OF The Creatures Liberation from the Bondage of corruption.  
Wherein is discussed 

I. What is most probably meant by (the Creature.)  
II. The vanity or corruption from which it shall be delivered, and its unwillingness to that vanity.  
III. The manner, or way of its deliverance.  
IU. What Creatures are conceived as most capable of this, and of their use after restauration.  
V And lastly is discussed that glorious liberty of the Sons of God, into which the Creature is to be reduced.    
Discursu Philosophico-Theologico, by John Wait, B.D.  Ubi enim de re obscurissima disputatur, non adjuvantibus Divinarum Scripturarum certis, clarisque documentis, cohibere se debet humana praesumptio, etc. August. lib. 2. de peccatorum meritis, cap. 36. 
Printed at York by Tho: Broad, and are to be sold at his Shop near Common-Hall-Gates. 1650.   

To the Worshipful, and his especial good friend William White of Bashall, Esquire, in this life health, in the next happiness.  
SIR, the Philosopher in libro Moral. 9 cap. 11. moves this question, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, utrùm magis opus est amicis in prosperitatibus, quam in infortuniis? whether a man stands more need of friends in prosperity, or in calamity? He wisely answers, in utrisquè, in them both; in prosperity, for a man's society, friendly council, delight, and the exercising his favours towards them; in calamity, or adversity, that from such he may be succoured, helped, or upholden, and defended. The former is more common, for who knows not, si fueris foelix? etc. yet the latter is more commendable, indicateth more charity towards man, and shall have more reward from God. But tempora si fuerint nubila, are so cloudy and misty times, that it's heard to see a friend in them. I have read of many that are content to worship the Sunrising, but few or none the Sunne-setting; yet in this latter posture, you have been pleased to remember me; therefore for such your friendship, I am the more obliged. A noble Personage (as you cannot but know) was once pleased to confess, that he should accept it as an honour, if I would dedicate this work upon so abstruse a subject unto him; but that spectatissimus heros excessit è vivis, and is now at rest. The next to whom for this work, yourself may deservedly challenge the Patronage, having laboured much to have it brought in apricum. But as the Poet writes of Poesy, Carmina secessum scribentis, et otia quaerunt, so may I say of Theologie. The task was the harder, being undergone, inter armorum strepitus, fulgentes aere catervas, et crebris ictibus enses, fumantes pulvere campos, et rorantes sanguine cristas. Yet, through the good hand of God upon me, even in these times, operi coronidem imposui: and because I know, quòd verbum sapienti sat est, I presume I shall not need to say any more, but that I shall remain.  
Yours in the best of his services, John Wait. è Mu●aeo nostro Gargraviae, 23. Januar. 1649.   

To the Christian Reader.  
COurteous Reader, some pains I have taken to add one Mite more to the Treasury of the Church; if thou wilt not believe what labour it cost me, facito periculum, make a trial thyself of some such like subject, and then I dare presume that thy censure will be more charitable. Soldiers say, that they can do no execution without Ammunition. Bees we know can make no honey without flowers, nor Scholars sound handle any point of learning, without books; only such as are sine literis, have reason to be content sine libris. Know (good reader) that I live procul a Sole, procul a sale, extra Rempublicam bonarum literarum, ac ingeniorum thesauros; my house hath suffered plunder, the common calamity of the times, and falling in upon my Library, (a Scholar's riches) they asked for the Practice of Piety, as suitable to their work, and I confess a great stranger to them, and therefore stood need of inquiry after it. A few broken Regiments I had left, and those now much tattered and torn, in being forced to march from Town, to Town. News of late have been the most vendible Commodity; here is a new heaven, and a new earth, new Creatures, all things new; as God in his wisdom shall think fit: God make thee a new heart, fitted to enjoy the new estate in the life to come. Reader, here thou hast the fruits of four Month's travel, spared and sequestered time from the ordinary charge of my Ministry, in all which time, that had its share with this,  Det tibi Deus intellectum.  

Errata.  
Pag. 6. lin. 15. For for read by, p. 27. l. 1. for inanihibabilis r. inanihilabilis. Heb. p. 55. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 61. l. 21. for God r. good, p. 133. r. ablatisque for ablutesque. P. 179. r. habebunt for hebebunt. P. 197. r. innovabuntur for innovabantur. P. 212. in marg. r. fluctuum for fluctum. P. 229. r, Sole for Sol. P. 253. r. autem for aurem. and more I find not.   

Of the Creatures liberation from the bondage of corruption.  Rom. 8.20, 21. 
For the Creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope.  
Because the Creature itself also shall be delivered from the bondage of corruption, into the glorious liberty of the Sons of God.  
OUr Apostle in the foregoing Chapter having had a long dispute about justification and sanctification, by way of short repetition, he shuts up the Points, applying all his dispute ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & consolationem fidelium, adversus multifarias tentationes illatas, to the practice and consolation of the faithful against many and divers temptations brought upon them; and then in the following Chapter proceeds to these intricate Points of Election and Reprobation, (as the Schools usually oppose them;) but I conceive that Election and nonelection, or preterition, are more immediately opposed. And whereas the regenerate are usually disquieted and troubled two ways, Per reliquias peccati, and afflictiones mundi, by the relics of sin, and afflictions of the world, the former might seem incongruous to the Saints state of justification and sanctification; the latter to God's justice. The Apostle applies medicinable remedies against both these troubles.  
For the Relics of sin he would have them consider, first, that they are not regnantes, but remanentes, Not regnant, but remanent, being in such as walk not after the flesh, but after the spirit; not after the motions of the unregenerate, but regenerate part; and post remotionem reatus per justificationem, gradualiter diminuuntur per sanctificationem, After the removing of the guilt by justification they are gradually diminished by sanctification; so that, as the Lord said of the Enemies of Israel, Deut. 7.22. that he would consume them by little and little; even so likewise will he do with our spiritual enemies, our sins, the Lord will kill them & consume them by the internal power of sanctification, by little and little, and take out the Macula or stain of them, and subdue the vitulencie of them; for as there is an increase in grace, 2 Pet. 3. last, so there is a decrease in sin; for even as the strength and heat of the Sun is increased, the coldness of the Air is diminished; so the stronger grace and zeal from it grows, the coldness of sin is more diminished.  
And though it be true, that many eminent Divines say, that justificatio is actus individuus, an individual act, and perfected uno actu, and quasi uno ictu, at once, and that in itself it admits of no degrees, (properly so called) but that quoad sensum & manifestationem, in the sense and manifestation of it to the hearts and minds of men, it admits of divers degrees, every one in his sanctification not having the like manifestation of his justification; some discerning it more sweetly and satisfactorily, & magis continuate, with less intermission: Others more weakly, more obscurely, with reluctancy; and sometimes doubtingly; who notwithstanding (lucidioribus intervallis) when the temptation and mist of humane infirmity is dispelled, and the Sunshine of grace from under this Cloud shows forth its self more clearly, have more full manifestation of their justification, and the disturbed conscience more sweetly settled in the sense, and persuasion of it, and labours by prayer and all good means to have it increased, and to walk in the comfort of it: yet in what sense its individual would be shown.  
Now our sanctification is actus dividuus et gradualis, a dividuall and gradual act: we are sanctified by degrees, and by such means as God in his wisdom hath appointed to increase sanctification by.  
And whereas in justification the peccata praeterita, or forepast sins before calling, or praesentia, are pardoned, actualiter in sese, & per formalem applicationem justificationis, actually, and in themselves, and by the formal application of justification, yet the peccata futura, or sins not committed, into which the justified persons afterwards may fall by infirmity, by negligence, by violent temptation, or the like; though these be pardoned also decretive, intentionaliter et virtualiter personae justificatae, decretively, intentionally, and virtually to the justified person, being now put in the road of Salvation by his justification, yet actually and manifestatively they are not pardoned (in themselves) until they be confessed, the party be humbled, and have repent himself of them, and for such particular Acts applies his former justification to him. No man can upon good grounds deny, but that David before he committed adultery with Bathsheba, was a justified Person, yet that sin he fell into with her is not said to be put away, till he (being convinced by Nathan) confessed it, and was sensible of it, and touched for it, 2 Sam. 12.13. he to whom God hath decreed pardon of sin, hath also decreed that he shall repent, to whom sin shall be pardoned. Thus much for Reliquiae peccati.  
For the second, the afflictiones mundi, the crosses and troubles which befall men after they be in a justified and santified estate, how this can stand with God's Justice, having punished their sins in Christ: to which it may be said, that there are just causes of them remaining in man, and in his secret Counsel he knows how to make them medicinable to his servants; and these though they be not poenae satisfactoriae, yet are they poenae castigatoriae, though they be not satisfactory punishments, as were those that Christ did undergo; yet were they poenae castigatoriae, castigatorie punishments, by which God keeps his Children in obedience: for though his sanctified Children obey out of love, via praevalentiae, by way of prevalency, yet are there in them still relics of servile fear, upon which the rod works: and this may serve for the praecedany to the words of the Text.  
Now to fall in nearer to the words themselves. In the 18 Verse we read of a glory that shall be revealed in us, which glory is that glorious estate which man (made immortal) shall be invested with from God; which glory God never manifested in man, whilst man continued mortal; but then our vile bodies shall be like unto his glorious Body; 
1 Cor. 15.49.  when we shall have the Image of Christ perfectly restored in us: and Phil. 3. last, He shall change our vile body, that it may be like his glorious body.  
In the 19 Verse we read of the earnest expectation of the Creature waiting for the manifestation of the sons of God. The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Original are very significant. chrysostom will have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify Vehementem expectationem, A vehement expectation; Ambrose, Assiduam expectationem, A continued diligent expectation: Erasmus, sollicitam Creaturae expectationem, The careful expectation of the Creature: Beza saith, Ego vero studui Graecum vocabulum exprimere, But I studied how to express the Greek term; and he renders it, Exerto capite observans expectat, The Creature waits with a stretched out neck; even as when a man greedily desiring to see somewhat at hand, stretcheth out his neck, standeth upon tiptoes, and strains his eyes to obtain the light; so greedily and earnestly expects the Creature for the manifestation of the sons of God, 
1 john 3.2.  in that glorious lustre in which they shall live for ever. It doth not yet appear what we shall be, but we know that when he shall appear, we shall be like him; that is, immortal, impassable and glorious, 
1 Cor. 15.53.  as he is; for this mortal body shall put on immortality; but we shall be like him, not similitudine aequalitatis, but similitudine conformitatis, Not with the likeness of equality, but with the likeness of conformity; for as we were made conformable, and in conformity to his own Image at the first, then shall his Image also be perfectly restored in us again. 
Col. 3.3.4.  Ye are dead, and your life is hid with Christ in God: 
Eph. 2.1.  ye are dead, not in sin, as were the Ephesians in their Gentilism, 
Rom. 6. la●t.  but to sin, as were the Christian Romans; the old man of sin, and the corruption of your nature is dead in you, but there is a spiritual life in you, and an inchoation of glory, which though by reason of so many crosses, troubles, and infirmities it appear not so clearly, and in the excellency, and full lustre of it, in this mortal life; yet, as it is hid with Christ in God, and the excellency of it doth as yet no more appear to corporal eyes, than doth the excellency of Christ in his glorified body. When Christ which is our life shall appear; [Which is our life, that is, which is the Fountain and efficient cause of our life] then shall ye also appear with him in glory.  
In the words themselves we may consider these four parts;  
First, the Creatures subjugation.  
Secondly, the modus, or the modification  
Thirdly, the relaxation.  
Fourthly & lastly, the melioration.  
1. The Creatures subjugation in these words, For the Creature was subject to vanity.  
2. The Modus or modification, and that is twofold, 

Negative,  
or Positive;    
Negative, Not willingly.  
Positive, But by reason of him who hath subjected the same under hope, or, in hope.  
3. The relaxation, Because the Creature itself also shall be delivered from the bondage of corruption.  
4. And lastly, the melioration, Into the glorious liberty of the sons of God; or, Into the liberty of the glory of the sons of God, or, of the Children of God. Let us begin with the Creatures subjugation, For the Creature was made subject to vanity.  
In which words we have two things that call upon us for serious thoughts and deliberation in explication.  
First, what we are to understand by the [Creature.]  
Secondly, in what sense the Creature may be said to be subject to vanity. 
Beza in locum  For the former Beza by the [Creature,] understands Coelestem machinam, et elementanem regionem, but not animantia, not ejus incolas; the fabric of Heaven and elementary Region, but not the living Creatures, and the Inhabitants of the World. The Syriack version by Tremelius hath it, Vniversa Creatura, 
Tremel. versio. Syr.  the whole Creature, or Creation; the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Creature, indefinitely, and as the new Translation reads it. Indeed vers. 22. there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Every Creature, as the Geneva reads; Omnes Creaturae, as the Syriack version by Tremelius, 
Tremel.  All the Creatures, the whole Creation, as our new Translation; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well the Creation as the Creature; 
Mark 10 6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ab intio Creationis, from the beginning of the Creation. 
Aug. in Rom. & in libro 83. q. q. 67.  Augustine in expositione quarundam propositionum ex Epistola ad Romanos, and Libro 83. q. q. 67. by every Creature understands Man, and would illustrate his Exposition by that place, Mark 16.15. Praedicate Evangelium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omni Creaturae, Preach the Gospel to every Creature; there indeed by [every Creature] is meant man. 
Act. 10.35.  Acts 10.35. Men of every Nation. 
Gal. 3.28.  Galath. 3.28. not only Jews but Greeks, whether bond or free, all are one in Christ; yea, Barbarians and Scythians, 
Col. 3.11.  Colos. 3.11. Omnis creaturae nomine signatur homo, saith Gregory magnus in his 29. 
Greg Hom. 29 in Evang.  Hom. in Evang. by the name of every Creature is meant man, yet do not I think that upon the same grounds man is meant, that he there allegeth, though that which he allegeth be true, namely, because man hath something common to all other Creatures with him; he hath Being with the Stones, Motion with the Heavens, growth common with the Plants, Sense with the Bruits, understands with the Angels; so that he is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or little world of himself: yet the Spirit of God doth not use to ground Phrases upon such Philosophical niceties; neither hence need we flow over into so much superstitious diligence with St. Francis, as to Preach to Wolves, or Crows, or Ravens, or such like uncapable Creatures; yet Gregory grants, that the place also may be meant of men of several Nations. And when Augustine perceived that nos ipsi was opposed to the Creature, Verse 23. seeing [man] and the [Creature hear] thus opposed by [man,] he would have man unregenerate, understood such a Creature, quae nondum per fidem aggregata numero filiorum Dei, which by faith is not yet gathered into the number of the Children of God. But Pace tanti dicatur viri, with the leave of so great a light of the Church [this Creature] must needs be the same, which in the nineteenth Verse hath such an earnest expectation for the manifestation of the Sons of God. Now this cannot be averred of the men unregenerate, as (God willing) shall appear hereafter, therefore cannot rightly be understood of them. Again, the difference here between [Nos ipsi) or [we ourselves] and the [Creature] will appear to be specifical and essential, not numerical only or accidental. 
O●●g  Origen by the [Creature] understands the Angels and Archangels; Angels, because he conceives it a subjugation, and Bond put upon them, to be ministering spirits to us, whereas indeed they do it joyfully and freely, as delighted with those that shall be Heirs of Salvation: Archangels, because they are set over Provinces and Battles, (Instrumentally I conceive he means,) to direct, restrain, govern, from Dan. 10.13. 
Dan. 10.13. jun. annot in locum.  which place Junius understands of Cambyses, and his Counsellors, and of Cyrus, and of Christ, chief of the Princes. These things considered we must needs confess with learned Martyr, Locus quidem est difficilis, truly this is an hard Text of Scripture; so that I shall conceive it to fall within the compass of one of those places spoken of by the Holy Ghost in St. Peter, 
2 Pet. 3.6.  2 Peter 3.16. In St. Paul's Epistles there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nonnulla difficilia intellectu, some things hard to be understood: this the most accurate, able, and piercing Divines find most true.  
Let us therefore fall on again, and try if we can out of the contextualls, and (ex re nata) enucleare sensum, pick out the meaning of the Holy Ghost in this place.  
By the [Creature] therefore I conceive is not simply meant every Creature, In rerum natura, in this Verse, but every such and such Creature in specie, or in its kind, whether it be sensible or insensible, though man in his kind is not exempted, as afterward appears; but the [Creature] in this place or Verse, I say, is opposed to just or godly men, Verse 23. Not only they, but ourselves also which have the first-fruits of the spirit.  
2. I conceive the Creature here opposed to bad men, for bad men are none of those creatures that shall be delivered from the Bondage of corruption; from Physical corruption of substance, we know they shall, but from the moral corruption by sin, they shall not, nor from the punishment due to it. job 20.11. 
job 20.11.  His bones are full of the sin of his youth, which shall lie down with him in the dust.  
Again, such wait not for the manifestation of the sons of God, as this creature doth; but they think of it either exhorrendo, or irridendo,  
By exceedingly fearing it, or gracelesly mocking at it.  
By exceedingly fearing of it, because the manifestation of God's wrath will then fall upon the children of Belial. Apoc. 6 16, 17. 
Apoc 6.16, 17  They shall say to the Mountains and Rocks, fall on us, and hid us from the face of him that sits upon the Throne, and from the wrath of the Lamb, Nam venit dies ille magnus irae illius, for the great day of his wrath is come, and who shall be able to stand.  

2 P●t 3.3, 4.  By gracelesly mocking at it, as 2 Pet. 3, 3, 4. There shall come in the last days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, irrisores, mockers, or scoffers, such as David mentions Psal. 1.1. 
Psal. 1.1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as walk after their own lusts, who are called their own, because they are a natura insitae, & Dei donis adventitiis oppositae, because they are inbred in their corrupt nature, and are opposite to the adventitiall graces of God; and these say, Where is the promise of his coming? for since the Fathers fell asleep all things continue as they were from the beginning of the Creation. Thus with a sacrilegious boldness, impudency, and contempt they speak of the last day. As if they had said, We neither see his promise of the Day of Judgement fulfilled, nor any likelihood or sign of it now, more than was since the Creation; for there is a continuation of the species of all Creatures, by renewing themselves in multiplication of their several individuals, and so may do for ever. Thus they would seem to be wickedly witty. To which cavil the Apostle answers at large in the following Verses, from the sixth to the eleventh Verse. And these, as in their hearts they wish never to see that day, so likewise they are a verse from ever seeing the day of death, because the conscience suggests unto them it will be a bitter and a comfortless day. And these I conceive the many reasons why 
* Calvin. Beza. Melanch. Martyr Paraeus, Willet. and many more. Also before them, Theophilact. the School. Divines, and divers more ancient.  Modernitie dissents from Aug. herein.  
3. The good Angels cannot here be meant by the [Creature,] because they cannot be said to be delivered from the bondage of corruption, for under that bondage, (properly so called) they never were, but the Creature here meant hath been under it, and shall be delivered from it, Verse 21.  
4. and lastly, not the Devils or bad Angels, as may appear by these two Reasons,  
First, they are not, neither ever were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, congemiscentes, groaning together with us, or, una suspirantes, sighing together with us; but the Creature here meant doth. See Vers. 22.  
Secondly, they come not within the compass of those Creatures that are made subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, under hope, but they are locked up under the Hatches of despair, without any hope of deliverance for ever; therefore the superfluity of origen's charity may be said to have moved out of the sphere of verity, 
Error Origen.  when he judged that even the devils themselves in time should be saved: which gross error many learned men have sufficiently confuted. 
Aug. Tom. 6. lib. ad Oros. cap. 5.  See Aug. lib. ad Oros. tom. 6. cap. 5. though there was another Origen besides that famous and great Clerk, yet both of them herein erroneous, the latter being misled by the former of Alexandria.  
But here will arise a question, how groaning, earnest expectation for deliverance, and the like, can be attributed to, or praedicate of irrational and insensible Creatures? for we must needs say with Augustine in expositione propositionum ex Epistola ad Romanos, 
Aug in expos. propos. ex ep. ad Rom.  Sensum gemendi, & dolendi, non opinemur esse in arboribus, & oleribus, & lapidibus, & hujusmodi creaturis, etc. hic enim erat Mantehaeorum error: Not that we may think that there is any sense of groaning or sorrowing in Trees, Herbs, Stones, or such like Creatures, for this was an error of the Manichees. Therefore I answer, that the Apostle here speaks of them by a Prosopopeia, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  attributing such things to them as belong to the reasonable Creature, as is usual in divers other places in sacred Writ. Man's groaning and waiting, Verse 23. is proper, and not of the same kind with theirs. Thus much for the Creature spoken of in this place.  
Now for the second, namely, in what sense the Creature is made subject to vanity, For the Creature was made subject to vanity. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek, which is rightly rendered vanitati, to vanity. You have it again, Ephes. 4.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the vanity of their minds. The word may also signify frustrationi, to frustration; for nature propagating successively one individuum from another, may seem to aim at and desire an immortality of the species, as not only some old Philosophers, but some others have dreamt, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, frustra, in vain: the Creature is made subject to frustration in this point. So then take it subject to vanity, and the Holy Ghost that cannot err in Exposition, tells us, that to be subject to vanity is to be subject to corruption, or the bondage of corruption. Verse 21. where its said, It shall be delivered from the bondage of corruption, that was the vanity it was made subject to for the sin of man: it remains not in that quiet, constant, entire, sound and firm estate of nature, in the which at the first it was created, but is now subject fluxae turbidae & evanidae conditioni, to a flowing, troublous, fleeting, vain, and mutable condition. And Solomon well perceiving this, 
Eccles. 1.2.  said, Eccles. 1.2. Vanitas vanitatum, omnia vanitas, Vanity of vanities, all is vanity, subject to change and and frailty.  
If any man object, that the heavens are not of a corruptible nature: I answer, (and of which point God willing more hereafter) that though by the Aristotelians they be not of such corruptible nature, or subject to such vicissitude of change, as compound and mixed Elementary bodies be; yet are they subject to obscuration, and doing of service to profane and wicked enemies of God, and to dissolution by their Maker, as well as inferior bodies are. For suppose the Heavens be incorruptible, corruption naturali, by natural corruption; yet are they corruptible and dissoluble Potentia supernaturali, by the supernatural Power of God, upon whom both the Esse, and Esse tales doth depend, both their Being, and their Being in such estate as they have continued in since their Creation.  
Again, doubtless Nulla natura naturata respectu potentiae Dei absolutae, dici potest indissolubilis, (vel si liceat verbum cudere) inanihibalis, quamvis comparative respectu-constitutionis, vel naturae spiritualis, & respectu potentiae Dei ordinatae, vel respectu sublunarium, dici potest: No created nature, if we respect Gods absolute power, can be said to be indissoluble, or [inanihilable] if we may be permitted by the leave of men Learned, to coin a word for our expression; although comparatively in respect of its nature, or spiritual Being, or in respect of God having so determined it, or having so ordered it; and in respect of sublunary bodies, some Creatures may be said to be incorruptible, or not to be corrupted by any ordinary Physical corruption.  
To illustrate this subjection of the Creature to vanity a little more in some particulars. The Earth we know is cursed for our sakes, or for sin in Adam; 
Gen. 3.17.  Thorns and Thistles that was to bring out unto us, Maledicta sit terra propter te, Cursed is the earth for thy sake, Thorns and Thistles shall it bring out unto thee. It is smitten with barrenness; as the Psalmist speaks, A fruitful land makes he barren, for the wickedness of those that dwell therein. It's made also subject to corruption and destruction, for howsoever Solomon saith, That the earth abides forever, 
Eccles 1.4.  Eccles. 1.4. his meaning is not, that it abides for ever sub statu jam habito, in that state and condition it's now in, for that is contrary to S. Peter, 2 Pet. 3.10. 
2 Pet. 3.10.  Terra et quae in ea sunt opera exurentur, The earth with the works therein shall be burnt up. junius reads it, in seculum, for a long time, which comparatively may be said to be for ever, in respect of many other Creatures, that are of much less continuance. And as for the Air, 
See Psa. 78.69 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in seculum. junius Leol●m  it's often distempered by contagious, or filthy vapours, extremity of cold, or burning heat, darkened by Clouds, moistened by Rain, and the like.  
The Seas are tumbled, and tossed to and and fro with vehement winds and tempests. Ovid. lib. 1. Trist. eleg.. 2. 
Ovid. lib. 1. Trist. Eleg. 2.  Me miserum, quanti montes volvuntur aquarum.  
jam jam tacturos sidera summa putes.  
I would English it, as near as I could, out of the words of the Prophet, Psal. 107.25, 
Psa. 107.25, 26  26. For he commandeth and raiseth the stormy wind, which lifteth up the Waves thereof; they mount up to Heaven. Then the Poet adds, jam jam tacturos tartara nigra putes; the Prophet thus, They go down again to the depth, etc. The Sun, Moon and Stars are forced to serve the sons of Belial, and such as are profane men: are subject to extraordinary Eclipses, and darknesses, and at the coming of Christ, at that great and fearful day, 
Matth. 24.29.  Matth. 24.29. The Sun shall be darkened, and the Moon shall not give her light, and the Stars shall fall from Heaven, and the Powers of heaven shall be shaken; and then the Creature, that was made subject to vanity, shall be delivered from it.  
The sublunary both by Land and Sea, are subject to corruptions, diseases and infirmities, death, and many changes are taken and destroyed, not only for necessity, and the relief of man, but for superfluity, and needless pomp and vanity; so that no wonder if the Creature groan, and desire to be freed from this slavery, under which it was cast by man's disobedience. Of which hereafter.  
But seeing that the Air is become troubled, the Heavens darkened, the Earth barren, the Sea encumbered, the sensible Creature diseased, weakened and often changed in its several individuals, this should humble man, when he considers, that for his sin all this misery, mutability, and vanity befell all these Creatures, all that God brought to him, put him in possession of, and made him Lord over; for his disobedience to the Creator of both, came this misery upon the Creatures; yea, over those Flocks that he is Owner of: His Sheep perish by the rot, his greater Cattles by the Murrain, and many the like diseases: his Fruits are tainted and unserviceable, the Springs become cold, the Harvests unseasonable, the Clouds dry, or without water, or else weep, and wash the face of the Earth, and often thus do disadvantage the Inhabitants thereof.  
Secondly, see the odiousness of sin, in that God did not only punish man, the Creature that offended, but such other Creatures also as were made for man's use, to refresh his Senses, feed his Body, be his Servants, in obeying that Dominion which God gave him over them, and in punishing the Creatures, and man's Possession, by which he should be relieved; he also by consequent, punisheth man. You have heard how he makes a Land that is fruitful, become barren, for the wickedness of the Owners. And I fear with S. Augustine, that many grieve for the barrenness of their Lands, more than for the barrenness of their lives, yea, and are more sensible of the loss of their Cattles, then of the loss of God's countenance; it takes a deeper impression in them, they are more stirred and moved at it: and indeed many of them may say, as Laban did of his Idols, Gen. 31.30. 
Gen. 31.30.  their gods are gone; or as judah said of jacob, Gen. 44.30. 
Gen. 44.30.  anima illius hujus animae devincta est, His life is bound up in the Lads life; so their mundane life may be said to be bound up in the life and increase of their Goods; if these die or decay, their life is vexed in them, and they cry out bitterly, and say, they are undone utterly; as though the arm of the Lord were shortened, and as though it were not easy with the Lord, to make a poor man rich again. 
Prov. 10.22.  Proverbs 10.22. Benedictio Domini facit divites, The blessing of the Lord maketh rich; and though they labour to regain or restore what they lost, with tears, as Esau did his Birthright, 
Heb. 12.17.  Heb. 12.17. yet can they not say to the God of Jacob, as Esau did to his father Isaac, 
Gen. 27.38.  Gen. 27.38. An benedictio unica tibi est Pater mi? Hast thou but one Blessing, O my Father? So, hath but God one way or means to bestow the Blessing of Goods upon men? Happy were men if they could considerately say with job, 
job. 1.21.  job 1.21. Naked came I out of my Mother's womb, and naked shall I return thither; the Lord gave, and the Lord hath taken away blessed be the Name of the Lord. The Sabeans, Chaldeans, Fire, and Wind had taken away, yet they did it but instrumentally, God permitted this, and had a hand of Providence in it: so should man conceive of his losses and crosses, he should labour to see God's hand in them, and be humbled; and consider, that God can do to him as to joseph, when evil was intended against him, God turned it to good, 
Gen. last 20.  Genes. last. 20. And of this odiousness of sin, by which Possessions come to be punished, as well as Persons, and the Owners of them, we may see, 
Gen. 7.21.  [Expiravit itaque omnis caro] And all flesh died that moved upon the earth, 
Gen. 6.17.  for so the Lord had threatened] Genes. 6.17. And Exod. 9.3. 
Exod. 9.3.  the hand of the Lord was upon the Cattles of the Egyptians that were in the field, upon the Horses, upon the Asses, upon the Camels, upon the Oxen, and upon the Sheep, a grievous Murrain light upon them. 
Exod 9.25.  And Exodus 9.25. the Hail smote every Herb of the field, and broke every Tree of the field: And Verse 31. 
Vers. 31.  the Flax and the Barley were smitten. 
Esa. ●8, 46, 47.  Psalm. 78.46, 47. reflecting upon these Passages, He gave also their increase unto the Caterpillar, and their labour unto the Locusts; he destroyed their Vines with Hail, and their Sycomore Trees with Frost. Amos 4.9 I have smitten you with blasting and Mildew, 
Amos 4.9.  when your Gardens and your Vineyards, etc. increased, the Palmerworm devoured them. 
Zeph. 1.3.  Zeph. 1.3. I will consume man and beast, I will consume the Fowls of Heaven, 
Gen. 19.25.  and the Fishes of the Sea, etc. Genes. 19.25. when God's anger was kindled against Sodom, not only man that offended, but the senseless Creatures were also punished by reason of his sin; he overthrew those Cities, and all the Plain, and all the Inhabitants of the Cities, and that which grew upon the ground; so that when man seethe this punishment upon his Possession, upon his Lands, Fruits and Goods, he may say properly, as David did metaphorically, 2 Sam. last. 17. 
2 Sam. last 17.  Lord, I have sinned, and I have done wickedly; but as for these Sheep, yea, and these Lands, these Fruits, these goods, [quid fecerunt] what have they done? Yet we see that for our disobedience that were Lords, they that were servants were also made subject to vanity. Hactenus de Creatura, & ejus subjugatione, Thus much then of the Creature, and its subjugation, or being subject to vanity.  
And now are we to fall upon the way how it was subjugated; but before we come to that, we are to observe the averseness from, or the unwillingness to this subjugation found in the Creature, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non volens, not willing, the Creature was not willing to it. 
Tertul. Beza.  [Invite] as Tertullian, it was, non sua sponte, as Beza, not of its own accord, 
Paraeus.  that is, non ex nativa propensione, as Paraeus, not of any natural propensity to it; 
Cicer. lib. 1. Offic.  for as Cicero observed, lib. 1. Officiorum: Generi animalium omni est natura tributum, ut se, vitam corpusque tacatur; It's natural to every Creature to preserve its own being in nature: and Scaliger contra Cardanum exercit: 
Scal. de sub lit. Exerc. 12. sect. 3.  12. sect. 3. Nam quae natura consumit sua principia? What Creature is there in nature that would give way to destroy its own Principles?  
The natural Philosopher tells us, that Omnis creatura naturali inclinatione fertur, ad suipsius conservationem: Every Creature is carried on with a natural inclination to its self-preservation; therefore no marvel that the Apostle expresseth it with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Non sua sponte, Not of its own will, or accord. Ex pede Herculem, or, ex ungue Leonem, as we say, Let us guess at the whole series of the Creature by some particulars. We see by daily expeperience, that the sensible or irrational Creature is not willing to corruption, neither the Fowls of Heaven, nor the Fishes of the Sea, nor the Beasts of the Earth, but are a verse from it, and resist it to the utmost of their skill and cunning; the very Elements are not willing to yield to forcible corruption, for when the fire would lick up the water, or the water would quench the fire, you know there is pugna, or a great strife between them, one of them [quoad posse sui quanti] resisting the other, as not willing to be corrupted, or forcibly changed from its nature, and one reason [as the learned know] why the guttae pluviales, or drops of rain do fall down [figu●● rotunda] in a round form, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, propter incolumitatem, for the more safety of their nature, and greater strength to pass through the Air undissipated, as natural Philosophy teacheth.  
Secondly, we see how the Creature tends ad centrum, tanquam ad locum proprium praeservationis, as to the proper place of its preservation; thus levi● do tendere sursum, gravia deorsum, tanquam ad locum proprium, et naturalem, et ubi illis sit optime; light things move upward, as fire, smoke, and the like heavy things downward, as Stones, Earth, Brass, Iron, Led, and such like mixed bodies, because that's their natural place, and such as agrees the best with the preservation of their nature, and when they are detained elsewhere, it is a violent detension, so that it is supposed if an hole could be digged thorough the Body of the earth, as it is thorough the Nave of a Wheel, and a Millstone cast done by it, that it would not rest until it came at the Centre, having nullum impedimentum, or corpus crassum interpositum, having no impediment in its motion, or gross body to interpose it and the Centre: yea, and though that by violence of the motion, or gathering strength in its continuance, it should exceed the Centre, yet would it not rest until it reverted to its proper place.  
Thirdly, observe the sensible Creature, if it be sick, or weak, or in danger of corruption, or of resolving into its Principles, by instinct of nature, it hath appetition of such things as will help it, or of such places as will secure it; Look but upon the Swallow, and wild Bees, Flies, and such like, which in the extremity and unmerciful season of the stormy, and sturdy Winter appears, yet have they an appetition by nature to Caverns and Holes, where they preserve their Being, until the tenderhearted and gentle Spring invite them to appear: the Dog by instinct of nature, knows how to give himself a Vomit, and some Physicians write, man first learned this point of Physic from his practice. The Fowls can scour themselves by gravel, the Cattles by licking up of Mould. The Salmon wounded, by his present return to the salt waters, which exsiccate and dry up his wound, but if he want opportunity to return, or be detained in the fresh Streams, by Nets lying in his way in the Summer season, by great and high locks built in the water, or the like, and grow weak upon his wound, the ingluvious Eels no sooner discern an imbecility in him, but presently they fall upon him, by't him, toss him, and tug him out of his very Skin, and devour him. And this I have seen and observed with mine own eyes, at a place called the Force, in the River of Kent, near unto the House of Sir Henry Bellingham, and not fare from the Town of Kendal in Westmoreland, and therefore dare more confidently report it; yet when many such things are reported to be in nature, from the credit of learned men, the ignorant believe them not, because themselves have not seen them. 
Plutarch in Grillo. Origanum.  Plutarch in his Morals in Gryllo, writes of the Swallows,  quando Viperam adederunt, supermandant origanum, When they have eaten or fed upon a Viper, presently they eat wild Marjorane, and this delays the Poison; and, quis instituit Hierundines? who (saith he) did teach the Swallow this Medicine? Who would believe it if it were not a common experiment, that the Ducks should take the most venomous Toads, and by instinct of nature are so careful to preserve themselves from distaining or dying by Poison, they toss them and swill them up and down in the Water or running Streams, until the virrulency be quite washed out of their substance, & then devour them, and digest them without any the least hurt or danger; and by instinct of nature they can tell or know when they are edible, and before then they will not eat them; and I may say, quis instituit anates? who taught these poor Creatures this skill? The wild Boar that he may be armed against the danger of the Sword or Spear of the Hunter, will rub himself against the Bark and Moss of Trees, till he make his Bristles as slippery, and hard as Horn, of which the mouth of the sword is scarcely able to by't: and of him I may say, Quis instituit Aprum Silvestrem? who taught the wild Boar to make such armour for his defence?  
Plutarch in the aforenamed place tells us of the Craetian Goats, 
Plutarch in Grillo. Origanum.  the which come sagittis sunt vulneratae dictanum sectentur, quo gustato cuspides ejiciunt; When they are hit with any Arrows, they betake themselves to eat of the Herb Ditanie, or Dictander, otherwise called Garden-Ginger, which if but tasted, bitteth the tongue, and having eaten of it, it is of that nature that it will work out the Head of an Arrow, and so procure the safety of the wounded Creature. It is a thing commonly reported by Fowlers, and also known for a truth to many others, that if the Gallinago minor, the Snipe, the Lapwing, or the Plover be taken in the Lime-twiggs, and her Wings so glued together with that tenacious matter, that she finds herself unable to fly, and to escape with her life, she will not rest until she come to the Water, if she be able to move, and there belabours herself with all her might, and without ceasing, until she have washed off the viscosity and tenaciousness of the Lime, without which means she could not escape to save her life  
I have heard it with mine own ears from a skilful hunter of the Badger, that when two of them take an earth-Hold or Hole together, and those kind of Dogs called Terryers', put into the Hold after them, that the one of them will stand upon his defence, to keep off the Dogs, whiles the other works further into the ground, and as way is made, still follows backward, and holds off, until so much mould be cast up within the Hold, that they may hid their bodies in it, and the Dogs may trample over them thus covered, and cannot find them, but return without them; which the Hunter perceiving, and not seeing how by any means they could escape, have digged off the ground above them, and into the Mould that had been lately cast up, and there hath found them, as you have heard. So that I may say, though there be not reason in these, and such like Creatures, properly so called, yet they have rationem metaphoricam, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they have somewhat in them answering unto reason in man, by which every Creature is guided to preserve its Being, as man is by his reason; for though they have no reason by which they are capable of the Art of the Apothecaries, how to compound Medicines, nor of systemes or Rules directing how to practise.  

Plutarch in Grillo.  Plutarch in Grillo, Necessarios vero non ab aliis ascitus, neque mercede traditus, neque conglutinans meditatione, et compingens praeceptorum quodque cum quolibet, sed sua sponte, ex seipsa velut legitimas, et nativas fundit: Those necessary Medicines or ways by which they help themselves, are not taken from others, nor taught them for hire or reward, nor framed by Meditation, nor compacted into Precepts received from any, but of their own accord, from their natural instinct, the Creature puts itself upon such Medicines as are most agreeable to relieve its nature. Animalium quodquae non modo ad medicandum per se eruditum, sed & ad victum, etc. Every living Creature is not only taught by nature how to play the Physician, but how to get its living, etc. quatenus cujusque naturae convenit, as fare forth as is needful to the nature of any of them, etc. Si enim id quod est facere velis, horum esse naturam Magistram. And if we but grant that which is truth, nature, or instinct of nature is the Mistress in all these, 
Plutarch de Animant. compar.  Plutarch de animantium comparatione, writing of the Lion, saith, Semper contorti● ingreditur pedibus, tanquam vagina conditis intus unguibus ne aciem attriti retundant, neve vestigantibus notam relinquant, etc. He goes always with his feet writhe together, hiding his sharp Claws within the skin and flesh, as within a Scabbard, lest he should blunt the sharpness of them, and lest the Hunter should find any print of his foot. The Ichneumon or Indian Rat being to encounter that dangerous Beast the Crocodile, takes care to arm himself to the battle, Crasso limo adoriturus crocodilum loricat, et vestit, He all to bedawbs his body with thick Slime or Mudd, making hereof to himself a Brigandine, or herewith arming himself as with a Coat of Mail, against his Foe.  
Anseres aquilarum formidine transcensuri Taurum, grandem lapidem ore capiunt, velut obturantes et fraenantes garrulitatem, etc. Whilst the Wild-geese do fann the Air with their Wings over the Mountain of Taurus, for fear their gaggling should betray them to the eagle's prey, every one taketh a good Peeble stone in his mouth, to hold them from making any such noise, till they be passed, and out of their danger. The Fox being to pass over any deep covered with Ice, harkens diligently whether it crackle or no, Quae si percipiat ex strepitu propè undam delabentem, conjiciens non altum esse gelu, sed tenue, et infirmum, subsistit, ac ni prohibeatur, regreditur, si strepitum non sentiat, transit fidenter: that is, If he perceive by the crackling or noise, the water ready to break up, he conjectures that the Ice is not thick enough, but weak and slender, and therefore he stays from going any further: And lest he should not safely return, he comes back upon it; but if he perceive it not to crackle, he passeth on boldly, as out of danger. What may we see in all these passages in particulars, but the truth in the Text, there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an unwillingness in the Creature to be subject to vanity or corruption.  
I shall but add one instance more in fishes, and so shut up the Point, upon which I had not dwelled so long, save only that I would illustrate the truth of this point in hand.  
It is commonly observed in Fishes, that in great Winds they have always a care by nature's instinct, to swim against them, if they be occasioned to move, especially in violent water, or swift & heady currents, & any considerable distance, lest if the winds in their swimming coming behind them should by the violence of the waves, and water, beat up, and beat off their scales, ruffle their Fins, and often clash (in Branchias) into their Gills, which would much vex and disquiet them; but if they be afraid, or in eminent danger, then will they move contrary to their natural bent, though with danger of their lives. I have observed in fishes of small quantity, and such as usually shove, shoal, or swim together by many in a company, that even in a calm season, and quiet current, yet when they have come to the fall of a stream or break of water, they have all together made head against the stream, and suffered the water to drive them down backward. So of this no more. I now come to the way how they became subject to vanity, as thus, First, if we consider the meritorious cause, why they were made thus subject to vanity, it was the sin, or disobedience of man, as in part you have heard.  
After the whole creation was finished, God made him lord of the sublunary creatures, but he soon abused the honour conferred upon him; true it is, Psal. 49. 
Psal. 49. last.  last, Homo cum esset in honore, Man in honour had no understanding, but is become like unto the Beasts that Perish, as it hath been vulgarly read, and then some of the Ancients have understood it of man in the estate of innocency. 
Aug. in locum.  August. in locum, Factus ad imaginem et similitudinem Dei homo praelatus jumentis, etc. God having made man according to his own Image or similitude, & preferred him before the Beasts of the field, and, Fecit Deus Hominem cui servirent jumenta, made him such as that the Beasts should do him service; yet, non intellexit, he understood not, he well considered not this height of honour in which God had placed him, but being made in the Image of God, he made himself like unto the Beasts that perish: For though superstites a morte erunt eorum animae, id minime obstabit quo minus in aeternum dedecus mors ipsos demergat, as Calvin notes, Although their souls remain after death, yet that hinders not but that death may swallow them down into eternal shame and infamy. But if the place be well pondered, it will rather make for man, indefinite, indefinitely; not Adam in particular, but what man soever. The Original is thus, 
Adam. bicar viso jabin  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homo in excellentia, et non intelligit, A man in his excellency, & yet understands not. junius, 
junius.  Homo qui est in precio, neque intelligens, A man that is in esteem, and understands not; 
bicar  for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes of the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preciosum esse, in honore, 
jacar  gloria, et pretio esse, To be precious, or of great value, to be in honour, in glory, or renown, or account; a man that is such and not considerate of it, similis fit jumentis quae intereunt, may be said indeed to be like unto the Beasts that perish. Though the Lord had said to man, 
Psa. 32.9.  Psal. 32.9. Ne estote ut Equus et Mulus, expertes intelligentiae, Be not as the Horse or the Mule, which have no understanding: yet a man in honour, and not understanding it, is like unto these, Propriam dignitatem non advertit, nec rationaliter vixit, nec Coelestem et Angelicam beatitudinem concupivit, sed in rebus temporalibus, at que carnalibus se immersit, nec per rationem passionibus suis praevaluit, 
Dyonies Carthus. in loc.  as Dionysius Carthasianus in locum: He considers not his own dignity, nor guides his life by the rule and law of reason, nor covets after that Heavenly and Angelical happiness, but plungeth himself in the carnal cares and affairs of this life, and makes not use of his reason that God hath given him, to subdue or control his affections.  
God gave Adam a Law in Paradise, where he had put him, 
Gerard. Vossiꝰ Thes. Theol. Thes. 1. de primo pecc. Adami, & potuit, & facile potuit evitare.  and when he had made him able to keep it, and was no way necessitated, or straitened to break it, but willingly failed in his obedience, he had voluntatem a Deo, but he had abusum voluntatis a Diabolo, defectum a seipso, He had his Will from God, but the abuse of it from the Devil, and the defect of it from himself. 
Aug. in Enchirid. ad Leur.  See August. in Enchirid. ad Laurentium, chap. 27. Praeceptum sui Creatoris (quod custodire facillime posset) sua male utens potestate calcavit, etc. The command of his Maker which he then might most easily have kept, by the ill use of his power he trod under foot. The Will which he had of God was good. 
Aug. lib. 5. de civet. Dei. c. 9  August. lib. 5. de Civit. Dei, cap. 9 Malae voluntates a Deo non sunt, quia contra naturam sunt quae ab illo, etc. Ill Wills are not of God, because they are contrary to that nature which God created good in man. 
Aug lib 83. qu. qu. 3.  August. lib. 83. qu. qu. 3. Est vitium voluntatis quo homo fit deterior, It's the fault of man's own Will, by which he became worse than God made him: for, voluntas potuit deficere a nullo incitante, multo magis a Diabolo seducente; A created Will might fail though none incited it, much more when the Devil enticed it. Gregory, Deus Author est naturae, non culpae, God is the Author of our nature, 
Gregor. magn. lib. 19 Moral. cap. 21. Aquin in 1, 2. qu 80. art, 1. in corpore.  not of our sin. Moral. lib. 29. cap. 21. Aquinas in 1, 2. Summ. qu. 80. artic. 1. In corpore: proprium principium actus peccati, voluntas est, etc. The Will is the proper principle, 
Pet Martyr. clas. 1 locor. come. cap. 14. sect. 12.  or cause of sin. Peter Martyr, class prima locorum communium, cap. 14. sect. 12. Malarum ergo actionum causa deficiens quaerenda est, et inter caetera pravi affectus, et inclinationes reperientur, etc. istae causae sunt interiores peccati, sed potius deficientes quant efficientes; A deficient cause is to be sought for of evil deeds, and amongst the rest, our depraved affections, and inclinations, will be found to have an hand in them, these are more inward causes of sin, but rather deficient, than efficient causes. Much like Augustine lib. 12. de Civitate Dei, cap. 7. 
Aug. lib. 12. de civet. Dei. c. 7.  Mala res non habet causam efficientem, sed deficientem, That which is evil hath not an efficient but a deficient cause. True, if we speak properly, for causa efficiens proprie dicta non producit effectum toto genere a se diversum: (as the Logic Schools informs us) An efficient cause properly so called, cannot produce an effect in its whole kind differing from itself, and there fore produceth an entative effect. And we are taught in Metaphysics, quod bonum et ens convertuntur, Every Being is good. And e contrá, for Entia per se mala non sunt, sed entium defectus: Beings of themselves are not evil, but the defects of Beings. The Devil though he be a cause of sin, yet is he not causa propria absoluta, 
Diabolus non est causa absoluta & immediata, peccati.  et plenaria peccati nostri, ac immediata; The Devil is not the proper, absolute, plenary, and immediate cause of sin, for nothing can properly be said to be the cause of sin, but that which can movere voluntatem ad agendum, move the Will inwardly to sin, which sin being a defect, an evil, God cannot be the cause of it thus; for Deus non irritat voluntatem ad peccandum infundendo malitiam aliquam in voluntatem ipsam, 
Deus non infundit maliti. am in volunt.  for God never infuseth any wickedness into the Will itself, by which he might provoke it to evil, but failing from its obedience, it inclinatively moves to sin. Sola voluntas hominis est directe causa peccati ejus, Only the Will of man (saith Aquinas) in the place before named, 
Aquin. loco quo sup●a.  is directly the cause of his sin. Now the Proper and immediate cause is such, quod ea posita necessario sequitur effectus, if that be put to work, the effect doth necessarily follow; but the Devil cannot always in his suggestions cause them necessarily to take effect, but he comes to have his suggestions executive, Mediante corrupta nostra voluntate, Our corrupt Will giving way to them, and coming between the suggestion and the sin. And howsoever the motus Physicus, or natural motion of the Will, in quantum simpliciter motus, for so fare forth as it's considered as a motion, be of God; yea, and the motus moralis tum in quantum ad bonum: The moral motion also is of God, so fare forth as it's moved to God. Melchior. Canus, lib. 2. 
Melchior. Canꝰ lib. 2. loc. come. cap. 4.  locor. common. cap. 4. Causa moralis non agate nisi per voluntatem movens, id est movendo voluntatem, A moral cause, works not but by moving of the Will. And Aquinas in his 1, 
Aquin. 1.2. qu. 80 art. 1.  2. qu. 80. art. 1. In corpore nihil inclinat interius voluntatem ad volendum, nisi vel ipsa voluntas, vel Deus, Nothing inwardly inclines the Will to will, but either the Will itself, or else God. The Will itself quantum ad exercitium actus secundum rationem finis, For as much as concerns the exercise of its act, and in regard of the end.  
But it may be objected, that the Will cannot be both movens and mota, the thing moving, and the thing moved; I answer; eodem respectu, in the same respect it cannot. Non omne movens est actu quod movetur, est in potentia. I answer, quod potentia voluntatis est sibi semper actu praesens, sed ista potentia quae semper sibi sit actu praesens, non semper est potentia actualis, The power of the Will is always indeed present to it, but that power of it that is thus present, is not always actuated, actus volitionis quo vult finem, et ea quae sunt ad finem, non semper est sibi praesens, The act of volition for the end, and those Mediums that are conducible to it, are not always present to it.  
The Will as it is moved, may be said to be in potentia, in regard of these, and yet hath potentiam actu sibi praesentem, qua seipsam moveat, A power actually in Being, by which it may move itself, ipsa movet seipsum in quantum per hoc quod vult finem, reducit seipsam ad volendum ea quae sunt ad finem, hoc autem non potest facere nisi consilio medianti. So Aquinas 1.2. qu. 9 art. 4. 
Aquin. 1.2. qu. 9 Art. 4. in corpore.  in corpore: It moves itself in as much as thus, in that it would the end, it reduceth itself to will those things that are conducible to the end, & this it cannot do except by counsel coming between. 
Cajet. come in locum.  Cajetan thus, Semper cum voluntas move● se utitur seipsa, Always when the Will moves itself, it makes use of itself, applicando se ad volendum, vel nolendum, By the applying of itself to be willing or nilling: but Principium motionis quoad exercitium actus, est ex fine, quia omne agens agit propter finem appetitum, The principle of the motion it regard of the exercise of the act of the Will is taken from the end, because every agent works for the end desired of it? for prima inter causas est causa finalis, The final cause is the first amongst the causes, namely in intention; and we are taught from the Logicians, quod finis pierce & sua natura tantum est bonus; That the end of itself, and own nature is only good; whence we say usually, Finis & bonum convertuntur, The end, and that which is good, are things convertible; and the object of the Will we know is bonum, that which is good. Yet it may be objected, that finis non est actus, qui sit principium agendi, but finis est (propter quem) principio agendi agens agit, The end is not that act, that is the beginning of the doing of a thing, but the end is that, for which the great Agent worketh from the Principle of acting. To which it may be answered, that finis ut objectum voluntatis est ratio agendi tali potentiae cujus est objectum proprium; That the end considered as an object of the Will, may be a reason of the working of that faculty, whereof it is the proper object. Thomas, 
Thom. 1.2. qu. 9 art. 4. respond. ad 1.  prima primae qu. 9 art. 4. respond. ad primum, Vnde motus voluntarius etsi habeat principium proximum intrinsecum, tamen principium primum est ab extra; The voluntary motion of the Will, although it have the next principle intrinsecall, or within itself, yet notwithstanding the first principle is from without it. Thus we may see that the Will hath Principium internum, et formale suae motionis, The Will hath an internal, and formal Principle of its motion. See for the like Scaliger de subtilitate contra Cardan. 
Scaliger. exercit contra Higher Card. 307. sect. 25.  exercitat. 307. sect. 25. in ipso limin. Aquinas prima secundae quaest. 9 artic. 6. motus voluntatis est ab intrinseco, 
Aluar de auxiliis great. lib. 9 disp. 85. sect. 3. Ostendens quod lib. arbitrium subordinatur gratiae efficaci, etc. subordinatur Deo ut causae priori non so lum suadenti vel moraliter moventi interius, sed tanquam causae vere efficienti, etc.  The motion of the Will is from an intrinsical principle.  
Secondly, God inclines the Will morally to good, yet inclines it freely according to its nature, suasione, but not suasione tantum, quamvis non excludit, quia inserviat ad movendam voluntatem humanam ad agendum congruenter naturae suae libere, et deliberate, By suasion, but not by it only, although it be not excluded, seeing it may serve to move the Will of man to act congruously to its nature; deliberately and freely, but motio sola suasoria non est motio vera, realis, ac immediata, sed remota, et quasi metaphorica: 
Guil. Twiss. in his vindic. Gratiae, lib. 2. c. 15. digres. 3. sect. 2.  [as acute Dr. Twisse in his Vindiciae gratiae] A motion of the Will only by way of suasion is not a true, real, and immediate motion, but a remote, and as it were a metaphorical motion; for suasion works but per modum proponentis objectum, ut Bellarmin', et objectum, quantumvis idonee propositum, non agit genere causae efficientis, sed finalis, alliciendo tantum, non vere, et realiter in ipsam voluntatem operando; at gratiadei est efficax, etc. agit potenter, naturae tamen uniuscujusque convenienter: it works but by way of proposal of the Object, as Bellarmine hath it; and the object, although it be fitly proposed, works not in the kind or nature of an efficient cause but final only, by way of enticing or alluring, not truly and really working upon the will, or in having efflux, or operation into the Will itself; but the grace of God is effectual, etc. and works powerfully, yet agreeable to the nature of every thing. 
Aqu. 1.2 qu. 9, art. 4. respond ad 3.  Aquinas prima secundae, quest. 9 art. respondend. ad tert. confesseth, 
Aluar de auxilas great. li●. 3. disp. 18. sect. 3. Necessarius est previus Dei influxus, in ipsas causas quo ad operandum moveantur, etc.  (not only that God moves the Will, sicut universalis motor, ad universale objectum voluntatis quod est bonum etc.) sed tamen interdum specialiter movet aliquos ad aliquid determinate volendum quod est bonum, sicut in his quos movet per gratiam; As an universal Mover to the universal or general object of the Will, which is good, etc. but sometime notwithstanding he specially moves some men to will determinately, that which is good, as it is with those that he moves by grace; but God moves no man to evil, (formally so called) as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, iniquitas or inordinatio, iniquity or disorder. Deus volens iniquitatem tu non es, Thou art not a God that wils, or takes pleasure in wickedness. God wills it not voluntate approbationis et effectionis, 
Paraeus in castig, Bell. de amiss gratiae & statu peccati.  as Paraeus in his Castigation of Bellarmine, De amissione gratiae, et statu peccati, With an approbative and an effective will, he wills not evil. Aquin: 
Aqu. 1.2. qu. 49. art. 2. respond. ad 2.  in his prima secundae qu. 49. art. 2. resp: ad secundum: effectus causae secundae deficientis reducitur in causam primam non deficientem, 
Aluer. de auxilii● gratiae l. 3. disp. 18. sect. 21  quantum ad id quod habet entitatis, et perfectionis, non autem quantum ad id quod habet de defectu, The effect of the second cause deficient, is so fare forth reduced to the first cause not deficient, as it hath any thing of Entity, or perfection; not in regard of that which is defective in it, for that is to be imputed to the second cause, 
Actio non est mala in ratione Entis, etc. sed mala moraliter, & defectiva, sive in quantum est peccatum, & sub hac ratione solum reducitur ad causam deficient.  as is claudication in motion: the motion is from the motive power in the creature, but claudication in the motion is a curvitate cruris; from some lame leg of the thing moved; thus conconceive of the Will of man as it is a Will, and taken as a depraved Will, and then, 
Paraeus in cacastig, Bell. de amiss. lib. cap 5  as Pareus in castigat. Bellarmine, de amission: gratiae, etc. lib. 2. cap. 5. Per se et proxime actionis malae causa semper est mala hominis, vel Sathanae voluntas: The evil will of man, or of the Devil is by itself the next, or nearest cause of an evil deed. For I conceive him to take the word [action simply there, for the aberration of of the action, or the evil in the action. And the Devil cannot compel or move the Will to sin, without the concurring willingness of itself, Aqu. speaks most excellently to this point in his 1.2. qu. 80. art. 1. 
Aqu. 1.2 qu. 80, art. 1. in corp.  in corp. Diabolus non sit causa peccati direct, vel sufficienter, sed solum per modum persuadentis, vel proponentis appetibile. The Devil cannot directly, or sufficiently be said to be the cause of sin, but by the way of persuading or proposing such objects as are appetible, or such as we affect, and so one may also be the cause of sin to another. The Devil did propose the forbidden fruit, as objectum appetibile cum intentione tentandi, As an appetible object, with an intent to tempt our first Parents to eat it, and so to sin, and that he might the better and more easily prevail, he persuades them sub specie alicujus boni, under the show of some good, that should redound unto them by it, Gen. 3.5. Eritis tanquam Dij, Ye shall be as Gods, etc. Yet, as Augustine hath it in Psalm. 91. Though the Devil hath astutiam suadendi, 
August. in Psal. 91.  yet he hath not potentiam cogendi, he hath craft and cunning enough to persuade, but he hath not power, or strength to compel: voluntas non necessario movetur ab objecto appetibili proposito, but the causa immediata, et interior peccati est voluntas: The Will of man is the immediate cause of sin, and the inward moving to it. Now indeed apprehensio partis sensitivae, et appetitus sensitivus esse potest causa remota peccati, nam appetitus sensitivus aliquando moveat appetitum intellectivum, qui est voluntas; The apprehension of the sensitive part, and the sensitive appetite may be a remote cause of sin; for the sensitive appetite may sometime move the appetite intellective, which is the Will; yet it moves it not necessario, necessarily, but ex parte objecti sub ratione boni, by way of an object, and under the show of that which is good. Jam. 1.14. 
jam. 1.14.  Every man is tempted when he is drawn away of his own lust, and enticed: now, non abstraheretur a concupiscentia, nisi moveretur voluntas ab appetitu sensitivo, qui sedes est concupiscentiae, it should not be drawn away of lust, except it were moved from the sensitive appetite, which is the Seat of concupiscence. 
Aug. in Ps. 58.  And Augustine saith of the Devil in Psalm 58.  princeps est omnium peccatorum, certe seductor est ad peccandum, Truly the Devil is the Prince of all sin, surely he is the seducer to it, but we must consider how, and that is indirecte et occasionaliter, indirectly and occasionally, and so he may be said to have been causa omnium nostrorum peccatorum in quantum induxit primum hominem ad peccandum, ex cujus peccato in tantum vitiata est humana natura ut omnes ad peccandum proclives sumus: He may be said indeed to have been the cause of all our sins, in as much as he alured the first man to sin, from whose sin our humane nature comes to be so much defiled, that by reason of it we are all prone to sin.  
If any object, quod sicut Deus movet ad consilium bonum & honestum, et per hoc est directe causa bont, ita Diabolus movet ad consilium malum, et per hoc Diabolus sit directe causa peccati, thus, as God moves to that counsel which is good and honest, and by this means is directly the cause of good; so on the other side, the Devil moves to that counsel which is evil; and if one by that means may be said [directly] to be the cause of sin, to this receive this answer, that God so causeth that which is good,  interius movet voluntatem, quod Diabolus non potest: differunt ergo in modo causandi. God inwardly moves the Will, as Phil. 2.13. 
Phil. 2.13.  It is God that [works in you] both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 velle, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perficere, 
Deus non tantum habet fluxum si multaneum cum voluntate, sed etiam fluxum praecedaneum in voluntatem  to will and to do, &c this the Devil cannot do, as I have shown: therefore they differ in the manner of causation, God doing it intern movendo, by moving the Will inwardly, secundum conditionem, according to the nature and condition of it; the Devil extern suadendo, & appetibilia proponendo, by externally persuading, and proposal of appetible objects. 
Gerard. Voss. Thes. Theol. Thes. 4. de primo pec. Adami.  To which Gerard Vossius accords, Thes. Theolog. Thes. 4. de primo peccato Adami, nec necessitas ulla a Diabolo fuit, quia consilium dare potuit, cogere non potuit. The Devil did not any way necessitate Adam to sin; he could counsel him, but he could not compel him: 
Aug. lib, 1. c. 13 de civet. Dei.  which assertion he strengthens from August. in lib. 14. de Civit. Dei, cap. 13. Diabolus hominem non cepisset, nisi jam ille sibi ipsi placere cepisset: The Devil had never so catched and deceived man, if he himself had not first begun to please himself in what he heard. And the Father's falling upon this point, send their judgements all down one Channel: to quote so many as may evidence the point, and such as are most pregnant for it. 
Aug. de correptione, & gratia, etc. cap. 11,  August. de correptione & gratia ad Valent. c. 11. Acceperat posse sed si vellet, non habuit velle quod posset, nam si habuisset perseverasset; posset enim perseverare etiam si vellet, quod ut nollet, de libero descendit arbitrio: He had received an ability to have stood if he had would, but he had not a willingness to do what he could; for had he been willing to have so willed, he had still persevered; for he might have persevered in his (created Estate) if he had would, the which that he would not, descended from his own freewill: for as the same godly and learned Father, saith, l. 3. contra julaianum; c. 5. 
Aug. count. jul. lib. 3. cap. 5.  sicut voluntas mala ipsa est origo peccati, id est, a voluntate mala peccatum exortum est, & peccati origo voluntas mala est, ita nisi voluntas mala, non est cujusquam ulla origo peccati, etc. as an evil will is the original of sin, that is to say, from an evil will sin did arise, and an evil will is the beginning of sin; so except the will were evil, there should not be the beginning of any sin. Tertullian lib. 2. adversus Martionem, cap. 8. 
Tertul lib. 2. advers. Marc. cap. 8.  Sicut Deus homini vitae statum induxit, ita homo sibi mortis statum attraxit, & hoc non per infirmitatem, etc. As God brought man into the state of Life, so man attracted to himself the state of death, but not by infirmity, etc. for we have heard how able his Maker had made him; so that this defect for want of ability given him, could not be imputed to his Maker, Chrysost. in Gen. 3. 
Chrys. in Gen. 3. Hom. 15.  Hom. 15. Nusquam necessitas, nusquam violentia, He was no where necessitated to sin, nor from any place had he any violence offered him. And the same father in Hom. de interdictione arboris ad Adam, utcumque habuit in potestate & Deo parere, quod noluit, & Diabolo non consentire, quod voluit, He had both in his power, either to obey God, and he would not; or to consent to the Devil, and that would he. Fulgentius de Incarnatione, & gratia, to the same purpose, chap. 6. he was so created ut bonum facere in propria facultate haberet, & male, si vellet: He had it in his power to have done good if he would, or to have done evil: now he that God had made thus able to stand, could cast no just fault upon his Maker; if he did fall, his failing was from his own mutable Will, his Maker had not promised to continue him immutably good, without any condition, and himself implored not his aid in his temptation: but not relying upon the truth of God, he was enticed, willingly to give way to his Wife and the Devil: so that from the truth of this point, so fare discovered unto us, we may by the way discover three errors to be confuted.  
First, that of the Manichees, 
Manichees  qui crediderunt peccatum omne esse a necessitate naturae, quia Deus coagmentavit hominem ex bona, malaque substantia; and that sanatio, was per separationem malae substantiae, non per sanationem vitiosi accidentis, etc. That God compacted or joined man together of a good and ill substance, and so they did believe that all sin was from the neccessitie of nature, and that the healing of man of this hurt was by separation of the evil substance from the good, not by curing of his vicious qualities. Augustine hath somewhat tending to this purpose, 
Aug. lib. de haeres. c. 46.  lib. de haeresib. chap. 46. Iste duo principia inter se diversa, etc.  

Pricillianists.  Secondly, that of the Pricillianists, those Heretics did affirm, unumquemque hominem nasci sub constitutionibus Stellarum, & hoc in adjutorium sui erroris assumit, etc. sed paulo post neque enim propter stellas homo, sed stellae propter hominem factae sunt. 
Greg. Hom. 10 in Evang.  Greg. Hom. 10. in Evanglia, they held that every man was born under the power and ordering of the Stars, and this they affirm to help on their aberrations, etc. but a little after (saith Gregory) man was not made for the Stars, but the Stars for man. The like was affirmed of them by August. lib. de haeres. cap. 70. 
Aug. lib de haeres. cap. 70.  Astruunt etiam fatalibus astris homines colligatos; They say that men are bound to do this, or that, by the power of the Stars. And I cannot well omit the explication of that passage by learned and laborious Danaeus, 
Lambertus Danaeus in Aug. de haeres.  to whom I remember Reverend Beza gives this testimony, that he was homo incredibilis diligentiae, A man of incredible pains, study, or diligence. They affirmed (saith he) Invitos nos malos fieri & peccare, & vi syderum coactos: non sponte, neque animi electione. Hoc a stoicis sumptum, qui peccata hominum fato suo tribuunt, sed plane falsum, nam perditio nostra a nobis ipsis est, non a stellis, & earum vi, & impulsu: that is, That we were made evil against our wills, and compelled to sin by the power of the Stars, not of our own accord, or Election. This opinion, saith he, they had from the Stoics, which attributed men's sins to their inevitable destiny, which verily is false, for our destruction is of ourselves, not from the Stars, or from any force or impulsion in them; 
johan Damas'. lib. 2. de Orthod fide, c. 7.  for the which he further refers himself to Damascen. lib. 2. de orthodoxa fide, cap. 7. Thus would these have excused men in their sinning, as necessitated thereunto by inevitable and impulsive Fate, or by the working and power of the Stars in their Wills, and over them.  

Georg. Pauli Cracoviensis minist.  Thirdly, that of Georgius Pauli a minister of Cracovia, who, as Wigandus testifies, lib. de Deo contra novos Arrianos, taught, quod Adam & Eva nunquam habuissent, unde stare potuissent in statu innocentiae: That our first Parents never had that strength and power in the state of innocency, by which they had been able to have stood, which is a very false assertion, as hath been made fully to appear. So then, man thus sinning willingly and freely, and in abusing of that ability which God had given him in his Creation, he might justly put upon him such punishments as his sins deserved. Yea true, but that the Creature should feel the effect and misery of this sin of man, from that you have heard, they were a verse by nature; yet the misery, that they were liable to, was but temporal, but man their Master that offended, he was liable to eternal.  
Nay, and not only the Creature was thus troubled, but the eternal Son of God was troubled also for the sin of man: when he took man's nature upon him, john 12.27. 
john 12 27.  Anima mea turbata est, My soul is troubled. Yea, and no marvel, for Luke 12.50. 
Luke 12.50.  I have a Baptism to be baptised with, (which was the Baptism of Blood, and of his Passion,) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quomodo coarctor, as the vulgar hath it, How am I straitened? constringor, as Beza, how am I bound together; multum premor, as the Syriack version by Tremelius, I am much pressed until it be ended. 
Phil. 2.6, 7, 8.  And Phil. 2.6, 7, 8. Being in the form of God, thought it no robbery to be equal with God. But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness men, [yet without sin] Hebr. 4.15. 
Heb. 4.15. ] And being found in the fashion of Man, he humbled himself, and became obedient to death, even the death of the Cross; that painful, shameful, lingering, and accursed death: But here was a difference, Christus passus est quia voluit, Christ suffered because he was willing. john 10.18. 
john 10 18.  no man could take away his life from him, but he laid it down of himself, etc. He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, willing to do it. But the Creature in its kind was not so. We have heard of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an unwillingness in it, it was made subject to vanity, but not willingly.  
Again, though Christ were willing to subject himself to infinitely more misery, yet it was impossible for him to be subject to vanity, neither as man saw he any corruption, he had none in soul, and so had none in body. Psal. 16. 
Psal. 16, 10.  10. Thou wilt not suffer thine holy One to see corruption. Act. 2.26, 27. 
Act. 2.26, 27.  My flesh also shall rest in hope, because thou wilt not leave my soul in Hell, neither wilt thou suffer thine holy One to see corruption. Yea, but Christ was innocent, how should he be come justly to suffer for the nocent? To which it may be answered, First, that he was willing so to do, (as you have heard,) he had compassion of mankind, and would not that they should utterly and totally perish; and therefore, though innocent in himself, yet no wrong done to him from his Father, for he that knew no sin was content to be made sin for us, 
2 Cor. 5. last.  2 Cor. 5. last, He hath made him to be sin for us, who knew no sin. Sin for us, that is, a sacrifice for sin, for us. Hostiam & victimam pro nobis, ipsi enim imposuit nostrum reatum, 
Gualt. Hom. 24. in loc.  as Gualt. Hom. 24. in locum: He imposed the guiltiness of our sin upon him, that knew no sin of himself. Pro nobis fecerit mortem obite, perinde ac si peccator esset is, & maleficus, 
ct. in lacum.  as Theaphilact in locum, He made him to undergo death for us, as if he had been a sinner, and an evil doer. Gal. 3.13. 
Gal. 3.13.  He was made a curse for us, for it's written, Deut. 21. last, 
Deut. 21. last.  He that is hanged, is accursed of God. In Gal. 3.10. 
Gal. 3.10.  Cursed is every one that hangeth on a Tree. This curse of God Christ was willing to undergo, to free us from the eternal curse of God, which man's sin had deserved. Esa. 53.3, 4. 
Esay 53.3, 4.5, 10.  He is despised and rejected of men. Vir dolorum, a man of sorrows, and acquainted with grief, etc. Surely, he hath born our grief, and carried our sorrows, etc. Vers. 5. He was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed. And Verse 10. When thou shalt make his soul an offering for sin; in this sense he was made sin for us, and thus became Author of Salvation to all that obey him. 
Heb. 5.9.  Heb. 5.9. But not every one who walk according to their own lusts, and then tell of Christ, of the merits of Christ, the mercies of Christ, and the like; have Christ often in their mouths, but seldom in their minds; often in their words, but seldom in their works; such walk not as they have Christ for an example, but as enemies to the Cross of Christ.  
2. As he was willing so likewise he was able to undergo the punishment for us. Thou hast laid help upon one that is mighty, so he did indeed, when he laid it upon Christ. Acts 2.24. 
Acts 2.24.  It was not possible that he should be holden of the pains of death, 
john 2.19.  john 2.19. Solvite templum hoc, etc. Destroy this Temple, and in three days I will raise it up again, for I have power, I have ability and strength so to do. john 10.18. 
john 10.28.  Potestatem habeo deponendi eam, & potestatem habeo rusus eam assumendi, I have power to lay down my life, and I have power to take it up again.  
3. And lastly, hoc praesupposito, this being praesupposed, that man should not be saved, except Gods infinite justice was satisfied, and actually in the fullness of time was to be done, than none but one of an infinite value, as was his Son, could have made this satisfaction, or have paid this price; no mere Creature, Man, or Angel could have done it. So that being brought to this point, though Christ was innocent, yet was it thought fitting in the wisdom of his Father, that he should suffer. Rom. 3.25. 
Rom. 3.25.  God hath set him forth to be a propitiation through faith in his blood.  
Secondly, though the Creature was innocent, and kept that station wherein God had set it, and placed it, and was not Created in any gift of reason, by which it was enabled to receive, conceive, or obey any positive Law, yet was God an absolute Lord over it; and having neither determined nor made any absolute promise to the contrary, might dispose of it, as he in his great and overruling Wisdom thought fitting, and God having given it to man for a Possession in the state of innocency; when man sinned, God (as you have heard) did not only punish the person that offended, but his Possession also: and being absolute Lord over the Creature, he was not bound to conserve it in that integrity in which he first created it; but as it was subject to mutability in itself, so likewise might he change it, as in his wisdom he would. And though the Creature [as we have heard] had not propensity to be changed from the better to the worse, yet the sovereign Lord of it can be touched with no injustice in making this change; and as the creature was punished, and made subject to vanity for the sin of man, so man is in some sort punished by the Creatures, some of them run wild, live out of his compass, & will not obey him; other some obey him, but by constraint, & unwillingly: others rise up against him, to destroy him, some by venom, and some by violence; & many times God arms the Creature against man, to revenge himself of his disobedience, and how often have we instance of this in the Book of God? yea, even by insensible Creatures, as the Elements, either Fire, Water, Earth, or Air: by Fire, as, Genes. 19.24. 
Gen. 19.24.  Brimstone and Fire were reigned upon Sodom and Gomorrah, 
Gen. 7.4.  out of Heaven. By Water, Gen. 7.4. I will cause it to rain upon the earth forty days, and forty nights, and every living substance that I have made, will I destroy from the face of the earth. By the Earth, Numb. 16.32. 
Num. 16.32, 33.  The Earth opened her mouth, and swallowed them up, and their Houses, and all the men that appertained to Korah, and all their Goods: and Verse 33. the earth closed upon them, and they perished from among the Congregation. By the Air corrupted, 
Deut. 28.22.  Deut. 28.22. where amongst other Plagues God threatened to plague the disobedient Israelites with Blast, Aere corrupto, as the Vulgar reads it, with corrupt Air. Thus we see how by all the Elements God can punish man.  
If we take a short view of the sensible Creatures that are made subject to vanity, by reason of the sin of man, we shall find them to appear in a great number, (letting pass the noisome qualities of divers Herbs and Plants) that God hath often armed with vengeance to punish man, whose sin occasioned the bringing of them within the common course of corruption. First let us begin with the Lion, which is accounted the King of the Beasts of the field, and stoutest of any. When David (let me say) in carmine lugubri, or in his Elegies for Saul and jonathan, would much magnify them, he said, 2 Sam. 1.23. 
2 Sam. 1.23.  that they were Leonibus fortiores, stronger than Lions. 2 Sam. 17.10. 
1 Sam. 17.10.  when Hushai would set out the valiant among the soldiers of Absalon, he saith, And he also which is valiant, whose heart is as the heart of a Lion, etc. By these God hath punished man, whom he once made Lord over them. 
1 Kings 13.24,  1 Kings 13.24. a Lion met the disobedient Prophet, and slew him. 
2 Kings 17.25.  2 Kings 17.25. when the King of Babylon had carried the Israelites Captives, and had sent the Gentiles into their Possessions, so it was in the beginning of their dwelling there, that they feared not the Lord, therefore the Lord sent Lions among them, which slew some of them: So that the Idolatrous Gentiles felt the smart of God's revenging Hand within his Land, as well as did the Idolatrous Jews: and ignorance of worshipping the true God, proved no shelter to save them from his stroke. These instances are remarkable out of the holy Story, how many more might I add out of humane Stories, written by men of great judgement and credit, to show how God in other ages hath done the like? 
Sebast. Munst. in Cosmogr. de terris Asiae Majoris lib. 5. in ipsa calce.  Sebastian Munster in his cosmography writing de terris Asiae Majoris, tells us of the City of Sana, and the Countries thereabout, and that in the Inlands more remote from the Sea, there is an exceeding high Mountain, and a large, abounding with all manner of wild Beasts, and amongst the rest, Palantur ibi complusculi Leones, hominibus supra modum infensi, idque efficit ut illac tutum iter non pateat, nisi centum simul viatoribus, qui frequentiori numero perterreant feras: that is, there are Lions there in great abundance, wand'ring and ranging abroad, and are above measure moved with anger against men, or do hate them, in so much that no journey can safely be taken thither under the number of an hundred men in a company, that by their multitude they may make those wild Beasts afraid. And how obvious in Histories are many such passages?  
Secondly, the Bear, who is a cruel Beast, and a raging in anger, yea such, that when God himself would express the height of rage, he instanceth in this Beast. 
2 Sam. 17.8.  2 Sam. 17.8. when Hushai would express to Absolom the rage and fury of David, and his men of war, he told him they were mighty men, and chafed in their minds as a Bear rob of her Whelps in the field, or in saltu, in the Forest, as some read, the which if the greatest Potentate amongst the sons of Adam, had taken by Birth, Blood, or Command, she would fly upon him without fear, and tear him in pieces, if his strength were not able to withstand her. 
Prov. 17.12.  Prov. 17.12. Let a Bear rob of her Whelps rather meet a man, than a fool in his folly. Hosea 13.8. I will meet them, 
Hosea 13.8.  as a Bear that is bereft of her Whelps, (saith the Lord, when he would express his fury against them) and will rend the Caul of their heart, and there will I devour them like a Lion. As if he should have said, I will do it fiercely and furiously. 2 King. 2.23, 24. 
2 King. 2. two last.  when Elisha was going to Bethel, as he was going up by the way, there came little Children out of the City and mocked him, saying, Go up thou bald-head, go up thou bald-head▪ These Children were the Children of Idolatrous Parents, that used to go to Bethel to transgress, as junius thinks; 
jun annotat in locum. Osiand.  and Osiander supposeth them to have flocked together out of the City to some convenient place for their puerile recreations, (as now we see Children every where do) and seeing the old Prophet travelling by the ordinary way, they began to mock him, and reproached not only his person, but his Office, therefore the Prophet [no doubt but moved by God that was offended] cursed these ill-taught, and wicked Children in the Name of the Lord, not out of any private spleen, and there came two Shee-Bears out of the Wood, and tore forty and two Children of them. And many other Countries have also been infested by them: and it appears by the speech of jacob, when he saw the Coat of jos ph, that mankind was then molested by cruel Brutes; and so it appears by the consultation of his Brethren. For when they were consulting about the kill of him, and how they might frame some credible excuse to their father when they had done. Gen. 37.20. 
Gen. 37.20, 33  Let us slay him, and cast him into some pit, and we will say, some evil Beast hath devoured him. As if they had said, This our father will believe, and we shall be blameless; and if their Father could be satisfied, it never troubled them, that we read of at that time, how God should be answered for the effusion of their Brothers innocent blood, but were framing how to add a lie to fratricide. 
Vers. 33.  And Verse 33. you may see how apt jacob was to believe this, for so soon as he saw his Son's Coat, he said, Some evil Beast hath devoured him, joseph no doubt is rend in pieces. 
Peretius in locum.  And Pererius notes upon the place, Terra enim Syria, cujus pars est Palestina, abundat feris, maxim vero Vrsis & Leonibus: 
1 Kings 17. 2 Kings 2.  and for this quotes the place, 1 Kings 17. 2 King. 2, which are also quoted before for the same Point. The Land of Syria, (whereof Palestine was a part) abounded with wild Beasts, especially with Bears and Lions. 
Levit. 26.22.  Levit. 26.22. God did threaten them that were his People, even the Seed of Israel, that if they did despise his Statutes, and disobeyed him, that he would send wild Beasts among them, which should rob them of their Children, and destroy their Cattles, and make themselves few in number; and that their Highways should be desolate, which he also did. And thus though the Creature was punished by the sin of man, yet we often read how God makes the Creatures Instruments to punish man, for whose sin they are so punished.  
Thirdly, the next eminent enemy of mankind, is the Evening Wolf; Lupus vespertinus, as junius, often mentioned in Holy Writ: 
jer. 5.6.  as jeremiah 5.6. where he threatens, that a Lion out of the Forest shall slay their great men, and a Wolf of the Evening shall spoil them, etc. which though it aim at Nabuchadnezzar, and his mighty & terrible Armies, as Vers. 15. yet because they should symbolise in some qualities with these and the like Creatures, therefore are they set out under the names of such strong, cruel, and terrible Creatures, with whom in these things they should symbolise. Thus Zephanie 3.3. 
zeph. 3.3.  Her Princes within her are roaring Lions, her Judges are Evening Wolves. And Habak. 1.8. 
Habak. 1.8.  Their Horses also are swifter than the Leopards, and fiercer than the Evening Wolves. Historians writ of the Leopard to be so swift, that as the Tiger, when men steal away her Whelps, being well mounted on the speediest Horses, yet she pursuing the footsteps, and with that exceeding diligence and velocity, they have no way to escape from being overtaken, but by setting of Glasses in the way, at which when she comes in pursuit, she stands so long in viewing of her own likeness, that they gather ground, and outride her, or else cast down one of her Whelps in the way, which she taking up, is retarded with its carriage, and so the Rider is safe: for the which you may read Sebastian Munster in his Geography, 
Sebast Munst. in Cosmogr. lib. 5. cap. 85.  lib. 5. cap. 85. So the Leopard is very swift and active, and therefore the enemy's Horses herein resembled to her. The latter, which is the Wolf, is called the Evening Wolf, because that is the time when he creeps out of his lurking places to seek for his Prey. 
Psal. 104.20.  Psal. 104.20. Thou makest darkness, and it is night, wherein all the Beasts of the Forest creep forth: and how this English Island hath been infested in former ages by these cruel Creatures it may appear, in that we read in the Histories thereof, how some of its Kings, viz, Edgar, have caused their Rents to have been paid to them in Wolves Skins, to the end they might be hunted for with more diligence, taken and destroyed: so that this Land [praised be God] hath not of a long season been troubled with these dangerous and ingluvious Beasts.  
Fourthly, the serpent hath been an instrument not only to deceive our first Parents, but to punish many of their posterity. Amos. 9.3. 
Amos 9.3.  Though they be hid from my sight in the bottom of the Sea, thence will I command the Serpent, and he shall by't them. And Numbers 21.6. 
Num. 21.6.  When the people, which he had brought out of Egypt, murmured against him, he sent fiery Serpents amongst them, and they bitten the people, 
Deut. 8.15.  and much people of Jsrael died: and Deu: 8.15. In that terrible wilderness were fiery Serpents, and Scorpions. Now they are called (fiery Serpents) either [qualitative] in regard of themselves, because they had much choler, and fiery nature in them; or else (effective) because they caused burning like fire, or an extreme and painful heat in the flesh of those whom they had bit, 
Lucas Osiand. in locum.  etc. Lucas Osiander thinks they might be so called from both: morsu suo venenum ealidissimum infectis infunderet, ut pestifero ardore correpti miserime vitam finirent. that kind of Serpent did in its biting or stinging of them, infuse a most hot venom into such as they infected, so that being struck into a grievous heat, they died most miserably. Conrade Pelican thinks, that ferventi et venenoso anhelitu, they did inficere both corpora et aerem, that with their fiery hot & venomous breathe, they did not only infect their bodies, but even the Air also, and no marvel then if many of the people died.  
Fiftly and lastly, see how by more contemptible, sensible creatures, he hath punished man (to let all the insensible pass) as if the whole creation, or every creature were willing to be revenged of him, for the forfeiting of God's favour, and the bringing of such a misery, or curse, vanity, or slavery upon them. To let Rats and Mice Pass, with which we read whole Lands to have been vexed and plagued: I will but briefly instance in those poor, base, and contemptible, & impotent creatures, sensible, which God used in the plaguing of Egypt.  
Exod. 8.3. 
Exod. 8.3  God threatened to plague Pharaoh with Frogs in such abundance which the river should bring forth, that they should go up, and come into his house, and into his bedchamber, and upon his bed (and these in such multitudes, to glore upon him, as come to devour him, could not but for the present exceedingly affright him) and these were to do the like in the houses of his servants, and of his people, and to come up into their Ovens, and into their kneading troughs: which could not but be loathsome, and troublesome to look upon. See the like by as contemptible things. Exodus. 
Exod. 8.17.  8.17. All the dust of the Land became Lice, upon man, and upon Beast, and this the Magicians of Pharaoh were not able to imitate; God suffered them to go no further, lest they should have been thought to have been as potent to have done Miracles, as Moses and Aaron. Therefore when they saw this, they confessed Verse 19 Digitus Dei est hic, 
Vers. 19  this is the Finger of God. Yet by as contemptible as these, Exod. 8.24. 
Exod. 8.24.  He sent such a swarm of Flies into the House of Pharaoh, and into the houses of his servants and people, that the Land was corrupted by reason of that swarm of Flies. Yet howsoever God suffered the Magicians to bring out some Frogs, by the skill of the Devil, in applying natural causes, or at least in outward show and appearance; yet Non potuerunt abigere, they were not able to drive, or take away the Frogs, that Moses, and Aaron had brought up, but Pharaoh must be forced to sue, and seek to them for that. And the Lice you see they could not produce, that Pharaoh and his servants might the better consider, by what means they produced the Frogs.  
Lastly, See but what he did by the Locusts, 
Exod. 10.4, 5, 14, 15.  Exodus. 10.4.5.14, 15. Never were any such Locusts seen before, yet so long as they did but affright, and Plague them, and struck them not dead, in great number; but struck their Cattle, their grounds, their fruits, afflicted their bodies, but took of his hand before he took away life, so long, though they were afraid of Israel, and could have wished them well quit of them, but yet the Courtiers and men about the King, were not so vehemently urgent for their departure, but now when Pharaoh and his people's wickednesses were at the full, now God fell upon the son that sprung out of his own bowels, yea upon him that should have succeeded him in his Throne, upon all the Noble men's Herds in Egypt, upon the Gentry and Commonalty, all had a like share, the rich could not any way avoid the last and most terrible blow, any more than the poorest beggar. Exodus. 12.29.30.31.32.33, 
Exod. 12.29, 30, 31, 32.  At midnight the Lord smote all the first born in the Land of Egypt, from the first born of Pharaoh that sat upon his Throne; Qui sessurus erat super thronum ejus, as Junius reads, which was about to sit upon his Throne, or was to succeed Pharaoh in sitting upon his Throne. Others, 
Versio vulgaris  Qui sedebat in solio ejus which sat on his seat. Some think that his first born was Adultus, come to be a man, was of ripe years and did sit on the Throne with him to be acquainted with the government of the Kingdom. Yet if we look upon the words only Grammatically, and in themselves, without collation with the contextualls, we may refer the Relative qui, to Pharaoh, ad primogenitum Pharaonis, qui scilicet Pharao sedebat in solio ejus, id est, in Throno suo Regali, to the first born of Pharaoh which sat upon his throne, that is, which Pharaoh himself sat upon his own regal Throne, and not unto his first born. If you urge the Pronoune [ejus] which sat upon (his) Throne: And would conceive it spoken as Emphatically, rather than simply declaratively, and so have it to note out diversity of persons, though the same place. I answer: Though I shall not oppose this, because I know many learned men do so conceive of it, yet if we stand upon Grammaticals, I see not how the text will necessitate the reader to that sense, for (his) may have relation to [Pharaoh] as well as to his (first born) as I have said. And collate it with the next Pass thus, Vsque ad primogenitum captivi, qui erat in ergastulo, as junius reads; or, usque ad primogenitum captivae ancillae, quae erat in carcere, as others, unto the firstborn of the Captive that was in Prison, or in the Dungeon. Now [qui] in that place may have relation as well to the Captive, as to the firstborn; for it may be the Captive was in prison, and not his first born. This rather I conceive to move, to understand it rather of his Son, than himself, according to our version, or the version of junius and Tremelius, because they read qui s●ssurus, [as you have heard] which was about to sit upon his Throne hereafter. Or [the Throne] and [his Throne] may be conceived as different, if we read thus, From the firstborn of Pharaoh that sat upon [the] Throne, then would it make plainly for Pharaoh, and not for his primo genite. But if upon [his Throne] as thus, From the firstborn of Pharaoh that sat upon [his Throne,] than it may make for the primogenite of Pharaoh, as well as for himself, and let it pass for him. This was, you have heard, the last Plague upon Egypt, before Israel's departure; but not upon the Egyptians, God made a full end of them by water, who would not be warned by all his wonders he wrought upon the Land. 
Exo. 14.27, 28  Exod. 14.27, 28. and though all Egypt perished not, yet as many as pursued Israel, perished in the waters, there was not one of them left. When they perceived that God took off their Chariot Wheels, and could see and say, 
Exod. 14.25.  that God fought for Israel against them, 
Vers. 24.  Exod. 14.25. and this caused them to fear, Verse 24. as the Geneva Translation hath it. 
Iosh. 24.7.  And joshua 24.7. he put darkness between the Israelites and the Egyptians, which darkness was a Cloud, black, thick and dark, so that the Egyptians who marched so fast and furiously with their Horse, could not now see or discern how fare Israel was distant from them, which in humane judgement they might soon otherwise have overtaken, and destroyed. 
josephus.  For josephus writes, that besides those six hundred chosen Chariots, mentioned Exod. 14.7. there were 50000 Horse, 
Exod. 14.7.  besides 200000 Foot, if we may give any credit to his testimony herein. 
Lyra in locum.  Lyra saith, that they saw not only Magnam multitudinem, a mighty and a great multitude, but bene armatam & doctam ad praelium, well armed they were, and expert Warriors, well Trained; which when the people saw and considered, together with the weakness of themselves, want of Training, want of Arms; for in their slavery in Egypt they might not use the one, nor be expert in the other, no not in common policy; for Egypt was afraid of their multitude, therefore said their King, when he saw them increase in great abundance, and growing mighty in the Land, 
Exod. 1.7.  Exod. 1.7. Agedum sapienter nos geramus, 
Exod. 1.10.  etc. Exod. 1.10. Come on let us deal wisely with them, lest they multiply, etc. They being in no better posture for war than in humane probability they were then, looking but upon the arm of flesh, it was not like but that they should have been utterly foiled by so potent an Army, therefore when they saw them, they cried out unto the Lord, and were sore afraid, 
Exod. 14.10. Vers. 11.  Exod. 14.10. and Vers. 11. they mock Moses, saying, Were there not Graves in Egypt, that thou hast brought us hither to die in the Wilderness? 
Vers. 12.  And Vers. 12. puts him in mind what forewarning they had given him of this, that it had been better for them to have served the Egyptians, (or, which was as much in effect, as to have been their Slaves still) then to have offered to have made an escape, & then not be able, but be furiously fallen upon by the great Dragon of the Waters, Pharaoh and his puissant Army, and be miserably hewed in pieces. Thus did the carnal minds of Hypocritical Hearts amongst them reason, notwithstanding all the wonders their eyes had seen, and which God had wrought for them. But among a great multitude there usually are some nought, who far the better, and are spared for the righteous sake. Many such escaped Pharaoh, and the Red-Sea, that perished in the Wilderness, as you may read, 1 Corinth. 10.5. 
1 Cor. 10 5. Heb. 3.17.  and Heb. 3.17. But with whom was he grieved forty years, was it not with those that had sinned, whose Carcases fell in the Wilderness. Thus God threatened them, 
Numb. 14.23.  Numb. 14.23. seeing that they had seen what he had done in Egypt, and at the Red Sea, and in the Wilderness, 
Num 14.22, 23.  Num. 14.22, 23. and yet so basely murmured, and made such a faithless complaint at the relation of the difficulty to conquer the Land, what should become of their Wives and Children? The Lord makes answer, 
Num. 14.29, 30, 31.  Numb. 14.29, 30, 31. Your Carcases shall fall in the Wilderness. As if he had said, you do not believe you shall ever be able to see the promised Land, and therefore you shall not. And all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, doubtless ye shall not come into the Land concerning which I swore to make you dwell therein, save Caleb the son of jephumeh, and joshua the son of Nun. But your little ones, that you said should be a prey, them will I bring in, and they shall know the Land which ye have despised.  
Two things made Gods last blow most terrible to Egypt, the destroying all the first born, and that at midnight, at a time of deepest rest and silence, whereupon Conrade Pelican notes, 
Conrade Pelican in locum.  nihil charius habetur primogenitis filiis &c what is dearer, or more esteemed amongst men than their first born? whereupon Micha saith, Micha. 6.7. 
Micha 6.7.  shall I give my first born for my transgression, the fruit of my body for the sin of my soul? as if they should have said, what have we more dear under the Sun than these? And Zach: 12.10. 
Zach. 12.10.  And they shall be in bitterness for him (or lament, or mourn for him) as one that is in bitterness for his first born. As if he should have said, the first born as they are most dearly beloved, so they are most deeply lamented: and in the like speeches alluding to that in Exodus, Exod: 22.29. 
Exod. 22.29.  The first born of thy sons shalt thou give unto me. And for the latter, bringing this plague upon them at midnight, nocturno tempore horribiliora sunt omnia adversa quam interdiu, 
Pelican.  as Pelican notes; upon the night time all troubles are more terrible then upon the day, wherein some comfort may he had And as for Egypt, they had in all probability dealt thus with many of the first born of Israel, therefore no marvel if God also thus dealt with them; and not only with Pharaoh, his Nobles, and People, but with the Captives in prison. 
Exod. 11.5.  Exod: 11.5. Unto the firstborn of the maid-servant that is behind the mill. Quia Captivi et Captiva cogebantur operari in Carceribus, 
Lyra in locum.  as Lyra notes, because their captives, both men & women were compelled to work in their prison houses. And they are said to be behind the Mill, because as they made servants of their Captives, so trudebant molas, as Junius notes, 
junius in loc.  they caused them in their prisons to thrust their Mills about, for the doing of which they stood behind them. And thus you may read how the Philistines did with Samson, Judges 16.22. 
judges 16.22.  When they had taken him, and put out his eyes, they caused him to grind in the prison house. And God dealt thus in destroying the first born of the Cattle also. And Pharaoh risen up in the night, he and all his servants, & all the Egyptians, and there was a great cry in Egypt, for there was not an house, where there was not one dead: so that there was a General Lamentation through the whole land. To have seen what wring of hands, knocking of breasts, doleful complaints, vehement outcries were made in every Town, and City, of Parents, Kinsfolks, Friends, throughout the whole Land, from one end of their dwelling to another, so that as it was said of them at the burial of Jacob, 
Gen. last. 11.  Gen: the last. 11. Luctus gravis hic est Egypto, or, Planctus magnus hic est Egyptiis. This is a grievous mourning to the Egyptitians; so I may say of this night's mourning, Planctus magnus hic erat Egyptiis, This was a grievous mourning to the Egyptians. A grievious mourning they had when old Israel went out of their Land, but a more grievous when the seed of Israel was to go out; not for the love they did bear unto them, but for the love they had to their own, which they lost when they were to part with them. And now might they feel by woeful experience, in the loss of their own children, what heavy hearts they made to the poor Israelites in the kill of theirs. Exod: 1.22. 
Exod. 1.22.  Pharaoh charged all his people, saying, every son that is born ye shall cast into the river, etc. when he saw that the male children were not destroyed by the midwives' occulte, voluit hoc facere , as Lyra notes; when not secretly, 
Lyra. in loc.  then would he have them destroyed openly. Ac cum neque labores, 
junius in loc.  neque molestiae procreationem minuerent liberorum, neque obstetrices clam natos eorum tollerent, in apertam tyrannidem perrupit, et immane de submergendis pueris decretum promulgavit, as Junius. And when he saw that neither labour nor grievances would hinder the increase of the people, nor yet that the Midwives would kill them secretly, he broke out into open Tyranny, and published a wicked and cruel Decree concerning the drowning of their Male Children: Et sperabat tum Satanas; se hoc modo stirpem è qua Christus ●ess●t ●nasciturus extirpaturum; 
Lucas Osiander.  as Osiander observes, And by this means Satan hoped, saith he, to have rooted out that stock, and race, of which Christ was to spring. And when God would not suffer him thus far to prevail, see how he stirred Herod up again against all the Male Children, that were in Bethlehem, 
Matth. 2.16.  and the Coasts thereof: but all in vain, Consilium suum stabit, as said the Prophet, his Counsel shall stand, and he will do all his pleasure, 
Isa. 46.10.  Isai. 46.10. True it is indeed, that this was a great grief and affliction to the people of Israel, yet many of them were Idolaters, and served the Idols of Egypt, and complied with them in their Idolatry, with the which the Lord was grieved. 
Ezek. 20.7, 8.  Ezek. 20.7, 8. Cast ye away every man the abomination of his eyes, and defile not yourselves with the Idols of Egypt; for I am the Lord your God. But they did not forsake those Idols of Egypt, and therefore the Lord was resolved to pour out his fury upon them, and to accomplish his anger against them, in the midst of that Land. Exod. 1.13.14. 
Exod 1.13, 14  As for themselves, the Egyptians made them serve with rigour, and they made their lives bitter with Mortar, and Brick, and in all manner of Service in the field: all their Service wherein they made them serve, was with rigour. They chidd them and reproached them Verbis duris, 
Lyra.  & pungitivis, as Lyra, with harsh, hard, and pricking provoking words. They had dura verba, but duriora verbera, hard words they had, but their stripes and blows were harder. 
Exod. 5 16.  Ex. 5.16. Behold, thy servants are beaten, but the fault is in thine own people; or, En Famuli tui flagellis caeduntur, as the Vulgar, Behold, thy servants are beaten with whips. And no marvel if their lives were bitter unto them, 
josephus.  if josephus say truth, both propter gravitatem et vilitatem operis, for the grievousness and greatness of their labour: having such hard tasks set them, which might not be abated; and likewise for the baseness of their works, being compelled, Exportare faeces, et immundicias, de vicis extra civitatem, to carry dung, and all manner of filth out of their Streets to without their Cities. They built Pharaoh two Cities, Exodus 1.11. 
Exod. 1.11, & 14.  Pithom and Raamses; and these they built him of brick, and mortar, verse 14. and there he laid his fruits, and his treasure. And they used them also for drudgery, in tilling of their ground, and any manner of husbandry in the field; and their children also you see how they were destroyed before their eyes, which did grieviously vex the hearts of them. Thus would God have them punished, in the midst of the Land of Egypt, for their vileness and Idolatry, yea herein they were so vile, that after God's wonderful deliverance of them, yet they fell to it again in the wilderness, as you may see, Exodus 32.1.2.3.4. 
Exod. 32.1, 2, 3.4.  Yet when God saw their enemies insult, and considered not that God had given them that power over them, he cursed their enemies, and slew the chief of all their strength, even their primogenite, as you have heard, in which their hearts did most rejoice, thus jacob speaks to Reuben Gen: 49.3. 
Gen. 49.3.  Thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power. My might, that is Primus effectus naturalium virium, 
junius annot. in loc.  as junius; the first effect of my natural strength, and might, the excellency of dignity, and the excellency of power. The excellency of dignity, because chief of thy brethren. Of power, because to have had a double portion, 
Deut. 21.17.  and in thee my family began to be increased, and gather might. And thou wast the excellency of dignity, because of the Priesthood; and of power, because of rule and Princedom, both which thou forfeited by thy incestuous wickedness. 
Nicholaus de Lyra in loc.  Now when the firstborn; or first of their strength was thus destroyed throughout all Egypt, in every house, such a hideous Cry was made, that Pharaoh started out of his Bed on the night time, and finding his son, his firstborn, to whom he intended his Crown, to be dead, he wanted no affrighting: seeing God's Arrow strike into his house, yea, to hit the chief Member of it, next to himself, he was afraid lest the next Arrow might hit himself. Jam tua res agitur, paries dum proximus ardet; you know who spoke it, When the next house is on fire, its high time to look to our own. Now Pharaoh needed no more entreaty, he was willing to let the people flock, and all go. Now not only men, but women and children must go also; and not only they, but Flock, and Herd, and what they would, so they would be gone, before Egypt was totally destroyed: for they were afraid, that if they were not let go, the rest of the Egyptians would also be destroyed. And now might an Israelite have had a Furlong from Pharaoh upon reasonable terms, to have passed all his Scouts, and Guards. Yet because the Devil could not be content to lose Pharaoh, no more than Pharaoh could lose Israel, therefore he stirs up Pharaoh to pursue. And Solomon hath it, Prov. 29.1. He that being often reproved, 
Prov. 29.  and hardeneth his neck, shall be destroyed suddenly, and that without remedy. And was it with him & with his army any otherwise, even when he presumed that Israel was in his Jaws; and when he thought they had miss their way in the wilderness, and were Man, Woman, and Child at his mercy: Goods, Cattles, and all they borrowed of the Egyptians, and all they had: then was he the nearest his fearful ruin. Exod. 14.2, 3. God bid Mos●s speak to the Children of Israel, that they should turn and Encamp before Pihahiroth, between Migdol and the Sea, over-against Baalzephon, etc. divertant, let them turn aside, as junius and Tremelius read: 
junius Trem. Exod. 13.17.  God gives a reason for it, Chap. 13. Verse 17. God set them not through the way of the Land of the Philistines, although that was near, for God said, Lest the People repent, when they see War, and they return to Egypt. So he that could work without means, would use means to keep them forward. R versi sunt, as the Vulgar, they turned again; yea, Aliquantulum versus Egyptum, a little towards Egypt, as Lyra hath it; as though they had meant to have either come back again into Egypt, or else wandered in the Desert they knew not wh●t●er. For being before Pihahiroth, between Migdol, and the Sea, 
josephus.  over against Baalzephon, Ios●phus observes, that they had ex uno latere mare, ex alio montem magnum, & asperrimum, They had the Sea on the one hand, and a great and steep Mountain upon the other, and had no way to pass on dry land, but that way that Pharaoh was coming against them with his Army. And instead of è regione Phiai●oth, 
junius Versio, etc.  (as the Vulgar,) over-against Pihahiroth. junius reads, ante fauces Montium Chirotharum, before the narrow passages or straits between the Mountains of Pihahiroth, or before, between Migdol and the Sea, over-against Baalzephon. What manner of place that was, Pharaoh explanes in the next Verse, which God foretold he would use; or inwardly so say, & think in his mind, They are entangled in the Land, the Wilderness hath shut them in: or, Coarctati sunt in terra, (as the Vulgar) they are straitened or shut up in the Land. Or, irretiti, as others, They are ensnared in the straight places in the Wilderness, amongst the steep and high Hills, and are kept in on the other hand by the Sea. For thus had Pharaoh gotten intelligence by his Scouts, and Spies, and therefore made haste to the prey, little questioning but that all was his own. But Exod. 14.24, 25. 
Exod. 14.24, 25.  In the Morning Watch the Lord looked unto the Host of the Egyptians through the Pillar of Fire, and of the Could, and troubled the Host of the Egyptians. This Cloud and Fire is that mentioned before, 
Verses 19, 20.  Verses 19, 20. which came from before them, to behind them, to guard them from the Egyptians. The morning Watch was the three last hours of the night, as saith the Geneva Note; and how he troubled the Host of the Egyptians, we see Verse 25. He took off their Chariot Wheels, so that they drove them heavily. I do not think that the Spoaks and Wheels were only clogged with much tough, thick and tenacious heavy Clay, which stuck to them, as some do; that indeed would retard them, but that was not all; the Text saith, He took off their Chariot Wheels. 
junius  Ablatesquerotis, as junius, and their Wheels being taken away, subvertit rotas curruum, as the Vulgar, He overthrew their Chariot Wheels, 
Vulg. versio.  so that they had much trouble in the driving of their Chariots. If he did but only take them off, it would be a great trouble and stay in their March, in putting them on again; and who knows how often God might take them off? for that is not expressed in the Text. But it may be objected, if the Wheels were taken off, how could they drive at all? Osiander answers, 
Lucas Osiand.  Rotis momento vel detractis, vel confractis currus everterentur; The Wheels being removed, or in a moment broken, the Chariots would soon be overturned. It may be when God took them off, they were made more unserviceable than before, broken or bruised, so that they could but drive them slowly: God did by this means so retard their motion, that they could make no great haste after the Israelites. And Psal. 77.17, 18. 
Psal. 77.17, 18  the Clouds poured out water, the Skies sent out a sound, thine Arrows also went abroad. The voice of thy thunder was in the Heaven, the lightnings lightened the world, the earth trembled and shook, so that the Egyptians said, Let us fly from the face of Israel, for the Lord fights for them against the Egyptians: so that they would presently have retreated, which when the Lord saw, he caused Moses to strike the waters again, and so drowned them before they could have time to return. 
Lyra in loc.  But Lyra notes, that this was after the Israelites were gotten out of the compass of the Sea, to the dry Land on the Sea shore, or much before them, that the waters should not hurt them; for when Pharaoh and his Host first entered the Sea, Filii Israel jam essent multum elongati à litore; The Children of Israel had then passed on a great distance from that Shoar on which Pharaoh entered. jam enim Israelitae alveum maris egressi erant et versabantur in continenti, as Osiander; 
Lucas Osiand.  Now the Isralites were gotten out of the channel and bottom of the Sea and remained on the continent. And I might note here how God punished Pharaoh, and all his puissant Host, by an insensible Creature, but letting pass those, let me answer one objection and so on. Exod: 14.13. 
Exod. 14.13.  Moses told the Israelites, when as yet they were not entered the Sea, but stood trembling and quaking to see the mighty Host of the Egyptians, that the Egyptians they saw that day, they should see them no more for ever. 
Vers. 30.  And yet Vers. 30. it's said, the Israelites saw the Egyptians dead upon the Sea shore. The answer is very easy, for the Israelites saw them no more as any living or pursuing Enemies, but saw dead upon the Sea shore. Some think upon that shore next Egypt, but that is not like. Others, that they were wrecked and cast out of the Sea to that shore, on which the Israelites landed, that they might the more be incited to give glory to God, and be encouraged against their enemies. And Josephus adds, 
josephus   haberent arma corum ad defendendum se contra Hostes insurgentes, that so the Israelites might be furnished with their Arms against all such enemies as might arise against them in the way. 
junius.  But Junius reads it, Videruntque Israelita Egyptios morientes in littore maris, The Israelites saw the Egyptians dying on the Shore; that is, saith he, è litore, maris trajecto hostes suos morientes spectarunt, The Israelites themselves standing now safe, being passed thorough the Sea, did from the Shore see their enemies sinking, and dying in the waters of the Sea. Exod: 15.5. 
Exod. 15.5.  The depths covered them, they sank into the bottom as a stone, so that no Art of swimming could help them; no, verse. 10. 
Vers. 10.  They sank as Led in the mighty waters, Exod: 14.27. 
Exod. 14.27  The Lord overthrew the Egyptians in the midst of the Sea. Thus God caused those mad and raging waves, and proud Billows, to swallow that mad, proud, and raging people.  
Secondly, This judgement must fall on them at such a time, as it was most terrible, as you have heard, so that the circumstance of time did increase the plague that God inflicted on them. The more suddenly and unexpectedly that any trouble assails us, the more grievously it afflicts us, and especially on the night, when we are settled to rest. The old Moralist plainly, yet truly, said, Levius laedit quicquid praevideris ante, Things foreseen less hurt us when they fall upon us, because in the interim we prepare ourselves against they fall: praemonitus, praemunitus, forewarned, fore-armed. The efficient cause of the Creatures subjection to vanity, was God, who [as you have heard] was the absolute Lord of the Creature, he hath subjected the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sub spe, under hope.  
Hope is here ascribed to the Creature as unwillingness was, as expectation was, which, as you have heard, cannot properly be predicated of the Creature here mentioned, 
Chrysost. Theophylact. in. locum.  but as Chrysostom observes, the Apostle here feigneth a certain person of the Creatures, attributing unto them affections, as will, desire, hope, sorrow, grieving, etc. Beza hath also well observed, 
Beza in locum  that Totus hic sermo per Prosopopaeiam accipiendus, That this whole passage, and text of the Scripture here concerning the Creature, is to be conceived of by way of prosopopaeia, as in part you have heard, Figuratively, attributing unto them humane affections.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Under hope, or in hope: but of what? I answer, under hope of being delivered from the bondage of corruption, for he that hath subjected the Creature to vanity, yet intends not forever to involve the Creature under the curse; no, you have heard verse 19 that there is an earnest expectation of the Creature, of the manifestation of the sons of God, the Creature stands as it were upon tipptoes & as stretching out the neck, waiting with great earnestness and desire to see that day when the sons or children of God shall be manifested in that glorious state, which in this life, during their mortal bodies, cannot be seen, and the hope of the Creature is nothing else but the natural expectation of liberation from the incumbent corruption. For there is appetitus naturaliter insitus, qui sanè non erit perpetuò irritus, There is a natural appetite in the Creature, which doubtless shall not be continually, or forever frustrate of this expectation.  
And in that the Lord of the Creature made them thus subject to vanity, we may collect, that this vanity or corruption, to which they are now subject, was not natural, or imbred, or connatural to the Creature, God made it in a more excellent and healthful constitution; but this was adventitiall, by reason of the sin of man, who having displeased both his Maker and theirs, brought them into an ill condition, but himself into a worse; them liable to vanity, but himself to perpetual and eternal misery.  
Secondly, hence we see the horrible burden of the punishment of sin, in that not only man is punished that sinned, but even the brute Beasts, yea such Creatures as are insensible also; and so heavily, that the Creature groans to be delivered from this bondage of corruption, or from the burden. How much more may wicked men look to be punished for their own sins; yet these never groan under the weight of them, whilst they are in this life, and therefore shall they gnaw their tongues, gnash their teeth, and groan for ever in the world to come, where the Worms shall never die, and their Fire shall never be quenched; and where they shall have no rest day nor night.  
Thirdly, we see the greatness of God's power, in that he could make the Creature subject to corruption; he that made it in a better estate, could also bring it to a worse, for the sin of him that had the possession of it: and the Creature must be subject, it must obey. For what was the Creature to stand it out against the Creator? it was impossible for it to do it, but must yield to be in a worse estate than that in which it was created, though with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not willingly.  
Fourthly and lastly, observe how God mingles his judgements with his mercies, in that the Creature hath a metaphorical hope in it, that this corruption or vanity, to which it is subject, shall once come to an end. If the Devils, or the Damned in Hell had but such hope as the Creature here hath, which were short of that created excellency that they were created in, it would elevate their minds to think of it; but they are under the Hatches of eternal despair, without any the least hope for ever. Oh what Soul seriously considers this, and trembles not? and sets not all things apart to betake it to such means, as will help towards heaven, and miss that misery? and than may man have a more noble hope, than the Creature here mentioned can have. Thus I have done with the positive part of the Creatures subjugation.  
Let us now come to the third part of the division, the relaxation, Because the Creature itself also shall be delivered from the bondage of corruption. The doctrine and parts in this Text, may not unfitly be resembled to Ezekiel's waters, 
Ezek. 47.3, 4, 5  Ezek. 47.3, 4, 5. which at the first measuring were but to the Ankles, at the second, but to the Knees, but at the third were to the Loins, and at the fourth were riseth to such a River, as a man might swim in, and could not be passed over, at least not without doubt and danger.  
But to the third point, Because the Creature also shall be delivered from the bondage of corruption; what was meant by the Creature we have heard before, but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as we say, or the main matter to be discerned, is (how) the Creature shall be delivered from the bondage of corruption, and (what Creatures) shall be so delivered. De re constat, disputatur de modo, It's certain enough that there shall be such a deliverance from the bondage of corruption, we have an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fecit, an ipse dixit here in the words; and we have it in terminis, in express terms; but all the difficulty consists in the manner of the deliverance, after what manner the Creature shall be delivered, and what Creatures they are that shall be delivered. For the former, concerning the manner of the deliverance, so fare as may fall within the compass of reason, or a rational discourse, we conceive it can but be one of these two ways, either privatiuè, and terminatiuè, or reductiuè, and transmutatiuê; either it must be delivered by being deprived of its Essence or Being, and then as we say, Non entis non sunt accidentia, of a nonbeing there can be no accidents, there can be no vanity, slavery, weariness, corruption, or the like; for when they cease to be, they cease to be subject to such miseries, immutabilities, instabilities, and the like, than their being subject to vanity, is terminated as is their being.  
Or else reductiuè, and transmutatiuè, by being reduced into their former estate, in which they were created, and in which they stood before man sinned, and changed from corruption into incorruption, from which estate, they shall never more be changed. But whether of these two ways the Creature shall be delivered from the bondage of corruption, is dignus vindice nodus, a knot worth unloosing, and a point that requires a serious scrutiny. If by the Creature here we might upon sound grounds understand man only, or at least man as yet in the state of nature unconverted, as Augustine doth, (as you have heard before) then might we say with Bullinger, 
Bullin. in loc.  Locus hic difficilimus erit facilimus, The place which is conceived most difficult, would be exceeding plain; or this hard, and intricate knot were easily loosed: It's to be understood of other Creatures besides man, as may appear by the reasons before alleged, and also by the judgements of divers most learned and able Divines. 
Dr. Willet qu. 27. in Rom. Expos. 5.  Dr Willet shows in his 27 qu. upon the eight Chapter to the Romans, Exposition the fift, that the most general and received interpretation is, to understand corporalia, & irrationalia, things corporal and unreasonable, comprehending the Heavens and Stars, with the earth, together with living Creatures of all sorts, Trees, and Plants, and quotes Ambrose, Calvin, Martyr for this sense. If by the general and received Interpretation he means the most general, in regard of the subject matter, of which their interpretation is, it must needs be true. And I believe, the sense that himself flies to in his Exposition sexta, will not come so near to the mark. But that remains to be handled in the next place, to which we shall reserve it, and the Authors he quotes for that he calls the more generally received, are not many, though the very truth is, that if a man look fully upon the face of these passages in Rom. 8.19, 
Rom. 8.19, 20, 21.22.  20, 21, 22, etc. (for the places in Scripture are like Beacons upon Hills, which give light one to another,) it would much move him to this sense, which that pious, painful and learned Divine beforenamed calls The most general and received interpretation; as when we read of the earnest expectation of the Creature indefinitely, as Verse 19 the Creature was made subject to vanity, Verse 20. And the Ceature itself also shall be delivered from the Bondage of corruption, (that is, the same Creature before mentioned.) Verse 21. And the whole Creation groaneth, etc. Verse 22. These places I say, in themselves considered, would move us to understand a freedom and liberation of the whole Creation. But this I conceive would easily be granted, for it can neither with faith nor reason be opposed: but then how the whole Creation shall be delivered from the bondage of corruption, so as to be brought into the glorious liberty of the Children or sons of God, hic haerendum est, here we must pause a while. The whole Creation doubtless (in its latitude here meant) shall be delivered the one of those ways before mentioned; but thus, as to be brought into the glorious liberty of the Children of God, will admit of a further dispute.  
So fare as the Scriptures hold out any light, or a rational discourse will carry, so fare a man may go in this point; but I have never as yet read, either in the Fathers, who touch upon this point, whereof Chrisostome seems most resolute, and for that generally or most general received opinion, and interpretation , nor in the Schoolmen, or middle, or modern Divines is this matter in hand absolutely, clearly, and satisfactorily determined and stated. Neither do I think that it can be clearly and indubitatively determined in this life, but probably and conjecturally. Only Calvin, having asserted, 
Calvin in loc.  that Deus simul cum humano genere Orbom nunc collapsum in integrum res●it●et; that God, together with mankind will restore the now-decayed world into an entire, or uncorrupted estate, adds, Qualis vero futura sit integritas illa tam in pecudibus, quam in plantis, et metallis, curiosiùs inquirere, neque expedit, neque fas est, etc. quaerunt arguti, (sed parum sobrii) an immortal set futurum omne genus animalium, his speculationibus, si fraenum laxetur, quorsum tandem nos abripient? hac ergò simplici doctrina contenti simus, tale fore temperamentum, & tam concinnum ordinem, ut nihil vel deform, vel fluxum appareat; but what manner of integrity, or incorruptednesse that shall be as well in Beasts, as in Plants of the earth, and in Metals under it, to make too curious an inquisition, is neither expedient, needful, nor lawful, etc. quicksighted men (but in this not very wise) do ask whether every Kind, or all sorts of living Creatures shallbe immortal, or no? If we give but scope to these speculations, whether at length will they carry us? let us therefore, saith he, be content with this simple or plain truth, the moderation and order after the restitution shall be so fine, so sweet, or excellent, which God will make, that nothing shall appear either uncomely, or unstable. Therefore I have said, that so fare as the Scripture holds out any light, or by a rational discourse, or grounds of sound reason that a man may go, so fare he may labour; and, est aliquid prodire tenus, it will be found somewhat to go thus fare. As for that sound and worthy Divine Peter Martyr, we shall have occasion to scan him more narrowly hereafter, which though at his ingress to this point, he may seem to favour the most general and received opinion, yet after a large dispute of it, the reader will find him not so resolute: of whose words God willing by and by, though he will not conclude against it.  
All Divines that I have read, or met withal, fall but upon one of these two ways, by which the Creature is to be delivered from the bondage of corruption, either abolitione, or purgatione, by abolition, or the total and final taking away the Being of them; or else by the purging out the dross and corruption from such Creatures as shall remain for substance. But whether of these two ways will the better stand with the sense of the Apostles words, is the grand quaere, and I conceive this to be one of those abstruse points, de quibus optimis etiam Theologis liceat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, morari, ignorare, vel dissentire, saluâ charitate; concerning which it may be lawful or safe, even to the best Divines, to demur upon, to be ignorant of, or to descent in, without breach of charity, or hurt of piety. In such cases the saying of Saint Augustine is good, 
August: lib: 8. de gen: ad lit: Cap: 5.  Lib. 8 de gen. ad literam, cap. 5. Melius est dubitare de occultis, quam litigare de incertis, It is better to stand in doubt of such things as God hath kept secret, then to strive, or too vehemently to contend in such as are uncertain; and only so fare to believe as he seethe either light from the Scriptures for, in terminis, or virtually included in them, or sound deduced, or collected from them: for, quicquid vere & directe potest colligi ex Scriptures, dici potest Scriptura; whatsoever can truly and directly, or by sound consequence be drawn or gathered from the Scripture, may be called Scripture, because it's virtually and implicitly in those terms, in which it is not always verbally expressed, but may be thence deduced, & by sound consequence concluded; to which, amongst many others, 
Zanch: de Religio: Christ: Cap: de Scriptures. Thes: 11.  profound Zanchie accords in his Book de Religione Christiana. cap. de Script. Thes. 11. and which is a commonly received truth amongst all learned Divines that are Orthodox: Nihil de religione statuendum esse in Ecclesia Dei, quod aut non habeat apertum in libris Canonicis testimonium, aut manifesta necessariaque consecutione inde evincatur; nothing ought to be determined in the Church of God concerning Religion, that hath not either open proof in Canonical Scriptures, or by manifest and necessary consequence, may be thence evinced: but by either of these ways a point is made good by Scripture, and that may be called the Scripture by which its so made good. Or else so fare as he can see sound reason, or good grounds brought, such as are not against the Scripture, but rather fall in with it. And in treating upon such intricate passages as this, its wisdom for us to do as skilful Seamen do upon dangerous and narrow Seas; they still take care to Plumbe or Sound, so that they fall upon no Rocks, nor Shelves, and so long they sail safely, though they find not their desired Haven, for the present; so God willing shall we do, we shall so sound the Sea of the Scriptures, and plumb the road of reason, that we shall not shipwreck truth upon any Shelves of Error, and so fare the Bark of our discourse may float safely, though we accomplish not our intention for our desired Haven.  
First then let us sound the Scriptures, and see how fare they will go with us, for the deliverance of the Creature from the bondage of corruption, by abolition, or by a total & final destruction of the Being of the Creature here meant. Let us begin with Psalm. 102.26. 
Psa. 102.26.  speaking of Heaven and Earth, the Prophet saith, they shall perish. This of the Prophet is repeated by the Apostle, Heb. 1.11. 
Heb. 1.11.  Ipsi peribunt, they shall perish: 
job. 14.12.  and job 14 12. Vsque dum non erunt Coeli, till the Heavens be no more.  
Secondly, Luke 21.33. 
Luke 21.33.  Coelum & terra transibunt, Heaven and Earth shall pass away.  
Thirdly, Apocapalyp. 21.1. 
Apoc. 21.1.  I saw a new Heaven, and a new earth, for the first was passed away.  

2. Petër 3.10.  Fourthly and lastly, to insist upon no more places, 2 Pet. 3.10. The heavens shall pass away with a great noise, and the Elements shall melt with fervent heat: the earth also and the Works therein shall be burnt up. These places make fair for the deliverance of the Creature from the bondage of corruption, by an abolition or destroying of their Beings, an so by consequence [as you have heard] they cannot any longer be subject to vanity, any more mutability or corruption. And from these and such like Places, many learned men have concluded an utter abolition of the Creature here mentioned, save only some few, of which hereafter. But how the Heavens shall be set on fire, the Elements melt, and the Earth with the Works therein burnt up, the Scriptures have not clearly discovered unto us, only the penetrating School-Divines, who conceived themselves more Eagle-eyed than the rest, and could cast stones at an hair breadth, they have rationally conjectured, that all may be set on fire, either per radios solares ex repercussione multiplicatos, by repercussion of the Sun beams redoubled, or by collecting them into a narrower compass, as so to unite their forces more closely as in a burning glass; or per discensum ignis elementaris jussu divino, by the descent of the element of fire at God's command or injunction. In these philosophical speculations we cannot deny but that there is a rational probability, it may be a verity, though we do not conclude it by way of infalibility; for as God hath determined that the world shall be destroyed by fire, so we know that he neither wants wisdom, nor power how to effect it, though to us he hath not clearly revealed the manner how, we may say with Saint Augustine, lib. 20 de Civitate Dei. Cap: 16. 
August: lib: 20. de Civit Dei, Cap: 16.  he saith he knew no man that did know, (that is as I conceive) that did infallibly know, Quisnam aut unde futurus sit ignis ille deflagrationis, what manner of fire, or from what place that fire should come that shall burn the world.  
But when scoffing Porphyry understood this to be a received opinion amongst the Christians, that the world should be destroyed, as his manner was, he much derided them for it, being a most bitter enemy against Christianity; him Saint Augustine mentions lib: 
Aug. lib 20. de civet. Dei, cap. 24.  20. de Civitate Dei. Cap: 24. to have followed Plato in this, which in Timaeo holds; mundum caepisse, s●d non interiturum, that the world had a beginning, 
Plato in Tim.  but that it should never have an ending; and so some of the most ancient Poets held, as might be shown at large out of Orpheus and Hesiod: 
Orph. Hesiodꝰ.  yet Plutarch thus relates the opinion of Plato, and Pythagoras, lib: 2. 
Plut. lib. 2. de de Philosoph. placit. caP. 4.  de Philosophorum placitis et decretis, Cap: 4. Pythagoras ac Plato genitum a Deo mundum et sua quidem sponte interiturum, etc. haud interiturum tamen providentia, et conservatione divina, it should never decay, yet not so firm of its own nature, but sua sponte interiturum, of its own accord (think they) it would ruin in time, or become deficient in its principles, and so could not perpetuate itself. 
Epicurus.  For Epicurus thought that the world was genitus, begotten of God, and so had a beginning, as you have heard the other two affirmed, s●d animantis et plantae modo occasurum, It should come to an end as Plants, and living Creatures did: but that it was conserved by a divine Providence and conservation. But Xenophanes, not so fare more ancient than Plato, as he was wide of truth, he held the world to be sempiternum, to be everlasting, and neither to have had beginning, nor should have ending. And this opinion Aristotle took up, adhered to it, and went about to defend it by arguments, 
Arist lib Phys. 8. & lib. 1. de coelo calcem versus.  as we read lib. Physicorum 8. and in the last Chapters of his first Book de Coelo; whose opinion herein divers others have followed, as Pliny, Proclus, Simplicius, and Averro most pertinaciously: yet all the arguments that great searcher of nature brings, 
Arist. lib. 2. de coelo cap. 1.  in lib. 2. de Coelo cap. 1. are of no concluding validity against the contrary assertion of Christian Philosophy, and have been shot thorough and thorough, tota Doctorum Philosophorum Christianorum Phalange, by a whole and strong Army of learned Christian Philosophers. Yet julius Scaliger would gladly draw him to have been a patron of the world's beginning, Exercitatione 61 sect: 3, 
Scalig. exerc. 61. sect. 3.  agnovit enim ille quoque Deum oped: max. esse mundi creatorem, he also himself acknowledged God to be the Creator of the world, for which he quotes him in lib: 2. 
Arist lib. 2. de gen.  the generatione, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Some indeed excuse him for his calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in generabilem, and that it had no beginning, &c saying, his meaning was, it had no beginning, per generationem, but yet had per emanationem, ut lux à Cand●la, not by generation, but by emanation from the word of the power of the primum Ens, (and this were to make Aristotle agree with Moses, Gen. 1.1. 
Gen. 1.1. ) even as light flows from the flame of a Candle. But this I fear, were to make more of his words than he ever meant, and like some of later times that would have brought him within the compass and possibility of a Saint. True it is, many Divine sentences, and scattered passages are found here and there in his prima Philosophia, and the Books de Caelo, but whether he had them from Plato his Tutor, under whom he remained twenty years, or those de Coelo were not his, as some have thought, and hereupon questioned it. In Demosthenes' Elogiis, Translated per Hyeronimum Wolfium, 
Hieron. Wolf.  and set before his Orations out of Dionysius Halicarnasseus, 
Dionys. Halicarn.  we have this testimony of him, his Father being dead at 18 years of age, he came to Athens (than the most famous University of all Greece) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Et Platoni commendatus, viginti annos cum eo exegit; He was in Athens commended to Plato, [who had been both a great Traveller and a great Scholar] and with him he spent twenty years.  
2. Plutarch, and the Ancient Philosophers have not interpreted Aristotle for any Patron of the World's beginning. True, say some neoterics, he held it had no beginning, or any generation, ex materia aliqua praeexistenti, or per mutationem è contrario; of no preaexistent matter, or by mutation from any contrary subject, as ordinary generations are; 
Arist. lib. 1. Physic cap. 5.  and as he asserts lib. 1. Physic. cap. 5. yet simply denies not the generation of it, after any manner or way at all, it might be generated or produced à prima causa, from the cause of causes, which was God; and then, 
Scalig. loco quo supra.  quid aliud diceret Christianus? saith Scaliger loco quo suprà, what else could a Christian say? 
Heb. 11.3.  Heb. 11.3. Through faith we understand that the worlds were framed by the Word of God, so that things that are seen, were not made of things which do appear: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, secula, the worlds, as the Vulgar, and Erasmus hath it. The same words we have, 
Heb. 1.  Heb. 1.2. but because it's spoken per enallagen numeri, in putting the Plural for the Singular number, therefore Beza reads it mundum, the world, and so john 1.10. 
john 1.10.  the world was made by him. Or if by the woe lds you will understand all the several parts of the world, all the several Creatures, of which the world doth consist, then may we conceive it of all things in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the universe, as the Philosophers term it, which make up the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or complete world, for one such there is, but as the great naturalist goes about to prove, and affirm by grounds of natural reason, lib: 1. de caelo. Cap.: 8, 9 
Arist lib. 1. ● coelo, cap. ●  and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he will have to be as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, semper existens, because he held that mundus was aeternus, yet sometimes indeed aevum is taken for an age, or life, Hieron: took it pro septuaginta annis, for the space of 70 years. 
Hieronym. Paraeus in loc.  Paraeus thus, res omnes cum ipso tempore, the (world) that is saith he, all things with time itself, yea quaecunquè usquam, unquam extiterunt, extant, aut extabunt, as Beza upon the place, 
Beza in loc.  whatsoever hath, doth, or shall have existence. John 1.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
john 1.3.  Omnia per ipsum facta sunt, all things were made by him; and by faith we understand that they were made by the word of God, not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
john. 1.1.  by the substantial word of God, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as here in the Heb: by his potential or mighty word of his power, jussu Dei as Paraeus, 
Paraeus in loc.  by God's command. How often have we a dixit Deus, 
Gen. 1.  God said? Deus, that is, Pater, Filius, et Spiritus sanctus, et sic deinceps in opere creationis, 
junius annot. in loc.  as junius hath it; God, that is, the Father, the Son, and the Holy Ghost, and so all a long conceive the word (God) in the work of Creation: for this was a work of the whole Trinity, as the fathers constantly teach us, Opera Trinitatis ad extra sunt indivisa, the works of the Trinity to without, are undivided. 
Psal. 33.9.  Ps. 33.9. dixit, et factum est, he said, and it was done. Thus by the word of his power he made the world but the things that are seen were not made of things that do appear, non ex apparent, 
Beza.  et jam existente materia, as Beza, not of any matter that we now see to appear, oris non existent, non ex materia aliqua visibili, 
Paraeus in loc.  sed ex nihilo, as Paraeus, to the same sense, 
Paraeus in loc  not of any visible matter, but of nothing did God make the world, so that the usual axiom of the natural Philosophers came far short in this, Ex nihilo nihil fit, of nothing perexistent, nothing can be made; not in their way, by the ordinary production of Creatures successively, by way of generation, but by creation it's otherwise, of which they were ignorant.  
The second opinion is, for the deliverance of the Creature from the bondage of corruption, by way of mutation, and repurgation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, secundum qualitates; and not a total abolition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, secundum substantiam; and the most are of this judgement, that the heavens and some other Creatures shall not perish, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wholly, or quoad esse substantiale, but quoad esse accidentale, their corruptible qualities shall be changed, but not the substance totally destroyed or annihilated; 
Voss. Thes. Theol. de mundi fine Thes. 3.  and to this also Vossius in Thes: Theolog: Thes: 3. de mundi fine, agrees, and doth acknowledge, and that truly, as all men of any extent of reading know, that this is Communior sententia, the more common opinion, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, periturum, sed esse renovandum, that the world shall not simply and totally be abolished in its parts, but renewed; for the truth of which he quotes this subject we are now upon. 
Rom. 8.20, 21.  Rom. 8.20, 21. To the former of the senses he names, we have said somewhat already, and to the second (God willing) we shall in due time. Yet thus he concludes, Thesi qua suprà, 
Gerard. joh. Voss. Thesi qua supra.  Quocircà nec eorum sententiam praefractè rejicere audemus, qui mundum secundùm substantiam periturum esse arbitrantur, praesertim cum nihil de eo antiquitùs Synodo ulla sit definitum, quidam praestantes sanè viri de eo dissentiant: Therefore we dare not stubbornly or obstinately reject their opinion, who judge, or suppose that the substance of the world shall perish, especially seeing nothing is defined or determined by any ancient Synod concerning this point, whether way the Creature shall be delivered from the bondage of corruption: and truly there be divers excellent and worthy men that descent, [yea, and I have said, may descent, saluâ charitate] without breach of charity in this point: and I shall desire to be moderate in it, and wish the reader to go no further a long with me herein, than he (if he be judicious) can either see light of Scripture for, or sound and well grounded reason to induce. I had rather sail in these straits, placidâ rationis aurâ, then turbido affectationis vento, with a sweet and pleasant gale of reason, then with a strong wind, and stormy blasts of affectation; as ready to judge every man that herein differs in judgement from me. I rather say with the Poet, vel his utere mecum, vel ede tua, either make use of these with me, or else give better grounds of thy own farther to instruct me. The former I hope shall do thee no harm, the latter would do me much good; and because I shall fall in with those learned men that have given their judgements for a liberation of the Creature by mutation and repurgation, rather than by total abolition of the material or visible Creature, I think it will better satisfy to give answer to the arguments brought for the contrary opinion, or to such places, in sacris, from whence some learned men have grounded it, before we produce any witnesses for the second, which God willing we will do as briefly as the matter will admit of.  
To the first Psalm. 102.26. 
Responsio Argum digladiantibus pro sententia totalis abolitionis.  Heaven and Earth shall perish; repeated Heb. 1.11. Ipsi peribunt, they shall perish: and Job. 14.12. Vsque dum non erunt Coeli, Till the Heavens be no more. To the places in order. Having spoken of the Earth and Heavens in the foregoing Verse, he adds, They shall perish, but thou shalt endure, yea, all of them shall wax old like a garment, as a vesture shalt thou change them, and they shall be changed. Neque antiquitas, n●que tam pulcher coelorum ornatus eximent ab interitu, as Calvin in locum, 
Calvin in loc.  Neither can antiquity nor that goodly adorning of the Heavens, that have so stood for so many thousands of years, keep them still safe or exempted from destruction. And he further adds upon the fame place that which most of Divines know to be true, 
Calvin loco quo supra.  Non uno modo exponunt interprete [coelos perire,] that is, that all Interpreters do not understand this perishing of the Heavens after the same manner, quidam simpliciter intelligunt de mutatione quae speci●s quaedam erit interitus. Et si enim non sunt redigendi in nihilum; ipsa tamen naturae alteratio (ut ita loquar) absumet quod mortale est, ac corruptibile ut alii esse caeli incipiant, ac novi. Secundum alios subaudienda est conditio, si deo ita placuerit, quia absurdum esse existimant coelos corruptioni subjici, etc. Some men understand it simply of such a change as is a kind of corruption, or destruction; for although the Heavens be not to be reduced into nothing, yet notwithstanding the very alteration of their nature, [if I may so speak] shall consume and take away that which is mortal and corruptible in them, that they shall begin to be others, yea, new Heavens. According to some others the words are conceived on conditionally, as thus, (if God so please,) because they conceive it absurd, to think, that the Heavens are subject to corruption. But this condition rather hinders the sense, than otherwise, saith he. Deinde falso coelis tribuunt immortalem statum, quos Paulus non secus ac terram aliasque creaturas gemere, & parturire dicit, usque ad diem redemptionis, eo quod subjectae sint corruptioni, non sponte, vel natura, sed quia homo se praecipitans totum mundum in ejusdem ruinae societatem secum traxit: Moreover, they do untruly attribute to the Heavens a state of immortality, which Paul saith, do groan, and desire deliverance no otherwise than the earth and other Creatures unto the day of redemption, in so much as they are made subject to vanity, not willingly, or by any natural inclination, but because that man casting himself headlong from his happy estate in which he was Created, drew the whole world to share with him in his ruin, to be subject to vanity and corruption, as well as he. These two things than are to be holden, Nunc obnoxios esse Coelos corruptioni propter hominis lapsum, & ita renovatum iri, ut meritò Propheta dicat, perituros, quia non iidem erunt, sed alii: The Heavens are now subject to corruption by reason of the sin of man, and are so to be renewed, as that the Prophet might justly say, they shall perish, because they shall not be the same, but others: others, not for substance, but for quality. As before also you have heard, that this was communior sententia, the more common opinion. He that would see the judgement of particulars, 
Vossius Thesi qua supra.  let him but read Gerardus Joh. Vossius Thesi qua supra, who herein hath saved me much labour, in quoteing both the Greek and Latin Divines, for this opinion; with whom Calvin, you hear, and most of our sound Modern Divines do agree, too many to be particularised in such a Cloud of Witnesses, would overspread much clean Paper. All of them shall wax old as a Garment, as a Vesture shalt thou change them, and they shall be changed. They shall wax old as a Garment, respectu durationis, or continuati temporis, in regard of duration, or continuance of time, at least, if not respectu imminutionis, or defectus virium naturalium, if not in respect of any impairing, or deficiency of their natural strength; in this respect a garment may be said to wax old, namely, in regard that its long since it was made, though it be not decayed, or much worse for wearing; yet we say in this sense, that its an old Suit, because long since it was made, though it appear not old in regard of decay, or any deficiency in the Woof, but in this sense may be as good as a new one, 
Deut. last. 7. Moses was old duratione, but not immunitione.  as we say. See, Deut. last, 7. Moses was an hundred and twenty years old; yet natural strength not abated.  
And as a Vesture shalt thou change them, and they shall be changed. Now a vesture may be changed two ways, either totaliter abolendo, or accidentaliter commutando, either by the total taking of it away, as burning of it, or casting of it aside, etc. as of no more use; or else by an accidental change of it, as washing of it, scouring of it, dressing of it, or colouring of it anew, or the like; & this is to change a vesture, but it is but an accidental change of it; the substance is still the same. The like change is conceived to be had in the Heavens. 
Dyonies. Carthsianus in loc.  Dionysius Carhusianus in verba, Nec coelum, nec terra peribit substantialiter, sed peribunt in fine mundi, quantum adesse formae accidentalis, quoniam alium statum hebebunt, quàm modo, etc. Neither shall the Heavens nor the earth perish in regard of their substance, but they shall be accidentally changed in the end of the world; for after the judgement day they shall be put into another state or condition, then that in which they now are, and not changed, as joseph changed his garment or vesture when he appeared before Pharaoh, 
Gen. 14.14.  Gen. 41.14. Taking new for substance, and casting away the old, mutatâ veste, so changed he his raiment.  
To that in the Hebrews the same answer may be given, seeing its but the repetition of the same thing.  

job. 14.12.  To that in job, Vsquedum non erunt coeli, Till the Heavens be no more. So man lieth down, and riseth not till the Heavens be no more. I answer, some, more Philosophically, than Theologically, conceive of it thus, That even as the Heavens, by their own nature and Principles are such, that they of themselves would never decay, but be for ever; even so likewise man lying down in the grave, by nature, or his own strength, would not arise again, or could so arise, till the Heavens were no more, or ceased to be, and that they conceived would be never, because the Heavens would never cease to be.  
Secondly, others, that are for a total abolition, they would understand it thus, that at the last day, when the general resurrection shall be, then shall the visible and spherical Heavens totally perish, and then shall man arise again, and till than he shall not.  
Thirdly and lastly, most thus, Till the heavens be no more, not simpliciter, but secundùm statum praesentem, not of simply or absolutely being no more at all, but no more according to that present state and condition, in which they now are, and to which the sin of man hath made them subject, 
2. Pet: 3.7.  2 Pet. 3.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Qui vero [nunc] sunt coeli ac terra, The heavens and the earth that [now] are, till they be no more in the same state or condition they are in now; but changed for quality, or condition into better, when they shall be refined, and purged by burning. Even as when we see a lump of Mettle melted, (be it of Gold, Silver, Led, Tin, or any other) the dross we know is taken out, and the substance is thereby refined, but yet the same substance still remains: so may we also conceive of the Heavens, when they shall be burned and purged. And thus much may serve for answer to the first Argument.  

Luke 21.33.  To the second, Luke 21.33. Coelum & terra transibunt, Heaven and earth shall pass away. Matthew hath it thus, Matth. 5. 
Matth. 5.18.  18. Till heaven and earth pass, (or as the Geneva, perish) one jot or one tittle shall in no wise pass from the Law, till all be fulfilled. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Original, Donec transeat coelum & terra, as the Vulgar, Vsquedum praeterierit coelum & terra, as Beza, Quod donec transeant coelum & terra, as the Syriack Version by Tremelius. Here we have some diversity in words, but all to one and the same sense; and some conceive the words not simply, but comparatively spoken; as thus, that the truth of the Law is so firm, that even such things as seem most durable shall perish, before any jott of it perish: yea, Heaven and Earth are not so stable as the truth of it in all the parts of it. Yea, so strictly doth Piscator urge this place, 
Piscator in in verba.  that as he hence observes the Law to have been written of old, with pricks in the Hebr. Tongue: so likewise he notes, that God will have such a special care in preserving of the Scriptures, that not so much as the least Vowel, or prick of it shall perish in the Hebrew tongue, nor the least iota, or least letter with which its written in the Greek Tongue, the least Letter, or the least truth of the Law of God shall not perish, or be changed, so wisely was it given. 
Calvin, Musc: Bucer in verba Psal: 102.27.  To the which sense Calvin, Musculus and Bucer agree. Beza parallels the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Beza.  with the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 102. 
jahhaloph.  27. signifies sic praeterire, ut etiam mutetur, so to pass away, as also to be changed in the passage.  
In Luke its positively set down, as likewise in the Hebrews, before cited, heaven and earth shall pass, or they shall perish, yet it will not hence follow, that they shall pass, or perish totally, or by the whole destruction of the substance, but in regard of this their present state and condition, or in regard of their qualities, or outward form. The same words are also positively used, Mat: 24.35. caduca eorum conditio, their frail and brittle estate, and condition shall pass away; but that will not conclude, that therefore their essence and substance shall totally, and finally be abolished, but that they shall not remain in the state and condition, that they are now in for ever, as the Philosophers that followed Aristotle dreamt, holding the heavens eternal, and inalterable; but shall perish, or be changed. Now Ipsi peribunt, they shall perish, or pass away, will not conclude a total abolition of substance, as I have said, but alteration of their present state, quality, and condition; no more than justus perit, Esa 57.1. 
Esa. 57.1.  The righteous perisheth, and no man lays it to heart; now the righteous perish not so, as to suffer a total abolition of their substance, but the mortal, and natural man suffers so, and perisheth so, as to have his natural, and mortal estate changed, his present estate, condition, and qualities; but shall arise again in the same bodies for substance. 1 Cor. 15. 
1. Cor: 15.53.  53. Oportet enim [hoc] corruptioni obnoxium, endure incorruptam naturam, For (this corruptible) that is, this corruptible body, not another for substance, shall put on incorruption. 
Verse 44.  Verse 44. Seritur corpus animale, excitatur corpus spirituale, it is sown a natural body, it is raised a spiritual body: so that though the state, qualities, and condition be more excellent when it is raised, then when it was cast into the grave, yet the substance shall be the same.  

Apoc. 1.1.  To the third, Apoc: 21.1. for the first heaven, and the first earth was passed away and there was no more sea. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, abiit, as the vulgar, or abierat, was passed away. Saint Mat: and S. Luke say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall pass away. john here in a vision saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first Heaven, and the first Earth were passed away already; this he spoke prophetically, and as foreseeing what should befall them in the end of the world; but for the manner how they shall pass away, we answer as before, for I conceive, that the same answer for substance will solve the objection, and therefore we will produce Aretius assenting to the same judgement, quoting also Rev: 20.11. 
Aretius' in loc.  from whose face the Earth and the Heaven fled away, and there was found no place for them; which might seem to argue indeed a total abolition of them; but saith he, they fled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the state, or condition of corruption, to incorruption, and they fled from their former estate, from before God's face, as ashamed of that estate. For you have heard how usual it is in Scripture, to attribute to senseless, or irrational creatures, that which belongs to rational. And whereas mention is made of john's seeing a new Heaven, and a new Earth. 
Apoc. 21.1.  Apoc: 21.1. revera eadem sunt, solum deposita corruptibilitate In very deed they are but the same, having put off their corruptible estate, and condition; so that you see for substance the Heaven and Earth remains; yet because their qualities, present state and condition are changed, they are called new, and such you see S. john saw them, thus Aretius. We may in some degree illustrate it thus, 2 Cor. 5.17. 
2 Cor. 5.17  If any man be in Christ, saith the Apostle, he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nova creatura, a new Creature. Now he is not new for substance, either in body or soul, for he hath the same for substance, which he had before God wrought any change, but not for state, quality, and condition; for, in regard of new qualities infused into his heart and mind from God, he is called a new Creature, or a new man; veteri illa conditione abolita, as Beza, 
Beza in loc.  his old condition being abolished. 
Ephes. 4.22.23.24.  Thus Ephes. 4.22, 23, 24. mention is made of putting off the old man, and putting on the new man. This old man is said to be corrupt, according to the deceitful lusts. That is, he is denominated an old man, from vicious qualities, and that corrupt state of nature, in which he was born. 
Ephes. 2.3.  Ephes. 2.3. By nature we are children of wrath. But the new man is denominated from new, and supernatural qualities, in regard of our lapsed estate. This new man after God is Created in righteousness, and true holiness, that is, which after, or according to God's Image is renewed and changed, by instauration of such qualities in some good measure, and degree, which we lost in Adam. The Scholies, 
Schol: Graec:  from the Greeks, have it thus sensed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Veterem hominem non nomina vit ipsam naturam, sed operationem peccati, veterem vocavit in peccatis, etc. he calls not nature itself the old man, but the corruption of nature; for our nature was of old corrupted by the filthiness of sin. According to which Zanchie upon the place, 
Zanchie in loc.  Vetus homo est vetus naturae corruptio, atque pravitas, quam ex Adamo quisque hausit: the old man, saith he, is the old corruption, or pravity of nature, which we all drew from Adam. Et paulò post, Quid vero deponere jubetur? numquid suam substantiam? minime verò, sed vetustatem suam, & pravitatem naturae: But what is a man bidden to put off? whether or no is he bidden to put off his substance? no truly, but that old corruption of nature. And the putting on the new man, is to have new Created qualities in us from God, by which we put on Christ, and his righteousness; for Christus habitat in nobis per fidem, Ephes. 3.17. Christ dwells in the hearts of his Children by faith. And thus the heavens and the earth may be called new heavens and new earth, or old Heavens, or the first Heavens, or old earth, or the first earth, in regard of their several qualities, states, and conditions, and yet the substance remain the same in them, as well as in the old man, and new man. This may suffice for the words that have been urged.  
But yet there are more words behind in the forenamed places, which seem more strong than the former that have been urged, and answered, and the answer illustrated.  

Apoc. 20.11.  In that it's said, there was found no place for them, and there was no more Sea: 
Apoc. 20.1.  To the former words, There was found no place for them, that is, saith Aretius, non apparerent, they would not have made any appearance before him that sat upon the great white Throne, Nullibi reperirentur, ne ad tribunal sisterentur, nam quorum locus non reperitur, illa latent, & occulta manent, they would have been found no where, lest they should have stood before God's tribunal; and they whose places are not found out, they still lie hid, and remain in secret. Yea, but I conceive not this sense to agree so well with the Greek Text, it accords better with Beza's Version of that place, Quorum locus non est inventus, whose place was not found. Apoc. 12.8. 
Apoc. 12.8.  speaking of the Angels that fell, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, neque locus corum amplius inventus est in Coelo; Neither was their place found any more in Heaven; that is, they had no more any more place there for ever. And if the place of the first heaven and earth should be no more found than theirs, than should it never be found. True it is, it is not said The place, scilicet where once they had been, but their place, where locus must be conceived of by way of relation to the locati, Heaven was never found any more a place for them. The Original hath it, Apocal. 20.11. 
Apoc. 20.11.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the vulgar Translation renders verbatim, Et locus non est inventus eyes, and there was not a place found to them, or for them. Now a place may be said non esse inventus, not to be found, two ways, either viâ essendi, when there is no such place, and so that which is not cannot be found, by reason of the defect of the thing, though there were no defect in the Seeker; or viâ detegendi, by way of the detection of it, though there be such a place, yet it cannot be found out. Now there is no place in Heaven to the lapsed Angels, in the former sense. I shall not need to stand upon this point Philosophically, to show how the Angels can be said to have been in loco, physically, and tanquam corpora naturalia, non sunt in loco, quia non habent dimensiones, non sunt quanti, etc. but at least definitiuè, we say they are in loco, because being but finitae creaturae, finite Creatures, they must needs be alicubi, some where: yet we usually say, they are not in loco [circumscriptiuè,] because they are immateriales, immaterial substances; and so, Heaven was the locus communis, the common place to all the lapsed Angels. Locus we say, is immobilis per se,  by itself, though the locata be movable, so that the locus, or place may receive diversa locata, successiuè, divers things placed in it successively. Now though I say there be a place in Heaven, and that place which they once had, yet it is not now locus corum, their place; theirs it is not relatiuè, & formaliter, by way of relation to them, and formally; but by way of detection, 
Psal. 37.10.  that place which was theirs, may be found, is found, and is known; but other (locata) are, and shall be placed in it, john 14.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
john 14.2.  vado parare vobis locum, as the vulgar, I go to prepare a place for you.  
Again, for the more plenary illustration of the answer, as we have considered of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the place, and of the finding of it, or not finding of it, so must we also distinguish of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or of the locata, the Heaven and the Earth; it is not simply said, that there was no place for Heaven, and Earth, 
Apoc. 21.1.  for the first words of the Verse in Apoc: 21.1. are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vidi Coelum novum, et terram novam, I saw a new Heaven, and a new Earth, therefore there was some place to be for Heaven and Earth, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the [first] Heaven and the (first) Earth passed away, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, et locus non est inventus eyes. 
Apoc. 20.11.  Apoc: 20.11. and there was no place for them, namely for the first Heaven, and the first earth, for they were made subject to corruption, and vanity, as we have heard, by the sin of man; and no Creatures that are subject to vanity, or any corruption, shall any more find any place for them after Christ shall sit upon his great white Throne, at the day of judgement; for when man shall put on incorruption, than all the Creatures that shall remain after that day, shall put on [by way of analogy] incorruption too. To which sense Musculus upon the words accords, 
Musc. in locum.  Nam sicut sole adveniente, fugantur tenebrae, sic Christo apparent in gloria fugabitur omnis infectio, elementorum corruptionis noxiae et omnia innovabantur, for even as when the Sun ariseth, all darknesses, or mists do vanish away; even so when Christ shall appear in his glory at the last day, all infection, or hurtful corruption of the Elements shall be chased away, and all things, (namely that shall remain after that day) shall be made new, or become new; so that then the first Heaven, and the first Earth, shall be changed, and become new, and there shall be no more place found for them as they were at Christ's coming to judgement, in that state and condition that they remained in after man had sinned, but a better and fare more excellent estate; for they shall then be so changed and freed from their former corruptible estate, and so refined and qualified with new qualities, with a new estate and condition, that in this respect they may be called, a new Heaven, and a new Earth.  

Esa. 65.17.  But let us yet drive the nail a little farther, Esa: 65.17. Ego creaturus sum Coelos novos, et Terram novam, neque commemorabuntur haec priora, neque venient in animum; behold, I create new Heavens, and a new Earth, and the former shall not be remembered nor come into mind. Creation is ex nihilo, therefore if God create new Heavens, it may be urged that the former, as also the Earth shall be totally abolished, and so be no more remembered, nor come into his mind.  
To which for answer first, take the Geneva note, 
Nota Genevensis.  I will so alter and change the state of my Church (namely in the time of Christ under the state of the new Testament) that it shall seem to dwell in a new world. So divers conceive this Place meant of the excellent gifts that shall be in great abundance in the time of the new Testament, when he shall make such a restauration, as if Heaven and Earth were changed, or made new, 
Esa. 25.6, 7, 8.  this is more fully expressed. Esa, 25.6.7.8. where by corporal things he sets out spiritual blessings. In this mountain shall the Lord of hosts make unto all people a feast of fat things, etc. yet this seems not to be the complete sense of the place, neither shall all those blessings be fully attained, and in their highest perfection and degree, until God shall make a new Heaven, and a new Earth, after the day of judgement, and when things shall have their renewing; for such a new Heaven and new Earth God shall make, as we learn from Saint Peter, after the former Heaven and Earth shall be burnt with fire, 2 Pet: 3.13. and that he promised to make such: and what promise find we so plain as this in the forecited place of Esa 2. if the word [creation] be urged farther for the new Heavens and Earth, which shall be after the destruction of the first. I answer, Esa last. 22. God saith he will make the new Heavens, and the new Earth, and that they shall remain before him. 2. 
2 Cor. 5.17.  Cor: 5.17. If any any man be in Christ he is nova creatura (a new) Creature. A new Creature, not in regard of substance, (as we have heard) but in regard of qualities; divine habits or qualities which are infused into him from God, they grow not out of the accursed soil of nature, but are spiritual and divine qualities, created of God, or by him, by which man is so changed that he is called a new Creature. Creation, (if we take it properly) est motus ex nihilo adesse, a making something of nothing, thus God made Heaven and Earth, [as we have heard] of nothing: Gen: 1.1. 
Gen. 1.1.  or ex nihilo tali, of nothing by nature apt to have any such thing produced of it, as to have the body of Adam framed of earth, 
Aquin. in loc.  or red earth, or Eve of a Rib taken from Adam's Side. Aquinas comes home to this sense upon the place, having quoted that passage in Gal. 6. 
Gal. 6.15.  15. neither circumcision nor uncircumcision, but a new Creature; ubi notandum (saith he) quòd innovatio per gratiam dicitur creatura, where it is to be observed, that the renewing of us by grace is called a Creature, yea this renovation is a spiritual creation. And whereas creation, properly and strictly taken, is a production of a thing out of nothing, or of a being out of a nonbeing; and whereas there is a two fold being, esse naturae, et esse gratiae, the being of nature, and the being of grace, the first being was of old corrupted, which was our being in nature, which we drew from Adam. Oportet ergo esse novam creationem, per quâm producerentur inesse gratiae, it was needful there should be a new creation, (saith he) by which they should be produced into the being of grace. Answerable to which I conceive that place Ephes. 2.10. For we are his workmanship, created in Christ Jesus to good works, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, opus, as Beza, 
Beza. Versio Vulgar.  factura, as the Vulgar: his work or making, created in Christ Jesus to good works: and, ne putaremus Apostolum loqui de primo opere Dei, dequè prima creatione, qua scilicet omnes nos creat in uteris maternis, adjunxit creati in Christo Jesus, etc. as Zanchie in locum; 
Zanc. in loc.  lest we should suppose the Apostle to speak of the first work of God, and of the first creation, to wit of that by which we were all created in our mother's womb, he adjoins created in Christ Jesus. For duplex est creatio hominum, saith he, Prima, et Secunda, et utraquè in Christo, et per Christum, there is a double, or twofold Creation of men, the first, and the Second, and both of them in Christ and by Christ. The former is the substantial Creation of our Nature, the latter the qualitative Creation of our Grace, 
Aretius' in loc.  to which Aretius also assents and more fully illustrates thus, Creatura nihil confert ad suum creatorem, sed id opus totum est in manu creatoris positum, sic regenerandus ad sui regenerationem nihil confert, etc. even as the Creature brings nothing to his Creator in its Creation, so he that is to be regenerated brings nothing with him that makes for his regeneration; both are wholly in the Power, and the efficiency of God. Regeneratio est opus regenerantis, in actu primo, it's also opus regenerati in actu secundo; Regeneration is the work of God in the first act, it's also the work of man in the second act. In the first, man is merely Passive in regard of God, who renews and heals our corrupt nature; and subdues our vicious qualities, by the infusion of new qualities into each of our faculties: and then acti agimus, being wrought upon, we work on together with God, in actu secundo, in the second act, God's grace is the principium a quò, man is the subject on which this grace works, and is the principium quod, as the Schools use to speak, and then both concur in the production of every holy action: and man thus helped by God's grace, he willingly moves himself to what is good: and by reason of this concurrence of man with God, these operations of grace are properly called man's work, not Gods work, as it is thus done by man; so that when a man believes, though his faith be infused by God's Spirit, yet it is exercised by man voluntarily moving himself to that act of believing, and therefore we say that its man that believes, not the spirit in man; for though this habit be infused by the spirit, yet the spirit is not subject to any infused habits. Thus briefly for the fuller illustration of the word Creation.  

Pererius in Gen. 1.1.  Pererius upon the word creavit, in Genes. observes it to be promiscuously used, not only for production, ex nihilo, but also sundry times for production out of some preaexistent matter, not naturally apt for any such thing, as is produced out of it. 
Barth. Kecker. lib. 7. systemat. Physic. Wolleb. Christ. Theol. compend. lib. 1. cap. 5. canon. 1.  This Keckerman calls Creationem mediatam, lib. 7. System. Physici. wol bius in compendio Christianae Theologiae. capite 5. canone 1. to the same purpose lib. 1. Creare, non tantum est ex nihilo aliquid facere, sed etiam ex materia inhabili supra naturae vires aliquid producere; To Create is not only to make some thing of nothing, but also to produce somewhat of a matter unfitting for such a production, as above the strength of the nature of it, or above the strength of nature, so that we may see creating doth not always import production out of nothing; and you have heard out of the same Prophets, that whereas he useth the word Creating, or he will Create, in one place of his prophecy, he useth the word make in another, and both of them spoken of the same thing.  
If we further urge that in Esay, 
Esa. 65.17.  before mentioned, neque commemorabuntur haec priora, neque venient in animum, the former shall not be remembered nor come into mind, as if they should be so totally abolished, that they should never more be seen, or thought upon. To which we afford a further answer, that a thing may be said not to be remembered two ways, either absolutely, or comparatively; absolutely, God cannot be touched with oblivion or any such defect, so as to forget what he hath once known; for, 
Petrus Lomb. lib 1. sent. dist. 39 lit. A.  as Lombard saith well, lib. 1. Sent. d●stinc. 39 lit. A. Dei scientia omninò immutabilis est, nec augeri potest, nec minui, the knowledge of God is immutable, it can neither be increased nor diminished: if therefore God once knew the old Heavens and the old Earth, he can never absolutely be said so not to remember them, or not to come into his mind, as absolutely to forget them. 
Lom 1. lib. 1. sent. dist. 41. lit. G. in fi●e.  And lib. 1. sent. didst 41. lit. G: in calce. Indubitanter ergo teneamus Deum semper omnia scire, quae aliquando scit; having argued the Point concerning God's knowledge, thus he concludes, Therefore we hold it for an undoubted truth, that all things which God knows at any time, he knows them always.  
But it may be objected, jer. 31.34. 
jer. 31.34.  I will remember their sin no more, speaking of the sins of his people: To which I answer, where the Lord saith, that he will remember their sins no more, we cannot rightly understand it thus, that he hath absolutely forgotten that ever his people had had any sins, but as Mattyr well saith, Class. 3. locorum communium, 
Peter Martyr Class. 3. loc. come. cap. 9 sect. 18. in calce.  cap. 9 sect. 18. in calce, Deum oblivisci, atque non recordari, est nolle punire, neque p●enas de aliquo sumere. In this sense for God to forget, and not to remember, is as much as not to punish, or to take revengement upon a man. I conceive that that passage in the Gospel according to S. john, will come up to our purpose: john 16.21. 
john. 16.21.  Mulier cum parit, dolorem habet, quia venit hora ejus; quum autem peperit puerulum, (as Beza reads) jam non meminit oppressionis, quòd gaudeat hominem esse natum in mundo, or quia natus est homo in mundum, as the vulgar, A woman when she is in Travel hath sorrow, because her hour is come; but as soon as she is delivered of the Child, she remembreth no more the anguish, for joy that a man is born into the world. Now where it is said that [she remembreth no more the anguish,] we must not understand it simply and absolutely, as though she had quite forgot the extremity of her pain, as if it had never been; but comparatively she remembers it not, in regard of that joy with which she is now filled, that it's passed over, and that a man-child is born into the world. Even so the Lord may be said not to remember the former Heavens and Earth, and that they come no more into his mind; not absolutely, as we have heard, but comparatively, or in regard of the glory and excellency of the new Heavens and Earth that he will make. And thus much may suffice for answer to that objection.  
I have but one branch more of the allegation to answer, and then the objection is solved. Apoc. 21.1. 
Apoc. 21.1.  before alleged, And there was no more Sea. To which I might first answer, that there is no such express Scripture for a new Sea, as there is for a new Heaven, and a new earth in particular.  
Secondly, by the [Sea] Sunt qui putant turbulentam hujus saeculi vitam, (qui maris nomine aliquoties Scriptura significatur) tum cessuram significari: Some suppose that by the Sea is signified the troublesome and unquiet estate of this world, (which sometimes is set out in Scripture by that term) shall then cease: but I conceive that the word Sea, is to be taken as Heaven and Earth are in the same Verse, not metaphorically, but literally, and properly, and no good reason can be shown to the contrary.  
Thirdly and lastly, taking the word Sea properly, as Heaven and Earth is taken, 
Aug. lib. 20. de civet. Dei cap. 16.  I answer with Augustine lib. 20. de civitat. Dei, cap. 16. who doubts whether those words be so simply and absolutely to be understood,  mare prorsus sit desiturum, utpote jam deflagrationibus exhaustum, & exciccatum, etc. vel futurum sit, 
Aquin. supplem ad 3. qu. 74. art. 5. resp. ad 2. remanebit quoad substantiam, non quoad falsedinem, & commotiones fluctum.  sed innovatum, & immutatum: that is, whether the Sea shall then altogether cease, as being exhausted, and quite dried up with the flames of fire, or it shall be renewed and changed, so that it shall be no more raging, roaring, or turbulent Sea, but more quiet and pleasant. And Meyerus judgeth thus, 
Meye. in verba  that as the Sea, ad varios usus, ac hominum utilitatem, optimi creatoris jussu deseruit, innovabitur ergò cum caeteris elementis, & a fervitute restituto homine, liberabitur: and grounds his opinion upon Romans 8.21. As the Sea, 
Rom. 8.21.  by the command of its great Creator, served for divers uses and profits of mankind, so it shall be renewed with the rest of the Elements, and shall be delivered from its bondage, when man is restored.  
And for further illustration of this place, that in Esa. 60.19. 
Esa. 60.19.  may come up to help us, the Sun shall be [no more] thy light by day, neither for brightness shall the Moon give light unto thee, but the Lord shall be unto thee an everlasting light, and thy God thy glory. Which place must first be conceived (as the learned observe) of that great light, and prosperity that shall be in the Church under the state of the new Testament, when both Jews, and Gentiles were to have the knowledge of the everliving God, and when the knowledge of the true God should be spread over the earth, as the waters cover the Sea; but then the eternity, and perfection of this excellency, was to be completed when God should make new Heavens, and a new Earth, in those glorious Mansions, where a fare more glorious light then the Sun of the firmament shall shine, and whereas then there shall be, dies unus perpetuus, nox nulla, one perpetual day, and no night at all; that light and excellency that shall shine and flow out to the sons of God in the state of the new Testament, both in spiritual knowledge and divine graces, is but as a glimpse of their glory and excellency which shallbe completed in the life to come. And some Divines I find who call this their excellency under the state of the new Testament, whether for time we refer it to the primative, or Apostolic Church, as some; or to the middle times, as others; or to the latter times, as a third; or to all these from Christ's time, to the last in their several degrees, and in times when the Church had her Lucida intervalla, her halcion days, or days of free professing of the Gospel; not in her times of the storm beating by general persecutions, or darkening by the clouds of affliction, as a fourth: this their spiritual excellency I say, under the state of the new Testament, they call (typum) a type or figure, or resemblance of that excellency, and glorious estate of the Sons of God in the life to come, wherein the excellency of their estate shall fully appear, so that the Prophets sometimes make a transition from the one to the other, and promise to the Church in its complete estate (in regard of sanctity and freedom from sin) those things that shall in their height and perfection be obtained in the state of glory, which you have heard in this life may be resembled or shadowed out. 
1 Cor. 13.9.  1 Cor. 13.9, 10. For we know in part, and prophesy in part, but when that which is perfect is come, then that which is in part shall be done away. And he adds in the 11. and 12. Verses, when I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things: for now we see through a glass darkly, but then face to face; now I know in part, but then shall I know even as also I am known. We know in part, parum enim ex multo cognoscimus, 
Versio Syriac. per Trem.  as the Syriac version by Tremelius, for we know but a little of much, we know but here after an imperfect manner, in comparison of what we shall know there. Our knowledge here is but compared to Childhood, in regard of a perfect and well instructed man. The knowledge of a Child is but small, even so small and weak is our knowledge in this life, in comparison of what we shall have in the life to come. Here we discern Divine truths more darkly, there we shall discern them more clearly, and fully. And where it is here said that we know in part, Non est sensus doctrinam salutis nos tantum ex parte, non integram habere, proinde revelationibus, aut traditionibus aliis opus esse. Nequaquam, sed est collatio praesentis et futuri status circa cognitionem Dei, et rerum divinarum. Etenim summa hujus vitae scientia nihil est ad futuram perfectionem collata, 
Paraeus in loc.  as Paraeus hath it. This is not the meaning of the words, as though the doctrine of salvation were but had of us in part, and not wholly, and that therefore we should stand in need of other revelations, or traditions to make it out; not so, but collation or comparing of our estate in this life present, with that which is to come, concerning the knowledge of God and Divine things. For, the chiefest knowledge that we have in this life, is nothing in comparison of that perfection we shall attain unto in the life that is to come. We prophesy but in part, in comparison of the excellent light, & clearness of judgement in Divine mysteries, that we shall attain unto then; for when that which is perfect shall come, then that which is imperfect shallbe done away, not corruptiuè or destructiuè, but absorptiuè ac perfectiuè, not quite abolished, corrupted or destroyed, but swallowed up into that knowledge which is more excellent, and more perfected, even as childhood is swallowed up of youth, or youth into a perfect man; or as Chrysostom gives it, 
Chrysost. in verb.  Non abolebitur scientia ut nulla sit, sed desinet esse imperfecta, this knowledge which we now have in part shall not be absolutely abolished, that it be none at all, but it shall cease to be imperfect. Even as that knowledge which a man hath in any liberal Art, or Science, when he is but Bachellour in Arts, and when he knows them but in part, is not totally abolished when he proceeds to be Master in them, but swallowed up into greater knowledge, and perfected; so our knowledge in part, or imperfect knowledge of Divine mysteries in this life, of that excellent and perfect knowledge in the next life. Now we see but as in a Glass, more darkly, then more clearly. And as in a Glass the nudae species rerum apparentium, as the natural Philosophers speak, the nudae species, or likenesses of things are but to be seen, not the things themselves. Here we see God's wisdom in his Works, his power, his excellency; here we know that his Son was incarnate, that he made all things of nothing, and the like; but this we know not perfectly, till we shall see God himself face to face; and know as we are known, namely of God himself: 
1 john 3.2.  for 1 john 3.2. We shall see him as he is, non comprehendendo totam essentiam, sed conspiciendo per modum ineffabilem, habendo imaginem Dei perfectè renovatam, labemque omnem totaliter deletam, ac deperditam: not by comprehending his whole Essence, for that is beyond the sphere of the ability of any Created and finite nature; but by the beholding of him after an ineffable manner, having the Image of God perfectly renewed in us, and all spot, or contagion of sin, totally taken away from us, and destroyed: for until then we cannot see him as he is. Moses in this life saw but his back parts, the Fathers under the Law saw him but in symbolis, in certain outward signs of his presence, as in the fire, in the Cloud, in the smoke, or the like; but we shall see him clearly, as he is, 2 Cor. 5.6, 7. 
2 Cor. 5.6, 7.  We know that whilst we are at home in the Body, we are absent from the Lord; for we walk by faith, and not by sight: but then we shall see what we have believed, yea, him in whom we have believed, which whilst we have but mortal eyes of flesh, and bodies subject to sin, and infirmity, you have heard, we cannot do. And whereas it is said, the Sun shall be no more thy light by day, etc. but the Lord shall be thine everlasting light, which fare exceeds the light of the Sun; yet we cannot hence conclude infallibly, that those Planets and natural Lights of Heaven shall totally cease and perish; but comparatively they may be said to shine no more, in regard of that unspeakable splendour which God shall give in glory in the presence of all his Elect; so that the Sun shall be no more necessary to them in that manner it was whilst they were upon the earth. But in that God shall make a new Heaven, it is not probable that this new Heaven shall be less adorned than the old one, or less glorious. The Stars are integral parts of Heaven, they are densiores parts Orbis, the thicker or more compact parts of their Orbs, for if the Corpus stellarum, or body of the Stars, were aequae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or tralucidum, equally translucent to the rest of their Orbs, than would they neither receive, keep or give any more light than the rest of the Orbs do. Aristotle lib. 2. 
Arist. lib. 2. de Coelo cap. 7.  de Coelo, cap. 7. shows, that they have eandem essentiam & naturam cum Coelo, the same Essence and nature with the Heavens; eadem materiâ & forma constant, cienturque eodem motu: they consist of the same matter and form, and are also moved with the same motion; therefore if the Heavens be made new, and more glorious than they are now, shall not these, as parts of them, be so too? 
Matth. 24.29.  and if so, than not totally abolished. Yea, but Matth. 24.29. the Stars shall fall from Heaven; 
Apoc. 6.13.  and Apoc. 6.13. the Stars of Heaven fell unto the Earth, as a Figtree casteth her untimely Figgs when she is shaken of a mighty wind. And Heaven departed away as a Scroll, when it is rolled, and every Mountain and Island were moved out of their places, etc. This latter allegation seems to me to have been taken from Isaiah, Isa. 34.4. All the Host of Heaven shall be dissolved, and the Heavens shall be rolled together as a Scroll, and all their Host shall fall down as the Leaf falleth off from the Vine, and as a falling Fig from the Figtree. And if so, than these integral parts shall be abolished: for when God shall shake both Heaven and earth, as Heb. 12.26. Yet once more, and I shake not the earth only, but also the Heaven, etc. and you may allege, that God by his power is as able to shake the Stars out of the Orbs of Heaven, as the wind the Figgs from the Figtree, or Leaves from the Vine. To these allegations I would give satisfaction in order, concerning the Stars and Planets of Heaven, for as for the body of Heaven we have answered already.  
First then to the allegation, Matth. 24.29. The Stars shall fall from Heaven. The Ancient Divines have differed upon the sense of these words, so also have the Modern. And how the Sun and Moon shall be darkened, we may more easily conceive then how the Stars shall fall, for they may become so either by great and fearful Eclipses, or nubium obtectione, or innatae lucis privatione, or majoris luminis obscuratione; by being deprived of their innate, light, or by being obscured by some greater light; as by the glorious coming of Christ. 
Chrysost. exposit. 1. & 2.  But by whether of these two later, chrysostom is not at one with himself, as may appear in Expositione prima & secunda. Yet Astrologers say, that Sol & Luna simul Ecclipsim naturalem, pati non possunt.  
Secondly, its observable that in the Prophets, when any great & fearful day of the Lord, by executing of his terrible judgements upon any people or Nation, was at hand, they expressed it by these terms: all which judgements were specimina quaedam extremi judicii, certain examples and patterns of the last and great judgement; as upon those of Tyrus, of Babylon, of Egypt, of the Jews, Idumaeans, or the like. For Tyrus, and Zidon, and the Coasts of Palestine, when God threatens recompense to them for what they had done to his Church, which he takes as done to himself. If ye recompense me, etc. he saith. joel, 3.15. 
joel. 3.15.  The Sun and the Moon shall be darkened, and the Stars shall withdraw their shining, which shall be signs of God's wrath and anger; so that the Creatures Lamps of light should be suspended from yielding that comfortable light and Service unto sinners, which formerly they did.  
For Babylon. Isaiah 13.10. 
Isai. 13.10.  The Stars of Heaven, and the Constellations thereof shall not give their light: The Sun shall be darkened in his going forth, and the Moon shall not cause her light to shine.  
For Egypt. Ezekiel 32.7, 8. 
Ezek. 32.7, 8.  And when I shall put thee out, I will cover the Heaven, and make the Stars thereof dark. I will cover the Sun with a Cloud, and the Moon shall not give her light. All the bright Lights of Heaven will I make dark over thee, and set darkness upon thy Land, saith the Lord God.  

joel 2.10.  For the Jews. joel 2.10. The Sun and the Moon shall be dark, and the Stars shall withdraw their shining.  

Esa. 34.4, 5.  For Idumaea. Isa. 34.4, 5. amongst the rest of the Enemies of the Church of God, they were to be punished, and then (saith he) all the Host of Heaven shallbe dissolved, and the Heavens shall be rolled together as a Scroll, and all their Host shall fall down, as a Leaf falleth from the Vine, etc.  

Musc. in loc.  Thirdly, concerning the Stars falling from Heaven, Musculus is of opinion, that they shall fall indeed; & quid opus est disputare de modo, quo ventura sunt haec signa? to what end should we dispute of the manner how these signs should come to pass? saith he. Of the same judgement is Bucer and some others, 
Bucer. in verba  Yet judicious Calvin, 
Calvin in loc.  and many other learned Divines, are not of this judgement, that the Stars shall really be separated from their Orbs. Stellas non reipsa casuras intelligit, sed secundùm hominum sensum: ideò apud Lucam tantùm praedicit fore signa in Soli, Luna, & Stellis, sensus ergò est, tantam fore machinae coeli concussionem ut Stellae ipsae cadere putentur, etc. his meaning is not that the Stars shall fall indeed, but they shall seem to fall in man's apprehension, and the reason he renders, is in Luke 21.25. where he only foretells that there shall be signs in the Sun, the Moon and the Stars: the meaning therefore is, that there shall be so great a concussinn, or jumbling, or shaking of the Fabric of Heaven, that the Stars themselves may be thought to fall. Some of the Rabbins think, that men shall be so perplexed, that they shall verily think, that the Stars are a falling from Heaven, and take no comfort from any light of those golden Firebals, as I may term them. Others think, that the fiery Meteors, shall fall in such abundance at that time, that the Stars of Heaven shall be thought indeed to fall; which yet shall but be Stellae cadentes, such fiery meteors, as we call falling-Starres. The School Divines, [that are Aristotelians for their Philosophy] are much bent against the real falling of the Stars from their Orbs; which though they must needs grant with the Text, that they shall fall, yet they dispute the modus, or manner how, and will not be brought off natural reason, in the contemplation of a miraculous and supernatural work, to grant that the Stars shall fall à fitu, from their situation in their Orbs, any more than the Orbs themselves, seeing that they are parts of them; and therefore have distinguished about the manner of their falling, as God willing, we shall hear. True it is, if we respect Gods absolute power, and miraculous and supernatural way of working, he can pull the knots out of the Timber, and yet the rest of the substance remain. Thus God can cause the Stars to fall from their Orbs, and yet the Orbs remain. And as you have heard, he can more easily do this, than the violent wind can cause the Figs to fall from the Figtree. And if with Musculus, Bucer and some others, we should go this way, I cannot conceive the consequence in Divinity to be of any great danger. Now if we go a Philosophical and rational way to work, as do the School Divines, than we must rather incline to their non separation à situ, as keeping us within he sphaer of natural reason, above which Divinity often goes.  
For first, if they should fall, then must their fall of necessity be towards the earth; and if so, then shall their motus be deorsum, downward, which is contrary to their natural motion, which we know is motus circularis, a circular motion, as the motion of the Heavens is: from which the Philosopher proves, that Coelum est corpus simplex, 
Arist. lib. 1. de Coelo text. 8.  because it hath motum simplicem, a simple motion, and that circular, keeping an equal distance from its Centre. Not rectus, a strait motion, such as have the Elements, nor compositus, a compound motion, such as mixed bodies, and Elementary have. For from the motion the Philosopher would conclude, that the matter of the Heavens is quinta quaedam essentia, a certain quintessence, and not ejusdem materiae cum inferioribus, of the same matter with these inferior bodies. Indeed many of the ancient Philosophers before Aristotle's time, were of opinion, that the Heavens were of Elementary nature; he was the first that made this opinion famous in the Schools, that the Heavens were of a quintessence, differing from the nature of the Elementary bodies. And divers Divines there are that opine the heavens to be of the same matter with sublunary bodies, as well as did many of the Ancient Philosophers. 
Averro lib. 1. de coelo, text. 7.  Averro lib. 1 de coelo, text. 7. would needs be so subtle, that he would allow no matter at all to be in the Heavens: but this opinion is so gross, that its contrary to common experience, and sense. The greatest argument, by which the Philosopher would prove his quintessence, is this, quaecunque materiâ communicant, 
Arist. de gen. & corruption lib. 1. cap. 1. text. 1.  ea ad invicem transmutantur. At coelum, & inferiora ad invicem non transmutantur. Ergò. And quae non sic transmutantur, dissimili constant materia: Those bodies that commumunicate in the same matter, may be changed one into another, as Elementary bodies we see are, which are in a capacity of the successive receiving of more forms than one. But the Heavens not so, but their matter is in potentia tantum ad formam suam primo à Deo inditam: Only to their first form which God first gave them, and this was never changed since the first Creation, as the forms of other sublunary Bodies have been, and thus he thought it should still continue, & that the Heavens should be eternal, and immortal, and never be dissolved. Again, it was conceived, that if the matter should be the same both of the Heavens, and the Element of Fire contiguous to it, or next unto the sphere of the Moon, that then the Element of Fire might kindle in the sphere of the Moon, and so Heaven might suffer from the fire, and the fire from it, etc. 
Scalig exer. 61.  To which Scaliger makes answer, Exercitat. 61. Coeli verò forma non agit in haec inferiora per univocas qualitates, cum his inferioribus qualitatibus; The form of Heaven works not upon these inferior bodies by such qualities, as are univocal with these inferior qualities. And the naturc of the Elemenrary fire is so pure, that it burns not, nor consumes any part of Heaven, nor is hurt by any part of Heaven, but is rather conserved and nourished by the circular motion of it, therefore need not the contiguity to the sphere, or concavo Lunae be feared. 
Scalig exer. 9  Scaliger exercit. 9 Non enim Coelo inimicus est, cui obesse profectò nequit ulla vi: it's no Enemy to Heaven, which in very deed it cannot hurt by any force it hath. And he adds, in Coelo nulla est affectio ejusdem generis cum iis affectionibus quae in igne insunt: in Heaven there is no disposition of the same kind, with those dispositions that are in the Element of fire. Non erit item effectio contrariorum, therefore there is not the effect of contraries: Contraria namque sub eodem genere sunt. Nemo igitur qui sit bonus metaphysicus, dixit materiam coeli ab ignis qualitatibus destrui posse, etc. Contraries are under the same genus, (true say the Logicians, either proximo, or remoto) therefore none (saith he) that are expert in Metaphysics, will say that the matter of the Heavens can be destroyed by the qualities of fire. The reason the Peripatetics urge, is, because they are not of the same common matter; but that he sleights, but with no great strength of Argument, as fare as I conceive, yet he will have the reason why the matter of the Heavens is not combustible, or obnoxious to the Element of fire, to be, because they differ per corruptibile & incorruptibile, as corruptible and incorruptible; and the qualities of Heaven non sunt eum ignis qualitatibus generis ejusdem: they are not of the same kind with the qualities of fire, as in part you have heard before: but what real difference he can assign between the Philosophers quinta essentia, and his incorruptible, I have not as yet understood, seeing the Philosopher meant, that the matter of the Heavens was incorruptible, because it was a quintessence, the difference is only verbal.  
Secondly, we read not that the Sun and Moon shall fall from Heaven, or the rest of the Planets, as Saturn, jupiter, Mars, or the like; but the Stars, which is conceived to be meant of the fixed Stars. Now when Heaven is shaken, why these should be loosened from their eight sphere, more than any of the Planets out of their several Orbs, in nature we can give no reason.  
Thirdly and lastly, if what Aristotle writes in l. 2. 
Arist. lib. 2. de Coelo.  de coelo, be true, that stellae coelumque eandem habent substantiam, that the Stars, and the Heaven itself have the same substance, and that they differ but densitate, & raritate, in density or rarity of the parts of that substance; and that as Scaliger speaks Exercitat. 61. 
Scalig. de subttl. ad Card. exer. 61.  de subtilitate ad Cardanum, si sidus be coelum suum densum, & coelum be sidus suum rarum, if the Stars be the Heaven made thick or thickened, and the Heaven be the Stars rarified, or made thinner, (for he likes not the illustration of the old Philosophers, who compared them to knots in Timber) Non admittenda veterum Metaphora, qui Stellam in coelo, velut in tabula nodum arbitrabantur: the Metaphor of the Ancients (saith he) is not to be allowed of, who supposed a Star in the Heavens to be like a knot in a Plank, or in the Timber. Yet may not a man as well say, that nodus is tabulá sua densa, and tabula is nodus suus rarus, as he the other, except a man were now and then delighted to make singularity, a subtlety; and if so, how that quantum continuum should be so separated, as to have the parts densiores to fall, and the parts rariores of the same substance to remain after them, in natural reason cannot well be conceived; therefore the school-divines were moved to judge, that the Stars should have no real removeall, by falling (à situ) or from their situation, but that their falling from Heaven should be after some other manner. And the Scriptures sometimes speak of things, not as they are in themselves, but as they appear unto men: as Matth. last, 
Matth. last. 2.  2. an Angel is said to roll away the stone from the Sepulchre: 
Mark last, 5.  yet Mark last, 5. this Angel is called a young man, not that the Angel was so, but because he did appear so unto others, having assumed that shape, and so was in a visible form. And thus the Schoolmen think, that then shall be such a terror upon the Creature, and men so perplexed at the coming of this great and fearful Judge, and the Sea roaring, the earth trembling, the Heaven shaking, that the Stars of Heaven shall be thought to them to fall; yet not existentiâ, but apparentiâ, say they; 
Dionysiꝰ Catthus. in verb.  and so Dionysius Carthusianus upon the place: They shall fall from Heaven, not from their existence in their spheres, but in appearance unto the Inhabitants of the Earth. Except you had rather say that the Stars, quoad statum corruptum, according to their corrupt state by the sin of man, should have their corruption to fall from them, being burned, as the Heavens shall be. And howsoever that of Aquinas in his sense be true, in supplemento ad 3. 
Aquin. suppl. ad 3. part sum. qu. 74. art. 1. in corp.  partem sum. qu. 74. art. 1. in corpore, that res corporalis subjectum infectionis culpae propriè esse non possit, tamen ex culpa quaedam incongruitas, etc. that is, infectio, or impuritas, though things corporeal cannot properly be said to be the subject of infection by fault, yet by the fault of another, (namely of man) for whose use in some sort they were made, there may be a certain incongruity, infection, or impurity from their first estate put upon them, the which if it were not removed, would keep them from a better, & a more perfect estate, therefore will God purge them in the fire, at the last day. For purgatio mundi ad hoc erit, ut removeatur à corporibus dispositio contraria perfectioni gloriae, quae quidem perfectio est ultima rerum consummatio, 
Aquin. suppl. ad 3. qu. 74. art. 4. in corp.  etc. Aquin. supplemen. ad 3. partem sum. qu. 74. art. 4. in corp.. the purging of the world by fire is to this end, that from the corporeal Creatures may be removed that disposition now in them, which is contrary to the perfection of glory, which perfection truly is the last achievement of things that can be attained unto.  
Now come we to the last allegation for the liberation of the Creature, by total abolition. 2 Pet. 3.10. 
2 Pet. 3.10.  The Heavens shall pass away with a great noise, and the Elements shall melt with fervent heat, the earth also, and the works that are therein, shall be burnt up. To which I answer, (as in part before) that though the Heavens be thus burned up, yet it will not follow, that the substance of them shall totally be annihilated, but that their esse accidentale tale, their accidental estate be renewed, their corruptible qualities shall be changed, and that impurity, they became liable to by the sin of man, shall be taken away, that so they may be reduced to a better estate. Mettle we know that is melted, or dissolved in the fire, is not totally destroyed, quoad substantiam, in the substance of it, but the dross and base qualities of it purged out. Thus we conceive it to be with the Heavens, when they shall be dissolved; so that neither will this last allegation evince an asolute abolition of the substance of the Heavens. And thus much in answer to the Arguments or Allegations for the liberation of the Creature from the bondage of corruption, by way of total abolition.  
I now come to the second, which you have heard in part, is sententia communior, the more common opinion, not only of the Fathers, both of Eastern and Western Churches, but of Modern Divines, as also of the Schools. And because I have formerly referred you to Vossius, where you may see them nominated particularly, as also the places in them, I shall not need here again, crambem recoquere, to make mention of them, being so many. But now this puts me upon the fourth point, what Creatures are conceived, as most capable of this liberation from the bondage of corruption, into the glorious liberty of the Sons of God; for here those that are for liberation by way of repurgation, or the taking out the base qualities, or impurity, saving the substance from total abolition, yet they are not all of the same judgement what Creatures shall be partakers of this liberation.  
Give me leave to rank them thus, either such as were created at the first, in the state of innocency; Or secondly, those that had existence in the world since; Or thirdly, those only that shall be found remaining at Christ's coming to judgement: Or Fourthly and lastly, the Heavens, the Earth, and mankind.  
Some think, that those Creatures shall be restored from the bondage of corruption, that were made the first subject to vanity, which were Created in a pure, firm, and sound estate, and yet lost this integrity by the sin of man, and so became subject to instability, vanity, and slavery, and yet was this no wrong to the Creature saith chrysostom: 
chrysostom.  Nam si propter me factae sunt, nihil admittitur injustitiae, si propter me patiantur: If they were made for me, they have no injustice, saith he, if they suffer for me. And then he renders a reason for it; aequi, & iniqui ad res inanimas, & ratione carentes no● esse rationem transferendam: There is no reason to be rendered of right or wrong done to any such Creatures as want life, or that wants reason, or understanding; yet a man may sinne in perverting the use of the Creature in cruelty towards it, or in the abuse of it, this God permits him not, but he may offend against God who gave him dominion over it. Hom. 22. in Genesin, 
Chrysost. Hom, 22. in Genes.  he shows, that it is not injustum, or absurdum, si creatura propter homines aliquas calamitates cogatur far, either unjust or absurd, if the Creatures be compelled to bear some calamities by reason of man. And he illustrates it by this simile, (for the which manner of teaching and writing he is the most excellent of all the Fathers] si quis incurrat in iram Regis, ipse non modo supplicio afficitur, sed etiam omnis ejus familia opprimitur: homo propter peccatum factus est obnoxius maledictioni, & irae Dei, quare non est mirum si universa Creatura quae hominis familia est, ingemiscat una cum eo, ac doleat: that is, If any man incur the wrath of his Prince, he is not only punished, but his whole Family is oppressed; even so man by sin being made subject to the curse, and wrath of God, what marvel is it if the whole Creation, which is the family of man, do groan, and sorrow together with him: yet of these only it cannot be said, 
Rom. 8.22.  as Rom. 8.22. that they do travel in pain together, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, usque ad hoc tempus, even until now.  
Secondly, some understand all the Creatures the whole Creation, that hath groaned, but that all, and every of the individuals of every age, multiplied since the Creation, should be restored, is not probable: Who can conceive that the Earth should contain them? their number would amount as in infinitum, or what use for so many of them?  
Thirdly, others therefore who seem to come nearer the mark, rather understand it of such only as shall remain at Christ's coming to judgement; but then again whether only the species, or several kinds of every Creature shall be restored, or all of every species then remaining? is another difficulty, and that which God hath not clearly revealed unto us. But if the Lord deal in the second destruction of the world by fire, as he did in the first by water, than the species shall remain, but not all individuals of those species; for all the individuals multiplied at the time of the Flood, were not preserved, but only some of every species; so it may be, that at the second destruction of the world, God will restore some of every species, and yet not all and singular individuals of every species; for as when the species or several kinds of Creatures are said to groan, the whole Creation may be said to groan; even so likewise when the several species, or kinds of creatures are delivered from the bondage of corruption, the whole Creation may be said to be delivered from the bondage of corruption; for when Paul saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that omnis creatura ingemiscit, (or una gemiscit) & una parturit usque ad hoc tempus; that every Creature of the whole Creation groaneth, or groaneth together with us, or traveleth with us in pain, as a woman traveleth of Child, with great desire to be delivered, yea, even until now. It is not like that he means every individual that hath had a Being of any kind, since the Creation, whereof thousands and millions were dissolved into their Principles before his time, and had no Being in rerum natura, as we say; that these should groan, and travel, as a woman travelling to bring forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad hoc usque tempus, even unto that time that Paul writ these words, but that the several species of Creatures, or the Creatures of every several kind, did groan and travel in pain, even until that time, and will do, till the glorious revelation of the Sons of God, which the Creatures expects earnestly, and longs for, that it may be delivered from the bondage of its corruption. This I conceive rational and probable, and the ordinary gloss understands not singula generum, but genera singulorum. 
Glossa ordin.   
Now let us hear the judgements of godly, expert, and pious Divines upon this point, to which also we will add the judgement of Aquinas from amongst the schoolmen, though many of them run upon the last point. Doctor Willet (as you have heard in brief before) in his qu. 27. 
D. Willet qu. 27. in Rom. expos. quint.  upon Romans. 8. expositione 5. hath by diligent reading observed, that the most general and received opinions, by the Creature, to understand corporalia & irrationalia, corporeal and irrational Creatures, comprehending the Heavens and Stars with the Earth, together with living Creatures of all sorts, Trees, Plants, etc. for this he quotes Ambrose upon the place, 
Ambros. in loc.  Calvin and Peter Martyr, 
Calvin.  with some others. Calvin thus: Rursum hinc apparet in quantam gloriae excellentiam evehendi sint filii Dei, ad quam amplisicandam & illustrandam creaturae omnes innovabuntur. Again, hence it may appear into how great an excellency the Sons of God shall be elevated, into how great an excellency of glory; for the amplifying and illustrating of which, all Creatures shall be renewed. Peter Martyr thus, 
Petr. Martyr in loc.  certè videmus omnia ita creata esse à Deo, ut se maximè cupiant conservare ●●itaque plantae, animalia, petrae, metalla obluctantur, & resistunt pro se quaeque ne perdantur, & esse desinant, etc. Truly we see all things to be so Created of God, that they have a special to conserve themselves, therefore even Plants, living Creatures, that have sense and motion, Rocks, Metals, do wrestle and resist, striving every one of them for themselves against their destruction. And a little after, Quumque ea videamus reniti, ne perdantur, & pereant, veniat nobis in mentem, qualis illis insitus sit appetitus, is aurem naturalis est, & ideò in universum frustrari non potest, etc. & when as we may see how they resist destruction, lest they perish; we may call to mind what an appetite or desire is put into them by nature, and in so much as it is natural, it shall not lie frustrate for ever. 
Chrysost.  chrysostom saith, facta est propter nos corruptibilis propter nos etiam immortalitate donabitur; The Creature, became corruptible (saith he) because of us, and it shall also be rewarded with immortality, because of the same. And again, saith the same Father, Si affliguntur nostra causà, quum apparebit nostra foelicitas, unà etiam instaurabuntur; If the Creatures be afflicted for our sakes, when our felicity shall appear, they shall be restored together with us. 
Chrysost de reparand laps. ad Theod.  And lib. de Reparandis lapsis ad Theodorum, he shows, that post diem judicii omnia sunt renovanda, after the day of judgement all things shall be renewed. And Apoc. 21.5. 
Apoc. 21.5.  & qui insidebat throno dixit, ecce nova facio omnia; and he that sat upon the Throne said, behold, I make all things new. Some suppose this to be meant of the Kingdom of Christ under the new Testament, after the abolishing of the old Ceremonies of of Moses, and to be taken from the Prophet Isaiah, Isa. ult. 22. having foretold the calling of the Gentiles, and how he would take of them for Priests and Levites, he adds, For as the new heavens & new earth which I will make shall remain before me, saith the Lord, so shall your seed, and your name continue, etc. but as I have said before, this is not the complete sense of the place, though all this do quadrate to the Kingdom of Christ; for as God will make new his Church here, which is the chiefest part of his Creature next to the Angels, so will he also make the rest of the Creatures new, at the day of judgement. To which Aretius assents upon that place in Apoc. 21.5. 
Aretius' in loc.  Loquitur autem Dominus de totius Creaturae renovatione, in qua principalis habetur ratio Ecclesiae suae. Ideò eandem sententiam Apostolus, 2 Cor. 5.17. ad novam Creaturam in sanctis applicuit. Si quis est in Christo, nova est Creatura, vetera praeterierunt, ecce nova facta sunt omnia; The Lord in this place speaks (saith he) of the renewing of the whole Creature, in which principal respect is had to the Church of God, therefore the Apostle applies the same saying to the new Creature in his Saints, 
2 Cor. 5.17.  2 Cor. 5.17. If any man be in Christ, he is a new Creature, old things are passed away, behold all things are become new. 
Meyer. in verb.  Meyerus just to the same purpose, having spoken of the forenamed passage in Esay, he saith, Omnia satis regno Christi per Apostolos propagato, verum et hic vterquè vates altius prospexit, nempè, ad regenerationem futuri seculi, quandò plenissimè renovato homine, omnia restituentur, et in melius commutabuntur; All things here spoken by the Prophet Esay, do fitly agree to the Kingdom of Christ propagated by the Apostles, but yet in this saying both prophets (that is, both Isaiah, and Saint john) looked a little higher, or a little beyond this, to wit, to the new birth of the world to come, when as man being fully renewed, all things shall be restored, and changed into a better estate. 
Theophylact. in loc. ad Romanos.  Theophilact in locum ad Romanos, haec mundi machina, et creata omnia immutabuntur in melius; The frame of the world, and all things that are created in it, shall be changed into a better condition. 
Chrysost.  chrysostom sets it out by two similes, first, thus, Nutrix diù laborat alendo infante, at cum ille adoleverit, et regnum, aut principatum nactus fuerit, illa quoquè praeclaris honoribus afficietur; The Nurse for a long time undergoes great pains in nursing, or nourishing a poor Infant, but when the Infant is grown, & hath obtained a Kingdom, or Principality, than the Nurse also is rewarded with excellent honours; & so the Creature that hath suffered much slavery under us, and for us, when we shall be glorified, and brought into a better estate, they shall be lifted up to a better estate also; they shall then be delivered from the bondage of corruption into the glorious liberty of the Sons of God.  
The second simile is this: Reges enim quo die volunt filios suos inangurari, curare solent, non solùm ut illi singulari apparatu, & pompa prodeant, verùm etiam ut servi illorum quàm honestissimè culti instructique incedant: In the days that Kings would have their sons inaugurated, they take care that not only they come forth most gallantly apparelled, and in pomp, but that their servants also that attend upon them be handsomely adorned, and provided for: even so likewise when Christ, which is the King of heaven shall come in his glory to judgement, than the just that are his Sons, shall receive a Kingdom, and the Inheritance prepared for them; and then omnes creaturae ornamentis admirabilibus, & insigni splendore illustrabuntur: all the Creatures, that as their servants wait upon them, shall be decked with admirable adorn, and goodly beauty. Now we may further know, that the species of of the Creatures may be called All the Creatures, as well as the Indvidualls may of the several species, Gen. 2.1. 
Gen. 2.1.  when Heaven and Earth were finished, the species of the Creatures, when as yet they had not multiplied, nor increased in Individuals, are called omnis exercitus illorum, all the Host of them. 
Gen 2.19.  And Gen. 2.19. the several species of the Beasts of the Earth, and of the Fowls of Heaven, Moses calls, omnes bestias agri, & omnia volatilia coeli, every beast of the field, and every Fowl of the Air; or all the Beasts of the field, and all the Fowls of the Air: And in the same Verse they are called [every living creature] & whatsoever Adam called every living Creature, that was the name thereof. So I conceive, that all Creatures may be said to be renewed, when their several sorts, 
Gas. Olevian. in cap. 8 ad Rom.  or species shall be renewed. Gasper Olevianus in cap. octavum ad Rom. having made the question●, what that earnest expectation and hope of the Creature here spoken of, should be, Answers, certum est non esse nihil alioqui spiritus sanctus tot et tam significantibus verbis non esset usus, it is certain that it is not nothing, otherwise the spirit of God would not have used so many significant words as it hath; but seeing that the Creatures some of them want sense, others reason, they cannot properly be said to expect, or to hope, as we do, as you have heard before: but these are metaphorical speeches borrowed from the reasonable Creature, ad exprimendum occultum illum instinctum a Deo inditum, quò feruntur ardenti veluti quodam desiderio ad sui instaurationem, qui tamen instinctus cum Dei opus sit, non minus firmus est, et constans, quam si claros gemitus ducerent, adeò ut Creaturae quae tacent, clament, saith he, to express that secret instinct that is put into them from God, by which they are carried, as with a certain ardent desire to their restauration, which instinct, seeing it is the work of God, is no less firm, and constant, then if they plainly groaned; so that the Creature that is silent, may be said to cry out, or utter a sound. And even as the point of a Needle in a Dial, being touched with a Loadstone, hath a constant and continual inclination towards the North; yea, though a man be fare remote from it that carrieth it, and in the darkest and lowest Cavern of the earth, and himself knows not which is the North point, yet will the point of the Needle thus touched, still incline that way, by the secret operation of nature, though it have no reason. Thus the Creature being touched by an instinct of nature, or natural appetite of liberation put into it from God, it hath a metaphorical hope of attaining it, which works constantly in it, and in which it remains with vehement desire and expectation, though it want reason; yea, though like the Needle touched with the Loadstone, it want sense. Divers others I might easily produce, who concur with the same judgement. And as D. Willet hath rightly observed, (as you have heard before) it is the most generally received opinion. And howsoever Estius argue the point to, and fro, yet he saith, 
Estiꝰ in cap. 8. ad Rom.  Nota est Theologorum doctrina in resurrectione hominum futuram renovationem totius creaturae etc. that doctrine or opinion of Divines, saith he, is known, that when man shall rise again, there shall be a renovation of the whole Creature. 
Aquin. in sup. ad 3. part. sum. qu. 74. art. 7. in corp.  Aquinas in suppl. ad 3. part. sum. qu. 74. art. 7. in corp. Tota creatura suo modò renovabitur, The whole Creature in its way, or manner, shall be renewed. And quotes for the ground of his opinion Rom. 8. 
D. Willet qu. 27. expos. 6. ad Rom. 8.  yet D. Willet declines this, in his 27. qu. upon the Romans, expos. 6. and rather falls in with the last rank of the Creatures before mentioned: his words are these; Therefore it remains, that we understand by the Creature only inanimata, insensata, things without life and sense, as the Heavens, the Elements, and the earth, with the things therein. 
Oecum. in loc.  Oecumenius, sensu carentem creaturam, The Creature that wanteth sense. 
Beza in loc.  Beza (as you have heard before in the Creatures subjugation) by the Creature understands Coelestem machinam, et elementarem regionem, but not animantia, not ejus incolas, the fabric of Heaven, and the elementary regions [those indeed are insensible, and inanimate or without life and soul] but he would not have the living Creatures, or the indwellers of the world included. To the same purpose he quotes Bucan, loco, 37. qu. 8. 
Bucan. loc. 37. qu. 8.  with some others, yet affirming, that the things attributed to the Creature in the context, agree to these; he seethe something in Verse 22. that may breed some scruple in this his 6. exposition, to which he most inclines, for there mention is made of the whole Creation, or, every Creature; yea, and Verse 20. these only are not the Creatures made subject to vanity; therefore he tells us he will give reason, or show why [every Creature] is there named, and yet but these forenamed be partakers of the liberation, in qu. 32. 
D ● 32.  but he that reads that will find no great satisfaction from it, for having quoted Ambrose, Origen, Augustine, 
Ambros. Origen. Augustine.  from which he dissents in this point, and I conceive upon rational grounds, properly, and strictly considered and taken, he confesseth Peter Martyr and Calvin are both against his sense, 
Martyr. Calvin.  in exposit. 6. as indeed they are, whose words I have formerly produced. These (as you have heard) with many more, are for the sense, which he confesseth is most generally received; and himself is not very confident of this his sixth Exposition, to which he most inclines: and though P. Martyr be not clear, yet is he rather biased with the general opinion, and so he conceives of him. We will modestly examine his Arguments and Reasons that move his dissent from the most generally received opinion. The first is this, the Brute Creatures, which now only serve for our necessary use, shall not be partakers of the glory of the sons of God: whence thus, those Creatures, which are delivered from the bondage of corruption, shall be partakers of the glory of the Sons of God. But Brutes shall not be partakers of the glory of the sons of God.  
Ergo.  
The major is denied. Wherein judicious Calvin might have given satisfaction, whose words he also quotes; Porro (saith Calvin) non intelligit consortes [ejusdem gloriae] fore creaturas cum filiis Dei, sed (suo modo) melioris status fore socios, quia Deus simul cum humano genere, orbem nunc collapsum in integrum restituet: Having considered how the Creature shall be delivered from the bondage of corruption, into the glorious liberty of the Sons of God, he adds, Certainly he doth not mean that the Creatures shall be partakers of the same glory with the Sons or Children of God, but that in their kind, after such a manner as is suitable to them, they shall be partakers of a better estate, because God together with mankind, will restore the whole collapsed world to its integrity, or to that state God Created it in, and in which it stood before man sinned: or into a more excellent estate. 
Aquin. paul. supra.  And you heard out of Aquinas a little before, in suppl. ad tertiam part. sum. qu. 74. art. 7. in corp.. that tota Creatura (suo modo) renovabitur; the whole creature, every creature, or the whole Creation shall be renewed after its manner, or in such a way, as is suitable to the nature of it; and yet not be partaker of the same excellency of glory, or unspeakable joy, and ravishment, that the Children of God shall be, as being in the presence of the Lamb, in the Seat of glory, or in the third Heaven, into which other creatures shall not come, neither are capable of it. This well weighed, the Argument will not firmly conclude against the most generally received opinion. Again, in the forenamed place, which he refers his Reader to for satisfaction, he brings in the glossa ordinaria, showing, (as you have heard) that by tota, or omnis Creatura, or Creatura indefinitè sumpta, is not meant singula generum, but genera singulorum; not all Creatures of every kind, but every kind of all Creatures.  
His second Argument this, (and it is not only his, but the Argument of divers others,) There shall then be no more any use for any such Creatures. Whence thus, Those Creatures that shall remain after the day of judgement, shall be for some use.  
But of Brutes, Plants, and such like, there shall be no use. Ergo.  

P. Mart. in loc.  To the major we say with Peter Martyr, Hoc tamen mihi certissimum videtur, quodque omninò affirmari debeat; istas naturas rerum non mansuras in extremo die, nist aliquod opus habiturae sint. Pugnat enim & cum natura, & communi ratione, aliquid constituere quod omninò sit otiosum. Quae autem Deus his rebus opera sit adscripturus, facile nos fateamur ignorare: Notwithstanding this to me seems a most certain truth, and such a one as aught altogether to be affirmed, because the natures of those things should not remain after the day of judgement, except there were some use of them: for it is both against nature and common reason, to ordain any thing that is of no use at all. But what employment God will appoint these Creatures, we may easily grant or acknowledge ourselves to be ignorant; saith he. Lombard lib. 4. sent. didst 48. in ipso calce, 
Lom. lib. 4. sent. dist. 33. in calc.  answering to that question, what use there shall be of the light of the Sun, and Moon after the day of judgement, saith, fateor me ignorare, quià in Scriptures non memini me legisse, I confess myself ignorant of that, because I do not remember that I have read of it in the Scriptures. For the which his modesty, and plain dealing in this point, Peter Martyr commends him, and wisheth he had dealt thus in other passages; utinam in aliis rebus definiendis, uti voluisset pari modestia, & fide: I would to God (saith he) that he would have used the like modesty and truth in his defining or determining of other points, but this he did not. This for the major proposition.  
To the minor, But of Brutes, Plants, and such like, there shall be no use, etc. I answer, that if by [use] he mean usum communem necessitatis, the common use of necessity, and such as man stood in need of the Creatures for, in the state of his mortality and natural abode upon the earth, than I grant there is no such use for them; as for the Creature to carry burdens for his use, to draw, to run at his service, etc. to nourish him, to  his body, etc. for after this life we shall not stand in need of any such supplies. But if by [use] he mean usum ineffabilis claritatis, an use of ineffable excellency: he is not certain that there shall be no such use of them, which God in his wisdom may appoint them for. I make it out thus, he grants that the Sun and Moon shall remain after the day of Judgement, yet shall there be nullus usus communis necessitatis, no common use of necessity for them, such as the Creatures had of them in the state of mortality; neither yet of the earth, which he also grants shall remain after the last day. In his 31. qu. upon Rom. 8. 
D. Willet qu. 31. in 8. ad Rom.  he grants, that the Sun and Moon shall not then serve to give light unto the world, there shall then be no darkness, etc. true; therefore as I have said, they shall not serve for any common use of necessity, as now they do. But whereas it is said, Isa. 30.26. 
Esa. 30.26.  that the light of the Moon shall be as the light of the Sun, and the light of the Sun shall be sevenfold, etc. Howsoever this may be meant of the glorious restauration of the Church in the time of Christ, 
Esa. 35.17, 18.  compared with Isaiah 65.17, 18. Yet I have formerly shown, that this is not the complete sense of the words, they stretch to a further thing; as S. Peter shows, 2 Pet. 3.13. 
2 Pet. 3.13.  therefore S. Hierome saith thus upon the words,  tum accepturum mercedem laboris sui, that then when the light of the Sun shall be sevenfold, the Sun shall receive a reward of its labour; or it shall be brought into a more excellent estate, as other Creatures shall be; and if so, than it shall shine, though not by way of common necessity, but for some other use. And then reckoning up some other particular uses of it, he concludes, But then all the Creatures shall rest, and their ministry and service (such as is now) shall cease. This we grant (such as is now) shall cease, for that is common use of necessity. And whereas its commonly added by divers, that the motion of it shall then also cease, because the Scripture saith, tempus non erit amplius, 
Apoc. 10.6.  Apoc. 10.6. Time shall be no more. Secondly, because the Philosophers say, that motus is causa efficiens generationis & corruptionis perpetuae rerum inferiorum, & naturalium; the motion of the Heavens, or especially of the primum mobile, is the cause efficient of generation and corruption, which is continually amongst these inferior and natural bodies: but these shall then cease, there shall then be no more any such generation, or corruptions, or changes amongst the Creatures. To both which we will recite the answer of learned Peter Martyr, 
P. Martyr come. ad 8. Rom.  in his Commentaries upon Romans 8. To the former, Tempus non erit amplius, Ergò nec motus, for time is the measure of motion. Verùm haec ratio non est firma, fieri enim potest ut coelum moveatur, sed pro magna illa luce corporis Christi, corporumque omnium beatorum, & Solis, & Lunae, minimè possit observari, quare durare potest motus et si tempus non existat: But this reason is not firm saith he, for it may come to pass, that the Heavens may be moved, and yet the motion cannot be observed, by reason of the great light of the glorified body of Christ, of the Saints, of the Sun, and of the Moon; therefore motion may endure, although time be not. His reason he gives, is this, Tempus enim non est nisi ex motu observato & numerato: for time is not simply from motion, but from motion observed and numbered, and so are days, months, hours, years, etc. yet we must know that time is twofold, internum, or exterrum tempus, internal or external time: internal time is nothing but du●atio creaturae à principio ad finem; the duration of the Creature in its being, from the beginning to the end of it; and this internal time, or duration, those Entities have, quae non comparentur ad motum Solis, that are not measured by the motion of the Sun; for the Sun was but framed the fourth day, as you may see, Gen. 1. from 14. 
Gen. 1. from 14. to 20. Kecker. lib. 1. System. physici cap. 7.  to 20. where Keckerman observes the ground of this distinction of time, and the necessity of it. Lib. 1. Systematis Physici, cap. 7. for then saith he begun but the tempus externum, which was to be from the Sun, and that but quoad materiale, neither the formale temporis externi, was not to the world, before God made man to observe and number it, which was not till two days after. Again, if there be not an internal, as well as an external time, (in which later sense the natural Philosophers commonly handle time) than he shows, that corpora illa omnia quae erant creata tribus primis diebus, in tempore non creabantur, quod si, tum ab aeterno, quod absurdum, &c all those bodies that were created in the three first days, were not created in time, which if so, that they were not created in time, than it would follow they were from eternity, which were absurd to affirm. 
Arist lib 4. Physic. cap. 11.  Aristotle lib. 4. Physicorum. cap. 11. defines, that tempus externum, to be mensuram motùs per prius et posterius, for time is successive, and Ens fluens. If we object with the natural Philosopher, that tempus est motus accidens inseparabile, time is an inseparable accident of motion, and therefore if motus be continuus, then tempus too; if motion be continual, then also must time continue too. I answer, as before, it may so continue, quoad materiale, or quoad rem mensurantem, but not quoad formale, or ordinem mensurandi, for it shall not, it need not then to be observed, for any distinction sake, as now by men whilst they are mortal.  
But it may be again objected, that tempus propriè dictum habet ut initium, sic etiam finem; [that time properly so called] that is external time, commonly handled by the natural Philosophers, as it had a beginning, so should it also have an ending. I answer, it is true, [though Aristotle thought it should be perpetual, because he held the motion of the heavens naturally to be so] for if motus, yet not observatus, if there be motion, & yet it not observed time external hath his end. And in this sense Dr. Willet saith true, for so they shall not be for times, etc. But for motion, I would have this observed, that not every kind of motion, but that which is violent, involuntary, or slavish, or for the benefit of base objects, shall cease; otherwise Apoc. 14.4. 
Apoc. 14.4.  the glorified Saints shall follow the Lamb whithersoever he goeth, therefore shall have some kind of motion, but not as opposed to their Heavenly rest, wherein they rest from sin, death, slavery, and misery. Again, the Heavens, the Sun, and Moon moved in those five days, or at least in the time before man was created, and so by consequence before he had sinned.  
As than you have heard, there was no external time observed from their motion, neither then could their motion be any slavery to them, neither then were they compelled to serve any base objects, or wicked, and rebellious men; but their motion was suitable to their nature then, and why may it not also be the like after external time shall cease? therefore from the cessation of external time, we cannot infallibly infer the cessation of all motion, but only probably, or as a service of common necessity.  
To the second, motus est causa efficiens generationis, et corruptionis, etc. motion is the cause efficient of generation, and corruption, but when these shall cease, than motion may cease also; true, if these were the sole ends of motion; but motion was also for other ends beside these. And to this Peter Martyr answers thus, Ratio quidem ista probabilis est, at non necessaria; poterit enim ille Coelestis motus, etsi non generationi, et corruptioni, tamen alii alicui negotio, quod nos ignoramus inservire. that reason truly is probable, but not necessary; for though the motion of the Heavens serve not for generation, and corruption, yet may it serve for some other thing unknown to us.  
And as a new Heaven, so a new Earth shall remain, yet not for any common use of necessity, so much D. Willet grants qu. 31. 
D. Willet qu. 31. in 8. cap. ad Rom.  ad 8. Rom. the Earth shall not then yield fruit for the use of men, as now, yet may it remain for some other use. For himself grants qu. 34. 
qu. 34.  that the heavens by the continual sight of their great glory, shall serve to stir up the Saints to praise and magnify their glorious Creator; if now the Heavens declare the glory of God, and the firmament show his handy works, 
Psa. 19.1.  Psal. 19.1. much more then, if as the Prophet hath it, and as this Author grants it then also to take place, as well as in the Kingdom of Christ; the light of the Sun shall be increased seven fold, 
Isa. 30, 26.  Isa. 30.26. yea, and the light of the Moon as the light of the Sun, as you have heard.  
His third Argument, The faithful wait for the adoption, to wit, the redemption of their bodies: other Creatures are not capable or partakers of adoption; Ergo, neither of the redemption of their bodies to immortality. I answer, this is the weakest Argument brought into form, of any other. Thus all Creatures that shall be renewed, shall be partakers of adoption, and redemption of their bodies to immortality.  
But the irrational and insensible not so. Ergo.  
First, I answer, 
Rom. 8.23.  that this Text is not pertinently alleged, for it makes an express distinction between the rest of the Creatures, and the faithful, that had the first-fruits of the Spirit, Not only they, but we, etc.  
To the major proposition, thus, the major is false, if properly taken, strictly and eminently. For first, adoption (if we take it properly and eminently for adoption spiritual,) is beneficium Dei, per quod nos propter Christum in filios recipit, & haeredes Coeli, aeternaeque vitae cum ipso facit,. 
Amand, Polan. lib. 6. Syntag. Theol cap. 38.  Amandus' Polanus, lib. 6. Syntagmat. Theolog cap. 38. Adoption is favour or benefit from God, by the which for Christ's sake he receives us, to be sons and Heirs of Heaven, and of life Eternal, he makes us together with him. Now all Creatures that shall be renewed, shall not have this privilege, this is proper only to the Sons of God. 
Rom. 8.15.  Rom. 8.15. those that have the Spirit of Adoption can cry Abba, Father: thus cannot any Brutes do, which are not capable of any such testimony; they are never called children that God hath given Christ to. 
Heb. 10.13.  Heb. 10.13. as the adopted Sons of God are: They are never called all one with him, or his Brethren, as the adopted Sons of God are. And as no divine, so neither any humane, or civil adoption of any irrational or insensible Creature, between which you may see the difference in Amesius his Medulla Theologiae lib. 1. cap. 28. 
Amesiꝰ lib. 1. Medul. Theol. cap. 28.   
Secondly, redemption, if taken spiritually and properly for redemption, by price, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, depenso, by a price paid to God, by which we are redeemed from the guilt of sin, God's wrath, the Devil, and eternal damnation, to be put into the state of grace here, and eternal felicity hereafter, of such redemption they were not the subject, neither could they sin, nor be subject to Hell fire, and therefore need no such redemption: but there is a corporeal and metaphorical redemption, taken for liberation or freedom from any state of slavery, or temporal misery; and for such a redemption the Creature looks, as you have heard before, Romans 8.21. the Creature shall be delivered from the bondage of corruption, etc.  
Thirdly, I answer, that if we take the terms of the Proposition conjunctim, as thus, [adoption] and [redemption,] then there may be in it fallacia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or plurium interrogationum, whether the Creatures may be said to be adopted, and redeemed; the one (you have heard) they cannot, yet tother, in some sense [as put for freedom, or liberation from slavery, or corruption, or vanity,] they may.  
Again, if we consider the word (redemption) sejunctim, in its self, then there is in it fallacia homonymiae, as the Logicians term it, which ariseth, a similitudine significationis in terminis, and therefore is numbered one of the fallacies, [in dictione] for it either signifies redemption spiritual, or corporeal, and metaphorical, as you have heard; and how they cannot expect the former, yet do they the latter in the sense you have heard.  
Fourthly, and lastly, if no Creatures shall be redeemed, but such as shall be partakers of Adoption, and Redemption in its spiritual sense, then shall neither the Heavens nor the Earth be renewed, which is contrary to what he grants; for these were not capable of adoption, neither of redemption spiritual, and proper, but metaphorical, or a kind of freedom, & liberation. And as for the terminus ad quem, or the redemption of their bodies to immortality, chrysostom answers, 
Chrysost.  that as the Creature was made corruptible because of us, so propter nos immortalitate donabitur, as you have heard, then so for us shall the Creature be rewarded with immortality. 
Petr. Martyr in 8. ad Rom.  And Peter Martyr denies not, but that there may be, analogia quaedam, a certain analogy, or likeness, between our glorified bodies, 
Aug lib. 20. de civet. Dei, cap. 16.  and the Creatures made immortal: For Aug. had said lib. 20. de Civit. Dei cap. 16. that the Elements should put off such corruptible qualities, as they had, when our corruptible bodies were framed of them, and should then put on other qualities, which should be suitable corporibus nostris immortalibus, & glorificatis, to our immortal, and glorified bodies. For though they shall not be immortal in such a glorious, joyous, comfortable, and unspeakable manner, as we shall, that have immortal souls, or spirits by nature, and they not immortal by nature, but dono gratuito, yet shall they have such an immortality as is suitable to their nature, as a gift from God unto them, they shall no more be changed, be subject, to vanity, corruption, or the like. This to the third.  
His fourth, they were not ad immortalitatem condita, made for immortality.  
To which I answer, if we respect their nature, they are not immortal, as are Angels, and Spirits, because their nature is elementary, and being mixed bodies, they consist of contrary qualities, and therefore are corruptible, and dissoluble into their Principles, and therefore not so made for immortality, as never to have change, or corruption befall them, conditione naturae,  
Secondly, Peter Martyr (as he acknowledgeth,) saith, that ista immortalitas liberale, et merum sit donum Dei, non potest pendere à modo & vi aliqua naturae, that immortality by which the Creature becomes such, is merely the free gift of God, it cannot depend from any manner, 
1 Tim. 6.16  and force of nature. 1 Tim. 6.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God only hath immortality, etc. dico cam complecti aeternitatem, id est, principium, & finem existendi secludere, as Lambertus Danaeus in locum; 
Lam. Danaeus in loc.  I say that that immortality comprehends eternity, that is, it secludes both the beginning, and the ending of existence: that which is properly immortal from itself, is eternal, as well à part antè, as à parte post, & paulò post, nec Angeli, nec humanae animae per se sunt immortales; id est, sua vi, & potestate proprià, sed quatenus à Deo in sua natura sustentantur, & conservantur tales permanent: neither Angels, nor the souls of men are immortal by themselves, that is, by their own force, and power, but as they are sustained, and conserved in their nature, from God, they remain such. August. lib. de immortalitate animae: 
Aug. lib. de immortal. animae.  And though the Angels and souls of men be immortal by nature, yet this immortality, and aptness of nature for it, we have from God. God only is immortal, ex se, & independenter, of himself, and independently; Angels, and the spirits of men, secundario, ac dependenter, ac ab ipso; secondarily, dependently, and from God. jam. 1.17. God is immutable, 
jam. 1.17.  with him there is no variableness; but the Angels lapsed, and the soul of Adam sinned, these were both mutable. God is immortal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Angels and men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God only immortal by essence, Angels and men by participation, or communication, as they have their nature sustained from a better Principle, 
Aman. Polan. lib. 2. Syntag. Theol. cap. 16.  as Amandus Polanus lib. 2. Syntagm. Theolog. cap. 16. and Peter Martyr saith, Vis enim illa Dei, qua & coeli, & elementa restituentur ad immortalitatem, conservare etiam potest reliquas orbis parts; that power of God by which the Heavens and Elements shall be restored to immortality, is also able to conserve the rest of the parts of the world; so that immortality being the mere gift of God, he may bestow it upon other parts of the world, then only those which that Doctor names. And howsoever many Individuals of every species, have, and shall perish, so likewise have parts of the Elements perished, though not the tota, so the species of several Creatures shall continue as long, as the Elements that now are, shall; and why then by the gift of immortality may not these species continue, of which many individuals have perished, as well as the Elements from whom parts have so much, and so often perished?  
His fifth, Those Creatures that shall be delivered shall be glorified, and immediately pass from their corruptible estate into the glorious liberty of the sons of God: but the unreasonable Creature not thus.  
Ergo.  
I answer: To be glorified properly is incident to the rational Creature, he only shall enter into the glory of God in the third Heaven, and have the Image of God perfectly renewed in him.  
Secondly, the Creature may come into the glorious liberty of the Sons of God, and yet be not thus glorified, but suitable to its nature immortalised, dono gratuito, as we have heard, and have an Analogy to glorified bodies.  
Again, where he saith, they fall into corruption, and their life and spirit is extinguished with them, etc. true, to all that shall not be renewed this shall come to pass; but whether God shall not renew the species of them, is adhuc sub judice; and to affirm he shall not, is but to beg the question, and to conclude that for a certainty, which is in controversy. And whereas he renders this reason, why the Heavens and earth shall rather be restored then the rest of the Creatures, namely, because they have been from the beginning to the ending, subject to vanity, after man had sinned, but other Creatures that succeed by generation, but a while.  
I answer, this had been some reason, against the Individuals of the species, but against the species none; for the species of the Creatures have been as long subject to vanity, as they, though not their successive individuals.  
His sixth: If any such Creatures restored, then either the same that were before, or some other of the same kind newly created. But neither of these. Ergo.  
I answer, this will fall to be handled in the fourth, and last rank of Creatures, but in all probabilty, not those that are already perished in individuals.  
Secondly, we say they shall have a renovation, or restauration, not a new Creation for substance, but shall be renewed in their qualities, state, and condition, as we have heard before.  
His seventh, and last Argument produced against the most generally received opinion, is this, Nulla promissio facta est, there is no promise made for the restitution of any such Creatures, as there is for Heaven, and Earth; Ergò, they shall not be restored.  
To this I answer, that there is a promise, as I conceive, in general, though not so particularly, as for Heaven and Earth. For this I conceive a promise, as also do many others, in that the Scripture saith, the Creature shall be delivered from the bondage of corruption, 
Rom. 8.21.  into the glorious liberty of the sons of God; and before [the Creature] was made subject to vanity. But Heaven, Earth, and man, were not all the Creatures that were made subject to vanity. Peter Martyr to the same purpose in 8. 
P. Martyr in Rom. 8.  ad Rom. quamvis enim Scriptura harum Creaturarum mentionem seorsim, & express non fecerit, satis tamen est quod in genere Creaturas restaurandas significaverit, nequè unquàm quicquàm exceperit, saith he, Although the Scripture make no mention of the Creatures severally, and expressly, as it doth of Heaven and Earth, yet its sufficient that it hath signified, that the Creatures shall be restored in general or indefinitely; neither any where hath it made any exception.  
Thus have you seen the Arguments, and reasons of that laborious and learned Divine answered, upon which reasons and Arguments he dissented, (as much following Bucan) from the most generally received opinion.  
Let us now come to the fourth and last rank of the Creatures, the Heavens, the Earth, and Mankind, this last rank many of the School-Divines fall upon, which Peter Martyr also mentions, in oct. ad Rom. thus, 
P. Mart. in 8. ad Rom.  Scholastici (saith he) putant, homine, qui praecipua est pars Orbis terrarum, renovato, etiam Creaturas esse restituendas, quae sententia verissima est: colligitur enim ex dictis Pauli, quòd autem ad partes attinet, tantum Coelum & Elementa, & hominum corpora putant esse relinquenda. The Schoolmen (saith he) do suppose, that man, who is the chief part of the world being renewed, the rest of the Creatures also shall be restored: which sentence is most true, for it's gathered from the say of Saint Paul; but concerning what Creatures they think that Heaven, the Elements, and the bodies of men, shall be restored, for they think that not the Earth only, but also the rest of the Elements shall remain. Beda indeed saith, glossa in 2. 
Beda in gloss. in 2 Pet. & ult.  Pet. & last. quòdignis duo ex toto consumet, duo verò in meliorem restituet faciem, etc. that the fire shall totally consume two of the Elements, and renew, or purify other two. Others think, quod manebunt omnia quoad substantiam, sed mutabuntur quoad imperfectionem, sed duo retinebunt propriam formam substantialem, scilicet Aer & Terra, sed in igne, & aqua non remanebit forma substantialis, sed ad formam Coeli commutabuntur, & sic tria Elementa, Ignis, Aer, & Aqua, dicentur Coelum, quamvis Aer retineat eandem formam substantialem quam nunc etiam habet, quia et nunc etiam Coelum dicitur, etc. That all the Elements shall remain for substance, but shall be changed from their imperfection, but yet two of them, that is to say, the Air, and Earth shall retain their own substantial form, but in the fire, and water that substantial form shall not remain, but shall be changed into the form of Heaven, and so three of the Elements, Fire, Aire, and Water shall be called Heaven, although one of these, that is to say, the Air may retain the same substantial form which now it hath, and because now the [Aire] is called Heaven. And this they would collect from Apoc. 21. 
Apoc. 21.1.  1. because mention is made only of Heaven and earth; but others reject this opinion, because (say they) repugnat Philosophiae, quòd corpora inferiora sint in potentia ad formam coeli, cum materiam non habent ejusmodi: this is repugnant to Philosophy, that bodies sublunary should be in capacity to be informed by the form of Heaven, when as they are not of the same matter with the Heavens, for so Aristotelians, as you have heard. It may also resist Theology in the most generally received opinion: for if two of the four Elements should be taken away, Non salvabitur perfectio universi cùm integritate suarum partium; The perfection of the universe should not be safe with the integrity of its parts. Others therefore by Heaven, understands quintum corpus, a fift body distinct from the Elements: and that omnia elementa intelliguntur per te ram, all the Elements are understood by the Earth, and that all the Elements shall remain, both quoad substantiam, & quoad proprias qualitates; both according to their substance and proper qualities, or substantial forms, and proper qualities, because the proper qualities are effects flowing from their forms: it is not like therefore that they should be removed, and the forms remaining, but that they shall be freed from that infection and impurity cast upon them, by reason of the sin of man, and which by mutual action and passion hath befallen them; or from those dispositions by which they were liable to corruption, which is conceived to be the meaning of S. Augustine in the place before quoted, 
Aug. lib. 20. de civet. Dei cap. 16.  lib. 20. de Civit. Dei cap. 16.  
And for this last rank of Creatures to be renewed, not only Dr. Willet goes this way, but many Schoolmen, as you have heard; some Protestant Divines, and some Papists also fall upon this last rank, 
Buc. loc. come. 37 qu. 8. Rol. Beza.  as Bucan, quoted by him locis communibus, loco 37. qu. 8. Roll. locus Scotus in verba Beza to the same purpose, with some others of the Protestant Divines, For the Pontificians, I will only content myself with Bellarmine, which is known to have been a great & eminent Schoolman amongst them; 
Bel. Tom. 3. lib. 6. cap. 2. de amiss. great. & stat pecc.  Bellarm. tom. 3. lib. 6. cap. 2. the amissione gratiae, & stat. pecc. tells us, that it is the common consent of such as have writ upon the fourth Book of Lombard's sentences, dist. 47. that post di●m judicii nullae erunt amplius Plantae, nulla animantia, nulla corpora mixta, hominibus duntaxat exceptis; after the day of Judgement there shall be no more any Plants, no living Creatures, no mixed Bodies, except only men. His reason is this, Neque enim perpetuò duratura sunt, nisi quae vel in toto, vel ex parte incorruptionem ab ipsa natura sortita sunt; ejusmodi autem sunt primùm corpora coelestia, quae & secundum totum, & secundum partes incorruptibilia sunt. Deinde elementa quae secundum totum licet non secundum partes à natura incorruptionem habent. Denique homines qui secundum partem quae est anima rationalis, non secundum totum immortales sunt. Caetera corpora sunt omnia, tum in toto, tum in partibus corruptibilia, saith he: For there are not any perpetually to endure, but only such as have obtained incorruption, from their nature, either wholly, or in part; but such especially are the Celestial bodies that are incorruptible both in the whole, and in the parts of them. Afterwards the Elements that have incorruption from their nature, according to the whole, though not according to every part of them. Finally men, which according to that part which is the reasonable soul, are incorruptible, or immortal though not according to the whole of them. All the rest of the Creatures are corruptible saith he, both according to the whole, and according to the parts of them. This was the way I told you, that many Schoolmen fell into, 
Comment. in 4 Lib. sent. Lomb.  especially those upon Lombard, in librum 4. sen. as he also saith, loco quo supra. To this I need not say much more than what I have said in answer to the Arguments of Willet, who hath produced the most, (if not all) the reasons upon which Bellarm. and the rest dissent from the most generally received opinion. Concerning immortality, or aptitude thereunto by nature. See the answer to Dr. willet's 4. Argument. And I also answer unto the several instances brought by Bellarmine, first, to the Heavens that are simple, or a simple Body, in which is no contrariety of qualities: I answer with Scaliger, de subtilitate, exercitat. 61. lib. 5. 
Scalig. de subtle. ad cardam. exerc. 61. l. 5.  Omne ens ab alio est per se corruptibile, etiam si nullam habet materiam, est enim finitum: every being from another is corruptible by its self, yea though it have no matter in it, or be not material: and therefore shows that the Heavens may be said to be corruptible, though they were immaterial. Licet enim non habeat contrarium, non tamen habet causam à se essendi, potest igitur è sua natura non esse, et paulò post, quod enim actus purus non est, compositum aliquo modo est, ergò et resolubile; Although that Heaven have no contrary in it, yet notwithstanding it hath no cause of being from itself, therefore may it come to a nonbeing, from its own nature. And a little after he saith; That which is no pure act, in some respect, may be said to be a compound, and by consequence resoluble, therefore even the Angels that are not such acts, considered in their own nature, might fail, because they may be said to have potentiam et actum in them, which are instar materiae et formae, in other Creatures, their gift of confirmation in their integrity, is from God; and that which hath its being depending of the being of another, if that being upon whom its being doth depend, subtract its assistance, than the being dependant must needs fail and fall; but such are the Being's of all Creatures upon God, who only hath immortality dwelling in himself, as you have heard, The souls of men are immortal, but [as you have also heard] from a better Principle then from themselves, they are made immortal from God, & being Spirits, & of such an excellent nature, there is no Creature that can change their Being so, as to annihilate it; nay, God hath decreed they shall be to eternity, but he never did so concerning these Heavens. Yet if we respect potentiam Dei absolutam, and not ordinatam, then there is not any created Being, but he were able to reduce it to a non-entity: but having decreed otherwise, it shall not be in such upon which the Decree is past, but their nature and substance shall remain for ever; upon which he hath passed such a Decree [take it for granted] that the matter of the Heavens are ex quinta essentia peripatetica; and that the Heavens be not corrupted à contrario naturali, from any contrary quality in nature, as are the Elements. Yet saith Scalig●r, loco quò suprà, Coelum corrumpitur à nutu Divino, 
Scalig. loc quo supra.  the Heavens shall be corrupted from God's power & command. So then these heavens are not immortal, but shall be dissolved, as well as other bodies, & their nature is not so freed from incorruption, as to exempt them from dissolution; the fire shall fasten upon them and dissolve them. 
2 Pet. 3.12.  2 Pet. 3.12. The Heavens being on fire shall be dissolved. Therefore the nature of the Heavens simply considered, makes them not of eternal duration, but the gift of immortality from God, seeing (as you have heard) immortality is merum Dei donum, the mere gift of God.  
Again as immortality is liberali ac merum Dei donum, the liberal, and mere gift of God, and not simply from any Principle in nature independently, but as such a Principle immortalised, as Angels, the spirits of men etc. which are not defectible in substance from any created nature, as natural, or sublunary bodies, which are mixed or elementary; so God can immortalize any Creature à parte post, which he would have to endure forever, as well other Creatures, as the Heavens. For he which made the matter of the Heavens, and their form, to satisfy that matter, and keep the matter from privation, or appetition of any other form, and thus hath so long continued them, without alteration or corruption; The same God can as well make the matter and forms of other Creatures immortal, suitable to their kind, and by way of Analogy to glorified bodies, and the immortal bodies of men, as before, who are Elevated into a more eminent estate, as also before, and such an estate, as you have heard, that irrationals, and insensibles [though immortal] are not capable of.  
To his second instance in the Elements, that have incorruption from their nature in respect of the whole, though not in respect of their parts, 
Arist. lib. 3. de coelo cap. 3.  Arist. lib. 3. de coelo cap. 3. handles the nature of them; and I conceive of them thus, that they are corpora simplicia homogenia, ex quibus alia componuntur, & in quae resolventur: The Elements are simple Homogeneal bodies, of which all other mixed bodies are compounded, and into which again they are resolved; these are alterable and corruptible, quoad parts, but quoad totum (he saith) they are uncorrupted. I answer, that though they be quoad totum incorrupta, yet are they corruptibilia, though as yet they are incorrupted in regard of the whole, yet are they corruptible, they may be corrupted. 2 Pet. 3.12. 
2 Pet. 3.12.  The Elements shall melt with fervent heat.  
2. I answer, that as the Elements are not corrupted, quoad totum, no more are the species of Brutes, Plants, or inferior bodies: for though the Individuals and particulars of those several species be corrupted, as parts of the Elements are; yet the species themselves shall continue as long as the Elements shall; and this aptitude to continue, they have from their general nature, given them of God: from this therefore it will not follow that they should continue after the day of Judgement, any more than the several species of Creatures besides.  
To the third, Man, in that he is incorruptible in the one part, though not in body.  
I answer, that corpus etiam hominis ab initio sic factum fuit, ut potuit non mori, sub conditione gratiae; even the body of man was so made in the beginning, that it might have continued without a death, had a possibility of immortality; and he that made it such in the beginning, can make it better, in glorifying it at the ending.  

Mart. in loc.  Secondly, I answer with Martyr, quôd haec ratio duplici nomine infirma est: this position doth vacillate in a double respect. First, nulla subnixa authoritate verbi Dei, à nullis partibus Orbis removet instaurationem: it is made out, or born up by no authority out of the Word of God, removing restauration from all the rest of the parts of the world. Secondly, saith he, id quod assumit aequè dubium est atque id quod concluditur: that which is assumed is equally as doubtful as that which is concluded on, videlicet, ea tantum immortalitate reparanda, quae ex institutione ad eum videantur idonea: to wit, that those Creatures only are to be repaired by immortality, which seem fitted to it from preparation, or from the appointing such aptitude to it from nature, whereas you have heard that this immortality is liberale ac merum dei donum, the free and mere gift of God, and not from any power of nature created, simply considered: but God can as well conserve the rest of the parts of the world, as he can restore the Elements to immortality; and by the same power preserve the species, and make them immortal, or without any more alteration or corruption, suitable to their nature, as well as the Elements. This for dilution of the Arguments and Reasons to establish the fourth rank of the Creatures, against the most generally received opinion.  

Estius in 8. ad Rom.  For which the most generally received opinion, Estius in. 8. ad Rom. writes thus, Certè Paulus in hac epistola cap. 1. creaturam generaliter accepit, semel & iterum, imò & hoc capite generaliter eam intelligit, cum dicit: Neque creatura alia poterit nos separare à charitate Dei, etc. truly Paul in this Epistle, 
Rom. 5.25.  cap. 1.25. and served the creature more than the Creator, hath taken the word creature generally once and again, or several times, in several Chapters: Yea, and shows, how even in this eighth Chapter the word is taken generally; as Verse last, nor any other Creature shallbe able to separate us from the love of God. 
Rom. 8. last.   
Now for the species of the Creatures, I would have these things taken into consideration by the judicious Reader: First, that in the liberation of the Creature, not only the terminus à quò is promised, but also the terminus ad quem, not only from what the creature shall be delivered, but also into what: not only shall deliverance be from the bondage of corruption, for that might be, (I mean customary corruption in this life:) by privation of the being of the Creature, or by total abolition: but so it should not be delivered (as I conceive) into the glorious liberty of the Sons of God; for this glorious liberty of the Sons of God, is the terminus ad quem, as well as being freed from the terminus à quo, or corruption and misery in this present life; which misery and corruption, etc. I say, was but the terminus à quo. If the Scripture had gone no further, but only promised to the Creature that it should be delivered from the bondage of corruption, than our argument had not been of so much validity: but it affords more, it shall be brought into the glorious liberty of the Sons of God: but that state it cannot, it should not attain to, if it had a total privation of its essence, and had no more being: But being reduced into the glorious liberty of the Sons of God, it is made immortal, in that sense you have heard, having this gift bestowed upon it from God. For to what I have formerly said, 
Aquin. 1.2. qu. 109. art. 2. resp. ad 2.  I will add out of Aquinas in his prima secundae qu. 109. art. 2. respond. ad secundum: Vnaqueque enim res creata sicut esse non habet, nisi ab alio, & in se considerata nihil est, ita indiget conservari in bono suae naturae convenienti, ab alio potest enim per seipsam deficere à bono, sicut & per seipsam potest deficere in non esse, nisi divinitus conservaretur: every created nature, as it hath no being, but from another, and in itself considered, is nothing; so it stands in need to be conserved in good, convenient to its nature, from another; for by itself considered, it may fail from good, as also by itself it may fall into a non-beeing, or fail to nothing, except it be conserved by God's divine power.  
Secondly, let it be considered, that praecipua pars corruptionis est interitus, as Calvin observes upon the place; 
Calvin. in loc.  The chief, and greatest part of the Creatures corruption, is destruction; they have a customary corruption of individuals here, but they should have a final destruction of the speces there, which were worse; for here, as the individuals of several species are corrupted, so also others are multiplied of the same kind, and so the species is still preserved: but if all but the Creatures of the last rank, be totally destroyed, yea in the whole species, then is the corruption of the Creature, greater, and more than ever: and how is this a liberation from the bondage of corruption, when the greatest corruption befalls the Creature, that ever it had?  
Thirdly, consider that the liberation which the Creature shall have, shall be such, as is expected with great earnestness, and desire to attain unto it, even as a woman in travel, that is in pain, disquiet, and misery, desires to be delivered, and to be in a more quiet, and contented estate, as you have heard. But total abolition cannot with any vehemency of natural appetion be thus longed and looked for, because nothing naturally desires the nonbeing of itself; the Creature rather desires a being in slavery, then by a total abolition to be brought to a non-entity.  
Fourthly, consider what the great searcher into the bowels of nature, 
Arist. lib. 2. Physic. cap. 8.  saith, lib. 2. Physicorum cap. 8. Natura nihil frustrà, & temere agit, sed agit omnia finis alicujus gratiâ; nature doth nothing in vain, nor rashly, but all things for some end. The tree hath its end in bringing forth leaves, ad tegendum fructum, to cover the fruit it bears, both from the heat of the Sun, and violence of the weather. The Bird in building her Nest to keep Eggs, and young. The Spider in making her web, to catch Flies for her nourishment, and the like. Now the Logicians teach us, that finis efficientem ad agendum movet, the end moves the efficient to work; if it were not moved with desire of obtaining the end, it would not stir: now we know that in these Creatures that there cannot be appetitus volunarius, but naturalis, a natural appetition, or desire; yet hath appetitum aliquem intelligentem, ac superiorem à quo regitur, some superior appetite and intelligent, from whom it's guided, and directed. This appetite in the Creature for deliverance is put into it from God, its instinct of nature which is not given it in vain, neither [as you have heard] shall its appetite be perpetually in vain. Again, finis est quod maximè volumus, and quod maximè volumus, est maximè appetibile, and appetitus sua natura, semper ordinatur ad bonum, as also we are taught from the Logicians; the end is that we most especially have a will unto, and that which we are most especially willing unto, is most appetible, or desirable; and appetite from its own nature, always tends to that which is good. And finis per se, & sua natura, tantum est boni, the end aimed at, by its self and of its own nature, is only of that which is good, its evil by accident, when it's seemingly good, and not so indeed, the end which the Creatures aim at in such groaning, and such vehement expectation, is their deliverance from the bondage of corruption, at the time of the revelation of the glory of the sons of God, as a thing most appetible to them, and if they have an end in their expectation, and that most appetible, and suitable to their nature, and nature desires its being, then surely, a total abolition cannot be the thing, or end that is so much and so earnestly looked for, by their natural appetite, as far as reason can lead me.  
Fiftly, let it be considered, which Peter Martyr also objects, speaking of the Sun, and Moon, Non minorem esse reliquis Creaturis propentionem, & naturalem appetentiam ad seipsas conservandas, quàm Soli, Lunae, Coelo, terrae, quare si illa suo desiderio frustranda non sunt, ne haec quidem frustrari oportere. There is no less propensity to the rest of the Creatures, nor natural desire to conserve themselves then there is to the Sun, the Moon, the Heavens and the Earth, and therefore if they be not frustrated of their desires, no more also ought these. So he.  
Sixtly, and lastly, consider, Si plures Creaturae nostra causâ affliguntur plures etiam unà cum nostra faelicitate instaurabuntur, at plures nostra causâ affliguntur.  
Ergò.  
The major you have heard is a verred by chrysostom, that as they are afflicted, and made subject to vanity for our sakes, so likewise for our sakes they shall be restored.  
The minor we know is most true, that more Creatures than the inanimata, & insensata, the Heavens, Earth, Elements, are subject, etc. therefore is it not rational, that the rest of the Creatures, or other species of them be restored, as well as these: Let the judicious reader ponder these things and so judge; these are the Arguments or reasons I would have considered, for the most generally received opinion, and what have been produced, for the last rank of Creatures, you have heard, as also the answer unto them.  
But it may be objected, If every Creature that is afflicted because of us, shall also be restored for our sake, than every Individual shall be restored. But not so. Ergo.  
To the major I answer, by denying the sequel, because by every Creature may be meant the species or general nature subsisting in some individuals, or the Creatures of every species, (as we have heard) and not all, & every individual of those species, for the Text saith in the Romans, the whole Creation groaneth, expecteth, etc. not the whole multiplication, now the multiplication you have heard was in thousands, and millions dissolved into its Principles, and could not groan or expect in the Apostles time; but the whole Creation may be said to groan and expect, when all the species of the Creatures which God created, do so. And though every Individual be afflicted for our sakes, of the several species, yet it will not necessarily follow, that every particular should be restored, but the several kinds, or species in so many individuals as God shall think in his wisdom fitting, for then (I say) every Creature may be said to be restored. Peter Martyr in class. 3. 
Pet. Martyr. clas. 3. loc. come cap. 17. sect. 24. Idem etiam in 8. ad Rom.  loc. common. cap. 17. sect. 24. as also in cap. 8. ad Rom. when he said, that by (all) sometimes some parts may be synecdochically meant; true, but still the question remains, whether it may be so taken here, or no; for the whole Creation, or every Creature groaning, or is subject to vanity, cannot here be meant synecdochically: and if the Creature be as large, (as for any thing to the contrary in the Text, seems to me) then that will not serve here; for it's not said that some creatures shallbe delivered, or some of the whole Creation, but having mentioned the [whole Creation,] he adds for a remedy to this, The Creature shallbe delivered: what Creature? that which was made subject to vanity, this shall be delivered from the bondage of corruption; not all only of one species or kind. The instances brought by that famous Divine, 
john 10.8. 1 Cor. 6.12.  john 10.8. 1 Cor. 6.12. All that came before me, etc. All things are lawful for me, are meant only of an (all) in such a kind: all false prophets, not all Prophets: and all things indifferent, not all things in any kind, without exception.  
Again, saith he, when Paul saith the Creature shall be delivered from the bondage of corruption, posset generaliter intelligi de mundo, quod ille non amplius cogendus sit renovare creaturas per novam generationem, non tamen ex eo sequitur omnes creaturas quod singulas species attinet esse renovandas, they are his own words; It may be generally understood of the world, that it shall no more be compelled to renew its Creatures, by any more new generation; yet notwithstanding it will not follow from that, that all Creatures that belongs to every species, should be renewed. True, I grant, if no more be intimated by the Creatures liberation, than a cessation from generation, which is by corruption of some other pre-existent matter: for its a commonly received truth amongst Philosophers. From Arist. lib. 1. 
Arist. lib. 2. de gen. & cor. text 17.  de gen. & cor. text 17. that, generatio unius, est corruptio alterius: yet this axiom is not to be understood formaliter, but causaliter, because these two do tend ad diversos terminos; but the Apostle saith, that they shall have more than a liberation from generation by way of precedanie corruption; for they shall also be delivered into the glorious liberty of the children of God, as we have observed before. And in the conclusion Peter Martyr will not absolutely determine for the most generally received opinion. Neither yet for the last rank of the Creatures, as Dr. Willet inclines to, with some others; but Pii igitur animi esse censeo, neutram partem pertinaciter affirmare, nihil enim habemus alterutram in partem satis certò definitum: I judge it to be the part of a godly mind therefore to affirm neither opinion obstinately; his reason is, because we have nothing certainly enough, defined, or determined for either opinion; true, if he mean expressly and in particular, otherwise we might again make use of his own words in 8. 
P. Mart. in 8. ad Rom.  ad Rom. satis tamen est quòd in genere creaturas instaurandas significaverit, neque unquam quicquam exceperit: though the Scripture mention not their restauration expressly, or in particular, yet it's enough notwithstanding that it hath signified the Creatures to be restored in general, neither hath any thing any where excepted. And if we demand which of the ranks of the Creatures, or out of which this renovation shall be, he answers, loco quo suprà, Hoc tamen ausim dicere, exillis creaturis quae interierint, tantum homines esse excitandos à mortuis. De aliis vero creaturis post diem judicii conservandis à coelo & terra, quarum Scriptura non meminit, nihil dicendum arbitror: Notwithstanding this, I dare be bold to say, that of all those Creatures that are already dead, or such as have perished before the day of judgement, only men shall be raised again from death; but of other Creatures that shall be conserved after the day of Judgement, which Creatures the Scriptures have not mentioned, I suppose nothing is to be said. In particular, and expressly they are not mentioned, as you have heard, but in general you have heard himself say, and without exception, which, saith he, satis tamen est, notwithstanding that other Creatures be not so expressly named, as heaven and earth is, etc. yet it's enough, they are promised to be delivered in general, and no exception any where made of other sort of Creatures, that they shall not be restored any more than of heaven and of earth. But how many individuals God shall renew of every sort, that is left to his wisdom, and good pleasure, as it was when he preserved the several species at the time of the Flood. 
Paraeus dubio decimo in 8. ad Rom.  Paraeus dub. 10. in octavum ad Romanos, judgeth, quòd sit probabile res corruptibiles plerasque omnes abolendas esse: its probable [saith he] that all corruptible Creatures, for the greatest part of them, shall be abolished; for man (as you have heard) shall stand in need of no ordinary use of them, as formerly; but God in his wisdom can preserve so many as may (I say) continue the several species, amongst which there shall be talis concinnus orde, so fine, so sweet an order, and such a disposal of them, that there shall neither be redundancy, nor deficiency. Tale fore temperamentum, & concinnum ordinem, ut nihil deform, vel fluxum appareat, as you have seen before out of Calvin upon the place; 
Calvin in loc.  there shall be such a moderation, and fine order amongst the Creatures that shall be restored, that nothing shall appear either foul, or superfluous, or ill-favoured, or unstable, which is enough for us to know in this life.  
Now for the use of the Creatures that shall be restored, though it shall not be for any common necessity, as before, yet may it be for an use of ineffable excellency, wherein the multifarious wisdom of God, in regard of the Objects upon which it's shown, may appear, and remain, as upon record, in the several and great variety of the species for ever:  delectationi visionis intellectualis, addatur delectatio visionis sensualis; ut joan. de combis lib. 7. comp. Theol. veritat. cap. 20. And if the Heavens declare the glory of God, why may not these also, when they are renewed? 
Aug. in lib devidendo Deo.  August. in libro de videndo Deo, because the corporeal eye non potest ad essentiam divinam pertingere, cannot reach to the Divine Essence, (though we shall see God face to face, yet when we are glorified, we are but still finite Creatures) idcircò ne oculus congrua delectatione distituatur, ornatum Coelorum mirificum, & rerum jam instauratarum pulchritudinem illi tum esse offerendam, ut habeat non solùm undè se oblectet & gaudeat, sed etiam unde Dei potentiam & infinitam sapientiam, admiretur: therefore lest the eye should be destitute of light congruous or convenient for it, he offers to it the wonderful adorning of the Heavens, and the beauty or fairness of the Creatures that are restored, that man may have not only wherewith he may delight himself, but also may rejoice, & also whence he may admire the power, and infinite wisdom of God. To which Peter Martyr saith, Probabilia quidem sunt ista fateor, sed ea sacris Scripturis non confirmantur: I grant (saith he) that these things are probable, but are not confirmed by holy Writ. True it is, that they are not clearly, and in terminis confirmed in holy Writ. But first we have seen what hath been alleged for the renovation of the Creature. And secondly, if so, God will have uses for it. Thirdly, if the particular uses be not clearly made known to us in this life, yet it will not thence follow, that therefore God hath no use for them at all; and though it be also true, that they shall see God himself face to face, the glorified body of Christ, and an infinite company of the glorious bodies of the Saints, brighter than the Sun, and therefore you may say cannot be so much delighted with the looking upon any of the Creatures renewed, as with these; I answer, take it for granted, that they cannot be so much delighted, because the objects are not so eminent in degrees, yet it will not follow that therefore they may have no delight by these at all; for this may delight them, that they see the poor Creatures, their old, and quondam servants freed from vanity, slavery, and misery, and now restored to liberty, and from that corruption they fell under, by reason of their former disobedience, and impiety; this I say as rational, and probable.  
But it may be objected, that the Saints in the highest Heaven, or in the Heaven of Heavens, shall have no occasion to contemplate these, seeing in their Father's house there are so many Mansions, john 14.2. 
john 14.2.  and joy unspeakable and glorious I answer, it is true, that there is such joy even in that place, yea greater than the heart of man can conceive; for eye hath not seen, nor ear heard, neither hath it as yet ever entered into the heart of man what joy God hath prepared for them that love him. 1 Cor. 2.9. 
1 Cor. 2.9.  Yet as when a man would show his friend some stately fabric, the manner of the contriving of it, and his several rooms, he doth not only show him his treasury of Plate, his lodging chambers curiously adorned with all variety, his bedding, hang, stools, chairs, or such like furniture, his several Cubberds of richly wrought plate, seiling, playsteings of his Chambers, stately Windows hewed, etc. but for variety's sake, he shows him such as with which he cannot so much be taken, as his Hall, Buttery, Kitchen and such like places; even so likewise from Heaven God may show the Sons of glory, sometimes for variety's sake, the Creature renewed, the several species of them, the wonderful order amongst them, etc. wherein the great variety of God's Wisdom may appear; though the somtimes-contemplation of these be much inferior for content, to those unspeakable joys in the seat of the blessed, yet I say the variety of God's Wisdom may appear in them. This I say, as not irrational, or altogether against reason, but probable, because the Scriptures are not so clear in this particular, therefore we may not be so resolute, as to dedicate, or affirm it in any higher nature, or like some Article of faith, of infallible certainty; I may not wade so fare, but only give a probable conjecture in this speculation, leaving the judgement of the rationalty of it to the judicious, and considerate reader: and this I conceive is to deal moderately, and not with so much confidence and resolution, as laborious D. Willet [which I name with reverence] hath done in his resolve upon this passage, [as God willing we shall show hereafter] but upon how much better grounds, judicet lector, let the reader judge. 
1 King. 10.3, 4, 5.  1 Kings. 10.3, 4, 5. When the Queen of Sheba came to the Court of Solomon, she did not only hear his wisdom, and see the house which he had built (with both which she was delighted in an high measure) she must also have shown unto her the meat of his table, the sitting of his servants, and the attendance of his ministers, and their apparel, his cupbearers, and the assent by which he went up to the house of the Lord, and there was no more spirit in her, when she had seen all this, she was astonished; now all these things though she was wonderfully delighted with them, and elevated in her thoughts even to admiration, yet we may conceive that the objects were not equally delectable, the meat on his table could not raise her to so high a pitch of admiration, as the hearing of Solomon's wisdom in resolving all her hard questions, and the seeing of the house which he had built, and the assent by which he went up to the house of the Lord: yet for variety's sake, those of inferior delight were showed her, as well as those that were superior, or transcendent: Thus God may deal with his Elect, in the enjoying of those unspeakable comforts of the highest Heaven, and then sometimes contemplating from thence, objects of inferior delight here below, for variety's sake, and for the contemplating of the great variety of the wisdom of God, in the several sorts of Creatures, as you have heard.  
Again, secondly, let us take another instance from the Angels, which seems to quadrate more to our purpose, for illustration; they, we all confess, are in glory, in the seat of the blessed, and in those unspeakable joys the Elect shall attain unto; they behold the face of God, and the glorious body of Christ, and the great variety of spiritual delights there to be found, yet do they desire to behold also other varieties. Ephes. 3.10. the Apostle having spoken of the Calling of the Gentiles into consociation of one Church together with the jews, and those Gentiles out of so many several Nations, and Languages, having made a promise to Abraham, & his Seed of the Messiah, having made a Covenant with him, and given him a sign of Circumcision to confirm it, gave a law to his posterity to guide them, and in all these the Gentiles excluded from the Church, as without God in the world, and without hope of Salvation. Ephes. 2.12, 13, 
2 Ephes. 2.12, 13, 14.  14. at that time (namely when you were in your carnal estate of Gentilism) ye were without Christ, [namely as a mediator for you] being aliens from the commonwealth of Israel, and strangers from the Covenants of promise; having no hope, and without God in the world. As if he had said, Ye had nothing to do with the Laws and immunities which belonged to Israel, nothing to do with the promises made to them. Psa. 147.19, 20. 
Ps. 147.19, 20.  He showeth his word unto jacob, his Statutes and judgements unto Israel, he hath not dealt so with any Nation, as for his judgements, they have not known them. But now in Christ Jesus, saith Paul, ye that were fare off sometimes, are made nigh by the blood of Christ; for he is our peace, who hath made both one, and hath broken down the partition wall, or the middle wall of partition, between us. And that Christ should be the Head to both, being both God and man, that so few of the Jews should be called to embrace Christ, and such abundance of these Gentiles, who were without such Covenants, such promises as they had, without Law, without Circumcision, without any good works, etc. and yet by the voice of the Gospel these should be called; & by faith in Christ, & that faith freely given from God, these should be saved, and be made fellow-Citizens with the Saints, and one body with the faithful in Israel; this was such a point of God's wisdom, and so admirable, and such a way of collecting a Church, and out of so many several Languages, that the Apostle cries out, 
Rom. 9.30, 31.  O altitudo divitiarum sapientiae, etc. Rom. 9.30, 31. The Gentiles which followed not after righteousness, have attained to righteousness, even the righteousness which is of Faith: But Israel which followed after the Law of righteousness, hath not attained to the Law of righteousness, etc. This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that multiformis, as Beza, with the vulgar, or multivaria, that manifold wisdom of God, which is now made known by the Church, to the Angels: for they see aliquid novum, tanquam in speculo, & priùs sibi incognitum, some new thing, as in a glass, which formerly was unknown to them. And they may be said to know this, per Ecclesiam, by the Church; non instrumentaliter, & subjectiuè docentem, sed objectiuè indicantem, the Angels seeing such a Church now gathered. Yea, 1 Pet. 1.12. 
1 Pet. 1.12.  this is such an admirable thing, (namely, that the greatest part of the world, that so many Gentiles, that for so many years had lived in darkness, and in the way to death, should now be called to make up one Christian Church with the Jews, and be under one Head with them) that desiderant Angli introspicere, the Angels desire to behold it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Greek, to bow down, so as to peep into any thing. Now the Angels in Heaven enjoy unspeakable comforts, as you have heard, and yet they desire to peep into, or to look into the manifold wisdom of God shown here upon Earth, in calling the great varieties of Gentiles to make up one Church of Saints with the Jews; why then may not the Elect in Heaven with the Angels sometimes desire to contemplate the wonderful wisdom, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, multifariam sapientiam, the manifold wisdom of God, in the great varieties of the renewed species of the Creatures, that are below them?  
But Thirdly, it may be objected, that it will be ultrà sphaeram activitatis oculi ullius corporei, beyond the ability of any bodily eye, to behold, from the seat of the blessed at any time, any Creatures here upon the Earth. To this I would answer thus, Acts 7.56. 
Acts 7.56.  that if Stephen, here in a mortal body, could from Earth behold Christ standing at the right hand of God, when the Heavens were opened, why cannot the Saints in immortal bodies see from Heaven down unto the Earth, for God can as well make way thorough the medium from Heaven to Earth, as he did from Earth to Heaven. 
Calvin in loc.  Calvin in locum, data Stephano nova a●ies, quae per obstacula omnia usquè ad invisibilem regni cael●stis gloriam penetraret, a new sight was given to Stephen at that time, by which his eye was strengthened beyond the ordinary ability of nature, so that he could pierce through obstacles, even to the invisible glory of that heavenly Kingdom; otherwise though the Heavens were wide open, yet the ordinary ability of man's fight, or the natural strength of it, were not of sufficient power, to behold an object at such a distance. It's needless therefore to dispute much de visu naturali, of natural sight, cum facillimum Deo fuit Stephani oculos insolita acie donare, 
Gualt. Hom. 55. in Apost. Act.  as Gualther saith, Hom. 55. in Acta Apostolorum; when as it was an easy thing to God to give unto the eyes of Stephen a sight above ordinary: such shall the sight of glorified bodies be, fare more excellent than that we now have in these frail and mortal bodies. And this shall serve for the fourth point.  
I now come to the fift, and last, namely, the glorious liberty of the sons of God, or the children of God, into which the Creature is to be reduced, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. in libertatem gloriae, into the liberty of the glory of the sons of God. What we are to understand by the sons of God, we may easily perceive by that which we have heard already, the Elect people of God, predestinated to life, called, justified, and glorified; But what we are to understand by the liberty of their glory, that must be inquired into. 
Theodoret.  Theodoret refers it to the time, in which the Children of God shall come to this liberty, and no doubt but the deliverance shall then be, when they come to theirs. For as Estius observes from Verse 20, 
Estius in loc.  they were made subject under hope: under what hope? sub spe liberationis in illud tempus, quando filii Dei, quibus subservit, suam libertatem consequentur, under the hope of deliverance at that time, when the sons of God, to whom they have been subject, and done service, shall obtain their liberty, the object of their hope, was this deliverance into the glorious liberty of the children of God. The time may be granted, and yet this glorious liberty not fully explained, for that is but the circumstance, not the thing itself.  

Chrysost.  Chrysostom, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Greek would understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for (in libertatem) propter libertatem, that as they were made subject to vanity, because of man sinning, so should they also be freed by reason of man's freedom: yea, and not only so, but also brought into this glorious liberty, ut gloriam filiorum Dei cumulet, atquè illustret, as Paraeus; 
Paraeus in loc.  that thereby he may add to, and more illustrate the glorious liberty of them, which liberty of glory shallbe so great, as that for their sakes these shall be set at liberty also.  
I close with the judgement of those which is also related by Estius, who say, that they shall be delivered, in imitationem gloriosae libertatis filiorum Dei, vel ad exemplum, to an estate imitating the glorious liberty of the sons of God. For as their glorious liberty exempts them from any more corruption, toil, misery, or the like; so likewise shall their deliverance exempt them; so that it may be called deliverance into their glorious liberty, because it shall be a liberty suiting to their nature, or analogically a glorious liberty, as the liberty of glory properly is suitable to the rational nature of the Children of God. As the liberty of the glory of God's sons shall exempt them from the forenamed vanities, so also shall their liberty exempt them; so that thus they may be said to be delivered into the liberty of the glory of the sons of God, though not into the glory of their liberty, properly, and eminently so called, as you have also heard. Thus by the help of that good hand of God upon me, I have finished this fift and last Point also, which is all I promised in the Frontispiece of this Work. And if I may have leave to speak without prejudice, experience hath taught me thus much, that it is opus arduum, ac dificile, hard in its self, and painful to me, and troubleous, what it might have been to great wits, I dispute not, only I dare avouch it for a speculation worthy of such.  
Two things more there are upon which I would gladly express my thoughts, as being appendices, or pertaining to the foregoing Argument. The former, what Heavens they are, which are to be burnt, and purified by fire? The second, [which I conceive more difficult] which as yet I have not seen clear satisfaction in, is this, in what sense righteousness may be said to dwell in the new Heaven, and in the new Earth, which God shall make? The former question I move, because I find divers of the Pontifician Divines [binding too much upon Aristotle, in his dispute against Plato, and upon Gregory the great,] that hold stiffly, that the Coelum Aereum, not Aethereum is it that shall be burned with Fire, the Airy, Heaven, not the sidereal, Spherical, or that above the Element of Fire, because this they conceive to have been more corrupted than the other: for this aereal Heaven, 
Bellar. tom. 3. lib. 6. de Amiss. gratiae cap. 3.  not the Aethereal, you have Bellarm. pleading Tom. 3. lib. 6. de amissionè gratiae, etc. cap. 3. Nequè enim de Coelo sidereo, sed de Aereo sermo est. Estius in 2 Pet. cap. 3. 
Estiꝰ in 2 Pet. cap. 3. Aqu. in 2 Pet. cap. 3.  Aquinas in eundem locum, who also foreseeing the objection (of Heavens) whereas the Air is but an Heaven, answers, that by the Heavens in Peter is meant the Air, et dicitur Aer Coeli pluraliter propter diversas regiones Coeli Aerei, & propter ejus plura hemisphaeria: And the Air is called heavens, in the Plural number, because of the divers Regions of it, and because it hath more Hemisphers in it than one, as natural Philosophy teacheth; yet in Scripture we read but of three Heavens. 1. The Coelum Aereum, 
Matth. 6.26.  as Mat. 6.26 Volatilia Coeli, the Fowls of the Air. 2. Coelum Aethereum, or the Heaven's sidereal, above the Element of Fire, Deut. 17.3. 
Deut. 17.3.  or any of the host of Heaven. 3. Coelum altissimum, or sublimissimum, or beatarum sedium, the highest Heaven, or seat of the blessed, Esa. 66.1. Coelum ipsum mihi solium, 
Isa. 66.1.  Heaven itself is my Throne. Now the sidereal Heaven is often called Coeli, or Heavens, in the Plural number, as Matth. 3.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Matth. 3.16.  et aperti sunt ei Coeli, and the Heavens were opened to him. Thus Acts 7. 
Acts 7.56.  56. Stephen saw the Heavens opened. Psal. 8.1. 
Psal. 8.1.  who hast set thy glory above the Heavens. Psal. 19.1. 
Psal. 19.1.  The Heavens declare the glory of God, etc. The highest Heaven above all these is called Coelum tertium, 
2 Cor. 12.2.  the third Heaven. 2 Cor. 12.2. this is God's division of the Heavens, who made them. Now for as much, as I remember, the Coelum aereum, or Airy Heaven, is still called (Coelum) in the singular number, when it stands in opposition to the rest, 
Matth. 6.26. Psa. 104.12.  as Matth. 6.26. and Psal. 104.12. Volatilia Coeli, the Fowls of Heaven. 
1 Kings 18.45.  1 Kings 18.45. the Heaven was black with clouds; 
Levit. 26.19.  and Levit. 26.19. your Heaven, etc. and not Heavens.  
And though it be true that Philosophers do place the meteora aquosa, as nubes, etc. the watery meteors, in medio Aere, in the middle region of the Air, such meteors as are the Clouds, etc. and so might be called Heaven, in regard of that region, yet that region which is infimus Aer, the lowest region, in which the Birds do fly, is also called Heaven, etc. but the Scripture terms but the totum corpus Aereum by the name of Heaven, for as fare as I can remember; therefore when (Heavens) are mentioned, somewhat more than the Air only is to be understood. Again, both the forenamed regions may be termed (Heaven,) because they are parts similares ejusdem Aeris, or Coeli Aerei, simular parts of the same aereal Heaven, and therefore receive eandem denominationem cum toto, the same denomination with the whole.  
Secondly, Saint Peter, speaking of the world to be destroyed by fire, makes a difference between the Heavens, and the Elements, whereof the Air is one. 2 Peter 3.10. 
2 Pet. 3.10.  the Heavens shall pass away with a great noise, or with a great hissing; and than it follows, The Elements shall melt with fervent heat, the Earth also with the works that are therein shall be burnt up. Where we see a plain difference made between the Heavens, as one thing, and the Elements as another; 
Aquin in loc. Estius in loc.  neither can the skill of Aquinas, or Estius upon this place, by all their evasions, avoid it. The former, by saying that since the world was destroyed by water, Aer erat spissior, etc. the Air was thicker, and therefore stood need of purging; as the other did not. The latter by considering with Augustine, that a comparison is here made between the Heavens that now are, 
Aug lib 20. de civet. Dei. cap. 24.  and those that perished, lib. 20 de civitate Dei. cap. 24. and those were the Aereal Heavens, or the regions of it. To which I answer, that the comparison in Peter is not between the Heavens that then perished, and these that now are, being indeed for substance still the same: but between the world that then was, 
2 Pet. 3.6.  is qui tum erat mundus, 2 Pet. 3.6. that is, as Beza well hath it, 
Beza in loc.  aspectabilis ille terrae decor, & quaecunque animantia in terra degebant, iis duntaxat exceptis quae in arca erant inclusa, nec enim aquae in coelos redundarunt; imò ne ipsa quidam terrae substantia periit, sed futurae conflagrationis longe alia erit ratio, ideò coelum & terram, id est, rerum universitatem, distinctè nominavit in proximo versu: that visible comeliness of the earth, and whatsoever living Creatures than was upon it, except only those that were shut up in the Ark; neither did the Waters than reach unto the Heavens, yea, not so much as the very substance of the earth perished: But the matter shall be fare otherwise about burning of the world by fire; therefore in the next Verse he distinctly named the Heaven, and the earth, that is the whole world, to which the forenamed world was opposed. And Beda by the Elements understands all the four Elements, 
Beda in verba.  yet thinks two only shall utterly perish, that is, Fire, and Water; and other two remain renewed, that is, the Air and earth, called the new Heavens, and the new Earth. Yet what hath been said against this before, shall suffice; neither doth this pl●●se the Pontificians. Others think only three here meant, Water, Earth, Aire, because they cannot see how the Element of fire should be consumed by fire.  
To which I would answer with Aquin in suplem. ad 3. 
Aquin in supplem. ad 3. part sum qu. 74. art. 3.  partem summarum qu. 74. art. 3. respond. ad 1. having shown, that the fire, that shall burn the world, shallbe of the same species with ours, he adds, non tamen est idem numero, notwithstanding it's not the same in all respects with ours. And we see (saith he) that in two fires of the same species, one may destroy the other, major scilicet minorem, the greater the less, consumendo materiam, by consuming the matter of it, etc. Again, loco quo supra, Respond. ad secundum, 
Loco quo supra Resp ad 2.  the fire, that shall burn and purge the world, shall not have its calefactive power, ex principiis essentialibus, sed ex divina vir●ute, vel operatione, out of its own essential Principles, [as usually it hath, but from the Divine power, or operation of God in it, as his Instrument, enabled from him to produce this effect. And actio instrumenti magis manifestat virtutem moventis, quàm virtutem moti; the action of the Instrument rather manifests the power and efficacy of the Mover of it, or Worker by it, then of itself: and the fire which God shall stir up to purge the world, shall have such efficacy in it from him, that it shall work beyond the ordinary course of nature, and shall be able to melt the Elements, and that with fervent heat, as S. Peter speaks: yet non ad eorum funditus consumptionem, sed solum usque ad eorum purgationem; not to the total, or utterly abolishing of their substance, but to the purging of them from their grosser attracted qualities. Neither will that of Gregory hold, 
Greg. magnus.  who saith, in tantum accendet ignis Judicii, in quantum ascenderunt aquae diluvii: the fire shall burn as high towards heaven, as the waters of the Flood ascended; but that should be no higher than fifteen Cubits above the high Mountains, which would not extend to the melting of all the Elements, much less to the burning of the Spherical Heavens. Dr. Willet, qu. 29. in 8. 
Dr Willet. qu. 29. in 8. ad Rom.  ad Rom. there is not any visible thing, that had a beginning, but shall also have an ending. In which he saith truth, and for which the Psalmist will warrant him, Psal. 102.25, 26. 
Psal. 102.25.26.  The Heavens are the works of thy hands; they shall perish, but thou shalt endure: they [all of them] shall wax old like a garment, as a vesture shalt thou change them, and they shall be changed. If any visible thing should escape change, these were likest; but not these must escape. And Heavens are here taken as opposed to the Earth: as Gen. 2.1. 
Gen. 2.1.  Thus the Heavens and the earth were finished, and all the Host of them. Psal. 8: 3: 
Psa. 8.3.  When I consider thy Heavens, the work of thy Fingers; the Moon and the Stars which thou hast ordained. Even these heavens, in which are the Moon, and the Stars, shall perish, shall be burned with fire. Thus much briefly for the former point, that Aethereal Heavens shall burn, as well as the aereal.  
But as we have seen what Heavens shall burn, let us a little consider what Heaven shall not burn. When I say the Aethereal heavens, I mean, the Sydereall, and all the sphaericalls under the highest, or third heaven, as the primum mobile, and the coelum crystallinum, etc. but the third heaven I mean not, which is the Seat of the Blessed, and which was a Creature created the first day; 
Gen. 1.1. Gen. 2.4.  Gen. 1.1. and Gen. 2.4. These are the generations of the heavens and the earth, 
Heb. 11.10.  when they were created. Heb. 11.10. Abraham looked for a City which hath Foundations, whose Builder and Maker is God. This Heaven is corpus supremum, immobile, incorruptibile, amplissimum, ac totum lucidum, etc.  
First, it is a body, and a substance, though most subtle; for that in which bodies are contained, its necessary that that should be corporeal; for inter locatum & locum, inter contentum & continens, there must be aliqua proportio, some proportion, between the things contained, and the thing containing. Now the body of Christ is already in the highest heaven, and ours shall be; howsoever the bodies of Enoch and Eliah now be.  
Secondly, quicquid est apertibile est corpus: But so was the highest heaven, Acts 7.56. 
Acts 7.56.  otherwise Stephen had not seen Christ standing at the right Hand of God, if that Heaven had not been opened: for howsoever I know that some think there was nulla scissura in coelis, no division at all in the Heavens, and that miraculum non fuit in coelis, sed in Stephani oculis: not in the opening of the Heavens, but in the eyes of Stephen: Others, that he saw this in a Vision, etc. or mental contemplation, not with bodily eyes; yet, 
Gual. hom. 55. in Act.  saith Gualther, Hom. 55. in Acta, Ego haec illi revera visibiliter, apparuisse, nec mentis duntaxat contemplationi objecta fuisse intelligo; I do think that these things appeared unto him visible in very deed, and were not only represented to the contemplation of his mind.  

Damas'. lib. 2. orth. fid. cap. 6.  Again, Damascene lib. 2. orthodoxae fidei cap. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Coelum est ambitus visibilium, & invisibilium creaturarum, Heaven is the compass or circuit both of visible, and invisible Creatures. Keckermannus lib. 2. 
Kecker. lib. 2. Syst. Phys. cap 1.  Systematis Physici cap: 1: Spiritus non potest corpora ambire & concludere, A Spirit cannot compass about, or shut up bodies within it. This is that which the Philosophers call Coelum Empyraeum, which is suprema, & excellentissima illa Coelorum series, Thronus gloriae divinae, & domicilium electorum Angelorum, atque hominum, as the same Author lib. 2. cap. 5. de partibus Coeli: 
Idem Auth. lib. quo supra cap. 5.  This is the highest and most excellent order of the Heavens, or rank of them, the Throne of God's glory, and the abiding place of the elect Angels and men. And presently after he calls it partem corporis coelestis, part of the body of Heaven. See the like from Augustine lib. 22. de Civitate Dei, cap. 4. 
Aug. lib 22. de civet. Dei cap. 4  showing, Coelum beatorum esse corporeum, the heaven of the blessed to be corporeal. This is called coelum coelorum, the Heaven of Heavens, Deut. 10.14. 
Deut. 10.14.  and is fare above all other Heavens, Ephes. 4.10. that is above all the sphaericalls: This is immobile, ac incorruptibile, , as seated above the primum mobile, and is the place of ease, and rest of Gods Elect. Incorruptible, as having no privation to concomitate that most pure, pleasant, and exquisite matter of it, or no contrariety of qualities to make opposition, or corruption in it, full of light also, and therefore is called of the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ob plurimum splendorem, aut plurimam lucem, because of the abundance of light that is there, fare above that of fire. Some do think that Aristotle had a glimpse of this, 
Arist lib. 1. de coelo cap. 9  because 1 lib. de Coelo cap. 9 he mentions quaedam entia collocata supra mundum, ac Coelum, eaquè immutabilia, et impatibilia, beatissimam vitam sempiterno aevo degentia, etc. certain beings placed above the visible Heaven, and visible world, being immutable, and impassable, living there for ever a most blessed, and contenting life: yea, and some also do think, that the ancient Poets had learned somewhat concerning it, when they so often speak of the Mansions of their gods, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they had such shining and glorious Mansions, full of light. But of this no more, save only that we may conceive, that it is the most ample of the Heavens, and yet cannot contain its Maker. 1 Kings 8.27. The Heaven, nor heaven of Heavens cannot contain him.  
I now come to the latter point, how righteousness can be said to dwell in the new Heavens that he shall make, and the new Earth. For this passage hath matter worth inquiry in it. Some interpreters do with such places as travellers do with deeps, or bogs in highways, when they come at them, they wisely pass by them, or say little to the openings of them, to give the reader satisfaction. Others that note somewhat, yet come not home to the mark. Others perceiving this, have taken up more resolution, and I much doubt if they have not over shot the mark. To let pass those of the first rank. For the second I will mention Musculus, 
Musc. in loc.  in the which nullum peccatum, nulla injustitia locum habebit, no sin, no unrighteousness shall have any dwelling in them; which is true: but the text seems to aim at some what more, as not only negatively, not to dwell, but positively, for righteousness to dwell in them. 
Bullin. in loc.  Bullinger thinks per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or alterationem, that justitia, is put for justi, righteousness for righteous men; this we grant for two Reasons. First, because righteousness, as inherent, is a quality, and therefore cannot be supposed without some subject. Secondly, because the new Heavens and Earth, are subjecta insensibilia, insensible subjects, and therefore not inherently capable of such qualities, therefore some other subject, and what but just men? but how these can be said to dwell in the new Heavens, which are sydereall, and in the new Earth, is more difficult to conceive. Dr. Willet qu. 34. 
Dr. Willet, qu. 24. in 8. ad Rom.  in Oct. ad Rom. is bold to affirm, that though the Heavens only are now the seat of the blessed souls, yet both the new Heavens, and the new Earth, shall be then the habitation of the righteous, and so righteousness may be said to dwell in them; for which opinion he quotes Bucan loc. 39 qu. 17. 
Bucan loc 39 qu. 17.  by which Author he is much led in this point; as also Origen. in Matth. 5.5. the meek shall inherit the Earth, not this visible Earth; but the other, which eye hath not seen, his reason is, because he there speaks of a blessedness which is not to be found in this Earth; 
Psa. 114.16.  he might also have alleged, Psal. 114.16. the Heaven, even the Heavens are the Lords, but the Earth hath he given to the children of men. But to this last, Bellarmine answers truly, and herein agrees with our Orthodox Divines, lib. 6. the amissione gratiae cap. 3. he gave the Earth to the children of men, 
Bellarm lib. 6. de Amist. great cap. 3.  dum mortales sunt, et egent Aere ad respirationem, et fructibus terrae ad alimentum, whilst they were mortal, and stood in need of Air to breath in, and nourishment from the earth to live upon. For the other, that the meek shall inherit the Earth, we know it may befall them in this life as a temporal blessing, though not without some intermixture of disturbance, this place seems to me to have been taken from Psal. 37.11. the spirit of God being pleased to make use of it again by the Evangilist, But the meek shall inherit the Earth, and delight themselves in the abundance of peace. And verse 9 Evil doers shall be cut off, but those that wait upon the Lord, they shall inherit the Earth: whereupon Calvin notes the Antithesis between the two members, 
Calv. in loc.  the wicked that shall be cut off, and the Godly that wait upon God, to be delivered from under the Cross, he assigns the haereditary right of the earth, so to them that intellgit sic victuros, ut Dei benedictio ad mortem eos usque prosequatur, he understands they shall so live, that the blessing of God shall follow them even unto their death; this than he understands of a temporal inheritance, when they are mortal. And though they be often driven from place to place in the Earth, in hac tamen inquietudine non eripitur ista terrae possessio, cujus meminit David: quià et certò sciunt se legitimos esse mundi haeredes: unde fit ut tranquilla conscientia pane suo vescantur, et quamvis inopia laborent, Deus tamen ipsorum necessitatibus in tempore succurrit, etc. Yet in this their unquietness that possession of the Earth which David mentions is not taken from them, because they know assuredly that they are the lawful Heirs of the world [viz. in a spiritual right] whereupon it comes, to pass that they eat their bread in quietness of conscience; and though they be sometimes in want, yet God in good time sends supply to their necessities. So then these grounds in the judgement not only of the aforenamed Authors, but of divers others, will not clearly bear out his opinion, to hold the new Earth for an habitation of the righteous, as well as the Heavens, seeing it is verified of a temporal inheritance here, and therefore only, and necessarily cannot involve that sense, he would put upon it by origen's astipulation.  
Yet this I will say, that if the new Heavens be to be an habitation for the righteous, this would, in my judgement, be a better Argument against the motion of the Heavens, that they should no more move after the day of judgement, than any he hath yet produced.  
Secondly, I will say, that if by the Creature to be delivered, we were sure that only Heaven, and Earth were to be understood, etc. then may these be said to be delivered into the glorious liberty of the Children of God, when they shall have liberty to live in these, both in the new Heavens, and in the Earth: and then need not the most accurate, and piercing Interpreters so much perplex themselves about the understanding of this place. But this is to be delivered into the liberty of their glory, passiuè, passively, to be enjoyed of them; not actiuè, actively, for the Creatures to enjoy it.  
He urgeth also Revelations 14.4. they shall follow the Lamb whithersoever he goeth, shall visit the Earth also, and shall go and come, as it pleaseth God.  
I answer, that though they follow the Lamb whithersoevever he goeth, yet except it can be proved, that he goeth on to the earth, as well as in Heaven, the quotation will not help him; and Verse the 5. these are said to be without fault before the Throne of God, absolved by divine judicature; & these followed the Lamb in this life, in persecutions, troubles, afflictions, yea many of them unto death itself, hunc eundem sequuntur in vitam aeternam quò prior ipse abiit, as Aretius in loc. this same Lamb they follow also into eternal life, whither he himself is first gone before them.  
Aretius' upon the place in Peter thus, 
Aret. in. loc.  Nova habitatio, novos requirit incolas, these Heavens being made a new habitation, they require the Inhabitants also to be new. And a little after, Nova terra mansio erit justorum, the new Earth shall be a dwelling place for the righteous.  
And Bullinger in 1 Pet. 3.13. 
Bullin in 1 Pet. 3.13.  Novi enim Coeli parantur justis, justitiae ergò studendum est iis, qui novi Coeli velint esse incolae, the Heavens are prepared for the righteous, therefore it behoves them to study righteousness, which would be the inhabitants of these new Heavens; these men seem to me to be of this judgement, that when the spherical Heavens shall be made new, they shall also be for the righteous, as well as the highest Heaven is now, and that their glorious habitation shall then extend as low as the face of the Earth: but whether the new Heavens, and the new Earth, which God shall make after these be burnt up, shall have eundem situm, the same situation, or place, that they have now, is questioned by some. Dionysius Carthusianus in 5. 
Dionys. Carth. in Matth. 5.18.  Matthaei, verse 18. thinks that they shall be changed, not only quoad qualitatem, but also quoad situm, etc. not only in their qualities, but also in their situation; yet allegeth no reason for it.  
But this I would observe by the way, that if they shall go, and come from Earth to Heaven, and from Heaven to Earth again, as God shall please, as saith Dr. Willet. loco quo suprà, 
Dr. Willet loc. quo supra.  then may the Creatures upon the Earth, serve for some use of contemplation, for the which he would find no use before. Now this I say, that if God shall enlarge the seat of the blessed, and shall make the new Heavens a like glorious to the highest Heaven, to contain all the bodies of his Elect, as well as the souls, (though its very probable, that the highest Heaven is more spacious for those, than Hell for the innumerable number of the bodies of the damned,) though there shall want no compass for either, but both shall have such confines, as God in his wisdom shall appoint, the one for joy, the other for pain and misery, then may the spacious liberty of the saints glory extend to the earth, as to the one term of their continent, as the top of the highest Heaven is the other; and so righteous men may be said to dwell in both, as living within the situation of both, as then in part of their glorious liberty. D. Willet concludes thus, 
Dr. Willet loc. quo supra.  But here we must not be too bold, to wade without ground, how the Saints shall be disposed off, whether some to heaven, some to earth; whether the same shall be sometime in heaven, sometime in earth, or how else as it pleaseth God, we leave these as great mysteries, not revealed: yet thus he adds, But that the Saints shall then be upon the earth, we are certain out of Scripture, as hath been showed. But I should rather conceive it within the Continent of these, as parts of their liberty, if enlargement of their glory be granted, then upon the Earth, as upon the subject matter; if the site of it remain where now it is: and to the places he grounds upon, I have answered, and will add to them one more: 
Apoc. 5.10.  Apoc. 5.10. And hast made us unto our God, Kings, and Priests, and we shall reign upon the earth; not corporeally, with the Geneva note. 
Nota Genesis.  Others of our modern Divines conceive it of the spiritual reign in this mortal life over sin, Satan, persecuters, opposers, and the like. Rom. 6.6. 
Rom. 6.6.  Our old man is crucified with him, that the body of sin might be destroyed. And Vers. 12, 
Vers. 12.  let not sin reign therefore in your mortal body, that ye should obey it in the lusts thereof: No, but reign you over it upon the earth, and not it over you. 
Aretiꝰ in loc.  Aretius' upon the place thus, Commemoratis Christi beneficiis pollicentur gratitudinis ergò constantiam in confession, intelligo enim haec ab eis dici in persona militantis ecclesiae, quae regnat super terram, praestando Deo constantiam sub cruse, mortificando carnem suam, opprimendo peccati concupiscentiam, praescindendo peccandi occasiones, etc. having rehearsed the benefits of Christ, in token of thankfulness, they promise constancy in their confession. For I conceive these things to be spoken of them in the person of the militant Church, which Church reigns upon the Earth, in performing constancy to God under the cross, by mortifying their flesh, by oppressing the concupiscence of sin, by cutting off the occasions of sinning, etc. Thus (saith he) they reign.  

1 Thess. 4.17.  That passage in 1 Thess. 4.17. hath holden many off from falling in so fully with the Doctors resolve, as to set it down for a certainty. And therefore Aquinas upon the place in Peter, 
Aquin. in 2 Pet. 3.  [with some of the School-Divines,] considering this of Paul to the Thessalonians, will by no means fall in with his resolve, nor such as pitch upon it. Non quòd justi habitaturi sunt in mundo inferiori post judicium, sicut nunc, not that the just shall dwell in this inferior world after the day of judgement, as they do now, but it shall be pars habitationis, saith he, a part of their habitation, sicut Rex non manet in coquina, & tamen dicitur pars habitationis suae, even as a King abideth not in his Kitchen, and yet notwithstanding it's called a part of his habitation.  
To which I say thus, that though his resolve may have some ground of reason, yet his instance doth not well quadrate to the matter in hand; For if a King should build a Palace and have a Kitchen in it, and then it be said, [in quibus] it would conclude both.  
Others therefore thus, In which dwells righteousness, that is Jesus Christ, say they, who is called our righteousness. 
jer. 23.6.  jerem. 23.6. and this is his name by which he shall be called, Dominus, justitia nostra, the Lord our righteousness; but to this I say, that where he is, there shall his elect be also; john 14.2.3. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself, that where I am, there ye may be also: as if he had said, if I go, I mean not to reign alone, but I will also receive you that have suffered with me, that ye may also reign with me. 
2 Tim. 2.12.  2 Tim. 2.12. Christus non discessit a nobis ut nos desereret, sed potius ut nos secum in Coelos tandem attolleret, as junius: 
jun in suis Annot.  Christ did not departed from his to that end, that he might forsake them, but rather that at length he might take us up into Heaven together with him; quae doctrina ad totam eccl●siam pertinet, as Beza, 
Beza in loc.  which doctrine belongs to the whole Church. Hic de extremo judicii die loquitur, quo tandem veniet ad suos colligendos, as Calvin, here saith he, he speaks of the last day of judgement, in the which at length he shall come to gather up all his, etc. and then shall they all be both in body, and soul, where he himself is. And Apoc. 3.21. To him that overcometh will I grant to sit with me in my Throne, even as I also overcame, and am set down with my Father on his Throne. Sedere cum Christo, est regni illius esse consortem, saith one, to fit down with Christ on his Throne, is to be partaker of his kingdom with him: so that if he dwell in the new Heavens we shall also dwell there with him, as in the enlargement of glory, or the place of his glorious presence.  

Beza in 2 Pet. 3.13.  Lastly, Beza resolves thus upon the words, Nevertheless we according to his promise, look for new Heavens, and a new Earth, wherein dwells righteousness. Having mentioned other expositions, he concludes thus, vel deniquè supplendum est [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] nos ut ita convertas, sed Coelos novos, et terram novam expectamus (nos) (in quibus habitat justitia nimirum Christi, ut explicat Paulus, 
Phil. 3.9.  Phil. 3.9. or else, finally, saith he, we must supply the sense, with this word (we) that thou mayst thus read, But we look for new Heavens, and a new Earth, (in which we) righteousness dwells, even the righteousness of God by faith, Phil. 3.9. as Paul hath it; and Ephes. 3.17. that Christ may dwell in your hearts by faith. 1 Thes. 4.17. 
1 Thes. 4.17.  Paul speaking of the resurrection, and the order of it, saith, verse 16. The dead in Christ shall rise first, than we which are alive, and remain, shall be caught up together with them in the Clouds, to meet the Lord in the Air, and so shall we ever be with the Lord, In aeterna beatitudinis gloria, 
Hemingius in loc.  as Hemingius hath it, in eternal glory, and blessedness. Aquinas, long before him, gave the same sense, ostendit beatitudinem sanctorum, 
Aquin. in loc.  quià semper erunt cum Domino eofruentes, here he shows the blessedness of the Saints, because they shall always be with the Lord, & enjoying of him. Theophylact to the same sense, 
Theophylact. in loc.  perpetuò sunt apud hunc mansuri, they shall continually abide with Christ, whom they shall meet in the Air. Estius to the same sense, 
Estius in loc.  speaking of meeting Christ in the Air, he saith, indè in Coelum cum eo subvecti perpetua praesentia fruituri sumus, semper cum eo regnaturi; from thence we shall be carried with him into Heaven, where we shall enjoy his perpetual presence and reign with him for ever.  
To which I will add, that not the Earth, but the Heavens are the place, where our inheritance is described to be, and that by him that purchased it, and best knew the situation of it. 1 Pet. 1.18. 
1 Pet. 1.18. &c  As ye were not redeemed with corruptible things, neither were ye born of corruptible seed; verse 23. so neither is there provided for you a corruptible inheritance. 1 Pet. 1.4. 
1 Pet. 1.4.  God having begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead, he adds, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in Heaven for us; that fadeth not away like flowers or garlands, so that we shall never be weary of the joys of Heaven, though they endure for eternity, but they shall be as fresh and new; and Ephes. 2.6. 
Ephes. 2.6.  he hath raised us up together, and made us sit together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in caelestibus, as the Vulgar, in heavenly places in Christ Jesus: we have the like word Eph. 1.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Ephes. 1.3.  in coelestibus in Christo; in Coelis, 
Beza in loc.  as Beza hath it in both places. But to the former, And made us sit together, in coelestibus, id est, l●cis, as Beza, in Heavenly places, yet ourselves as yet actually sit not in those places in person, but in our Head, Cujus spiritu coepimus peccato mori, vivere Deo, donec in nobis opus suum perficiat idem qui inchoavit, by the power of whose Spirit we have begun in this life to die unto sin, and live unto God, whilst the same that hath begun the work, perfect it in us; we sit with him now in spe, afterwards in re, he being our head, he will draw up all the members to him. But in none of these places is any mention made of the Earth, 
Zanchiꝰ in loc.  as for the Saints to have any inheritance on it. Though virtually we be risen, & are in heavenly places, in our head Christ Jesus, yet in us these benefits of resuscitation together with him, and this sitting in heavenly places, suum habebunt complementum cum nostra corpora resumptis animabus excitabuntur à mortuis, ac resurgent ad vitam immortalem, vitaque fruentur sempiterna; shall have their full accomplishment when our bodies resuming their souls, shall be raised up again from the dead, then shall the whole man sit together with Christ in Heavenly places, such places shall be their eternal inheritance, not upon the Earth. Neither would the Patrons of that opinion, a constant dwelling upon it, but at sometimes. But if we respect these new Heavens, and Earth, for the place where the righteous shall dwell, as a part of their enlarged inheritance, yet I conceive, that the Earth is more fitly put here, for the terminus, or boundary of their liberty, than the subject, upon which they shall trample a live. And to me that place in Peter is very considerable, 1 Pet. 1.4. where the inheritance is set out by many excellent Epithets, and the place of it described to be Heaven, and not any part or portion of it mentioned to be upon the Earth. Thus have I expressed my thoughts upon this point also, according to that small Talon God hath given me, and have also made answer to such places where the Earth is mentioned, in which it will appear, that they are not so clear for the opinion for which they have been quoted, as the quoters of them have opined, I will therefore at length wind up all with that saying of Bellarmine's, lib. de amissione gratiae, cap. 3. Non est de rebus quae pendent à divina voluntate al quid esserendum, nisi Deus ipse in Scriptures sanctis tale aliquid revelaverit; we may not affirm any thing in those matters that depend upon God's divine will, except God himself have revealed some such thing unto us in the holy Scriptures: so fare as they have given me light, I have gone, and as fare as I could wade upon the firm bottom of reason, I have adventured.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Finis.