experience that in the holie vse of the creatures hee himselfe and other faithfull together with him had religiously obserued and so commended the same vnto all ages of the worlde in writing by authority of the holy spirite of God to serue for their instruction and comfort as all other scripture doth vpon vvhome the endes of the vvorlde shoulde come And what serueth this then for the vpholding or establishing of such doctrines as neither haue the seale of the spirite nor the warrant of the worde into the triall of truth Nay which is more besides that they are without anie suche ground or foundation as before wee shall finde them as directlye contrarie to the wholsome doctrine of the spirite and woorde as darkenesse is to light and hell is to heauen of whiche sorte indeede are those thinges whiche the heretikes abouenamed and particularlie the Papistes woulde vnder the pretext of traditions and vnwritten verities thrust vpon the vnthankefull and ignorant world Againe wee say that for as much as wee beleeue that there is most absolute perfection both for the duties of pietie to God-ward and of charitie also towards men as well for knowledge as beleefe and obedience contained in that blessed book that we call the Bible or holie scriptures of Gods and that Christ our Sauiour himselfe hath therfore appeered and come into the worlde as for manie other causes so particularly for this that he might actually performe that that God had after a sorte and in shadowes signified and set out by the lawe and the prophets and fully opened his fathers will vnto the worlde putting an ende nowe vnto al reuelations and visions whatsoeuer as the Apostle plainelie prooueth in the first chapter to the Hebrews and sith that Paule also in the holie spirit of truth telleth vs Gall. 1.8 that though he or his fellovv-ministers or an angell from heauen shoulde preach othervvise or any other doctrine vnto the church than that vvhich they had preached alreadie that they might then safely holde all such accursed that therefore we are sure it was neuer the Apostles meaning or purpose either to propound or to establish any thing that might at any hand no not in the least shew seeme to vphold the dotages of mens idle heads and hearts He addeth that euery creature I take the word to be as large as of it selfe it seemeth to import to wit that it shoulde comprehend beasts fishes foules trees plants hearbes and all other thinges which the Lord hath made for mans vse excepting and that for the reasons before alleadged in the explication of vers 19. those thinges which are there alreadie excepted not that they are not creatures for if they were not creatures they should be God bicause there is no meane thing betwixt these two a creator and a creature the name creator appertaining properly and onelie to God and creature to all other things beside whatsoeuer how excellent soeuer they are or may seem to be but bicause they are iustly and vpon very good reason excepted as may well appeare by those thinges which are aboue specified It followeth groaneth vvith vs also that is to say that as wee sighe and groane vnder the burthen of our miseries and woulde gladly be deliuered from them so doe they vnder theirs which what it is hath bin declared before as in the verse following shall be shewed God willing what the sighes and groanes of the faythfull are and trauaile in paine togither to wit with vs or as well as we He vseth a metaphore taken as it should seeme from women with childe written by S. Luke is verie plaine and pregnant Act 3.21 whē the day of iudgment is called the time vvherin all things shal be restored Which little could not truly be attributed vnto it vnles that there should be a restauration of them To the same purpose also appertayneth that which in the third chapter of the 2. Epistle of S. Peter and in other passages mo 2. Pet. 3.13 Reue. 21.1 is mentioned touching the renevving of the heauens the earth Prouided alwayes that we be wise according to sobrietie and in the sobernes of our mindes staye our selues onely vpon the trueth of the word and the euidence thereof standing onely generally vpon the renouation and restauration of the world and entringe not either curiouslie to searche what parts of the world shal be restored what place shall containe them what actions they shall haue what proprieties they shall be iudued with and such like The neglect whereof hath in time past and at this present also because men haue not bene soberlie minded cast them into beastlie errors and made men fowlie to ouershoote themselues as in manie vncertaine and dangerous points so principallie in two respectes first that they dare affirme that after this great restitution the creatures shal be durable and remaine as it were immortall The other is that at that time also there shal be vse of them Neither were the olde heretickes I meane Cerinthus and the Chiliastae ouertaken onelie which these beastlie dotages and conceits but euen some of the fathers of greatest antiquity yea other of late daies though otherwise in manie pointes of verie sound iudgement haue inclined to much that way though not in iumping altogither with them Concerning which points in truth I could say nothing had they with the length of time and continuance of ages worne awaie and perished to rottennesse as one that thinketh it better not to stire such filthe least the stincke of it might not onelye breede trouble but infect and defile manie also sauing that euen in this last age of the worlde Sathan hath stirred vp manie lewd instruments afreshe to set abroach these corruptions and amongst the rest one R. E. I spare to put downe his name wholie as yet for it maye bee that God at some one time or other maye pull him out of that great puddle of corruption into which thorow manie errors if not heresies he is deepely suncke and bring him againe into the waie of trueth and saluation from which hee hath straied But leauing the persons let vs come to the pointes Concerning the first to witte that the creatures after their restitution and reuocation at the generall resurrection shall continue and remayne for euer mee thincketh this reason should carrie some force and waight with it againste the same namelie that for as much as all men some few onlye excepted doe confidenthe and groundedlie affirme that after the generall resurrection there shal be no vse of the creatures that therefore also there should bee no eternall durablenesse or continuaunce of them For if in the first creation when GOD in his almightie and euerlasting knowledge fore-sawe that confusion thorowe sinne should enter into the worlde hee did yet notwithstanding create nothing but verie good and that to excellent vse and purpose it should seeme not onelye probable but certaine that sith nowe as then hee doth in his eternall wisedome
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
holie conuersation and godlines to looke for the comming of the Lorde declareth that the heauens being on fire shall be dissolued and the elements shall melt vvith heat and the earth vvith the vvorkes that are therein shall be burnt vp And though this be most true that the Apostle vnderstandeth by that worde creature heauen and earth with all creatures therein contained yet wee must notwithstanding except from that generall and that for the causes and reasons following also these particulars insuing namely the holie and elect angelles the faithfull and godlie people of the worlde the diuelles and damned spirits as also the wicked and vngodlie of the earth spirits as also the wicked and vngodlie of the earth For as for the angelles they haue already the full fruition of the thing it selfe our Sauiour himselfe affirming that they alvvayes beholde the face of God in heauen Mar 18.10 And they can not be wel saide to wish for that that they haue in continuall and most assured possession If anie man will obiect against this trueth 1. Pet. 1.12 that that Saint Peter saith to wit that the very Angelles desire to beholde the publishing of the gospell in this life and the inioyeng that vvhich the gospell promiseth in the life to come I answere that that is not spoken neither must or can be vnderstoode of their owne wants as though they wished that for themselues for as was said before they haue all fulnesse but as in regard of their zeale to the glory of GOD which shall then be perfected when the wicked shall be troden downe for euer and the godly continually exalted and as in respect of vnfained loue to vs and our saluation which is so deare and pretious vnto them that as they are alwayes readie according to the appointment and good will of God what they can to aduaunce and further the same so doubtlesse they doe much reioice therein of which our Sauiour himselfe beareth witnesse in an other place saying â—uke 15 10. that there is ioy in the presence of the angelles of God for one sinner that conuerteth And as for the elect and faithfull people seeing they are of two sorts and yet al making but one bodie that is to say some whome the Lorde hath taken to himselfe and finished the dayes of their pilgrimage heere and othersome that doe and must tarrie the Lordes good leasure for the time of their dissolution and departure hence wee feare not to affirme that either of these may iustly in a true and holie meaning and vppon very good reasons and causes also be excepted from being comprised vnder this generall terme creature for as for the first sort they being in that state and condition that the Angelles are that is alwaies beholding the face of God in heauen they can not nor doe not any more wish the same than they And if at anie time they seeme as the Angelles before are saide to doe the same and for and in regarde of the same considerations and causes they finding also now that they are in heauen that to beleeue in themselues which while they were on the earth they did as in regard of the forefathers of their faith beleeue to be true bicause the holy ghost hath spoken it That they vvithout vs can not bee perfect Hebr. 11.40 And the latter must needes be excepted likewise as who are by the spirite of God in the mouth and penne of the Apostle excepted in the 22. and 23. verses following Philip. 1.23 who daily desire euen in this life to be loosed from hence and to be vvith Christ vvhich is best of all and continually sigh and grone 2. Cor. 5.2 that they may be clothed vvith their house vvhich is from heauen As for the diuels and damned spirites which are the third in number that are excepted from this we haue also good reason to except them both bicause that in their peruersenesse against God and man they do not onelie not carry that loue toward the adauncement of Gods glorie or the accomplishment of the number of Gods elect and their saluation that the Angelles and faithful people do but rather would if they could tel how to the vttermost of their power continually deface both the one and the other and also bicause that they know that when that time commeth then there shall fall vpon them in most dreadfull maner the fulnesse and perpetuitie indeede of their endles condemnation they themselues after a sort confessing the truth of this when they saide to our Sauior Christ Art thou come to torment vs before the time Mat. 8.29 Lastly that the wicked themselues should be excepted there is a double reason likewise one is bicause they are so far off from desiring that day that they do rather prophanely scoffe scorne at as al truth vniuersally so particularly that which is deliuered touching the generall iudgement and the day of the restauration of all things Of whome S. Peter speaketh notably calling them mockers 2. Pet. 3.3 4. and men that vvill vvalke after their ovvne lusts vvhich say vvhere is the promise of his comming for since the fathers died all thinges continue alike from the beginning of the creation the other bicause they labor as much as in them lieth partlie by the manifolde pleasures that they possesse in this life and partly by benummednesse of heart and growing into forgetfulnes to put far from them the euil day wishing that either it might neuer come or els that it might be de ferred as long as possibly might be That wee may say nothing of this that euen they theÌ„selues as the diuels likewise whose slaues and seruants they are do in the sight of their sin the fear of the punishment that they know they haue deserued for it treÌ„ble quake we knowing this also to be true by coÌ„mon experience that no malefactor wisheth the day of his arraignement much lesse the time of his execution for if he might be left to his libertie or put to his choise he woulde be glad rather to liue though it were in all miserie and that therfore neither the diuelles nor the wicked can or will desire that time that shall be vnto them not so dreadful as death only but so fearful terrible both for bodies soules and that for euer and euer world without end as cannot be either thought or expressed In these exceptions I haue freelie according to my poore measure deliuered my minde not meaning yet therein either to attribute perfection to my owne words or to barre or stop vp the way to other who in these deep points may certainly see say more than I do from adding hervnto Only in this behalfe as in all other let vs looke to vtter that we do vpon good grounds and warrants of the word onelie It followeth vvaiteth to wit as it were with a certaine kind of patience and quietnes for howsoeuer the burthen be greeuous vnto them
meet novv at the length to offer vnto you in print that vvhich I once vvrote for the best and dearest priuate friend next vnto my naturall parents that euer I had in this vvorld that as GOD hath stirred you vp to succeed him in kindnes tovvards me so I might make you as those vvhom I loue much in Christ partakers of those poore labors and loue that I performed tovvards him In vvhich respect also I am vvillingly content to let it come abroad to behold the light not only desiring you and euery of you to accept it as a small token of my vnfained goodvvill vvhich vvhen it can offer no better presentments that it hath but also praying the Lord to make it povverfull to aduance his ovvne vvorke of saluation in his seruants and of iudgement and confusion in all his and their obstinate enimies The 30. of October 1587. Your poore friend and wel-willer yet assured alwayes in Christ Iesus to his vttermost Th. VV. the Lordes most vnworthie seruant ¶ AN EXPOSITION VPon certaine verses of Roman 8. AMongst many euidences that the LORDE hath giuen vs for the proōfe of the certaintie and credite of hys holy word written against all the Atheists and Papistes in the world who for sundry respectes seeke to debase and deface the same namely the one sort that they might bring in all brutishnesse and sensualitie and the other that they might establishe and make equal wyth the word if not preferre before it mens traditions and vnwritten verities as they cal them those as I thinke are most excellent and substantial that are fetcht from the very worde it selfe and the vntainted testimonies of the same For though it be true that amongst earthly men in worldly matters no mans testimonie is to be allowed or receiued as sufficient proofe or witnes in his owne cause by reason of that partialitie that cleaueth vnto vs alwayes fauoring our selues in our owne affaires yet in heauenly and spirituall things the like course in deede hath no place bicause that the author and giuer of the word is free from all humane affections and therefore the word also proceeding from him must of necessitie be cleare from all parcialitie Neither is there any cause or reason why that if the credite of humane constitutions depending partly vppon the authoritie of the law-makers and partly vppon the goodnes certaintie and necessitie of the lawes themselues hauing not approbation from elsewhere the same may not yea ought not in all equity and truth to be much more forcible as in regard of the commaundements and statutes of almightie God who both in himselfe and in his laws also is altogither voide of those corruptions that sticke fast to earthly lawe-makers and their ciuill constitutions Nowe amongst the manifold testimonies which are taken euen from the worde it selfe this in my mind is not of the least importance that whether it speake of it selfe or others it alwayes proceedeth with an vpright foote free from all parcialitie and all worldly respects whatsoeuer The truth whereof that it might the better appeare euen then when it speaketh of the dearest saints seruants of God it spareth not to lay out and that without mitigation or minsing of their transgressions their seuerall sins committed against God and men both before their calling and after their calling also as Moses his murmuring Aaron his idolatrie Dauid his adultry and murther Peters denial and dissimulation Pauls persecution an infinit number of such like And when it speaketh of it selfe yet euen then also it spareth not to deliuer things touching it self that in the iudgement of flesh and bloud seeme not only to differ one of them from an other but to bee quite and cleane contrary Of this sort is it that in some places the holy scripture affirmeth Gods word to be plaine and easie Psal 19.7 8. Giuing vvisedome to the simple and light to the eies and in other places againe it plainly saith that they be obscure and darke and hard to be vnderstoode as also the Apostle Peter in the last chapter of his second epistle dooth particularly affirme the same of some things 2. Pet. 3.16 In the vvritings of saint Paule These things verily God himselfe the very author of the word affirmeth touching the same But what is his minde therein Certainly not to cast any discredit vpon it by some contradiction that seemeth to be in it sith he hath euery where giuen such excellent and large commendations of it neyther yet to discourage men in the darknes of it from drawing nigh therevnto sith he doth so often and so earnestly prouoke all sorts of men to the continual hearing reading and meditation thereof neyther yet againe on the other side in the perspicuitie plainnes of it to let men growe into contempt or carelesnes thereof sith he himselfe in many places telleth vs that we must haue better eies Matt. 16.17 than the eies of flesh and bloud or the light of reason to see into the holie mysteries contained therein nay rather God hath an other purpose therein to wit in the outward shewe of contradiction in the worde to teach vs first to take heede that wee yeelde not therein to the subtill suggestions of Sathan and his seruants who labour thereby to cause vs to cast it vtterly from vs Iohn 15.26 and then sith we know and beleeue that it was written by one spirite who is The spirit of vnitie and veritie that wee shoulde according to the measure of the grace of the spirite receiued stirre vppe our selues to reconcile and make to agree those places that seeme to iarre and yet not staie there but endeuour to conuey that light ouer vnto others also that God hath bestowed vppon vs because that the giftes of the spirite of God shoulde not be smothered or quenched in our selues or others but ought to breake forth rather to the greatest glorie of God the giuer and the greatest comfort and instruction of our selues and others that possibly may be in this life And in the obscuritie and hardnesse of holy scripture the Lorde mindeth euen mightily to meete wythall yea to humble and throwe downe to their amendment if it may be or else to breake in peeces to their vtter confusion a certaine sorte of prowde conceited men who in an ouerweening that they haue of their own wits and graces receiued suppose that they may easily and as we say wyth smal adoe perce into the wonderfull secrets of Gods holy law he meaning also thereby not onely to remoue from men that carelesnesse of heart that clingeth and cleaueth fast vnto them in the handling and hearing therof but withall to stirre them vp that be his with more reuerence attention and heede to heare and speake such things as GOD hath propounded there vnto them least otherwise they loose their labour as in respect of themselues and become vnprofitable to others as in regard of their negligent trauailes and so both the
you come to these wordes of the seuenteenth verse if so be that we suffer with him c. Where he beginneth to shew and declare by what wayes and steppes as it were Gods children must come to the enioying of that euerlasting felicitie to witte by treading the same path and running the same race Hebr. 12.2 that Christ The author and finisher of our faith himselfe didde that is by manifold crosses and grieuous afflictions in this life for so it pleased God to Consecrate both to himselfe Hebr. 2.10 and to vs the prince of our saluation euen through afflictions we also thereby thus far-foorth making our profit that if It haue beene doone thus in a greene tree Luke 23.31 wee should not much maruell if it be so In dried braunches neither be dismayed that if after the wicked and vngodly haue reuiled the maister of the houshold and done to him whatsoeuer they listed they practise the same against his seruaunts and friends Now forasmuch as for The present time Hebr. 12.11 no chastising seemeth to be ioyous but greuous rather as the Apostle saith wherof this may be one reason amongst many bicause that is laid vppon men which they like not but abhorre and would gladly flee from and forasmuch also as that not onely men but euen godlie men likewise aswel by the reliques and remainders of sinne in themselues as also by the greatnes and greeuousnes of the afflictions that they ate subiect vnto this being their common case in the worlde that the more godlie they are the more they are molested and troubled cannot wythout some special comforts vndergo the burthen of the crosse being so heauy and waighty as indeede it is the Apostle therfore for the sweetning of that bitter cup of the crosse intermingleth with that that semeth vnto vs as bitter as gall or wormewood that which is in it selfe and of it selfe a thousand fold more sweeter than the hony or hony combe that is the moste pleasant promises of eternall life Neither is he spare or pinching in propounding comforts but dealeth in that respect very liberallie and plentifullie with vs that so in the multitude of our consolations we might both with patience for the time beare and through faith and constancie at the last for euer ouercome that great swarme as it were of our sorrowes and griefes And first he telleth vs that wee are not alone in that case and conflict but haue Christ our head and captaine not onely a common companion as you would say with vs in those afflictions but one that hath gone before vs in that path and straight way as hauing broken as you woulde saye the ice for vs and before vs that so wee might go on forwarde with the lesse daunger and the 〈◊〉 boldenes In worldly warfare doubtlesse it addeth no small corage vnto the cōmon souldior that he hath other with him to sustain the hard assaults of the enimie yet if he haue a valiant couragious captaine he is much more cheered and hartned bicause souldiors look not so much one of thē vpon another as haue all their eies bent vpon the ringleader to the rest if they be perswaded that hee is such a one that can as it were with a worde or countenance confounde their aduersaries how valiantly do they not onelie giue the first onset but mightily hold on to the end of the field that so euery one of thē may at the ende of the skirmish or pight battel cary away with them some notable ensigne or token of the victorie Oh how much more ought this to cōfort vs in spiritual combats and conflicts that we come not alone to the field but haue with vs besides the rest of Gods saints and infinit number of holy angels God and all his graces to be as it were a brasen wall vnto vs yea Christ Iesus himselfe the head of men and angels who hath not onely all creatures at commandement to vse for our good and the hurt of his and our ennimies Ioh. 18.4.6 but with the least breath of his mouth is able to ouerthrowe them as hee did those that came to take him and with the meanest sparke of his maiestie to confound and abolish them 2. Thess 2.8 as hee shall do Antichrist vvith the brightnesse of his comming Against which though our naturall corruption may seeme to say somewhat when it obiecteth this fleshly reason how can we suffer with Christ seeing he is in heauen and we in earth or howe can we be partakers of his spirituall graces and infinit power seeing we our selues are earthly and tied to a place yet if wee weigh eyther that spirituall vnion that is betwixt him as the head and vs as the members the effectuall feeling whereof is to be perceiued onely by a true a liuely and a stedfast faith grounded generally vpon the canonical scriptures but more particularly vpon the sweet and gratious promises therein contained specially such as concerne the free pardon and ful forgiuenes of all our sinnes through Christ and in him also the assured hope of eternall saluation or regarde those plaine places of the word vttered not by men onely indued with Gods spirit but by Iesus Christ himselfe the eternall sonne of the eternal father and that for the comfort of the godly and the terror of the wicked wherein this is aduouched Iuke 10.16 Matt. 10.40 that Iniurie offered to his is accounted as if it vvere done to his ovvne blessed person and kindnes shewed to them is esteemed as if it had beene practised vnto himselfe though indeede hee standeth not in neede of any such thing or respect the nature and strength of holie faith that maketh things past present and things to come as if wee had them in possession yea that most effectually ioyneth things togither though they be as farre asunder as heauen and earth otherwise howe could we be partakers of Christs death to the forgiuenes of our sinnes or of his righteousnes to the possession of the eternall inheritance or of euerlasting life all of them being matters that wee must of necessity be familiarly acquainted withall We shal cleerly see with ease enough to answeare this argument that the blindenesse of flesh and bloud would seeme to make agaynst the trueth it selfe Me thinketh rather that sith in this reason of the Apostle the holie ghost alludeth to the common custome of men and after a sort as a man woulde say stoupeth downe to their weakenesse who if they haue companions wyth them in their afflictions doe more comfortably for the most part and paciently carry the same perswading themselues that a burthen diuided is more easy and light than when the whole weight of it lieth al vpon one mans shoulders that therfore we shold much more comfort our selues not onely that we haue one to beare some part with vs but ra her that beareth al for vs who if we suffer or indure any thing specially for his sake
it were and beating againe and that al to peeces the sweete perfumes that so we may haue all our senses seized and wholie taken vp not only with the wholesome but with the most pleasant and delightfull smell thereof I meane spiritually that is to say that so wee may come at the length to the full meaning thereof and to the fitte obseruation of such profitable doctrines as do arise and may rightly be gathered out of the same Vers 18 For I count c. The very word wherewith the apostle beginneth this verse being a particle causall as wee vse to say doth sufficiently proue that it is a reason of the premisses or things before going of which bicause we haue spoken sufficient already wee shall not nowe neede to stand much vpon it here And when the Apostle saith I hee meaneth it not of himselfe onely for it is the common iudgement and beleefe of all the faithfull and the whole church of God also who being inlightned by the same spirite either be of that minde togither wyth him or should so be bicause in this point he speaketh not by his own light but according to the truth and power of the spirit Neither yet doth he speake it of himselfe as of a natural man for the thing that he vttreth is far beyond nature yea altogither contrary to the same for what worldly wise naturall minded man can either see in afflictions the glory that the sons and seruants of God behold and fal in the same or else can oppose the incomprehensible ioys of eternall life against those exceeding hardnesses and great distresses They rather suppose all thinges to be directed by secondarie causes or to speake as they themselues say by the course of nature or direction of fortune who indeede are so far off from perceiuing these heauenly ioys and comforts that they are carried away with conceits eyther to vse vnlawfull meanes to free them from afflictions or else fearfully fall into all muttering and repining against God or to all impaciencie before men the reason is bicause they are not acquainted with the comforts of Gods children nor haue no feeling of the ioys of the life that is to come Alas alas they knowe not indeede what either the one or the other meaneth 1. Cor. 2.14 for these things are spirituall but they themselues are carnall sold vnder sin and therefore vnmeete to discerne of the same Rom. 7.14 bicause they must be spiritually iudged Out of all which laide togither wee may learne sundry good lessons as first that howsoeuer we do either for the expressing of our own feelings or the better fructifieng of the word in the hearts of those to whom it is directed speake particularlie of our selues or as it might seeme in our owne names yet that we neuer swarue from that trueth of doctrine that is commended vnro vs in the word written is sealed vp in our harts by the pledge of the spirit and is approoued by the common consent of the church of God The neglect of this specially whilest men go about to magnifie their owne persons and opinions hath beene the meane heretofore of many heresies sects and errors in the church of God and may bring foorth the same bitter fruits hereafter except it pleased God to giue men better grace to looke vnto themselues Secondly it teacheth vs that so soone as God beginneth to lay vpon vs his rods and crosses of trial that then we should learne not only in the spirit of patience comfort to submit our selues vnder his mighty hand but with alferuency of praier to craue the clearing of our vnderstanding Iames 1.5 and all holy vvisdome also as S. Iames calleth it that we may both see his ways in his works learne to espie out and feel the consolations and comforts that he hath prouided for vs that so wee sincke not downe vnder the burthen of our calamities but be raised vp rather to al feeling hope A point that we had neede to striue vnto by al holy meanes possible aswell by reason of the blindnes blockishnes of our own nature and the diffidence and distrust of our own hearts as also bicause of Satans continuall malice who laboureth at all times but specially in the days of our greatest heauinesse our most fearefull destruction And whereas the apostle saith I count he meaneth that he commeth with an vpright iudgement in an euen pair of balance scales as it wer hauing rightly religiosly examined resons on both sides and gathering all into a iust summe to weigh the troubles of this worlde and the ioies of heauen togither not dealing therein as either the worldlie man doth who regardeth nothing but his miseries and afflictions by meanes whereof he becommeth not onely impacient and waiward but past all hope of admitting comfort and consolation nor playing the part of the prophane and insensible Stoiks who againe on the other side by reason of their beastlie blockishnes that they get vnto themselues hauing both their soules and bodies benummed as it were are no whit at all touched with the sense of the same nor yet being so rapt and rauished with these eternall ioyes that they vtterly forget or feele not at all the miseries and afflictions of this life a matter that the contemplatiue persons in their traunces dreames and reuelations make the height and top of all perfection in this world but as wise physitions yea as good christians intermingling sweet things and sowre things togither and comparing one of them so with an other that as they see in their afflictions an euident patterne of the miserie mortalitie of their own liues and a plaine proofe of the iustice and iudgement of God against sinne so they make the same a profitable meane to themselues not onely in a christian and comfortable death but in an holy life also so long as GOD will haue them to liue vppon the face of the earth to meete wyth the Lorde and to glorify his most blessed name And this doth teach vs vprightly to weigh and to examine as all things generally so specially and particularly spirituall points Which indeede by reason that they be more excellent than bodilie matters and in that respect also in their owne nature more remooued from our comprehension than the rest had therefore neede most deepelie to be looked into for though by the line and light of our reason we may be somewhat holpen to wade into worldly things yet in matters of faith and religion we cannot not only not perse any thing at all by the light sight of our owne vnderstanding but shall be much hurt and hindered thereby from the same if wee yeelde to followe it yea many times euen in the things of this life wee are so blockish deuoide of iudgement that what by reason of colours cast vppon worldlie thinges and what by the blindnesse and ignorance of our owne heart on the one side and the parcialitie that
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
let vs come to that verse which remaineth of this text wherein the Apostle affirmeth that which he had doone before touching the groanings of the creatures and the sighs and sobs as it were of the children of God And yet this is no vaine tantologie or idle repetition but a more vehement affirmation of that whiche went before which may appeere in that the Apostle vseth this terme not onely and a more plaine and particular declaration of that which he had somewhat darkely expressed before namely in the 22. verse affirming that the creatures vvith vs did groane and trauell in payne togither not onelie shewing heere what he meant by that terme vs which hee expoundeth in these words vve vvhich haue receiued the first fruits of the spirite but also what it is that vvee both sighe and vvayte for to wit our adoption that is the full manifestation and declaration of it which shall then indeede and not before bee perfectly accomplished When that our bodies shall be raised againe out of the dust of death and vntied to their owne soules and so wee both in bodie and soule made perfect partakers of eternall life and blessednesse But let vs more particularly examine the wordes and obserue some doctrines out of the same that so also we may come to the end of this treatie Vers 23. And not only the creature To wit groaneth and trauelleth in paine as before verse 23. vnderstanding the worde Creature here as there True it is that the word creature is not in the Greeke text but yet it is wel supplied both by reson he hadde made mention of it before twice or thrice and minding also by amplification to inlarge the point by that terme not onelie hee sheweth that that affection is not proper to them alone but that the sons and seruaunts of God haue it in greater excellencie by much than the creatures themselues If any man therfore should not thinke well of laying that word to the rest he hath his answere before and yet may the better beare it also bicause it is doone for euidence and explanation sake Neither should any man thinke this short kinde of speaking strange sith it is vsuall in our owne toong and very rife and common with the Apostle as in other his writings so in this his epistle to the Romans for proofe whereof the learned reader may look vpon Rom. 5.3.11 Rom. 9.10 But vve also I take it to be as much as if he shold say euen we our selues do perform the self-same duty that the rest of the creatures do although as was said before in a more excellent sort and maner that this should be the Apostles meaning we haue not onelie this reason for it bicause they do it not by others neither indeede can others besides them performe it for them but also bicause the Apostle himselfe doth afterwards emphatically as wee saie repeate the same againe in this verse saying euen we doe sigh in our selues By which also the Apostle woulde teache vs both how necessary this duty is and how carefull we our selues shoulde be to do the same But alas wee are so farre off from the practise of it that our thoughts are not busied about it or anie such other good matter but rather as the Prophet saieth Our hearts goeth after our couetousnesse VVhich haue the first fruites of the spirit He meaneth by that worde haue Ezec. 33.31 not onely the receiuing of those graces but euen the very actual and present possession of them yea the perpetual possession of them which may appeere by this that he vseth a participle of the present tense noting as it were thereby not onely the beginning but euen as it were the continuaÌ„ce of them The knowledge whereof is not onely profitable to confute suche as suppose that the spirite it selfe and the graces of it go and come according to the seueral state of goodnes and euill wherein menne are by reason of their sinnes and their disposition to better thinges as they imagine but also comfortable for suche as through the erroneous opinions of other men and the want of feeling in their owne soules are greatly distressed and beate downe as in that respect Now whereas hee addeth the first fruits of the spirite wee are to knowe that it is a metaphor borrowed from the ceremoniall lawe The Lorde appointing that the first fruits of all their increase should be dedicated as a holie thing vnto his maiestie and serue for these two endes specially the one was the maintenaunce of the priests and the other to be a pledge that the remainder that was left in the handes of the owners for their lawfull vse was nowe sanctified vnto them in as much as God the author of holinesse hadde vouchsafed to receiue a portion of it for his owne seruice and other holy vses all which is plainely putte downe in manie places of the bookes of the lawe and namely in Leuiticus and Deuteronomie From which wee may learne many good and profitable instructions as first in that the first fruits of euerie thing were consecrated to the Lorde that therefore in the seruice of our GOD wee shoulde imploie not onelie the meanest thinges that wee haue a fault as heeretofore so nowe Mal. 1.8.9 c too common in this vnthankefull worlde either in contempt will yeelde GOD nothing or in carelesnesse offer him the woorst of all the flocke but euen the best wee possesse and inioye if wee haue any thing better than an other either within vs or without Neither was this obscurely onely figured in the lawe by this ceremonie but plainelie and expresly putte downe in these termes Deut. 6.5 Thou shalt loue the Lord thy God vvith all thyne hearte vvith all thy soule and vvith all thy minde wee knowing and confessing that wee haue nothing more excellent than our inward partes as wherein consisteth all our affection reason yea and naturall life it selfe Secondly in that the Lorde in this behalfe demanded nothing of them that was in their owne power to performe but that which hee had commaunded the earth to yeelde them euen as his owne speciall blessing vppon the earth and them also for though their labour might seeme somewhat and the earth naturallie to giue her increase yet wee knowe on the one side that it is in vayne for men to rise early and to lie dovvne late Psal 1â—â— â—â— and to eate the breade of affliction or sorrovv and on the other side that it is the Lords blessing that maketh men rich and prosperous 〈◊〉 10. â—â— with which also hee addeth no sorrovves as the Holie-ghost telleth vs he would hereby teach vs not onely howe vnapte and vnable wee are to the performance of good and holie duties before him a matter which ought to humble vs greatly in our owne eies but also that hee will not refuse but accept rather the best good grace that he himselfe hath giuen vs though sometimes it sauor of the naughtinesse