The Triumph of a True Christian Described, Commentary on verse · Verse 21
VERSE 21.
Becauſe the creature alſo ſhall be deliuered from the bondage of corruption, into the glorious libertie of the ſonnes of God.
IN this verſe our Apoſtle yeeldeth a ſecond reaſon, why the creature waiteth with feruent deſire for the reuelation of the ſonnes of God, and his reaſon here is taken from the future better ſtate of the creature, as that the creature ſhall one day be deliuered from the hard condition it now lieth vnderunder, to a better ſtate. Becauſe the creature ſhall alſo be deliuered: the Apoſtle expreſſeth from what, namely, From the bondage of corruption: and whereunto it ſhall be reſtored, and that is into the glorious libertie of the ſonnes of God. That is the generall matter of this verſe, we hauehave formerly reſolued it; I will now endeuour to open the ſence and meaning of this verſe.
Interpretation.Becauſe the creature alſo ſhall be deliuered from the bondage of corruption, into the glorious libertie of the ſonnes of God. By the creature, here we are to vnderſtand, as we did in the two verſes foregoing, the whole frame of this viſible world, conſiſting of the celeſtiall and elementarie region, the viſible heauens with all their glorious furniture, and the earth with all her goodly ornaments, and the other elements, the fire, aire, and ſuch like, ſhall be deliuered, or ſet free, or quit and exempted, for ſo the word foreign foreign.…gnifieth. From the bondage of corruption, that is, from the ſtate of corruption. The creature now being vnderunder a ſtate of mutabilitie, alteration & change, and being now ſubiect to corruption and diſſolution, it ſhall be ſet free from that ſtate, as from an heauie ſeruitude, bondage and thraldome; that is meant by the bondage of corruption. Into the glorious libertie of the children of God: for by the ſonnes of God, by a Synechdoche is meant the children of God, whether men or women; and by their glorious libertie, we are to vnderſtand in particular, the libertie and freedome of their bodies from corruption and mortalitie, which at the day of iudgement ſhall be accompanied with vnſpeakable glorie. The Apoſtle ſaith, 1. Cor. 15.42. that the bodies of the children of God ſhall then be raiſed vp in incorruption. And verſe 53. he ſaith, Their corporall bodies ſhall then put on incorruption, and their mortall bodies ſhall then put on immortalitie. And in that part of their glorie ſhall the creature partake with them, namely, in incorruption and immortalitie: the creature ſhall then be freed from the ſtate of corruption, and ſhall then partake with the children of God in ſome degree of their glorie: namely, in incorruption and immortalitie: the creature ſhall then be changed and reſtored into that originall integritie and excellencie in which it was firſt made and created. Acts 3.21. Peter ſpeaketh of the reſtoring, not of men onelyonly, but of all other things. But haply ſome may ſay, Obiect. We reade Pſal. 102.26. that the heauens ſhall periſh, and Math. 24.35. Heauen and earth ſhall paſſe away: and 2. Pet. 3.16. that the heauens ſhall paſſe away with a noiſe, and the elements ſhall melt with heate, and the earth with her workes that are therein ſhall be burnt vp. And verſe 12.13. The Apoſtle ſaith, that the heauens being on fire ſhall be diſſolued, and the elements ſhall melt with heate, and we looke for a new heauen and a new earth, according to his promiſe wherein dwelleth righteouſneſſe.
How can theſe Scriptures agree with this text of the Apoſtle, and the expoſition now giuen of it, That the whole frame of this viſible world ſhall be freed from corruption, and ſhall partake with the children of God in incorruption, and in immortalitie? To this I anſwer. Anſw. The Scriptures alledged do not any thing at all croſſe this text of the Apoſtle, nor the expoſition now giuen of it, if they be rightly vnderſtood. For whereas the Pſalmiſt ſaith, the heauens ſhall periſh, he expoundeth himſelfe, in that he ſaith they ſhall be changed: and the meaning of the other places alledged, is not that the heauens, and the earth, and the elements ſhall be annihilated, waſted, and brought to nothing, and ceaſſe to be at all, but that they ſhall hauehave as it were a new being, they ſhall be made new, not in regard of ſubſtance, they ſhall not be made new heauens and new earth for their matter and ſubſtance, but in regard of qualities, they ſhall be purged from vanitie, corruption and weakeneſſe they now lie vnderunder, and they ſhall hauehave incorruption and immortalitie put on them, and they ſhall be renewed and reſtored to their originall integritie and excellencie in which they were firſt made and created.
Now here I hold it needfull for further clearing of this text, to anſwer a queſtion that is commonly propounded, namely this. Queſt. Whether the fowles, beaſts, and fiſhes, ſhall be freed from the bondage of corruption at the day of iudgement, and be then made partakers of incorruption and of immortalitie, Anſw. or no? To this queſtion we can anſwer nothing certainly, but onelyonly that which is likely and probable, becauſe the Scripture is ſilent in this: but that which may be gathered out of the Scripture in anſwer to this queſtion, as I conceiue moſt likely and probable, is this: That thoſe creatures in their kinds, namely, ſome ſingulars of all kinds, ſhall be freed from corruption, and ſhall be made partakers of incorruption and immortalitie: becauſe they are found Geneſ. 1. among thoſe creatures that were made in the firſt ſixe dayes. And thoſe that were then made, and by the fall of man brought vnderunder vanitie and corruption, it is likely they ſhall be reſtored to their originall integritie at the day of iudgement, in their kinds. Indeed not eueryevery particular fowle, beaſt, or fiſh, that hath bene, now is, or hereafter ſhall be, there is no likelyhood of that, that I hold ſhall not be, for then there ſhould be a kind of reſurrection of thoſe creatures, their bodies being in the world but a ſhort time, they being renewed and multiplied by continuall generation. And if eueryevery particular fowle, beaſt, and fiſh, ſhould be reſtored to their originall integritie, then either the ſame particular fowles, beaſts, and fiſhes, being dead and diſſolued, as the ſame bodies of men and women, ſhall riſe againe, and be reſtored at the day of iudgement, or ſome other of the ſame kind ſhould be newly created: but neither of theſe things ſhall be, becauſe for the firſt, we are not not to beleeue the reſurrection of any creature, but onelyonly of the bodies of men and women: and for the ſecond, the day of iudgement ſhall not be a day of creation, but a day of reſtauration, and a day of restoring of all things, as it is called Act. 3.21. If any aske, Queſt. what vſe ſhall there be of theſe creatures after ye laſt iudgement? Anſw. I may anſwer him with another queſtion: What vſe ſhall there be of the viſible heauens, and of the earth, when as the manſion of Gods elect is prepared for them in the higheſt heauens? In theſe things we are not to be curious. What if the Lord will hauehave the heauens, and the earth, and the ſame particular fowles, and beaſts, and fiſhes, to continue as monuments of his former power, wiſedome and goodneſſe towards man? we are not curiouſly to ſearch into theſe things, nor to moue other thornie and vnprofitable queſtions; as what number ſhall be reſtored, and the like: learned ignorance (as one ſaith) is better then knowledge, where the Scripture is ſilent. Now then thus conceiue the meaning of the Apoſtle in this verſe, as if he had ſaid:
Becauſe the whole frame of this viſible world, the viſible heauens with all their furniture, the earth with all her ornaments, and other elements, yea ſome ſingulars of all the kindes of fowles, beaſts, and fiſhes, ſhall at the day of iudgement be freed from the ſtate of corruption, which is as a heauie ſeruitude and bondage to them, and ſhall then partake with the children of God in ſome degree of their glorie, namely, in incorruption and in immortalitie, and ſhall then be changed and reſtored into that originall integritie and excellencie in which they were firſt made and created.
Now firſt we may hence gather the wonderfull benefit that cometh to Gods children by Chriſt touching the creatures, they hauehave not onelyonly in and through him right and title to the good creatures of God here in this world, and may comfortably vſe them, but they hauehave alſo this benefit through the obedience of Chriſt imputed to them, that after the day of iudgement the creatures ſhall be reſtored to their originall integritie and excellencie for their ſakes. Becauſe as the firſt Adams defection and fall, deſerued to be puniſhed both in his perſon and in all things appertaining to him: ſo it was meete that the ſecond Adams obedience ſhould not onelyonly reſtore man, but the creatures alſo which might be any way a fit appurtenance to him in the ſtate of glorie: but I paſſe from that.
Obſerue we here, the Apoſtle ſaith the creature ſhall be deliuered and ſet free from the bondage of corruption, and then it ſhall partake of the glorious libertie of Gods children, it ſhall then ſhare with them in incorruption and immortalitie. Doct. 1 We ſee then the creature muſt firſt be freed from the ſtate of corruption,As the creatur… muſt fi…ſt be …eed from the ſtate of corruption, b…fore it partake with Gods children in any degree of their glorious libertie, ſo muſt men and women be freed from the corru…tion of ſinne before they can partake in the glorious libertie of …ods chi… dren in fulneſſe. before it can come to partake with Gods children in any degree of their glorious libertie. And doubtleſſe much more muſt men and women be freed from their filth and corruption of ſinne, before they can come to ſhare with Gods children in their glorious libertie in fulneſſe. Muſt the poore creature which is not ſinfull firſt paſſe through the fire, and be purged from that vanitie and corruption that cleaues to it, before it partake with Gods children in the leaſt degree of their glorie? Surely much more muſt men and women be purged from the droſſe of corruption that cleaueth to their ſoules, which indeed is ſinfull, by the fire of Gods Spirit, before they enioy with Gods children the fulneſſe of glorie in heauen. They that are not firſt freed from the filthineſſe of ſinne here on earth, Reuel. 21.27. the holy Ghoſt ſpeaketh plainly, that no vncleane thing ſhall enter into the holy Citie new Ieruſalem. And the Apoſtle beates on it, that no vncleane perſon ſhall enter into the kingdome of glorie. Epheſ. 5.5. This ye know (ſaith he) that no whoremonger, neither vncleane perſon, nor couetous perſon, which is an idolater, hath any inheritance in the kingdome of Christ and of God. 1. Cor. 6.9.10. Know ye not that the vnrighteous ſhall not inherit the kingdome of God? Be not deceiued, neither fornicators, nor idolaters, nor adulterers, nor wantons, nor buggerers, nor theeues, nor couetous, nor drunkards, nor railers, nor extortioners, ſhall inherit the kingdome of God. And that is a knowne place, Heb. 12.14. that without holineſſe none ſhall ſee God to his comfort. For why,
Reaſon. None ſhall enioy life and glorie in heauen, but ſuch as are firſt made fit for it, as Coloſ. 1.12. Men and women muſt be made meete to be partakers of the inheritance of the Saints in light, before they can come to enioy it: and therefore men and women muſt firſt be purged from the droſſe and filthineſſe of their ſinnes, by the fire of Gods Spirit, before they come to enioy fulneſſe of glorie in heauen, they are not otherwiſe fit for it. And therefore for the vſe of this, Vſe. deceiue not thy ſelfe whoſoeuer thou art: thinke not that thou ſhalt enioy life and glorie in heauen,Such as are in the dregs and filth of nature do vainely thinke that they ſhall enioy life and glorie in heauen. and yet thou art one that art ſtill in the dregs of nature, and thou art ſoyled with many foule and filthy groſſe euils and ſinnes that cleaue to thy ſoule, and thou art one that wilt not be cleanſed from thy filthineſſe. If thou thinke thou ſhalt go to heauen as well as the beſt, the diuell deludes thee, and thine owne heart deceiueth thee, thou being yet in the dregs of nature, and ſoyled with many foule ſinnes, and ſo liuing, and ſo dying, thou art not fit for the glorie in heau…n. Conſider it but in reaſon, art thou being a drunkard, a filthy perſon, or the like, fit to be a companion with the holy Maieſtie of God, who is infinite in holineſſe and puritie, and of pure eyes, and cannot behold iniquitie, with any allowance of it, and in whoſe ſight the heauens are not cleane, as Eliphas ſaith, Iob 15.15? Art thou fit to be ioyned to the holy Angels, to the Saints in heauen, euen to the ſpirits of iuſt and perfect men, as it is Heb. 12.23? And art thou fit to inhabite the new heauens, and the new earth, wherein dwelleth nothing but holineſſe and righteouſneſſe? No, no, if thou ſo thinke thou deceiueſt thy ſelfe. Remember this, the very heauen's, thoſe glorious creatures muſt be purged from the corruption that cleaueth to them, and be made new heauens, before they can partake with Gods children in the leaſt degree of their glorie: and much more muſt thou be purged from the filth and corruption of ſinne, both in ſoule and bodie, and be made a new creature in Chriſt, before thou canſt partake with Gods children in fulneſſe of glorie in heauen, and therefore deceiue not thy ſelfe.
In the next place, in that the Apoſtle ſaith, the creature ſhall be deliuered from the bondage, and ſhall partake with Gods children in their glorious libertie, that is, ſhall ſhare with them in incorruption and immortalitie; note we thus much.
Doct. 2 That the time ſhall come when the viſible heauens, and the earth, and other elements, and ſome particulars of all ſorts of fowles, beaſts, and fiſhes, ſhall be as free from alteration and change, and from corruption and diſſolution as the Saints in heauen.The time ſhall come when the viſible heauens and other viſible creatures ſhal be as free from corruptiō & change as the Saints in heauen. The poore creatures, eſpecially the ſub-lunarie creatures, that be vnderunder the Moone, are now ſubiect to continuall alteration and change, and to corruption, and diſſolution: yea Satan (the Lord ſuffering him) doth now ſometimes exerciſe his power on the poore creatures, he troubleth the aire, he raiſeth vp ſtormes and tempeſts, and he ſometimes defaceth ſome of the creatures; yea he out of his deadly hatred againſt man, and his enuie to the good of man, ſometimes bringeth deſtruction on ſome of the poore creatures. Math. 8.32. the Lord Ieſus ſuffering him, he carried the heard of ſwine with violence into the ſea and drowned them, and the Lord giuing him leaue, he raiſed vp a mightie wind, and ſmote the foure corners of the houſe where Iobs children were eating and drinking, and brought the houſe downe on their heads and ſlue them, Iob 1.19. It is ſaid, Pſal. 78.49. that the Lord caſt on the Egyptians the fierceneſſe of his anger, indignation and wrath, and vexation, by ſending of euill Angels. But the time ſhall come when the creatures ſhall be freed both from alteration and change, and from corruption, and from the power of Satan, and Satan ſhall hauehave no more power againſt them then againſt the glorious Saints in heauen, and that ſhall be none at all.
Ʋſe. And this for the vſe muſt teach vsus, not to trouble our ſelues too much in conſideration of the alterations and changes that be in the world and amongſt the creatures.The alterations and changes that be amongſt the creatures ought not to trouble vsus too much. Though (as the Pſalmiſt ſpeakes, Pſal. 46.2.3.) the earth be moued, and the mountaines fall into the middeſt of the ſea: Though the waters thereof rage and be troubled, and the mountaines ſhake at the ſurges of the ſame: yet let not vsus be troubled or feare too much. Indeed we are not careleſly to paſſe ouer the alterations and changes that be in the world and amongſt the creatures, eſpecially thoſe creatures that be neare to vsus or belong to vsus, we are to take notice of them, and to make vſe of them: but let vsus not be troubled and feare too much, nor breake out into any impatiencie, that is the thing the diuell aimes at in defacing the poore creatures, and in bringing deſtruction on them; he therein driues to bring man to impatiencie, and to prouoke him to blaſpheme the Lord, and to breake out into bitter termes againſt the Lord. It was his maine drift in hurting Iobs goods, and in bringing the houſe on the heads of his children, as appeares Iob 1.11. Stretch out now thine hand and touch all that he hath, to ſee if he will not blaſpheme thee to thy face. And therefore let vsus not ſuffer Satan to effect his will and purpoſe in vsus, in conſideration of the alterations and changes that be in the world, and amongſt the creatures, and eſpecially thoſe good creatures that be neare vntounto vsus, and belong to vsus; let vsus remember, though now the poore creatures be ſubiect to alteration and change, and be many times defaced, and ſometimes deſtroyed, yet the time will come when the Lord will bring all things into better forme, and the time will come when the poore creatures ſhall be as free from alteration and change, and as free from the power of Satan, as the glorious Saints in heauen. Yea remember we, that the Lord hath a diſpoſing hand in all the alterations and changes that be in the world, and amongſt the creatures, and he will be ſure ſo to diſpoſe of them, as ſhall be for his owne glorie and the good of his children: I will not further proſecute that point. And not to ſay any thing of the ſeruitude and bondage the creature lyes vnderunder, being now in the ſtate of corruption, of that we ſhall ſpeake more fitly in the next verſe.
Obſerue we further, the Apoſtle here limits glorious libertie to the ſonnes of God, to the children of God: he ſaith not, the creature ſhall be deliuered from the bondage of corruption into the glorious libertie of men and women, but into the glorious libertie of the ſonnes of God, of the children of God, appropriating glorious libertie to them alone: and the point hence is this.
That a glorious libertie ſhall be proper to the children of Doct. 3 God,OnelyOnly Gods children ſhall be made partakers of a glorious libertie at the day of iudgement. and they onelyonly ſhall be made partakers of a glorious liberty at the day of iudgement. Indeed the wicked and reprobate ſhall at that day be made immortall and incorruptible in their bodies, their bodies ſhall then be looſed & exempted from corruption and mortalitie, but their libertie ſhall not be a glorious libertie; they ſhall be made able to abide and to endure for euer, yet vnderunder bondage of eternall woe and miſerie, and vnderunder euerlaſting ſhame and ignominie, and perpetuall torments. OnelyOnly the liberty of Gods children ſhall then be a glorious libertie, they ſhall then be freed from corruption and mortalitie in their bodies, yea from all miſeries, paines and trauels, from all euils both of crime and paine; and all teares ſhall then be wiped away from their eyes, Reuela. 21.4. and that libertie of theirs ſhall be accompanied with vnſpeakeable and vnconceiueable glorie. 1. Corinth. 15.43. the Apoſtle ſaith in expreſſe termes, that the bodies of Gods children ſhall be raiſed vp in glorie: yea he ſaith, Philip. 3.21. they ſhall be faſhioned like to the glorious bodie of the Lord Ieſus: they ſhall be glorious in their meaſure according to his image who is the God of glorie. Mat. 13.43. the Lord Ieſus ſaith, that the iuſt in that day ſhall ſhine as the Sunne in the firmament: they ſhall be endued with perfection of beautie and brightneſſe. The Apoſtle is faine to expreſſe it in generall termes, 2. Cor. 4.17. and to call it a moſt excellent and eternall weight of glorie. The glorie of Gods children at the day of iudgement ſhall be in ſhew moſt beautifull, in ſenſe moſt wonderfull, and in weight and meaſure without bounds and limits.
Reaſon 1 For why, Gods children ſhall then hauehave immediate fellowſhip with Ieſus Chriſt the Lord of glorie, 1. Cor. 2.8.
Reaſon 2 And againe, they ſhall then ſee the Lord face to face, yea they ſhall then in ſuch ſort behold his glorie, as that they ſhall be transformed into it. Here they ſee the glorie of the Lord but in a mirrour, 2. Cor. 3.18. but then they ſhall ſee it ſo, as they ſhall be fully transformed into the ſimilitude of it. And therefore doubtleſſe the libertie of Gods children at the day of iudgement ſhall be a glorious libertie, and ſhall then be accompanied with vnſpeakeable and vnconceiueable glorie; and they onelyonly ſhall then be partakers of a glorious libertie: and therefore for the vſe.
This diſcouers, that howſoeuer the wicked and vngodly Ʋſe 1 hauehave in this world a kind of liberty wherein they pleaſe themſelues exceedingly, I meane a carnall libertie,The libertie of the wicked at the day of iudgement ſhall be a miſerable bondage. they follow the libertie of the fleſh, and thinke it their happineſſe that they may ſo do, which indeed rightly conſidered is a miſerable bondage, yet at the day of iudgement they ſhall not partake with Gods children in their libertie, they ſhall indeed, as we ſaid, be freed in their bodies from mortalitie and corruption, but their libertie then ſhall be farre worſe then the Prophet ſpeakes of, Iere. 34.17.Ier. 34.17. A libertie to the ſword, to the peſtilence, and to the famine. It ſhall be a libertie to endleſſe woe and miſerie, and it ſhall be accompanied with euerlaſting miſerie and torments: they ſhall not hauehave any ſhare in the glorious liberty of Gods children.
Againe for a ſecond vſe: is it ſo that Gods children, and Ʋſe 2 they alone, and none but they,Comfort to Gods children in that their libertie at the day of iudgement ſhall be wonderfully enlarged. ſhall be partakers of a glorious libertie at the day of iudgement? Here is then matter and ground of ſweete and of excellent comfort for all that finde themſelues in that number. Haſt thou good euidence of it that thou art a child of God, that thou art an adopted ſonne or daughter of God? then know to thy comfort, thou haſt not onelyonly here in this world liberty of grace, and liberty and freedome from an euil conſcience, which thou wouldeſt not part withall for all the riches and glorie of the world, but thou ſhalt at the day of iudgement hauehave thy libertie wonderfully enlarged, thou ſhalt then hauehave libertie of eternall glorie, euen ſuch a glorious libertie, as no wicked man or woman, though here in this world their outward pompe and glorie be neuer ſo great, ſhall be partakers of. Haply here in this world thou art vnderunder ſome outward ſeruitude and bondage, thou art vnderunder pouertie, and it may be thou art inthralled in fetters and chaines, thou art in priſon, and reſtrained from outward libertie, yet thou being a child of God, thou haſt the libertie of grace in thy ſoule, and the libertie of a quiet and good conſcience, which is better then all the riches and glorie in the world; and at the day of iudgement thy libertie ſhall be vnſpeakeable and glorious; then ſhalt thou be freed from all manner of euils both in ſoule and bodie, from the euill of ſinne, and from the euill of paine and ſuffering; and thy libertie then ſhall be accompanied with vnſpeakeable and vnconceiueable glorie: when as the wicked and vngodly, who haply in this world hauehave had manie outward liberties and great outward glorie, ſhall enter into bondage of endleſſe woe and miſerie. And this may be matter of great comfort to thee, yea conſider this to thy comfort, thy libertie of grace here in this world is imperfect, and thy libertie and peace of a good conſcience is here mingled with ſome doubting and feare, but at the day of iudgement and in heauen-libertie of grace ſhall be perfect, and the libertie and peace of a good conſcience ſhall be free from all doubting and feare. And if the peace of a good conſcience, though mingled with doubting and feare, be here ſo ſweete and comfortable, that Salomon ſaith, It is a continuall feaſt, Prou. 15.15. what ſhall be the ſweetneſſe and comfort of it in heauen, where it ſhall be free from all mixture of doubting and feare? And if the Lord be ſo good to thee whileſt thou art yet in the way, and onelyonly ſeeking of him and his face and fauour, what will he be to thee when thou haſt found him, and ſhalt ſee his glorious face, and as it were take him by the hand, and hauehave immediate fellowſhip with him, and ſhalt enioy his comfortable preſence in glorie for euer? Oh then thy ioy, comfort, and glorie ſhall be vnconceiueable, the heart of man is not able to conceiue it, nor tongues of men and Angels able to expreſſe it. Thinke on this to thy comfort, thou that art a child of God, and let none but ſuch as are the children of God take hold of it; it belongs not to them. Come we now to the 22. verſe.