A CHRISTIAN AND LEARNED EXPOSITION vpon certaine verses of that eight chapter of the Episile of that blessed Apostle PAVLE to the Romanes and namely vpon verse 18.19.20.21.22.23 ¶ VVRITTEN LONG AGOE BY T.W. FOR a most deare frend of his in CHRIST and now lately published in print for the benefite and good of GODS people wheresoeuer GOD IS MY HELPER AT LONDON ¶ Printed by Robert Walde-graue for Thomas Man 1587. ¶ TO HIS VERIE deere friends and good brethren in Christ master Ed. Benlois master Ri. Walter master Ralfe Manning and others of common christian acquaintance vvithin the citie of London euen as vvell as though they were named Th. VV. wisheth aboundance of al goodnes both bodily and spiritual in this life and the eternal saluation of their soules in the life that is to come thorow Christ IF men nay if vve our selues brethren that profes godlines had any either harts to conceiue or eies to see or mouths to speake vve can not choose but beleue behold and confesse the vvonderfull goodnes of Almighty GOD tovvards this last and yet vvorst age of the vvorld vvherin vve liue he hauing plentifully poured forth vpon it so many excellent and great graces specially spirituall as no time heretofore hath bin indued vvith better VVherof had vve nothing els to bear vvitnes but that huge heap of light and religion that GOD hath made to break forth amongst vs it vvere sufficient not only to iustify approue this truth but to condemne the vvorld of horrible ingratitude in not thankefully receiuing and of cursed carelesnes either in abusing or not profiting by such singular fauour some as vve see notvvithstanding the sun-shine of GODS blessed vvord vveltring and vvallovving in the blindnes and ignorance of their ovvn harts not knovving vvhat a pretious ievvell it is others in prophanenes and atheisme horribly scoffing and scorning at the same notvvithstanding the excellency therof others talking of it for vaine iangling but vvithout care of obedience polluting by a levvd life that vvhich is most holy of it selfe othersome making that vvhich is indeed spiritual and as a man may say heauenly a stepping-stone of preferment and vvorldly glory vvherunto being once lifted vp they fall to fostring of pride in themselues and disdainfull carping at others som as sathans seruants and instruments vsing or abusing it rather for the maintainance of erronious and hereticall opinions c. So that a man may safly and certainly conclude that though the light of GOD be come into the vvorld and hath indeed gloriously appeared amongst vs yet men haue loued and daily doo affect darknes rather than light But hovvsoeuer the strength of this impietie doo most plainely and plentifully appeare in the desperate vvicked of the vvorld the poison of this infection hauing spread it self abroad from the very heart of the vngodly into all their veines and sinnevvs so that all the partes of their bodies and povvers of their soules are polluted therevvith yet shall vvesee that by reason of the remainders of originall iniquitie some stinch of the same hath burst foorth euen in the sonnes and seruants of God though not to defile them vvith such fearefull transgressions as the vvicked of the vvorlde are ouertaken vvithall yet to hinder them from the doing of such holie duties as vvherevnto in pietie tovvards GOD and in charity tovvards men they are if my iudgement faile me not straitly bound vvhilest some of them considering mens setlednes in sin and hovv hard they are frozen in the dregs of their iniquity and hauing fevv or no arguments of doing good labor little or nothing at all othersome againe vveighing the vvorthines of gods graces and being loth to offer the glorious mysteries of the Lord to open despite and so thereby to increase the condemnation of the vvicked doe leaue off all means almost to reclaime men from vvickednes and to vvinne them to GOD. VVhat I vvrite novv the godly of the land vvil vvitnes vvith me I thinke and the small labors publike or priuat of men othervvise vvell qualified and the little fruit flovving from the same vvil yeeld sufficient proofe yea as I knovv by practise and experience in some so I feele the same by assaults and suggestions in my selfe to vvhich though mine ovvn naturall corruption and the vvorld of vvickednes that is vvithin me do bid me gladly consent yet that poore portion of grace I account it so not as it commeth from GOD but as it is tainted through my sin that God hath bin pleased to bestovv vpon me vvil hardly suffer me to yeeld bicause I see no reason in truth vvhy other mens sins or the imperfections of GODS children should vtterly discourage them from doing the duties that GOD hath laid vpon them for if vve should so doo vve should neuer perform any seruice to GOD men or our selues bicause ther vvill be alvvays vvickednes in the vvorld and manifold vveaknesses and vvants euen in the dearst saints and seruants of GOD. The thing that I rather vvish vvith all my hart is that euery one of vs and my selfe especially in due examination of our ovvne souls might through Gods great goodnes tovvards vs in Christ find our selues fit not only in affection good vvil but in al heuenly strength spiritual knovvledge also our manifold transgressions being remoued and doone avvay according to our measure of graces receiued in this behalfe to do good vnto many For mine ovvn part I vvillingly acknovvledge my selfe the meanest and the basest of many my good brethren in the ministery of GOD yea so far off am I from presuming any thing as of my selfe that I do asvvell in the sight of my sins before GOD and feeling vvithal of his hand of iustice and iudgement vpon me for the same as in the acquaintance that I haue vvith mine insufficiency ye ignorance before men both vvhich no doubt may iustly cause me to be dull and heauy in euery good duty think and so do vnfainedly confes my selfe vnfit and vnmeet for such vvorthy vvorks And yet I cannot but lay foorth this much that relying vppon the goodnes of the cause and hoping though it seeme almost against hope that GOD vvill giue a greater blessing to the carefull and christian labours of his seruants than vve can see vvith the eie of flesh and bloud I haue bin bold to publish this litle treaty vvherby if the mouths of such enimies of GOD as bark against his holy truth may in som sort be stopped and the comfort and instruction of his people prouided for I shall haue vvherin to reioice as for the common good so on your behalfe my very deare friends of vvhom I am asvvell persuaded as of my selfe and to some of vvhom I freely confes it I ovve in Christ more than my selfe if I could tell hovv to pay it But not being able to perform that and vvithall vnvvilling to continue still in my vnthankefulnes I must confes it tovvards you I haue thought
and the profession of his truth will giue vs as it were hys strength making vs thereby not onely able to continue and hold out but to ouercome be conquerors yea more than earthly conquerors Rom. 8.37 as the apostle himself speaketh in the later end of this eight chapter there being alwayes this one speciall difference betwixt vs and them that though they ouercome to day yet they may through the sudden alteration change and inconstancie of the thinges of this life be subdued to morrow or the next daie as you would say whereas those that are made partakers of the eternall victorie that Christ hath gotten against al his and our enimies both bodilie and spirituall shal neuer be vanquished and ouercome againe And though that our aduersaries in their continuall malice may attempt many matters against vs and perhappes now and then also giue vs some blowes and woundes yet here is the glorie and comfort of christians that euen in the middest of fierie flames and all other greuous trialles whatsoeuer that the wicked according to the vvill of God lay vppon vs 1. Pet. 4.16 wee are still more than conquerors euen then when we seem to be ouercome which no worldly honour can attaine vnto no not then when it is at the top and height as you would say of the prosperitie and flourishing thereof An other reason that the apostle vseth to cōfort the saints seruaunts of God withal in the daies of their distres greuous afflictions is taken fi ō that glory that we suffring with him shall haue perfectly togither with him when hee shall appeare in great power and glory to iudge the quicke and the dead And the force of this argumēt is contained in these words that vve may also be glorified vvith him wherof there is likewise very good reason namely that forasmuch as the crosse and christian profession are companions that seldome or neuer are found asunder in this life amongst the children of God the truth whereof appeareth by the manifolde testimonies of Gods holy vvorde 2. Tim 3.12 Acts 14.22 and the infinite examples of his sons and seruants who in the days of their flesh haue in this behalfe bin made excellent mirrors or looking-glasses for the rest to beholde themselues in and forasmuch also as the cup of afflictions that the Lord maketh his seruants to drink of here is though not alwaies as in regard of it selfe it being many times a iust deserued punishment laide vpon vs in Gods iudgement as a correction for our sinnes yet aswell in respect of God who by his almightie power commaunding the light to shine out of darkenesse 2. Cor. 4.6 hath sanctified the same to that ende as also in respect of the fruits and effects that it bringeth foorth in Gods children as pacience constancie mortification and many such excellent things is as I was about to say a most certaine pledge of a farre better estate in an other life 2. Tim. 2.12 that therefore also wee shoulde euen assure our selues in our sufferings for Christ that vvee shall likevvise be glorified with him for if mightie men of the earth as princes and others forget not to satisfie such as haue beene partakers with them of their trialles and troubles and attended vppon them in their sickenesses griefes and such like but thinke it greate dishonour to their states and dignities if they doe not recompence them according to their trauelles onelie but euen in a franke and liberall mind that they haue many times beyond the same much lesse will or can Christ Iesus our sauiour be either vnmindfull of or leaue vnrewarded those men or those sufferings that they or we haue indured as for his sake and the holy profession of his blessed trueth and the rather bicause he is not as a man or as the sons of men that make yea that are ouertaken with the sin of pride or disdaine towards other when he himselfe is exalted or of forgetfulnesse of penurie in the dayes of peace and plentie or of hardnes of heart when the bowelles of compassion are to be displaied or of a wauering and an vnconstant minde louing now and hating anone but always continueth like vnto himself in euery thing becomming familiar and as you woulde say debasing himselfe vnto his owne hauing them in continuall remembrance for their good manifesting all kindenesse and tendernesse of heart towardes them and that in most bountifull manner in all graces both bodilie and spirituall temporall and eternall Iohn 13.1 louing them also euen vnto the end as the scripture saith And this kinde of argument is vsed not onelie here but in many other places of holy scripture the Apostle affirming elsewhere 1. Cor. 11.32 that vvee are therefore chastned of the Lord that vve should not be condemned vvith the vvorld the selfe-same Apostle telling vs in an other place 2. Tim 2.12 that if vvee suffer vvith him vvee shall also reigne vvith him Wherevnto no doubt our sauiour Christ hymselfe likewise hath a speciall respect in these words of that excellent praier which he maketh in the seuenteenth chapter of the gospel according to Saint Iohn Iohn 17.24 Father I vvill that they vvhich thou hast giuen me be vvith me euen vvhere I am that they may beholde my glorie vvhich thou hast giuen mee And this also is the more vrged euerie where almost not onely for the declaration of the excellencie and certainty of the thing it felfe that so we might be brought to be in continual loue and liking of the same Phillip 3 8. counting all things losse and dung as in regard thereof but also bicause that vvee that are dull of hart and slovve to beleeue Luke 24.25 specially the things that be so farre beyond the reach of our reason and wit and remaine so high and glorious as eternall life and blessednes is might euery day more than other be thereby strengthned in the assured apprehension and application of the same vnto our own soules that so wee might in the middest of all our troubles and trials either outward or inward both spend end the days of the poore pilgrimage that we haue in this life in the peace of a good hart thorow the liuely feeling of the incorruptible crown of euerlasting glorie Oh a thousand yea ten thousand times blessed happy are they on whom god hath bestowed that grace and mercie and infinitly miserably on the other side and wretched are they that are not made partakers of so excellent goodnes I will say but this onelie touching this point men shall neuer indure with christian comfort and true patience indeede any affliction of the flesh or any assaults of the minde much lesse shall they be able to combat and fight wyth hope of a conquest against eyther the one or the other wythout the sweet tasting of this at the least in some measure or except they haue some goodnesse and grace in this behalfe powred foorth
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
as much as it hath no good foundation to stand vpon but also bicause it doth wonderfullie darken if not vtterly euacuate and take away both the loue of God and Christes grace and fauour also towardes vs for we knowe and haue learned out of the scriptures and therefore doe beleeue it too that God so loued the vvorlde Iohn 3 16. Rom. 8.32 that he gaue his onely begotten sonne vnto the death for vs all to the ende that euery one of those vvhich beleeue in him should not perish but haue euerlasting life which rich loue of his towards vs could not haue so plentifully and plainly appeared if he had therein as wel prouided for his sons profit as for our good And Christs grace can not but be greatly obscured thereby while we fantastically imagine that he came into the world suffred al maner of villanie at the hands of the wicked for some other cause good for himselfe rather than for the worke of our saluation Whereas we are sure that when the Scripture will magnifie his loue towards vs Rom. 5 6.10 it telleth vs that he died for vs vvhen vve vvere his vtter enimies giuing vs thereby to vnderstand that he had no regarde or consideration of himselfe at all but onely of vs yea hee himselfe saith Iohn 17.19 in the gospell after Iohn that for our sakes he sanctified himselfe c. by which hee plainely declareth that he did not onlie sanctifie himselfe for our sakes alone but also that he deriued the fruit and benefit of his owne holinesse ouer vnto vs purchasing nothing thereby vnto himselfe And no doubt but this is the meaning as of the whole Scripture generally so specially of the Prophets and Apostles when they say Vnto vs a childe is borne Isai 9.6 and vnto vs a son is giuen And againe that hee died for our sins Rom. 4.25 and rose for our righteousnes these words vs and ours being so emphaticall and forcible yea after a sort so particularizing the matter and persons that they shew that for vs and our sakes onely and for nothing to himselfe he became man and tooke vpon him the shape of a seruant which had it not beene wholie and altogither true it had beene as easie a matter for the holie ghost or holie men inspired by the spirite of God to haue saide that hee did it aswel for himselfe as for vs but no such phrase can be found and therefore hee mindeth to restraine Christes humbling and the fruites and effectes of it which indeede are all his merits wholy and altogither to vs. Thirdly it may seeme straunge in reason to all men if it be not erroneous in religion amongest Christians that the merites of Christes sufferings shoulde haue a larger reach and be extended further than his passions and sufferings themselues especially sith that they themselues make his sufferings the causes of his merits and his merits the effects of those causes In common sense we know that as a cause is before the effect for an effect can not be before there be a cause working the same effect so it is and must of necessitie also be as large at the least as the effect it selfe if not more large in as much as it must not only giue life and being to the things for the present time produced but also preserue a continuall life in it self for the bringing out of the like effectes still And they themselues haue a rule in philosophie that whatsoeuer worketh or bringeth foorth such a thing as the thing it self is that worketh or bringeth foorth that thing that bringeth forth is in the same kind much more such a thing than that which is broght forth Shall Christ then by his death merite for himselfe and shall hee not in his death die for himselfe But that Christ suffered for himselfe they dare not aduouch for the scripture affirmeth the contrarie saying 1 Pet. 3.18 that the iust suffered for the vniust and that were to make also Christ a transgressor wheras the word telleth vs that he did no sinne neither vvas there any guile found in his mouth 1. Pet 2 22. Isaiah 53.9 yea it were to leaue our selues in our sins bicause a sinner though he should suffer neuer so much cannot cleare himselfe much lesse others from sin or the punishment due vnto the same And therfore also there is no reason why they shoulde holde that Christ merited for himselfe Certainly touching this point this is my persuasion and I rest resolued that all good men wil easly consent with me in the same to wit that this forgerie that Christ suffered on the crosse that so by the merite of his worke hee might get vnto himselfe some thing which before he had not came without all doubt euen from Sathan himselfe who labored by this as by many other the like corruptions to cast a thicke mist or fogge before the most excellent glorie and grace of our Sauiour that so the same being dimmed at the first though not in the whole yet in some small part of it he might in the ende by a little taint and discredite the whole And whosoeuer they are that see Sathans subtilties indeede do not onely perceiue this to be most true but haue their hearts also thorowe Gods goodnesse inlightned to knowe to what ende Sathan doth it namely to bring them by doubting of some part of Christes great glorie at the least to distrust the whole and so by consequence to suffer him yea and that willinglie also to hold vs captiues in vnbeleefe at his pleasure We had neede therefore not onlie to looke well about vs least we be ignorantlie or at vnwares supprised of him in his grinnes but also to hearken and that attentiuely and carefully to the voice of the holie ghost speaking vnto vs in the written worde which oftentimes telleth vs that in Christs death and suffering we shoulde not labour to see taste thinke feele or knowe any thing else but Gods meere grace and goodnes onely and such great and inestimable loue of our Sauiour Christ to vs-ward that hee as a man woulde say quite and cleane forgetting himselfe and looking at nothing but our good was contented to take his life in his hands and vvillingly to lay it dovvne for vs all Ioh. 10.17 18 yea we shall see that whensoeuer the scripture speaketh of the sufferings of our sauiour in plaine wordes and termes it determineth that the fruit and benefit thereof redoundeth wholie and onely vnto vs affirming that by it eternall life is purchased vnto vs and heauen gates set open for vs wee being thereby not onely purged from our filthines but wholy reconciled to God and restored to righteousnes for which purpose amongst many other see one plaine place Hebrewes 10. vers 14 15 16 c. But if they wil needs haue and hold that our sauiour Christ did merit for himselfe then let them tel vs we pray them first at what time he
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
is in vs on the other side yea after that we see the truth manifested specially if it concerne our selues or others that we affect as our selues vve call good euill and euill good Isai 5.20 Piou 17.15 so pull a fearefull woe vpon our selues and iustifie the vvicked and condemne the righteous a sin that the holy ghost hath long ago forbidden and noted with a brand as abhomination in his sight Howe much more easly then may we be ouertaken in blind corrupted and partiall iudgement as in respect of spirituall causes The consideration whereof shoulde not onelie make vs wary and watchefull ouer our selues suspecting continually our slipperinesse into this sinne but should prouoke vs also to labour to attaine by al pains possible the true light and heauenlie iudgement which indeede is not else-where to be had or found but in the onelie will of God reuealed in his word as wherein alone consisteth Ierem 5.9 Deut 4.6 all our true wisdome and vnderstanding whatsouer It followeth That the afflictions of this present time The word afflictions importeth al the troubles and calamities that Gods children do suffer in this life whether they be outward in body as sickenes pouertie nakednes banishment persecution and such like or whether they be inward in the mind as teÌ„ptations from our corrupted nature assaults from Satans malice griefe of hart for sin feare of iudgement in this life or in that that is to come al the rest of that sort whatsoeuer And yet he restraineth as it wer that generall terme by these words folowing when he calleth them the afflictions of this present time mening that longer than this life they last not neither indeed can last in the children of God bicause that by our death God doth not only wipe al teares from our eies endeth our miseries vtterly killeth the strength and body of sin but not leauing there 2. Tim. 4.8 beginneth and perfecteth our blessednesse where there are vnspeakable ioies and crovvnes of incomprehensible glorie laid vp for vs and for all those that do vnfamedly loue him and looke for his comming And yet not affirming neither for al that that they always indure and continue so long for though it be true that this is the common cord and portion of al Gods seruants in this life Acts 14.22 by manifoid tribulations to enter into the kingdome of God yet as we see both by former and present expecience the Lord somtimes hauing regard to the weaknes of those that are his doth for the manifestation of his loue toward them giue them a breathing time as it were somtimes agaâ—ne for the declaration of his power iustice against the wicked beateth them downe and raiseth vp his owne children all this being doone â—â—al 225. â— That the rodde of the vvicked might not rest on the lot of the righteous least either the righteous themselues shoulde put foorth their hande vnto vvickednesse or the vngodlie waxe intollerablie insolent and prowde aboue measure This rather is the Apostles minde to oppose as wee may plainelie perceiue the afflictions of this worlde against the ioys of the other life and that in a double antithesis or comparison as it were First setting afflictions against glorie the one being verie base and bitter Hebr. 12. â— as no affliction for the time present is ioyous but greuous rather the other being very excellent and sweete which though it be delaied for a while is yet sufficient to comfort Gods children for the time present and to confirme them in the hope that is to come Secondly opposing this time present with that that is to come meaning by both those times the seuerall states and condicions that then the children of God shal be partakers of proposing this also euen to comfort such as fuffer in Sion in that their afflictions shal last no longer at the furthest than their naturall life but their ioys and glorie shall be beyond and wythout all time euen for euer and euer And euen out of these wordes wee may gather a singular comfort against afflictions to wit that though they be many times great and greeuous yet they are not alwayes long and continuall Which consolation is not vrged here onelie but in diuerse other places of the holie Scriptures Take one or twoo most plaine for the proofe of this point in steade of an infinite number In the thirtie pâ—alme Psal 30.5 the prophet telleth vs that the Lord indureth a small season in his anger but in his fauor is life for eu rmore and vveeping may abide at euening but ioy commeth in the morning And the Apostle agreable therevnto telleth vs 2. Cor 4.17 in the fourth chapter of his second epistle to the Corinthians That our light affliction vvhich is but for a moment or most sharpe season causeth vnto vs a farre more excellent and eternall vvaight of glorie In the often repetition whereof the Lorde doubtles did not onelie regarde the excellencie and necessitie of this doctrine in it selfe but also prouided notablie for our good who besids that vve are dull of heart Luke 24.25 and slovv to learne and therfore had neede to haue the promises pressed vppon vs againe and againe wax also not onelie wearie of afflictions if they lie long of heauy vpon vs but euen pleasures themselues specially in the continuance of them with vs doe many times by reason of our new-fangled and inconstant nature growe tedious and lothsome Good reason therfore is there that we shoulde set this vnto our hearts and make our speciall profit by it against the times of our triall The Apostle addeth are not vvorthie of the glorie his meaning in this place and in these wordes is in my minde plaine and simple who doth not heere compare the dignitie and woorthinesse eyther of our sufferings or of eternall glorie togither as some haue phantasticallie conceiued and more wickedly propounded but laboureth to mitigate the greatnesse of our afflictions by opposing and setting against the same the greatnesse yea the infinitenesse of that ioy and glorie that is laide vp for vs in the life to come wee knowing and confessing that there is no proportion betweene finite and infinite And though this be most true yet notwithstanding Sathan in seuerall sortes of hys seruants as in the schoole-men heeretofore hath out of this place gone about to maintaine that diuellish distinction of meritum congrui condigni as they call it and in our Romish Rhemists also in their late annotations vppon the newe Testament and namely vpon this very place woulde make the sufferings of the saints in this life meritorious and worthie of eternall saluation But in one word generally to answeare them both togither first and then afterwardes more particularly to deale with either of them by themselues We feare not to affirme that these beastly opinions spring froÌ„ a foule and filthy fountaine and bring foorth most bitter fruits and effects For the first of
these two wee say that it floweth from following of a wrong translation in this place I meane that that they call their olde vulgar Latin text which rendreth the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a simple worde by the compound Latine word condignae worthie togither as you woulde say which whether it be not contrary to the fidelitie and vpright dealing of a good translator let euen all the worlde iudge that haue attained to a crumme either of sounde learning or godlie wisedome And if this course may be kept that compounde wordes may be vsed for sinople wordes wee shall quickly turne vpside downe all certaintie of the written worde all trueth of religion and all honest and faithful dealing amongst men All the Greeke copies that euer I coulde see reade it in the simple and so doeth Saint Ignatius himselfe alleage it in his epistle to Marie and it is the first epistle in his booke of epistles yea and their owne Arrius Montanus a man of lesse corruption I had almost said more vprightnes in translating the worde than they all though otherwise popish conuicted by the euidence and trueth of this point rendreth it rightly in his interlineall text howsoeuer for fashion sake he set the vulgar reading in the margine Saint Augustine in his booke of eightie and three quekions quest 67. readeth not condignae as these men doe but indignae that is vnworthie And in his fift booke of the citie of God chap. 18. where he doth of purpose shewe how farre off christians ought to be from boasting if they had doone any thing for loue of the eternall countrie hee alleadgeth euen this very text of the Apostle thus Ind gnae sunt passiones huius temporis c. The sufferings of this time are vnworthie the glorie which shall be reuealed in vs. And so doth some other of the ancient fathers translate it as if I delited in multitude of allegations I could easly shew By whith we may not onely see the true and naturall meaning of the Apostle in this text that is to debase our sinterings and to magnifie eternal life but also that that vulgar translation is not either so olde as they pretende or else was not in those dayes of sitche credite as they woulde haue it nowe in as much as we see the auncient fathers either vsing some other or swaruing greatly from that And no doubt but as the spring is puddlelie and corrupted from whence this poisonfull doctrine proceedeth so the second thing aboue mentioned to wit the fruits that flowe from it be much more euil and dangerous whether wee respect the eternall God himselfe or Christ Iesus his sonne our sauiour or our selues and other men whatsoeuer For as for God his mercie is greatly obscured if not vtterly euacuated and disanulled by this in as much as mans supposed merits and deserts which indeede are nothing but death and damnation are not onely matched wyth the same to the great disgrace and discontinuance thereof there being as great oddes betweene them as betweene the most glorious thing of the worlde and the filthiest durt or dung that can be but after a sort preferred before it and that not only in the eies of men a matter that should make vs all to blush and hang down our heads for shame but if it might be accepted for currant coine and lawfull paiment tendred at the exchequor of the most high king yea brought foorth into the verie sight and presence and pleaded and alleadged at no woorse barre than at the very throne and iudgement seat of almightie God himselfe And concerning Christ our Sauiour his merites generallie and particularly those of his death resurrection and ascension are quite and cleane dedefaced yea vtterlie abolished when â—â—â—â—…es workes are magnified and our deedes are exalted who hath not appeared vnto anie other ende than to destroie the vvorkes of Sathan 1. Iohn 3 2 nor giuen vppe hymselfe to the death yea euen to the death of the crosse for anie other purpose Phillip 2.8 than to satisfie for all our sinnes whatsoeuer neither is risen from the dead and ascended vp into heauen for any other effect than to bring life and mortalitie to light to communicate vnto vs his owne righteousnesse and fullie and wholie to reconcile vs vnto God which things he hath not exactly performed if we by any or al of our works haue in part or in whole promerited Gods fauour bicause either all the glorie of that most excellent worke must be attributed vnto him alone or else no peece of it for Christ mindeth not to part stakes with vs as we say Lastly if wee would consider either our selues or others of whome this is affirmed and to whome this doctrine is propounded and deliuered we shall well perceiue that by meanes hereof we haue not onely our grosse humors fed and our itching eares tickled we delighting alwayes to haue some thing wherein to glorie both before men and God also whereas in trueth wee shoulde couer our faces for shame in the sight both of the one and of the other but also that we are puffed vppe thereby in al maner of intollerable pride disdaine and emulation amongst men euerie man thinking better of himselfe and his owne workes than of all mans els and set vppon the pinacle of most daungerous presumption before GOD we clayming at his handes not with christian boldnes but with whorish impudencie all good thinges both of this life and of that that is to come not of free fauour and mercie thorow Christs obedience onely but of due debt as a man would say being readie if God should denie vs the same as generally for all our sinnes and especially for this he hath good occasion offered him to reuile him to his face and to accuse him of iniustice and wrong But to come more particularly to the points themselues indeede And concerning the first it shall not be amisse to knowe both their distinction of meritum congrui condigni and also what they meane by the seuerall braunches therof that so we may put downe a more plaine and certaine confutation By meritum congrui or desert of congruence as you would say they vnderstand such workes as doe not of their owne nature truly and indeed deserue saluation otherwise than as it hath pleased God of some certaine goodnes in himselfe to promise the same thereto and of this sort they will haue all morall actions to be specially such as are done before regeneration and iustification And by meritum condigni that is desert of woorthines they meane such works as to which there is wholy and altogither a reward due not so much by reason of the gracious promises of god as in respect of the acts or deedes doone and of this sort they make the workes of the godly after regeneration But for answere both to the tearmes and matter we say that neither the wordes of this distinction nor the distinction it selfe nor the
my soule in the graue neither vvilt thou suffer thy holy one to see corruption Which place the apostle Peter doth notably expound in the Acts in plaine and euident termes Acts 2.24 telling vs that it vvas impossible that hee shoulde be held dovvne of the sorrovves of death this impossibilitie arising not from the strength of his merits but from the power of God raising him vp mightily againe from the dead And the like may be saide for the impassibilitie of his soule As for they that affirme that our Sauiour merited heauen and eternall glorie by his sufferings we feare not to tell them and that to their faces that either in the pride or ignorance of their hearts they speake they wot not what and in the lightnes of their braine and idlenesse of their head they babble out things directly contrary to the worde and to the iudgement also of some of the best of their sides Can a manne in time deserue that which hee had from before all times Our Sauiour I am sure in their iudgements if hee merited anie waie merited as man And dooth not hee himselfe praie the Father Iohn 17.5 To glorifie him vvith himselfe and that vvith that glorie vvhich hee had vvith him before the vvorlde vvas They are not so past shame or grace I hope that they will make our Sauiour vvho is the vvaie the life Iohn 14.6 and the trueth a liar Dooth not Melchios Canus one of the doubtiest diuines being conuicted with the euidence of this truth confesse the same Will they go against the plaine wordes of Christ And will they thwarte the iudgement of their best friendes It is fearefull but speciallie in matters of falshoode and vntrueth to doe either the one or the other for to crosse their acquaintance is to weaken and discredite their owne cause and dealing and to oppose themselues against Christ is to pull iudgement and condemnation vppon themselues bicause he is the stone Mat. 21.44 vvhich vvhosoeuer shall fall on shall be broken and on vvhomsoeuer it shall fall it shall grinde him to povvder But both these mischiefes and inconueniences they must of necessitie fall into that will vphold and defend such falshoodes and vncertainties And if their errors had staied here and gone no further than to magnifie Christ and his merites though indeede they haue done it beyond al truth and reason it had bin lesse euill for themselues and more profitable for vs who might by that meanes haue spared a great deale both of labour and time that we must of necessitie now bestowe least their poison shoulde infect the soules of men But as one iniquitie is readie to bring foorth another so they haue proceeded to tell vs that men also by their sufferings may merit eternall life But who seeth not how infinitly absurd in reason this is to argue from Christ Mat. 3.17 2. Cor. 5.19 free from sin and the person in vvhom alone God vvas vvell pleased and reconciled the vvorld vnto himselfe and had in him full absolute iustice yea such abundance of it that hee hath communicated holinesse innocencie and righteousnesse vnto all beleeuers to men tainted with all manner of iniquitie who neither cā please god for themselues nor others who also when they haue doone all that can be doone in this life are yet notwithstanding clogged with defects and wants by meanes whereof they cannot not onely procure vnto themselues any good things but purchase eternall confusion and euerlasting death as hath bin alreadie plainlie enough and sufficiently proued And as absurd and vnreasonable certainly is that their marginall note wherein they affirme that all suffrings in this life is nothing in comparison of the heauenly glory and yet that it is meritorious and worthie of the same For doe not all men euen by the very light of reason see and know that there is and must of necessitie be a certaine analogie and proportion betweene the thing deseruing and the thing deserued or else the party deseruing cannot claime as of dutie but of beneuolence vnles they will extort and wring foorth more than they haue merited Cā nothing deserue any thing or a matter of small industry labor merit a kingdom or earthly crowne Of a trueth no much lesse then can that which they themselues call nothing and woulde to God they thought it nothing indeede then would they let the cause and question about nothing fall to the ground deserue so excellent a thing as the incorruptible crowne and the heauenly kingdome of eternall life is No that as the apostle teacheth vs is the free gift of God And if it be free Rom. 6.23 it must be in all parts and in all respects free or else not at all as on the other side merits must be altogither merits or else no merits at all bicause if there be the least part of the thing deserued exceeding our deserts then are they so dashed and defaced that they cannot in any vpright iudgement stand vp before God or man to merit any thing For euen as the Apostle reasoneth and that rightlie of workes and grace affirming that if Gods election be of grace Rom. 11.6 it is no more of vvorkes or else vvere grace no more grace or if it be of vvorkes it is no more of grace or else vvere vvorkes no more vvorkes so may we safely affirme of Gods goodnes and mans merits namely that if eternall life in the whole and euery part of it be a free gift grace and goodnesse of God bestowed vpon vs in Christ then it is not of desert or merite for then Gods grace gift and goodnes shall be no more grace gift and goodnes and if it be of merit and desert then it can not be of grace and goodnes bicause then merit and desert can be no more merit and desert Sure I am of this and I hope euery good man that is acquainted with the trueth of the worde and hath particular experience of his owne corruption will with me confesse this to be true that there is no more contrarietie in the matter and question of free iustification before God in Christ betweene the grace of God and the workes of the lawe than there is betwixt Gods free goodnes in the matter of eternall life and the supposed merits that man must bring with him to the obtaining thereof And therefore if the argument be of force in the one it must also of necessitie conclude and that rightlie in the other As for that which they obiect touching the Greek phrase it wil no whit at al vphold their weake cause and rotten building it being indeede a childish logomachie or contention about wordes and that not onely besides the Apostles purpose and meaning but also contrarie to their own note the speech it selfe being not a comparatiue speech as they fondly imagine but a plaine and flat deniall yea a deniall after a sort as a man woulde say by diuination rather than by comparison
fore-see that singular perfection that by his most mightie power in their restitution they shal be restored to that either they must of necessitie bee subiected to some holye and necessarie vses or else that their immortalitie shal be bestowed vpon them in vaine which were to accuse God ether of lesse care or lesse power or both in this notable worke of the restauration of his creatures he drawing them as it were out of that into which they haue bene dissolued than he had at the first creation of them when hee made them all of nothing as christian religion and the woorde doe plainlie propound vnto vs. But if against this they will obiect that gods glorye shall thereby bee wonderfullye manifested I answere that his power and glory shal be greatly prouided for and exceedinglie declared in that great generall yea and sodaine restauration of them though they indure but a smale whyle or no whitte all I call it greate and generall beecause that in the ende of the world it shal be as great and vniuersall a work as the worke of creation at the beginning if not more large in as much as not onelye the seuerall sortes and kindes of thinges created but all that haue bene are or shal be vnto the end shall then stand foorth in a most excellent estate and condition euen as glorious and good as they were at the first before sinne entred in as much as at that daie euen sinne it selfe shall cease and be as it were destroyed And I name the same sodaine also because as the Lordes comming and the resurrection of the dead shall be in a moment and pinch of time or in the turning of a hand as you would saye or the tvvinckling of an eie 1. Cor. 15. as the scripture speaketh so shal also this great worke of the restitutition the Lorde not taking manie daies as at the beginning of creation for the performaunce of this noble deede but doing it quickly and vppon the sodaine for the further manifestation of his almightie power glory But because wee are fallen into speache of gods glorie and the glorifieng of his name I would faine know this of them that now so much vrge it to wit who they are that the creatures restored shal stirre vp to glorifie GOD in the sight and beholding of them Of god himself they dare not affirme it I suppose because as in respect of his owne most excellent essence and beeing he hath no neede by suche meanes to bee prouoked to seeke his owne glory which also hath from all eternitie bene is and euer shall bee so greate that not they alone but not all the creatures either heauenlye or earthlie shal be able to adde therto so much as a shadow or most small sparke If they wil maintaine it of the angels either elect or reprobate that is as vnsounde also for as for the elect Angels they in the integritie of their nature promooting alreadie Gods glorie and that in all perfection though not of it yet of them selues can not then haue that desire anie whit encreased in them the perfection wherof they haue alreadie thorowe Gods goodnesse attained vnto and vnto perfection wee knowe that nothing can bee added Besides that beeing simply and onelye of spirituall natures it maye bee called into question whether that by such outwarde thinges they may be furthered in such holy duties And as for the reprobated Angelles and damned spirites because they are continuallie carried awaye thorowe the corruption of their nature as with malice towardes man whose saluation they would hinder to the vttermost so with enuie and disdaine towardes GOD the encrease of whose glorie is an addition to their torments they cannot though there might bee some suche force in the creatures restored which yet is not prooued or at the least wise they will not bee prouoked thereby to giue glorie to GOD because that the more that he is glorified the more greeuously greatly are they them selues tormented that I maye saye nothing of that impossibilitie that is in them to perform this dutie aswel by reason of the deprauation of their nature as that irreuocable and most certayne sentence of condemnation for euer that the LORD the most iust iudge hath alreadie determined and after a sort pronounced vpon them all There resteth none nowe but men which are of two sortes good and bad damned and saued concerning either of which to affirme it is absurde and vnreasonable as the former For as for the wicked is there anie likelihoode that they that in this life Psalme 17. had their bellies filled vvith the hidden treasures of God and inioyed both sea and land and had infinit occasions giuen them to glorifie his name in the liberal allowance and continual vse of his creatures and yet for all this were blind to see gods glory and dumbe or tongue-tyed to speake vnto his praise shall in the life to come where they shall not onely haue no vse of those blessinges but a full measure of condemnation lying vpon them as for all their sinnes generallie so particularlie for the abuse of so manie excellent graces that they shoulde then and there glorifie his name Naie wee feare not to affirme on the other side that they shal be so farre off from seeing or confessing gods glory in them at that time that beeing in the state of eternall condemnation far seperated also from the place where the creatures restored shal be that they shall haue their hearts bodies soules and all continuallie seized with the feeling of their owne torments and their mouthes alwaies replenished partlye with all manner of lamentation and mourning by reason of the most miserable and euerlasting paines they endure and partlie with all kinde of blasphemie cursing and contempt of Gods eternall Maiestie and themselues And as for the faithfull and godlye beeing then in the kingdome of heauen a place marueilouslie muche distant from that place that the restored creatures shal be in and beeing filled also with the fulnesse of the ioyes of GOD they shall bee so farre off from fixing their eies vpon anie of the creatures from whome they shal bee sundered further by many degrees then mans eyes can well descrie in as muche as the space betweene heauen which they shall possesse and the earth that the restored creatures shall occupie is exceedingly great that they shall not haue neyther sight nor senses mooued muche lesse busied in beholding suche things but rather shall haue all the thoughtes of their heartes all the woordes of their mouthes and all the actions and partes of their bodies and affections and powers of their soules continuallie taken vppe and occupied in the contemplation of GOD the fountayne of all goodnesse alvvayes praysing of hym also that sitteth vppon the throvvne Reue. 7.23 and in seruing of him for euermore Nowe then if that neither GOD nor Angelles nor damned spyrites nor elected men nor the wicked condemned shall haue vse of the creatures
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