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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29699	Paradice opened, or, The secreets, mysteries, and rarities of divine love, of infinite wisdom, and of wonderful counsel laid open to publick view also, the covenant of grace, and the high and glorious transactions of the Father and the Son in the covenant of redemption opened and improved at large, with the resolution of divers important questions and cases concerning both covenants ... : being the second and last part of The golden key / by Thomas Brooks ...; Golden key to open hidden treasures. Part 2	Brooks, Thomas, 1608-1680.	1675 (1675)	Wing B4953; ESTC R11759	249,733	284

Salt they were bound as by a Covenant to use in all sacrifices or it meaneth a sure and pure Covenant Some by the salt of the Covenant do mystically understand the Grace of the New Testament 2. 13. Neither shalt thou suffer the salt of the Covenant of thy God to be lacking from the meat-offering c. The salt of the Covenant signifies that Covenant that God hath made with us in Christ who seasoneth us and makes all our services savoury The meaning of the words say some is this The Salt shall put thee in mind of my Covenant whereby thou standest engaged to endeavour always for an untainted and uncorrupted life and conversation By this salting say others was signified the Covenant of grace in Christ which we by faith apprehend unto incorruption wherefore our unregenerate estate is likened to a child new born and not salted Ezek 16. 4. Others say it signifies the eternal and perpetual holiness of the Covenant between God and man And some there be that say that this salt of the Covenant signifies the grace of God whereby they are guided and sanctified that belong unto the Covenant of grace So Numb 18. 19. It is a covenant of salt for ever before the Lord unto thee and to thy seed with thee a Covenant of Salt is used for an inviolable incorruptible and perpetual Covenant Of old amity and friendship was symbolized by salt for its consolidating and conserving property saith Pierias This Covenant which the Lord made with the Priests is called a Covenant of Salt because as Salt keepeth from Corruption so that Covenant was perpetual authentical and inviolable as anciently the most solemn ceremony that was used in Covenants was to take and eat of the same salt and it was esteemed more sacred and firm than to eat at the same table and drink of the same cup. This Covenant in regard of its perpetuity is here called a Covenant of Salt that is a sure and stable a firm and incorruptible Covenant So 2 Chron. 13. 5. Ought you not to know that the Lord God of Israel gave the kingdom over Israel to David for ever even to him Zanchy's Exposition of the place is strange and far fetched and to his sons by a covenant of salt i. e. perpetual and inviolable solemn and sure by this Metaphor of salt a perpetuity is set forth for salt makes things last The Covenant therefore here intended is by this Metaphor declared to be a perpetual Covenant that was not to be abrogated or nulled In this respect these two phrases a Covenant of Salt and for ever are joyned together Some take this Metaphor of Salt to be used in relation to their manner of making their Covenant with a sacrifice on Numb 18. 19. but now opened Lev. 2. 13. which Salt was always sprinkled and thereby is implyed that it was a most solemn Covenant not to be violated But Seventhly The Covenant of Grace under which the Saints stand is sometimes stiled a sure Covenant a firm Covenant a Covenant that God will punctually and accurately perform In this regard the Covenant of grace is in the Old Testament stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shemurah that is kept observed performed the word imports care diligence and solicitude lest any thing be let go let slip c. 2 Sam. 23. 5. Deut. 7. 9. 2 Chr●n 6. 14. Psal 19. 7. Psal 89. 28. Titus 1. 2. Psal 13● 11. Isa 54. 10. See my Box of precious Ointment pag. 367 368 371 372 373. God is ever mindful of his Covenant and will have that singular care and that constant and due regard to it that not the least branch of it shall ever fail as you may clearly see by consulting the special Scriptures in the margin Hence it is called the mercy and the truth Mic. 7. 20. Thou wilt perform the truth to Jacob Heb. thou wilt give for all is of free gift and the mercy to Abraham The Covenant is called mercy because mercy only drew this Covenant it was free mercy it was mere mercy it was only mercy which moved God to enter into Covenant with us And it is called truth because the great God who has made this Covenant will assuredly make good all that mercy and all that grace and all that favour that is wrapped up in it God having made himself a voluntary debtor to his people he will come off fairly with them and not be worse than his word Hence Christ is said to Rev. 10. 1. Isa 54. 9 10. J●r 33. 20 25. The stability of God's Covenant is compared to the unvariable course of the day and the night and to the firmness unmoveableness of the mighty mountains Isa 54 9 10. have a Rain-bow upon his head to shew that he is faithful and constant in his Covenant God hath hitherto kept promise with nights and days that one shall succeed the other therefore much more will he keep promise with his people Hence also the Covenant is called the Oath Luk. 1. 73. The oath which he sware unto our father Abraham You never read of God's Oath in a Covenant of works In that first Covenant you read not of Mediator nor of an Oath but in the Covenant of Grace you read both of a Mediator and of an Oath the more effectually to confirm us as touching the immutability of his will and purpose for the accomplishment of all the good and the great things that are mentioned in the Covenant of Grace The Covenant of Grace is incomparably more firm sure immutable and irrevocable than all other Covenants in the world Therefore it is said God willing Heb. 6. 17 18. Who shall doubt when God doth swear who cannot possibly deny himself or forswear himself more abundantly to shew unto the heirs of promise the immutability of his counsel confirmed it by an oath That by two immutable things in which it was impossible for God to lye we might have strong consolation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a valiant strong prevailing consolation such as swalloweth up all worldly griefs as Moses his serpent did the sorcerers serpents or as the fire doth the fuel God's word his promise his Covenant is sufficient to assure us of all the good that he has engaged to bestow upon us yet God considering of our infirmity hath bound his word with an oath His word cannot be made more true but yet it may be made more credible Now two things make a thing more credible 1. The quality of the person-speaking 2. The manner of the speech If God doth not simply speak but solemnly swear we have the highest cause imaginable to rest assured and abundantly satisfied in the word and oath of God An oath amongst men is the strongest surest most sacred and inviolable bond For men verily swear by the greater Heb. 6. 16. and an oath for confirmation is to them an end of all strife The end of an Oath among men is to

is set upon saving of it when Christ calls upon him to lay it down for his sake or the Gospels sake No fool to him that thinks to avoid a less danger by running himself into a greater danger who thinks to save his body by losing his soul and to save his temporal life by losing eternal life There is no loser to him who by sinful attempts to save his life shall lose a better life than ever he can save But Fifthly Consider That of old there hath been a very great willingness readiness forwardness and resoluteness in the people of God chearfully to suffer for Christ his Truth his Gospel his Worship his Ways his Ordinances his interest his honour Consult the Scriptures in the margin and many others of the like import which all knowing Christians can turn to at Dan. 2. 16 17. Rom. 8. 36. Psal 44. Phil. 2. 17. Act. 20. ●2 23 24 cap. 21. 13 c. Dan. 6. 1 Pet. ● 16. Act. 5 41. Act. 7. 55 56. 2 Cor 1. 3 4. 5. Acts and M●n Fol. 857. Medestus Lie●tenant to Julian the Emperour told him that when the Christians suffered they did but deride them and the torments said he with which Christians are tormented are more terrible to the tormentors than they are to the tormented pleasure To these I shall add a few examples amongst a multitude of those blessed souls who willingly readily chearfully resolutely hazarded all for Christ while they were on earth and are now a receiving their reward with him in heaven Oh how my heart leapeth for joy said Mr. Philp●t the Martyr that I am so near the apprehension of eternal life I with my fellows were carried to the Cole-house where we do rouse together in the straw as chearfully we thank God as others do in their beds of Downe Mr. Glover the Martyr wept for joy of his imprisonment And Mr. Bradford put off his cap and thanked the Lord when his Keeper's Wife brought him word that he was to be burnt the next day and Mr. Taylor fetched a pleasant delightful frisk when he was come near to the place where he was to suffer Mr. Rogers the first that was burnt in Queen Mary's days did sing in the flames Vincentius laughing at ●his tormentors said that death and tortures were to Christians socularia ludiera matters of sport and pastime and he joyed and gloried when he went upon hot burning Coals as if he had trod upon Roses Fire Sword Death Prison Famine are all pleasures they are all delightful to me saith Bazil and in his Oration for Barlaam that famous Martyr saith that he delighted in the close prison as in a pleasant green Meadow and he took pleasure in the several inventions of tortures as in several sweet flowers William Tim. Martyr in a letter to a friend of his a little before his death writeth thus Now I take my leave of you till we meet in heaven and hic you after I have tarried a great while for you and seeing you are so long in making ready I will tarry no longer for you you shall find me merrily singing Holy holy holy Lord God of Sabbath at my journey's end c. And when they kindled the fire at the feet of James Bainham me thinks said he you strew Roses before me when the Pre●●ct urged Basil to comply with the Emperour Socrat. Eccles Hist l. 4. c. 26. Gr. and threatned him with death if he denied he gave him th●s resolute and s●out answer Thou threatnest me with death saith he and I would that it would fall out so well on my side that I might lay down this carcase of mine in the Quarrel of Christ and in de●ence of the truth who is my Head and Captain And when the Pre●●ct pres●ed him to remember himself and obey the Emperour he rejecting all told him what I am to day the same thou shalt find me to morrow When Chrysostom was greatly threatned by the cruel Empress and others he made this answer If they keep me poor I know Christ had not a house to put his head in If they silence me and put me out of the Synagogue so was that poor man that confessed Joh. 9. 22 24. Act. 5. 40. cap. 12. Eph. 6. 20. Rev. 1. Christ and the Apostles enjoyned not to speak in the name of Jesus If they cast me into prison so was Jeremy St. Peter and St Paul and many more If I am forced to flee my Countrey I have that beloved J●hn and that Atlas-like Athanasius for Precedents of the like nature Or whatsoever else should be done unto me I have the holy Martyrs for my fellow-sufferers and I will never count my life dear unto me so I may finish my course with joy but I will by God's help be ever ready with all my heart to suffer any thing for the name of Jesus Christ and for the least jot of his truth Neither were they only a few choice persons who willingly readily cheerfully and resolutely endured Martyrdom in Christ's Cause but such multitudes year after year month after month Hier. id Helic ● week after week and day after day as that one of the Ancients testifieth That there was never a day in the year except the first of January whereunto the number of five hundred Martyrs at least might not be ascribed So many one after another in one Euseb Eccl. Hist l. 8. c. 9. day suffered as the Executioner blunted his sword and with the pains he took fainted That which many of them endured though to flesh and blood it seemed intolerable yet with much patience excellent chearfulness and divine courage they endured it They were not like bears halled to the stake but while Persecutors were sitting on their Judgment-seats and condemning some Christians others leaped in and professed themselves Christians and suffered the uttermost that could be inflicted with Euseb l. c. citat joyfulness and a kind of pleasantness singing Psalms as long as their breath lasted Bucer in an Epistle to Calvin tells him that there were some that would willingly redeem to the Commonwealth the ancient liberty of worshipping Christ with their very lives True Grace makes a Christian of a very heroick nature Holy Zeal will make a Christian very ready to endure any thing or to suffer any thing for Christ his Worship his Ways his Truth It is a high vanity for any man to think of getting to heaven without suffering in all the Ages of the world the Saints have found the way to happiness paved with troubles and we must not think of finding it strewed with Rose-buds When Paul and Silas were in prison their hearts were so full Act. 16. 25. Paul 〈◊〉 his chain wh●●h he did bear for the Gospel sake and was as proud of it as a woman of her Ornaments saith Chrysostom of joy that they could not hold but at midnight when others were sleeping they must fall a singing out the Praises of

comparison which is the application thereof this application may have reference either to the general proposition thus As no man taketh this honour unto himself so also nor Christ Or to the particular instance of Aaron thus As Aaron took not to himself that honour so nor Christ both tend to the same end The High Priesthood was an honour for Christ to have taken that to himself without a Commission from his father had been to glorifie himself by conferring glory and honour upon himself This negative that Christ glorified not himself is a clear evidence that Christ arrogated no honour to himself Christ would not arrogate honour to himself but rather wait upon his father that he might confer upon him what honour he saw meet Christ glorified not himself to be made an High Priest but his father glorified him in ordaining or commissionating him to be the High Priest In short to be made an High Priest is to be deputed or appointed and set a part to that function And thus was our Lord Jesus Christ made an High Priest he had never undertaken that office had he not been ordained to it by his father But that you may see Christ's threefold commission to his three-fold office Consider First That God the father promiseth to Jesus Christ 1. Heb. 2. 17 18. Psal 110. 4. an excellent royal and eternal Priesthood Heb. 7. 21. For those priests were made without an oath but this with an oath by him that said unto him the Lord sware and will not repent thou art a priest for ever after the order of Melchisedek Among the Jews in the times of the Old Testament they had an High Priest that was in all things to stand between God and them and in case any sinned to make an atonement for them Now look as the Jews had their High Priest so the Lord Jesus-Christ he was to be and he is the Apostle and the High Priest of our Christian profession as Aaron was of the Jews profession The Priestly office of Jesus Christ is erected and set up on Heb. 3. 1. By the● way you may take notice that the whole body of Anti-christianism is but an invasion upon the Priestly office of Christ What is the Popish Mass that unbloody sacrifice but a derogation from the sacrifice of Jesus Christ once upon the Cross and so a derogation from his Priestly Office What are all those Popish Penances and satisfactions injoyned but a derogation unto the satisfaction of Christ and so unto the Priestly office of Christ What is all their praying to Saints and Angels but a derogation unto the intercession of Christ and so unto the Priestly office God deputes Christ to his Priestly office as God and man yet Papists say that Christ is a Priest only in his humane nature God saith to his son Thou art a priest yet they make many Priests God makes his Son a Priest for ever yet they substitute others in his room God gave Christ to offer up but one sacrifice and that but once but they every day offer up many sacrifices in the Mass God gave Christ to offer up himself but they offer up bread and wine upon pretence that its the body and blood of Christ Christ's sacrifico was a bloody sacrifice but they stile theirs an unbloody sacrifice purpose for the relief of poor distressed sinners The work of the High Priest is to make reconciliation for the sins of the people In the times of the Old Testament the High Priest made an atonement for the people in case any man had sinned he brought a sacrifice his sins were laid upon the head of the sacrifice Once every year the High Priest did enter into the holy of holies and with the blood of the sacrifice did sprinkle the Mercy-Seat and laid the sins of the people upon the head of the Scape-Goat so made an Atonement for the people as is clear in that Levit. 16. 14. He shall take of the blood of the Bullock and sprinkle it with his finger upon the Mercy-seat eastward and before the Mercy-seat shall he sprinkle of the blood with his finger seven times And at vers 21. Aaron shall lye both his hands upon the head of the live Goat and confess over him all the iniquities of the children of Israel and all their transgressions and all their sins putting them upon the head of the Goat and shall send him away by the hand of a fit man into the wilderness and so he shall make an Atonement This was the work of the High Priest in case any had sinned to make an Atonement and satisfaction by the way of Type for the sins of the people The main scope of the Apostle in that Heb. 7. is to advance Christ his Priesthood above the Levitical Priesthood in order to which he premiseth this That those priests were made without an oath vers 20 The Apostle's third Argument to prove the excellency of Christ's Priestood above the Levitical is taken from the different manner of instituting the one and the other Christ's institution was more solemn than the Levites their institution was without an oath Christ's institution was with an oath The Argument may be thus framed That Priesthood which is established by an oath is more excellent than that which is without an oath but Christ's Priesthood is with an oath and theirs without Ergo It is here taken for granted that Christ was most solemnly instituted a Priest even by an oath yea by the oath of God himself which is the greatest and most solemn manner of institution that can be God's oath imports two things 1. An infallible certainty of that which he sweareth 2. A solemn authority and dignity conferred upon that which he instituted by oath Great and weighty matters of much concernment use to be established by oath hereby it appeareth that Christ's Priesthood is a matter of great moment and of much concernment This will appear the more evident if we consider the person who was made Priest viz. our Lord Jesus Christ who was the greatest person that could be Heb. 7. 28. therefore he is fitly called a great high priest Heb. 4. 14. Or if we consider the ends of Christ's Priesthood which were very weighty and that in reference both to God and man To God for the manifestation of his perfect justice infinite mercy almighty power unsearchable wisdom and other divine attributes which never were nor ever can be so manifested as in and by Christ's Priesthood To man that God's wrath might be averted his favour procured man's sin purged and he freed from all evil and brought to eternal happiness Or if we consider the benefits of Christ's Priesthood which are answerable to the foresaid ends Jesus Christ was appointed and made by the father The Apostle and High Priest of the Churches profession Heb. 3. 1 2. Wherefore holy brethren partakers of the heavenly calling consider the Apostle and High Priest of our profession Christ Jesus who

and satisfaction made to the Justice of God for man's sin and thereupon sin taken a-away Now sin being taken away Christ sits down on the right hand of his Father Look as the humiliation of Christ was manifested in offering a Sacrifice so his exaltation in sitting at God's right hand was manifested after that he had offered that sacrifice This phrase Set down is a note of dignity and authority and this dignity and Authority is amplified by the place where he is said to sit down viz. on the right hand of God and this honour and dignity is much illustrated by the continuance thereof which is without date For ever sat down on the right hand of God It is an Eclipse of the lustre of any glory to have a date and a period The very thought that such a glory shall one day cease will cast a damp upon the Spirit of him that enjoys that Glory Christ's constant sitting at the right hand of his Father is a clear evidence that he has finished and compleated the work of our Redemption Christ could never have gone to his Father nor never have set down at the right hand of his Father if he had not first fulfilled all Righteousness and fully acquitted us of all our iniquities Joh. 16. 10. Of righteousness because I go to my Father The strength of the Argument lies in this Christ took upon him to be our Surety and he must acquit us of all our sins and satisfie his Father's Justice before he can go to his Father and be accepted of his Father and sit down on the right hand of his Father If God had not been fully satisfied or if any part of Righteousness had been to be fulfilled Christ should have been still in the grave and not gone to heaven his very going to his Father argues all is done all is finished and compleated But Sixthly Christ having performed all the conditions of the Covenant on his part he now peremptorily insists upon it that his Father should make good to him and his the conditions of the Covenant on his part Christ having finished his work looks for his reward Father Joh. 17. 4 5. says he I have glorified thee on earth I have finished the work which thow gavest me to do And now O Father glorifie thou me with thine own self with the glory which I had with thee before the world was There was a most This transaction between the father and the son is worthy of our most d●ep serious and frequent meditation blessed transaction between God the Father and God the Son before the world began for the everlasting good of the Elect and upon that Transaction depends all the good and all the happiness and all the salvation of God's chosen and upon this ground pleads with his Father that all his members may behold his glory Joh. 17. 24. Father I wil● that they also which thou hast given me be with me where I am that they may behold my glory Father I will not only I pray I beseech but I will I ask this as my right by vertue of the Covenant betwixt us I have done thus and thus and I have suffered thus and thus and therefore I cannot but peremptorily insist upon it that those that I have undertaken for be where I am that they may behold my glory For though Glory be a gift to us yet it is a debt that is due to Christ It is a part of Christ's joy that we should be where he is Christ will not be happy alone as a tender father he can enjoy nothing if his children may not have part with him The greatest part of our happiness that we shall have in heaven lies in this that then we shall be with Christ and have immediate communion with him Oh sirs the great end of our being in heaven is to behold and enjoy the glory of Christ Christ is very desirous and much taken up with his peoples fellowship and company so that before he removes his bodily presence from them his heart is upon meeting and fellowship again as here we see in his prayer before his departure and this he makes evident from day to day in that until that time of meeting come two or three are not gathered in his name but he is in the midst of them to eye their behaviour to Mat. 18. 20. hear their suits to guide their way to to protect their persons to chear their spirits and to delight in their presence He delights to walk in the midst of the seven golden Rev. 2. 1. Mat. 5. 14 16. Psal 68 16. candlesticks the Golden Candlesticks are the Churches which are the light of the world and excel all other societies as much as Gold doth other Metals And he desires to dwell in the low and little hill of Zion Zion is his resting place his chosen place his dwelling place Psal 132. 13. For the Lord hath chosen Zion he hath desired it for his habitation Vers 14. This is my rest for ever Here will I dwell for I have desired it Christ chose Zion for his love and loves it for his choice and accordingly he he delights to dwell there The Lamb stands on Mount Rev. 14. 1. Zion Christ is ready prest for action and in the midst of all Antichrist's Persecutions he hath always a watchful eye over Mount Zion and will be a sure life-guard to Mount Isa 4. 5 6. Zion he stands readily prepared to assist Mount Zion to fight for Mount Zion to communicate to Mount Zion Isa 8. 18. and to be a refuge to Mount Zion and no wonder for he dwells in mount Zion Now if Christ take so much delight to have spiritual communion with his people in this 2 Cor. 6. 16. I will dwell in them The words are very significant ●n the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In ill in-dwell in them so the words are there are two in s in the Original as if God could never ha●e enoughe ●●munion with them 2 Tr●● 1. 10. world no wonder that he can never rest satisfied till their gracious communion with him here issue in their perfect and glorious communion with him in heaven And certainly the glory and happiness of heaven to the Elect will consist much in being in Christ's company in whom they delight so much on earth to follow the Lamb whither soever he goes to enjoy him fully and to be always in his presence is the heaven of heaven the glory of glory 't is the sparkling Diamond in the Ring of Glory The day is coming wherein Believers shall be compleatly happy in a sight of Christ's glory when he shall be conspicuously glorified and admired in all his Saints and glorified by them and when all veils being laid aside and they fitted for a more full fruition shall visibly and immediately behold and enjoy him therefore is their condition in heaven described as consisting in this that they may behold my

this Throne all the Great ones of the world must stand Popes Emperours Kings Princes Nobles Judges Prelates without their Mitres Crowns Sceptres Royal Robes Gold chains c. And before this Throne all other sorts and ranks of men must stand And he that sits upon this Throne is a great King and a great Rev. 1. 5. cap. 17. 14. Rev. 19. 16. All the thrones of the Kings of the earth with Solomon's Golden Throne are but petty Thrones to this Throne yea they are but footstools to this Throne and therefore upon this single ground it may well be called a great Throne God above all Gods he is Prince of the Kings of the earth who is King of Kings and Lord of Lords Upon all which accounts this Throne may well be called a great Throne And 't is called A White Throne because of its Celestial Splendor and Majesty and to shew the uprightness and Glory of the Judge The white colour in Scripture is used to represent purity and glory here it signifies that Christ the Judge shall give most just and righteous Judgment free from all spot of partiality From whose Face the heaven and the earth fled away The Splendor and Majesty of the Judge is such as neither heaven or earth is able to behold or abide the same how then shall the wicked be able to stand before him Augustine understands it for the future renovation of heaven and earth and here he acknowledgeth an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the heaven and the earth fled not before but after the Judgment to wit saith he The Judgment being finished then shall this heaven and earth cease to be when the Hysterosis is when a thing is before put down which should come after or contrariwise Aug. lib. 20. de C. D. c. 14. 1 ●●t 3. 12. new heaven and earth shall begin for this world shall pass away by a change of things not by an utter destruction The heaven and the earth shall flee away that is this shape of heaven and earth shall pass away because they shall be changed from vanity through fire that so they may be transformed into a much better and more beautiful estate according to that which the Apostle Peter writeth The heaven shall pass away with a great noise and the elements melt with heat but we expect new heavens and a new earth wherein dwelleth righteousness How this passing away ●r perishing of heaven and earth shall come to pass there are divers opinions of learned men Some think that the substance or essence it self of the world shall wholly perish and be annihilated Others are of opinion that only the corruptible qualities thereof shall perish and be changed and the substance or essence remain There shall be a renovation of all things say most and that only the fashion of the world that is the outward form and corruptible qualities shall be destroyed and so the earth shall be found no more as it was but shall be made most beautiful and glorious being to be delivered into the glorious liberty as far as 't is capable of the sons Rom. 8. 19 20 21 22. of God being to be freed from corruption and bondage And with these I close The summ of the 21. verse is That the Creature shall not be always subject to vanity but shall have a manumission from bondage of the which deliverance three things are declared First who the Creature that is The World Secondly From what from Corruption which is a bondage Thirdly Into what estate into the glorious liberty of the sons of God Some here note the time of the deliverance of the Creature namely when the children of God shall be wholly set free for though they have here a freedom unto righteousneess from the bondage of sin yet they have not a freedom of glory which is from the bondage of misery But others take it for the state it self which shall be glorious not the same with the children of God but proportioned according to its kind with them for it is most suitable to the liberty of the faithful that as they are renewed so also should their habitation And as when a Noble man mourneth his servants are all clad in black so it is for the greater glory of man that the Creatures his servants should in their kind partake of his glory And whereas some say that it is deliverance enough for the creature if it cease to serve man and have an end of vanity by annihilation I affirm it is not enough because this 21. verse notes not only such deliverance but also a further estate which it shall have after such deliverance namely to communicate in some degree with the children of God in glory Certainly the Creatures in their kind and manner shall be made partakers of a far better estate than they had while the world endured because that God shall fully and wholly restore the world being fallen into corruption through the transgression and sin of Man-kind And this doth more plainly appear by the Apostle's opposing subsequent liberty against former bondage which that he might more enlarge he calleth it not simply freedom or liberty but liberty of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any shall enquire what shall be the particular properties works and uses of all every creature after the last Judgment I answer 1. That as to these things the word is silent and 't is not safe to be wise above what is written 2. Here is place for that which Tertu●ian calls a learned Ignorance Glory as it is in the Greek Text meaning thereby according to the phrase and propriety of the Hebrew tongue glorious liberty or liberty that bringeth glory with it under which term of glory he compriseth the excellent estate that they shall be in after their delivery from their former baseness and servitude As for those words of the sons of God to which we must refer the glorious liberty before mentioned they must be understood by a certain proportion or similitude thus that as in that great day and not before God's children shall be graciously freed from all dangers and distresses of this life whatsoever either in body or soul and on the other side made perfect partakers of Eternal Blessedness so the Creatures then and not before shall be delivered from the vanity of man and their own corruption and restored to a far better estate than at present they enjoy which also may further appear by the words the Apostle useth setting glorious liberty deliverance and freedome against servile bondage and slavery Chrysostome reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the glorious liberty of the sons of God as if the end or final cause of their deliverance were pointed at namely that as God made the world for man and for man's sin subdued it to vanity So he would deliver it and restore it for men even to illustrate and enlarge the glory of God's children I could by variety of Arguments prove that