his ascention into heauen and glorification hath hadde in respect of his humanitie or manhoode the vse of earthlie and corruptible thinges than the which what can be almost a more grose or intollerable blasphemie But letting these vaine speculations and odde conceits passe let vs see what profitable doctrines either for instructions or comfort wee may learne out of this discourse that the Apostle maketh touching the creatures and their restitution First in that God here sendeth vs vnto the creatures for our better instruction to learne of them he would thereby set out vnto vs our blockishenesse vnaptnesse and inabilitie to good things Neither doth the Lorde heere onely obserue this order but in many other places of his worde giuing vs thereby to vnderstand both how hard a thing it is as in respect of our corruption and howe necessarie for our good to represse and beate downe in vs that great ouer-weening which wee haue of our selues as for example wee see it vsed in Deuteronomie Deut. 31.1 Isaiah 1 2.3 Ierem. 2.12 Micah 6.2 and in the bookes of the Prophets oftentimes as in Isaiah Ieremiah Micah and sundrie others and yet for al this we wil not be humbled but many of vs in the height of our imaginations suppose that wee of our selues are apte and able to great matters whereas the Scripture sheweth the cleane contrarie affirming 2. Cor. 3.5 that vve are not sufficient of our selues to thinke any thing as of our selues but our sufficiencie is of God And againe that it is God that vvorketh in vs both the vvill and the deede phil 2.13 and that of his good pleasure onclie assuring vs in an other place that the naturall man perceiueth not the things of the spirit of God 1. Cor. 2.14 and in this very chapter telling vs in plaine termes Rom. 8.7 that the vvisedome of the fleshe is enimitie against GOD for it is not subiect to the lavve of GOD neither indeede can be All which may teache vs to hate and condemne and that from the bottome of our hearts the dotages of Pelagians and Semipelagians as Papists and suche others who either in whole or in parte stande so stifelie for the maintenaunce of mans free-will and that in this mere naturalles as they call it and may instruct vs againe to walke in the simplicity and humblenes of our hearts before GOD as men that see nothing but botches and biles and all maner of corruption and weakenesse and wantes in our selues that so wee may be cured of him that onelie can heale vs and be strengthned and supplied from him that is the GOD of all might and power and hath all power in his owne hands to bestovve plentifully vppon them that in fayth Iames 1. and lovvlinesse of minde dravve nigh vnto him and yet neuer vpbrayd them vvith it neither Secondly in as muche as the creatures are become subiect to the vaine vse of man and to a flitting vanishing estate as in respect of themselues and al this is brought to passe by the means of sin we may learne not onely what stincke and corruption hangeth vpon iniquity as which tainteth both the parties committing the same and infecteth as it were al the rest of the whole order of nature but also that for as much as transgression brings forth these pestilent fruits effects and namely that besides other manifold inconueniences as gods dishonor slander of his truth offence of his children griefe of our owne soules c. it maketh the verie creatures vncleane and vnprofitable vnto vs that therefore we should learne to flie from sin as from the face of a serpent neuer to vse Gods creaturs but in all humble and vnfained confession of our sins on the one side and in reuerent reading hearing and meditation of his vvord 1. Tim 4. and in hartie praier vnto his maiestie for the sanctifieng of them vnto vs on the other side that so the pollution of sin being taken away holines from God being communicated vnto vs his creatures may be profitable to nourish our outward man not onelye in some outward duties of this life but in all obedience of his blessed truth through Christ Thirdly me thinketh we may here very plainely beholde and see Gods great and vnspeakable mercie towards vs poore and miserable men that wee are Psal 8 for wheras by the meanes of transgression we had iustly depriued our selues bothe of that soueraigntie ouer all the creatures mentioned manie times in the worde and of the vse of them also making them what wee could thereby altogither vnproficable vnto vs it was is yet notwithstanding his good pleasure who hath prepared the hope of a better life for vs to allow vs and let vs haue euen in this life not only a sober and reuerend but euen a most large liberall vse of thē that so we being by them for a while fostered fedde here wee might in the ende come to the full fruition of that glory which he hath laide vp for vs in the heauens which rich and abundant kindnes of his bestowed euen then vpon vs vvhen vvee vvere his deadly ennimies shold prouoke vs not onely to humble thankfulnes towards his maiestie both in word and deed for his infinit mercie but should instruct vs to striue with care and conscience to walke euen in the days of this our flitting and transitorie life woorthy so great grace bestowed vppon vs. Yea it should further teach vs in a frantike and free heart not only to vse as in respect of our selues but to communicate to al others particularly to our enimies according to the measure of mercie that GOD hath dealt with vs as their necessity shal require anie of the blessings that the Lord hath powred vppon vs according to that holy commandement Rom. 12.20 Prou. 25.21 If thine enimie hunger feed him if he thirst giue him drinke Lastly wee may heere plainely see to the wonderful ioy and peace of our bodies and of our souls into what great excellencie of glorie GODS children at the resurrection shall be aduanced for the illustrating and inlarging whereof all the creatures shall then be renewed and restored euen as they were at the beginning made also for them And this shoulde teache vs all to spend the dayes of our pilgrimage here in feare and trembling that at the length wee may thorough the goodnesse of GOD in his Christ be gathered home into our eternall tabernacles there to raigne with him for euer He that will giue and gather any other either sense or doctrine out of this place than as before may shew himselfe to be drunken with vaine speculations yea drowned in them but shal neuer attain to that edification vvhich is of God and wherevnto indeed they that are of God should striue setting aside all vaine iangling and curious questions whatsoeuer not determinable by the rule of the worde Hitherto for this matter which being concluded as before
againe sufficiently declare the same vnto vs. For what do the murrens sicknesses and infinite diseases and at the last death also attending vpon the creatures preach else vnto vs And what can we see else in the excessiue abuse of the creatures throughout the whole course of mens liues some in apparell abusing them to pride and newefanglednes othersome in eating and drinking turning them to lust wantonnes glutonie and drunkennes othersome by a hoarding of them vp and hauing no vse of them subiecting them to moaths wormes rust and rottennes depriuing as thēselues so others and specially the church and common-wealth of the free christian vse of them no man almost among ten thousand striuing or caring religiously and in sanctification to vse them Not of it ovvne vvill The reason is bicause if the creature could choose it would not be subiect to that poor estate By which we may see that he meaneth then that it is vnwillingly in respect of it self brought vnder this condition and yet notwithstanding by the meanes of mans sin subdued to this thraldome and slauery And seing we know that such creaturs haue no sens or wit thogh for our rudenes sake such thinges are ascribed to them let vs therfore vnderstand that vvil in this place must be taken for som naturall inclination in the creatures against which they are subiect as before not otherwise And the rather let vs yeelde to this bicause we see by the light of humane reson that eueri thing doth by a natural instinct aime at the preseruation of it selfe what it can if it can not effect it it is not for want of care or loue in themselues for themselues but by reason of som more strong working cause either inward or outward to which thei are cōstrained to giue place But by reason of him that is to saye by reson of god his holy ordināce who hath mercifully apointed that notwithstanding mans great sin which indeed was the first cause of tainting of the creaturs for by creation they vvere exceeding good Genes 1.31 Genes 3.17 when sin once entred the Lorde cursed the earth and all things therein for mans sinne sake and the contrarie inclination of the creature that still they shoulde be subiect vnto vs though not in so large a measure and plentifull sorte as before the fall of man yet in suche aboundance as might serue for the manifesting of Gods great mercie towards vs poore and miserable men that we are might tend to the maintenance and vpholding of our naturall life not onelie with things of necessitie or profit but of pleasure and delight also All which should teach vs to be humblie thankefull vnto him that hath dealte with vs in so large a hand and that not onelie in the wordes of our mouthes but also in the reuerent soules and sanctified vse of his creatures and that the rather bicause whereas he might for our sinnes haue iustly depriued vs not of some one of them alone but of all of them and by consequent of our naturall life also he hath been pleased to leaue to vs a most large and liberall portion as before hath beene saide VVhich to wit God alone for none other can do it but he and such as he shall appoint and furnishe with gifts for the dooing of the same For besides that we see many of the mightie creatures vntameable and euery one of them in their rage readie to fall vppon men to their vtter ruine as we may see in lions beares woolues tygers and an infinit number such like specially such as be at libertie in the wilde woodes and wildernesses wee knowe by the light of the worde and triall of our times that if God will furnish but the least of his armie or creatures with power that not men onelie but that not all the men in the world can withstand much lesse subdue the same Why coulde not Pharao hinder the cralling of frogges in his ovvne chamber Psal 105.30 31 nor let the svvarmes of flies and lice that vvere in all the quarters of his land Why be not we our selues able to auoide the dartes of death the griefe of the graue Nay what speake I of such great things Why do we not shunne if we could the stinging of bees and waspes the bitings of gnats flies and sundrie such like We see then that this must needes be vnderstoode of God alone bicause it is as a man woulde say a certain description of him For in whose hand and power is it else to cause the creatures to tremble and quake at his presence and to walke in obedience vnto his good pleasure but in the Lords alone Let vs proceede hath subdued to wit by his almightie power by the force of his eternall word ordinance and decree which as it was strong in the beginning to make all things of nothing and hath beene powerful euer since the creation in the strength of that blessing that the Lord did giue vnto the workes of his owne handes to multiply increase preserue and vpholde all that he created so no doubt it is and shall be mightie and effectuall notwithstanding that man by the meanes of his sinne did what he coulde to hinder it to cause all the creatures to stoupe and bend to that vse of man that the Lord woulde haue them subiect vnto Otherwise certainely neither could the creatures be brought vnder nor continue in that their subiection He addeth it that is to saye the creature or all creatures calling them al as it were by the name of one both for the excellencie of him that is the one and the onely creator and also for the singuler harmonie and consent which is amongst all the creatures them selues howsoeuer that nowe and then thorow the corruption that cleaueth vnto them by mans sinne they seeme to iarre one of them with an other and to be hurtfull and noisome one to an other but of this somewhat hath bene said before therefore wee staye not vppon it now but go forward vnder hope To wit of restitution to that excellent estate which they had by creation and of deliuerie from that miserable and slauish estate wherin they presently are and not vnder hope either of perpetuity or vse as some dote and dreame of both which points and some others also wee will speake hereafter God willing but yet no otherwise by gods grace then as we haue learned out of gods worde In the meane while let vs marke that in these wordes the Apostle mindeth to giue vs to vnderstand that God neuer purposed for mans sinne to subiect his creatures to a continuall course or such a punishment as should neuer be done away but hath giuen them some hope that they shall bee freed from the same Which thing ought notablie in my minde to glade the heart strengthen the perswasions of the sons of God that in as much as the creatutes shall bee freed from the course of sinne much
For proofe of this we may see the self-same argument touching the great and incomprehensible ioy of the kingdome of heauen alleaged and handled by the selfe-same apostle in an other place but yet to the same end that hee dooth here to wit for comfort in trouble affirming that our light affliction vvhich is but for a moment 1. Cor. 4.17 causeth vnto vs a farre most excellent and eternall vvaight of glorie Yea the like shall we finde in many other places of holy scripture all tending to teach vs that that excellent estate of euerlasting life is described vnto vs in the word in such sort as we may comprehend somewhat of it though in trueth as in respect of it selfe it doth far exceede al earthly yea spiritual resemblances whatsoeuer aswel to comfort vs ouer our heauinesses a matter that wee stand much in neede of specially if we be once truely and indeed humbled as also to make vs with earnestnesse and feruencie to hunger and thirst after the same specially considering howe much euery one of vs is tied and as a man would say glewed to the pleasures and profits of this present euill worlde By al which also we may see that they are too too iniurious to the children of God that restraine the comfortable feeling of the ioies of heauen onely to the world that is to come True it is that both the excellent perfection reall possession of the same is reserued for that life but yet that hindereth not but that by faith and hope wee may haue euen in this life some effectuall taste therof And whosoeuer thinketh otherwise is not onely as much as in hym lieth discomfortable to others for what better argument haue we of ioy than that but hurtful and iniurious to himselfe also while he depriueth himselfe of that which of al other things is most deliteful and pleasant yea he after a sort condemneth the sufferings of the saints and seruants of God in time heretofore either of folly or senslesnes who though they haue bin somewhat in couraged by the goodnes of the causes that they sealed with their bloud in faith and pacience to vndergo the same yet haue they no doubt bin greatly furthered also in their afflictions by the true taste and feeling of those vnspeakable ioies which haue made them in the middest of fierie flames and the most cruell torments that the aduersaries could deuise to be much more pacient and ioyful than euer they were in the days of their greatest health and prosperitie And yet bicause euery delay of a thing specially if the thing it selfe be of it selfe excellent and in regard thereof much desired to is tedious and greuous to the flesh as the apostle no doubt did by acquaintance that he had of the common corruption of our nature the particular experience that he had in himself well felt in himselfe he doth therfore in these verses following namely 19 20 21 22 23. adde another argument for comforte in afflictions taken frō the example of all euen the very vnreasonable insensible creatures of whom in these verses hee affirmeth two speciall things first that they trauel in paine and groane after a fort vnder the burthen of their miseries as men do the other is that they do with a singular pacience as a man would say wait for a time of ioyfull deliuerance By which the apostle certainly would haue vs to know and learne not only that in respect of our miseries we haue a common lot portion with the rest of the creatures but also that euen by their example we should paciently tarry the time that God hath set with himselfe and is not in our owne power for our full deliuerance out of those anguishes troubles Which yet that we may the better vnderstand it shall not be amisse in my minde in a few wordes to lay out the apostles reason who as I'take it argueth thus All the creatures do very wel perceiue that they are subiect to vanitie and corruption and yet notwithstandiug hope as it were that in good time and conuenient season they shall be receiued and restored therefore we also though wee feele our selues greatly beaten downe with diuerse calamities yea and as it were oppressed and ouerwhelmed with the same ought notwithstanding stedfastly to beleeue that thorow Gods godnesse towardes vs in Christ we shall not miscarrie in this life the Apostle bearing recorde vnto vs 2. Cor 4.8 9 That though vvee are afflicted on euerie side yet vvee are not in distresse and though vvee be cast dovvne yet vve perish not but that we shal haue and inioy at the length when the wearisome days of our pilgrimage shall be finished most excellent glorie and blessednesse for euermore And no doubt but of this the Apostles reason there is very great good reason also yea euen declared by the Apostle himselfe in his owne wordes for if the creatures subiect to this corruption not by their owne accord but by Gods appointment as a punishment vppon them for the sinne of mankind do yet notwithstanding that they be void of reason in their kinde and after their maner as you woulde saye both patiently beare that burthen and earnestly expect a deliueraunce from the same when God will how much more shoulde the faithfull doe both the one and the other the Lorde hauing indued them not onely with reason a common gift bestowed vppon all men but filled them after a sort with faith also Phil. 1.29 2. Thes 3.2 a proper and peculiar grace vnto his elected ones onely from which as from a cleare and pure fountaine they must of necessitie flowe in some measure both christian pacience and many other good vertues likewise whereof also there is euen this reason amongst many other that looke vpon whomsoeuer GOD hath bestowed store of anie of his graces either bodilie or spirituall that euen at their handes hee looketh for a more liberal and plentiful yeeld than of those with whome he hath not dealt in so great a larges of his mercie the varietie of graces also that God hath bestowed vpon men specially good men crauing the same at their handes For to what end else hath God giuen the same but that in the lawful and liberall vse of them the giuer principallie might receiue more glorie and the vser more comfort and profite and others also reape great good by them not onelie in this life but in the life to come Hitherto as you see wee haue beene occupied principally and I hope not vprofitably also in propounding the Apostles generall drift out of which thogh we may indeed in some measure vnderstand the true and naturall sense of these wordes and so perhaps may thinke that we neede not any further trauell yet to the end wee may more cleerely perceiue his mind and meaning herein and so receiue more spirituall sweetnes from him I will not spare particularly to examine the very verses and words as they lie braying as
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
did it bicause workes of such excellencie had a time also wherein they were performed Secondly let them declare whether in his whole person or in either of his natures distinctly and by it selfe he purchased that which they say he merited for if we know not that we can not tell what to beleeue bicause that whatsoeuer Christ hath done either for himselfe or for vs hee hath performed it either in his whole person or in one of his natures Thirdly let them certainly shew vs what it was that he merited for it is not meete that a worke of so great excellencie to him and of such singular profit to vs as these men would beare the world in hande this point bringeth with it shoulde be buried vnder some generall knowledge of the same Touching the first wee say that the men that so much vrge this point haue not yet among themselues certainly concluded what time Christ merited for as for them that tie this to the time of his passion onely or to the very act and deed of his sufferings of which minde our Rhemists seeme to be both in their annotations vpon this place in sundry other of their notes vpon the new Testament wee say that they are not well aduised what they speake not only bicause they contradict and gaine-say their owne master of the sentences Peter Lombard I meane who lib. 3. Dist. 18. affirmeth in plaine and euident termes that Christ euen from the very time of his conception did by his conception deserue that which he did by his passion but thwart also their angelicall doctor Thomas Aquinas who lib. quest de gratia Christi act 8. in conclus though he recite two opinions concerning this point some holding that he did not deserue in the first instant of his conception but anone after and othersome that he did deserue in the very first moment therof so wel do Papists agree in the materiall pointes of their religion doth yet notwithstanding approoue of the latter as more reasonable Yea they crosse the very truth and reason it selfe bicause our Sauiour did many notable things besides his sufferings before his death which also might as his death iustly merit before God both for himselfe and others euen as his death did for example his earnest and continuall praiers his dayly and paineful preachings his maruellous and infinit miracles and many other good deedes whereof also this is a verie good strong reason that if the good workes of men do after regeneration ex condigno as they say merit both for themselues others thē much more Christs good deedes must haue that power in as much as in all innocencie holinesse and perfection his workes did and doe farre exceede not onely the good deedes of some good men but all the good deedes of all the good men that haue bin are or shall be And as for those that maintaine that in his conception and by the same hee merited as much at the first as he did afterwardes by induring martirdome of which minde is the maister of the sentences in the place aboue alleadged and some others we affirme that besides that they agree not with those that tie or binde his sufferings to the time of his passion onelie of whome you haue heard before they swarue also euen as the former from truth of religion and humane reason for first merit presupposeth a good action or holie affection that hath in it selfe power and abilitie to deserue alreadie past for I suppose they will not holde that without either the one or the other or both there can be any desert But we feare not to affirme that our Sauiour had not and yet wee speake without anie preiudice at all to his blessed person or natures any such thing in the very moment of his conception no nor long time after for anie thing wee can perceiue If he had let them shewe vs what it was and then they shall heare our minds further in that behalfe And as it is more absurd by much to ascribe his meriting to the action of his conception bicause that that was not his proper and peculiar deed but the worke partlie of the holie ghost and partly of the virgine Marye these two onely being imployed in the conception incarnation and birth of our Sauiour and not Christ himselfe being the thing conceiued incarnate and borne vnles they will say either that one person of the godhead can purchase grace fauour for another and so make God like vnto man as they do by their doltish distinction before confuted which is most horrible blasphemie bicause of the three seuerall and distinct persons of the godhead none is better more great or worthie than an other or else that earthlie mothers may merit for their sonnes and that in the act of generation and conception which besides that it is too grosse and carnall standeth vp against the mercie of God which must be in all respects free or else it is no mercie at all and is directly against the scripture and namely Ezech. 18.4 10 Ezech. 18. where it is affirmed that a good fathers holines or iustice shall no manner of way stand his vngracious childe in stead Touching the second we say that they dare not aduouch that his whole person merited bicause there is no such thing warranted by the authoritie of Gods word nor by the iudgement of right beleeuing fathers Nay their owne doctors are against that as for example Peter Lombard in the place before alleadged where he affirmeth out of Augustine vpon the second chapter of Paules epistles to the Philippians that all this was done in the forme of a seruant and Thomas of Aquine also Quest. part 2. quest de gratia Christi art 7. in conclus is of the very same minde saying that Christ merited not but in respect that he was man though in that respect he was more worthie than other men If they will maintaine that in his godhead hee merited then one of these two absurdities must of necessitie insue vpon the dangerous assertiō namely either that the godhead hath merited more than it had which is to make it subiect to imperfections and defects and by consequent God himselfe likewise to become subiect to more and lesse and so to alteration and change than the which nothing is or can be more blasphemous wee knowing and beleeuing that God is most perfect and remaineth alwayes like vnto himselfe or else that the godhead is passible for the question is here now of meriting by suffering which is also as false and hereticall as possibly can be we hauing learned both by the warrant of the word and the whole trueth of christian religion that the godhead is altogither impassible and can suffer nothing bicause it hath bin alwaies of it selfe is and shall be for euer and euer a spiritual and eternall substance vtterly freed from al such affections and passions If they holde that in his other nature to wit
yet notwithstanding they beare it still in hope of that time that shall vtterly free them from the same And surely in that the holie ghost vseth in this place and so in the verses following so manie and suche significant wordes attributed to the creatures we may be bold to say that he hath not done it in vaine but rather that he would thereby giue vs to vnderstande that though they wait not or hope not as we do yet that there is in them some certaine instinct giuen them from God by which they are caried euen as it were by a certaine earnest desire to looke for their restauration If any man thinke this strange let him but consider the nature of the magnes or lodestone as we call it we see by experience that if we touch with the same stone the pinne or point of a diall or compasse and set the needle or compasse vpon it it wil not ceas til it cause it to stād directly South And this is generally obserued in al places of the known or habitable world whether a man be at sea or vpon the land or in places vnder the earth and yet the magnes hath not any reason neither the point of a diall or compasse any sense Now then if this be true that the needle or compasse by reason that the pinne or point therof is touched with the magnes is as a man would say by a certaine affection willingly as it were carried so that it staieth not till it point directlie to the South shal wee thinke it strange that creatures though voide of reason hauing yet a secret instinct giuen them from GOD should be carried forward to desire their owne restitution as the holie ghost affirmeth in this place Nay which is more doth not the Lorde himselfe in many places of his word declare that there is thorowe his almighty working not onlie a wonderfull difference of creatures and seuerall sorts of them but sundrie and seuerall instincts also putte into them by his owne holie order and appointment Otherwise if all creatures were of like constitution and qualities which we knowe to be false by naturall reason and experience why doth not the Lord send the sluggards as well to other creatures as to the small emmet Prou. 6.6 or the blockish and brutish Israelites Isaiah 1.3 as well to other beasts as to the oxe and the asse or the ignorant and careles people of Gods iudgements Ierem. 8.7 as well to other foules as to the storke turtle crane and svvallovv The apostle addeth vvhen the sonnes of God shall be reuealed that is the time wherein they that are indeede Gods children shall not only be manifest and knowne but also the blessednesse of their estate shall then appeare when hauing put off corruption and mortalitie they shal be clothed with heauenlie glorie and eternall life So that hee speaketh this not of this life present as we may well perceiue in that he speaketh of the time to come as also bicause that here partly by reason of the infinite swarmes innumerable multitudes of the wicked the godly cannot easily be perceiued partly also bicause of the manifolde persecutions and troubles that they do and must sustaine they are ouer-couered with darknes and blacknesse and driuen into holes and dennes and therefore not easily neither to be descried but cheefly by reason of a huge heape of hypocrites that are shuffled in the church of God togither with the good who in outward duties many times are matchable with the best if not exceede them Gods children can hardlie if at all be discerned but of that most blessed life to come of both which togither S. Iohn saieth euidently that vvee are novve the sonnes of GOD indeede 1. Iohn 3.2 but yet it is not made manifest vvhat vve shall be but vve knovve that vvhen our head and Sauior shall be manifested vve shall be like him for vve shall see him as he is And this no doubt serueth euery manner of way for the setting foorth of Gods great mercie and the strengthening also of our weake faith and hope his mercie appeering in a double respect not only in that he hath in this life giuen into our harts the pledge of the spirite of adoption Rom. 8.15 by vvhich vve crie Abba O father but also bicause he hath reserued a crown of incorruptible glorie for vs in the life that is to come for though certainely it is and must be accounted a great comfort to feele God our father and that we may with christian and holy boldnesse haue acces to the throne of grace during the time of our pilgrimage here and be heard also through the name and mediation of Christ in the thinges that we stand in neede of and pray for according to faith Yet doubtles it is a greater grace and a matter of more singular consolation to make vs heires of eternall life yea fellow-heires with our sauiour himselfe And as for our faith that likewise is confirmed not onely in the truth strength of the promise it selfe a principall proppe vnto our persuasion but also by the excellencie and worthinesse of the thing promised to wit eternall life through Christ in the delay whereof though wee be greatly greeued as what good man either wearie of sinne heere or desirous of euerlasting perfection in that life will not mone and waile in the want thereof yet this shoulde againe comforte vs that it shall at the length be recompenced with the fulnes of all ioy for euermore The Apostle addeth in the next verse following that is to say Vers 20. Bicause the creature In this and the verse following the Apostle sheweth two causes why the creatures wait for the time of the reuealing of the sonnes of God That which is contained in this vers respecteth the pains and troubles that they are subiect to heere in this worlde That which is comprehended in the other verse toucheth the hope that they haue of freedom from this fearefull bondage they paciently sustaining the one and earnestly looking for the other bicause that vntill then they are and must of necessitie by Gods ordinance and the ende of their creation also be subiect to death and corruption which thing being once performed finished they shall be no more subiect to that wretched and painfull estate but vtterly altogither freed from the same The word creature heere is taken in the same sense that it was before ver 19. of this chapter whereof also there is great reason sith the Apostle continueth his speech of the selfe-same matter He addeth is subiect to vanitie that is not onely vnto man vvho is vanitie Psalm 62.9 yea lighter than vanitie it selfe laid vpon the ballance vvith it as the prophet in plaine termes affirmeth and his vaine delights but to vanishing flitting weake and vnsound estate Of both which points we need no great or long proof bicause our owne daily and continuall experience doth againe
more they also shal be deliuered in as much as God careth much more for them and much more tenderlye loueth them by how much he hath giuen vnto them more infinyte and euident testimonies of his fauour and more excellent promises for the life present and that that is to come Verse 21. Because the creature also Here is the second cause why the creatures doe earnestlie waite for the time of the reueiling of the sons of God namely because they haue hope that then and not till then they shal be fullie freed from all that corruption that lieth vpon them by meanes of mans sin and transgression thorowe the appointment of God The word creature is vsed here in the same sense that it is in the other two verses before going shal be deliuered that is freed quite clean discharged to wit also in that great daie of the Lord and not before for till then it is the lords ordinance apointment vvho maketh his sun to shine Mat. 5.45 his rain to raine vpon the iust and vniust that both good bad shal be pertakers of his rich mercie though it bee true that the one sort shall haue it to comfort and consolation both of bodie and soule in this world in the worlde to come and the other to terror and iudgement both outward and inward both here there also And the woorde of deliuering that the Apostle vseth would be marked as by which he noteth the free estate that they shal be brought vnto which also the greek word it self doth very elegantly import containing in it selfe expressing in the vse of it this much that they shal be deliuered from the wretched estate of bond-slaues or bond-men into the glorious and comfortable condition of free seruants as you woulde say being excepted from that vniust tyrannie or gouernement that the wicked exercised ouer them and freed also from that fearefull estate to which they were constrainedly subiect from the bondage of corruption that is from that same corruptible flitting and vanishing estate wherevnto they are nowe subiect and which lieth vpon them as a most heauie burthen or yoke of bondage which they are still constrained dailie to drawe in and beare as bondslaues do their state till it shall please GOD to giue them a better and more free condition Into the glorious libertie of the sons of God Hee meaneth not that they shall be partakers of the same eternall glorie with Gods children for if that were true then what difference shoulde there be betwixt Gods faithfull seruants bruit beasts Besides wee all knowe and beleeue that without faith there is as no purifieng of hearts so no entrance into heauen and that gift of beleefe vnreasonable creatures shall neuer attaine vnto neither yet all men bicause as the Apostle saith Faith is not of all men 2. Thess 3.2 it being a peculiar grace bestowed onlie vpon Gods elect and chosen children If any would say that this might serue mightilie for the manifestation of Gods mercie I answe are first that God knoweth best when where and vpon whom also to disclose his goodnes without light or instruction from vs next that they shoulde more plainely appeare in sauing reasonable creatures euen the very reprobate and wicked than in sauing these dumbe and insensible things And if Gods mercie were to be reuealed that way why not in sauing that that was furthest from saluation I meane the diuell and damned spirits who both by reason of their sinne and in that they are past hope of a better condition are further sundred from eternall life than the senslesse and brutish creatures that I may say nothing of the excellencie of their nature as it was by creation being farre more fit in that respect for eternall life than the carnall and grose nature and constitution of beasts and other things But that is impossible both as in regarde of God who hath reuealed the contrarie in his worde and also as in respect of vs to whome we knowe and beleeue that all things are impossible that God hath declared by his truth shall not be done and therefore also the other but a fond conceit of mens idle heads This rather as I take it he meaneth that in their kind and manner they shal be made pertakers of a far better estate then they had while the world indured because that God shall fullie and wholye restore the world being fallen into corruption thorow the transgression and sinne of mankinde which yet as seemeth to me maie more plainely appeare in that amplifieng by the contraries hee opposeth subsequent libertie against former bondage which that hee might the more inlarge hee calleth it not simplie freedome or libertie but libertie of glorie as it is in the greeke text meaning thereby according to the phrase and proprietie of the Hebrue toong glorious libertie or liberty that bringeth glory with it vnder which terme of glorie he compriseth the excellent estate that they shal be in after their deliuery frō their former basenes seruitude As for the words following namly of the sonnes of God to which wee must referre glorious libertie before mentioned they must bee vnderstoode as it were by a certaine proportion or similitude thus that as in that great daie and not before gods children shal be graciously freed from all dangers and distresses of this life whatsoeuer either in bodie or soule and on the other side made perfect pertakers of eternall blessednes so the creatures then and not before shal be deliuered from the vanitie of man their owne corruption and restored to a far better estate then presently they inioy which also maye appeare by the words that the Apostle vseth setting glorious libertie deliuerance and freedome against seruile bondage and slauerie Verse 22. For vve knovve If anie man would demaund how this could bee prooued Paule and the faithful together with him runne to the holie testimonie of their owne conscience the assured persuasion that they haue there of the matter speaking as if it were thus Our own hearts tell vs that we sigh and groane they tell vs also that for asmuch as the creatures by meanes of sin suffer as we suffer that therefore vnder that burthen they do in their kinde sigh and groane togither with vs. I say in their kinde bicause that all these things are attributed vnto them by that figure or kinde of speeche whiche is before rehearsed Neither dooth the Apostle meane hereby to giue any warrantize or strength to the od speculations dreames dotages reuelations of fanatical spirits as of the Montanists Euthrusiasts Mahometists others heretofore or of the Anabaptists familie of loue and Papists and amongst them their monkes in these our daies For first and formost he declareth nothing here but that which he had receiued as truth in the certaintie of the spirit and that also grounded and setled vppon the vnmoueable rocke of the worde and vpon that same particular feeling