matter meant vnder the distinction is contained in the canonicall scriptures but rather all is ouerthrowne thereby as shal hereafter plainely appeare True it is that their vulgar Latine hath in diuers places thrust in a Latin worde that signifieth to merit or deserue but without any warrant of the originall text either of the Hebrew in the old or of the Greeke in the new Testament as Genesis 4.13 in the speech that Caine had to God touching his sinne or the punishement laid vppon him for the same they turne it thus My iniquitie is greater than that I can deserue pardon where howsoeuer the Hebrew word that they turne deserue pardon be of diuers significations as if anie in that toong be no doubt that is one being put for to be are to lift vp to spare to sweare and such like very many yet not one or all of the best Hebricians amongst them is able to alleadge one place throughout all the old Testament where it is vsed for to merit or deserue In the new Testament they deale as corruptlie and namely Hebr. 13. vers 16. not onely darkly turning the place thus And beneficence and communication do not forget for vvith such hostes God is promerited but swaruing as from the Greeke which importeth that with such sacrifices God is wel plesed so from men of their owne side as Arias Montanus by name the flower of their garland for learning who turneth the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bene placet sibi that is well delighted himselfe and not promeretur that is is promerited or deserued And the like treachery may wee perceiue in the other terme condignum not onelie in this eight of the Romans as before but also Esther 6. verse 11. where the foresaid vulgar Latine text hath foisted in again this terme of condignus but altogither not onely without but whollie against the Hebrew veritie as euen their owne man Arias Montanus before named in his interlineall translation by turning it according to the Hebrew hath wel declared And as for the members and matter of this Popish distinction drawen from the dirt and puddle of the schoole-men we haue learned long since and that out of the worde of God first that all morall duties performed before it hath pleased the Lorde to purifie our harts by faith Acts 15 9. and to make vs in some acceptable measure partakers of the fruits and effects of Christ his sonne are so farre off from deseruing any thing at his hand that they are most great and greuous transgressions in his sight bicause the scripture it selfe telleth vs Hebr. 11.6 that vvithout faith it is impossible to please God And againe Rom. 14 2â— vvhatsoeuer is not of faith that selfe-same is sinne The euil of these works flowing not so much from the deedes themselues for good thinges of themselues are alwayes good howsoeuer they be euillie done so become hurtfull to the doers therof neither yet from the goodnes or profit that others by such meanes may receiue from them bicause so euen euill many times and therefore much more good may thorow gods secret and merciful direction vvho bringeth light out of darkenesse 2. Cor. 4 6â— and maketh the rage of men to turne to his praise tend to good also by which also we may see Psal 76.10 that workes well weighed and simplie considered in themselues and referred to others may after a sort be counted lawful and good as rising from that generall taint corruption of our nature through the stinch of originall sin that we haue drawn from our first parents Adam and Heuah by meanes whereof it falleth out to be altogither impossible as in regarde of man that such rotâ—en barren and sruitlesse trees as we are should bring foorth anie thing that good is and more speciallie from that palpable blindenesse and grosse ignorance of God and godlines that is in vs by meanes whereof also the actions themselues wanting a good ground and sure foundation for the performaunce of them which indeede we can neuer haue till wee knowe and beleeue the will of God as it is reuealed in his worde are become euen in that respect also euill and displeasing in his sight Wherewith also Augustine that ancient doctor of the church euen alleaged by Thomas of Aquine himselfe Quest. lib. 2. De gratia Christi artic 6. in conclus very well agreeth who proueth against the Pelagians that grace can not fall vnder merit because that before grace there are no deserts but such as are euill bicause a man before grace receiued is wicked to wicked mens merits not grace but punishment is due And quoating the place in the margine hee saieth it is lib. De bono perseuer cap. 2. and many other such like tom 7. By which also we may see that it was the vniforme iudgement of this holy doctor And if this doctrine of merit of congruence may be admitted for true I see no reason why wee may not with Origen holde that al men at the least shal be saued sith there haue none liued so beastly or prophanely but they haue had not care alone to performe but haue indeede performed morall duties for which though not as in regarde of themselues yet as in respect of GODS promises they might claime eternall life by this popish assertion But it may be that they will except against this the poore infidelles and idolatrous people of the world bicause they were neuer yet well acquainted with the promises of God Be it so bicause I suppose they dare not holde that mens morall deedes may merit without relation had to Gods gratious and great promises But put the case of those that being outwardly gathered into the bosome or lap of the church or made partakers at the least in outward hearing of the graces and mercies of God bequeathed vnto the same tell vs whether they may be in any better state and condition by this your doctrine If you will affirme it the euidence of truth exclaimeth against you bicause it is most vnreasonable to hold that the promises of themselues without application of them to mens harts consciences shoulde effect that worke for them You might before men aswell maintaine that maimes and woundes might be cured wythout medicine and salue or a naturall life vpheld wythout meate drinke sleepe and such like as defend that the promises of God wythout application of them to our soules may become effectuall vnto men bicause they indeede be the only plaisters of our soules the only spirituall foode vnto our soules Neither is this vttered to weaken the excellencie and power of Gods promises either as in regarde of God the promise-maker or as in regarde of the thinges promised for so they be alwayes good holie excellent powerfull and what not Neither were it requisit that the worthines thereof shoulde depende vpon our apprehension application of the same for that were to subiect GOD and most excellent things
2. Cor. 5.1.2 c. vvere once destroyed vvee haue a building giuen vs of God that is an house not made vvith handes but eternall in the heauens for vvhich also vvee sigh desiring to be cloathed vvith our house vvhich is from heauen because that if vve be cloathed vve shall not be found naked For in deede vvee that are in this tabernacle sigh and are burdened because vvee vvould not be vncloathed but vvould be cloathed vppon that immortalitie might be svvallovved vp of life What can be more plaine doth he not in euident tearms affirme that the faithful are so far off from sticking fast to this earthlie tabernacle that they doe not onely wish to bee remooued from it but euen as a man would saye with sighes and sobs desire rather that heauenlie tabernacle Certainely he vseth the verie selfe-same woords in both places and entreateth of the selfe-same matter and therefore good reason that one of them should serue for the faythfull exposition of the other The Apostle yet notwithstandinge treating of this doctrine in seuerall places of his Epistles to seuerall people teaching vs that it is and ought to be a common doctrine for the whole Church and for euerie member of it and accordinglie to bee propounded 1. Cor. 15.19 as most fitte and comfortable for them for if heere bee our hope onelye vvee are of all men the most miserable as who besides the common calamities of our naturall life are thorow the malice of the wicked for gods sake Psal 44 22. Rom. 8.36 and the profession of truth and vvell doing are killed all day long and counted as sheepe for the slaughter But vve looke for a continuing cittie Heb 13.14 and seeke for one that is to come euen eternall in the heauens The Apostle sayth further that the faythfull doe after this sorte sighe and sobbe in them selues not meaning therby only that these sighinges are secret and inwarde alone though that no doubte be some parte of his meaning and the experience that the godly finde in them selues sheweth this to be most true but also that they are owtwarde yet so as they doe proceede from the bottome of theyr hearts and as a man would saye from the verie bowelles of their soules By which the Apostle would teach vs what earnest longing as it were there ought to bee in all of gods children for the manifestation of that time wherein they shall not onelie bee freed from all miseries but made pertakers of all felicitie and eternall blessednesse Yea the Appostle woulde instruct vs that wee should not onelie striue to haue this effectuall feeling within a matter whiche no doubt maie giue much peace to our hearts because the inward comfort and ioy of the spirite is most effectuall and full of heauenly delight as which hath euen so rapt and rauished manie of the saintes and seruaunts of GOD in this life that it hath made them to forget as a man woulde saie them-selues and all the pleasures and profits of this world whatsoeuer yea and willinglie to forgo them all but also that we should according to the measure of grace receiued labor to laie it out and to expresse it so in our wordes countenaunces deedes and behauiours that other men by our examples may be stirred vp to the like felowlike feeling to the expressing and declaring of the same towardes others as they haue found and seene in others ouer and besides them selues Prouided alwaies that yet notwithstanding we do both the one and the other in some measure of a sounde minde not making vaine shewes as the maner of hipocrites is of such things as we haue not within vs in deed for that is nothing else but daliance with the Lorde and deceitfulnes towardes our selues and others but hauing that in truth and effect namelie that we pretend outwardlie which also is a notable meane to approoue the feeling of our soules to be from God that so also we our selues maie therein be comforted and other men according to the good will and pleasure of God bee greatlie profited And all these doctrines and particulerlie this last doeth rightlie arise out of these wordes of the Apostle doe sigh in our selues that is to saie inwardlie and outwardlie earnestlie also and from the bottome of good heartes wee perfourme this duetie and therefore others by our examples should labour to doe the like It followeth vvayting for the adoption vnder that tearme of waiting hee expresseth the patient abyding that the faithfull haue noting thereby that they doe not earnestlie wishe for it which was expressed before in the tearmes of sighing and grooning but that in patience possessing their ovvne soules according to the commaundement of Christ they doe with quietnesse of â—pirite and comfort of heart expect not onely the thing it selfe but the time also wherin that shal be disclosed not murmuring against GOD though it please him to delaye the fruition of that whiche they moste delight in and long after And this should teach vs in all things generally and particularlie in this that the Apostle speaketh of heere to be so consourmed vnto the obedience of Gods will that wee can with earnestnesse and an vnfeigned minde saie as our Sauiour teacheth vs Thy vvill be done in earth as it is in heauen vpholding our hope in this that if GOD yeeld not at the first yet we will in christian patience attend his leasure and good pleasure also perswading our selues heereof that they whensoeuer his graces come they shall come in a time most acceptable and best euen for vs though perhaps wee our selues thinke not so because he that knoweth what is better for vs then wee our selues knoweth also what tyme they are moste fitte for vs from whence also wee shoulde learne to shake and cast from vs these cursed corruptions that clyng vnto vs and doe dyrectlie fight againste the trueth of this doctrine sometimes wee setting GOD a tyme which in deede sauoureth of intollerable presumption prescribing to him that is LORDE ouer all and sometymes againe not so reuerentlye esteeming his benefites as wee shoulde because wee haue them not when wee our selues woulde which also bewrayeth wonderfull waiewardnesse and peruersenesse in vs wee practising and approouing that against our father and Lorde which wee will tollerate in our children and seruantes towards vs. Let vs learne rather to be so conformed vnto the obedience of gods wil that whether we haue his blessinges presentlie powred forth vpon vs ot that they be for a while wiih holden from vs yet notwithstanding we wil both with the one and the other be hartilie well content Now whereas the Apostle vseth the worde Adoption we are to see what hee meaneth by that It is a woorde of the ciuill lawe and whereof they haue a little in the institutes by which they note that choise that a man maketh of some one who is himselfe before the choise made destitute and in some miserie to be vnto him as a
and that not onely as in regard of seuerall senses of the same but also touching the very words themselues some supposing them to be maruellous easie and plaine othersome taking them to be wonderfull intricat darke and hard Of a truth freely to speake my mind in this behalfe what I thinke there is not to me any place specially in the bookes of the new testament I except alwayes many things in the Reuelation of S. Iohn more darke and difficult and that not so much by reason of it selfe either as in regard of the words wherin it is expressed or the matter therein contained though I denye not but that both those waies it is very hard as partly by those corrupt gloses that some haue made vppon it and partly also by such curious questions as othersome haue moued out of it and lastly by such vnresolute resolute conclusions as many fantasticall men haue laboured to raise and gather out of the same All which or any of which almost if a man should stand either to rehearse answere or confute it woulde be both tedious and vnprofitable also Neyther vtter I this wyth a dispitefull heart to twite men for their corruption and sins or with the iust dispraise of some to purchase an vniust commendation to my selfe or in declaring the hardnes of the word to hunt after worldly praise in the curious handling thereof vices foule faults that are too rife and common in the world nowadayes but rather dutifully to stir vp my selfe and all the faithful of God not only in this but in al such like places whatsoeuer to attaine and that with vnwearied labour and studie to the sound and sincere meaning thereof Wherevnto bicause we are altogither vnfit aswel by reason of the natural blindnes that is in vs before regeneration as of the remainders of our corruption euen after some measure of light and knowledge receiued we know that without some special grace from God we can neuer reach thereto that therfore we should be earnest with the Lord by prayer not onely by the bright beames of his blessed spirit to chase away the darknes and dulnes of our owne vnderstandings but euen to induce vs after a sort as it were with extraordinary iudgment and wisedome of heart and vtterance of mouth and words in as much as the places which we deal with are more than ordinarily or commonly heard The want or neglect of which duty maketh many of vs the Lord be mercifull vnto vs in the forgiuenes of all our sins to haue the worde when it is read and taught vnto vs Isai 29.11 to be as it were the wordes of a booke that is sealed vp and when we come to handle it wee deale with it vnreuerently as in regard of God and vnrightly as in regard of it self and coldly and carelesly as in respect of our selues vnfruitfully altogither and vnprofitably as in consideration of the people so that a man may safly say that without offence either of god or good men I assure you the more is the pity that there is little difference betweene some of our sermons and the bare reading of the ignorant ministers But to the matter it selfe in the diducting laying out wherof we wil keep this course as first propound the Apostle his general drift purpose as it were then afterwards come more particularly to handle the very words in order as they lie deliuering the sense obseruing such doctrines out of the same as it shal please god to make manifest vnto vs. The apostle Rom. 8. doth most fruitfully intreat of many notable points namely amongst the rest of such assured testimonies both outward inward as god hath bin plesed to giue to his faithful people for the certainty of their election that eternal life of theyrs that God hath in Christ laid vp for them with himselfe before the foundations of the worlde were laid The outward witnes therof are the infallible fruits of sanctificatiō that god frameth vs vnto by his word outwardly the powerfull working of his holy spirit inwardly The inward witnes is that same vndeceuable record of the spirit 2. Cor. 1.22 Ephes 4.30 that God hath giuen into our harts by vvhich vve are sealed vp to euerlasting life against the day of our redemption he declaring yet further that through Gods meere grace towardes vs in Christ onelie wee are become Rom. 8. not Gods seruaunts alone but his sonnes and not his sonnes onelie but heires also and not onelie his heires but euen fellovv-heirs togither vvith our sauiour Christ so that we are sure we shall enioye the selfe-same eternall blessednes in heauen Iohn 4.2 3. that he now doth VVhither he is gone before hand to prepare a place for vs and to take possession of it to our vse and behalfe that where he is as the head we might also be as the members Great graces certainly if either wee consider our owne wretchednes on the one side or the person of the giuer on the other side or the excellencie of the things bestowed vpon vs in the third place wee the most miserable and wretched of all his creatures excepting alwayes the diuels and damned spirites not so much as in regard of our creation for that way foorth we are the chefest of all his workes but as in respect of transgression and sinne which hath pulled all manner of iudgement both vppon our selues and the rest of the creatures for our sinnes sake Neither doth this circumstance of our own basenesse and vnworthinesse extoll the excellencie and worthinesse of the gift but his person also that hath bestowed the same vpon vs Psalm 50.1 1. Tim 6.15 who being God of gods and King of kings hauing all power in his own hand with the least blast of his mouth to ouerwhelme vs wyth all manner of iudgements hath beene pleased notwithstanding rather to manifest in vs the riches of his infinite grace in the sauing of our soules than otherwise to declare against vs the testimonies and tokens of his wrath to eternall condemnation Yea the very excellencie of that life it selfe dooth serue to the woonderfull commendation of that his vnspeakable goodnes towards vs it being so farre passing all the things of this life though otherwise neuer so glorious and glittering that they are not in deede and trueth so much as a shadowe of the good things to come Nay which is more man Psalm 8.5 6 the lorde of all though the thoughts of his hart may be extended very far nay I wil say more godly men though in the meditations of their minde they comprise great and excellent thinges yet can they neuer attaine in this life to the exquisitnes and excellencie thereof God hauing reserued that rather for the dayes and times of a better state and condition And all these things before recited are plainely affirmed and prooued also euen from the very beginning of this eight chapter vntill
their soules and hearts for whose sake it is propounded and deliuered the case notwithstanding going hard on our sides as in respect of our corruption who must as it were go to schoole to bruit breasts and insensible creatures to Iearne euen of them our dutie and obedience towards God and yet being well with vs in another respect that rather than wee shoulde lacke learning as you would say the Lorde will giue vs all meanes whereby wee might attaine to the sound knowledge stedfast beleefe and holy obedience of his blessed will Neither can I let passe the very forcible and excellent signification of that Greeke worde that the Apostle vseth to deliuer this matter withall which though it be in some sense reasonably well rendred by these wordes of feruent desire yet bicause they do not altogither expresse the nature of the same nor come so fully and wholie to the drift and purpose of the Apostle in this place it shall not be amisse euen heere also a little to inlarge our selues in this behalfe the worde importeth a most earnest and greedie desire to haue the thing that is looked for it being a double compound worde in the Greeke toong to wit of the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in that language signifieth of from or a far off and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an olde worde in vse amongest them which betokeneth the head and sometimes the whole face and countenaunce and the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to see appeare obserue or wait for as though the Apostle shoulde say that though the deliuerance that the creature longeth after be somewhat farre off yet do they with a certaine kinde of egernesse and greedinesse as it were wait and looke for the accomplishment thereof euen as a man that would faine haue a thing or person that he desireth lifteth vp his head and his eies to see whether he can behold the man or the matter that he desireth or wisheth comming towardes him though it be as a man would say farre off hee hoping notwithstanding that though there be som large distance of place betwene him and them yea and great likelihoode also that through length of time their meeting shall be a little delayed that yet for all that he shall in the ende comfortably enioy the same sith they are as we say within the compas of a kenning All which tendeth not only to manifest the Apostles meaning as in regarde of the wordes in the exposition also whereof we haue the iudgement and consent of the best learned in that language both old and new as Sindas and others but withall to teach vs both howe earnestly wee should looke for the end of our hope and how carefully we should labour to sustaine and vpholde the same in vs though there be many difficulties and dangers between vs and the possession therof assuring our selues that herein shal gods strength most plainly appeere in our weaknes and the power of our faith be most manifested if we can with Abraham the father of the faithful Rom. 4.18 in hope beleeue against hope It followeth of the creature that is to say euery creature as appereth by the 22 verse folowing And yet here he speaks of thē al as if they were but one not only by reson of that notable harmoni cōsent that was amongst thē by creation so should haue continued had not our sin hindred the same but bicause they do al as it were with one breath desire one thing to wit deliuerance from that vain estate to which they are now constrained to be subiect the Apostle meaning also by the name creature euery thing that was created which we call by the name of the world and the whole frame and workmanship thereof consisting as the philosophers vse to speake of these two parts namely the ecclesiasticall or vpper region and the terrestiall or inferior Genes 2.1 or as the scripture saith of heauen and earth and all the host of them Both which howsoeuer they were at the first created in a most glorious estate and that to serue mans holie vses who was created for gods glories sake yet nowe by reason of mans sinne they are so debased that whether we regarde the one or the other we shall finde them maruellously altered and changed For if we looke vppon the vpper region which they call celestiall and the notable bodies that be therein contained as the sunne moone starres c. though they be indeede as a man would say incredibly beautifull yet notwithstanding we shall well perceiue that they are not freed from vanitie For besides that the Scripture affirmeth that euen the heauens Iob 15.15 are not cleare in gods sight we see by daily and continual experience that many times they haue a more pleasant aspect cast a more fauorable countenance by a maner of speech vpon the wicked of the world who are enimies to God al good men serue their turnes farre better than they do the children of God And if we regard and consider wel the inferiour region with the woonderfull varietie of creatures therein contained as beasts birds fishes trees c. and of them againe almost infinit and innumerable seuerall sorts we shall finde both by proofe and practise and by the truth of the word also That the earth is accursed vnto vs for our sinnes sake Genes 3.17 18 and that not onely in that it is become barren by the meanes therof but also bringeth forth many hurtfull and noysome things besides that many of the creatures that liue vpon the same are not onely become rebellious and disobedient against vs but readie with open mouth and piercing teeth to breake vs al in peeces and to deuoure vs quite flesh bloud and bone And yet if these things were not so neither in the heauens nor the earth nor in the creatures therein contained but that whereas nowe euerie thing that we can cast our eie vpon is a sensible document vnto vs of the wonderfull taint and corruption of our sinne and Gods iudgement against vs for the same the selfe-same things might preach vnto vs notwithstanding righteousnes peace and loue from God yet forasmuch as the word it selfe doth in sundry places affirme that euen all those things in that great last day of the Lords iudgement shall be destroyed we can not also but euen therin behold and see that present estate of theirs in which they are now and from which they hope then to be freed Psai 102.25 26 Dauid telleth vs that God in the beginning laide the soundations of the earth and the heavens vvere the vvorkes of his handes hovvbeit that they should perish and that they shoulde all vvaxe olde as doth a garment and that as a vesture God should change them and they should be changed According wherevnto saint Peter also in the new Testament vsing it as an argument to perswade vs 1. Pet. 3.10 11 12 in all
fore-see that singular perfection that by his most mightie power in their restitution they shal be restored to that either they must of necessitie bee subiected to some holye and necessarie vses or else that their immortalitie shal be bestowed vpon them in vaine which were to accuse God ether of lesse care or lesse power or both in this notable worke of the restauration of his creatures he drawing them as it were out of that into which they haue bene dissolued than he had at the first creation of them when hee made them all of nothing as christian religion and the woorde doe plainlie propound vnto vs. But if against this they will obiect that gods glorye shall thereby bee wonderfullye manifested I answere that his power and glory shal be greatly prouided for and exceedinglie declared in that great generall yea and sodaine restauration of them though they indure but a smale whyle or no whitte all I call it greate and generall beecause that in the ende of the world it shal be as great and vniuersall a work as the worke of creation at the beginning if not more large in as much as not onelye the seuerall sortes and kindes of thinges created but all that haue bene are or shal be vnto the end shall then stand foorth in a most excellent estate and condition euen as glorious and good as they were at the first before sinne entred in as much as at that daie euen sinne it selfe shall cease and be as it were destroyed And I name the same sodaine also because as the Lordes comming and the resurrection of the dead shall be in a moment and pinch of time or in the turning of a hand as you would saye or the tvvinckling of an eie 1. Cor. 15. as the scripture speaketh so shal also this great worke of the restitutition the Lorde not taking manie daies as at the beginning of creation for the performaunce of this noble deede but doing it quickly and vppon the sodaine for the further manifestation of his almightie power glory But because wee are fallen into speache of gods glorie and the glorifieng of his name I would faine know this of them that now so much vrge it to wit who they are that the creatures restored shal stirre vp to glorifie GOD in the sight and beholding of them Of god himself they dare not affirme it I suppose because as in respect of his owne most excellent essence and beeing he hath no neede by suche meanes to bee prouoked to seeke his owne glory which also hath from all eternitie bene is and euer shall bee so greate that not they alone but not all the creatures either heauenlye or earthlie shal be able to adde therto so much as a shadow or most small sparke If they wil maintaine it of the angels either elect or reprobate that is as vnsounde also for as for the elect Angels they in the integritie of their nature promooting alreadie Gods glorie and that in all perfection though not of it yet of them selues can not then haue that desire anie whit encreased in them the perfection wherof they haue alreadie thorowe Gods goodnesse attained vnto and vnto perfection wee knowe that nothing can bee added Besides that beeing simply and onelye of spirituall natures it maye bee called into question whether that by such outwarde thinges they may be furthered in such holy duties And as for the reprobated Angelles and damned spirites because they are continuallie carried awaye thorowe the corruption of their nature as with malice towardes man whose saluation they would hinder to the vttermost so with enuie and disdaine towardes GOD the encrease of whose glorie is an addition to their torments they cannot though there might bee some suche force in the creatures restored which yet is not prooued or at the least wise they will not bee prouoked thereby to giue glorie to GOD because that the more that he is glorified the more greeuously greatly are they them selues tormented that I maye saye nothing of that impossibilitie that is in them to perform this dutie aswel by reason of the deprauation of their nature as that irreuocable and most certayne sentence of condemnation for euer that the LORD the most iust iudge hath alreadie determined and after a sort pronounced vpon them all There resteth none nowe but men which are of two sortes good and bad damned and saued concerning either of which to affirme it is absurde and vnreasonable as the former For as for the wicked is there anie likelihoode that they that in this life Psalme 17. had their bellies filled vvith the hidden treasures of God and inioyed both sea and land and had infinit occasions giuen them to glorifie his name in the liberal allowance and continual vse of his creatures and yet for all this were blind to see gods glory and dumbe or tongue-tyed to speake vnto his praise shall in the life to come where they shall not onely haue no vse of those blessinges but a full measure of condemnation lying vpon them as for all their sinnes generallie so particularlie for the abuse of so manie excellent graces that they shoulde then and there glorifie his name Naie wee feare not to affirme on the other side that they shal be so farre off from seeing or confessing gods glory in them at that time that beeing in the state of eternall condemnation far seperated also from the place where the creatures restored shal be that they shall haue their hearts bodies soules and all continuallie seized with the feeling of their owne torments and their mouthes alwaies replenished partlye with all manner of lamentation and mourning by reason of the most miserable and euerlasting paines they endure and partlie with all kinde of blasphemie cursing and contempt of Gods eternall Maiestie and themselues And as for the faithfull and godlye beeing then in the kingdome of heauen a place marueilouslie muche distant from that place that the restored creatures shal be in and beeing filled also with the fulnesse of the ioyes of GOD they shall bee so farre off from fixing their eies vpon anie of the creatures from whome they shal bee sundered further by many degrees then mans eyes can well descrie in as muche as the space betweene heauen which they shall possesse and the earth that the restored creatures shall occupie is exceedingly great that they shall not haue neyther sight nor senses mooued muche lesse busied in beholding suche things but rather shall haue all the thoughtes of their heartes all the woordes of their mouthes and all the actions and partes of their bodies and affections and powers of their soules continuallie taken vppe and occupied in the contemplation of GOD the fountayne of all goodnesse alvvayes praysing of hym also that sitteth vppon the throvvne Reue. 7.23 and in seruing of him for euermore Nowe then if that neither GOD nor Angelles nor damned spyrites nor elected men nor the wicked condemned shall haue vse of the creatures