
           b
           
             God
             punisheth
          
           here
           that
           they
           may
           not
           be
           
             damned
          
           with
           him
           hereafter
           ,
           c
           reseruing
           the
           
             Deuill
          
           their
           
             Father
          
           to
           the
           last
           
             day
          
           of
           
             doome
             :
          
        
         
           Or
           d
           of
           
             degrees
          
           of
           
             sin
          
           in
           the
           
             soule
             ,
          
           making
           the
           
             first
             
               
                 Exposition
              
               2
            
             motions
          
           of
           
             sin
          
           the
           
             Father
          
           ;
           the
           
             consent
          
           to
           
             sin
          
           the
           
             son
          
           ;
           the
           
             act
          
           of
           it
           the
           
             grand
             childe
          
           ;
           and
           
             obstinacy
          
           or
           
             glorying
          
           in
           it
           the
           
             great
             grand-childe
             :
          
           that
           
             God
             spareth
          
           men
           oft
           for
           the
           
             first
          
           and
           
             second
             ,
          
           but
           e
           
             striketh
          
           home
           when
           
             sinne
          
           is
           come
           to
           her
           
             height
          
           in
           the
           
             two
             last
             .
          
        
         
           But
           to
           frame
           
             allegories
          
           thus
           without
           
             need
          
           or
           
             ground
             ,
          
           is
           but
           *
           to
           
             wrong
          
           the
           
             Text
          
           ;
           
           to
           
             peruert
          
           the
           
             purpose
          
           of
           
             Gods
             spirit
             ,
          
           and
           to
           make
           
             God
          
           himselfe
           
             speak
          
           that
           ,
           that
           he
           neuer
           therein
           
             meant
             ,
          
           nor
           
             intended
             .
          
        
         
           Others
           take
           the
           words
           
             literally
          
           ;
           but
           
             expound
          
           them
           either
           
             nothing
             agreeably
             ,
          
           or
           euen
           
             directly
             contrary
          
           
             
               Euasion
            
             2
          
           to
           the
           intent
           of
           
             Gods
             spirit
          
           in
           them
           .
        
         
           Some
           not
           of
           
             punishing
             sinnes
          
           vpon
           such
           
             descents
             ,
          
           but
           f
           of
           
             deferring
          
           and
           putting
           off
           the
           
             punishment
          
           of
           
             
               Exposition
            
             3
          
           
           sinne
           to
           such
           a
           
             descent
             ,
          
           as
           a
           matter
           not
           of
           
             wrath
          
           and
           
             iudgement
             ,
          
           but
           of
           
             mercy
          
           rather
           and
           
             patience
             :
          
           which
           some
           of
           them
           also
           in
           particular
           apply
           to
           the
           
             Iewish
             people
          
           ;
           either
           g
           in
           the
           
             first
             generation
             punished
             ,
          
           after
           their
           
             departure
          
           out
           of
           
             Egypt
             ,
          
           for
           all
           their
           
             idolatries
          
           during
           that
           whole
           time
           committed
           ;
           h
           or
           else
           (
           as
           some
           other
           )
           
             captiued
          
           in
           the
           
             third
             ,
          
           and
           
             destroyed
          
           in
           the
           
             fourth
             age
          
           of
           the
           
             world
             .
          
        
         
           
           Now
           howsoeuer
           it
           be
           true
           indeed
           ,
           that
           
             God
          
           in
           
             mercy
          
           sometime
           
             deferreth
             iudgement
          
           from
           the
           
             Fathers
          
           daies
           to
           the
           
             Sons
             ,
          
           as
           he
           did
           in
           i
           
             Ahab
             .
          
           yea
           and
           in
           
             Ieroboam
          
           too
           ;
           for
           his
           
             stocke
          
           was
           not
           so
           
             destroyed
          
           as
           was
           k
           
             threatned
             ,
          
           till
           l
           after
           his
           
             decease
             :
          
           yea
           hee
           
             deferreth
          
           it
           ,
           as
           with
           m
           particular
           
             pesons
             ,
          
           so
           with
           n
           whole
           
             peoples
          
           and
           
             states
          
           for
           many
           
             descents
             ,
          
           till
           their
           
             sinnes
          
           be
           come
           to
           a
           certaine
           
             height
             .
          
           Yet
           the
           
             opposition
          
           there
           o
           of
           
             mercie
          
           to
           be
           shewed
           to
           
             thousands
          
           on
           the
           other
           side
           ,
           
           that
           is
           ,
           both
           to
           
             them
          
           and
           
             theirs
             ,
          
           sheweth
           that
           the
           place
           cannot
           be
           so
           
             expounded
             .
          
        
         
           Others
           vnderstand
           it
           of
           
             originall
             sinne
          
           onely
           ,
           
             
               Exposition
            
             4
          
           which
           
             deduced
          
           from
           
             Adam
             ,
          
           is
           ,
           and
           hath
           beene
           from
           time
           to
           time
           for
           many
           
             descents
             punished
          
           in
           his
           
             posteritie
          
           with
           
             death
          
           ;
           and
           r
           which
           as
           the
           
             Parents
             fault
          
           the
           
             child
          
           standeth
           
             charged
          
           withall
           ,
           p
           till
           by
           the
           
             new
             birth
          
           it
           be
           
             dissolued
          
           ;
           q
           or
           at
           least
           vntill
           it
           come
           to
           haue
           
             iniquitie
          
           of
           it
           owne
           .
        
         
           But
           this
           will
           as
           euill
           hold
           as
           the
           former
           :
           For
           ,
        
         
         
           1.
           
           Neither
           is
           any
           one
           ordinarily
           
             punished
          
           for
           
             
               Exception
            
             1
          
           
             anothers
             originall
             sinne
             ,
          
           but
           for
           ſ
           
             his
             owne
             :
          
        
         
           2.
           
           Nor
           will
           the
           t
           
             stinting
          
           of
           
             descents
          
           to
           
             three
          
           or
           
             foure
          
           on
           the
           one
           side
           ,
           
             opposed
          
           to
           that
           u
           large
           
             extent
          
           
             
               Exception
            
             2
          
           of
           mercie
           on
           the
           other
           side
           ,
           admit
           this
           
             exposition
             :
          
        
         
           3.
           
           Nor
           is
           there
           
             difference
          
           in
           this
           kinde
           between
           
             
               Exception
            
             3
          
           either
           
             good
          
           and
           
             bad
             ,
          
           or
           the
           
             posteritie
          
           of
           either
           ;
           both
           alike
           
             tainted
          
           with
           originall
           
             sinne
             ,
          
           and
           both
           alike
           
             liable
          
           to
           temporall
           
             death
             :
          
        
         
           4.
           
           Nor
           doth
           it
           stand
           with
           the
           
             drift
          
           and
           
             scope
          
           of
           the
           place
           ,
           x
           to
           deterre
           from
           
             idolatrie
          
           an
           
             actuall
             
               
                 Exception
              
               4
            
             transgression
          
           for
           feare
           of
           
             punishments
          
           vpon
           
             posteritie
             :
          
        
         
           5.
           
           Nor
           are
           euen
           the
           
             regenerate
          
           freed
           from
           sustaining
           such
           
             punishments
          
           for
           their
           
             parents
             offences
          
           ;
           
             
               Exception
            
             5
          
        
         
           6.
           
           Or
           the
           
             growne
          
           and
           great
           ones
           any
           more
           
             
               Exception
            
             6
          
           than
           
             infants
             ,
          
           howsoeuer
           hauing
           
             actuall
             sinnes
          
           indeed
           also
           otherwise
           of
           their
           owne
           .
        
         
           But
           the
           
             sense
          
           and
           meaning
           of
           the
           
             place
          
           is
           so
           
             plaine
          
           and
           
             euident
             ,
          
           that
           by
           no
           meanes
           it
           can
           be
           
             auoided
          
           ;
           and
           a
           verie
           
             pregnant
             proofe
          
           it
           is
           of
           the
           
             present
             point
             ,
          
           that
           
             children
             suffer
          
           oft
           for
           their
           
             fathers
             faults
             .
          
        
         
           Nor
           need
           we
           haue
           recourse
           here
           for
           the
           
             acquiting
          
           
             
               Euasion
            
             3
          
           of
           
             Gods
             iustice
             ,
          
           or
           the
           
             reconciling
          
           of
           his
           
             doomes
             ,
          
           to
           those
           
             shifts
          
           and
           
             salues
             ,
          
           that
           some
           other
           haue
           here
           vsed
           :
           as
           to
           say
           ,
        
         
           1.
           
           That
           it
           was
           a
           
             threatned
          
           indeed
           ,
           but
           neuer
           
             executed
             :
          
           
             
               Exposition
            
             5
          
           for
           that
           
             God
          
           oft
           in
           such
           cases
           is
           
             better
             than
             his
             word
             :
          
           b
           hee
           
             threatneth
          
           to
           
             terrifie
             ,
          
           but
           
             intendeth
          
           not
           what
           he
           
             threatneth
             :
          
           yea
           ,
           c
           that
           it
           were
           
             impious
          
           to
           take
           it
           as
           
             intended
          
           so
           ,
           as
           the
           
             threatning
          
           seemeth
           to
           
             import
             .
          
        
         
         
           
             
               Exception
            
             1
          
           For
           1.
           neither
           are
           d
           
             Gods
             threatnings
          
           in
           
             vaine
          
           ;
           as
           e
           they
           should
           be
           ,
           should
           they
           neuer
           take
           effect
           ;
           since
           that
           f
           
             no
             iot
          
           or
           
             tittle
          
           of
           his
           
             word
          
           is
           such
           :
        
         
           
             
               Exception
            
             2
          
           2.
           
           Neither
           want
           wee
           
             examples
             ,
          
           many
           a
           one
           ,
           of
           the
           
             execution
          
           hereof
           ;
           as
           hath
           formerly
           beene
           shewed
           :
        
         
           
             
               Exception
            
             3
          
           3.
           
           Nor
           ,
           albeit
           g
           
             God
          
           in
           
             mercie
          
           sometime
           
             reuoke
          
           his
           
             sentences
             ,
          
           doth
           he
           euer
           
             threaten
          
           ought
           that
           hee
           may
           not
           iustly
           
             inflict
             .
          
        
         
           
             
               Exception
            
             4
          
           4.
           
           Nor
           is
           it
           
             impious
          
           to
           say
           ,
           that
           
             God
             intendeth
          
           ought
           that
           hee
           
             threatneth
             :
             impious
          
           rather
           it
           may
           seeme
           to
           be
           ,
           to
           say
           that
           it
           is
           
             impious
          
           to
           auow
           it
           .
        
         
           Or
           2.
           that
           it
           was
           
             for
             a
             time
          
           onely
           
             enacted
             ,
          
           h
           to
           
             
               Exposition
            
             6
          
           tame
           that
           
             stiffe-necked
             people
          
           by
           feare
           of
           hauing
           their
           
             posteritie
             punished
             ,
          
           but
           was
           i
           afterward
           
             reuersed
             ,
          
           when
           they
           were
           
             amended
             .
          
           As
           if
           that
           in
           k
           
             Ezechiel
          
           were
           a
           
             reuocation
          
           of
           the
           former
           .
        
         
           For
           1.
           neither
           are
           the
           
             sanctions
          
           of
           the
           
             Law
             Morall
             ,
          
           
             
               Exception
            
             1
          
           of
           lesse
           continuance
           than
           the
           
             Law
          
           it selfe
           ,
           l
           which
           
             lasteth
             for
             euer
             .
          
        
         
           
             
               Exception
            
             2
          
           2.
           
           Nor
           was
           it
           Gods
           purpose
           there
           to
           
             reuoke
          
           or
           
             alter
          
           ought
           of
           his
           former
           
             courses
             ,
          
           m
           the
           
             equitie
          
           whereof
           he
           there
           auowes
           ;
           and
           n
           this
           among
           the
           rest
           is
           auerred
           ,
           by
           another
           
             Prophet
          
           of
           the
           same
           time
           ,
           to
           haue
           beene
           euen
           then
           
             Gods
          
           wonted
           
             practice
             .
          
        
         
           
             
               Exposition
            
             7
          
           Or
           3.
           that
           this
           concerneth
           o
           the
           
             Iewes
          
           onely
           ,
           who
           p
           beyond
           that
           q
           they
           wished
           themselues
           ,
           should
           be
           
             punished
          
           for
           
             Christs
             death
             ,
          
           not
           in
           their
           
           
             children
          
           alone
           ,
           but
           in
           their
           
             childrens
             children
          
           too
           for
           many
           
             descents
          
           ;
           but
           concerneth
           not
           
             Christians
             ,
          
           r
           of
           whom
           that
           other
           should
           be
           meant
           in
           
             Ezechiel
             .
          
        
         
           For
           1.
           both
           the
           
             former
          
           is
           more
           
             generall
             .
          
        
         
           2.
           
           Nor
           is
           there
           difference
           in
           
             Gods
             dealings
          
           betweene
           
             
               Exception
            
             1
          
           
             Iew
          
           and
           
             Christian
          
           in
           this
           kinde
           .
           
             
               Exception
            
             2
          
        
         
           3.
           
           Not
           to
           adde
           that
           euen
           the
           
             faithfull
          
           themselues
           
             
               Exception
            
             3
          
           sometime
           haue
           so
           
             suffered
             .
          
           
             
               Exception
            
             4
          
        
         
           4.
           
           Nor
           doth
           either
           this
           or
           the
           former
           any
           way
           assoile
           the
           
             doubt
          
           or
           vntie
           the
           
             knot
             ,
          
           concerning
           the
           
             iustifiablenesse
          
           or
           
             equitie
          
           of
           the
           
             point
          
           or
           
             practice
          
           questioned
           ,
           but
           restraine
           onely
           the
           
             execution
          
           of
           it
           to
           some
           
             people
          
           or
           
             persons
             .
          
        
         
           Or
           4.
           that
           therefore
           
             God
          
           may
           iustly
           
             punish
             children
          
           
             
               Exposition
            
             8
          
           for
           their
           
             fathers
             offences
             ,
          
           because
           ſ
           they
           stand
           
             guiltie
          
           of
           the
           same
           in
           Gods
           sight
           :
           which
           
             guilt
          
           yet
           t
           how
           
             farre
          
           it
           goeth
           ,
           they
           dare
           not
           determine
           .
        
         
           For
           1.
           this
           is
           a
           
             conceit
          
           that
           *
           hath
           
             no
             ground
          
           at
           all
           
             
               Exception
            
             1
          
           in
           
             Gods
             word
             :
          
           which
           if
           it
           be
           admitted
           ,
           that
           of
           the
           
             Heathen
          
           man
           of
           u
           the
           
             world
          
           growing
           
             worse
          
           and
           
             worse
             ,
          
           would
           be
           true
           ,
           not
           onely
           as
           he
           meant
           of
           it
           ,
           of
           the
           
             practice
          
           of
           
             sinne
             ,
          
           but
           much
           more
           in
           regard
           of
           the
           
             guilt
          
           of
           
             sinne
          
           more
           and
           more
           multiplied
           in
           each
           seuerall
           
             descent
             .
          
        
         
           2.
           
           Nor
           will
           x
           
             Gods
             blessing
          
           of
           
             posteritie
          
           for
           the
           
             ancestors
             well-doing
             ,
          
           (
           a
           worke
           of
           
             meere
             grace
          
           and
           
             free
             
               
                 Exception
              
               2
            
             fauour
          
           onely
           )
           proue
           a
           speciall
           
             guilt
          
           of
           an
           
             ancestours
          
           particular
           
             misdeeds
          
           to
           adhere
           to
           any
           of
           his
           
             issue
             .
          
           
           A
           
             King
          
           may
           well
           y
           
             reward
          
           a
           man
           for
           
             seruice
             ,
          
           done
           him
           by
           his
           
             Father
             .
          
           Yet
           it
           followeth
           not
           thence
           ,
           that
           he
           may
           therefore
           in
           like
           manner
           either
           z
           
             condemne
          
           him
           or
           
             execute
          
           him
           for
           his
           
             Fathers
             offence
             .
          
        
         
           
             
               Exposition
            
             9
          
           Or
           5.
           that
           this
           
             sentence
          
           is
           neuer
           put
           in
           
             execution
             ,
          
           but
           a
           where
           the
           
             children
          
           tread
           in
           their
           
             Fathers
             steps
             ,
          
           and
           doe
           in
           
             impietie
          
           or
           
             iniquitie
             imitate
          
           their
           bad
           
             Parents
             :
          
           For
           that
           when
           they
           cease
           to
           follow
           their
           bad
           
             Parents
          
           base
           
             practice●
             ,
          
           they
           b
           then
           cease
           to
           bee
           their
           
             Sonnes
             .
          
           And
           that
           therefore
           is
           there
           mention
           made
           of
           the
           
             third
          
           and
           
             fourth
             descent
          
           onely
           ,
           because
           that
           c
           
             parents
          
           may
           
             liue
          
           so
           long
           ,
           and
           their
           euill
           
             examples
          
           consequently
           be
           seene
           of
           their
           
             issue
             .
          
        
         
           
             
               Exception
            
             1
          
           For
           1.
           the
           verie
           
             example
          
           that
           wee
           haue
           here
           in
           hand
           ,
           of
           
             a
             good
             Sonne
             smitt●n
          
           for
           his
           
             bad
             Fathers
             offence
             ,
          
           doth
           directly
           proue
           the
           contrarie
           .
        
         
           
             
               Exception
            
             2
          
           2.
           
           Nor
           seemeth
           it
           stinted
           to
           the
           
             third
          
           and
           
             fourth
             descent
             ,
          
           so
           much
           ,
           because
           
             Parents
          
           may
           
             liue
          
           so
           long
           
           to
           giue
           euill
           
             examples
          
           to
           their
           
             issue
             ,
          
           as
           because
           they
           may
           
             liue
          
           so
           long
           to
           see
           
             Gods
             iudgements
          
           on
           it
           .
           
             
               Exposition
            
             10
          
        
         
           Or
           lastly
           ,
           that
           it
           is
           then
           onely
           
             executed
             ,
          
           d
           when
           
             impietie
          
           runneth
           on
           so
           from
           
             descent
          
           to
           
             descent
             ,
          
           as
           
             hereditarie
             ,
          
           that
           the
           whole
           
             race
          
           it selfe
           seemeth
           e
           worthy
           to
           be
           vtterly
           
             rooted
          
           and
           
             raced
          
           out
           .
        
         
           For
           besides
           the
           former
           
             exceptions
             ,
          
           
           which
           here
           also
           hold
           ;
           the
           
             examples
          
           some
           of
           them
           before
           produced
           doe
           euidently
           euince
           the
           contrarie
           .
        
         
           Thus
           you
           see
           how
           about
           the
           
             Solution
          
           of
           this
           
             Question
          
           many
           haue
           beaten
           their
           braines
           ,
           and
           those
           men
           of
           great
           note
           ,
           and
           yet
           haue
           giuen
           no
           
             good
          
           or
           
             iust
             satisfaction
          
           therein
           .
        
         
           For
           the
           
             vntying
          
           therefore
           of
           this
           
             knot
             ,
          
           rather
           
             snarled
          
           more
           and
           
             entangled
             ,
          
           than
           by
           them
           
             vnknit
             ,
          
           and
           the
           
             reconciling
          
           of
           those
           seeming
           
             differences
          
           betweene
           the
           
             texts
          
           of
           
             Scripture
          
           before
           mentioned
           ,
           let
           me
           intreat
           a
           while
           your
           best
           attention
           to
           that
           that
           shall
           be
           deliuered
           ,
           that
           I
           may
           not
           be
           in
           ought
           therein
           mistaken
           .
        
         
           First
           therefore
           let
           it
           be
           considered
           ,
           
           that
           f
           
             all
             men
             (
             Father
          
           and
           
             Sonne
             ,
          
           as
           well
           the
           one
           as
           the
           other
           )
           
             
               Considerati
               ∣
               on
            
             1
          
           
             owe
             a
             death
             vnto
             God
          
           ;
           g
           which
           hee
           may
           iustly
           require
           whensoeuer
           ,
           and
           wheresoeuer
           ,
           on
           what
           occasion
           ,
           and
           by
           what
           meanes
           soeuer
           he
           will.
           h
           God
           therefore
           for
           the
           
             sinne
          
           of
           
             Achan
             ,
          
           might
           command
           his
           whole
           
             houshold
             ,
          
           and
           his
           
             children
          
           among
           the
           rest
           ,
           (
           though
           not
           i
           
             priuie
          
           to
           ,
           or
           
             guiltie
          
           of
           that
           
             offence
          
           of
           his
           )
           to
           be
           put
           to
           
             death
             ,
          
           and
           so
           
             punish
          
           him
           in
           them
           as
           
           well
           as
           in
           his
           owne
           
             person
             ,
          
           because
           they
           ought
           
             all
          
           of
           them
           a
           
             death
          
           to
           him
           ,
           which
           on
           that
           occasion
           he
           might
           require
           .
           But
           k
           
             Amazias
          
           may
           not
           put
           to
           
             death
          
           the
           
             sonnes
          
           of
           those
           
             traytors
          
           that
           slew
           the
           
             King
          
           his
           
             Father
          
           ;
           according
           to
           that
           l
           
             Law
          
           which
           God
           had
           enacted
           betweene
           man
           and
           man
           to
           be
           obserued
           :
           because
           they
           were
           no
           way
           obnoxious
           to
           him
           ,
           neither
           did
           they
           by
           any
           
             Law
          
           or
           
             Statute
             humane
          
           or
           
             diuine
          
           owe
           a
           
             death
          
           vnto
           him
           otherwise
           .
        
         
           Yea
           the
           iustice
           and
           equitie
           of
           Gods
           dealing
           in
           this
           kinde
           may
           bee
           further
           cleered
           euen
           by
           such
           courses
           as
           men
           also
           may
           lawfully
           take
           :
           For
           suppose
           we
           some
           great
           
             Noble-mans
          
           only
           
             sonne
          
           and
           sole
           
             heire
          
           condemned
           to
           
             die
             ,
          
           for
           some
           
             rape
          
           or
           
             robberie
          
           by
           him
           committed
           .
           Howbeit
           his
           
             Soueraigne
          
           considering
           that
           the
           
             young
             man
          
           is
           one
           of
           
             good
             parts
          
           otherwise
           ,
           and
           may
           hereafter
           doe
           his
           
             King
          
           and
           
             Countrey
          
           good
           
             seruice
             ,
          
           though
           he
           were
           ouertaken
           in
           that
           act
           ;
           as
           also
           out
           of
           
             pitie
          
           to
           his
           
             Fathers
             house
             ,
          
           loth
           to
           see
           an
           
             ancient
             family
          
           vtterly
           extinguished
           in
           him
           ;
           and
           besides
           ,
           hauing
           earnest
           
             suit
          
           made
           in
           his
           behalfe
           by
           diners
           neere
           about
           him
           is
           inclining
           ,
           yea
           &
           purposed
           to
           grant
           him
           his
           
             pardon
             .
          
           But
           in
           the
           
             interim
             ,
          
           while
           the
           matter
           hangeth
           yet
           in
           suspence
           ,
           it
           commeth
           to
           be
           discouered
           ,
           that
           the
           
             Noble-man
          
           his
           
             Father
          
           hath
           his
           hand
           in
           some
           foule
           
             treason
             ,
          
           hath
           entred
           into
           
             conspiracie
          
           either
           with
           some
           forraine
           〈◊〉
           or
           some
           domesticall
           
             traitour
          
           against
           the
           person
           of
           his
           
             Prince
             .
          
           Now
           hereupon
           his
           
             Soueraigne
             ,
          
           altring
           his
           minde
           and
           purpose
           concerning
           his
           
             Sonne
             ,
          
           causeth
           him
           instantly
           to
           bee
           brought
           out
           and
           
             executed
          
           in
           the
           sight
           of
           his
           
             Father
             ,
          
           whom
           after
           also
           hee
           disposeth
           
           of
           according
           to
           his
           desert
           .
           In
           which
           case
           the
           
             Sonne
          
           (
           you
           see
           )
           is
           punished
           for
           his
           
             Fathers
             offence
             ,
          
           but
           for
           which
           hee
           might
           haue
           escaped
           :
           and
           the
           
             Father
          
           is
           punished
           in
           the
           
             Sonne
          
           ;
           his
           
             Sonnes
             death
          
           (
           no
           doubt
           )
           being
           no
           lesse
           
             punishment
          
           to
           him
           than
           his
           owne
           :
           and
           yet
           is
           there
           no
           
             wrong
          
           or
           
             iniustice
          
           done
           either
           to
           
             Father
          
           or
           
             Sonne
             ,
          
           because
           both
           had
           
             deserued
             death
             ,
          
           and
           
             death
          
           was
           therefore
           
             due
          
           to
           either
           .
        
         
           And
           herein
           erred
           those
           wicked
           
             Iewes
             ,
          
           that
           charged
           
             God
          
           with
           
             iniustice
             ,
          
           that
           they
           complained
           that
           their
           
             Fathers
          
           had
           done
           
             amisse
             ,
          
           and
           that
           m
           they
           (
           themselues
           being
           no
           way
           
             faultie
          
           )
           suffered
           onely
           for
           their
           
             Fathers
             faults
             .
          
           Whereas
           indeed
           ,
           vile
           wretches
           ,
           n
           they
           were
           euerie
           whit
           as
           
             bad
             ,
          
           or
           
             worse
          
           rather
           than
           they
           ,
           and
           o
           bare
           the
           
             burden
          
           of
           their
           owne
           
             iniquities
             .
          
        
         
           Secondly
           ,
           let
           it
           be
           considered
           ,
           that
           
             God
          
           layeth
           
             
               Consideration
            
             2
          
           no
           temporall
           
             iudgement
          
           at
           any
           time
           vpon
           any
           ,
           but
           hee
           is
           able
           to
           turne
           the
           same
           p
           to
           the
           
             good
          
           of
           the
           partie
           vpon
           whom
           it
           is
           inflicted
           .
           And
           that
           he
           doth
           so
           ,
           as
           here
           also
           hee
           did
           ,
           when
           hee
           layeth
           any
           outward
           
             euill
          
           on
           a
           
             godly
          
           person
           for
           the
           sinne
           of
           some
           
             wicked
          
           one
           ,
           and
           so
           
             punisheth
          
           (
           as
           he
           doth
           oft
           also
           )
           the
           
             bad
          
           in
           the
           
             good
             .
          
        
         
           For
           the
           better
           cleering
           of
           this
           ,
           wee
           may
           well
           make
           vse
           of
           that
           
             distinction
          
           so
           rise
           in
           the
           
             Schooles
             ,
          
           that
           q
           these
           outward
           
             temporall
             euills
             ,
          
           or
           
             penall
             sufferings
          
           are
           in
           the
           nature
           ,
           
             
               
               Sometime
               of
               a
               
                 curse
                 .
              
            
             
               Sometime
               of
               a
               
                 cure
                 .
              
            
          
        
         
           
           And
           accordingly
           there
           is
           a
           
             foure-fold
             course
          
           of
           
             Gods
             dealings
          
           in
           these
           cases
           .
        
         
           
             
               Course
            
             1
          
           For
           sometime
           
             God
             punisheth
             a
             bad
             Father
          
           in
           a
           
             bad
             Sonne
          
           ;
           and
           then
           it
           is
           not
           a
           
             crosse
          
           onely
           ,
           but
           a
           
             curse
          
           to
           
             both
             .
          
           So
           God
           
             punished
          
           (
           wee
           may
           iustly
           deeme
           )
           r
           
             Pharao
          
           in
           his
           
             first-borne
             .
          
        
         
           
             
               Course
            
             2
          
           Sometime
           hee
           
             punisheth
          
           a
           
             good
             Father
          
           in
           a
           
             good
             Sonne
          
           ;
           and
           then
           it
           is
           ,
           though
           a
           
             crosse
             ,
          
           yet
           a
           
             cure
          
           to
           both
           .
           So
           punished
           he
           ſ
           
             Dauid
          
           (
           i●…e
           may
           well
           iudge
           )
           in
           his
           
             young
             childe
             .
          
        
         
           
             
               Course
            
             3
          
           Sometime
           hee
           
             punisheth
          
           a
           
             good
             Father
          
           in
           a
           
             bad
             Sonne
          
           ;
           and
           then
           it
           is
           a
           
             cure
          
           to
           the
           
             Father
             ,
          
           and
           a
           
             curse
          
           to
           the
           
             Sonne
             :
          
           So
           punished
           he
           the
           same
           .
           t
           
             Dauid
          
           in
           his
           
             sonne
             Absolom
             .
          
        
         
           
             
               Course
            
             4
          
           Sometime
           hee
           
             punisheth
          
           a
           
             bad
             Father
          
           in
           a
           
             good
             Sonne
          
           ;
           and
           then
           it
           is
           a
           
             curse
          
           to
           the
           
             Father
             ,
          
           and
           a
           
             cure
          
           to
           the
           
             Sonne
             .
          
           So
           punished
           hee
           u
           
             Ieroboam
          
           in
           his
           
             sonne
          
           here
           mentioned
           .
           And
           that
           which
           was
           no
           doubt
           a
           great
           and
           grieuous
           
             crosse
          
           and
           
             plague
          
           to
           his
           Father
           ,
           yet
           proued
           through
           
             Gods
             goodnesse
          
           in
           
             mercie
          
           wisely
           so
           disposing
           it
           ,
           no
           lesse
           x
           a
           
             benefit
          
           and
           
             blessing
          
           to
           the
           childe
           .
        
         
           
           Thus
           then
           I
           hope
           that
           by
           this
           time
           you
           see
           ,
           how
           
             God
          
           without
           any
           the
           least
           blemish
           to
           his
           
             iustice
             ,
          
           may
           by
           
             death
          
           take
           away
           the
           
             Sonne
          
           for
           his
           
             Fathers
             
               
                 Branch
              
               1
            
             offence
             .
          
           
        
         
           
             
               Branch
            
             2
          
           Why
           
             man
          
           may
           not
           ordinarily
           doe
           therein
           as
           
             God
          
           doth
           :
           and
           yet
           that
           in
           some
           cases
           
             men
          
           doe
           also
           ,
           and
           may
           well
           doe
           the
           same
           .
        
         
           
             
               Branch
            
             3
          
           That
           the
           wicked
           
             Iewes
          
           had
           no
           iust
           cause
           to
           
           charge
           ▪
           God
           with
           
             iniustice
          
           for
           his
           dealings
           with
           them
           ,
           albeit
           that
           he
           should
           so
           haue
           done
           .
        
         
           And
           how
           
             God
          
           can
           turne
           to
           the
           
             good
          
           of
           a
           
             good
             child
             ,
          
           
             
               Branch
            
             4
          
           the
           
             euill
          
           that
           he
           suffers
           for
           his
           
             bad
             Fathers
             default
          
           ;
           though
           to
           his
           
             vngodly
             Parent
          
           the
           same
           be
           a
           fearefull
           
             iudgement
             ,
          
           and
           not
           a
           
             crosse
          
           only
           ,
           but
           a
           
             curse
          
           too
           .
        
         
           Now
           a
           word
           or
           two
           of
           
             vse
             ,
          
           and
           so
           an
           end
           .
        
         
           And
           first
           it
           may
           admonish
           
             Parents
          
           to
           be
           the
           
             
               Vse
            
             1
          
           more
           carefull
           to
           
             shun
             sinne
             ,
          
           if
           not
           for
           their
           owne
           a
           ,
           for
           their
           
             childrens
          
           sake
           yet
           :
           because
           their
           
             sinnes
          
           may
           bring
           
             iudgements
          
           vpon
           their
           
             children
          
           also
           ,
           euen
           as
           well
           as
           vpon
           themselues
           .
           There
           is
           no
           
             Parent
             ,
          
           if
           he
           be
           not
           wholly
           stript
           of
           naturall
           affection
           ,
           but
           
             desires
          
           the
           
             welfare
          
           of
           his
           
             child
             .
          
           Yea
           ,
           b
           
             Parents
          
           are
           vsually
           wont
           to
           be
           more
           
             charie
          
           of
           their
           
             childrens
             welfare
          
           than
           of
           their
           own
           .
           Art
           thou
           desirous
           then
           of
           thy
           
             childrens
             well-doing
             ?
          
           Doe
           not
           wilfully
           that
           that
           may
           any
           way
           impeach
           it
           .
           And
           nothing
           may
           sooner
           doe
           it
           than
           thy
           
             sinne
             .
          
           As
           thine
           
             obedience
          
           and
           
             vpright
             carriage
          
           of
           thy selfe
           in
           Gods
           sight
           may
           procure
           c
           a
           
             blessing
          
           euen
           to
           thy
           
             posterity
             :
          
           so
           thy
           
             sinne
          
           and
           
             transgression
          
           may
           bring
           d
           
             euill
          
           also
           vpon
           it
           .
           What
           a
           griefe
           would
           it
           be
           to
           any
           of
           vs
           that
           haue
           
             children
             ,
          
           if
           in
           playing
           with
           one
           of
           them
           wee
           should
           let
           it
           fall
           vnwittingly
           ,
           whereby
           the
           
             childe
          
           should
           get
           a
           
             knocke
             ,
          
           that
           it
           should
           lie
           long
           
             sicke
             ,
          
           and
           at
           length
           
             die
          
           of
           ?
           Take
           heed
           then
           how
           to
           satisfie
           some
           wanton
           
             lust
          
           or
           
             desire
          
           of
           thine
           ,
           thou
           doe
           wilfully
           that
           that
           may
           prouoke
           
             God
          
           to
           
             wrath
             ,
          
           &
           cause
           him
           to
           lay
           the
           like
           on
           thy
           
             childe
             ,
          
           as
           thou
           seest
           that
           in
           the
           like
           cases
           sometime
           he
           hath
           done
           .
           Yea
           ,
           consider
           with
           thy selfe
           ,
           if
           shortly
           after
           some
           such
           wilfull
           
           running
           out
           of
           thine
           ,
           and
           giuing
           way
           to
           thine
           vnrestrained
           corruption
           ,
           some
           such
           thing
           should
           befall
           thy
           
             childe
             ,
          
           and
           e
           thy
           guilty
           
             conscience
          
           shall
           then
           (
           as
           it
           may
           iustly
           )
           suggest
           vnto
           thee
           ,
           
             This
             may
             well
             be
             the
             hand
             of
             God
             vpon
             my
             childe
             for
             mine
             excesse
             ,
             or
             my
             sinne
          
           ;
           f
           what
           griefe
           and
           anguish
           of
           heart
           must
           it
           needs
           procure
           to
           thee
           ,
           and
           possesse
           thy
           soule
           withall
           ,
           when
           thou
           shalt
           euer
           and
           anon
           bee
           thinking
           ,
           and
           saying
           within
           thy selfe
           ,
           g
           
             All
             this
             torment
             doth
             this
             poore
             infant
             endure
             for
             my
             sake
             ,
             for
             my
             sinne
             .
          
           We
           cry
           out
           oft
           of
           
             witches
             ,
          
           when
           our
           
             children
          
           are
           strangely
           taken
           ,
           and
           say
           such
           a
           one
           hath
           
             bewitched
          
           them
           ,
           when
           we
           are
           the
           
             witches
          
           our selues
           ;
           and
           ,
           as
           hee
           saith
           of
           the
           h
           
             wine
             ,
          
           that
           men
           take
           aboue
           measure
           ,
           it
           is
           our
           
             sinne
          
           that
           hath
           
             bewitched
          
           them
           .
           Nor
           let
           
             Gods
             children
          
           thinke
           themselues
           
             priuileged
          
           in
           this
           kinde
           more
           than
           others
           .
           i
           
             Dauid
          
           (
           you
           heard
           )
           was
           so
           punished
           ,
           as
           well
           as
           
             Ieroboam
             ,
          
           howsoeuer
           
             God
          
           turned
           it
           to
           his
           
             good
          
           ;
           and
           that
           not
           in
           one
           onely
           ,
           but
           i
           in
           diuers
           of
           his
           .
           And
           if
           other
           of
           
             Gods
             children
          
           shall
           in
           like
           manner
           grow
           
             wanton
             ,
          
           and
           presuming
           on
           
             Gods
             goodnesse
             ,
          
           shall
           take
           
             liberty
          
           to
           themselues
           ,
           to
           walke
           loofely
           ,
           and
           
             run
             riot
          
           ;
           God
           may
           iustly
           by
           the
           like
           
             iudgements
          
           call
           them
           home
           againe
           ,
           and
           reclaime
           them
           ,
           which
           may
           be
           also
           for
           their
           
             good
             .
          
        
         
           
             
               Vse
            
             2
          
           To
           conclude
           ,
           it
           may
           teach
           
             Parents
          
           what
           
             vse
          
           to
           make
           of
           
             Gods
             hand
          
           vpon
           their
           
             children
             .
          
           That
           they
           take
           occasion
           thereby
           to
           looke
           home
           to
           themselues
           ,
           
             examine
          
           their
           
             hearts
             ,
             view
          
           and
           
             sur●ey
          
           their
           
             liues
             ,
          
           make
           inquiry
           what
           corruption
           of
           theirs
           either
           swaying
           (
           without
           controll
           )
           in
           the
           one
           ,
           or
           
           breaking
           out
           by
           way
           giuen
           to
           it
           in
           the
           other
           ,
           might
           giue
           
             God
          
           iust
           occasion
           to
           lay
           that
           
             crosse
          
           vpon
           them
           :
           and
           in
           more
           speciall
           manner
           ,
           (
           because
           k
           
             God
          
           oft
           
             punisheth
          
           vs
           in
           those
           things
           that
           we
           
             offend
          
           in
           ;
           as
           he
           
             punished
             Dauid
          
           in
           his
           
             children
             ,
          
           for
           his
           ouer-much
           l
           
             indulgence
          
           towards
           them
           )
           wherein
           we
           haue
           beene
           
             faulty
          
           about
           them
           ,
           and
           
             defectiue
          
           in
           our
           
             duty
          
           toward
           them
           ,
           either
           in
           
             fond
             affection
             ,
          
           or
           
             neglect
          
           of
           
             instruction
          
           and
           
             correction
             ,
          
           or
           the
           like
           .
           Now
           ,
           where
           is
           there
           almost
           any
           that
           thinke
           in
           such
           cases
           on
           this
           ?
           We
           are
           troubled
           to
           thinke
           ,
           when
           our
           
             children
          
           are
           
             euill
             ,
          
           that
           we
           haue
           let
           them
           go
           too
           
             thin
             clad
             ,
          
           and
           so
           they
           haue
           caught
           
             cold
             :
          
           But
           wee
           thinke
           not
           how
           
             carelesse
          
           we
           haue
           beene
           of
           
             cloathing
          
           (
           not
           their
           
             bodies
             ,
          
           but
           )
           their
           
             soules
             .
          
           We
           are
           troubled
           when
           they
           are
           gone
           ,
           to
           thinke
           that
           we
           omitted
           this
           or
           that
           
             meanes
          
           of
           
             helpe
          
           for
           them
           .
           But
           we
           are
           not
           troubled
           to
           thinke
           ,
           that
           we
           neglected
           the
           
             best
             meanes
          
           with
           them
           ,
           and
           those
           that
           concerned
           not
           their
           
             temporall
          
           but
           their
           
             eternall
             good
             .
          
           Or
           wee
           are
           not
           troubled
           for
           this
           ,
           that
           we
           brake
           not
           off
           ,
           or
           humbled
           our selues
           for
           some
           
             sinne
             ,
          
           which
           
             repented
          
           of
           might
           haue
           kept
           them
           still
           with
           vs.
           Neither
           yet
           doe
           I
           ,
           or
           dare
           I
           affirme
           generally
           ,
           that
           this
           is
           alwaies
           the
           
             cause
          
           why
           
             God
             crosseth
             men
          
           in
           their
           
             children
             :
          
           He
           may
           doe
           ,
           and
           doth
           it
           also
           (
           no
           doubt
           )
           many
           times
           ,
           for
           the
           m
           
             triall
          
           and
           n
           
             exercise
          
           of
           his
           
             gifts
          
           and
           
             graces
          
           in
           them
           ,
           their
           
             patience
             ,
             obedience
             ,
             confidence
             in
             God
             ,
          
           and
           the
           like
           ,
           and
           for
           other
           
             ends
          
           to
           himselfe
           best
           knowne
           ,
           as
           to
           make
           
             way
          
           for
           some
           other
           
             worke
          
           of
           his
           .
           It
           was
           not
           for
           any
           speciall
           
             sinne
          
           of
           
             Iob
             ,
          
           that
           o
           his
           
             children
          
           were
           all
           at
           once
           so
           
             destroyed
             ,
          
           
           though
           it
           were
           a
           :
           grieuous
           
             crosse
          
           vnto
           him
           .
           It
           was
           p
           not
           for
           any
           speciall
           
             sinne
          
           of
           his
           
             Parents
          
           (
           our
           Sauiour
           himselfe
           faith
           it
           )
           that
           that
           poore
           
             beggar
          
           in
           the
           
             Gospell
          
           was
           
             borne
             blinde
             .
          
           Howbeit
           ,
           since
           that
           we
           learne
           out
           of
           
             Gods
             word
             ,
          
           that
           
             God
          
           doth
           frequently
           
             inflict
          
           such
           
             euills
          
           vpon
           ,
           
             children
          
           for
           the
           
             transgressions
          
           of
           their
           
             Parents
             ,
          
           yea
           ,
           and
           he
           hath
           
             threatned
          
           also
           so
           to
           doe
           :
           it
           standeth
           vs
           vpon
           ,
           and
           it
           is
           one
           of
           the
           best
           
             vses
          
           that
           we
           can
           make
           ,
           as
           of
           those
           
             crosses
          
           that
           God
           layeth
           on
           vs
           in
           our
           
             goods
          
           and
           
             chattels
             ,
          
           and
           our
           worldly
           
             estates
          
           ;
           so
           ,
           much
           more
           of
           those
           that
           in
           our
           
             children
          
           (
           who
           are
           much
           neerer
           than
           those
           to
           vs
           )
           doe
           befall
           vs
           ,
           that
           we
           take
           occasion
           thereby
           q
           to
           
             sife
          
           and
           
             search
          
           out
           our
           
             wayes
             ,
          
           and
           to
           
             humble
          
           our selues
           in
           ,
           the
           sight
           of
           God
           for
           our
           
             sinnes
             .
          
           Had
           
             Iereboam
          
           so
           done
           ,
           peraduenture
           hee
           might
           haue
           
             saued
          
           his
           
             sonnes
             life
             ,
          
           he
           had
           at
           least
           
             preuented
          
           other
           
             iudgements
          
           more
           fearefull
           ,
           that
           for
           want
           thereof
           after
           befell
           him
           and
           his
           .
           And
           wee
           by
           so
           doing
           ,
           may
           either
           
             remoue
             Gods
             hand
          
           lying
           heauy
           on
           our
           
             children
             ,
          
           and
           on
           vs
           also
           in
           them
           ,
           or
           at
           least
           we
           may
           haue
           the
           
             crosse
          
           so
           
             qualified
          
           and
           
             sanctified
             ,
          
           that
           it
           shall
           turne
           to
           the
           
             good
          
           both
           of
           
             vs
          
           and
           
             ours
             .
          
        
         
           FINIS
           .
        
         
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A01538-e390
           
             Death
             of
             Children
             .
          
           
             Of
             this
             Childe
             .
             Ieroboams
             .
          
           
             The
             Storie
             .
          
           
             a
             1
             King.
             11.31
             .
             &
             12.20
             .
          
           
             b
             1
             King.
             12.26
             ,
             27
             ,
             28.
             
          
           
             e
             Abijas
             his
             Son
             ,
             1
             King.
             14.1
             .
          
           
             f
             Vers
             .
             4.
             
          
           
             g
             Vers
             .
             2.
             
          
           
             h
             1
             King.
             11.30
             ,
             31.
             
             &
             14.2
             .
          
           
             i
             Vers
             .
             2.
             
          
           
             k
             Vers
             .
             6.
             
          
           
             l
             Vers
             .
             10.
             
          
           
             m
             Vers
             .
             11.
             
          
           
             n
             Vers
             .
             12
             ,
             13.
             
          
           
             o
             Vers
             .
             17.
             
          
           
             Points
             .
          
           
             Generall
             .
          
           
             Speciall
             .
          
           
             p
             Rom.
             6.23
             .
          
           
             q
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             stipendium
             :
             à
             re
             militari
             translatum
             .
             Mortis
             stipendium
             :
             vitae
             donatiuum
             .
             Tertull.
             de
             resurr
             .
             carn
             .
          
           
             r
             Rom.
             8.10
             .
          
           
             ſ
             Rom.
             5.12
             .
          
           
             t
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Propterea
             quod
             .
             Ibid.
             Ita
             potius
             quam
             ,
             In
             quo
             vti
             Vulg.
             &
             Aug.
             de
             peccat
             .
             mer.
             &
             rem
             .
             c.
             10.
             &
             ad
             epist
             .
             Pel.
             l.
             4.
             c.
             4.
             &
             de
             verb.
             Ap.
             7.
             
             &
             14.
             &
             alibi
             .
          
           
             u
             Mors
             &
             peccatum
             ,
             vt
             acus
             &
             filum
             .
             Sequatur
             necesse
             est
             poena
             peccatum
             .
             Aug.
             de
             praedest
             .
             &
             grat
             .
             c.
             3.
             
          
           
             x
             Intrare
             mors
             non
             posset
             ,
             nisi
             intrante
             peccato
             .
             Aug.
             ibid.
             
          
           
             y
             Gen.
             2.17
             .
          
           
             z
             Apoc.
             21.4
             .
             1
             Cor.
             15.26
             ,
             54.
             
          
           
             Confirmation
             by
             Reasons
             2.
             
          
           
             a
             In
             vtero
             damnati
             ante
             quam
             nati
             ,
             quia
             de
             peccato
             &
             in
             peccato
             procreati
             &
             parti
             .
             Bern.
             de
             temp
             .
             70.
             
          
           
             b
             Iob
             14.4
             .
          
           
             c
             Fidei
             candidati
             ,
             Tertull.
             de
             monogam
             .
             &
             Hieron
             .
             ad
             Ocean
             .
             &
             ad
             Paulin
             .
             quaest
             .
             2.
             
          
           
             d
             Tibi
             &
             semini
             tuo
             .
             Gen.
             17.7
             ,
             10
             ,
             11.
             
          
           
             e
             Vobis
             &
             liberis
             vestris
             .
             Act.
             2.39
             .
          
           
             f
             Quomodo
             vasa
             in
             tabernaculo
             sancta
             dicuntur
             ,
             quia
             sacris
             vsibus
             destinata
             ,
             cum
             vtique
             sancta
             esse
             non
             possint
             ,
             nisi
             ea
             quae
             sentiunt
             &
             venerantur
             Deum
             .
             Hieron
             .
             ad
             Paulin.
             quaest
             .
             2.
             
          
           
             g
             Rom.
             11.18
             .
          
           
             h
             Quomodo
             Gal.
             2.15
             .
             non
             natura
             peccatores
             ex
             gentibus
             .
             Cartwr
             .
             Dum
             in
             Christo
             censentur
             ,
             ex
             parentumfide
             .
             Morton
             .
          
           
             i
             1
             Cor.
             7.14
             .
          
           
             k
             Matth.
             19.14
             .
          
           
             m
             Psal
             .
             51.5
             .
          
           
             n
             De
             mundatis
             nascitur
             non
             mundatus
             ,
             quia
             tales
             non
             facit
             generatio
             sed
             regeneratio
             .
             A
             peccatis
             itaque
             nemo
             nascendo
             ,
             sedomnes
             renascendo
             mundamur
             .
             Aug.
             de
             pecc
             .
             mer.
             &
             rem
             .
             l.
             3.
             c.
             9.
             
             Cum
             sit
             i●…
             progenie
             natorum
             generatio
             carnalis
             ,
             in
             progenie
             renatorum
             regeneratio
             spiritualis
             ,
             vis
             vt
             de
             baptisato
             baptisatus
             nascatur
             ,
             cum
             videas
             de
             circumciso
             non
             nasci
             circumcisum
             ?
             carnalis
             est
             certè
             ista
             generatio
             ,
             &
             carnalis
             est
             circumcisio
             ;
             &
             tamen
             de
             circumciso
             non
             nascitur
             circumcisus
             :
             sic
             ergò
             de
             baptisato
             non
             potest
             nasci
             baptisatus
             .
             Aug.
             de
             verb.
             Ap.
             14.
             
             &
             Albert
             .
             in
             Ioan.
             3.
             
             Vide
             &
             eund
             .
             de
             verb.
             Ap.
             8.
             
          
           
             o
             Peccatum
             quod
             mundatur
             per
             baptismum
             manet
             in
             eis
             ,
             quos
             genuerunt
             baptisati
             ,
             quomodo
             praeputium
             ,
             quod
             per
             circumcisionem
             aufertur
             ,
             manet
             in
             eis
             ,
             quos
             genuerunt
             circumcisi
             .
             Aug.
             de
             pecc
             .
             mer.
             &
             rem
             .
             l.
             3.
             c.
             8.
             
          
           
             l
             Rom.
             4.11
             .
             cum
             Col.
             2.11
             ,
             12.
             
          
           
             p
             1
             Cor.
             15.37
             .
             Seritur
             solummodo
             granum
             sine
             folliculi
             veste
             ,
             fundamento
             spica
             ,
             numimento
             aristae
             ,
             superbia
             culmi
             :
             exurgit
             copia
             faeneratū
             ,
             compagine
             aedificatum
             ,
             ordine
             structum
             ,
             cultu
             munitum
             ,
             vsque●
             quaque
             vestitum
             .
             Tertull.
             de
             resurr
             .
             carn
             .
          
           
             q
             Pone
             granum
             purgatum
             ;
             de
             grano
             purgato
             frumentum
             cum
             palea
             nascitur
             ,
             sine
             qua
             seminatur
             .
             Aug.
             de
             verb.
             Ap.
             14.
             
             Palea
             quae
             tanta
             diligentia
             opere
             humano
             separatur
             ,
             manet
             in
             fructu
             ,
             qui
             de
             tritico
             purgato
             nascitur
             .
             Idem
             de
             pec
             .
             mer.
             &
             rem
             .
             l.
             3.
             c.
             8.
             
             Transmittere
             p●ssunt
             ad
             posteros
             ,
             quod
             ipsi
             non
             habent
             ,
             vt
             paleam
             frumentum
             ,
             circumcisus
             praeputium
             ,
             sic
             fideles
             infidelitatem
             .
             Est
             in
             illis
             remissione
             mundatum
             ,
             quod
             est
             in
             istis
             simili
             remissione
             ,
             velat
             circumcisione
             ,
             velut
             irituratione
             &
             ventilatione
             mundandum
             .
             Ibid.
             c
             9.
             
          
           
             r
             Non
             ob
             aliud
             instiuta
             est
             regeneratio
             ,
             nisi
             quia
             vitiosa
             est
             generatio
             .
             Aug.
             encbir
             .
             c.
             46.
             
             Si
             sanctificationascuntur
             de
             fidelibus
             fil●j
             ,
             quid
             opus
             habent
             baptizari
             ?
             Idem
             de
             pecc
             .
             mer.
             &
             rom
             .
             l.
             2.
             c.
             26.
             
             Nemo
             renascatur
             in
             corpore
             Christi
             ,
             nisi
             prius
             nas●atur
             in
             corpore
             peccati
             :
             Ibid.
             l.
             1.
             c.
             29.
             
          
           
             ſ
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Chrys●st
             .
             in
             Tit.
             h●m
             .
             3.
             
          
           
             t
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ephes
             .
             2.3
             .
          
           
             u
             Filij
             irae
             ,
             non
             furoris
             .
          
           
             x
             2
             Pet.
             2.4
             .
             Iudae
             6.
             
          
           
             y
             Si
             non
             filius
             irae
             nascerer
             ,
             non
             opus
             esset
             renasci
             :
             si
             filius
             furoris
             nascerer
             ,
             aui
             non
             contigisset
             ,
             aut
             non
             prosuisset
             renasci
             .
             Bern.
             in
             Cant.
             69.
             
          
           
             Quest
             .
          
           
             Answer
             generall
             1.
             
          
           
             a
             Infantes
             qui
             negat
             peccatores
             ,
             neget
             &
             mortales
             .
             Peccatum
             autem
             vt
             cum
             paruulis
             nascatur
             carnis
             oculis
             non
             videmus
             :
             sed
             quod
             videmus
             paruulos
             mori
             ,
             cogimur
             confiteri
             cum
             peccato
             nasci
             .
             Aug.
             de
             praedest
             .
             &
             grat
             .
             cap.
             3.
             
          
           
             *
             Rom.
             5.12
             .
          
           
             Answer
             2.
             
          
           
             b
             Psal
             .
             58.4
             .
             Esa
             .
             11.8
             .
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             de
             prouid
             .
          
           
             d
             Esa
             .
             11.6
             ,
             7.
             
          
           
             e
             Lupi
             catulus
             dum
             in
             lustris
             delitescit
             caecus
             ,
             rapinarum
             rudis
             &
             ignarus
             ,
             ingenium
             tamen
             rapax
             in
             se
             haber
             .
             Zuingl
             .
             adu
             .
             Calabapt
             .
          
           
             f
             Act.
             28.3
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Dio
             Prus
             .
             orat
             .
             74.
             
             Instrumenta
             illis
             explicandae
             nequitiae
             desunt
             .
             Sic
             tutò
             serpens
             etiam
             pestifera
             tractatur
             ;
             dum
             riget
             frigore
             .
             Non
             desunt
             tum
             illi
             venena
             ,
             sed
             torpent
             .
             Sen.
             ep
             .
             42.
             
          
           
             g
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Gyges
             apud
             Herodot
             .
             l.
             1.
             
             Theano
             apud
             Laert.
             in
             Pytbag
             .
             &
             Plut.
             de
             aud
             .
             &
             de
             coniug
             .
             Mulier
             cum
             veste
             deponit
             &
             verecundiam
             .
             Hieron
             .
             adu
             .
             Iouin
             .
             l.
             1.
             
          
           
             h
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Epict●t
             .
             en●hir
             .
             c.
             13.
             
             Stob.
             c.
             7.
             
             Ita
             Aristot
             .
             de
             anima
             .
             l.
             1.
             c.
             4.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             k
             1
             Iob.
             3.9
             .
          
           
             l
             Luke
             1.25
             .
          
           
             m
             In
             vtero
             priusquam
             nasceretur
             renatus
             .
             Greg.
             mor.
             l.
             3.
             c.
             4.
             
             Quod
             tamen
             Aug.
             impossib●le
             censet
             .
             Nemo
             ,
             inquit
             ,
             ante
             renatus
             quam
             natus
             .
             Et
             ,
             Renasci
             nemo
             potest
             antequam
             sit
             natus
             .
             Aug.
             ep
             .
             57.
             &
             de
             verb.
             Ap.
             14.
             
             Verum
             regenitum
             si
             dixisset
             Greg.
             contradictionis
             speciem
             omnem
             su●tulisset
             .
          
           
             n
             Iob.
             3.3
             ,
             7.
             
          
           
             o
             Apoc.
             2●
             .
             27
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Clem.
             Alex.
             protrept
             .
          
           
             p
             1
             Cor.
             15.50
             .
          
           
             q
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Isid
             .
             Pel.
             l.
             1.
             ep
             .
             477.
             
             Corruptelae
             nomen
             non
             naturae
             .
             Tertull.
             de
             resu●r
             .
          
           
             i
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             1
             Pet.
             1.13
             .
          
           
             r
             In
             paruulis
             nec
             scientia
             est
             ,
             nec
             conscientia
             ▪
             &
             est
             peccatum
             tamen
             originis
             .
             Aug.
             ad
             .
             Iul.
             l.
             5.
             c.
             1.
             
          
           
             ſ
             Cant.
             2.15
             .
          
           
             t
             Lupus
             ,
             catulus
             licet
             ,
             lupus
             est
             ,
             &
             à
             venatoribus
             captus
             iure
             confoditur
             .
             Zuingl
             .
             ad
             Vrban
             .
             Reg.
             &
             Gualt
             .
             apolog
             .
          
           
             u
             Videram
             nondum
             diem
             ;
             vterique
             nondum
             solueram
             clusi
             moras
             ;
             Nox
             me
             occupauit
             ,
             &
             nouae
             luci
             abstulit
             .
             Mors
             me
             antecessit
             ,
             aliquis
             intra
             viscera
             maternaletum
             praecocis
             fati
             tulit
             :
             Sed
             numquid
             &
             peccauit
             ?
             abstrusum
             ,
             abditum
             ,
             Dubiumque
             an
             essem
             ,
             sceleris
             infandi
             reum
             Deus
             peregit
             .
             Senec.
             Theb.
             
          
           
             x
             Peccatum
             cum
             homine
             nascitur
             .
             Olympius
             apud
             Aug.
             ad
             .
             Iul.
             l.
             1.
             c.
             3.
             
          
           
             a
             Wisd
             .
             13.1
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Menard
             .
          
           
             b
             Wisd
             .
             12.10
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Aristot
             .
             ethic
             .
             l.
             2.
             c.
             1.
             
             Quae
             à
             natura
             sunt
             ,
             aliter
             se
             habere
             non
             possunt
             .
             Idemque
             ethic
             .
             magn
             .
             l.
             2.
             c.
             6.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Hippocrat
             .
             de
             leg
             .
             med
             .
             Custode
             &
             cura
             natura
             potentior
             omni
             .
             Naturam
             expellas
             furca
             licet
             vsque
             recurret
             .
             Horat
             .
             epist
             .
             10.
             l.
             1.
             
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Pindar
             .
             Olymp.
             11.
             -
             natura
             recurret
             Ad
             mores
             fixa
             &
             mutari
             nescia
             .
             Horat.
             satyr
             .
          
           
             d
             Nemo
             bonus
             ,
             qui
             non
             ex
             malo
             bonus
             .
             Aug.
             in
             Prosp
             .
             sint
             .
             155.
             
             Ad
             neminem
             ante
             bona
             mens
             venit
             ,
             quam
             mala
             :
             omnes
             praeoccupati
             sumus
             .
             Sen.
             ep
             .
             51.
             
             &
             76.
             
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Pindar
             .
             Olymp.
             9.
             
             Bonus
             vir
             sine
             Deo
             non
             est
             .
             Sen.
             ep
             .
             41.
             
             Nulla
             fine
             Deo
             mens
             bona
             est
             .
             Idem
             ep
             .
             73.
             
          
           
             f
             Vt
             corpora
             ad
             quosdam
             membrerant
             flexus
             formari
             nisi
             tenera
             non
             poffunt
             :
             sic
             animos
             quoque
             ad
             plaeraque
             duriores
             robur
             ipsum
             facit
             .
             Quintil.
             insti●
             .
             l.
             1.
             c.
             1.
             
             In
             cunctis
             fererebus
             citius
             assuescit
             omne
             quod
             tenerum
             est
             .
             Pelag.
             ad
             Demetr
             .
          
           
             f
             Vt
             corpora
             ad
             quosdam
             membrerant
             flexus
             formari
             nisi
             tenera
             non
             poffunt
             :
             sic
             animos
             quoque
             ad
             plaeraque
             duriores
             robur
             ipsum
             facit
             .
             Quintil.
             insti●
             .
             l.
             1.
             c.
             1.
             
             In
             cunctis
             fererebus
             citius
             assuescit
             omne
             quod
             tenerum
             est
             .
             Pelag.
             ad
             Demetr
             .
          
           
             g
             Cerea
             flicti
             .
             Horat.
             art
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             paedag
             .
             -
             argilla
             qu●duis
             imitaberis
             〈◊〉
             ▪
             Horat.
             1.
             
             〈◊〉
             .
             2.
             
          
           
             h
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Aristot
             .
             thet
             .
             l.
             1.
             c.
             11.
             
             Videcund
             .
             s●p
             .
             ethic
             .
             magn
             .
             l.
             ●
             .
             c.
             6.
             consuetudo
             altera
             natura
             .
             Cic.
             fin
             .
             l.
             5.
             
          
           
             i
             Ierem.
             13.23
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Dinarch
             .
             adu
             .
             Aristogit
             .
             Dum
             feruitur
             libidini
             facta
             est
             consuetudo
             ;
             &
             dum
             consuetudini
             non
             resistitur
             ,
             facta
             est
             necessitas
             .
             Aug.
             confess
             .
             l.
             8.
             c.
             5.
             
             Natura
             enim
             &
             consaetudo
             vobustissimam
             faciunt
             &
             inuictissimam
             cupi
             ditatem
             .
             Idem
             ad
             Simplic
             .
             l.
             1.
             q.
             1.
             
             Inueterata
             in
             nobis
             malorum
             omnium
             labe
             ,
             aliter
             iam
             non
             vitiosi
             esse
             non
             possumus
             ,
             nisi
             vt
             omnino
             non
             simus
             .
             Saluian
             .
             de
             prouid
             .
             l.
             6.
             
             Longo
             quod
             vsu
             in
             peius
             vsque
             induruit
             ,
             Mult●facilius
             fregeris
             ,
             quam
             flexeris
             .
             Bu●●an
             .
             Bapt.
             
          
           
             k
             1
             Pet.
             4.4
             .
          
           
             l
             Rom.
             2.4
             .
          
           
             m
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             n
             Deut.
             20.19
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Aristat
             .
             Ethic.
             l.
             7.
             c.
             2.
             
             Quod
             Galen
             .
             sic
             extulit
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             Quod
             malim
             ,
             quam
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             cum
             Erasm
             .
             chil
             .
             2.
             cent
             .
             1.
             adag
             .
             8.
             
             Nam
             &
             Aristot
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             o
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Rom.
             2.5
             .
             Sicut
             mittentes
             pecuniam
             in
             gazophylacium
             ,
             quod
             vbi
             tam
             impletar
             confringitur
             ,
             Stella
             in
             Luc.
             
          
           
             Point
             2.
             
             Generall
             .
          
           
             p
             Mors
             vbique
             nos
             expectat
             .
             Aug.
             de
             spir
             .
             &
             anim
             .
             c.
             51.
             
             Erras
             ,
             si
             in
             nauigatione
             tantum
             existimes
             ,
             minimum
             esse
             qua
             à
             m●rte
             vita
             diducitur
             .
             In
             omni
             loco
             aequè
             tenue
             interuallum
             est
             .
             Non
             vbique
             se
             mors
             tam
             prope
             ostendit
             ;
             vbique
             tam
             prope
             est
             .
             Sen.
             ep
             .
             49.
             
             Quod
             enim
             tempus
             morti
             exemptum
             est
             ?
             A
             quo
             prope
             non
             est
             ,
             parata
             omnibius
             locis
             ,
             omnibus
             momentis
             ?
             Idem
             ep
             .
             30.
             
             Mors
             vbique
             praesto
             est
             :
             occurrit
             vndique
             .
             Idem
             nat
             .
             quaest
             .
             l.
             6.
             c.
             2.
             
          
           
             q
             Quomodo
             Sen.
             ep
             .
             122.
             
             Nullum
             animal
             sine
             metu
             mortis
             in
             vitam
             predit
             .
          
           
             r
             Senibus
             mors
             in
             ianuis
             ,
             adolescentibus
             in
             insidijs
             est
             .
             Bern.
             de
             conuers
             .
             c.
             14.
             
             Et
             sub
             eodem
             pueritia
             fato
             est
             .
             Fuscus
             Sen.
             suasor
             .
             2.
             
          
           
             ſ
             Ab
             vtero
             ad
             vrnam
             .
             Iob
             10.19
             .
             &
             3.11
             .
             -
             protinus
             quosdom
             editos
             N●x
             occupauit
             ,
             &
             nouae
             lucī
             abstulit
             .
             Sen.
             Theb.
             In
             ipso
             saepè
             lucis
             exordio
             mors
             nascentem
             sequitur
             .
             Hieron
             .
             ad
             Paul.
             Concord
             .
          
           
             t
             Eccles
             .
             6.3
             .
             Psal
             .
             58.8
             .
             Iob.
             3.16
             .
             -
             aliquis
             intra
             viscera
             Materna
             letum
             praecocis
             fati
             tulit
             .
             Sen.
             Theb.
             Ita
             necessaria
             crudelitate
             in
             vtero
             trucidatur
             infans
             ,
             matricida
             ,
             ni
             moriturus
             .
             Tertull.
             de
             anim
             .
          
           
             u
             Dubium
             an
             essem
             .
             Sen.
             Theb.
             
          
           
             Reason
             generall
             .
          
           
             a
             Psal
             .
             31.15
             .
          
           
             b
             Leuit.
             25.23
             Deus
             solus
             proprietarius
             est
             :
             homines
             ad
             placitum
             coloni
             .
             St.
             Iun.
             vindic
             .
             l.
             1.
             
             Aduenae
             nascendo
             ,
             incolae
             viuendo
             ,
             quia
             migrare
             compelluntur
             moriendo
             .
             Aug.
             in
             Leuit.
             q.
             91.
             
          
           
             c
             Vita
             da●a
             est
             vtenda
             ,
             data
             est
             —
             Mutua
             ,
             nec
             certo
             perso●uenda
             die
             .
             Pedo
             ad
             Liu.
             
          
           
             d
             2
             Cor.
             5.1
             .
          
           
             e
             Prou.
             20.27
             .
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             g
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             h
             Vita
             enim
             lucu
             vsura
             dicitur
             ,
             Iob
             3.20
             .
             Mers
             nocti
             fimilis
             perhibetur
             .
             Nobi●
             cum
             semel
             ●xcidi●
             breuis
             lux
             ,
             Nox
             est
             perpetua
             vna
             dormienda
             .
             Catul
             .
             epigr.
             5.
             
          
           
             i
             Esai
             .
             40.6
             .
             1
             Pet.
             1.24
             .
          
           
             k
             Esai
             .
             40.7
             ,
             8.
             
             Psal
             .
             103.15
             ,
             16.
             
             Iob
             14.2
             .
          
           
             m
             Psal
             .
             90.4
             ,
             5
             ,
             6.
             
             Vno
             die
             totam
             hominis
             vitam
             conclusit
             .
             Philip.
             in
             Iob
             1.
             
             Instar
             totius
             vitae
             dies
             est
             .
             Sen.
             Epist
             .
             61.
             
             Vide
             Cic.
             Tuscul
             .
             l.
             1.
             cum
             Ephemero
             bestiola
             hominem
             committentem
             .
          
           
             n
             Nihil
             interest
             inter
             diem
             &
             seculū
             .
             Sen.
             ep
             .
             100.
             
             Nihil
             enim
             habet
             longissimi
             temporis
             spatiū
             ,
             quod
             non
             in
             vno
             die
             inuenis
             ,
             lucem
             &
             nocte
             ,
             &
             alternas
             mundi
             vices
             :
             plura
             ,
             non
             alia
             facit
             ista
             nox
             ,
             alias
             contractior
             ,
             alias
             productior
             ,
             Idem
             ep
             .
             12.
             
          
           
             o
             Amos
             8.9
             .
          
           
             p
             Iob
             15.33
             .
             &
             21.23
             .
          
           
             q
             Psal
             .
             129.6
             .
             Solstitialis
             velut
             herba
             solet
             ,
             Oftentatus
             raptusque
             .
             simul
             .
             Auson
             .
             profess
             .
             Allusit
             ad
             illud
             Plaut
             .
             Pseud
             .
             1.1
             .
             Quasi
             solstitialis
             herba
             paulisper
             fui
             ;
             Repente
             exortus
             sum
             ,
             repentino
             occidi
             .
             Et
             ad
             illud
             Virg.
             Aen.
             6.
             
             Ostendent
             terris
             hunc
             tantum
             fata
             ,
             nec
             vltra
             Esse
             sinent
             .
          
           
             r
             Mors
             te
             vbique
             expectat
             :
             &
             tu
             igitur
             ,
             si
             sapis
             ,
             eam
             vbique
             expectabis
             .
             Aug.
             de
             spir
             .
             &
             anim
             .
             c.
             51.
             
             Bern.
             medit
             .
             c.
             3.
             
             &
             Ocul
             .
             moral
             .
             c.
             7.
             
             Incertū
             est
             ,
             quo
             te
             loco
             mors
             expectet
             :
             Itaque
             tu
             illam
             omni
             loco
             expecta
             .
             Sen.
             ep
             .
             26.
             
          
           
             ſ
             Iob
             14.14
             .
          
           
             t
             Eccles
             .
             12.1
             .
          
           
             u
             Mors
             tam
             iuueni
             ante
             oculos
             debet
             esse
             quam
             seni
             .
             Non
             enim
             citamur
             ex
             censu
             .
             Sen.
             ep
             .
             12.
             
             Eata
             seriem
             non
             seruant
             .
             Jbid.
             62.
             
          
           
             x
             Matth.
             24.32
             ,
             33.
             
             Luk.
             21.30
             ,
             31.
             
          
           
             y
             2
             Thess
             .
             2.3
             .
          
           
             z
             Rom.
             11.25
             ,
             26
             ,
             31.
             
          
           
             a
             Luk.
             2.26
             .
          
           
             b
             Matth.
             16.28
             .
          
           
             c
             Mixta
             senum
             ac
             inuenum
             densantur
             funera
             ,
             nullum
             saeuacaput
             Proserpina
             fugit
             .
             Hor.
             carm
             .
             1.28
             .
          
           
             d
             Iob
             21.23
             .
          
           
             e
             Nunquid
             vt
             homo
             concidat
             res
             magni
             molimenti
             est
             ?
             &c.
             Sen.
             ad
             Marc.
             c.
             11.
             
             Nihil
             tam
             exiguum
             est
             ,
             quod
             nō
             in
             perniciē
             generis
             humani
             satis
             valeat
             .
             Idem
             qu.
             nat
             .
             l.
             6.
             c.
             2.
             
          
           
             f
             Vers
             .
             13.
             
          
           
             g
             1
             Cor.
             7.29
             .
             Nostros
             sic
             habere
             ,
             sic
             amare
             debemus
             ,
             tanquam
             nihil
             nobis
             de
             perpetuitate
             ,
             in
             ò
             nihil
             de
             diuturnitate
             i●
             sorum
             promissum
             sit
             .
             Sen.
             ad
             Marc.
             c.
             10.
             
          
           
             h
             Tit.
             2.4
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             i
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             de
             amor
             .
             prol
             .
          
           
             k
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Rom.
             1.28
             .
          
           
             l
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Rom.
             1.30
             .
          
           
             m
             Tulisti
             ,
             quia
             tuus
             erat
             :
             gratias
             ago
             ,
             quod
             dedisti
             ;
             non
             obmurmuro
             ,
             quoniam
             abstulisti
             .
             Bern.
             de
             temp
             .
             110.
             
          
           
             n
             Iosh
             .
             24.3
             ,
             4.
             
             Psal
             .
             127.3
             .
             Abstulit
             ;
             sed
             dedit
             .
             Sen.
             ep
             .
             63.
             
             Non
             moeremus
             ,
             quod
             talem
             amifimus
             ;
             sed
             gratias
             agimus
             ,
             quod
             habuimus
             .
             Hieron
             .
             epitaph
             .
             Paul.
             
          
           
             o
             Gen.
             22.1
             .
          
           
             p
             Anytus
             .
          
           
             q
             Vise
             Plut.
             in
             Alcib
             .
             &
             in
             Erotic
             .
             &
             Athen.
             dipnosop
             .
             lib.
             12.
             
          
           
             r
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             ſ
             Percussus
             subita
             orbitate
             filio●●m
             ,
             vt
             quos
             sigillatim
             susceperat
             ,
             simul
             perderet
             ;
             tanquam
             eorum
             numerositas
             ,
             non
             vnde
             foelicitas
             ernaretur
             ,
             extiterit
             ,
             sed
             vnde
             calamitas
             augereti●●
             .
             Hugo
             Vict.
             de
             patient
             .
             c.
             11.
             
          
           
             t
             Iob
             1.21
             .
          
           
             u
             Matth.
             23.9
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             lib.
             3.
             
          
           
             Points
             Speciall
             .
          
           
             Point
             1.
             Speciall
             
          
           
             a
             See
             ,
             Abrahams
             Decease
             on
             Genes
             .
             25.8
             .
          
           
             Point
             2.
             
             Speciall
             .
          
           
             b
             Esai
             .
             57.1
             .
          
           
             c
             Psal
             .
             12.1
             .
          
           
             d
             1
             Iob.
             5.19
             .
          
           
             e
             Psal
             .
             12.8
             .
          
           
             Reasons
             2.
             
          
           
             f
             1
             Pet.
             4.17
             .
          
           
             g
             Ier.
             25.17
             ,
             28
             ,
             29.
             
          
           
             h
             1
             Cor.
             11.30
             .
          
           
             i
             Iohn
             25.
             
             ●
             .
             Planta
             ferax
             falcem
             patiturque
             petitque
             freqūentem
             ,
             Cultoris
             〈◊〉
             recisa
             mamu
             .
             Dum
             rigid●
             r●bus
             inf●lix
             intalla
             mucrone
             Permanet
             ,
             hibernis
             esca
             futura
             focis
             .
             Non
             pacitur
             impi●s
             ,
             〈◊〉
             farmentis
             〈◊〉
             ad
             〈◊〉
             :
             non
             〈…〉
             ad
             proficiendem
             purgationem
             .
             Aug.
             ad
             Faust
             .
             l.
             22.
             c.
             21.
             
          
           
             k
             〈◊〉
             11.35
             .
          
           
             t
             Zach.
             9.1
             .
          
           
             u
             Habb
             .
             2.3
             .
          
           
             x
             1
             Cor.
             11.32
             .
          
           
             y
             Esai
             .
             57.1
             .
          
           
             z
             2
             King.
             22.20
             .
          
           
             e
             Vers
             .
             12-16
             .
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             Plut.
             ad
             Apollon
             .
          
           
             Question
             .
          
           
             a
             Exod.
             20
             .
             1●
             .
             Deut.
             5.
             
             ●●
             .
             Ephes
             .
             6.
             
             ●●
             .
          
           
             b
             Itaque
             mandatū
             hoc
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             appellat
             Philo
             de
             decalog
             .
             &
             tabulae
             cam
             pri●r●
             dicat
             .
          
           
             c
             Matth.
             16.4
             .
          
           
             d
             Psal
             .
             128.5
             ,
             6.
             
          
           
             e
             1
             Sam.
             2.32
             .
          
           
             f
             Zech.
             14.21
             .
          
           
             g
             Psal
             .
             74.4
             .
          
           
             h
             Sic
             diu
             viuere
             ,
             est
             diu
             torqueri
             .
             Aug.
             de
             temp
             .
             113.
             
          
           
             i
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plato
             apud
             Plut.
             de
             prouid
             .
          
           
             k
             Hincillud
             ,
             Exigua
             pars
             est
             vitae
             ,
             quàm
             nos
             viuimus
             .
             Caeterum
             omne
             spatium
             non
             vita
             sed
             tempus
             est
             .
             Sen.
             de
             breu
             .
             vit
             .
             c.
             2.
             
             Potest
             fieri
             ,
             imò
             saepe
             fit
             ,
             vt
             qui
             diu
             vixcrit
             ,
             parum
             vixerit
             .
             Idem
             ep
             .
             49.
             
             In
             longissima
             vita
             minimum
             est
             quod
             viuitur
             .
             Idem
             ep
             .
             98.
             
             Quem
             saeuaden
             ,
             pestai
             a
             portu
             exceptum
             huc
             &
             illuc
             tulit
             ,
             〈…〉
             in
             orbem
             egil
             ,
             non
             ille
             multum
             ●auigau●
             ,
             sed
             mult●m
             〈◊〉
             est
             ,
             Idem
             de
             〈◊〉
             8.
             
             Non
             illediu
             vixit
             ,
             sed
             diu
             fuit
             .
             Ibid.
             Ita
             de
             disco●di
             con●ugio
             ●hemis●
             dē
             anima
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             l
             Gen.
             27.46
             .
             Iob.
             7.25
             .
          
           
             m
             Chrysost
             .
             alicubi
             .
             sed
             locus
             iam
             non
             fuccurrit
             .
          
           
             n
             Psal
             .
             21.4
             .
          
           
             o
             Chrysost
             .
             in
             Rom.
             hom
             .
             7.
             
          
           
             p
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             q
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             r
             Malac.
             3.17
             .
          
           
             ſ
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             idquod
             in
             thesaur
             l●
             praecipuum
             &
             primariū
             habetur
             .
          
           
             t
             Exod.
             19.
             
             ●
             .
             Deut
             7.6
             .
             &
             14.
             
             ●
             .
             &
             26.18
             .
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Menand
             .
             Plut.
             ad
             Apollon
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Dion
             .
             Prus
             .
             orat
             .
             28.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ibid
             .
             29.
             
             Dij
             coeles●es
             quibusdam
             pi●ssimis
             mortem
             ,
             tanquam
             summis
             praemium
             persoluerunt
             .
             Iulian.
             apud
             Ammian
             .
             l.
             25.
             
          
           
             b
             Exod.
             20.12
             .
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Chrys
             .
             in
             Psal
             .
             114.
             
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Eur●p
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Idem
             apud
             Plut.
             ad
             Apollon
             .
             Qualis
             est
             enim
             vita
             haec
             infulix
             ,
             misera
             ,
             qua
             semper
             ad
             non
             esse
             ,
             tendit
             .
             Chrysost
             .
             in
             .
             Psalm
             .
             143.2
             .
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             ad
             Apoll.
             O
             ignaros
             malorum
             suorū
             ,
             quibus
             non
             mors
             vt
             optimum
             inuentum
             naturae
             laudatur
             ?
             quae
             siue
             faelicitatem
             includit
             ,
             siue
             calamitatem
             repellit
             ,
             siue
             satiotatem
             aut
             lassitudinem
             senis
             terminat
             ,
             siue
             iuuenile
             aeuū
             ,
             dum
             melio●a
             sperantur
             ,
             in
             flore
             de
             ducit
             ,
             siue
             pueritiam
             ante
             duriores
             casus
             reuccal
             ,
             omnibus
             finis
             ,
             multis
             remedium
             ,
             quibusdam
             votum
             ,
             de
             nullis
             melius
             merita
             ,
             quam
             de
             his
             ,
             ad
             quos
             venit
             antequam
             inuocarctur
             .
             Senec.
             ad
             Marc.
             c.
             20.
             
             Cogita
             quantum
             boni●pportuna
             mors
             habeat
             ,
             quam
             multis
             diutius
             vixisse
             nocuerit
             .
             Ibid.
             
          
           
             f
             Matth.
             24.19
             .
          
           
             g
             In
             meliorem
             emittitur
             vitam
             ,
             tranquillius
             tutiusque
             inter
             diuina
             mansurus
             .
             Sen.
             ep
             .
             71.
             
          
           
             Point
             2.
             speciall
             .
          
           
             Point
             3.
             speciall
             .
          
           
             b
             ●
             King.
             23.25
             ,
             26
             ,
             27
             ,
             29.
             
          
           
             c
             Gen.
             19.12
             ,
             13
             ,
             15
             ,
             16
             ,
             29.
             2
             
             Pet.
             2.6
             ,
             7
             ,
             9.
             
          
           
             d
             Gen.
             6.13
             .
             &
             7.1
             ,
             4.
             
          
           
             e
             1
             King.
             14.
             
             ●1
             .
             &
             15.29
             ,
             30.
             
          
           
             f
             Psal
             .
             106.23
             .
          
           
             g
             Psal
             .
             106.20
             ,
             30.
             
          
           
             h
             Gen.
             18.31
             ,
             32.
             
             Ier.
             5.1
             .
             Ezek.
             14.14
             ,
             16
             ,
             20.
             
          
           
             i
             Ier.
             7.16
             .
             &
             11.14
             .
             &
             15.1
             .
          
           
             k
             Exod.
             32.10
             .
             Multum
             Moisi
             permittit
             creator
             omnium
             ;
             &
             feriendi
             licentiam
             quarit
             à
             Mose
             qui
             Moseui
             fecit
             .
             Bern.
             de
             temp
             .
             83.
             
             Sine
             me
             ,
             ait
             ,
             vt
             ille
             non
             sineret
             ,
             Tertull
             .
             ad
             .
             Marc.
             l.
             2.
             
          
           
             l
             Gen.
             19.21
             .
          
           
             m
             Gen.
             19.20
             ,
             21.
             
          
           
             n
             Gen.
             19.24
             .
             Amos
             4.11
             .
          
           
             o
             Deut.
             29.23
             .
             Hosh
             .
             11.8
             .
          
           
             p
             Matth.
             12.29
             .
             Luke
             11.22
             .
          
           
             q
             i.
             vis
             &
             robur
             Israelis
             .
             Iun.
             in
             not
             .
          
           
             r
             2
             King.
             2.12
             .
          
           
             ſ
             2
             King.
             13.14
             .
          
           
             a
             Somen
             sanctum
             statumen
             lerrae
             .
             Esai
             .
             6.13
             .
          
           
             b
             Iob.
             22.30
             .
          
           
             c
             Ita
             Vers
             .
             Geneu
             .
             post
             Dauid
             .
             Kimchi
             .
          
           
             d
             Ita
             Vers
             .
             Regia
             post
             Leon.
             Iud.
             
          
           
             e
             Ita
             post
             R.
             Solomon
             .
             &
             Menach
             .
             Elias
             in
             Thish
             .
             Mercer
             .
             &
             Iun.
             
          
           
             f
             Ezek.
             14.14
             ,
             16.
             
          
           
             g
             Vise
             Iun.
             &
             Piscat
             .
             vers
             .
             &
             annot
             .
          
           
             h
             1
             Chron.
             26.16
             ,
             18.
             1
             
             King.
             10.5
             .
             2
             Chron.
             9.11
             .
          
           
             i
             Iudg.
             16.26
             ,
             29
             ,
             30.
             
          
           
             k
             Esai
             .
             3.2
             ,
             3.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Pausan
             .
             in
             Lacon
             .
          
           
             l
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plaut
             .
             apud
             Strigel
             .
             in
             2
             Reg.
             23.
             
          
           
             m
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Oraculum
             Atheniensibus
             datū
             ;
             quod
             ita
             interpretatus
             est
             Themistocles
             .
             Herodot
             .
             l.
             7.
             
             Plut.
             in
             Themist
             .
             Aelian
             .
             l.
             12.
             c.
             43.
             
             Galen
             .
             exhort
             .
             ad
             art
             Clem.
             Strom.
             l.
             5.
             
             Euseb
             .
             praepar
             .
             l.
             5.
             c.
             24.
             
             Suid.
             
          
           
             n
             Lycurgus
             interrogatus
             cur
             muris
             vrbem
             non
             cinxisset
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Plut.
             apophth
             .
             Vide
             eund
             .
             sympos
             .
             l.
             2.
             c.
             5.
             
             &
             Epictet
             .
             apud
             Stob.
             c.
             5.
             
             Sed
             &
             Agesilaus
             quaerenti
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             ciues
             armatos
             ost●ndens
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             quod
             &
             idem
             de
             inuenibus
             Spartanis
             Antalcidas
             :
             adiecitque
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             ibid.
             Vide
             Plaut
             .
             Pers
             .
             4.4
             .
          
           
             Point
             4.
             speciall
             .
          
           
             o
             Exod.
             4.22
             ,
             23.
             
             &
             13.29
             .
          
           
             p
             2
             Sam.
             12.14
             .
          
           
             q
             1
             King.
             13.33
             .
             &
             14.1
             ,
             17.
             
          
           
             r
             Exod.
             20.5
             .
             Deut.
             5.9
             .
          
           
             ſ
             Exod.
             34.7
             .
             Num.
             14.18
             .
             Ier.
             32.18
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Eurip.
             apud
             Plut.
             de
             prouid
             .
          
           
             t
             Gen.
             9.22
             ,
             24
             ,
             25.
             
          
           
             u
             Iosh
             7.1
             ,
             24
             ,
             25.
             
          
           
             x
             2
             King.
             5.27
             .
          
           
             a
             Liberi
             inter
             ,
             parentum
             suorum
             bona
             numerantur
             .
             Alibus
             .
             dicaeolog
             .
             l.
             1.
             c.
             30.
             
             Sunt
             res
             parentum
             ,
             &
             in
             eis
             etiam
             parentes
             puniuntur
             .
             Tho.
             sum
             .
             p.
             2●
             .
             2●
             .
             q.
             108.
             a.
             4.
             ad
             .
             3.
             
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             apophth
             .
             &
             Artaxerx
             .
             Hinc
             Dio
             Prus
             .
             orat
             .
             37.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Theodoret.
             in
             Leuit
             .
             quaest
             .
             18.
             
          
           
             d
             Iob
             1.12
             ,
             18.
             
          
           
             e
             Filij
             membra
             parentum
             esse
             videntur
             .
             Saluian
             .
             de
             prouid
             .
             l.
             3.
             
             Parsqūe
             tui
             latitat
             corpore
             clausa
             meo
             .
             Ouid.
             epist
             .
             2.
             ex
             Phyllidis
             persona
             .
             Liberi
             sunt
             quasi
             vna
             persona
             cum
             patre
             .
             Alihus
             .
             l.
             1.
             c.
             30.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             de
             prouid
             .
          
           
             f
             Tanquam
             membra
             vnius
             corporis
             .
             Aug.
             in
             los
             .
             q.
             8.
             
             &
             Iun.
             in
             Iosh
             .
             7.
             
          
           
             g
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Iustin
             .
             nom
             .
             orthodox
             .
             quaest
             .
             137.
             
          
           
             h
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ibid.
             
          
           
             *
             2
             Sam.
             24.10
             ,
             15.
             
          
           
             i
             Matth.
             15.22
             .
          
           
             k
             Ad
             seipsam
             petit
             adiutorium
             ,
             quia
             in
             filia
             sua
             ,
             velut
             in
             persona
             propria
             ●orquebatur
             .
             Simon
             ,
             Cass
             .
             in
             euang
             .
             l.
             5.
             c.
             24.
             
             Filia
             malum
             suum
             reputat
             .
             Petr.
             Richard
             in
             Euang.
             
          
           
             l
             Gen.
             20.7
             ,
             18.
             
          
           
             m
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             de
             prouid
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ibid.
             
          
           
             n
             Exod.
             12.29
             .
          
           
             o
             2
             Sam.
             24.15
             .
          
           
             p
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Iustin
             .
             ●rthod
             .
             q.
             137.
             
          
           
             q
             Prou.
             14.28
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Chrysost
             .
             de
             statuis
             ,
             hom
             .
             11.
             1
             
             Cor.
             12.21
             .
          
           
             Obiection
             .
          
           
             r
             Deut.
             24.16
             .
          
           
             ſ
             Ier.
             31.29
             .
             Ezek.
             18.2
             .
          
           
             t
             Patres
             peccant
             ,
             &
             filij
             vapulant
             .
             Chald.
             
          
           
             u
             Ier.
             31.30
             .
             Ezek.
             18.4
             .
          
           
             x
             Ezek.
             18.20
             .
          
           
             Euasions
             3.
             
          
           
             a
             Peccatores
             diaboli
             fi●ij
             ,
             vnus
             ex
             ●●●ero
             per
             ordinem
             persuasionis
             generatis
             hi
             iu
             carne
             pofiti
             p●●i●ntur
             ,
             ne
             in
             aeternum
             pereant
             :
             pater
             autem
             diabolus
             non
             in
             hoc
             seculo
             corripitur
             ,
             vt
             in
             aeternum
             damnetur
             .
             Origen
             .
             in
             Exod.
             hom
             .
             8.
             
          
           
             b
             1
             Cor.
             11.32
             .
          
           
             c
             Iude
             6.
             
          
           
             d
             Quidam
             ad
             animam
             humanam
             reserunt
             .
             Patrem
             primum
             vi●iorum
             incentiuum
             ;
             filiu●…
             ,
             vbi
             peccatum
             cogitatio
             concepit
             ;
             neposē
             ,
             vbi
             ●ecc
             .
             opere
             perpetratur
             ;
             pronepotē
             ,
             vbi
             in
             peccato
             quis
             gloriatur
             .
             Primos
             ac
             secundos
             stimulos
             Deum
             non
             punire
             :
             actumtertium
             ac
             quarsum
             vindicare
             .
             Hieron
             .
             in
             Ezech.
             18.
             
          
           
             e
             Iam.
             1.14
             ,
             15.
             
          
           
             *
             Commentatoris
             officium
             est
             ,
             non
             quid
             ipse
             velit
             ,
             sod
             quid
             sentide
             ille
             quem
             interpretatur
             ,
             exponere
             .
             Hieron
             .
             apolog
             .
             1.
             de
             Ioum.
             Nihil
             quaerendum
             in
             verbis
             nisi
             loquentium
             voluntas
             :
             cui
             demonstrandae
             inuigi●are
             d●bent
             omnes
             veridici
             narratores
             &
             ●narra●o●es
             .
             Aug.
             de
             consens
             .
             Euang.
             l.
             2.
             c.
             46.
             
             Litera
             enim
             suauiter
             excutionda
             est
             ,
             non
             captiuorum
             m●re
             acerbe
             torquenda
             ,
             donec
             restituat
             quod
             non
             accepit
             .
             Ioan.
             Sarub.
             metalog
             .
             l.
             3.
             c.
             1.
             
          
           
             Exception
             .
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Theodoret.
             in
             Exod.
             q.
             40.
             
             Non
             est
             argumentum
             truculentiae
             tantis
             per
             iram
             tenere
             ,
             sed
             signum
             misericordiae
             poenam
             differre
             peccati
             .
             Hieron
             .
             in
             Ezec.
             18.
             
             Idemque
             Thom.
             sum
             .
             p.
             ●a
             .
             2ae
             .
             q.
             108.
             a.
             4.
             ad
             1.
             
             Misericordiae
             potius
             quam
             seueritatis
             ,
             quod
             cousque
             differt
             .
             &
             Ale●s
             .
             p.
             3.
             q.
             41.
             m.
             4
             a.
             1.
             non
             inaequalitate
             iudicij
             ,
             vt
             alij
             peccent
             ,
             alij
             puniantur
             :
             sed
             magnitudine
             clementiae
             ,
             dum
             poenitentem
             expectat
             .
             &c.
             
          
           
             g
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Aegypto
             exeuntes
             in
             eremo
             ceciderūt
             .
             Theodoret.
             in
             Exo.
             q.
             4●
             Gen.
             15.16
             .
             Exod.
             12.41
             .
             &
             13.18
             .
          
           
             h
             Ab
             Abr.
             ad
             Dauid
             ae●●●
             1●
             .
             a
             Dauid
             ad
             transportationem
             Babylon
             .
             2●
             ▪
             Concession
             .
             ●
             transport
             .
             ad
             Christum
             3.
             inde
             ad
             〈◊〉
             secull
             4.
             ae●●●e
             ●
             .
             captiua
             fuit
             gens
             Iudaica
             ,
             in
             4.
             eradicata
             .
             Aug.
             ad
             Adi●ant
             .
             c.
             7.
             
          
           
             Concession
             .
          
           
             i
             1
             King.
             21.29
             .
          
           
             k
             1
             King.
             14.10
             .
          
           
             l
             1
             King.
             15.29
             .
          
           
             m
             Iam.
             1.15
             .
             Apoc.
             2.
             
             ●●
             .
             2●
             .
          
           
             n
             Gen.
             15.16
             .
             Matth.
             23.32.38
             .
             1
             Thess
             .
             2.15
             ,
             16.
             
          
           
             o
             Exod.
             20.6
             .
             Deut.
             5.10
             .
             &
             7.9
             .
             Ier.
             3●
             .
             18
             .
          
           
             Exception
             .
          
           
             r
             In
             vtraque
             sententia
             diss●milis
             sensus
             ,
             P●cantum
             quippe
             originale
             quia
             à
             parentibus
             trahimus
             ,
             nisi
             per
             gratiam
             bapt
             .
             solu●mur
             ,
             etiam
             parentū
             peccata
             p●rtamus
             ,
             quia
             vnum
             adhuc
             cum
             illis
             sumus
             .
             Reddit
             ergò
             peccata
             parentū
             in
             filios
             ,
             dum
             pro
             culpa
             parentis
             ex
             originali
             peccato
             anima
             polluitur
             prolis
             :
             Et
             nursus
             nou
             reddit
             ,
             &c.
             quia
             cum
             ab
             orig
             .
             pecc
             .
             per
             bapt
             .
             liberamur
             ,
             iam
             non
             parentum
             culpas
             ,
             sed
             qua●
             ipsi
             committimus
             ,
             habemus
             .
             Greg.
             mor.
             l.
             15.
             c.
             21.
             
          
           
             p
             Psal
             .
             115.13
             ,
             14.
             
          
           
             q
             Deut.
             24.
             de
             natis
             ,
             Exod.
             20.
             de
             nandum
             natis
             ,
             propter
             peccatum
             originale
             quod
             ab
             Adam
             trabitur
             ,
             &
             cuim●rs
             temp●ralis
             redditur
             ,
             Aug.
             in
             Deut.
             q.
             42.
             
          
           
             ſ
             Est
             enim
             inherens
             quiddam
             proprium
             ac
             pecullaro
             tulque
             vittam
             originale
             ,
             non
             imputatio
             mera
             peccati
             anemi
             ,
             vti
             delir●nt
             Pig●●●●
             controu
             .
             1.
             
             &
             Catharin
             de
             pec
             .
             orig
             .
             c.
             6.
             
             Vide
             Alex.
             Ales
             p.
             2.
             q.
             122.
             m.
             2.
             a.
             1.
             
          
           
             t
             Parum
             enim
             solidum
             ,
             quod
             Aug.
             vbi
             sup
             .
             Per
             numarum
             seplenarium
             (
             qui
             3.
             
             &
             4.
             constat
             )
             vntuers●m
             intelligi
             .
          
           
             u
             Exod.
             20.6
             .
             Deut.
             7.9
             .
          
           
             x
             Exod.
             ●0
             .
             4
             ,
             5.
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Theodoret.
             in
             Exod.
             q.
             40.
             
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ibid.
             
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ibid.
             
          
           
             d
             Non
             sunt
             van●
             mina
             ,
             dominicae
             .
             Polan
             .
             in
             Mal.
             1.
             
          
           
             e
             Siimpune
             ,
             vacat
             Ve.
             Tertull.
             ad
             Marc.
             l.
             2.
             
          
           
             f
             Matth.
             5.18
             .
             Ego
             iam
             ●lim
             mihi
             persuasi
             in
             sacri
             preti●sique
             eloquij
             textu
             nec
             modicam
             vacare
             particulam
             .
             Bern.
             in
             .
             cant
             .
             72.
             
          
           
             g
             Esai
             .
             38.1
             ,
             5.
             
             Ion.
             3.4
             ,
             10.
             
             Ierem.
             18.7
             ,
             8.
             
          
           
             h
             Patram
             delicta
             ex
             fili●s
             exigit
             :
             duritia
             populi
             talia
             remedia
             ,
             vt
             velposterit
             〈◊〉
             suis
             prospiclentes
             legi
             diuina
             obedirent
             .
             Tertull
             .
             ad
             Marc.
             l.
             2.
             
          
           
             i
             Futurum
             vt
             post
             duritiam
             populi
             duritia
             legit
             edomitam
             ,
             iustitia
             iam
             nou
             genus
             ,
             sed
             personas
             iudicaret
             .
             Ibid
             .
          
           
             k
             Ezech.
             18.4
             .
          
           
             l
             Psal
             .
             119.89
             .
             Matth.
             5.17
             ,
             18.
             
             Luk.
             16.17
             .
          
           
             m
             Ezech.
             18.25
             .
          
           
             n
             Ierem.
             32.18
             .
          
           
             o
             Ambae
             eiusdem
             voces
             :
             prior
             per
             Mosem
             ad
             Iudaeos
             .
             Optat.
             ad
             Donat.
             l.
             7.
             
          
           
             p
             Praeuidens
             parum
             dictures
             prae
             magnitudine
             culpae
             .
             Ibid.
             
          
           
             q
             Matth.
             27.25
             .
          
           
             r
             Altera
             ad
             Christianos
             pertinet
             .
             Ibid.
             Vide
             de
             boc
             &
             Aug.
             ad
             Iulian.
             l.
             6.
             c.
             12.
             
          
           
             ſ
             Parentum
             peccatis
             paruulos
             obligari
             ,
             non
             improbabiliter
             dicitur
             .
             Aug.
             Enchir.
             c.
             46.
             
             Parentū
             peccata
             modo
             quodam
             sunt
             aliena
             ,
             modo
             quodam
             &
             nostra
             ●aliena
             quippe
             proprietate
             sunt
             actionis
             ,
             &
             nostra
             sunt
             contagione
             propaginis
             .
             Idem
             ad
             Iul.
             l.
             6.
             c.
             4.
             
             Vise
             Le●●
             .
             ●
             .
             Pp.
             ep
             .
             86.
             
             &
             Greg.
             mor.
             l.
             15.
             c.
             22.
             
          
           
             t
             Quousqua
             implicetur
             proles
             statuere
             non
             audet
             Aug.
             Enchir.
             c.
             47.
             
          
           
             *
             Vide
             I●om
             .
             sum
             .
             p.
             1
             a.
             2
             ae
             .
             q.
             81.
             a.
             2.
             
             &
             Alex.
             Ales
             ,
             p.
             2.
             q.
             122.
             m.
             2.
             a.
             1.
             
          
           
             u
             Damnosa
             quid
             non
             imminuit
             dies
             ?
             Aetas
             parentum
             peior
             auis
             tulit
             Nos
             nequiores
             ,
             mox
             daturos
             Progeniem
             vitiosiorem
             .
             Horat.
             carm
             .
             3.6
             .
          
           
             x
             Sed
             &
             si
             benedictio
             patrum
             semini
             quoque
             corum
             destinabatur
             sine
             vllo
             adhuc
             merito
             eius
             ,
             cur
             non
             &
             rentus
             patrum
             in
             fillos
             quoque
             redundaret
             ?
             vt
             per
             totum
             genus
             &
             gratia
             decurreret
             &
             offensa
             .
             Tertull.
             ad
             Marc.
             l.
             2.
             
          
           
             y
             2
             ●am
             .
             9.5
             .
             Pa●
             instr●●m
             qui
             ●spa●
             apud
             to
             bená
             acta
             seruantur
             .
             Cuius
             〈…〉
             fides
             innotuerit
             ,
             h●reditatis
             iure
             ,
             quod
             autori
             debueris
             ,
             〈…〉
             refundis
             .
             Hacten●●
             de
             maiorum
             obse●●●is
             fructum
             ,
             &
             tamen
             de
             suppli●ijs
             excessum
             non
             〈◊〉
             ,
             &c.
             E●●●d
             .
             Panegyr
             .
          
           
             z
             2
             King.
             14.6
             .
             〈◊〉
             ●●●●ldem
             damni
             p●r
             〈◊〉
             ●ffici
             p●●●st
             filius
             :
             quate●●●
             bo●●m
             eius
             à
             parenti●
             bono
             depe●idet
             :
             sica●
             in
             〈…〉
             ,
             filius
             amittit
             hareditatem
             pro
             peccato
             parentis
             .
             Them.
             p.
             2
             a.
             2
             a.
             q.
             108.
             
             ●
             ▪
             〈…〉
             2.
             
             〈◊〉
             Cic.
             ad
             Brut.
             ep
             .
             13.
             
             Nec
             vere
             me
             fugit
             ,
             quam
             fit
             acerbum
             ,
             Parentum
             scelera
             fisiorum
             〈…〉
             sed
             hoc
             praeclare
             legibus
             comparatum
             est
             (
             de
             bona
             p●●●●candis
             )
             vt
             ●●●●lias
             libero
             〈◊〉
             parentes
             〈◊〉
             .
             radderet
             ,
             At
             non
             〈◊〉
             flage●●
             .
             〈…〉
             multo
             minus
             gl●●ij
             .
          
           
             a
             De
             eis
             qui
             in
             paternis
             versaniur
             malis
             .
             Quis
             enim
             〈◊〉
             &
             mali
             filium
             〈…〉
             execretur
             ?
             quō
             .
             bonum
             &
             boni
             filium
             duplici
             quis
             honore
             honor
             andum
             tenseat
             .
             Aug.
             〈◊〉
             vet
             .
             &
             nou
             .
             Test
             .
             quaest
             .
             14.
             
             Non
             hoc
             fit
             ,
             nisicum
             fuerit
             〈…〉
             .
             Aug.
             post
             coll●t
             .
             c.
             7.
             
             Muta●●r
             ,
             si
             parentum
             facto
             non
             sapientur
             .
             ●2
             .
             ●
             is
             quippè
             non
             reddicatur
             peccata
             parentum
             ,
             qui
             non
             imitantur
             mores
             illorum
             .
             Quemod
             modum
             autem
             bonorum
             〈◊〉
             fac●●
             ,
             vt
             eliam
             propria
             peccata
             〈…〉
             facit
             ,
             vt
             non
             〈◊〉
             suo
             sed
             etiant
             corum
             ,
             〈…〉
             .
             Psal
             .
             10●
             .
             Non
             〈…〉
             parentes
             fuerunt
             peccat●●●s
             ,
             sed
             quis
             ipsi
             peccatorum
             amidatores
             .
             Hibr●●
             in
             Ezech.
             18.
             
             Cum
             pr●nectiores
             ex
             parentum
             culpa
             ferinutur
             ,
             ill●rum
             poenas
             luunt
             ,
             quorum
             opera
             secuti
             sunt
             .
             Greg.
             mor.
             l.
             15.
             c.
             21.
             
             Non
             nisi
             sit
             culpae
             particeps
             .
             Them.
             sum
             .
             1
             a.
             2
             a.
             q.
             81.
             a.
             1.
             
             &
             Alex.
             Ales
             p.
             2.
             q.
             122.
             m.
             1.
             
          
           
             b
             De●●nit
             esse
             filius
             iniquorum
             ,
             qui
             non
             imitatur
             mores
             illorum
             .
             Aug.
             in
             Psal
             .
             108.
             
             Eorum
             ●uim
             〈◊〉
             ,
             quorum
             mores
             imitamur
             .
             Origen
             .
             in
             Ezech.
             bom
             .
          
           
             c
             Quia●sque
             ad
             3.
             
             &
             4.
             prog●●
             ,
             eam
             quam
             imitentur
             filij
             ,
             parentum
             vitam
             possunt
             videre
             ,
             ●sque
             adeos
             vltio
             extenditur
             ,
             qui
             viderunt
             quod
             male
             sequerentur
             .
             Greg.
             Ibid.
             
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plato
             de
             leg
             .
             l.
             9.
             
             Quod
             idem
             cum
             isto
             facit
             ,
             Euseb
             .
             praepara●
             .
             Euang.
             l.
             2.
             c.
             39.
             
          
           
             e
             Quomodo
             milites
             Maximini
             percussores
             ,
             Ex
             pessimo
             genere
             ne
             catulum
             quidem
             esse
             relinquendum
             .
             Iul.
             Capitol
             .
          
           
             Exception
             .
          
           
             Solution
             .
          
           
             f
             Heb.
             9.26
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Archin
             .
             Clam
             .
             Strom
             l.
             6.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Eurip.
             Alcest
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Antho●●g
             .
             Debemur
             m●●ti
             .
             H●rat
             .
             art
             .
          
           
             g
             Natura
             dabitum
             Deut
             repetit
             quomodo
             &
             quando
             vidi
             :
             homo
             tum
             dema●
             r●petit
             ,
             cum
             ī●bet
             naturae
             Deus
             .
             Ius●
             .
             in
             Ios
             .
             7.
             
          
           
             h
             Josua
             7.24
             .
             Deus
             hoc
             ipse
             mandauit
             ,
             non
             iudex
             ,
             cui
             illud
             praeceptum
             est
             .
             Deut.
             14.16
             .
             Aug.
             in
             Ios
             .
             q.
             8.
             
          
           
             i
             Neque
             enim
             liquet
             ,
             quod
             Iun.
             laborasse
             faminam
             contagione
             conscientiae
             .
          
           
             k
             2
             King.
             14.6
             .
             2
             Chron.
             25.4
             .
             Homine
             iudice
             nemo
             nisi
             ex
             eulpa
             propria
             poenas
             debet
             luere
             .
             Aug.
             in
             Ios
             .
             q.
             8.
             
          
           
             l
             Deut.
             24.16
             .
             Reatus
             patris
             non
             obest
             liberis
             .
             Althus
             .
             dicaealog
             .
             l.
             1.
             c.
             30.
             
             Filius
             pattis
             aniquitalem
             ferre
             non
             debet
             .
             Petr.
             Fons
             leg
             .
             select
             .
             Sancimus
             ibi
             esse
             poenam
             ,
             vbi
             &
             noxia
             est
             .
             Propinquos
             ,
             natos
             ,
             familiates
             procul
             à
             calumnia
             sub●●oue●ꝰ
             quos
             reossceleris
             societas
             non
             facit
             .
             Peccata
             suos
             teneant
             autores
             .
             Nec
             vlterius
             progrediatur
             metꝰ
             〈◊〉
             re●atur
             delictū
             .
             Arcad.
             Theodos
             .
             &
             Honor.
             Cod.
             l.
             9.
             tit
             .
             47.
             leg
             .
             22.
             
             Crimen
             vel
             poena
             paterna
             nullam
             maculam
             filio
             nifligere
             potest
             .
             Namque
             vnusquisque
             ex
             suo
             admisso
             forti
             subijcitur
             ,
             nec
             〈◊〉
             criminis
             successor
             constituitur
             .
             〈◊〉
             .
             Digest
             .
             l.
             48.1.19
             .
             l.
             26.
             
             Et
             ●rat
             .
             d●●r
             .
             c.
             1.
             q.
             4.
             c.
             ●
             .
          
           
             m
             Quomodo
             de
             Roman
             is
             Hor.
             carm
             .
             3.6
             .
             Delicta
             maiorū
             immeritus
             lu●s
             ,
             Romane
             ,
             donec
             templa
             refeceris
             Aedesque
             labentes
             Deorū
             ,
             &c.
             
          
           
             n
             Ezek.
             20.30
             ,
             31.
             
             Ierem.
             7.26
             .
             &
             16.12
             .
          
           
             o
             Ierem.
             3.25
             .
          
           
             p
             Rom.
             8.28
             .
             Sicut
             nihil
             est
             ,
             quod
             malis
             non
             noceat
             .
             Quibꝰ
             pestifera
             fiunt
             ,
             quae
             profutura
             essent
             ,
             si
             alijs
             darentur
             .
             Sen.
             de
             benef
             .
             l.
             5.
             c.
             12.
             
             Ita.
             nihil
             est
             quod
             non
             bonis
             prodesse
             possit
             .
             Idem
             de
             prou
             .
             c.
             3.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Xenoph.
             apud
             Plut.
             de
             mimic
             .
          
           
             q
             Panalia
             aliquando
             habent
             ratronem
             maledicti
             ,
             ali●
             habent
             rationers
             medicinae
             .
             Vide
             post
             Aug.
             in
             Ios
             .
             qu.
             8.
             
             Thom.
             sum
             .
             p.
             1
             a
             2
             ae
             .
             q.
             87.
             a.
             7
             ,
             8.
             &
             p.
             2
             a.
             2
             ae
             .
             q.
             108.
             a.
             4.
             
             Simplic
             .
             in
             Epictet
             .
             enchirid
             .
             c.
             13.
             
             &
             Senet
             de
             prouid
             .
             c.
             3.
             
             Hinc
             distinctio
             illa
             poenae
             ,
             in
             nocentem
             ,
             &
             conferentem
             ;
             siue
             in
             suffocantem
             &
             promouen●em
             :
             item
             in
             poenam
             vindictae
             ,
             &
             poenam
             cautelae
             :
             siue
             in
             condemnantem
             ,
             &
             corrigentem
             :
             apud
             Alens
             .
             p.
             1.
             q.
             39.
             m.
             ●●
             .
             4.
             
             §
             1.
             s
             .
             6.
             &
             p.
             2.
             q.
             115.
             m.
             3.
             s
             .
             1.
             &
             q.
             122.
             m.
             1.
             s
             .
             1.
             &
             p.
             3.
             q.
             41.
             m.
             4.
             a.
             1.
             
          
           
             Courses
             4.
             
          
           
             r
             Exod.
             12.29
             .
          
           
             ſ
             2
             Sam.
             12.14
             ,
             15
             ,
             18.
             
          
           
             t
             2
             Sam.
             12.10
             ,
             11.
             
             &
             18.9
             ,
             15
             ,
             33.
             
          
           
             u
             1
             King.
             14.1
             ,
             3
             ,
             12
             ,
             17.
             
          
           
             x
             Vers
             .
             13
             ,
             18.
             
          
           
             Recapitulation
             .
          
           
             Branches
             4.
             
          
           
             a
             Vt
             vel
             posieritatibus
             consul●ntes
             diuinae
             leg●ob●dirent
             .
             Tertull.
             ad
             Marc.
             l.
             2.
             
          
           
             b
             Quis
             non
             magis
             filiorum
             salutem
             quam
             suam
             curet
             ?
             Tertull.
             Ibid.
             Ita
             Leo
             Homericus
             Il.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             135.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             Auisque
             apud
             e●nd
             .
             Il.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             324.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             de
             amor
             .
             prol
             .
             Catulorū
             amor
             in
             venabula
             impingit
             faeras
             Sen.
             ep
             .
             74.
             
          
           
             c
             Deut.
             4.40
             .
             &
             5.29
             .
             &
             7.8
             ,
             9
             ,
             13.
             
             &
             28.4
             .
          
           
             d
             Deut.
             28.18
             ,
             32
             ,
             41.
             
             Ier.
             5.17
             .
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             ex
             Eurip
             .
             Orest
             .
             Clem.
             Str●m
             .
             l.
             7.
             )
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             de
             tranquill
             .
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plut.
             de
             sanit
             .
          
           
             g
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             h
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Basil
             .
             Cas
             .
             de
             ebrietat
             .
          
           
             i
             2
             Sam.
             12.10
             ,
             11
             ,
             14
             ,
             15
             ,
             18.
             
             &
             13.1
             ,
             14
             ,
             28
             ,
             29.
             
             &
             16.22
             .
             &
             18.9
             ,
             15
             ,
             33.
             1
             
             King.
             1.5
             ,
             9.
             
          
           
             i
             2
             Sam.
             12.10
             ,
             11
             ,
             14
             ,
             15
             ,
             18.
             
             &
             13.1
             ,
             14
             ,
             28
             ,
             29.
             
             &
             16.22
             .
             &
             18.9
             ,
             15
             ,
             33.
             1
             
             King.
             1.5
             ,
             9.
             
          
           
             k
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Sapient
             .
             11.13
             .
             In
             quibus
             peccamus
             ,
             in
             eisdem
             plectimur
             .
             In
             Hellogabali
             conscios
             saeuitum
             vario
             genere
             mortis
             ,
             quum
             alios
             vitalibus
             exemptos
             n●carent
             ,
             alios
             ab
             ima
             parte
             perfodederent
             ,
             vt
             mors
             esset
             vitae
             consentiens
             .
             Lamprid.
             
          
           
             l
             2
             Sam.
             18.33
             .
             &
             19.4
             ,
             5
             ,
             6.
             1
             
             King.
             1.6
             .
             Verum
             ac
             seuerum
             illud
             Pi●
             2.
             
             Pp.
             Hostem
             in
             se
             nutrire
             ,
             qui
             nimis
             filio
             ignoscit
             .
             Platin.
             
          
           
             m
             Ad
             examen
             .
          
           
             n
             Ad
             exercitium
             .
             Exercitiasunt
             nobis
             ista
             ,
             non
             funera
             .
             Cypr.
             de
             mortal
             .
             Vide
             Alex.
             Ales
             p.
             1.
             q.
             39.
             m.
             3.
             a.
             4.
             
             §
             1.
             s
             .
             6.
             
          
           
             o
             Iob
             1.18
             ,
             19.
             
          
           
             p
             Iohn
             5.3
             .
             Vnde
             Alex.
             Ales
             p.
             3.
             q.
             5.
             〈…〉
             dupli●●●
             〈…〉
             ad
             〈…〉
             ,
             ad
             〈…〉
             .
          
           
             q
             〈◊〉
             3.39
             ,
             40.