A CHRISTIAN AND LEARNED EXPOSITION, upon certain verses of that eight chapter of the Episile of that blessed Apostle PAUL to the Romans, and namely, upon verse, 18.19.20.21.22.23.  
¶ WRITTEN LONG AGO, BY T.W. FOR a most dear friend of his in CHRIST, and now lately published in print, for the benefit and good of GOD'S people wheresoever.   printer's device with bird 
GOD IS MY HELPER.  
AT LONDON; ¶ Printed by Robert waldgrave, for Thomas man.. 1587.   

¶ TO HIS VERY dear friends and good brethren in Christ, master Ed. Benlois, master Ri. Walter, master Ralph Manning, and others of common & christian acquaintance, within the city of London, even as well as though they were named, Th. W. wisheth abundance of all goodness both bodily and spiritual in this life, and the eternal salvation of their souls in the life that is to come, thorough Christ.  
IF men, nay, if we ourselves (brethren) that profess godliness, had any, either hearts to conceive, or eyes to see, or mouths to speak, we can not choose but believe, behold and confess the wonderful goodness of Almighty GOD towards this last, and yet worst age of the world, wherein we live, he having plentifully poured forth upon it, so many excellent and great graces, specially spiritual, as no time heretofore hath been endued with better: Whereof had we nothing else to bear witness, but that huge heap of light and religion, that GOD hath made to break forth amongst us, it were sufficient not only to justify & approve this truth, but to condemn the world of horrible ingratitude, in not thankfully receiving, and of cursed carelessness, either in abusing or not profiting by such singular favour, some as we see, notwithstanding the sunshine of GOD'S blessed word, weltering and wallowing in the blindness and ignorance of their own hearts, not knowing what a precious jewel it is; others in profaneness and atheism horribly scoffing and scorning at the same, notwithstanding the excellency thereof; others talking of it for vain jangling, but without care of obedience, polluting by a lewd life that which is most holy of itself; othersome making that which is indeed spiritual, and as a man may say, heavenly, a stepping-stone of preferment and worldly glory; whereunto being once lifted up, they fall to fostering of pride in themselves, and disdainful carping at others; some as satans servants and instruments, using, or abusing it rather, for the maintenance of erroneous and heretical opinions, etc. So that a man may safely and certainly conclude, that though the light of GOD be come into the world, and hath indeed gloriously appeared amongst us, yet men have loved, and daily do affect darkness rather than light.  
But howsoever the strength of this impiety do most plainly and plentifully appear in the desperate wicked of the world, the poison of this infection, having spread itself abroad, from the very heart of the ungodly into all their veins and sinews, so that all the parts of their bodies, and powers of their souls are polluted therewith, yet shall wesee, that by reason of the remainders of original iniquity, some stinch of the same hath burst forth, even in the sons and servants of God, though not to defile them with such fearful transgressions as the wicked of the world are overtaken withal, yet to hinder them from the doing of such holy duties, as whereunto, in piety towards GOD, and in charity towards men, they are (if my judgement fail me not) straightly bound, whilst some of them, considering men's settledness in sin, and how hard they are frozen in the dregs of their iniquity, and having few or no arguments of doing good, labour little or nothing at all; othersome again weighing the worthiness of gods graces, and being loath to offer the glorious mysteries of the Lord to open despite, and so thereby to increase the condemnation of the wicked, do leave off all means almost to reclaim men from wickedness, and to win them to God.  
What I write now, the godly of the land will witness with me I think, and the small labours public or private, of men otherwise well qualified, and the little fruit flowing from the same, will yield sufficient proof: yea, as I know by practice and experience in some, so I feel the same by assaults and suggestions in myself, to which, though mine own natural corruption, and the world of wickedness that is within me, do bid me gladly consent, yet that poor portion of grace (I account it so, not as it cometh from GOD, but as it is tainted through my sin) that God hath been pleased to bestow upon me, will hardly suffer me to yield, because I see no reason in truth, why other men's sins, or the imperfections of GOD'S children should utterly discourage them from doing the duties that GOD hath laid upon them, for if we should so do, we should never perform any service to GOD, men, or ourselves, because there will be always wickedness in the world, and manifold weaknesses and wants, even in the dearst saints and servants of God.  
The thing that I rather wish with all my heart, is, that every one of us, and myself especially, in due examination of our own souls, might through God's great goodness towards us in Christ, find ourselves fit, not only in affection & good will, but in all heavenly strength & spiritual knowledge also, our manifold transgressions being removed and done away, according to our measure of graces received, in this behalf, to do good unto many. For mine own part, I willingly acknowledge myself the meanest and the basest of many my good brethren in the ministry of GOD: yea so far off am I from presuming any thing as of myself, that I do aswell in the sight of my sins before GOD, and feeling withal of his hand of justice and judgement upon me for the same, as in the acquaintance that I have with mine insufficiency ye ignorance before men (both which (no doubt) may justly cause me to be dull and heavy in every good duty) think (and so do unfeignedly confess) myself unfit and unmeet for such worthy works. And yet I cannot but lay forth this much, that relying upon the goodness of the cause, and hoping (though it seem almost against hope) that GOD will give a greater blessing to the careful and christian labours of his servants, than we can see with the eye of flesh and blood, I have been bold to publish this little treaty, whereby, if the mouths of such enemies of GOD, as bark against his holy truth, may in some sort be stopped, and the comfort and instruction of his people provided for, I shall have wherein to rejoice, as for the common good, so on your behalf (my very dear friends) of whom I am aswell persuaded as of myself, and to some of whom (I freely confess it) I owe in Christ more than myself, if I could tell how to pay it. But not being able to perform that, and withal unwilling to continue still in my unthankfulness (I must confess it) towards you, I have thought meet now at the length, to offer unto you in print that which I once written, for the best and dearest private friend, next unto my natural parents, that ever I had in this world, that as GOD hath stirred you up, to succeed him in kindness towards me, so I might make you (as those whom I love much in Christ) partakers of those poor labours and love that I performed towards him. In which respect also I am willingly content to let it come abroad to behold the light, not only desiring you and every of you to accept it, as a small token of my unfeigned goodwill, which when it can offer no better presentments that it hath, but also praying the Lord to make it powerful to advance his own work of salvation in his servants, and of judgement and confusion, in all his and their obstinate enemies.  
The 30. of October. 1587. Your poor friend and well-willer, yet assured always in Christ jesus to his uttermost, Th. W. the Lords most unworthy servant.   

¶ AN EXPOSITION Upon certain verses of Roman. 8.  
AMongst many evidences that the LORD hath given us, for the proonfe of the certainty and credit of his holy word, written against all the Atheists and Papists in the world, who for sundry respects, seek to debase and deface the same; namely, the one sort, that they might bring in all brutishness and sensuality, and the other, that they might establish and make equal with the word (if not prefer before it) men's traditions and unwritten verities (as they call them) those, as I think, are most excellent and substantial, that are fetched from the very word itself, and the untainted testimonies of the same. For though it be true, that amongst earthly men in worldly matters, no man's testimony is to be allowed or received, as sufficient proof or witness in his own cause, by reason of that partiality that cleaveth unto us, always favouring ourselves in our own affairs, yet in heavenly and spiritual things, the like course in deed hath no place, because that the author and giver of the word, is free from all human affections, and therefore the word also proceeding from him, must of necessity be clear from all partiality. Neither is there any cause or reason why that, if the credit of human constitutions, depending partly upon the authority of the lawmakers, and partly upon the goodness, certainty, and necessity of the laws themselves, having 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 commandments and statutes of almighty God, who both in himself and in his laws also, is altogether void of those corruptions, that stick fast to earthly lawemakers, and their civil constitutions.  
Now amongst the manifold testimonies, which are taken even from the word itself, this in my mind, is not of the least importance, that whether it speak of itself, or others, it always proceedeth with an upright foot, free from all partiality, and all worldly respects whatsoever. The truth whereof, that it might the better appear, even then when it speaketh of the dearest saints & servants of God, it spareth not to lay out, and that without mitigation or mincing of their transgressions, their several sins committed against God and men, both before their calling and after their calling also, as Moses his murmuring, Aaron his idolatry, David his adultery and murder, Peter's denial and dissimulation, Paul's persecution, & an infinite number of such like. And when it speaketh of itself, yet even then also it spareth not to deliver, things touching itself, that in the judgement of flesh and blood, seem not only to differ, one of them from an other, but to be quite and clean contrary. Of this sort is it, that in some places the holy scripture affirmeth, God's word to be plain and easy, 
Psal. 19.7, 8.  Giving wisdom to the simple, and light to the eyes, and in other places again it plainly saith, that they be obscure and dark, and hard to be understood, as also the Apostle Peter in the last chapter of his second epistle, doth particularly affirm the same, of some things, 
2. Pet. 3.16.  In the writings of saint Paul.  
These things verily God himself, the very author of the word affirmeth touching the same. But what is his mind therein? Certainly not to cast any discredit upon it, by some contradiction that seemeth to be in it, sith he hath every where given such excellent and large commendations of it: neither yet to discourage men in the darkness of it, from drawing nigh thereunto, sith he doth so often and so earnestly provoke all sorts of men, to the continual hearing, reading, and meditation thereof: neither yet again, on the other side, in the perspicuity & plainness of it, to let men grow into contempt, or carelessness thereof, sith he himself in many places telleth us, that we must have better eyes, 
Matt. 16.17  than the eyes of flesh and blood, or the light of reason, to see into the holy mysteries contained therein: nay rather God hath an other purpose therein; to wit, in the outward show of contradiction in the word, to teach us, first to take heed, that we yield not therein to the subtle suggestions of Satan and his servants, who labour thereby to cause us, to cast it utterly from us: 
john 15.26.  and then, sith we know and believe, that it was written by one spirit (who is The spirit of unity and verity) that we should according to the measure of the grace of the spirit received, stir up ourselves to reconcile and make to agree, those places that seem to jar, and yet not stay there, but endeavour to convey that light over unto others also, that God hath bestowed upon us, because that the gifts of the spirit of God should not be smothered or quenched in ourselves or others, but aught to break forth rather, to the greatest glory of God the giver, and the greatest comfort and instruction of ourselves and others, that possibly may be in this life.  
And in the obscurity and hardness of holy scripture, the Lord mindeth even mightily to meet withal, yea to humble and throw down, to their amendment if it may be, or else to break in pieces to their utter confusion, a certain sort of proud conceited men, who in an overweening that they have of their own wits and graces received, suppose that they may easily, and (as we say) with small ado, pierce into the wonderful secrets of Gods holy law; he meaning also thereby not only to remove from men, that carelessness of heart, that clingeth and cleaveth fast unto them, in the handling and hearing thereof, but withal to stir them up that be his, with more reverence, attention and heed, to hear and speak such things, as GOD hath propounded there unto them, lest otherwise they lose their labour, as in respect of themselves, and become unprofitable to others, as in regard of their negligent travails, and so both the one and the other, to be made utterly void of excuse before God.  
Again, in the perspicuity and plainness of the scripture, the Lord hath by a strong confutation, not only encountered with, but overthrown, those his enemies, & the enemies also of man's salvation, that in the spirit of error and doctrine of devils, 
1. Tim. 4.1.  have oversaucely forbidden his people, to search into that, wherewithal God, in the largeness of his love towards them, and carefulness of their salvation, would have them most familiarly acquainted. Yea GOD hath thereby mercifully provided for the good of his own children, who though they be many times, either in the sight of their own weakness and wants, or in the beholding of the incomprehensible mysteries therein contained, greatly dismayed, and after a sort, quite discouraged, from drawing nigh to so high and holy things, are yet notwithstanding, again lifted up in this, that God in many things, abacing himself to their capacities, doth as a nurse at the first, stut and stammer as a man would say, for their instruction and learning, they also upon good grounds and hope persuading themselves of this, that in process of time, that which at their first entrance, by reason of their own blindness is dark and hard, shall when they have received more light from God, become very easy and familiar to them.  
All which well considered, and deeply weighed indeed, should not only make us thankful to almighty GOD, who in the riches of his mercy, hath been pleased, to stoop down to our weakness, and by delivering his truth in such sort, to prevent the poisoning of our souls, by no way more subtly and dangerously attempted, of his and our deadly enemies, than by debarring us the light of his truth, but also should draw us to a religious acceptation of his graces, by his word offered unto us, Preferring the same before all things, 
Psal. 119.72  and to a reverent and right use of the same truth, referring it always to the self-same ends and purposes, whereunto he himself hath ordained it, that is, to the banishing of the clouds and mists of darkness and ignorance, from our understanding, and to the stopping of the floods and course of our own corruption, that swell, and roar, and overflow, all the parts and pieces of our natural life, that so we might be made before him a reformed people, not only in the knowledge, but much more in the belief and obedience of every good work and way, that he himself hath prepared for us to walk in, and to that end hath manifested them in his word: we never using our knowledge to vain jangling, or ostentation of man's eloquence and learning, making it a stepping stone to promotion, and a very firebrand to the stirring up and maintenance of curious and frivolous questions, as many vain people in the world do, nor abusing our holy faith and steadfast persuasion, to licentiousness and security, a vice that the careless age wherein we live, doth too too much practise: neither yet making that small portion of obedience, that GOD maketh us to yield, a mean either of merit before him (for what is more blasphemous?) or of hypocritical vaunting before men (for what is more beastly and shameless?) but referring all that we have received, how little or how much soever it be, to the glory of him, that hath given us the same (as there is good reason in godliness we should) and to the good of those, even his faithful people I mean, (as in christian charity we are bound) even for whose sakes also, as well as for our own, we ourselves were made, and GOD hath vouchsafed to bestow upon us, the graces that we have; which things as they must be watchfully regarded, and carefully observed, in all scripture generally, so it behoveth us to have an especial eye, to the practice and performance of them, in those places principally, which be of the greatest difficulty, because in them, by reason of our own blindness and ignorance, we may soon be deceived, and by Satan's malice, be most easily driven and drawn (without some singular grace and assistance from GOD) into all manner of extremity, either of discouragement to intermeddle with them, by reason of the depth and difficulty therein; to which if we add, the world, not of weakness and wants only, but of wickedness also that we find in ourselves, it will be much increased in us; or else of pride and presumption, we being carried headlong as it were with a violent tempest or whirlwind, by an over weening persuasion, that we have of some small graces in ourselves, in all curious and trifling sort, to deal with matters of most weight, and greatest importance, whereby we shall not only offer dishonour to GOD, in the contempt or neglect of those most excellent things, that he mindeth to deliver to us, but the same shall redound also, to our own hurt and harm, both in body and soul, a matter that would be well thought of before hand, for fear of afterclaps as we say, yea we shall be instruments, either by carelessness to corrupt, or by curiousness and pride to pervert others, and that unto their eternal condemnation, without exceeding great grace from God, a fearful point doubtless, and a matter that would be well weighed, as being most against the holy love of gods saints, amongst all the sins that in this life we can commit one of us against an other.  
All hitherto propounded, hath been delivered, partly to confute our adversaries, blasphemously doubtless impugning the truth and certainty of the written word, and partly also to add an edge unto our own care and reverence, in hearing and handling of the holy scripture● of God. Yea particularly to make us, and that in both respects attentive and watchful over our s●●●es in the place that we are now to intreat●●; which is taken out of the eight chapter of the epistle that the apostle Paul wrote unto the Romans, beginning at the eighteenth verse of the said chapter, and so on forward unto the end of the three and twentieth verse, in these words: Vers. 18. For I count that the afflictions of this present time, are not worthy of the glory which shall be showed unto us. Vers. 19 For the fervent desire of the creature, waiteth when the sons of God shall be revealed. Vers. 20 Because the creature is subject to vanity, not of it own will, but by reason of him, which hath subdued it under hope. Vers. 21 Because the creature also shall be delivered from the bondage of corruption, into the glorious liberty of the sons of God. Vers. 22 For we know that every creature groaneth with us also, & traveleth in pain together unto this present. Vers. 23 And not only the creature, but we also which have the first fruits of the spirit, even we do sigh in ourselves, waiting for the adoption, even the redemption of our body.  
As men's minds are diversly affected (brethren) so there are concerning this one place divers judgements, and that not only as in regard of several senses of the same, but also touching the very words themselves, some supposing them to be marvelous easy and plain, othersome taking them to be wonderful intricat, dark, and hard. Of a truth, freely to speak my mind in this behalf what I think; there is not to me any place, specially in the books of the new testament (I except always many things in the Revelation of S. john) more dark and difficult, and that not so much by reason of itself, either as in regard of the words, wherein it is expressed, or the matter therein contained (though I deny not, but that both those ways it is very hard) as partly by those corrupt gloss that some have made upon it, and partly also by such curious questions, as othersome have moved out of it, and lastly by such unresolute resolute conclusions, as many fantastical men, have laboured to raise and gather out of the same. All which, or any of which almost, if a man should stand, either to rehearse, answer, or confute, it would be both tedious and unprofitable also.  
Neither utter I this with a despiteful heart, to twit men for their corruption and sins, or with the just dispraise of some, to purchase an unjust commendation to myself, or in declaring the hardness of the word, to hunt after worldly praise, in the curious handling thereof (vices & foul faults, that are too rife and common in the world nowadays) but rather dutifully to stir up myself, and all the faithful of God, not only in this, but in all such like places whatsoever, to attain, and that with unwearied labour and study, to the sound and sincere meaning thereof. Whereunto, because we are altogether unfit, aswell by reason of the natural blindness that is in us before regeneration, as of the remainders of our corruption, even after some measure of light and knowledge received, & we know, that without some special grace from God, we can never reach thereto, that therefore we should be earnest with the Lord by prayer, not only, by the bright beams of his blessed spirit, to chase away, the darkness and dullness of our own understandings, but even to induce us after a sort, as it were, with extraordinary judgement and wisdom of heart, and utterance 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 us (the Lord be merciful unto us in the forgiveness of all our sins) to have the word, when it is read and taught unto us, 
Isai. 29.11.  to be as it were the words of a book that is sealed up, and when we come to handle it, we deal with it unreverently, as in regard of God, and unrightly as in regard of itself, and coldly and carelessly, as in respect of ourselves, & unfruitfully altogether and unprofitably, as in consideration of the people: so that a man may safely say, & that without offence either of god or good men, I assure you (the more is the pity) that there is little difference between some of our sermons, and the bare reading of the ignorant ministers.  
But to the matter itself, in the diducting & laying out whereof, we will 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, delivering the sense, & observing such doctrines out of the same, as it shall please god to make manifest unto us.  
The apostle Rom. 8. doth most fruitfully entreat of many notable points, & namely amongst the rest of such assured testimonies, both outward & inward as god hath been pleased to give to his faithful people, for the certainty of their election & that eternal life of theirs, that God hath in Christ laid up for them with himself, before the foundations of the world were laid. The outward witness thereof, are the infallible fruits of sanctification, that god frameth us unto by his word outwardly, & the powerful working of his holy spirit inwardly. The inward witness, is that same undecevable record of the spirit, 
2. Cor. 1.22 Ephes. 4.30.  that God hath given into our hearts, by which we are sealed up to everlasting life, against the day of our redemption, he declaring yet further, that through God's mere grace towards us in Christ only, we are become, 
Rom. 8.  not Gods servants alone, but his sons, and not his sons only, but heirs also, and not only his heirs, but even fellow-heirs together with our saviour Christ, so that we are sure we shall enjoy, the self-same eternal blessedness in heaven, 
john 4.2, 3.  that he now doth, Wither he is gone before hand to prepare a place for us, and to take possession of it, to our use and behalf, that where he is, as the head, we might also be as the members. Great graces certainly, if either we consider our own wretchedness on the one side, or the person of the giver on the other side, or the excellency of the things, bestowed upon us in the third place, we the most miserable and wretched of all his creatures (excepting always the devils and damned spirits) not so much as in regard of our creation, for that way forth we are the chiefest of all his works, but as in respect of transgression and sin, which hath pulled all manner of judgement, both upon ourselves, and the rest of the creatures for our sins sake.  
Neither doth this circumstance of our own baseness and unworthiness, extol the excellency and worthiness of the gift, but his person also, that hath bestowed the same upon us, 
Psalm. 50.1 1. Tim 6.15  who being God of gods, and King of kings, having all power in his own hand, with the least blast of his mouth to overwhelm us with all manner of judgements, hath been pleased notwithstanding rather to manifest in us, the riches of his infinite grace, in the saving of our souls, than otherwise to declare against us, the testimonies and tokens of his wrath to eternal condemnation. Yea the very excellency of that life itself, doth serve to the wonderful commendation of that his unspeakable goodness towards us, it being so far passing all the things of this life, though otherwise never so glorious and glittering, that they are not in deed and truth so much as a shadow of the good things to come. Nay which is more, man, 
Psalm. 8.5, 6  the lord of all, though the thoughts of his heart may be extended very far: nay I will say more, godly men, though in the meditations of their mind, they comprise great and excellent things, yet can they never attain in this life, to the exquisiteness and excellency thereof, God having reserved that rather, for the days and times of a better state and condition.  
And all these things before recited, are plainly affirmed and proved also, even from the very beginning of this eight chapter, until you come to these words of the seventeenth verse, if so be that we suffer with him, etc. Where he beginneth to show and declare, by what ways and steps as it were, God's children must come to the enjoying of that everlasting felicity, to wit, by treading the same path, and running the same race, 
Hebr. 12.2.  that Christ The author and finisher of our faith, himself did, that is, by manifold crosses, and grievous afflictions, in this life, for so it pleased God to Consecrate, both to himself, 
Hebr. 2.10.  and to us, the prince of our salvation even through afflictions, we also thereby thus farforth making our profit, that if It have been done thus in a green tree, 
Luke 23.31.  we should not much marvel, if it be so In dried branches, neither be dismayed, that if after the wicked and ungodly have reviled the master of the household, and done to him whatsoever they listed, they practise the same against his servants and friends. Now, forasmuch as for The present time, 
Hebr. 12.11  no chastising seemeth to be joyous, but grievous rather, as the Apostle saith, whereof this may be one reason amongst many, because that is laid upon men which they like not, but abhor and would gladly flee from: and forasmuch also as, that not only men, but even godly men likewise, aswell by the relics and remainders of sin in themselves, as also by the greatness and grievousness of the afflictions, that they ate subject unto (this being their common case in the world, that the more godly they are, the more they are molested and troubled) cannot without some special comforts undergo the burden of the cross, being so heavy and weighty, as indeed it is, the Apostle therefore for the sweetening of that bitter cup of the cross, intermingleth with that that seemeth unto us, as bitter as gall or wormwood, that which is in itself, and of itself, a thousand fold more sweeter than the honey or honey comb, that is the most pleasant promises of eternal life.  
Neither is he spare or pinching in propounding comforts, but dealeth in that respect very liberally and plentifully with us, that so in the multitude of our consolations, we might both with patience for the time bear, and through faith and constancy, at the last for ever overcome that great swarm as it were of our sorrows and griefs.  
And first he telleth us, that we are not alone in that case and conflict, but have Christ our head and captain not only a common companion, as you would say with us in those afflictions, but one that hath gone before us in that path and strait way, as having broken as you would say, the ice for us, and before us, that so we might go on forward with the less danger and the 〈◊〉 boldness.  
In worldly warfare doubtless it addeth no small courage unto the common soldier, that he hath other with him to sustain the hard assaults of the enemy: yet if he have a valiant & courageous captain, he is much more cheered and heartened, because soldiers look not so much one of them upon another, as have all their eyes bend upon the ringleader to the rest: & if they be persuaded, that he is such a one that can as it were, with a word or countenance confound their adversaries, how valiantly do they not only give the first onset, but mightily hold on to the end of the field, that so every one of them may at the end of the skirmish or pight battle, carry away with them some notable ensign, or token of the victory. Oh how much more ought this, to comfort us, in spiritual combats and conflicts, that we come not alone to the field, but have with us, besides the rest of God's saints, and infinite number of holy angels, God and all his graces, to be as it were a brazen wall unto us; yea Christ jesus himself, the head of men and angels, who hath not only all creatures at commandment, to use for our good, and the hurt of his and our enemies, 
joh. 18.4.6  but with the least breath of his mouth, is able to overthrow them, as he did those that came to take him, and with the meanest spark of his majesty, to confound and abolish them, 
2. Thess. 2.8  as he shall do Antichrist with the brightness of his coming.  
Against which though our natural corruption, may seem to say somewhat, when it objecteth this fleshly reason, how can we suffer with Christ, seeing he is in heaven, and we in earth, or how can we be partakers of his spiritual graces and infinite power, seeing we ourselves are earthly, and tied to a place; yet if we weigh either that spiritual union, that is betwixt him, as the head, and us as the members, the effectual feeling whereof is to be perceived, only by a true, a lively, and a steadfast faith, grounded generally upon the canonical scriptures, but more particularly, upon the sweet and gracious promises therein contained, specially such as concern, the free pardon and full forgiveness of all our sins through Christ, and in him also the assured hope of eternal salvation: or regard those plain places of the word, uttered not by men only endued with God's spirit, but by jesus Christ himself, the eternal son of the eternal father, and that for the comfort of the godly, and the terror of the wicked, wherein this is advouched, 
juke 10.16. Matt. 10.40  that Injury offered to his, is accounted as if it were done to his own blessed person, and kindness showed to them, is esteemed as if it had been practised unto himself, though indeed he standeth not in need of any such thing: or respect the nature and strength of holy faith, that maketh things, past, present, and things to come, as if we had them in possession, yea that most effectually joineth things together, though they be as far asunder as heaven and earth, otherwise how could we be partakers of Christ's death, to the forgiveness of our sins, or of his righteousness, to the possession of the eternal inheritance, or of everlasting life, all of them being matters that we must of necessity, be familiarly acquainted withal? We shall clearly see with ease enough, to answer this argument, that the blindness of flesh and blood would seem to make against the truth itself.  
Me thinketh rather, that sith in this reason of the Apostle, the holy ghost alludeth to the common custom of men, and after a sort, as a man would say, stoopeth down to their weakness, who if they have companions with them in their afflictions, do more comfortably for the most part, and patiently carry the same, persuading themselves, that a burden divided, is more easy and light, than when the whole weight of it, lieth all upon one man's shoulders, that therefore we should much more comfort ourselves, not only that we have one to bear some part with us, but ra her that beareth all for us; & who, if we suffer or endure any thing, specially for his sake, and the profession of his truth, will give us as it were his strength, making us thereby not only able to continue and hold out, but to overcome, & 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 always this one special difference betwixt us and them, that though they overcome to day, yet they may, through the sudden alteration, change, and inconstancy of the things of this life, be subdued to morrow, or the next day, as you would say, whereas those that are made partakers of the eternal victory that Christ hath gotten against all his and our enemies, both bodily and spiritual, shall never be vanquished and overcome again. And though that our adversaries in their continual malice, may attempt many matters against us, and perhaps now and then also give us some blows and wounds, yet here is the glory and comfort of christians, that even in the midst of fiery flames, and all other grievous trials whatsoever, that the wicked according to the will of God, lay upon us, 
1. Pet. 4.16.  we are still more than conquerors, even then when we seem to be overcome, which no worldly honour can attain unto, no not then, when it is, at the top and height as you would say, of the prosperity and flourishing thereof.  
another reason that the apostle useth, to comfort the saints & servants of God withal, in the days of their distress & grievous afflictions, is taken fi on that glory, that we suffering with him, shall have perfectly together with him, when he shall appear in great power and glory, to judge the quick and the dead. And the force of this argument is contained in these words, that we may also be glorified with him: whereof there is likewise very good reason; namely, that forasmuch as the cross and christian profession are companions, that seldom or never are found asunder, in this life amongst the children of God, the truth whereof appeareth, by the manifold testimonies of Gods holy word, 
2. Tim 3.12 Acts 14.22  and the infinite examples of his sons and servants, who in the days of their flesh have in this behalf been made excellent mirrors, or looking-glasses, for the rest to behold themselves in: and forasmuch also, as the cup of afflictions, that the Lord maketh his servants to drink of here, is, though not always, as in regard of itself, it being many times a just deserved punishment, laid upon us in God's judgement, as a correction for our sins, yet aswell in respect of God, who by his almighty power commanding the light to shine out of darkness, 
2. Cor. 4.6  hath sanctified the same to that end, as also in respect of the fruits and effects, that it bringeth forth in God's children, as patience, constancy, mortification, and many such excellent things, is, as I was about to say, a most certain pledge, of a far better estate in an other life, 
2. Tim. 2.12  that therefore also we should even assure ourselves in our sufferings for Christ, that we shall likewise be glorified with him; for if mighty men of the earth, as princes and others, forget not to satisfy such as have been partakers with them of their trials and troubles, and attended upon them in their sicknesses, griefs, and such like, but think it great dishonour to their states and dignities, if they do not recompense them according to their traveles only, but even in a frank and liberal mind, that they have many times beyond the same, much less will or can Christ jesus our saviour, be either unmindful of, or leave unrewarded: those men, or those sufferings, that they or we have endured, as for his sake, and the holy profession of his blessed truth: and the rather because he is not as a man, or as the sons of men that make, yea that are overtaken with the sin of pride or disdain towards other, when he himself is exalted, or of forgetfulness of penury, in the days of peace and plenty, or of hardness of heart, when the bowels of compassion are to be displayed, or of a wavering and an unconstant mind, loving now, and hating anon, but always continueth like unto himself, in every thing becoming familiar, and as you would say, debasing himself unto his own, having them in continual remembrance for their good, manifesting all kindness and tenderness of heart towards them, and that in most bountiful manner in all graces both bodily and spiritual, temporal and eternal, 
john 13.1.  loving them also even unto the end) as the scripture saith.  
And this kind of argument is used, not only here, but in many other places of holy scripture, the Apostle affirming elsewhere, 
1. Cor. 11.32.  that we are therefore chastened of the Lord, that we should not be condemned with the world; the self-same Apostle telling us in an other place, 
2. Tim 2.12  that if we suffer with him, we shall also reign with him. Whereunto no doubt our saviour Christ himself likewise hath a special respect, in these words of that excellent prayer, which he maketh in the seventeenth chapter of the gospel according to Saint john, 
john 17.24.  Father, I will that they which thou hast given me, be with me even where I am, that they may behold my glory which thou hast given me. And this also is the more urged every where almost, not only for the declaration, of the excellency and certainty of the thing it self, that so we might be brought to be in continual love and liking of the same, 
Phillip. 3 8.  counting all things loss and dung, as in regard thereof, but also because that we that are dull of heart and slow to believe, 
Luke 24.25.  specially the things that be so far beyond the reach of our reason and wit, and remain so high and glorious, as eternal life and blessedness is, might every day more than other be thereby strengthened, in the assured apprehension and application of the same, unto our own souls, that so we might in the midst of all our troubles and trials, either outward or inward, both spend & end the days of the poor pilgrimage, that we have in this life, in the peace of a good heart, thorough the lively feeling of the incorruptible crown of everlasting glory. Oh a thousand, yea ten thousand times blessed & happy are they, on whom god hath bestowed that grace and mercy: and infinitely miserably on the other side, and wretched are they that are not made partakers of so excellent goodness.  
I will say but this only, touching this point; men shall never endure with christian comfort, and true patience indeed, any affliction of the flesh, or any assaults of the mind (much less shall they be able to combat and fight with hope of a conquest against either the one or the other) without the sweet tasting of this, at the least in some measure, or except they have some goodness and grace in this behalf powered forth upon them from GOD: Yea sunder this (if it could be) which is the accomplishment of all, from all other the mercies of God towards us in Christ, and his merits, and then what good as a man would say, can they do us? For if we respect worldly things, as meat, drink, health, and such like, what are they without this, though otherwise they seem never so delightful and pleasant unto us, but so many instruments and means to fat us, as stall-feede oxen against the day of our slaughter? And though it be true, 
Rom. 4.25.  that we might have thorough Christ his death, the forgiveness of our sins, thorough his resurrection, the imputation of his righteousness, and be enabled so, to stand before God, as pure and clean, being clothed with his holiness and innocency, yet if we should not come to that eternal inheritance, through the strength and power of his glorious ascension, but live here upon the earth, subject to so many infirmities of our own, both in body and mind, as we continually carry about with us, and lie open to the buffetings of Satan, and the blows of the wicked as his servants (who in the rage of their spirits, are ready every minute of an hour, with violence, death, and destruction, to rush in and fall upon us) what were it else but after a sort, to be as it were, even in the pains & torments of hell itself? Let us therefore stick fast to this, think upon it often, and make much of it, as a notable bulwark or buttress to our faith, patience, and all other the particular fruits thereof whatsoever.  
There followeth a third argument, for comfort in afflictions and troubles, even in the very beginning of this text, that we have now taken in hand to interpret, namely in the eighteenth verse and these words, For I account that the afflictions of this present time, etc. Which as it is drawn from the great odds as you would say, that is between the pains that we endure in this world, and the eternal joys that are prepared for us in the life to come, the one sort being in it own nature finite) as all things in this life are) though perhaps innumerable as in regard of us: the other both as in respect of God the creator, as also in respect of itself being infinite and unmeasurable: so doth it not only well, but necessarily also depend even upon both the former reasons, and may fitly be fastened unto them in this sort; that whereas he had in the former made mention partly of manifold afflictions, and partly of heavenly glory, now in this he laboureth to show, that though our troubles and trials be never so great or many, that yet it should not any whit at all discourage us, in as much as there is, a far more excellent glory, by infinite degrees laid up for us in heaven than all our sufferings can amount unto, whatsoever they be or can be, and so delivereth unto us a singular commendation of the wonderful excellency and infiniteness of the said glory.  
Men we see by daily experience, will force themselves far for worldly preferment, for from whence cometh it, that in games, yea and those of no value to speak of, men take such extraordinary pains, 
Psal. 127. ●  and in ordinary trades travel, rising up early, lying down late, eating the bread of sorrow, and running thorough fire and water, as you would say, but for some hope that they have, either of gain or of glory, the marks commonly that men set before them, to aim at and hit? Yea the more excellent the price is that is prefixed before them, or the reward that they promise unto themselves, or is promised them by others, as th'end of their travels, the more they strive and strain themselves: & why should not that add sharpening as it were, and give a notable edge unto our courage and constancy, in the time of our conflicts and distresses, whether they be of body or of soul, there being as no comparison at all, between our earthly afflictions, and heavenly joys, so much less (if less may be) between earthly & heavenly rewards. 
1. Cor. 9.25  Every man (saith th'apostle in an other place) that proveth masteries abstaineth from all things, & they do it to obtain a corruptible crown, but we for an incorruptible. Whereunto, that he might the better excite and stir up the people to whom he wrote, he doth in the same place set before them his own example, who did so run, but not as uncertainly, and did fight, but yet not as one that beateth the air, but did take down his body and bring it into subjection to the spirit, that so he might be the more fit for the performance of those his spiritual exercises.  
In all this doubtless we may plainly see and behold, two special points well worth the weighing: as first our own backewardnes, dullness, unaptness, and inability to good things: which also appeareth by this, that we have need of so many spurs to provoke us thereto, as admonitions, exhortations, reprehensions, consolations, godly men's examples, and many such like, and yet all of them little or nothing prevail with us; a matter which being rightly looked into, should make us so far off, from the proud thoughts of any desire in our wills, or ability in our power, to wish or to do any thing good, that if we were truly humbled before the lord & our brethren, as we ought to be, would make us go continually with moornful hearts, and countenances cast down, till such time, as God had both reform our wills & given us power also, for it is he alone that worketh in us both the will and the deed of every good thing, 
●…p. 2.13.  & that according to his own good pleasure.  
Secondly, we may here after a sort feel the greatest love and singular kindness of our God towards us, who though he might by his sovereign authority over us, command us, and if we did not yield obedience, might not only threaten us, but punish us also, and that with all manner of plagues both temporal and eternal, as who hath the fullness and several sorts of them priest and ready in his own power, to pour them forth, when it pleaseth him, is yet notwithstanding pleased, by gentle words to entreat us, and by promises of all sorts to allure us, yea by the very example of his sons and servants to draw us on to that, which indeed, doth most directly tend to our own good, and whereunto, though indeed we had none of all these things to move us, yet if we were but led by the light of reason, we should carefully and earnestly strive and labour.  
Neither doth this great and unspeakable bountifulness of God, once only and no more deal after this sort with us, but standeth continually knocking as it were at the door of our conscience, and waiting when by the comforts of his promises, he may have a free entrance and joyful passage into our several souls. For proof of this, we may see the self-same argument touching the great and incomprehensible joy of the kingdom of heaven, alleged and handled by the self-same apostle, in an other place, but yet to the same end, that he doth here, to wit, for comfort in trouble, affirming, that our light affliction which is but for a moment, 
1. Cor. 4.17  causeth unto us a far most excellent and eternal weight of glory: Yea the like shall we find in many other places of holy scripture, all tending to teach us, that that excellent estate of everlasting life, is described unto us in the word, in such sort as we may comprehend somewhat of it (though in truth as in respect of itself, it doth far exceed all earthly, yea spiritual resemblances whatsoever) aswell to comfort us over our heavinesses, a matter that we stand much in need of, specially if we be once truly and indeed humbled, as also to make us with earnestness and fervency, to hunger and thirst after the same, specially considering how much every one of us is tied, and as a man would say, glued to the pleasures and profits, of this present evil world.  
By all which also we may see that they are too too injurious to the children of God, that restrain the comfortable feeling of the joys of heaven, only to the world that is to come. True it is, that both the excellent perfection, & real possession of the same is reserved for that life, but yet that hindereth not, but that by faith and hope, we may have even in this life, some effectual taste thereof. And whosoever thinketh otherwise, is not only as much as in him lieth, uncomfortable to others (for what better argument have we of joy than that?) but hurtful and injurious to himself also, while he depriveth himself of that, which of all other things, is most delightful and pleasant; yea he after a sort condemneth the sufferings of the saints and servants of God in time heretofore, either of folly or senselessness, who though they have been somewhat in couraged, by the goodness of the causes that they sealed with their blood, in faith and patience to undergo the same, yet have they no doubt been greatly furthered also in their afflictions, by the true taste and feeling of those unspeakable joys, which have made them, in the midst of fiery flames, and the most cruel torments, that the adversaries could devise, to be much more patient and joyful, than ever they were in the days of their greatest health and prosperity.  
And yet because every delay of a thing, specially, if the thing itself, be of itself excellent, and in regard thereof much desired to, is tedious and grievous 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 himself, he doth therefore in these verses following, namely, 19, 20, 21, 22, 23. add another argument for comfort in afflictions, taken from the example of all, even the very unreasonable & insensible creatures: of whom in these verses he affirmeth two special things; first, that they travel in pain, and groan after a fort, under the burden of their miseries, as men do; the other is, that they do with a singular patience, as a man would say, wait for a time of joyful deliverance. By which the apostle certainly would have us to know and learn, not only that in respect of our miseries, we have a common lot & portion, with the rest of the creatures, but also that even by their example we should patiently tarry the time, that God hath set with himself (and is not in our own power) for our full deliverance out of those anguishes & troubles. Which yet that we may the better understand it shall not be amiss in my mind, in a few words, to lay out the apostles reason, who as I'take it argueth thus.  
All the creatures do very well perceive, that they are subject to vanity and corruption, and yet notwithstandiug hope as it were, that in good time and convenient season they shall be received and restored; therefore we also, though we feel ourselves greatly beaten down with diverse calamities, yea and as it were oppressed and overwhelmed with the same, ought notwithstanding steadfastly to believe, that thorough God's goodness towards us in Christ, we shall not miscarry in this life, the Apostle bearing record unto us, 
2. Cor 4.8, 9  That though we are afflicted on every side, yet we are not in distress, and though we be cast down, yet we perish not, but that we shall have and enjoy at the length, when the wearisome days of our pilgrimage shall be finished, most excellent glory and blessedness for evermore. And no doubt, but of this the Apostles reason, there is very great & good reason also, yea even declared by the Apostle himself, in his own words: for if the creatures subject to this corruption, not by their own accord, but by God's appointment, as a punishment upon them for the sin of mankind, do yet notwithstanding, that they be void of reason, in their kind, and after their manner, as you would say, both patiently bear that burden, and earnestly expect a deliverance from the same, when God will, how much more should the faithful do both the one and the other, the Lord having endued them not only with reason, a common gift bestowed upon all men, but filled them after a sort with faith also, 
Phil. 1.29. 2. Thes. 3.2.  a proper and peculiar grace unto his elected ones only, from which as from a clear and pure fountain, they must of necessity flow, in some measure, both christian patience, and many other good virtues likewise, whereof also there is even this reason amongst many other, that look upon whomsoever GOD hath bestowed store of any of his graces, either bodily or spiritual, that even at their hands he looketh for a more liberal and plentiful yield, than of those, with whom he hath not dealt, in so great a largesse of his mercy, the variety of graces also, that God hath bestowed upon men, specially good men, craving the same at their hands. For to what end else hath God given the same, but that in the lawful and liberal use of them, the giver principally might receive more glory, and the user more comfort and profit, and others also reap great good by them, not only in this life, but in the life to come.  
Hitherto, as you see, we have been occupied principally, and I hope not uprofitably also, in propounding the Apostles general drift: out of which though we may indeed, in some measure understand, the true and natural sense of these words, and so perhaps may think, that we need not any further travel; yet to the end we may more clearly perceive his mind and meaning herein, and so receive more spiritual sweetness from him, I will not spare particularly to examine the very verses and words as they lie, braying as it were, and beating again, and that all to pieces, the sweet perfumes, that so we may have all our senses seized, and wholly taken up, not only with the wholesome, but with the most pleasant and delightful smell thereof (I mean spiritually) that is to say, that so we may come at the length, to the full meaning thereof, and to the fit observation of such profitable doctrines as do arise, and may rightly be gathered out of the same.  Vers. 18 (For I count, etc.) 
The very word wherewith the apostle beginneth this verse, being a particle causal, as we use to say, doth sufficiently prove, that it is a reason of the premises, or things before going, of which, because we have spoken sufficient already, we shall not now need to stand much upon it here.  
And when the Apostle saith (I) he meaneth it not of himself only; for it is the common judgement and belief of all the faithful, and the whole church of God also, who being enlightened by the same spirit, either be of that mind together with him, or should so be, because in this point, he speaketh not by his own light, but according to the truth and power of the spirit. Neither yet doth he speak it of himself, as of a natural man, for the thing that he uttreth is far beyond nature, yea altogether contrary to the same; for what worldly wise natural minded man, can either see in afflictions, the glory that the sons and servants of God behold and fall in the same, or else can oppose the incomprehensible joys of eternal life, against those exceeding hardnesses and great distresses? They rather suppose all things to be directed by secondary causes, or to speak as they themselves say, by the course of nature, or direction of fortune, who indeed are so far off, from perceiving these heavenly joys and comforts, that they are carried away with conceits, either to use unlawful means, to free them from afflictions, or else fearfully fall into all muttering and repining against God, or to all impatiency before men, the reason is, because they are not acquainted with the comforts of God's children, nor have no feeling of the joys of the life that is to come. Alas, alas, they know not indeed, what either the one or the other meaneth: 
1. Cor. 2.14.  for these things are spiritual, but they themselves are carnal, sold under sin, and therefore unmeet to discern of the same, 
Rom. 7.14.  because they must be spiritually judged.  
Out of all which laid together, we may learn sundry good lessons; as first, that howsoever 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, speak particularly of ourselves, or as it might seem in our own names, yet that we never serve from that truth of doctrine, that is commended unro vs in the word written, & is sealed up in our hearts, by the pledge of the spirit, and is approved by the common consent of the church of God. The neglect of this, specially whilst men go about to magnify their own persons, and opinions, hath been the mean heretofore of many heresies, sects, and errors in the church of God, and may bring forth the same bitter fruits hereafter, except it pleased God to give men better grace to look unto themselves.  
Secondly, it teacheth us, that so soon as God beginneth to lay upon us, his rods and crosses of trial, that then we should learn, not only in the spirit of patience & comfort to submit ourselves under his mighty hand, but with alferuency of prayer, to crave the clearing of our understanding, 
james 1.5.  and all holy wisdom also, as S. james calleth it, that we may both see his ways in his works, & learn to espy out and feel the consolations and comforts, that he hath provided for us, that so we sink not down under the burden of our calamities, but be raised up rather to all feeling hope. A point that we had need to strive unto, by all holy means possible, aswell by reason of the blindness & blockishness of our own nature, and the diffidence and distrust of our own hearts, as also because of Satan's continual malice, who laboureth at all times, but specially in the days of our greatest heaviness, our most fearful destruction.  
And whereas the apostle saith (I count) he meaneth, that he cometh with an upright judgement, in an even pair of balance & scales, as it were, having rightly & religiosly examined reasons on both sides, and gathering all into a just sum, to weigh the troubles of this world, and the joys of heaven together, not dealing therein as either the worldly man doth, who regardeth nothing but his miseries and afflictions, by means whereof he becometh not only impatient and wayward, but past all hope of admitting comfort and consolation, nor playing the part of the profane and insensible Stoics, who again on the other side, by reason of their beastly blockishness, that they get unto themselves, having both their souls and bodies benumbed as it were, are no whit at all touched with the sense of the same; nor yet being so rapt and ravished with these eternal joys, that they utterly forget, or feel not at all the miseries and afflictions of this life, a matter that the contemplative persons, in their trances, dreams, and revelations, make the height and top of all perfection in this world, but as wise physicians, yea as good christians, intermingling sweet things and sour things together, and comparing one of them so with an other, that as they see in their afflictions, an evident pattern of the misery & mortality of their own lives, and a plain proof of the justice and judgement of God against sin, so they make the same a profitable mean to themselves, not only in a christian and comfortable death, but in an holy life also, so long as GOD will have them to live upon the face of the earth, to meet with the Lord, and to glorify his most blessed name.  
And this doth teach us, uprightly to weigh and to examine, as all things generally, so specially and particularly spiritual points. Which indeed, by reason that they be more excellent, than bodily matters, and in that respect also, in their own nature, more removed from our comprehension than the rest, had therefore need most deeply to be looked into, for though by the line and light of our reason, we may be somewhat helped to wade into worldly things, yet in matters of faith and religion, we cannot, not only not pierce any thing at all, by the light & sight of our own understanding, but shall be much hurt and hindered thereby from the same, if we yield to follow it; yea many times, even in the things of this life, we are so blockish & devoid of judgement, that what by reason of colours cast upon worldly things, and what by the blindness and ignorance of our own heart on the one side, and the partiality that is in us on the other side; yea after that we see the truth manifested, specially if it concern ourselves, or others, that we affect as ourselves, we call good evil and evil good, 
Isai. 5.20. Piou. 17.15.  & so pull a fearful woe upon ourselves, and justify the wicked and condemn the righteous, a sin that the holy ghost hath long ago forbidden, and noted with a brand as abomination in his sight. How much more easily than may we be overtaken, in blind, corrupted, and partial judgement, as in respect of spiritual causes. The consideration whereof, should not only make us wary and watchful over ourselves, suspecting continually our slipperiness into this sin, but should provoke us also to labour to attain, by all pains possible, the true light and heavenly judgement; which indeed is not elsewhere to be had or found, but in the only will of God revealed in his word, as wherein alone consisteth, 
jerem 5.9, Deut 4.6.  all our true wisdom and understanding whatsoever.  
It followeth, That the afflictions of this present time] The word afflictions importeth, all the troubles and calamities that God's children do suffer in this life, whether they be outward in body, as sickness, poverty, nakedness, banishment, persecution, and such like, or whether they be inward in the mind, as temptations from our corrupted nature, assaults from Satan's malice, grief of heart for sin, fear of judgement in this life, or in that that is to come, & all the rest of that sort whatsoever. And yet he restraineth as it were, that general term, by these words following when he calleth them, the afflictions of this present time, meaning, that longer than this life they last not, neither indeed can last in the children of God, because that by our death, God doth not only wipe all tears from our eyes, endeth our miseries, & utterly killeth the strength and body of sin, but not leaving there, 
2. Tim. 4.8.  beginneth and perfecteth our blessedness, where there are unspeakable joys, and crowns of incomprehensible glory laid up for us, and for all those that do unfamedly love him and look for his coming. And yet not affirming neither for all that, that they always endure and continue so long; for though it be true, that this is the common cord and portion, of all God's servants in this life, 
Acts 14.22  by manifoid tribulations to enter into the kingdom of God, yet as we see, both by former and present expecience, the Lord sometimes having regard, to the weakness of those that are his, doth for the manifestation of his love toward them give them a breathing time, as it were, & sometimes again, for the declaration of his power & justice against the wicked, beateth them down, and raiseth up his own children; all this being done, 
●●al. 225. ●  That the rod of the wicked might not rest on the lot of the righteous, lest either the righteous themselves, should put forth their hand unto wickedness, or the ungodly wax intolerably insolent, and proud above measure.  
This rather is the Apostles mind, to oppose, as we may plainly perceive, the afflictions of this world, against the joys of the other life, and that in a double antithesis or comparison as it were. First setting afflictions against glory, the one being very base and bitter, 
Hebr. 12. ●  as no affliction for the time present is joyous, but grievous rather, the other being very excellent and sweet, which though it be delayed for a while, is yet sufficient to comfort God's children, for the time present, and to confirm 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 several states and conditions, that then the children of God shall be partakers of, proposing this also even to comfort such as suffer in Zion, in that their afflictions shall last no longer, at the furthest, than their natural life, but their joys and glory, shall be beyond and without all time, even for ever and ever.  
And even out of these words we may gather a singular comfort against afflictions, to wit, that though they be many times great and grievous, yet they are not always long and continual. Which consolation is not urged here only, but in diverse other places of the holy Scriptures. Take one or two most plain for the proof of this point, in stead of an infinite number. In the thirty psalm, 
Psal. 30.5  the prophet telleth us, that the Lord endureth a small season in his anger, but in his favour is life for eu rmore: and weeping may abide at evening, but joy cometh in the morning. And the Apostle agreeable thereunto telleth us, 
2. Cor 4.17.  in the fourth chapter of his second epistle to the Corinthians, That our light affliction, which is but for a moment, or most sharp season, causeth unto us a far more excellent, and eternal weight of glory. In the often repetition whereof, the Lord doubtless did not only regard the excellency and necessity of this doctrine in itself, but also provided notably for our good, who besides that we are dull of heart, 
Luke 24.25.  and slow to learn, and therefore had need to have the promises pressed upon us again and again, wax also not only weary of afflictions, if they lie long of heavy upon us, but even pleasures themselves, specially in the continuance of them with us, do many times by reason of our newfangled and inconstant nature, grow tedious and loathsome. Good reason therefore is there, that we should set this unto our hearts, and make our special profit by it, against the times of our trial.  
The Apostle addeth, are not worthy of the glory, his meaning in this place, and in these words, is in my mind plain and simple, who doth not here compare the dignity and worthiness either of our sufferings, or of eternal glory together, as some have phantasticallie conceived, and more wickedly propounded, but laboureth to mitigate the greatness of our afflictions, by opposing and setting against the same the greatness, yea the infiniteness of that joy and glory, that is laid up for us in the life to come, we knowing and confessing, that there is no proportion between finite and infinite. And though this be most true, yet notwithstanding Satan, in several sorts of his servants, as in the schoolmen heretofore, hath out of this place gone about to maintain that devilish distinction, of meritum congrui & condigni, as they call it, and in our Romish Rhemists also, in their late annotations upon the new Testament, and namely upon this very place, would make the sufferings of the saints in this life, meritorious and worthy of eternal salvation. But in one word generally, to answer them both together first, and then afterwards more particularly, to deal with either of them by themselves. We fear not to affirm, that these beastly opinions spring from a foul and filthy fountain, and bring forth most bitter fruits and effects. For the first of these two we say, that it floweth from following of a wrong translation in this place, I mean that that they call, their old vulgar Latin text, which rendereth the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being a simple word, by the compound Latin word, condignae, worthy, together, as you would say; which whether it be not contrary to the fidelity and upright dealing of a good translator, let even all the world judge, that have attained to a crumb either of sound learning or godly wisdom. And if this course may be kept, that compound words may be used for sinople words, we shall quickly turn upside down all certainty of the written word, all truth of religion, and all honest and faithful dealing amongst men. All the Greek copies that ever I could see, read it in the simple, and so doth Saint Ignatius himself allege it, in his epistle to Marie; and it is the first epistle in his book of epistles, yea and their own Arrius Montanus, a man of less corruption (I had almost said, more uprightness) in translating the word than they all, though otherwise popish, convicted by the evidence and truth of this point, rendereth it rightly in his interlineall text, howsoever for fashion sake he set the vulgar reading in the margin. Saint Augustine, in his book of eighty and three quekions, quest. 67. readeth not condignae, as these men do, but indignae, that is, unworthy. And in his fift book of the city of God, chap. 18. where he doth of purpose show, how far off christians ought to be from boasting, if they had done any thing for love of the eternal country, he allegeth even this very text of the Apostle thus: Ind gnae sunt passiones huius temporis, etc. The sufferings of this time are unworthy the glory which shall be revealed in us. And so doth some other of the ancient fathers translate it, as if I delighted in multitude of allegations, I could easily show. By  we may not only see, the true and natural meaning of the Apostle in this text, that is to debase our sintering, and to magnify eternal life, but also that that vulgar translation, is not either so old as they pretend, or else was not in those days of sitche credit, as they would have it now, in as much as we see the ancient fathers, either using some other, or swerving greatly from that.  
And no doubt but as the spring is puddlelie and corrupted from whence this poisonful doctrine proceedeth: so the second thing above mentioned, to wit, the fruits that flow from it, be much more evil and dangerous, whether we respect the eternal God himself, or Christ jesus his son our saviour, or ourselves and other men whatsoever. For as for God, his mercy is greatly obscured (if not utterly evacuated and disannulled) by this, in as much as man's supposed merits and deserts (which indeed are nothing but death and damnation) are not only matched with the same, to the great disgrace and discontinuance thereof, there being as great odds between them, as between the most glorious thing of the world, and the filthiest dirt or dung that can be, but after a sort preferred before it, and that not only in the eyes of men (a matter that should make us all to blush, and hang down our heads for shame) but (if it might be accepted for currant coin and lawful payment) tendered at the exchequer of the most high king, yea brought forth into the very sight and presence, and pleaded and alleged at no worse bar, than at the very throne and judgement seat of almighty God himself.  
And concerning Christ our Saviour, his merits generally, and particularly those of his death, resurrection, and ascension, are quite and clean dedefaced, yea utterly abolished, when ●●●●…es works are magnified, and our deeds are exalted, who hath not appeared unto any other end, than to destroy the works of Satan, 
1. john 3 2  nor given up himself, to the death, yea even to the death of the cross, for any other purpose, 
Phillip. 2.8.  than to satisfy for all our sins whatsoever, neither is risen from the dead and ascended up into heaven, for any other effect than to bring life, and mortality to light, to communicate unto us his own righteousness, and fully and wholly to reconcile us unto God, which things he hath not exactly performed if we by any or all of our works, have in part or in whole promerited God's favour, because either all the glory of that most excellent work must be attributed unto him alone, or else no piece of it, for Christ mindeth not to part stakes with us, as we say.  
Lastly, if we would consider either ourselves or others, of whom this is affirmed, and to whom this doctrine is propounded and delivered, we shall well perceive that by means hereof, we have not only our gross humours fed, and our itching ears tickled, we delighting always to have some thing wherein to glory, both before men and God also, whereas in truth we should cover our faces for shame, in the sight both of the one and of the other, but also that we are puffed up thereby in all manner of intolerable pride, disdain, and emulation amongst men, every man thinking better of himself and his own works, than of all man's else, and set upon the pinnacle of most dangerous presumption before GOD, we claiming at his hands, not with christian boldness, but with whorish impudency, all good things both of this life, and of that that is to come, not of free favour and mercy, thorough Christ's obedience only, but of due debt, as a man would say, being ready if God should deny us the same (as generally for all our sins, and especially for this, he hath good occasion offered him) to revile him to his face, and to accuse him of injustice and wrong.  
But to come more particularly to the points themselves indeed. And concerning the first, it shall not be amiss to know, both their distinction of meritum congrui & condigni, and also what they mean by the several branches thereof, that so we may put down a more plain and certain confutation.  
By meritum congrui, or desert of congruence, as you would say, they understand such works, as do not of their own nature, truly and indeed deserve salvation, otherwise than as it hath pleased God of some certain goodness in himself, to promise the same thereto: and of this sort they will have all moral actions to be, specially such as are done before regeneration and justification.  
And by meritum condigni, that is, desert of worthiness, they mean such works, as to which there is wholly and altogether a reward due, not so much by reason of the gracious promises of god, as in respect of the acts or deeds done; and of this sort they make the works of the godly after regeneration.  
But for answer, both to the terms and matter we say, that neither the words of this distinction, nor the distinction itself, nor the matter meant under the distinction, is contained in the canonical scriptures, but rather all is overthrown thereby, as shall hereafter plainly appear.  
True it is, that their vulgar Latin hath in divers places thrust in a Latin word that signifieth to merit or deserve, but without any warrant of the original text, either of the Hebrew in the old, or of the Greek in the new Testament, as Genesis 4.13. in the speech that Cain had to God touching his sin, or the punishment laid upon him for the same, they turn it thus; My iniquity is greater than that I can deserve pardon, where howsoever the Hebrew word, that they turn deserve pardon, be of divers significations (as if any in that tongue be, no doubt that is one) being put for to be are, to lift up, to spare, to swear, and such like very many, yet not one or all of the best Hebricians amongst them is able to allege one place throughout all the old Testament, where it is used for to merit or deserve.  
In the new Testament they deal as corruptly, and namely, Hebr. 13. vers. 16. not only darkly turning the place thus; And beneficence and communication do not forget, for with such hosts God is promerited, but swerving, as from the Greek, which importeth that with such sacrifices God is well pleased, so from men of their own side, as Arias Montanus by name, the flower of their garland for learning, who turneth the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bene placet sibi, that is, well delighted himself, and not promeretur, that is, is promerited or deserved.  
And the like treachery may we perceive in the other term, condignum, not only in this eight of the Romans, as before, but also Esther 6. verse 11. where the foresaid vulgar Latin text, hath foisted in again, this term of condignus; but altogether not only without, but wholly against the Hebrew verity, as even their own man Arias Montanus before named in his interlineall translation, by turning it according to the Hebrew hath well declared.  
And as for the members and matter of this Popish distinction, drawn from the dirt and puddle of the schoolmen, we have learned long since, and that out of the word of God, first, that all moral duties performed, before it hath pleased the Lord to purify our hearts by faith, 
Acts 15 9  and to make us in some acceptable measure partakers of the fruits and effects of Christ his son, are so far off from deserving any thing at his hand, that they are most great and grievous transgressions in his sight, because the scripture itself telleth us, 
Hebr. 11.6.  that without faith it is impossible to please God. And again, 
Rom. 14. 2●.  whatsoever is not of faith, that self-same is sin. The evil of these works flowing, not so much from the deeds themselves, for good things of themselves are always good, howsoever they be evilly done, & so become hurtful to the doers thereof: neither yet from the goodness or profit, that others by such means may receive from them, because so even evil many times (and therefore much more good) may thorough gods secret and merciful direction (who bringeth light out of darkness, 
2. Cor. 4. 6●  and maketh the rage of men to turn to his praise) tend to good also; by which also we may see, 
Psal. 76.10.  that works well weighed, and simply considered in themselves, and referred to others, may after a sort be counted lawful and good: as rising from that general taint & corruption of our nature, through the stinch of original sin, that we have drawn from our first parents Adam and Hevah, by means whereof it falleth out, to be altogether impossible, as in regard of man, that such rotten, barren, and sruitlesse trees as we are, should bring forth any thing that good is, and more specially from that palpable blindness, and gross ignorance of God and godliness, that is in us, by means whereof also, the actions themselves, wanting a good ground and sure foundation for the performance of them (which indeed we can never have, till we know and believe, the will of God, as it is revealed in his word) are become even in that respect also, evil and displeasing in his sight. Wherewith also Augustine that ancient doctor of the church, even alleged by Thomas of Aquine himself, Quest. lib. 2. De gratia Christi. artic. 6. in conclus. very well agreeth, who proveth against the Pelagians, that grace can not fall under merit, because that before grace, there are no deserts, but such as are evil, because a man before grace received is wicked, & to wicked men's merits, not grace, but punishment is due. And quoating the place in the margin, he saith it is lib. De bono persever. cap. 2. and many other such like tom. 7. By which also we may see that it was the uniform judgement of this holy doctor.  
And if this doctrine of merit of congruence may be admitted for true, I see no reason why we may not with Origen hold, that all men at the least shall be saved, sith there have none lived so beastly or profanely, but they have had not care alone to perform, but have indeed performed moral duties: for which, though not as in regard of themselves, yet as in respect of GOD'S promises, they might claim eternal life by this popish assertion.  
But it may be, that they will except against this, the poor infidels and idolatrous people of the world, because they were never yet well acquainted with the promises of God. Be it so, because I suppose they dare not hold, that men's moral deeds may merit without relation had to God's gracious and great promises. But put the case of those, that being outwardly gathered into the bosom or lap of the church, or made partakers at the least in outward hearing of the graces and mercies of God bequeathed unto the same: tell us, whether they may be, in any better state and condition by this your doctrine. If you will affirm it, the evidence of truth exclaimeth against you, because it is most unreasonable to hold, that the promises of themselves without application of them to men's hearts & consciences, should effect that work for them. You might before men aswell maintain, that maims and wounds might be cured without medicine and salve, or a natural life upheld without meat, drink, sleep, and such like, as defend that the promises of God, without application of them to our souls, may become effectual unto men, because they indeed be, the only plasters of our souls, & the only spiritual food unto our souls. Neither is this uttered to weaken the excellency and power of God's promises, either as in regard of God the promise-maker, or as in regard of the things promised, for so they be always good, holy, excellent, powerful, and what not? Neither were it requisite, that the worthiness thereof should depend upon our apprehension & application of the same, for that were to subject GOD and most excellent things, to us that be most base and vile, but spoken as in consideration of men, to whom they ought to be applied, for want whereof also it falleth out, that they are become a dead letter or unprofitable word to them, tending almost to no other end, but to magnify and manifest, the riches of God's goodness, with greater grief unto our own souls, in as much as we see most excellent things offered us, & yet cannot find or feel, that we have any part or portion therein.  
secondly, as touching works done after regeneration, we freely confess, that though at the first blush they may seem very glorious, yea, and be indeed and truth good, specially as they come from GOD, and be wrought in us by the spirit of Christ that dwelleth in our hearts: yet as they come from us, and be tainted with the remainders of our corruption, they are so far off from meriting or deserving before God, that if he do indeed examine and weigh them, in the most notable exactness and uprightness of his justice, he shall always find matter enough in them, not only to reject the things themselves, though otherwise well done, but also to condemn us the workers thereof, and that not only for the imperfections and wants, that cleaveth unto them, we assuring ourselves by the truth of christian religion, that no imperfect thing can of itself please him, that is most perfect, but even for our natural filthiness and corruption, that clingeth and sticketh as fast thereto, as the skin to the flesh, or the flesh to the bones.  
And for the proof of this point, we have two plain places of holy Scripture amongst many other, the one taken out of the old Testament, the other out of the new, that so also in alleging them, and comparing one of them with an other, we may see the most comely conformity and agreement that is in those most excellent writings of the spirit of God.  
The prophet Isaiah, in the three score and fourth chapter of the book of his visions, and in the sixth verse of the same chapter, speaking to the Lord in his own name, and in the name of the rest of the people of God, siath, 
Isai. 64.6.  that we have all been as an unclean thing, and all our righteousness as filthy clouts. In which sentence certainly, there is never a word wanting weight, for the proof of the particular point for which it is brought forth, specially if we look upon it, as it is in the original text; for first he saith not all men generally, which yet perhaps to some might seem strange, because of that fond conceit. that hath crept into men's minds, that all men are not alike tainted in Adam, but all we, me aning all the faithful and elect people, including also himself (though otherwise a very holy & godly man) in the number: which yet is more strong, if we consider that this that the prophet delivereth, is not only the common case of all the faithful, but even of the best sort of them (if any amongst them be better than other) so that if there were any to be excepted, they most chiefly, & rather than others, and yet notwithstanding, God by the prophet wrappeth and foldeth them up together (not excepting any one, of, or amongst, them all) as filthy and unclean, by means whereof also, they deserved separation from God & men, filthy & unclean things not being used, as we see by the truth of the word, either for god's service, or about common affairs till such time as they were purified, yea we knowing further by the law, that they did not only carry the note of pollution, 
Leoit. 11.39.  and uncleanness in themselves, but tainted such others therewith also (if they came nigh thereto) as touched the same: our state and condition, being wholly and altogether like unto the same, by reason of the world of wickedness that resteth in us, we having defiled by means of our sins not ourselves only, but the rest of the creatures, 
Zeph. 1.3. job 15.15.  Yea the very heavens thereby are after a sort become impure and unclean in God's sight.  
And yet the Prophet stayeth not there, but as though he could find neither words nor matter, sufficient enough to describe our naughtiness by, he addeth further, all our righteousness, or as it is in the Hebrew text, righteousnesses, it being a word of the plural number, he meaning also thereby, and that according to the propriety of that tongue, which useth such words both to note number and excellency, that all and every grace, how many and how notable soever they be, or can be in this life, are not (though not as of themselves, nor as they come from God, for so they are always, and must needs continually be good) yet as they are tainted with the corruption of our nature, and by reason of our imperfection and defects, such as may come into accounts before God, in the exactness of his righteousness. By which also we may well perceive and learn, that neither the glory and glittering, nor the number of our good works, are, or can be such (specially as they proceed from us) as may commend us to GOD, much less merit at his hands of themselves & for themselves, but as they are accepted before him, in and for an others sake only: without the which indeed, they are rather matters of abomination before God.  
And that the truth of this, might yet more plainly appear, the prophet compareth them, not to things meanly, base, filthy, and vile, but either to the defiled clouts of a monstrous woman, as their own vulgate turneth it; or to the clouts occupied about them that be sick and diseased, which Symmachus calleth patientium, according to the physicians phrase, but it should be, as I think, parientium rather, that is, of them that bring forth children into the world: or as Aquila turneth it, the clouts ●●●●…tnesses, 
due, 22.15  meaning thereby such signs & tokens as were given of virginity, in the first performance of the marriage bed; or like unto a patched garment made of pieces and shreds of very old and overworn , as David, Kmichi, and some other of the jewish rabbins will have it: or as jonathan in his Thargum expoundeth it, as an abject garment, or a garment that for the filthiness of it, is fit to be flung from us; all and every one of these, noting such things, as both eye and heart abhorreth. And in truth, if herein a man should stand to allege, the several interpretations, that men have given of that word, we might quickly grow tedious: a matter that I for mine own part like not of, neither indeed would I therein have been so large at this present, but that all men might see, both jewish and christian expositors, concurring as it were, and consenting together, to resemble our best things, to most base and vile matters, yea to such things as are loathsome to be looked on, and grievous many times to be thought of, so far off have they been from ever approving or allowing the merit of man's works before God, and specially as in respect of eternal life and salvation.  
And lest any man should think, that this were but the voice of a mortal man obscurely and darkly uttered in the old Testament, touching this point, let us hear what the eternal son of the eternal father (who neither deceiveth nor is deceived) hath under the gospel in a most audible voice spoken concerning this matter, that so we may the more readily receive the truth, and detest all contrary falsehood whatsoever.  
In the seventh of Luke he teacheth us, both by similitude and plain doctrine, 
Luke 17.10.  to confess, that we are unprofitable servants, even then when we have done the things that are commanded us to do, we having performed no more but that which we ought: not that Christ meaneth thereby, that it is possible for us poor and miserable men that we are, to fulfil the law of God, and to obey all and every one of his holy commandments, as some would corruptly conclude thereupon, for that doctrine is altogether contrary to the truth of the written word, as appeareth Acts 15.10. and Rom. 8.3. and tendeth marvelously to puff up flesh and blood. Neither yet that he would teach us in a certain kind of monkish humility, to conceive or speak more modestly of our doings, than they of themselves deserve, for that were dalliance, hypocrisy, and false witnes-bearing: besides that, it were a robbing of God of his glory, who is then defaced, when his graces & good works are debased beyond measure and truth. And what a fearful thing were it also, to make our saviour a teacher of such vanity and corruption, we thereby subjecting himself to sin, who was altogether free from sin, & by that means likewise spoiling ourselves of all grace, goodness, and comfort, that otherwise we might fetch from him, who could not be the price and ransom of our sin, if he were any manner of way tainted with any, yea the least sin whatsoever, a matter that might wound us, and every one of us, unto eternal death. But rather to teach us, that though we had exactly and in every point, kept the whole law of God (which indeed no man as man hath ever performed or can perform, I always except Christ jesus God & man in one person) that yet we should be so far off, from thinking or dreaming of deserts, specially at God's hands that we should not, as our saviour Christ showeth, by the similitude and plain words of the same, so much as look for thanks, much less for merit.  
And that we may yet more plainly perceive this point, let us a little weigh even our saviour Christ's own words. He telleth us, that though earthly servants perform to their earthly masters all the duties that they lay upon them, that yet their masters will not for all that, so much as in words give them thanks for the things done? Which matter being expressed in such a manner as our Saviour delivereth it withal, doth yet serve more to explain and prove the point, he not simply affirming, that the master in the accomplisment of services prescribed, doth not yield the servant thanks, but interrogatively speaking it saith: Doth he give that servant thanks, for doing the thing which he commanded him? as though he should say, no certainly, for such a force hath that interrogation or demand. And yet our Saviour adding an answer to that question, and in these words, I trow not, vehemently affirming that no master useth it, doth more and more thereby confirm and strengthen the matter he had in hand, which is the utter abolishing of all opinion of merit; for if earthly servants do not then deserve, at their earthly masters hands, so much as thanks, much less a reward (which all men will confess, to be greater and more, in as much as works excel words, the one also being more easily and with less cost performed, than the other) when they have accomplished the things that their lords and masters enjoyed them, how can we hope or look for, either thanks or merit, at the hands of our heavenly father, in the performance of spiritual services, the thinking, knowing, and doing whereof, is not only much more difficult and hard, than the doing of worldly duties (by how much spiritual things be more excellent than worldly) but also because the things themselves, though they be performed, do by reason of defects cleaving unto them, through our corruptions (we failing either in the matter, manner, end, or some such other point) become as it were displeasing in the sight of almighty God.  
Is there any man so sottish, that will deny the truth of this point? If they be, I doubt not to avouch, that in the blindness of their own hearts, they regard not the great odds, that both in nature and authority, is between our heanenly Lord, and our earthly masters, nor weigh the wonderful difference, that is between their several commandments, neither yet consider their own weakness and wants. For first God as the creator of all things is infinite, & man as his creature is infinite & circumscriptible. God again is spiritual & heavenly, man on the other side is corporal and earthly. There being then no proportion between finite and infinite, spiritual and corporal, earthly and heavenly, how can men exactly & absolutely perform the infinite and spiritual duties, that such an infinite and spiritual majesty prescribeth? And if they cannot perform all, but fail in the most, or any one, how can they claim of duty? Much more marvelous is it, that they dare challenge of desert. On the other side, if we compare man to man, we shall then easily perceive, that howsoever they differ somewhat, as in respect of their several places and callings: yet one God hath made all of that kind of one blood, 
Acts 17.26.  even to devil upon the face of the earth: and therefore there being by that means, not only a certain similitude or likeness between them, but equality after a sort, they may, yea do many times, more readily yield to the things or duties that one of them exacteth of an other, or the chiefest of them all, at the hands of all the rest.  
And if we look upon the difference of either of their laws, we shall yet more plainly behold, & as a man would say, have all our senses satisfied in the truth of this point. For as touching the laws we know by experience, and believe in faith, that they are such, as the lawmakers themselves are: GOD therefore being spiritual, his also are spiritual, requiring inward and most excellent things, whereas man being bodily and outward, demandeth by his law, but outward and bodily obedience. To this latter, we are and may be much helped, by the ripeness of our wits, the activity and nimbleness of our bodies, the light of nature, continual custom, daily exercise, and many such like. But to the former, nothing neither without us, neither within us (till GOD hath quite and clean altered us) can any manner of way further us, but hinder us rather, 
1. Cor. 2.14  because the natural man (as the Apostle telleth us) perceiveth not the things of the spirit of God. 
Rom. 8.7.  And again in an other place, That the wisdom of the flesh (meaning thereby whatsoever is most excellent in it, as of itself) is enmity against God, for it is not subject to the law of God, neither indeed can be. And therefore good reason have we why we should refuse these dotages & conceits.  
Now then to conclude this controversy; if neither our works before regeneration nor after regeneration, are able to purchase any good thing from God, as we have already sufficiently proved the same: and we have no works at all, but they must of necessity be comprised, under the one or the other number of this division; than it plainly and truly followeth hereupon, that no deeds of ours whatsoever, do or can merit or deserve any good thing at God's hands, much less eternal life, the chiefest good of all; and by consequent also, that these popish distinctions are both blind and blasphemous.  
Nether are these things spoken, as to crack the credit of the good works, that God enableth his children to do (for what are we miserable wretches, that we should debase or deface his graces, in our selves or others) or to discourage men from the performance of the same (whom we ought and that by the warrant of the word & christian charity, 
Hebr. 3.13.  to draw on by all means possible to the doing of them) but rather to teach us willingly, to take shame and confusion of face upon ourselves, by reason of the imperfection & defects that cleaveth to our good deeds, that so God in our debasing may receive all glory of goodness, to whom indeed & alone it belongeth: yea and so to profit by these our wants & weaknesses, that it may appear both to ourselves and others, that we have not received, the truth of this doctrine in vain, but referred it to the right ends, the Lord using it not only as a notable mean to humble us before him, in whose sight all flesh must stoop and be abased, how righteous & innocent soever they seem to be before men, but also to cause us with more speed and earnestness to look up to Christ, and to repair to him that is the only mean to cure our transgressions, & to cover all our imperfections whatsoever, which of a truth none perform that any manner of way (how little or much soever it be) will plead merit or desert, in God's sight, setting up notwithstanding before us, 
Hebr. 6.1.  Perfection as a butt or mark to aim at, though we cannot hit it, or attain to it in this life, making notwithstanding our care and conscience to appear, in a lawful striving toward it, as much as we may, always assuring ourselves of this, that God continually accepteth those that are his, in his well-beloved son, & their only saviour Christ, According to that they have, 
2. Cor. 8.12.  and not according to that they have not. And let this suffice for a just confutation of their conceit, or dotage of deserts.  
Now we come to our Rhemists, and their assertions; all that they say being of truth, scarce worth the answering, neither indeed need we to travel in it, were it not, lest they should wax insolent, in the fond imaginations of their hearts, or should thorough their own corruption carry men headlong thorough the blindness of their understandings, to error and heresy.  
They tell us in their notes here, that we dare not much avouch, that Christ's passions be not meritorious of his glory. To which we answer, that what we dare avouch concerning Christ's passions, they do not well know, because they will not, or dare not be acquainted with our doctrine and writings, absenting themselves from our public assemblies, and forbidding all of their faction (some few only excepted) to read our works. If we dare not much avouch Christ's sufferings not to be meritorious, is there any marvel, sith it is a doctrine never propounded in the word, nor delivered by the fathers of right faith and religion? Papists think that all assertions are to be rejected, that are not warranted either by the scriptures, or by the consent and authority of reverend antiquity. And why may not we then upon the same grounds, refuse this conclusion, sith it hath not for it such props and foundations? And if we dare not avouch much, against the merits of Christ's sufferings, as they say, why do they here, and elsewhere in many places labour largely to confute that, that is so fearfully affirmed, and namely Philip. 2. where they say, that we wickedly and unlearnedly deny Christ, to have deserved for himself. Belike our doctrine hath bitten them by the heart, or else they would not make so long and often Apologies, in so bad & desperate causes. Surely, one of these two must of necessity follow, either, that in vain imaginations, they do fight against their own shadows, a point of extreme folly, specially if we dare not, or do not affirm that which they say we hold: or else utter gross contradictions in themselves, who in other places as before, charge us wickedly & unlearnedly to defend the same that they impugn.  
But to the point, we for our parts fear not plainly to express, and that to the eyes and ears of all the godly (yea to the wicked themselves, that so they may be either converted or confounded by the glory of truth) what we hold and maintain herein; first, that this point of doctrine propounded by them, is not crowned with the glorious garland of holy truth, and reverend antiquity. For proof whereof we bid them show us, if they can, any plain text of scripture, or formal place out of the uncounterfeited writings of the sound fathers. Those that have been produced we have looked upon, and find them very unsavourly alleged at the least: and if they have none more pregnant and pithy than they, we tell them they are overfeeble for us to fasten our faith upon. And if they send us to Peter Lombard, Thomas of Aquine, and the rest of the school doctors, that do more curiously than christianly wade into these points, we frankly and freely confess, that we dare not give them the authority, to be stampers & coiners of new doctrine in the church, because we have learned out of the word, that there is but one only lawgiver, God, 
james 4.12.  which is able to save and to destroy, nor may not any manner of way, stay and settle our conscience upon them, nor upon those that be much better than they, because God's word alone, and not man's imaginations, is the only ground and object thereof.  
Secondly, though we should grant, that they speak herein no false or erroneous matter, yet we affirm, that this idle and unprofitable thought, of our own hearts and heads, aught to be abolished, not only in as much as it hath no good foundation, to stand upon, but also because it doth wonderfully darken, if not utterly evacuate and take away, both the love of God, and Christ's grace and favour also towards us; for we know and have learned out of the scriptures, and therefore do believe it too, that God so loved the world, 
john 3 16. Rom. 8.32.  that he gave his only begotten son unto the death for us all, to the end that every one of those which believe in him, should not perish but have everlasting life: which rich love of his towards us, could not have so plentifully and plainly appeared, if he had therein as well provided for his son's profit, as for our good. And Christ's grace can not but be greatly obscured thereby, while we fantastically imagine, that he came into the world, & suffered all manner of villainy at the hands of the wicked, for some other cause good for himself, rather than for the work of our salvation. Whereas we are sure, that when the Scripture will magnify his love towards us, 
Rom. 5, 6.10  it telleth us, that he died for us when we were his utter enemies, giving us thereby to understand, that he had no regard or consideration of himself at all, but only of us, yea he himself saith, 
john 17.19  in the gospel after john, that for our sakes he sanctified himself, etc. by which he plainly declareth, that he did not only sanctify himself for our sakes alone, but also that he derived, the fruit and benefit of his own holiness over unto us, purchasing nothing thereby unto himself. And no doubt but this is the meaning, as of the whole Scripture generally, so specially of the Prophets and Apostles when they say, Unto us a child is borne, 
Isai. 9.6.  and unto us a son is given. And again, that he died for our sins, 
Rom. 4.25  and rose for our righteousness; these words (us) and (ours) being so emphatical and forcible, yea after a sort so particularizing the matter and persons that they show, that for us and our sakes only, and for nothing to himself, he became man, and took upon him the shape of a servant, which had it not been wholly and altogether true, it had been as easy a matter for the holy ghost, or holy men inspired by the spirit of God, to have said, that he did it, aswell for himself as for us: but no such phrase can be found, and therefore he mindeth to restrain Christ's humbling, and the fruits and effects of it (which indeed are all his merits) wholly and altogether to us.  
Thirdly, it may seem strange in reason to all men, if it be not erroneous in religion amongst Christians, that the merits of Christ's sufferings, should have a larger reach, and be extended further than his passions and sufferings themselves, especially sith that they themselves 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 necessity also be, as large at the least, as the effect itself, if not more large, in as much as it must not only give life and being to the things for the present time produced, but also preserve a continual life in itself, for the bringing out of the like effects still. And they themselves have a rule in philosophy; that whatsoever worketh or bringeth forth such a thing as the thing itself is, that worketh or bringeth forth, that thing that bringeth forth is in the same kind; much more such a thing, than that which is brought forth. Shall Christ then by his death merit for himself? and shall he not in his death die for himself? But that Christ suffered for himself they dare not avouch, for the scripture affirmeth the contrary, saying, 
1 Pet. 3.18.  that the just suffered for the unjust, and that were to make also Christ a transgressor, whereas the word telleth us, that he did no sin, neither was there any guile found in his mouth, 
1. Pet 2 22. Isaiah. 53.9  yea it were to leave ourselves in our sins, because a sinner though he should suffer never so much, cannot clear himself, much less others from sin, or the punishment due unto the same. And therefore also there is no reason, why they should hold that Christ merited for himself.  
Certainly, touching this point, this is my persuasion, and I rest resolved, that all good men will easily consent with me in the same, to wit, that this forgery (that Christ suffered on the cross, that so by the merit of his work he might get unto himself, some thing which before he had not, came without all doubt even from Satan himself, who laboured by this (as by many other the like corruptions) to cast a thick mist or fog before the most excellent glory and grace of our Saviour, 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 end by a little taint, and discredit the whole. And whosoever they are that see Satan's subtleties indeed, do not only perceive this to be most true, but have their hearts also thorough God's goodness enlightened to know, to what end Satan doth it, namely, to bring them, by doubting of some part of Christ's great glory, at the least to distrust the whole, and so by consequence to suffer him, yea and that willingly also to hold us captives in unbelief, at his pleasure. We had need therefore, not only to look well about us, lest we be ignorantly, or at unwares surprised of him in his grins, but also to hearken and that attentively and carefully, to the voice of the holy ghost, speaking unto us in the written word, which oftentimes telleth us, that in Christ's death and suffering, we should not labour to see, taste, think, feel, or know any thing else, but God's mere grace and goodness only, and such great and inestimable love of our Saviour Christ, to usward, that he (as a man would say) quite and clean forgetting himself, and looking at nothing but our good, was contented to take his life in his hands, and willingly to lay it down for us all: 
joh. 10.17, 18  yea we shall see, that whensoever the scripture speaketh of the sufferings of our saviour in plain words and terms, it determineth that the fruit and benefit thereof redoundeth wholly and only unto us, affirming, that by it, eternal life is purchased unto us, and heaven gates set open for us, we being thereby not only purged from our filthiness, but wholly reconciled to God, and restored to righteousness: for which purpose amongst many other, see one plain place Hebrews 10. vers. 14, 15, 16, etc.  
But if they will needs have and hold, that our saviour Christ did merit for himself, then let them tell us we pray them, first at what time he did it, because works of such excellency, had a time also wherein they were performed.  
Secondly, let them declare, whether in his whole person, or in either of his natures distinctly and by itself, he purchased that, which they say he merited; for if we know not that, we can not tell what to believe, because that whatsoever Christ hath done, either for himself or for us, he hath performed it, either in his whole person, or in one of his natures.  
Thirdly, let them certainly show us, what it was, that he merited, for it is not meet that a work of so great excellency to him, and of such singular profit to us, as these men would bear the world in hand, this point bringeth with it, should be buried under some general knowledge of the same.  
Touching the first we say, that the men, that so much urge this point, have not yet among themselves certainly concluded, what time Christ merited, for as for them that tie this, to the time of his passion only, or to the very act and deed of his sufferings (of which mind our Rhemists seem to be, both in their annotations upon this place, & in sundry other of their notes upon the new Testament) we say, that they are not well advised what they speak: not only because they contradict and gainsay their own master of the sentences, Peter Lombard I mean, who lib. 3. Dist. 18. affirmeth in plain and evident terms, that Christ even from the very time of his conception, did by his conception deserve that, which he did by his passion, but thwart also their angelical doctor Thomas Aquinas, who lib. quest. de gratia Christi act. 8. & in conclus. though he recite two opinions concerning this point, some holding, that he did not deserve in the first instant of his conception, but anon after, and othersome that he did deserve in the very first moment thereof (so well do Papists agree in the material points of their religion) doth yet notwithstanding approve of the latter, as more reasonable. Yea they cross the very truth and reason itself, because our Saviour did many notable things besides his sufferings & before his death, which also might as his death, justly merit before God, both for himself and others, even as his death did: for example his earnest and continual prayers, his daily and painful preachings, his marvelous and infinite miracles, and many other good deeds: whereof also this is a very good & strong reason, that if the good works of men do after regeneration, ex condigno, as they say, merit both for themselves & others, then much more Christ's good deeds must have that power, in as much as in all innocency, holiness, and perfection, his works did and do far exceed, not only the good deeds of some good men, but all the good deeds of all the good men that have been, are, or shall be.  
And as for those that maintain, that in his conception, and by the same he merited as much at the first, as he did afterwards by enduring martyrdom (of which mind is the master of the sentences, in the place above alleged and some others) we affirm, that besides that they agree not with those that tie or bind his sufferings to the time of his passion only, (of whom you have heard before) they serve also even as the former, from truth of religion and human reason; for first merit presupposeth a good action or holy affection, that hath in itself power and ability to deserve, already past, for I suppose they will not hold, that without either the one or the other, or both, there can be any desert. But we fear not to affirm, that our Saviour had not (and yet we speak without any prejudice at all, to his blessed person or natures) any such thing in the very moment of his conception, no, nor long time after, for any thing we can perceive. If he had, let them show us what it was, and then they shall hear our minds further in that behalf.  
And as it is more absurd by much to ascribe his meriting, to the action of his conception, because that that was not his proper and peculiar deed, but the work, partly of the holy ghost, and partly of the virgin mary, these two only being employed in the conception, incarnation, and birth of our Saviour, and not Christ himself being the thing conceived, incarnate, and borne, unless they will say, either that one person of the godhead can purchase grace & favour for another, and so make God like unto man, as they do by their doltish distinction before confuted, which is most horrible blasphemy, because of the three several and distinct persons of the godhead, none is better, more great, or worthy than an other, or else, that earthly mothers may merit for their sons, and that in the act of generation and conception, which besides that it is too gross and carnal, standeth up against the mercy of God, which must be in all respects free, or else it is no mercy at all, and is directly against the scripture, and namely, 
Ezech. 18.4 10  Ezech. 18. where it is affirmed, that a good father's holiness or justice shall no manner of way stand his ungracious child in stead.  
Touching the second we say, that they dare not avouch that his whole person merited, because there is no such thing warranted by the authority of God's word, nor by the judgement of right believing fathers. Nay their own doctors are against that, as for example Peter Lombard in the place before alleged, where he affirmeth out of Augustine upon the second chapter of Paul's epistles to the Philippians, that all this was done, in the form of a servant: and Thomas of Aquine also, Quest. part. 2. quest. de gratia Christi, art. 7. & in conclus. is of the very same mind, saying, that Christ merited not, but in respect that he was man, though in that respect he was more worthy than other men.  
If they will maintain, that in his godhead he merited, than one of these two absurdities must of necessity ensue upon the dangerous assertion, namely, either that the godhead hath merited more than it had, which is to make it subject to imperfections and defects, and by consequent God himself likewise, to become subject to more and less, and so to alteration and change, than the which nothing is or can be more blasphemous, we knowing and believing that God is most perfect, and remaineth always like unto himself; or else that the godhead is passable (for the question is here now of meriting by suffering) which is also as false and heretical, as possibly can be, we having learned both by the warrant of the word, and the whole truth of christian religion, that the godhead is altogether impassable and can suffer nothing, because it hath been always of itself, is, and shall be for ever and ever, a spiritual and eternal substance utterly freed from all such affections and passions.  
If they hold that in his other nature, to wit, his manhood, he hath merited, as indeed it is their common assertion, than yet we say, that that is absurd and erroneous likewise, because his manhood is a creature, even as we ourselves are (though he be freed from sin) and hard is it, yea it was yet never heard of, that creatures could indeed deserve at the hands of the creator, who hath endued them with breath and being, and filled them of his own free favour, with the fullness and riches of all his mercies. For what can the creator, by his infinite liberality, goodness, wisdom, and whatsoever else is excellent and high in him, purchase at the hands of his creatures, more than by well-doing towards them, to deserve their love and obedience again towards him, and so they with an unfeigned affection, embrace, love, and honour him? David a man according to Gods own heart, was content to confess, 
Psal. 16.2.  O Lord, my voel-dooing extendeth not to thee. And in an other place, 
Psal. 116.12  What shall I render to the Lord for all his benefits to me, as if he should say, I cannot tell what. Of a truth I have nothing that will answer the least of them, much less deserve the best.  
And if they will say, that he had the fullness of goodness in himself, we answer that that will nothing help them. For though that be true, yet he had it not as from his manhood, though it were in his manhood, but from the fullness of the sanctifying spirit, and the excellency of his eternal godhead, which did so plentifully, replenish his human nature, with all manner of grace and goodness, 
john 1.16.  that of his fullness we have all received even grace for grace, and yet notwithstanding he hath never a whit the less in himself, no more than God by enduing us with immortal souls, or giving us wisdom, righteousness, and such like, hath either spoiled himself of, or diminished his own immortality, justice, wisdom, and other essential properties in him.  
Now than if Christ have not merited, neither in his person, nor in his several and distinct natures, as we have already sufficiently proved I hope: and we know not, neither believe any more in Christ, than his person and natures to work by, either they must of necessity let this curious dotage, of Christ's meriting for himself pass & vanish away like smoke in the air, and so embrace the contrary truth together with us, or else show something besides in him, which hath performed this so high and excellent work, that they will have every man, & that not only for avoiding suspicion of heresy, but upon pain of condemnation of their souls unfeignedly to believe.  
In the third point, namely concerning the matter he merited to himself, they are as hardly distressed, and as much at their wit's end: yea and at as great jars and contentions also amongst themselves, touching the same, as they were in the former; some affirming that he merited immortality to his body, and impassibility as they call it to his soul; and of this mind is the master of the sentences, in the place above quoated; othersome that he merited life everlasting, and the glory of heaven, as our Rhemists upon Rom. 8. and othersome again, that he merited all and every one of these matters together. For answer whereunto, and to take no advantage of this, that they can not agree nor resolve, what it is certainly that he merited to himself (saving that by this we may perceive, that we have little hope that they will consent with us in truth, that be at daggers drawing among themselves in falsehood, because he verily will hardly agree with any, that diffenteth from himself) we tell them, that he merited, neither any one of these things severally, nor all these things jointly, and that therefore whatsoever they hold herein, is but some swimming imaginations of their own heads.  
For first, touching the immortality of his body, and the impassibility of his soul: if they say he deserved these before his sufferings, why had he not then his due deserts given him, & that in due time. For the thing deserving being once performed, the merit presently groweth due, and if there be any delay made, there is injury and injustice offered, to the party deserving, by the party that should recompense, in as much as he detaineth and useth that which is proper to another. And so by this doctrine, the Lord is found both greatly in debt to man, and injust to all those, whose wel-dooing he rewardeth not, even presently after the work is performed. But to us, over and beside the reason before alleged, it seemeth impossible, that he could deserve either the one or the other of them, specially sith the articles of our religion teach us to believe, that he was dead and buried, and the scripture assureth us, that he sustained most grievous pangs and passions in his soul, specially when he affirmed, that his soul was heavy even unto death: 
Mat. 26.38.  and again when he cried out upon the cross, in the anguish and bitterness of his spirit, My God, 
Mar. 15.34.  my God, why hast thou forsaken me? What, was not God of power to perform that which Christ had deserved? Or was he not willing to satisfy and pay that which his only son had merited? Do you not see that these absurdities, errors, yea blasphemies, must of necessity follow upon these lewse and lewd conclusions.  
What, will you say he had these graces bestowed upon him after his death and resurrection, by the power of his passion? I answer, that then you say as much, as if indeed you had said nothing at all: first, because that the withholding of his deserts before touched remaineth notwithstanding still unsatisfied, and not taken away. Secondly, because that if he merited those things, by his conception (as the master holdeth) it is unseasonable to ascribe these merits or things deserved to an other matter. Thirdly, because that in that meriting, what had Christ, that we have not, I mean the faithful? For after natural death they have as in respect of their souls, 
Revel. 7.17.  all tears wiped away from their eyes, and be freed from the sufferings of this present world, and the torments of that that is to come; and at the resurrection, their base and vile bodies (though otherwise dissolved into dust and powder) shall according to the mighty power, 
Philip. 3.21.  whereby Christ is able even to subdue all things unto himself; be raised again, and be made mortal and glorious, as the scripture plainly teacheth in many places, and namely, 1. Cor. 15. Whereupon also it will follow directly, that as men in their doctrine may merit, so they may merit as much to themselves as Christ did for himself. But of a truth, the mortality of Christ's body standeth not, as they suppose, upon Christ's meriting of it, but upon the truth and certainty of the promises passed long before he was clad with our flesh. 
Psal. 16.10.  The prophet saying, Thou wilt not leave my soul in the grave, neither wilt thou suffer thy holy one to see corruption. Which place the apostle Peter doth notably expound in the Acts, in plain and evident terms, 
Acts 2.24.  telling us, that it was impossible that he should be held down of the sorrows of death: this impossibility arising, not from the strength of his merits, but from the power of God, raising him up mightily again from the dead. And the like may be said for the impassibility of his soul.  
As for they that affirm, that our Saviour merited heaven and eternal glory by his sufferings, we fear not to tell them, and that to their faces, that (either in the pride or ignorance of their hearts) they speak they wots not what, and in the lightness of their brain, and idleness of their head, they babble out things directly contrary to the word, and to the judgement also of some of the best of their sides. Can a man in time deserve that which he had from before all times? Our Saviour I am sure in their judgements (if he merited any way) merited as man. And doth not he himself pray the Father, 
john 17.5.  To glorify him with himself, and that with that glory which he had with him before the world was? They are not so past shame or grace I hope, that they will make our Saviour (who is the way, the life, 
john 14.6.  and the truth) a liar. Doth not Melchios Canus one of the doubtiest divines, being convicted with the evidence of this truth confess the same? Will they go against the plain words of Christ? And will they thwart the judgement of their best friends? It is fearful, but specially in matters of falsehood and untruth, to do either the one or the other: for to cross their acquaintance, is to weaken and discredit their own cause and dealing: and to oppose themselves against Christ, is to pull judgement and condemnation upon themselves, because he is the stone, 
Mat. 21.44.  which whosoever shall fall on shall be broken, and on whomsoever it shall fall, it shall grind him to powder. But both these mischiefs and inconveniences, they must of necessity fall into, that will uphold and defend such falsehoods and uncertainties.  
And if their errors had stayed here and gone no further, than to magnify Christ and his merits (though indeed they have done it beyond all truth and reason) it had been less evil for themselves, and more profitable for us, who might by that means have spared a great deal both of labour and time, that we must of necessity now bestow, lest their poison should infect the souls of men. But as one iniquity is ready to bring forth another, so they have proceeded to tell us, that men also by their sufferings may merit eternal life. But who seethe not how infinitely absurd in reason this is, to argue from Christ, 
Mat. 3.17. 2. Cor. 5.19.  free from sin, and the person in whom alone God was well pleased, and reconciled the world unto himself, and had in him full & absolute justice, yea such abundance of it, that he hath communicated, holiness, innocency, and righteousness, unto all believers, to men, tainted with all manner of iniquity, who neither can please god for themselves, nor others; who also when they have done all that can be done in this life, are yet notwithstanding clogged with defects and wants, by means whereof they cannot, not only procure unto themselves any good things, but purchase eternal confusion and everlasting death, as hath been already plainly enough and sufficiently proved.  
And as absurd and unreasonable certainly is that their marginal note, wherein they affirm, that all sufferings in this life is nothing in comparison of the heavenly glory, and yet that it is meritorious and worthy of the same. For do not all men, even by the very light of reason see and know, that there is, and must of necessity be, a certain analogy and proportion between the thing deserving, and the thing deserved, or else the party deserving cannot claim as of duty, but of benevolence, unless they will extort and wring forth more than they have merited. Can nothing deserve any thing, or a matter of small industry & labour merit a kingdom or earthly crown? Of a truth no: much less than can that which they themselves call nothing (and would to God they thought it nothing indeed, then would they let the cause and question about nothing fall to the ground) deserve so excellent a thing, as the incorruptible crown, and the heavenly kingdom of eternal life is. No, that (as the apostle teacheth us) 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 altogether merits, or else no merits at all, because if there be the least part of the thing deserved, exceeding our deserts, then are they so dashed and defaced that they cannot in any upright judgement stand up before God or man to merit any thing. For even as the Apostle reasoneth, and that rightly of works and grace, affirming, that if God's election be of grace, 
Rom. 11.6.  it is no more of works, or else were grace no more grace: or if it be of works, it is no more of grace, or else were works no more works: so may we safely affirm of God's goodness, and man's merits, namely, that if eternal life in the whole, and every part of it, be a free gift, grace, and goodness of God bestowed upon us in Christ, than it is not of desert or merit, for than God's grace, gift, and goodness, shall be no more grace, gift, and goodness; and if it be of merit and desert, than it can not be of grace and goodness, because than merit and desert can be no more merit and desert.  
Sure I am of this, and I hope every good man, that is acquainted with the truth of the word, and hath particular experience of his own corruption, will with me confess this to be true, that there is no more contrariety in the matter and question of free justification before God in Christ, between the grace of God and the works of the law, than there is betwixt God's free goodness, in the matter of eternal 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 necessity conclude, and that rightly in the other.  
As for that which they object touching the Greek phrase, it will no whit at all uphold their weak cause and rotten building, it being indeed a childish logomachy or contention about words; and that not only besides the Apostles purpose and meaning, but also contrary to their own note, the speech itself, being not a comparative speech, as they fond imagine, but a plain and flat denial, yea a denial after a sort, as a man would say, by divination, rather than by comparison; as if he should say, they are in no case machable or comparable, this also being the Apostles special purpose, not to reason of the value or price of such afflictions, as the faithful endure or suffer for Christ's sake in this life, but to show rather, that whether we respect the quality or quantity of them (as a man would say) and compare the same with eternal life and salvation, we may easily yet gather thereupon, that we shall be infinitely more blessed with Christ, when we shall in the kingdom of heaven, be gathered unto him, and united with him, as our true and only head, than ever we were miserable, while we lived here upon the face of the earth. And the truth of this may appear not only by the plain words, and very drift and purpose of the apostle as before, but also by his manner of speech, he speaking not comparatively, specially in extolling of our sufferings (which he greatly debaseth, by affirming them no manner of way worthy of eternal glory) but rather in magnifying of everlasting lise. Yea the word itself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being used in his right and proper signification (which as the grammarians do well witness, is affirmed of those things, that being weighed one with another, are found to be of equal poise or weight) with a negative particle put before it, to abolish the credit that we would carry with ourselves and before others, in & about our sufferings and to extol the wonderful excellency of the heavenly kingdom, can not choose but evince and gain this point at their hands.  
Touching other allegations, as namely, that out of proverbs 3. and 2. Corinthians 4. (for we mind not to stand upon places alleged out of the books called Apocrypha, as Ecclesiasticus, Toby, and such like) in as much as they are but produced only for the phrase, and yet prove not the matter, for which they are brought forth, we shall (God willing) answer the same in some more convenient place, specially sith we have been long already in this confutation, this being sufficient for this present, to let the world understand, that they are brought forth very impertinently, and only to no purpose, but contrary to truth also.  
There remaineth only one reason, that seemeth to have some pith in it, to wit, that we may as well affirm, that the works of sin demerit not damnation, as that the sufferings of God's saints, deserve not eternal salvation) but this indeed as the former, hath neither bones, nor marrow, nor sinnows, nor flesh, nor any thing else, that may give it force or strength. For howsoever arguments taken from contraries, may be strong in human reason (and yet there they be not so universal, but that something may be justly objected against the same) yet in matters of religion, faith, and the service of God, they have not any such sure footing, as these men fantasy. That righteousness and sin be contraries, as also salvation and damnation, no man in his right wits I think will deny, but that the one should arise from man, as well as the other, no man unless he be stark mad and insensible, yea peevishly heretical, 
Mat. 7.16.  will ever affirm. Do men gather grapes of thorns, 
james 3.11.  or figs of thistles. Doth a fountain send forth at one place sweet water and bitter. Can not only the barren, but the brierie heart of man yield such good fruit, as the olives and figs of God's righteousness? Or can that flourishing tree of eternal goodness in the Lord bring forth briars and brambles? Their own vulgate translation in a place of the prophet Hosea affirmeth the contrary saying, 
Hosea. 13 9  Destruction is thine O Israel, only in me is thy help. As though he should say, men by means of their sin pull judgements and destruction upon themselves, but if they attain to health and salvation, they can no where find it, but in the Lord only: by which exclusive term also we may see, that salvation is not to be looked for, or to be found, either in ourselves or in others, but in the Lord alone, who justifieth the wicked, 
Rom. 4.5.  and showeth mercy to whom it pleaseth him. 
Rom. 9.15.  And doth not the Lord himself most plainly propound this truth, saying in the prophet, I, even I am the Lord, 
Isai. 43.11.  and beside me there is no saviour. Cast away from you for shame, these gross conceits of your own, and in time humble yourselves to the truth of the Lord (O ye his adversaries) which in many places of the same confuteth you, and justifieth our assertion. Out of an infinite number take one place, which is so plain and evident, that though you yourselves labour to darken it, by an obscure translation, and would wring yourselves out of the snares that it hath cast upon you, by your corrupt gloss, yet can you never shift it, I mean that last verse of the sixth of the Romans, where he telleth us in the first place, that the wages of sin is death: 
Rom. 6.13.  not only natural (for that all must taste of, 
Hebr. 9.27.  God having appointed that all men shall once die, and after that cometh the judgement) but eternal proper and peculiar to the condemned only; and consequently showeth us, that eternal life (which he opposeth against eternal death and damnation) is the gift of God, through jesus Christ our Lord, setting there-against man's sin and corruption, not man's imagined righteousness, as they would have it, but God's great gift & goodness bestowed upon us, in, and for Christ jesus sake only, without which of a truth, not only no one man could ever be saved, but all flesh must of necessity perish.  
In logic there is a rule, which also they themselves approve of, namely, that as we have great scarcity of true differences for many things, so the reason of that want is not in the natural things themselves (for no doubt but every several kind hath his right difference) but in that lack of light, judgement, and experience, which lieth lurking in every one of ourselves. The like we can not pretend here, both because God is more perfect than nature, as who is Lord thereof, and also because he hath enlarged himself so, that we may plainly perceive and see the truth of this point. And if natural things may by their several differences be certainly deserved, one of them from an other, how much more truly & surely may we distinguish God from men, and the works of his holiness and grace, from the deeds of our cursed corruption? Why do we not deal herein as we do in worldly affairs? If we will rightly discern of them, we will oppose things that be contrary indeed one of them against another, as black against white, war against peace, etc. Because we rest persuaded, that so they may be best discerned, no man in this case dealing so fond, as to compare yellow and black together, or to resemble a colour, with a thing that is not in the order of nature, which our adversaries do, in opposing man's supposed righteousness (which indeed is not at all, and therefore their dealings more absurd in that behalf) against man's sin, the evidence whereof is so notorions, that it is most lively painted out unto us, by the light of the word, by the stinging testimony of our own hearts, and by that great flood of all manner of wickedness, which as heretofore, so presently overfloweth all. Wherefore if ever men manifested ignora unce in discerning, or else faulted foully, in matter of opposing contraries one of them to an other, our adversaries in this behalf be most shamefully overtaken, who though they do set life against death, and salvation against damnation, have not yet in the working and performance of these things, learned to set God against man, and his grace and goodness, against man's perverseness and evil, whereby also these inconveniences fall out, not only that men are puffed up in pride above measure, and that in their own eyes, before GOD and their brethren, but the infinite riches of GOD'S grace and goodness also, is as much (as they may) utterly obscured and darkened, which doth not in any, nor in all things whatsoever, more plentifully and plainly show forth itself, than in the forgiveness of the sins of his servants, thorough the death and obedience of his son Christ, & the bringing of them to everlasting life and blessedness, thorough his powerful resurrection, and glorious ascension, notwithstanding that by the means of their iniquities, they have deserved the contrary, to wit, everlasting condemnation both of body and soul, with the devil and his angels, in that lake of fire & brimstone that burneth for ever.  
One thing more there is in their notes upon this place, which I cannot well let pass, because it is a branch of their corrupted doctrine, & savoureth as much of error and heresy as the former points, to wit, that they affirm, that the value of Christ's actions, riseth out of the length or greatness of them in themselves, but of the worthiness of the person. What if we yield to this, as to a truth? What shall you gain thereby? or what will you infer thereupon? Forsooth, that so the value of our actions riseth of the grace of our adoption. But we tell you it is a non sequitur, as they say in schools. Will you always plough with an ox and an ass? 
Deut. 22 10 11  And will you continually wear a garment of linsey wolsey? And will you never learn for all that hath been said, to compare and resemble, either quite contrary things, or right equal and like things together? Why do you not infer (for so you should have done, if you would have dealt plainly) that the price of our works riseth from the worthiness of our persons also? But this you knew was blasphemous, and contrary to the written word of God, which in many places rejecteth both us, & our good deeds, specially when they are done, with an opinion or mind to merit, and that before God, as hath been already plainly proved, and therefore you will smooth it over with the grace of adoption. To which we tell you in few words, that we ourselves do in truth and sincerity attribute more to the grace of God's adoption, than you that babble so much of it, and under such colours go about to deceive the hearts of the simple. And yet notwithstanding all this, afterwards you blush not to say, that good works which be meritorious proceed from the child of God.  
But deal plainly with us and the world we beseech you, and tell us, but yet in no dark speeches, whether the merit of man's works proceed from the grace of adoption only, yea or no? Or else whether the merit of them floweth from men alone, as they are Gods adopted children? Or else whether from God and man together, as working causes of merit? For our own parts we fear not to affirm, that whatsoever you will put down in this case, is, and must be accounted in the judgement of truth merely absurd and erroneous. For to ascribe it unto the grace of adoption by itself, sundered from man and his merits, that you dare not, because it is flatly opposite to the whole doctrine of popery, and to your own assertions in many places agreeable therewith: Besides the grace of adoption, is a free gift of God, and not a merit; for of whom (I pray you) should God deserve it for our sakes? And to cast it upon men alone, without the grace and favour of God, is not only presumptuous, as in regard of man, 
john 25.5.  who without him can do nothing; and yet against him will have heaven, whether he will or no, if that be once yielded unto, but is bla phemous to God, whose grace and goodness must needs be utterly evacuated, if that assertion be established. And if you will say it proceedeth from both together, that also is as unreasonable and false, because one and the self-same stream alone, as for example your matter of merits here, which is but one thing, can not proceed from two several heads, specially so opposite one of them to another, as god & man are, yea and it hath been hardly heard of, that even in natural things, there should be two principal efficient causes, concurring to the constitution of one and the self same subject.  
Of a truth we can not but tell you in all plainness and simplicity, that if you will hold, that the merit of man's works cometh from man, as of, and from himself alone, or as coupled with an other, that then the whole word written, the certainty of religion yielded to in all ages, and testimony of truth in former time declared, will cry out against you, blasphemy, and intolerable presumption: yea all the world that is of sound judgement cannot but condemn you, for matching unequal things together, yea for mingling most clean, and most filthy things one of them with another. For though we might grant, that the grace of adoption, as it proceedeth from God, being also a perfect work (as nothing coming from him can be unperfect) might as in respect of itself (if it were not defiled with our corruptions and imperfections) merit something before God, yet there is no cause at all why we should yield to it, when our works be joined therewith, considering how much we taint and deface even the best graces of God in us, or bestowed upon us.  
To conclude this point of confutation (wherein we confess we have been very long, but our adversaries importunity and tediousness hath drawn us thereto) with a notable testimony or two of some one of the docto is of the church in stead of many, (though I do not greatly delight I confess, in the allegation of them, because the truth of the word without them is strong enough, as which hath not his credit and authority from men, but from the Lord himself) that so it may appear how much they have, both in sense and doctrine, perverted this place, and swerved from the godly judgement of former times. Jerome I mean and Augustine, whose words are most plain and pithy. Jerome even upon this place that we have now in hand, saith thus. Hic vult futuram gloriam commendare, ut praesentes pressuras facilius tolleremus. Et revera nihil possit homo condignum pati gloria coelesti, etiamsi talis esset illa, qualis modo est vita. Quicquid enim passi●s fuerit a morte. plus non est, quam etiam peccatis suis antea moerebatur. Nunc autem & peccata donantur: & tunc vita aeterna praestabitur, consortium angelorum splendor solis, etc. quae sanctis legimus repromissa, that is to say; The apostle mindeth in this place to commend the glory that is to come, that so we might the more easily bear the present troubles and afflictions. And certainly, man is able to suffer nothing, that is worthy of, or in worthiness answerable to the heavenly glory; yea though that that were but such, as this life now is, for whatsoever he shall suffer by death, or at death's hand, it is no more than that which he had even before deserved thorough his sins. But now both our sins are forgiven us, & then eternal life shallbe bestowed upon us, the company of the Angels, the brightness of the sun, etc. which we read are again promised to the saints.  
And Augustine De verbis Apostoli, sermo. 15. Pro nihilo (inquit) saluos facies illos, etc. For nothing (saith one) thou shalt save them; what is meant by these words for nothing thou shalt save them? This is the meaning; thou findest nothing in them wherefore thou shouldest save them, and yet thou savest them. Thou givest freely; thou savest freely; yea thou givest altogether freely, and savest freely; even thou I say dost this, which findest nothing wherefore thou shouldest save men, but findest much, wherefore thou shouldest condemn them.  
And thus far for this point; now it followeth in the Apostle (which shall be showed unto us.) Every word here carrieth with it force to persuade the truth propounded, to wit, the excellency of the joys of that life that is laid up, for the sons and servants of God: and serveth also to teach all the faithful in all manner of holy patience to attend and look for that, that shall in good time be made manifest unto them, yea the full fruition and possession whereof, they themselves shall have. That word (shall be) instructeth all of us, with faith and patience to expect the manifestation thereof, not doubting, but steadfastly believing, that though there be some delay of the accomplishment of this, yea and though our present afflictions be never so many, great, and grievous, that yet notwithstanding a time will come, when they shall be utterly removed, and taken away from us, and we ourselves put into actual and real possession, of eternal joys promised, the faithful performance whereof, we did and yet do, in some measure of a sound hope look after.  
Neither doubt I, but even in this behalf, namely, touching the delay of the things promised, there do and will arise by means of their natural corruption many temptations in the minds of God's children, and those also increased, not only by Satan's malice, who laboureth to make us believe, that either GOD can not or will not be as good as his word, but fostered and fed, by texts of scripture also not well understood or rightly applied, as when the holy ghost shall say, 
Prou. 13.12.  The hope that is deferred is the fainting of the heart, etc. But against these we must learn, in all blessed wisdom of the spirit, and mighty power of the word, to set such comforts, as it shall please God out of the holy scriptures, to manifest unto us. Amongst which these following, are in my poor judgement, though not of the greatest force, as some may perhaps think, yet of some good effect doubtless, to repress such assaults of diffidence. In worldly matters, when men deal with men, yet are they not dismayed with delays, but rather raise up their hope herein, that the deferring of the things promised, is not a taking away of the same, or else persuade themselves, that the length of time shall be recompensed, either with the excellency & fullness of the things themselves, or with some one consideration or other an other way. How much more should we be comforted, not only in this that we deal not with man, who is even as the wind and weather wavering & uncertain, but with God, who always continueth like unto himself, and have from him the assured promises, as of all benefits generally, so of such blessings in the life to come particularly, as with the least whereof, all the delights and pleasures of this world whatsoever, no though they were all laid together, & bestowed upon one man, were any manner of way matchable, specially, sith that GOD knowing our hearts and state, better than we do ourselves, doth therefore many times put off the performance of such excellent things, that so he might make us the more reverently to esteem of them, when we receive them, and the more earnestly to desire them, when we want them, that are so exceedingly comfortable & profitable for every one of us.  
Neither doth god dally with us herein as men do who will either give fair words, & do no good deeds or else many times show us good things a far off, that so they might seem more fair and beautiful, and by that means, as a man would say, set our teeth on edge upon them, and yet notwithstanding, not bestow them upon us neither, when they have done, or give us any other good thing in stead thereof, that so in some testimonies of favour, we might have our hope upheld, in obtaining of matters of greater importance in time to come, but dealeth far otherwise with us, not only giving us a sight, but a sensible feeling sometimes, as of many outward benefits and blessings pertaining to this life, so of sundry and singular spiritual graces, but specially of those incomprehensible joys, that in heaven are hidden for us in Christ, before the foundations of the world were laid. Whereof that we might be the better persuaded, yea even then when he letteth us for a little while, want our former comforts, he doth yet vouchsafe us innumerable tokens and pledges of his most constant love, and that not only in bodily benefits, as health, wealth, liberty, etc. but, as was said before, in spiritual blessings also, as in his word, sacraments, prayer, and a great number such like effectual means, to bring us in good time, to that quiet haven of heaven and eternal rest, that we in the midst of the manifold tossings and turmoils of this wretched life, have often and earnestly wished for.  
And yet this faith, may be fostered and fed in us, by an other word in the text, namely, when he saith, that it shall be showed, declaring thereby the certainty and assuredness of those joys, and the great good will of God, in satisfying, as it were, our senses, with the same, putting one of them, to wit, our sight, (for that is said to be showed us, that we see and behold) and the same, one of the most sure senses, for the rest, this also being comfortable, even in worldly things, that we do with more patience abide the delays of our hope, when we persuade ourselves, that our senses shall be satisfied, & that yet at the length, we shall not be frustrate, but obtain; which ought much more to comfort and encourage us in spiritual things, in as much as of their own nature, they are not only far more excellent than the other, but more sure also, as which the moth cannot eat, nor the canker corrnpt, 
Matth. 6.19  nor thieves take away, as our Saviour saith, nor we be deprived of them by any means or matter whatsoever. In which respect also even that Scripture that followeth immediately upon that which was before alleged out of the Proverbs, ought greatly to comfort us, namely, that when the desire cometh, 
Prou. 13.12  it is as a tree of life.  
Yea and to the same purpose also serveth it, in that the apostle doth after a sort specify the persons, that shall be partakers of those great joys, saying, 
Ephes. 1.4.  To us (meaning thereby the faithful and elect people of God) whom God in Christ hath ordained before the foundations of the world were laid, 
1 Pet. 1.4  to an inheritance, mortal, and undefiled, and that fadeth not away, reserved in heaven for us. Whereby he would give us also to understand, that even as the decree of God's election is immutable, and his graces and gifts without repentance, 
Rom. 11.29  so it is most certain that the persons whom he hath appointed thereto, to, shall in time be made perfect partakers thereof; which yet is more comfortable, if we do but well weigh this, that if we knew there were all joy in the kingdom of God, and that the same is most certain and sure, and that it should be revealed and set before us, yet that we should not be heirs of it, that it would rather grieve us, to forego or want so excellent a grace, than add comfort, consolation or courage unto us in our distresses. But now sith we know, that it can not be sundered from us, nor we from it, (because as that is the thing, so we are the persons that must partake it) there is good cause why we should rejoice in the Lord always, 
●hilip. 4.4.  and continually to stir up one an other to rejoice again and again. Concerning all which points together, S. john me thinketh speaketh most excellently saying; 
●. john 3.2.  dearly b●loued, now are we the sons of God indeed, but yet it doth not appear what we shall be, howbeit we know, that when he shall appear, we shall b like him for we shall see him as he is. And this much for this matter. Now let us proceed in the rest of the apostles words following, & in order as they be.  Vers. 19 (For the fervent desire, etc.) 
That word (For) doth sufficiently show, that it is an other reason of comfort in affliction annexed to the former, taken (as we have heard before) even from the example of the creatures themselves, who notwithstanding the miserable estate and condition, that by the means of man's sin, and his profane abusing of them they are subject unto, do yet still in their kind, though with groaning, yet with patience also, wait for a time, wherein they shall be freed from that vanity. And if they that want wit and reason, do yet notwithstanding perform this, how much more should men, yea godly men do it? who beside that they are endued with a reasonable soul (in which also they differ from brute beasts & insensible creatures) have the great gift of of christian knowledge and holy faith bestowed upon them, by which they are distinguished from themselves, as in regard of the natural blindness of their heart, and from all other men also, that as yet through God's judgement in a punishment upon them for their sins, do remain still in the filth and puddle of their own corruption.  
Now whereas he attributeth fervent desire unto the creatures, and that may seem strange to us, who know by common sense and daily experience, that they have no such reasonable affections, we are to understand that the Apostle doth it by that figure, which the rhetoricians call prosopopoeia, that is when there is ascribed unto dumb, unreasonable, or senseless things, such a person, speech, or action, as indeed & properly doth belong unto men, & such other creatures as have since and life in them; which kind of delivery and propounding matters, is common in all writers profane & divine. So do Virgil & Homer attribute a person to Fame; Tully likewise brings in the country or commonwealth, debating the matter with Catiline the conspirator: & the self-same is used, as in this place of scripture (wherein reasonable affections for example, desire, waiting, groaning, traveling in pain, etc. are attributed to unreasonable creatures. Chrysostom also an ancient doctor of the Greek church affirming the same here) so in many other of the old & new testament.  
The prophet David in one of his psalms saith, that at the coming of Israel out of Egypt, 
Psal. 114.1.4  the mountains leapt like rams, and the hills as lambs. The prophet jeremiah attributeh weeping & morning to rahel one of jacobs' wives, 
jere 31.15.  who was dead many hundred years before his time. Yea our Saviour himself saith to the sea, 
Mar. 4.39.  Peace and be still, whereas we know that the sea hath no ears, understanding, or sense, but did it rather to show, that his power pierced even to the dumb and deaf elements. And this self-same apostle useth the same likewise, when after a sort he attributeth speech, to the foot, and to the ear, saying; 
1. Cor. 12.15 16  If the foot would say, because I am not the head, I am not of the body, is it therefore not of the body? And if the ear would say, because I am not the eye, I am not of the body, is it not therefore of the body?  
Wherein we are to note, that the holy ghost doth not use this manner of dealing, as in a vain affectation or imitation of human eloquence, for besides that he delighteth not in such courses, he hath no need to use them, 
Hebr. 4.13.  but rather knowing (as indeed all things are naked in his sight) that such manner of speeches are not only delightful, as in regard of variety, but profitable also mightily to stir up the minds of the hearers (a matter that we have need to respect, specially where there is such wearisomeness and backwardness to good things, as there is in man's heart) he useth therefore the same, to cause his truth more deeply to sink into their souls and hearts, for whose sake it is propounded and delivered, the case notwithstanding going hard on our sides, as in respect of our corruption, who must (as it were) go to school, to bruit breasts and insensible creatures, to jearne even of them our duty, and obedience towards God: and yet being well with us in another respect, that rather than we should lack learning, as you would say, the Lord will give us all means whereby we might attain to the sound knowledge, steadfast belief, and holy obedience of his blessed will.  
Neither can I let pass, the very forcible and excellent signification of that Greek word that the Apostle useth to deliver this matter withal, which though it be in some sense reasonably well rendered by these words of fervent desire, yet because they do not altogether express the nature of the same, nor come so fully and wholly to the drift and purpose of the Apostle in this place, it shall not be amiss even here also a little, to enlarge ourselves in this behalf; the word importeth a most earnest and greedy desire, to have the thing that is looked for, it being a double compound word, in the Greek tongue, to wit, of the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in that language signifieth, of, from, or a far off, and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an old word in use amongst them, which betokeneth the head, and sometimes the whole face and countenance, and the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to see, appear, observe, or wait for; as though the Apostle should say, that though the deliverance that the creature longeth after, be somewhat far off, yet do they with a certain kind of eagerness and greediness, as it were, wait and look for the accomplishment thereof, even as a man that would feign have a thing or person, that he desireth, lifteth up his head, and his eyes to see, whether he can behold the man or the matter, that he desireth or wisheth, coming towards him, though it be as a man would say, far off, he hoping notwithstanding, that though there be some large distance of place, between him and them, yea and great likelihood also, that through length of time their meeting shall be a little delayed, that yet for all that, he shall in the end comfortably enjoy the same, sith they are, as we say, within the compass of a kenning. All which tendeth not only to manifest the Apostles meaning, as in regard of the words, in the exposition also whereof, we have the judgement and consent of the best learned in that language, both old and new, as Sindas, and others, but withal to teach us, both how earnestly we should look for the end of our hope, and how carefully we should labour to sustain and uphold the same in us, though there be many difficulties and dangers between us and the possession thereof, assuring ourselves, that herein shall gods strength most plainly appear in our weakness, and the power of our faith, be most manifested, if we can with Abraham the father of the faithful, 
Rom. 4.18  in hope believe against hope.  
It followeth, (of the creature) that is to say, every creature, as appeareth by the 22 verse following: And yet here he speaks of them all, as if they were but one, not only by reason of that notable harmoni & consent that was amongst them by creation, & so should have continued, had not our sin hindered the same, but because they do all, as it were with one breath desire one thing, to wit, deliverance from that vain estate, to which they are now constrained to be subject: the Apostle meaning also by the name creature, every thing that was created, which we call by the name of the world, and the whole frame and workmanship thereof, consisting (as the philosophers use to speak) of these two parts, namely, the ecclesiastical or upper region, and the terrestial or inferior; 
Genes. 2.1  or as the scripture saith, of heaven and earth and all the host of them. Both which, howsoever they were at the first created in a most glorious estate, and that to serve man's holy uses (who was created for gods glories sake) yet now by reason of man's sin, they are so debased, that whether we regard the one or the other, we shall find them marvelously altered and changed. For if we look upon the upper region, which they call celestial, and the notable bodies that be therein contained, as the sun, moon, stars, etc. though they be indeed as a man would say, incredibly beautiful, yet notwithstanding we shall well perceive, that they are not freed from vanity. For besides that the Scripture affirmeth, that even the heavens, 
job 15.15.  are not clear in gods sight, we see by daily and continual experience, that many times they have a more pleasant aspect, & cast a more favourable countenance (by a manner of speech) upon the wicked of the world (who are enemies to God & all good men) & serve their turns far better than they do, the children of God. And if we regard and consider well the inferior region, with the wonderful variety of creatures therein contained, as beasts, birds, fishes, trees, etc. and of them again almost infinite and innumerable several sorts, we shall find both by proof and practice, and by the truth of the word also, That the earth is accursed unto us for our sins sake, 
Genes. 3.17 18  and that not only, in that it is become barren by the means thereof, but also bringeth forth many hurtful and noisome things, besides that many of the creatures that live upon the same, are not only become rebellious and disobedient against us, but ready with open mouth, and piercing teeth, to break us all in pieces, and to devour us quite, flesh, blood and bone. And yet if these things were not so, neither in the heavens, nor the earth, nor in the creatures therein contained, but that whereas now every thing that we can cast our eye upon, is a sensible document unto us, of the wonderful taint and corruption of our sin, and God's judgement against us for the same, the self-same things might preach unto us notwithstanding, righteousness, peace, and love from God, yet forasmuch as the word itself, doth in sundry places affirm, that even all those things, in that great & last day of the Lords judgement shall be destroyed, we can not also but even therein behold and see that present estate of theirs, in which they are now, and from which they hope then to be freed. 
Psai. 102.25 26  David telleth us, that God in the beginning laid the soundations of the earth, and the heavens were the works of his hands, howbeit that they should perish, and that they should all wax old as doth a garment, and that as a vesture God should change them, and they should be changed. According whereunto saint Peter also in the new Testament, using it as an argument to persuade us, 
1. Pet. 3.10, 11 12  in all holy conversation and godliness, to look for the coming of the Lord, declareth, that the heavens being on fire shall be dissolved, and the elements shall melt with heat, and the earth with the works that are therein shall be burnt up.  
And though this be most true, that the Apostle understandeth by that word creature, heaven and earth with all creatures therein contained, yet we must notwithstanding except from that general, and that for the causes and reasons following also, these particulars ensuing, namely, the holy and elect angels, the faithful and godly people of the world, the devils and damned spirits, as also the wicked and ungodly of the earth spirits, as also the wicked and ungodly of the earth. For as for the angels, they have already the full fruition of the thing itself, our Saviour himself affirming, that they always behold the face of God in heaven. 
Mar 18.10.  And they can not be well said to wish for that, that they have in continual and most assured possession.  
If any man will object against this truth, 
1. Pet. 1.12.  that that Saint Peter saith, to wit, that the very Angels desire to behold the publishing of the gospel in this life, and the enjoying that which the gospel promiseth in the life to come. I answer that that is not spoken, neither must or can be understood, of their own wants, as though they wished that for themselves, for as was said before, they have all fullness, but as in regard of their zeal to the glory of GOD (which shall then be perfected, when the wicked shall be trodden down for ever, and the godly continually exalted) and as in respect of unfeigned love to us and our salvation, which is so dear and precious unto them, that as they are always ready according to the appointment and good will of God, what they can to advance and further the same, so doubtless they do much rejoice therein, of which our Saviour himself beareth witness in an other place saying, 
●uke 15 10.  that there is joy in the presence of the angels of God for one sinner that converteth.  
And as for the elect and faithful people, seeing they are of two sorts, and yet all making but one body, that is to say, some whom the Lord hath taken to himself, and finished the days of their pilgrimage here, and othersome that do and must tarry the Lords good leisure, for the time of their dissolution and departure hence, we fear not to affirm, that either of these may justly, in a true and holy meaning, and upon very good reasons and causes also be excepted from being comprised under this general term creature; for as for the first sort, they being in that state and condition that the Angels are, that is, always beholding the face of God in heaven, they can not nor do not any more wish the same than they. And if at any time they seem as the Angels before are said to do the same, and for, and in regard of the same considerations and causes, they finding also now that they are in heaven, that to believe in themselves, which while they were on the earth, they did as in regard of the forefathers of their faith believe to be true, because the holy ghost hath spoken it, That they without us can not be perfect. 
Hebr. 11.40  And the latter must needs be excepted likewise, as who are by the spirit of God, in the mouth and pen of the Apostle excepted, in the 22. and 23. verses following, 
Philip. 1.23.  who daily desire, even in this life, to be loosed from hence, and to be with Christ, which is best of all, and continually sigh and groan, 
2. Cor. 5.2  that they may be clothed with their house which is from heaven.  
As for the devils and damned spirits which are the third in number, that are excepted from this, we have also good reason to except them, both because that in their perverseness against God and man, they do not only not carry that love toward the adauncement of God's glory, or the accomplishment of the number of Gods elect and their salvation, that the Angels and faithful people do, but rather would if they could tell how, to the uttermost of their power, continually deface both the one and the other, and also because that they know, that when that time cometh, than there shall fall upon them, in most dreadful manner, the fullness and perpetuity indeed of their endless condemnation, they themselves after a sort confessing the truth of this, when they said to our Saviour Christ, Art thou come to torment us before the time. 
Mat. 8.29   
Lastly, that the wicked themselves should be excepted, there is a double reason likewise; one is, because they are so far off from desiring that day, that they do rather profanely scoff & scorn at, as all truth universally, so particularly that which is delivered, touching the general judgement, and the day of the restoration of all things. Of whom S. Peter speaketh notably, calling them mockers, 
2. Pet. 3.3, 4.  and men that will walk after their own lusts, which say, where is the promise of his coming, for since the fathers died, all things continue alike from the beginning of the creation; the other, because they labour as much as in them lieth, partly by the manifold pleasures, that they possess in this life, and partly by benumbedness of heart, and growing into forgetfulness, to put far from them the evil day, wishing, that either it might never come, or else, that it might be the, as long as possibly might be. That we may say nothing of this, that even they themselves, as the devils likewise (whose slaves and servants they are) do in the sight of their sin, & the fear of the punishment that they know they have deserved for it, tremble & quake, we knowing this also to be true, by common experience, that no malefactor wisheth the day of his arraignment, much less the time of his execution; for if he might be left to his liberty, or put to his choice, he would be glad rather to live, though it were in all misery: and that therefore neither the devils nor the wicked, can, or will desire that time that shall be unto them, not so dreadful as death only, but so fearful & terrible, both for bodies & souls, and that for ever and ever world without end, as cannot be either thought or expressed.  
In these exceptions, I have freely according to my poor measure delivered my mind, not meaning yet therein, either to attribute perfection to my own words, or to bar or stop up the way to other (who in these deep points may certainly see & say more than I do) from adding hereunto. Only in this behalf as in all other, let us look to utter that we do, upon good grounds and warrants of the word only.  
It followeth (waiteth) to wit, as it were with a certain kind of patience and quietness; for howsoever the burden be grievous unto them, yet notwithstanding they bear it still, in hope of that time that shall utterly free them from the same. And surely in that the holy ghost useth, in this place, and so in the verses following, so many and such significant words, attributed to the creatures, we may be bold to say, that he hath not done it in vain, but rather, that he would thereby give us to understand, that though they wait not, or hope not, as we do, yet that there is in them some certain instinct given them from God, by which they are carried, even as it were by a certain earnest desire, to look for their restoration. If any man think this strange, let him but consider, the nature of the magnes or loadstone (as we call it) we see by experience, that if we touch with the same stone the pin or point of a dial or compass, and set the needle or compass upon it, it will not cease, till it cause it to stand directly South. And this is generally observed in all places of the known or habitable world, whether a man be at sea, or upon the land, or in places under the earth; and yet the magnes hath not any reason, neither the point of a dial or compass any sense. Now then, if this be true, that the needle or compass, by reason that the pin or point thereof is touched with the magnes, is (as a man would say) by a certain affection & willingly, as it were carried, so that it stayeth not till it point directly to the South, shall we think it strange, that creatures though void of reason (having yet a secret instinct given them from GOD) should be carried forward to desire their own restitution, as the holy ghost affirmeth in this place? Nay which is more, doth not the Lord himself in many places of his word declare, that there is thorough his almighty working, not only a wonderful difference of creatures, and several sorts of them, but sundry and several instincts also put into them, by his own holy order and appointment. Otherwise if all creatures were of like constitution and qualities (which we know to be false, by natural reason and experience) why doth not the Lord send the sluggards as well to other creatures, as to the small emmet, 
Prou. 6.6  or the blockish and brutish Israelites, 
Isaiah 1.3  as well to other beasts as to the ox and the ass, or the ignorant and careless people of God's judgements, 
jerem. 8.7  as well to other fowls, as to the stork, turtle, crane, and swallow.  
The apostle addeth (when the sons of God shall be revealed) that is the time wherein they that are indeed God's children, shall not only be manifest and known, but also the blessedness of their estate shall then appear, when having put off corruption and mortality, they shall be clothed with heavenly glory and eternal life: So that he speaketh this, not of this life present, as we may well perceive, in that he speaketh of the time to come, as also because that here, partly by reason of the infinite swarms, & innumerable multitudes of the wicked, the godly cannot easily be perceived, partly also because of the manifold persecutions and troubles, that they do, and must sustain, they are over-covered with darkness and blackness, and driven into holes and dens, and therefore not easily, neither to be descried, but chiefly by reason of a huge heap of hypocrites, that are shuffled in the church of God, together with the good (who in outward duties many times are matchable with the best, if not exceed them) Gods children can hardly, if at all, be discerned, but of that most blessed life to come, of both which together S. john saith evidently, that we are now the sons of GOD indeed, 
1. john 3.2  but yet it is not made manifest what we shall be, but we know, that when our head and Saviour shall be manifested, we shall be like him, for we shall see him as he is.  
And this (no doubt) serveth every manner of way, for the setting forth of God's great mercy, and the strengthening also of our weak faith and hope: his mercy appearing in a double respect, not only in that he hath in this life given into our hearts the pledge of the spirit of adoption, 
Rom. 8.15  by which we cry Abba, O father, but also because he hath reserved a crown of incorruptible glory for us, in the life that is to come: for though certainly it is, and must be accounted a great comfort to feel God our father, and that we may with christian and holy boldness have acces to the throne of grace, during the time of our pilgrimage here, and be heard also, through the name and mediation of Christ, in the things that we stand in need of, and pray for according to faith. Yet doubtless it is a greater grace, and a matter of more singular consolation, to make us heirs of eternal life, yea fellow-heirs with our saviour himself. And as for our faith, that likewise is confirmed, not only in the truth & strength of the promise itself (a principal prop unto our persuasion) but also by the excellency and worthiness of the thing promised, to wit, eternal life through Christ: in the delay whereof, though we be greatly grieved (as what good man either weary of sin here, or desirous of everlasting perfection in that life, will not moon and wail in the want thereof) yet this should again comfort us, that it shall at the length be recompensed with the fullness of all joy for evermore.  
The Apostle addeth in the next verse following, that is to say,  Vers. 20. (Because the creature) 
In this, and the verse following, the Apostle showeth two causes, why the creatures wait, for the time of the revealing of the sons of God. That which is contained in this verse, respecteth the pains and troubles that they are subject to, here in this world. That which is comprehended in the other verse, toucheth the hope that they have, of freedom from this fearful bondage, they patiently sustaining the one, and earnestly looking for the other, because that until then, they are, and must of necessity, by God's ordinance, and the end of their creation also, be subject to death and corruption; which thing being once performed & finished, they shall be no more subject to that wretched and painful estate, but utterly & altogether freed from the same. The word creature here, is taken in the same sense that it was before, ver. 19 of this chapter, whereof also, there is great reason, sith the Apostle continueth his speech of the self-same matter.  
He addeth (is subject to vanity) that is, not only unto man who is vanity, 
Psalm. 62.9.  yea lighter than vanity itself, laid upon the balance with it (as the prophet in plain terms affirmeth) and his vain delights, but to vanishing, flitting, weak, and unsound estate. Of both which points we need no great or long proof, because our own daily and continual experience, doth again & again, sufficiently declare the same unto us. For what do the murrens, sicknesses, and infinite diseases, and at the last death also, attending upon the creatures preach else unto us? And what can we see else in the excessive abuse of the creatures, throughout the whole course of men's lives, some in apparel abusing them to pride and newefanglednes, othersome in eating and drinking, turning them to lust, wantonness, gluttony, and drunkenness, othersome by a hoarding of them up, and having no use of them, subjecting them to moths, worms, rust, and rottenness, depriving, as themselves so others, and specially the church and commonwealth of the free & christian use of them, no man almost among ten thousand striving, or caring, religiously and in sanctification to use them. (Not of it own will.) The reason is, because if the creature could choose, it would not be subject to that poor estate. By which we may see, that he meaneth then, that it is unwillingly in respect of itself, brought under this condition, and yet notwithstanding by the means of man's sin subdued to this thraldom and slavery. And seeing we know that such creatures have no sens or wit, though for our rudeness sake such things are ascribed to them, let us therefore understand that (will) in this place, must be taken for some natural inclination in the creatures, against which they are subject, as before, & not otherwise. And the rather let us yield to this, because we see by the light of human reason, that every thing doth by a natural instinct aim at the preservation of itself, what it can: & if it can not effect it, it is not for want of care or love in themselves, for themselves, but by reason of some more strong working cause, either inward or outward, to which they are constrained to give place.  
(But by reason of him) that is to say, by reason of god & his holy ordinance, who hath mercifully appointed, that notwithstanding man's great sin (which indeed was the first cause of tainting of the creatures, for by creation they were exceeding good, 
Genes. 1.31 Genes. 3.17.  & when sin once entered, the Lord cursed the earth and all things therein for man's sin sake) and the contrary inclination of the creature, that still they should be subject unto us, though not in so large a measure and plentiful sort, as before the fall of man, yet in such abundance as might serve for the manifesting of God's great mercy towards us poor and miserable men that we are, & might tend to the maintenance and upholding of our natural life, not only with things of necessity or profit, but of pleasure and delight also. All which should teach us to be humbly thankful unto him (that hath dealt with us in so large a hand) and that not only in the words of our mouths, but also in the reverent souls and sanctified use of his creatures, and that the rather, because, whereas he might for our sins have justly deprived us, not of some one of them alone, but of all of them, and by consequent of our natural life also, he hath been pleased to leave to us a most large and liberal portion, as before hath been said.  
Which] to wit God alone, for none other can do it but he, and such as he shall appoint, and furnish with gifts for the doing of the same. For besides that we see many of the mighty creatures untameable, and every one of them in their rage ready to fall upon men, to their utter ruin, as we may see in lions, bears, wolves, tigers, and an infinite number such like, specially such as be at liberty in the wild woods and wildernesses, we know by the light of the word, and trial of our times, that if God will furnish, but the least of his army or creatures with power, that not men only, but that not all the men in the world can withstand, much less subdue the same. Why could not Pharaoh hinder the crawling of frogs in his own chamber, 
Psal. 105.30 31  nor let the swarms of flies and lice that were in all the quarters of his land? Why be not we ourselves able to avoid the darts of death, the grief of the grave? Nay what speak I of such great things? Why do we not shun, if we could, the stinging of bees and wasps, the bitings of gnats, flies, and sundry such like. We see then, that this must needs be understood of God alone, because it is as a man would say, a certain description of him: For in whose hand and power is it else, to cause the creatures to tremble and quake at his presence, and to walk in obedience unto his good pleasure, but in the Lords alone.  
Let us proceed, (hath subdued) to wit, by his almighty power, & by the force of his eternal word, ordinance, and decree; which, as it was strong in the beginning, to make all things of nothing, and hath been powerful ever since the creation, in the strength of that blessing that the Lord did give unto the works of his own hands, to multiply, increase, preserve, and uphold all that he created, so no doubt, it is, and shall be, mighty and effectual (notwithstanding that man, by the means of his sin did what he could to hinder it) to cause all the creatures to stoop and bend, to that use of man that the Lord would have them subject unto. Otherwise certainly neither could the creatures be brought under, nor continue in that their subjection.  
He addeth (it) that is to say, the creature or all creatures, calling them all as it were by the name of one, both for the excellency of him, that is the one, and the only creator, and also for the singular harmony and consent, which is amongst all the creatures themselves, howsoever that now and then thorough the corruption that cleaveth unto them by man's sin, they seem to jar one of them with an other, and to be hurtful and noisome one to an other, but of this somewhat hath been said before, & therefore we stay not upon it now, but go forward.  (under hope) 
To wit, of restitution, to that excellent estate, which they had by creation, and of delivery from that miserable and slavish estate, wherein they presently are, and not under hope, either of perpetuity or use, as some dote and dream; of both which points, and some others also, we will speak hereafter God willing, but yet no otherwise by god's grace, then as we have learned out of god's word. In the mean while let us mark, that in these words, the Apostle mindeth to give us to understand, that God never purposed, for man's sin, to subject his creatures, to a continual course, or such a punishment, as should never be done away, but hath given them some hope, that they shall be freed from the same. Which thing ought notably in my mind, to glad the heart, & strengthen the persuasions of the sons of God, that in as much as the creatutes shall be freed from the course of sin, much more they also shallbe delivered, in as much as God careth much more for them, and much more tenderly loveth them, by how much he hath given unto them more infinite and evident testimonies of his favour 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 do earnestly wait, for the time of the revealing of the sons of God, namely, because they have hope, that then and not till then, they shallbe fully freed from all that corruption that lieth upon them, by means of man's sin and transgression, thorough the appointment of God. The word creature, is used here in the same sense, that it is in the other two verses before going (shallbe delivered) that is, freed & quite & clean discharged, to wit, also in that great day of the Lord, and not before, for till than it is the lords ordinance & appointment, (who maketh his sun to shine, 
Mat. 5.45.  & his rain to rain upon the just and unjust) that both good & bad shallbe partakers of his rich mercy, though it be true, that the one sort shall have it to comfort and consolation both of body and soul in this world, & in the world to come, and the other to terror and judgement, both outward and inward, both here & there also. And the word of delivering that the Apostle useth, would be marked, as by which he noteth the free estate, that they shallbe brought unto, which also the greek word itself doth very elegantly import, containing in itself, & expressing in the use of it this much, that they shallbe delivered from the wretched estate of bondslaves or bondmen, into the glorious and comfortable condition of free servants, as you would say, being excepted from that unjust tyranny or government, that the wicked exercised over them, and freed also from that fearful estate, to which they were constrainedly subject [from the bondage of corruption] that is, from that same corruptible, flitting, and vanishing estate, whereunto they are now subject, and which lieth upon them, as a most heavy burden, or yoke of bondage, which they are still constrained daily to draw in and bear (as bondslaves do their state) till it shall please GOD to give them a better and more free condition.  (Into the glorious liberty of the sons of God.) 
He meaneth not, that they shall be partakers of the same eternal glory with God's children; for if that were true, then what difference should there be, betwixt God's faithful servants, & bruit beasts? Besides, we all know and believe, that without faith there is, as no purifying of hearts, so no entrance into heaven: and that gift of belief unreasonable creatures, shall never attain unto: neither yet all men, because as the Apostle saith, Faith is not of all men, 
2. Thess. 3.2  it being a peculiar grace bestowed only upon God's elect and chosen children.  
If any would say, that this might serve mightily for the manifestation of God's mercy, I answer are, first, that God knoweth best, when, where, and upon whom also to disclose his goodness without light or instruction from us: next, that they should more plainly appear, in saving reasonable creatures, even the very reprobate and wicked, than in saving these dumb and insensible things. And if God's mercy were to be revealed that way, why not in saving that that was furthest from salvation, I mean the devil and damned spirits, who both by reason of their sin, and in that they are past hope of a better condition, are further sundered from eternal life, than the senseless and brutish creatures: that I may say nothing of the excellency of their nature, as it was by creation, being far more fit in that respect, for eternal life, than the carnal and gross nature and constitution of beasts and other things. But that is impossible, both as in regard of God, who hath revealed the contrary in his word, and also as in respect of us, to whom we know and believe, 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 men's idle heads. This rather as I take it, he meaneth, that in their kind and manner, they shallbe made partakers of a far better estate, than they had, while the world endured, because that God shall fully and wholly restore the world, being fallen into corruption, thorough the transgression and sin of mankind, which yet as seemeth to me may more plainly appear, in that amplifying by the contraries, he opposeth subsequent liberty, against former bondage, which that he might the more enlarge, he calleth it not simply freedom or liberty, but liberty of glory, as it is in the greek text, meaning thereby according to the phrase and propriety of the Hebrew tongue, glorious liberty or liberty that bringeth glory with it, under which term of glory he compriseth, the excellent estate, that they shallbe in, after their delivery from their former baseness & servitude.  
As for the words following, namely, of the sons of God, to which we must refer glorious liberty before mentioned, they must be understood as it were by a certain proportion or similitude thus: that as in that great day and not before, gods children shallbe graciously freed, from all dangers and distresses of this life whatsoever, either in body or soul, and on the other side made perfect partakers of eternal blessedness: so the creatures then and not before, shallbe delivered from the vanity of man, & their own corruption, and restored to a far better estate, then presently they enjoy: which also may appear by the words that the Apostle useth, setting glorious liberty, deliverance, and freedom, against servile bondage and slavery.  Verse. 22. (For we know) 
If any man would demand how this could be proved, Paul and the faithful together with him, run to the holy testimony of their own conscience, & the assured persuasion that they have there of the matter, speaking as if it were thus: Our own hearts tell us, that we sigh and groan; they tell us also, that for as much as the creatures, by means of sin, suffer as we suffer, that therefore under that burden, they do in their kind sigh and groan together with us. I say in their kind, because that all these things, are attributed unto them, by that figure or kind of speech which is before rehearsed.  
Neither doth the Apostle mean hereby to give any warrantise or strength to the odd speculations, dreams, dotages, & revelations of fanatical spirits, as of the Montanists, Euthrusiasts, Mahometists, & others heretofore, or of the Anabaptists, family of love, and Papists, and amongst them their monks in these our days. For first and foremost, he declareth nothing here but that which he had received, as truth, in the certainty of the spirit, and that also grounded and settled upon the unmovable rock of the word, and upon that same particular feeling experience, that in the holy use of the creatures, he himself and other faithful together with him, had religiously observed, and so commended the same unto all ages of the world in writing, by authority of the holy spirit of God to serve for their instruction and comfort, as all other scripture doth, upon whom the ends of the world should come. And what serveth this then, for the upholding or establishing of such doctrines, as neither have the seal of the spirit, nor the warrant of the word into the trial of truth? Nay, which is more, besides that they are without any such ground or foundation as before, we shall find them as directly contrary to the wholesome doctrine of the spirit and word, as darkness is to light, and hell is to heaven, of which sort, indeed are those things which the heretics abovenamed, and particularly the Papists, would under the pretext of traditions, and unwritten verities, thrust upon the unthankful and ignorant world.  
Again, we say, that for as much as we believe, that there is most absolute perfection, both for the duties of piety to Godward, and of charity also towards men, as well for knowledge as belief and obedience, contained in that blessed book that we call the Bible, or holy scriptures of Gods and that Christ our Saviour himself hath therefore appeared and come into the world, as for many other causes, so particularly for this, that he might actually perform, that that God had after a sort, and in shadows signified and set out, by the law and the prophets, and fully opened his father's will, unto the world, putting an end now unto all revelations and visions whatsoever, as the Apostle plainly proveth in the first chapter to the Hebrews: and sith that Paul also in the holy spirit of truth telleth us, 
Gall. 1.8  that though he or his fellow-ministers, or an angel from heaven should preach otherwise, or any other doctrine unto the church, than that which they had preached already, that they might then safely hold all such accursed, that therefore we are sure, it was never the Apostles meaning or purpose, either to propound, or to establish any thing, that might at any hand (no not in the least show) seem to uphold the dotages of men's idle heads and hearts.  
He addeth (that every creature) I take the word to be as large, as of itself it seemeth to import, to wit, that it should comprehend, beasts, fishes, fowls, trees, plants, herbs, and all other things, which the Lord hath made for man's use, excepting, and that for the reasons before alleged, in the explication of vers. 19 those things which are there already excepted; not that they are not creatures, for if they were not creatures, they should be God, because there is no mean thing betwixt these two, a creator and a creature, the name creator appertaining properly and only to God, and creature, to all other things beside whatsoever, how excellent soever they are, or may seem to be, but because they are justly, and upon very good reason excepted, as may well appear by those things which are above specified.  
It followeth [groaneth with us also] that is to say, that as we sigh and groan under the burden of our miseries, and would gladly be delivered from them: so do they under theirs: which what it is, hath been declared before, as in the verse following shall be showed (God willing) what the sighs and groans of the faithful are? (and travail in pain together) to wit, with us, or as well as we. He useth a metaphor, taken as it should seem, from women with child, written by S. Luke, is very plain and pregnant, 
Act 3.21.  when the day of judgement is called the time wherein all things shallbe restored. Which little could not truly be attributed unto it, unless that there should be a restoration of them. To the same purpose also appertaineth that, which in the third chapter of the 2. Epistle of S. Peter, and in other passages more, 
2. Pet. 3.13. reve. 21.1.  is mentioned, touching the renewing of the heavens & the earth. Provided always that we be wise according to sobriety, and in the soberness of our minds stay ourselves only upon the truth of the word, and the evidence thereof, standing only generally upon the renovation and restoration of the world, and entering not either curiously to search what parts of the world shallbe restored, what place shall contain them, what actions they shall have, what proprieties they shall be iudued with, and such like. The neglect whereof hath in time past, and at this present also, because men have not been soberly minded, cast them into beastly errors, and made men foully to overshoot themselves, as in many uncertain and dangerous points, so principally in two respects: first that they dare affirm, that after this great restitution, the creatures shallbe durable, and remain as it were immortal. The other is, that at that time also there shallbe use of them; Neither were the old heretics, I mean Cerinthus and the Chiliastae overtaken only, which these beastly dotages and conceits, but even some of the fathers of greatest antiquity, yea & other of late days, though otherwise in many points, of very sound judgement, have inclined to much that way, though not in jumping altogether with them. Concerning which points, in truth I could say nothing, had they with the length of time, and continuance of ages, worn away, and perished to rottenness, as one that thinketh it better not to stir such filth, lest the stink of it, might not only breed trouble, but infect and defile many also, saving that even in this last age of the world; Satan hath stirred up many lewd instruments, afresh, to set abroach these corruptions, and amongst the rest one R. E. I spare to put down his name wholly as yet, for it may be, that God at some one time or other, may pull him out of that great puddle of corruption, into which, thorough many errors, if not heresies, he is deeply sunk, and bring him again into the way of truth and salvation, from which he hath strayed. But leaving the persons, let us come to the points.  
Concerning the first to wit, that the creatures after their restitution and revocation, at the general resurrection, shall continue and remain for ever, me thinketh this reason should carry some force and weight with it, against the same: namely, that for as much as all men, some few only excepted, do confidenthe and groundedlie affirm, that after the general resurrection, there shallbe no use of the creatures, that therefore also there should be no eternal durableness or continuance of them; For if in the first creation when GOD in his almighty and everlasting knowledge, foresaw that confusion thorough sin, should enter into the world, he did yet notwithstanding create nothing, but very good, and that to excellent use and purpose it should seem, not only probable, but certain, that sith now as then he doth in his eternal wisdom foresee, that singular perfection, that by his most mighty power in their restitution, they shallbe restored to, that either they must of necessity be subjecteth to some holy and necessary uses, or else that their immortality, shallbe bestowed upon them in vain: which were to accuse God, either of less care, or less power, or both, in this notable work of the restoration of his creatures, he drawing them as it were out of that, into which they have been dissolved, than he had at the first creation of them, when he made them all of nothing, as christian religion and the word do plainly propound unto us. But if against this, they will object, that gods glory shall thereby be wonderfully manifested, I answer, that his power and glory, shall be greatly provided for and exceedingly declared in that great, general, yea and sudden restoration of them, though they endure but a small while, or no whit all, I call it great and general, because that in the end of the world it shallbe as great and universal a work, as the work of creation at the beginning (if not more large) in as much as not only the several sorts and kinds of things created, but all that have been, are, or shallbe unto the end, shall then stand forth in a most excellent estate and condition, even as glorious and good, as they were at the first before sin entered, in as much as at that day, even sin itself shall cease, and be as it were destroyed. And I name the same sudden also, because as the Lords coming 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 say, or the twinkling of an eye, 
1. Cor. 15.  as the scripture speaketh: so shall also this great work of the restitutition, the Lord not taking many days, as at the beginning of creation, for the performance of this noble deed, but doing it quickly, and upon the sudden, for the further manifestation of his almighty power & glory.  
But because we are fallen into speech of god's glory, and the glorifying of his name: I would feign know this of them, that now so much urge it, to wit, who they are, that the creatures restored shall stir up, to glorify GOD in the sight and beholding of them. Of god himself, they dare not affirm it, I suppose, because as in respect of his own most excellent essence and being, he hath no need by such means to be provoked, to seek his own glory, which also hath from all eternity been, is, and ever shall be so great, that not they alone, but not all the creatures, either heavenly or earthly, shallbe able to add thereto, so much as a shadow or most small spark. If they will maintain it of the angels, either elect or reprobate, that is as unsound also, for as for the elect Angels, they in the integrity of their nature, promoting already Gods glory, and that in all perfection, though not of it, yet of themselves, can not then have that desire any whit increased in them, the perfection whereof, they have already thorough God's goodness attained unto, and unto perfection we know that nothing can be added; Besides that being simply and only of spiritual natures, it may be called into question, whether that by such outward things, they may be furthered in such holy duties; And as for the reprobated Angels, and damned spirits, because they are continually carried away, thorough the corruption of their nature, as with malice towards man, whose salvation they would hinder, to the uttermost, so with envy and disdain towards GOD, the increase of whose glory is an addition to their torments, they cannot (though there might be some such force in the creatures restored, which yet is not proved) or at the least wise they will not be provoked thereby to give glory to GOD, because that the more that he is glorified, the more grievously & greatly, are they themselves tormented, that I may say nothing of that impossibility that is in them to perform this duty, aswell by reason of the depravation of their nature, as that irrevocable and most certain sentence of condemnation for ever, that the LORD the most just judge hath already determined, and after a sort pronounced upon them all: There resteth none now but men, which are of two sorts, good and bad, damned, and saved, concerning either of which to affirm it, is absurd and unreasonable as the former. For as for the wicked, is there any likelihood, that they that in this life, 
Psalm 17.  had their bellies filled with the hidden treasures of God, and enjoyed both sea and land, and had infinite occasions given them to glorify his name, in the liberal allowance and continual use of his creatures, and yet for all this were blind to see gods glory, and dumb or tongue-tied, to speak unto his praise, shall in the life to come, where they shall not only have no use of those blessings, but a full measure of condemnation lying upon them, as for all their sins generally, so particularly for the abuse of so many excellent graces, that they should then and there glorify his name? Nay we fear not to affirm on the other side, that they shallbe so far off, from seeing or confessing gods glory in them at that time, that being in the state of eternal condemnation, far separated also from the place, where the creatures restored shallbe, that they shall have their hearts, bodies, souls, and all continually seized, with the feeling of their own torments, and their mouths always replenished, partly with all manner of lamentation and mourning, by reason of the most miserable and everlasting pains they endure, and partly with all kind of blasphemy, cursing and contempt of God's eternal Majesty and themselves. And as for the faithful, and godly, being then in the kingdom of heaven, (a place marvelously much distant, from that place that the restored creatures shallbe in) and being filled also with the fullness of the joys of GOD, they shall be so far off from fixing their eyes, upon any of the creatures, from whom they shallbe sundered further by many degrees, than man's eyes can well descry, in as much as the space between heaven which they shall possess, and the earth, that the restored creatures shall occupy, is exceedingly great, that they shall not have neither sight nor senses moved, much less busied in beholding such things, but rather shall have all the thoughts of their hearts, all the words of their mouths, and all the actions and parts of their bodies, and affections and powers of their souls continually taken up and occupied, in the contemplation of GOD, the fountain of all goodness, always praising of him also, that sitteth upon the thrown, 
reve. 7.23.  and in serving of him for evermore.  
Now than if that neither GOD, nor Angels, nor damned spirits, nor elected men, nor the wicked condemned, shall have use of the creatures, this way forth, to stir them up to glorify GOD, and God's glory can not be, but as in respect either of all these, or some one of these, it must directly follow, in my mind, that this is but a dotage or dream, that these men propound, concerning the continuance of the creatures, after the restitution, specially as they will have it, for the manifestation and enlarging of the glory of God.  
That was indeed we must acknowledge it, 
Psal. 19.1.  the end wherefore God created them at the first, and the Lord himself had appointed them, to serve unto that use in this life, and so long as the world lasteth, that thereby the very wicked might be without excuse, 
Rom. 1.20.  and the godly provoked more and more to praise him; but for as much as this natural life shall cease, 
2. Pet. 3.10.  And the world with all that is therein shall be purged and consumed by fire, there is no likelihood, that then they shall stand us in stead that way at all. Besides all this, if it be true, that the creatures shall be eternal and mortal, by means of their restitution, I would feign know then what privilege man shall have, above the creatures, by that most reverend, noble, yea miraculous work of his rising again, and what difference there shall be, between him in his resurrection, and them in their restoration? Surely I can see very small or none at all. For if they will affirm, that the creature, have for a time (as a man would say) forborn their immortality: hath not man as in respect of his body also, committed to the ground and dissolved into dust, and to which also the resurrection doth properly belong, borne that aswell as they, and had a common lot and portion that way forth, together with them? The truth of this is so plain, that besides religion, reason itself will easily persuade it.  
In all that hitherto I have delivered touching this first point, I would willingly be taken as I mean, I having put down the same, not as though I were of this mind, that the creatures after their restitution should quickly vanish away, though in my persuasion, there be greater likelihood of presumption, in all show of reason and truth, for this, than for that other, but thus rather standeth my judgement, that forasmuch as god hath not revealed in his word, for aught that I either know or have read in the same, what shall be the state of his creatures, either durable or flitting, I will rather in all holy understanding according to sobriety, leave the matter in his own hands, to dispose of them according to his own good pleasure, than in presuming to know above that which is meet to know and understand, 
Rom. 12.3.  determine either on the one side or on the other. And if this holy measure had been faithfully observed in the days of our fathers, there had not so many subtle points entered into men's hearts and heads, as have been disputed upon, with, and against, as they say, specially amongst the popish scholastical divines, as they call them: or were it yet at this day put in practice as it ought to be, we should not have so many, not only curious and vain, but wicked and ungodly questions also, irreverently tossed too and fro, in the mouths of profane people, and that not only amongst the unlearned, but the learned ones also, the more is the pity, and the greater I fear me is our sin.  
Thus having, touching the first point shortly, yet sound, I trust, delivered my mind, and justly censured it, if not condemned it, of the crime of curiosity at the least, as pronouncing and concluding more, than by the warrant of the word men are able, I come to the second matter, and give a new charge, or a fresh onset upon the same, assaulting it, yea battering it, and beating it down to the ground as it were with a most righteous accusation of manifest falsehood and untruth. For to affirm, that we shall have the use of the creatures, after their restitution, and our most glorious resurrection standeth up directly against the truth of God's word, which plainly avoucheth, that in, 
Mat. 22.30.  and after the resurrection we shall be as the Angels of GOD in heaven, neither marrying wives, nor having wives bestowed in marriage upon us, nor doing such actions of a natural life, or using such means for the upholding of the same, as we did while we lived upon the face of the earth, we know, belceve, and confess, that the Angels are now of their own nature, by that creation which they had from GOD, invisible, spiritual, and immortal substances: and this we fear not to acknowledge, because we have learned it out of the written word. We know again on the other side, that visible, corruptible, and bodily sustenance, can not be fit food, for such heavenly and excellent creatures; reason itself, besides religion or without it, having taught us this, that there must be a certain proportion, likelihood and consent between the nature and disposition of the food, and the thing that is to be fed or nourished thereby. Very notable, as seemeth to me, for this purpose, and the proof of this point, is the speech of the Angel that appeared to Manoach and his wife, Sampsons' parents, when they would have stayed him, till they had made ready a kid for him, 
Indg. 13.16  the Angel answering thus: Though thou shouldest detain me, yet would I not eat of thy meat: if thou wilt prepare a  offering, thou shalt offer it unto to he Lord. As though he should say; there are but two ends of preparing and setting forth meat: the one, that it may be eaten up after the manner of men, the other, that it may be dedicated unto GOD, and unto his service.  
In the first consideration, there is no need to present it to me, because I live not by such food, this being rather my meat to nourish me, in all ready and holy obedience, to perform the things, that the Lord himself inioineth me to do, either for the good of his children, or the punishment of the wicked. If thou offer it in the other respect, know that thou must offer it up unto the Lord only, because unto him alone, and none other in heaven or earth, belong these solemn services and sacrifices, as may appear by prescribing and commanding the same in his law, there being not any mention at all, of offering sacrifices of any sort whatsoever, to Angel, or other creatures.  
If any will object against this truth, that great example in Genesis the eighteenth chapter, where it is said, that the Angels whom Abraham stayed, 
Gene 18.8.  did eat, I answer, that though in outward show and words, it seemeth to make against my assertion, that yet in the true and natural meaning of it, it doth no whit at all thwart it, but confirm it rather.  
All the Scripture of GOD, which in the bare letter of it, containeth either an absurdity in reason, or an error in religion, must of necessity have an other sense than the words seem to import, or else we should make god the author of all wisdom, yea the only wise God, and wisdom itself, 
1. Tim. 1.  the father of folly, & the word which is a most pure fountain of all truth and sincerity, a filthy puddle of error, corruption, and lies. And if for the salving up of men's slips and sliddes, in the words of their lips and mouths, we will admit so many goodly gloss, as they themselves or others for them can devise or bring, and yet perhaps few or none of them to purpose or effect, if they might be well scanned and weighed; why may we not? nay why should we not take those assured grounds of christian religion, that God hath revealed in his word (against which no exception can any manner of way be put) and use them as means, not to free God from forgery or deceit, for he is always just and holy, though we be corrupt, nor to clear his word from error, which indeed in itself, is all plainness and truth, but as very good helpers and aiders, to cause us in an understanding heart, to behold, conceive, and believe such things as to the sound knowledge whereof otherwise we could no manner of way attain or reach? I say then, that for as much as the place in the bare words of it, crosseth the principles of christian faith: and that for as much also as the doctrine of the word teacheth us, that such celestial substances, and altogether spiritual creatures, as Angels can do, no such earthly duty, as is here mentioned, nor perform the actions of a natural body, that therefore the meaning of this place, must of necessity be this, that for our weakness sake that is attributed to them, or spoken of them, which in deed and truth, and as in respect of their own excellent natures cannot be verified in them. For the strengthening whereof also me thinketh this may somewhat serve, namely, that as they seemed for the time, to have the shape of men, and to take upon them the proportion of their bodies, and yet were not men indeed, but always very Angels, and heavenly spirits; so they did sometimes seem to use the actions of human life, and yet used them not at all.  
Indeed I both know and confess, that not only Scotus, and the popish schoolmen, are against me in this point, but Augustine, Peter Martyr, and other men also of singular judgement, both new and old. Howbeit I rest persuaded that even they themselves, if they were living, and the godly reader whosoever he be, will bear with me dissenting from them upon good reason, yea even upon their own reason. For if they may say, and that upon just cause, that Angels took upon them the shape of men's bodies for a time, (not by any power in themselves for that work, but by God's appointment thereto) and yet were not men, but Angels continually, I hope that other men may say, and that upon as good grounds, that they might seem sometimes to perform the actions of men, and yet not do them indeed. Whereunto also I do the more willingly incline, because I am sure of this, that nothing here is to be feared as erroneous, or doubted as dangerous, unless some lightheaded fellow should object and say, that this feigning to do a thing, and not doing of it, were evil. To whom for answer I say this much, that I heartily desire all of that mind, to beware and take heed what they speak in that behalf, because thereby they shall not only accuse those creatures of sin, whom the Lord hath freed from that corruption, and the taint thereof, I mean the holy, blessed, and elect Angels, but even jesus Christ the son of God himself, of whom we read in the gospel after Luke, that traveling after his resurrection toward Emaus with two of his disciples, he made as though he would have gone further, 
Luke 24.28.  and yet offended not therein, because he never committed sin, 
1. Pet. 2.22.  neither was there ever guile found in his mouth.  
In a word to deliver what I think; for any man to conclude that every fiction either in word or deed were evil, should be not only very hard and peremptory, but utterly false and untrue. The parables that the prophets of God have used, and particularly that of Nathan in the first of Samu. & twelve chap. vers. 1, 2, 3, etc. and of Hos. 1. vers. 2, 3, etc. and of others, should so be proved falsehood and lying, which we cannot rightly or safely affirm, for as much as they used them, by authority and warrant from the Lord. And yet I mind not to tolerate, much less to allow, of that wicked licence and devilish liberty, that the praters and janglers of our days take unto themselves in this behalf, both by word and writing. For I have learned to put a difference between such as Angels and holy men have by authority from GOD, with some glory unto his name, and good of his people, and void of ostentation or of affection as in respect of themselves used, and those that profane persons do print and coin, sometimes for to manifest their wits, and sometimes for to obtain credit thereby, but always with dishonour unto GOD, and hurt unto themselves, and hinderances unto others, as in some particulars, and that by rearefull effects, I could well show, were I so disposed.  
But to the point indeed. Let this stand as a resolved truth; that for as much as Angels eat not bodily or earthly food, and we after the resurrection, shall in that & many other such like respects, be as the Angels of GOD, that therefore we shall have no use of the restored creatures, as for meat and sustenance: and that therefore again, they fight directly against the word of GOD, that dare bolt out such bold and beastly conclusions: beside also, that they do utterly evert and destroy the nature and condition of a glorified body: for if this be right, 
1. Cor. 15.44 53  that our natural bodies shall become spiritual bodies, (not that the body shall be altered in respect of substance, but as in regard of earthly qualities onclie) And that which is mortal must put on immortality; and this be true also and sound, 
Phil. 3 21.  that our base and vile bodies shall be fashioned like unto the glorious body of our Saviour Christ, it must of necessity follow, that if they have food to use or to feed upon, it must be other food than earthly or corruptible meat, such as our Saviour himself speaketh of, saying; My meat is that I may do the will of him that sent me, and finish his work; 
john 4.32.  for which also he exhorteth us to travail, saying; 
john 6.27.  Labour not for the meat which perisheth, but for the meat that endureth to everlasting life, or else they must confess, that our Saviour CHRIST, since his ascension into heaven, and glorification, hath had in respect of his humanity or manhood, the use of earthly and corruptible things, than the which what can be almost a more gross or intolerable blasphemy?  
But letting these vain speculations, and odd conceits pass, let us see what profitable doctrines, either for instructions or comfort, we may learn out of this discourse that the Apostle maketh, touching the creatures and their restitution. First, in that God here sendeth us unto the creatures, for our better instruction to learn of them, he would thereby set out unto us, our blockishenesse, unaptness, and inability to good things. Neither doth the Lord here only observe this order, but in many other places of his word, giving us thereby to understand, both how hard a thing it is, as in respect of our corruption, and how necessary for our good, to repress and beat down in us, that great overweening which we have of ourselves; as for example we see it used in Deuteronomie, 
Deut. 31.1. Isaiah 1 2.3 jerem. 2.12. Micah. 6.2.  and in the books of the Prophets oftentimes, as in Isaiah, jeremiah, Micah, and sundry others, and yet for all this, we will not be humbled, but many of us in the height of our imaginations suppose, that we of ourselves are apt and able to great matters, whereas the Scripture showeth the clean contrary affirming, 
2. Cor. 3.5  that we are not sufficient of ourselves to think any thing as of ourselves, but our sufficiency is of God: And again, that it is God that worketh in us both the will and the deed, 
phil. 2.13.  and that of his good pleasure onclie, assuring us in an other place, that the natural man, perceiveth not the things of the spirit of God, 
1. Cor. 2.14.  and in this very chapter telling us in plain terms, 
Rom. 8.7.  that the wisdom of the flesh is enmity against GOD, for it is not subject to the law of GOD, neither indeed can be. All which may teach us, to hate and condemn, and that from the bottom of our hearts, the dotages of Pelagians and Semipelagians, as Papists, and such others, who either in whole or in part stand so stifelie for the maintenance of man's free-will, and that in this mere naturals, as they call it, and may instruct us again to walk in the simplicity and humbleness of our hearts before GOD, as men that see nothing but botches and biles, and all manner of corruption and weakness and wants in ourselves, that so we may be cured of him, that only can heal us, and be strengthened and supplied from him, that is the GOD of all might and power, and hath all power in his own hands, to bestow plentifully upon them that in faith, 
james 1.  and lowliness of mind draw nigh unto him, and yet never upbraid them with it neither.  
Secondly, in as much as the creatures, are become subject to the vain use of man, and to a flitting & vanishing estate, as in respect of themselves, and all this is brought to pass, by the means of sin, we may learn, not only what stink and corruption hangeth upon iniquity, as which tainteth both the parties committing the same, and infecteth as it were all 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 inconveniences (as gods dishonour, slander of his truth, offence of his children, grief of our own souls, etc.) it maketh the very creatures unclean and unprofitable unto us, that therefore we should learn to fly from sin, as from the face of a serpent, & never to use God's creatures, but in all humble and unfeigned confession of our sins on the one side, and in reverent reading, hearing, and meditation of his word, 
1. Tim 4.  and in hearty prayer unto his majesty, for the sanctifying of them unto us, on the other side, that so the pollution of sin, being taken away, & holiness from God being communicated unto us, his creatures may be profitable to nourish our outward man, not only in some outward duties of this life, but in all obedience of his blessed truth through Christ.  
Thirdly, me thinketh we may here very plainly behold and see Gods great and unspeakable mercy towards us poor and miserable men, that we are, 
Psal. 8  for whereas by the means of transgression, we had justly deprived ourselves, both of that sovereignty over all the creatures mentioned many times in the word, and of the use of them also, making them what we could thereby altogether unproficable unto us, it was, & is yet notwithstanding his good pleasure (who hath prepared the hope of a better life for us, to allow us, and let us have even in this life, not only a sober and reverend, but even a most large & liberal use of them, that so we being by them for a while fostered & fed here, we might in the end come to the full fruition of that glory which he hath laid up for us in the heavens, which rich and abundant kindness of his, bestowed even then upon us, when we were his deadly enemies, should provoke us, not only to humble thankfulness towards his majesty, both in word and deed for his infinite mercy, but should instruct us to strive with care and conscience to walk even in the days of this our flitting and transitory life, worthy so great grace bestowed upon us. Yea it should further teach us, in a frantic and free heart, not only to use, as in respect of ourselves, but to communicate to all others, & particularly to our enemies, according to the measure of mercy that GOD hath dealt with us, & as their necessity shall require, any of the blessings that the Lord hath powered upon us, according to that holy commandment; 
Rom. 12.20. Prou. 25.21.  If thine enemy hunger feed him, if he thirst give him drink.  
Lastly, we may here plainly see, to the wonderful joy and peace of our bodies and of our souls, into what great excellency of glory, GOD'S children at the resurrection shall be advanced, for the illustrating and enlarging whereof all the creatures shall then be renewed and restored, even as they were at the beginning made also for them. And this should teach us all to spend the days of our pilgrimage here in fear and trembling, that at the length we may, through the goodness of GOD in his Christ, be gathered home into our eternal tabernacles, there to reign with him for ever.  
He that will give and gather any other, either sense or doctrine, out of this place, than as before, may show himself to be drunken with vain speculations, yea drowned in them, but shall never attain to that edification which is of God, and whereunto indeed they that are of God should strive, setting aside all vain jangling, and curious questions whatsoever, not determinable by the rule of the word.  
Hitherto for this matter, which being concluded as before, let us come to that verse which remaineth of this text, wherein the Apostle affirmeth that which he had done 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 vain tautology or idle repetition, but a more vehement affirmation of that which went before, which may appear in that the Apostle useth this term (not only) and a more plain and particular declaration of that which he had somewhat darkly expressed before, namely, in the 22. verse, affirming, that the creatures with us did groan and travel in pain together, not only showing here, what he meant by that term (us) which he expoundeth in these words, we which have received the first fruits of the spirit, but also what it is, that we both sigh and wait for, to wit, our adoption, that is the full manifestation and declaration of it, which shall then indeed (and not before) be perfectly accomplished. When that our bodies shall be raised again out of the dust of death, and untied to their own souls, and so we both in body and soul made perfect partakers of eternal life and blessedness But let us more particularly examine the words, and observe some doctrines out of the same, that so also we may come to the end of this treaty.  
Vers. 23. (And not only the creature)  
To wit, groaneth and traveleth in pain, as before, verse 23. understanding the word Creature here as there. True it is, that the word (creature) is not in the Greek text, but yet it is well supplied, both by reason he had made mention of it before twice or thrice, and minding also by amplification to enlarge the point, by that term (not only) he showeth that that affection is not proper to them alone, but that the sons and servants of God have it, in greater excellency by much, than the creatures themselves. If any man therefore should not think well of laying that word to the rest, he hath his answer before; and yet may the better bear it also, because it is done for evidence and explanation sake. Neither should any man think this short kind of speaking strange; sith it is usual in our own tongue, and very rife and common with the Apostle, as in other his writings, so in this his epistle to the Romans, for proof whereof the learned reader may look upon Rom. 5.3.11. Rom. 9.10.  
But we also I take it to be as much as if he should say, even we ourselves do perform the self-same duty that the rest of the creatures do, although (as was said before) in a more excellent sort and manner, & that this should be the Apostles meaning, we have not only this reason for it, because they do it not by others, neither indeed can others besides them perform it for them, but also because the Apostle himself doth afterwards emphatically as we say repeat the same again in this verse, saying; even we do sigh in ourselves. By which also the Apostle would teach us, both how necessary this duty is, and how careful we ourselves should be to do the same. But alas we are so far off from the practice of it, that our thoughts are not busied about it or any such other good matter, but rather as the Prophet saith; Our hearts goeth after our covetousness.  
(Which have the first fruits of the spirit)  
He meaneth by that word have, 
Ezec. 33.31  not only the receiving of those graces, but even the very actual and present possession of them, yea the perpetual possession of them, which may appear by this, that he useth a participle of the present tense, noting as it were thereby, not only the beginning, but even as it were the continuance of them. The knowledge whereof is not only profitable to confute such as suppose that the spirit itself and the graces of it, go and come, according to the several state of goodness and evil wherein men are, by reason of their sins, and their disposition to better things, as they imagine, but also comfortable for such as through the erroneous opinions of other men, and the want of feeling in their own souls, are greatly distressed and beat down, as in that respect.  
Now whereas he addeth the first fruits of the spirit, we are to know, that it is a metaphor borrowed from the ceremonial law. The Lord appointing, that the first fruits of all their increase, should be dedicated as a holy thing unto his majesty, and serve for these two ends specially, the one was the maintenance of the priests, and the other to be a pledge, that the remainder that was left in the hands of the owners for their lawful use, was now sanctified unto them, in as much as God the author of holiness had vouchsafed to receive a portion of it, for his own service and other holy uses: all which is plainly put down in many places of the books of the law, and namely in Leviticus and Deuteronomie. From which we may learn, many good and profitable instructions, as first in that the first fruits of every thing were consecrated to the Lord, that therefore in the service of our GOD we should employ, not only the meanest things that we have (a fault, as heretofore, so now, 
Mal. 1.8.9. etc.  too common in this unthankful world, either in contempt will yield GOD nothing, or in carelessness offer him the worst of all the flock) but even the best we possess and enjoy, if we have any thing better than an other, either within us or without. Neither was this obscurely only figured in the law by this ceremony, but plainly and expressly put down in these terms; 
Deut. 6.5.  Thou shalt love the Lord thy God with all thine heart, with all thy soul and with all thy mind, we knowing and confessing, that we have nothing more excellent than our inward parts, as wherein consisteth all our affection, reason, yea, and natural life itself.  
Secondly, in that the Lord in this behalf demanded nothing of them, that was in their own power to perform, but that which he had commanded the earth to yield them, even as his own special blessing upon the earth and them also (for though their labour might seem somewhat, and the earth naturally to give her increase, yet we know on the one side, that it is in vain for men to rise early, and to lie down late, 
Psal. 1ST. ●●.  and to eat the bread of affliction or sorrow, and on the other side, that it is the Lords blessing that maketh men rich and prosperous, 
〈◊〉 10. ●●.  with which also he addeth no sorrows, as the holyghost telleth us) he would hereby teach us, not only how unapt and unable we are to the performance of good and holy duties before him, a matter which ought to humble us greatly in our own eyes, but also that he will not refuse, but accept rather, the best good grace that he himself hath given us, though sometimes it savour of the naughtiness of our nature and the great defects of our hearts, as he doth of the fruits of the earth, 
Gene. 3.17  notwithstanding the same be accursed for man's sin: a point that may comfort us greatly in those assaults, that the children of God feel in themself, by reason of the corruptions and imperfections that cling and cleave unto the best things they do. Whereof also this is the reason, not that GOD delighteth in imperfections, for that is contrary to his nature, which is most absolute and perfect in itself: but because if men, not only in holy, but worldly wisdom also have learned, now and then to put a difference between good and evil, yea between their own good things that other men have of theirs, and those men ill, liking notwithstanding their own good, though other men's corruptions be intermingled therewith, much more shall and will God perform this, not only in as much as he is better able to discern than they between good and evil, but more, yea most staid in his judgement, not varying or turning as they: to which also this may be added, even as in respect of the grace's themfelues, that though men's good things may be marred by other men's evil, and not only the qualities, but the natures of them changed, yet God's graces cannot be so perverted. And therefore good reason why we should comfort ourselves.  
Thirdly, it is as seemeth unto me very comfortable in an other respect, namely, that as that of the first fruits that was dedicated to the Lord, was a pledge of the sanctification of that that remained behind, though it were employed but to ordinary and common uses, yea was a continual seal of sanctification to the people of God, that both they themselves and all theirs, were vessels unto honour sanctified and meet for the Lord and prepared unto every good work, I use now the Apostles words: 
2. Tim. 2.21  so even the beginning of God's graces in his children should assure them, of continuance and groweth in the same, notwithstanding their weakness and wants: the reason is, because God dealeth not as man putting his hand to an excellent work, and by leaving off, but accomplishing and making perfect, 
Phil. 1.6.  and that until the day of Christ jesus the good things that he hath begone in them. Wherein though we be much wounded, because we feel not so much as we would, yet should this comfort us greatly again, that we deal with God, who is always like himself, and hath all, both goodness and power in his own hands, to dispense unto us, so many, or so much of his graces, as to his own wisdom (which knoweth what is best) seemeth good for his own glory, our comfort, and the profit of his church.  
All this we have spoken by occasion of these terms first fruits, the Apostle naming them yet further for the more excellency of them, the first fruits of the spirit, both because they are indeed of their own nature spiritual graces, and also because that they flow and proceed from the spirit of God, and are wrought in us, by his powerful working in our hearts. Which teacheth us not only the more reverently to regard them, as coming from so sanctified and holy a fountain, but the more carefully, 
2. Cor. 7.1.  to purge ourselves from all filthiness of the flesh and the spirit, and to grow up into full holiness in the fear of God, that so the spirit of GOD may take pleasure to abide in us, 
1. Thes. 5.19  which delighteth not to devil in an unpure soul: always taking heed, that we neither quench the graces of the spirit in ourselves or in others, nor in carelessness and contempt drive the same away from us, but that we foster it, and make much of it, that so Christ dwelling in our hearts by faith, thorough his spirit, he may make us fruitful to every good work.  
It followeth (even we do sigh in ourselves.) He had spoken this before verse. 22. saving that here he doth somewhat more largely affirm the same, there being this difference, further, that whereas there he said, the creatures together groaned with us, here he affirmeth, that the faithful do it among themselves, showing thereby, that neither the doctrine of God's word, nor the instructions that God will have us fetch from his works, are unprofitable to his children, to whom they are directed, but serve to much good, & stand in great use, as to many good purposes generally, so particularly to bring them out of love and liking with the pleasures and profits of this present evil world, and to make them earnestly to hunger and thirst after eternal blessedness and everlasting life thorough Christ.  
Every word that the Apostle useth here, carrieth with it also some weight and force, and offereth unto us occasion of some necessary doctrine or other; for first, that manner of speech, even we, he repeating again or eftsoons naming the persons, doth teach us, not only how necessary it is and meet to speak plain, that so we may be the better understood of those that we are to deal with, but also that we should not neglect any good mean or way that may cause the parties, to whom our speech is directed, to conceive and understand the things that are propounded to them, wherein, though after repeating of one and the self-same point, may seem either to them, or to us ourselves needless and superfluous: yet if we will weigh with an upright judgement, either the hardness and excellency of the things that the word delivereth, or the manifold difficulties and lets that are in men to embrace the same, or the punishment of God upon the sins of them that speak them, we shall well perceive, that it ought not to be grievous unto us, 
Philip. 3.1.  to write or speak the same things unto the people of GOD, specially also sith it is a sure and profitable thing for them: neither that we ourselves should be negligent to put them always in remembrance of such things, 
2. Pet. 1.12.  though they have knowledge, and be established in the present truth. For besides that we forget the things that we have learned, we had need to be stirred up, in the things that we know,  
And whereas the Apostle addeth, that we do sigh, we are to know, that he rehearseth this again more fully to declare this fervent desire that the godly have, yea the very sens and feeling that is in them, not only of the miseries and calamities of this life, but of the joys of heaven, and the hope of eternal salvation, which doth not only cause him, to say a desire, but a sighing, for where there is either a sense of misery, or a feeling of mercy, there cannot but be both sighs and groans, to be freed from the one, and to be filled with the other. Me thinketh that that which the apostle writeth in another place is fit for the exposition of this point, he telleth us, that if our earthly house of this tabernacle, 
2. Cor. 5.1.2. etc.  were once destroyed, we have a building given us of God, that is an house, not made with hands, but eternal in the heavens: for which also we sigh, desiring to be clothed with our house which is from heaven, because that if we be clothed we shall not be found naked. For in deed we that are in this tabernacle sigh, and are burdened, because we would not be unclothed, but would be clothed upon, that immortality might be swallowed up of life. What can be more plain? doth he not in evident terms affirm, that the faithful are so far off, from sticking fast to this earthly tabernacle, that they do not only wish to be removed from it, but even as a man would say, with sighs and sobs desire rather that heavenly tabernacle. Certainly he useth the very self-same words in both places, and entreateth of the self-same matter, and therefore good reason, that one of them should serve for the faithful exposition of the other. The Apostle yet notwithstanding treating of this doctrine in several places of his Epistles, to several people, teaching us, that it is and aught to be a common doctrine for the whole Church, and for every member of it, and accordingly to be propounded, 
1. Cor. 15.19.  as most fit and comfortable for them, for if here be our hope only, we are of all men the most miserable: as who besides the common calamities of our natural life, are thorough the malice of the wicked, for god's sake, 
Psal 44 22. Rom. 8.36.  and the profession of truth, and well doing, are killed all day long, and counted as sheep for the slaughter. But we look for a continuing city, 
Heb 13.14.  and seek for one that is to come even eternal in the heavens.  
The Apostle saith further that the faithful do after this sort, sigh and sob in themselves, not meaning thereby only that these sighings are secret and inward alone, though that no doubt be some part of his meaning, and the experience that the godly find in themselves, showeth this to be most true, but also that they are outward, yet so as they do proceed from the bottom of their hearts, and as a man would say, from the very bowels of their souls. By which the Apostle would teach us, what earnest longing as it were there ought to be in all of gods children, for the manifestation of that time, wherein they shall not only be freed from all miseries, but made partakers of all felicity, and eternal blessedness. Yea, the Apostle would instruct us, that we should not only strive to have this effectual feeling within, a matter which no doubt may give much peace to our hearts, because the inward comfort and joy of the spirit is most effectual, and full of heavenly delight, as which hath even so rapt and ravished many of the saints and servants of GOD, in this life, that it hath made them, to forget as a man would say, themselves, and all the pleasures and profits of this world whatsoever, yea and willingly to forego them all, but also that we should according to the measure of grace received, labour to lay it out, and to express it so in our words, countenances, deeds, and behaviours, that other men by our examples, may be stirred up to the like fellowlike feeling, & to the expressing and declaring of the same towards others, as they have found and seen in others over and beside themselves. Provided always that yet notwithstanding we do both the one and the other in some measure of a sound mind not making vain shows, as the manner of hypocrites is, of such things as we have not within us in deed, for that is nothing else, but dalliance with the Lord, and deceitfulness towards ourselves and others, but having that in truth and effect, namely, that we pretend outwardly, which also is a notable mean, to approve the feeling of our souls to be from God, that so also we ourselves may therein be comforted, and other men, according to the good will and pleasure of God be greatly profited. And all these doctrines, and particularly this last, doth rightly arise out of these words of the Apostle, do sigh in ourselves, that is to say, inwardly and outwardly, earnestly also, and from the bottom of good hearts, we perform this duty, and therefore others by our examples should labour to do the like.  
It followeth, (waiting for the adoption) under that term of waiting, he expresseth the patiented abiding, that the faithful have, noting thereby that they do not earnestly, wish for it, which was expressed before, in the terms of sighing and grooning but that in patience possessing their own souls, according to the commandment of Christ, they do with quietness of spirit, and comfort of heart, expect not only the thing itself, but the time also wherein that shallbe disclosed, not murmuring against GOD, though it please him to delay the fruition of that, which they most delight in and long after.  
And this should teach us in all things generally, and particularly in this, that the Apostle speaketh of here, to be so consourmed unto the obedience of God's will, that we can with earnestness and an unfeigned mind, say, as our Saviour teacheth us; Thy will be done, in earth as it is in heaven, upholding our hope in this, that if GOD yield not at the first, yet we will in christian patience attend his leisure and good pleasure also, persuading ourselves hereof, that they whensoever his graces come, they shall come in a time most acceptable, and best even for us, (though perhaps we ourselves think not so) because he that knoweth what is better for us than we ourselves, knoweth also what time they are most fit for us, from whence also we should learn, to shake and cast from us, these cursed corruptions that cling unto us, and do dyrectlie fight against the truth of this doctrine: sometimes we setting GOD a time, which in deed savoureth of intolerable presumption, prescribing to him that is LORD over all: and sometimes again not so reverently esteeming his benefits as we should, because we have them not, when we ourselves would, which also bewrayeth wonderful waiewardnesse and perverseness in us, we practising and approving that against our father and Lord, which we will tolerate, in our children and servants towards us. Let us learn rather to be so conformed unto the obedience of gods will, that whether we have his blessings presently powered forth upon us, ot that they be for a while with holden from us, yet notwithstanding we will both with the one and the other be heartily well content.  
Now whereas the Apostle useth the word Adoption, we are to see what he meaneth by that. It is a word of the civil law, and whereof they have a little in the institutes, by which they note, that choice that a man maketh of some one (who is himself before the choice made destitute and in some misery) to be unto him as a son or child, if he have none of his own, or else if he have of his own (for even such also might addopt) to add him unto that number, and to provide for him, though perhaps not in so high a degree, as for a natural son, yet very plentifully and liberally, not only as in respect of that poor estate wherein the party addopted was before, but to prefer him before all his servants, how tenderly so ever he loved them, or provided carefully for them: so that the adopted children, seemed to be in a mean estate between the natural sons and daughters, and these that were in the condition of servants. This term the Apostle taketh and apply to Christian religion, and namely to note out, the free choice of god, adopting and taking us unto himself then, when we were in most extreme misery, a large and notable discourse whereof we may read Ezechi, 16-3. 4.5 etc. He not only choosing us unto himself as servants, but as sons, whose sons (though we be not by nature and substance, for so jesus Christ is the only son of God, begotten of the substance of the father before all worlds, whereas we are contrariwise, (by nature the children of wrath.) Yet are we so by the grace of adoption, by which also we have such privilege that we are not advanced into the honour of sons only, but of heirs also, yea heirs of God, and fellow heirs annexed with our Saviour Christ as this our Apostle declareth in this eight Chapter to the Romans. All which should teach us as on the one side, to see our own misery and wretchedness, that so it may be a profitable mean continually to humble us before our God, so on the other side, also to look upon the great love and singular favour of God, in this free choice of us unto himself, that so it may effectually stir us up, to walk worthy of so great grace, making our election sure in ourselves, and to others also by good works.  
He addeth (even the redemption of our bodies) showing as it were more plainly what he meant by the true adoption, to wit, not only that free grace of God in choosing us to be his sons and servants, but even the full manifestation and perfection of it, yea even the enjoying of the fruit of it that is the saving of our souls in the day of Christ, yea the saving of our whole man in that same great day. But perhaps some will say here is no mention made of the soul. What then? the certainty of that was so plain and evident that the Apostle needed not to labour in the proof of it: that that seemed more dificulte and hard to believe, as the restoration of the bodies of the faithful (of which some had been devoured by wild beasts, other some consumed in the fire, other some swallowed up of the sea etc., which how they should be brought again, seemeth very hard, if not impossible, specially to flesh and blood) was most of all to be travailed in; He putting therefore one part for the whole, dealeth most specially with the part, that seemed to have most difficulty in it, specially for the restoration of it.  
But some man will think again, that this speech is prejudicial to the death of Christ, who by that sacrifice of his body offered once for all upon the cross, hath perfectly performed the work of the redemption, both of our souls and bodies. We answer, that though that be most true that is put down, that yet for all that, we enjoy not the full benefit thereof in this life, neither in deed shall, until that the Lord having delivered us, from this base and contemptible estate wherein we are, have by the rising again from the dead, made us perfect partakers of his eternal glory. This perfection of our blessedness the scripture calleth in many places by sundry names, as sometimes our quickening, our inheritance, our glory, 
Philip. 5.21.  sometimes our changing, as philippians 5.21. where the Apostle telleth us, that Christ shall change the bodies of our baseness, 
1. Cor. 15.53.  and make them like unto his glorious body: and in the Corinthians also, where he nameth it, changing from a fleshly and earthly condition, to a spiritual and heavenly state, that that was before mortal, being clothed with immortality. By all which you may see, that we do not only understand it, as some do, if the sundering of the soul from the body only (which we confess to be in part the Apostles meaning, but yet not his whole meaning) but also of the glorious restitution of our bodies, as which doth not only best agree, with the grounds of christian religion, but most aptly serveth for the Apostles purpose in this place, as who dealeth here not so much with the dissolution of bodies, as with the restitution of them to that eternal immortality, that shall free them from dust and powder, and set them in estate of eternal incorruption.  
In a word to conclude this holy treaty; we see what the Apostles purpose is, namely, to teach the people of God to long and sigh after their life, that is prepared and laid up for them in heaven. The creatures in their kind do it, therefore ought we much more that profess faith and godliness do it; who besides their example have many other means set before us to effect this work in us; as the earnest and often admonition of the word, teaching us, to use this world, as though we used it not, the manifold afflictions, that both in body and soul we are subject unto in this life, the great and grievous persecutions that we sustain for our holy profession at the hands of the wicked, the Lord at that time and not before fully manifesting his righteous judgement in recompensing to them that trouble us, 
2. Thes. 1.6.7.8.  tribulation and to us that are troubled, rest with the faithful, when the Lord jesus shall show himself from heaven with his mighty Angels, in flaming fire, rendering vengeance unto them that do not know God.  
FINIS.