The Creatures Liberation from the Bondage of Corruption — John Waite

The Creatures Liberation from the Bondage of Corruption · John Waite

Eſa. 65.17.But let us yet drive the naile 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 remembred nor come into minde. 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 remembred, nor come into his minde.

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 corporall things he ſets out ſpirituall bleſſings. In this mountaine ſhall the Lord of hoſts make unto all people a feaſt of fat things, &c. yet this ſeemes not to be the compleat ſenſe of the place, neither ſhall all thoſe bleſſings be fully attained, and in their higheſt perfection and degree, untill 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 learne 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 finde we ſo plaine as this in the fore-cited 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 remaine 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 ſoyl of nature, but are ſpirituall 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 Ribb taken from Adams 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 ſpirituall creation. And whereas creation, properly and ſtrictly taken, is a production of a thing out of nothing, or of a being out of a non-being; 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 needfull there ſhould be a new creation, (ſaith he) by which they ſhould be produced into the being of grace. Anſwerable to which I cōceive that place Epheſ. 2.10. For we are his workemanſhip, created in Chriſt Jeſus to good works, foreign, opus, as Beza, Beza. Verſio Vulgar.factura, as the Vulgar: his worke 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 Jeſu, &c. as Zanchie in locum; Zanc. in loc.leaſt we ſhould ſuppoſe the Apoſtle to ſpeake of the firſt work of God, and of the firſt creation, to witt of that by which we were all created in our mothers wombe, he adjoyns 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 ſubſtantiall 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, &c. 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 efficiencie of God. Regeneratio eſt opus regenerantis, in actu primo, its alſo opus regenerati in actu ſecundo; Regeneration is the worke of God in the firſt act, its alſo the worke of man in the ſecond act. In the firſt, man is meerly Paſſive in regard of God, who renews and heales 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 worke on together with God, in actu ſecundo, in the ſecond act, Gods grace is the principium a quò, man is the ſubject on which this grace works, and is the principium quod, as the Schooles uſe to ſpeake, and then both concurre in the production of every holy action: and man thus helped by Gods grace, he willingly moves himſelfe to what is good: and by reaſon of this concurrance of man with God, theſe operations of grace are properly called mans worke, not Gods worke, as it is thus done by man; ſo that when a man beleeves, though his faith be infuſed by Gods Spirit, yet it is exerciſed by man voluntarily moving himſelfe to that act of beleeving, and therefore we ſay that its man that beleeves, not the ſpirit in man; for though this habite be infuſed by the ſpirit, yet the ſpirit is not ſubject to any infuſed habits. Thus briefely 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 praeexiſtent 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. Woll 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 alwayes 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 prophecie, 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 bee remembred nor come into minde, 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 remembred two wayes, 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 deminiſhed: 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 minde, as abſolutely to forget them.Lom 1. lib. 1. ſent. diſt. 41. lit. G. in fi…e. And lib. 1. ſent. diſt. 41. lit. G: in calce. Indubitanter ergo teneamus Deum ſemper omnia ſcire, quae aliquando ſcit; having argued the Point concerning Gods knowledge, thus he concludes, Therefore we hold it for an undoubted truth, that all things which God knowes at any time, he knowes them alwayes.

But it may be objected, Ier. 31.34.Ier. 31.34. I will remember their ſinne no more, ſpeaking of the ſinnes of his people: To which I anſwer, where the Lord ſaith, that he will remember their ſinnes 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. com. cap. 9. ſect. 18. in calce.cap. 9. ſect. 18. in calce, Deum obliviſci, at que 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 Goſpell according to S. Iohn, will come up to our purpoſe: Iohn 16.21.Iohn. 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 Travell 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 extremitie 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 its paſſed over, and that a man-Childe 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 minde; not abſolutely, as we have heard, but comparatively, or in regard of the glorie 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 alledged, And there was no more Sea. To which I might firſt anſwer, that there is no ſuch expreſſe 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 terme) 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 ſhewn to the contrary.

Thirdly and laſtly, taking the word Sea properly, as Heaven and Earth is taken,Aug. lib. 20. de civit. 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, Vt mare prorſus ſit deſiturum, utpote jam deflagrationibus exhauſtum, & exciccatum, &c. 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 Romanes 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 helpe us, the Sunn ſhall be [no more] thy light by day, neither for brightneſſe 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 aeternity, and perfection of this excellency, was to be compleated when God ſhould make new Heavens, and a new Earth, in thoſe glorious Manſions, where a farre more glorious light then the Sunn of the firmament ſhall ſhine, and whereas then there ſhall be, dies unus perpetuus, nox nulla, one perpetuall day, and no night at all; that light and excellency that ſhall ſhine and flow out to the ſonns of God in the ſtate of the new Teſtament, both in ſpirituall knowledge and divine graces, is but as a glimpſe of their glory and excellency which ſhalbe compleated 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 referre it to the primative, or Apoſtolique Church, as ſome; or to the middle times, as others; or to the latter times, as a third; or to all theſe from Chriſts time, to the laſt in their ſeverall degrees, and in times when the Church had her Lucida intervalla, her halcion dayes, or dayes of free profeſſing of the Goſpel; not in her times of the ſtorme beating by generall perſecutions, or darkning by the clouds of affliction, as a fourth: this their ſpirituall 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 Sonns of God in the life to come, wherein the excellency of their eſtate ſhall fully appeare, ſo that the Prophets ſometimes make a tranſition from the one to the other, and promiſe to the Church in its compleat eſtate (in regard of ſanctity and freedome from ſinne) 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 propheſie 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 ſpake 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 glaſſe 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 Syriacke 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 weake is our knowledge in this life, in compariſon of what we ſhall have in the life to come. Here we diſcern Divine truths more darkely, there we ſhall diſcerne 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 therfore 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, cōcerning 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 propheſie but in part, in compariſon of the excellent light, & clearneſſe of judgement in Divine myſteries, that we ſhall attaine unto then; for when that which is perfect ſhall come, then that which is imperfect ſhalbe done away, not corruptivè or deſtructivè, but abſorptivè ac perfectivè, 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 liberall Art, or Science, when he is but Bachellour in Arts, and when he knowes 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 vve ſee but as in a Glaſſe, more darkly, then more clearly. And as in a Glaſſe the nudae ſpecies rerum apparentium, as the naturall Philoſophers ſpeak, the nudae ſpecies, or likeneſſes of things are but to be ſeen, not the things themſelves. Here we ſee Gods vviſdome in his Works, his power, his excellencie; here vve know that his Son vvas incarnate, that he made all things of nothing, and the like; but this vve know not perfectly, till vve ſhall ſee God himſelf face to face; and know as vve are known, namely of God himſelf:1 Iohn 3.2. for 1 Iohn 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 ſphaere of the abilitie 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 ſpott, or contagion of ſinne, totally taken away from us, and deſtroyed: for untill 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 ſignes of his preſence, as in the fire, in the Cloud, in the ſmoak, 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 whileſt 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 beleeved, yea, him in whom we have beleeved, which whileſt we have but mortall eyes of fleſh, and bodies ſubject to ſinne, and infirmitie, you have heard, vve cannot do. And vvhereas it is ſaid, the Sunne ſhall be no more thy light by day, &c. but the Lord ſhall be thine everlaſting light, which farre exceeds the light of the Sunne; yet vve cannot hence conclude infallibly, that thoſe Planets and naturall Lights of Heaven ſhall totally ceaſe and periſh; but comparatively they may be ſaid to ſhine no more, in regard of that unſpeakable ſplendor which God ſhall give in glory in the preſence of all his Elect; ſo that the Sunne ſhall be no more neceſſary to them in that manner it was whileſt they vvere upon the earth. But in that God ſhall make a new Heaven, it is not probable that this new Heaven ſhall be leſſe adorned than the old one, or leſſe glorious. The Starres are integrall parts of Heaven, they are denſiores partes Orbis, the thicker or more compact parts of their Orbes, for if the Corpus ſtellarum, or body of the Stars, were aequae foreign, or tralucidum, equally tranſlucent to the reſt of their Orbes, then would they neither receive, keep or give any more light than the reſt of the Orbes do. Ariſtotle lib. 2.Ariſt. lib. 2. de Coelo cap. 7. de Coelo, cap. 7. ſhewes, that they have eandem eſſentiam & naturam cum Coelo, the ſame Eſſence and nature vvith the Heavens; eadem materiâ & forma conſtant, cienturque eodem motu: they conſiſt of the ſame matter and forme, 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, then not totally aboliſhed. Yea, but Matth. 24.29. the Starres ſhall fall from Heaven;Apoc. 6.13. and Apoc. 6.13. the Starres of Heaven fell unto the Earth, as a Figg-tree caſteth her untimely Figgs vvhen ſhe is ſhaken of a mightie vvinde. And Heaven departed away as a Scroll, vvhen it is rolled, and every Mountain and Iſland vvere moved out of their places, &c. 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 Figg from the Figtree. And if ſo, then theſe integrall parts ſhall be aboliſhed: for vvhen God ſhall ſhake both Heaven and earth, as Heb. 12.26. Yet once more, and I ſhake not the earth onelyonly, but alſo the Heaven, &c. and you may alledge, that God by his power is as able to ſhake the Stars out of the Orbs of Heaven, as the winde the Figgs from the Figtree, or Leaves from the Vine. To theſe allegations I would give ſatisfaction in order, concerning the Starres and Planets of Heaven, for as for the bodie of Heaven we have anſwered already.

Firſt then to the allegation, Matth. 24.29. The Starres ſhall fall from Heaven. The Ancient Divines have differed upon the ſenſe of theſe vvords, ſo alſo have the Modern. And how the Sunne and Moon ſhall be darkned, we may more eaſily conceive then how the Starres ſhall fall, for they may become ſo either by great and fearfull Ecclipſes, 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, Chryſoſtome 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, vvhen any great & fearfull day of the Lord, by executing of his terrible judgements upon any people or Nation, vvas at hand, they expreſſed it by theſe termes: all which judgements vvere ſpecimina quaedam extremi judicii, certain examples and patterns of the laſt and great judgement; as upon thoſe of Tyrus, of Babylon, of Aegypt, of the Jews, Idumaeans, or the like. For Tyrus, and Zidon, and the Coaſts of Paleſtine, vvhen God threatens recompence to them for what they had done to his Church, which he takes as done to himſelf. If ye recompence me, &c. he ſaith. Ioel, 3.15.Ioel. 3.15. The Sunne and the Moon ſhall be darkned, and the Starres ſhall vvithdraw their ſhining, which ſhall be ſignes of Gods wrath and anger; ſo that the Creatures Lamps of light ſhould be ſuſpended from yeelding that comfortable light and Service unto ſinners, vvhichwhich formerly they did.

For Babylon. Iſaiah 13.10.Iſai. 13.10. The Starres of Heaven, and the Conſtellations thereof ſhall not give their light: The Sunne ſhall be darkned in his going forth, and the Moon ſhall not cauſe her light to ſhine.

For Aegypt. Ezekiel 32.7, 8.Ezek. 32.7, 8. And vvhen I ſhall put thee out, I will cover the Heaven, and make the Starres thereof dark. I vvill cover the Sunne vvith a Cloud, and the Moon ſhall not give her light. All the bright Lights of Heaven will I make dark over thee, and ſet darkneſſe upon thy Land, ſaith the Lord God.

Ioel 2.10.For the Jews. Ioel 2.10. The Sunne and the Moon ſhall be dark, and the Starres 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 Hoaſt of Heaven ſhalbe 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, &c.

Muſc. in loc.Thirdly, concerning the Starres 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 deſpute of the manner how theſe ſignes ſhould come to paſſe? 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 Starres 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, &c. his meaning is not that the Starres ſhall fall indeed, but they ſhall ſeem to fall in mans apprehenſion, and the reaſon he renders, is in Luke 21.25. where he onelyonly foretels that there ſhall be ſignes in the Sunne, the Moon and the Starres: the meaning therefore is, that there ſhall be ſo great a concuſſinn, or jumbling, or ſhaking of the Fabrick 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 Starres are a falling from Heaven, and take no comfort from any light of thoſe golden Firebals, as I may terme them. Others think, that the fierie Meteors, ſhall fall in ſuch abundance at that time, that the Starres of Heaven ſhall be thought indeed to fall; which yet ſhall but be Stellae cadentes, ſuch fierie meteors, as we call falling-Starres. The School Divines, [that are Ariſtotelians for their Philoſophie] are much bent againſt the reall 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 naturall reaſon, in the contemplation of a miraculous and ſupernaturall work, to grant that the Starres ſhall fall à fitu, from their ſcituation in their Orbs, any more then 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 ſupernaturall 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 Starres to fall from their Orbs, and yet the Orbs remain. And as you have heard, he can more eaſily do this, then the violent winde can cauſe the Figges to fall from the Figtree. And if with Muſculus, Bucer and ſome others, we ſhould go this way, I cannot conceive the conſequence in Divinitie to be of any great danger. Now if we go a Philoſophicall and rationall way to work, as do the School Divines, then we muſt rather incline to their non ſeparation à ſitu, as keeping us within he ſphaer of naturall reaſon, above which Divinity often goes.

For firſt, if they ſhould fall, then muſt their fall of neceſſitie be towards the earth; and if ſo, then ſhall their motus be deorſum, downward, which is contrary to their naturall 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 equall diſtance from its Center. Not rectus, a ſtraight motion, ſuch as have the Elements, nor compoſitus, a compound motion, ſuch as mixt 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 inferiour bodies. Indeed many of the ancient Philoſophers before Ariſtotles 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.Averroes lib. 1. de coelo, text. 7. Averroes lib. 1 de coelo, text. 7. would needs be ſo ſubtile, that he would allow no matter at all to be in the Heavens: but this opinion is ſo groſſe, 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. & corruptione 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 capacitie 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: OnelyOnly to their firſt forme 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 eternall, and immortall, 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 ſphear of the Moon, that then the Element of Fire might kindle in the ſphear of the Moon, and ſo Heaven might ſuffer from the fire, and the fire from it, &c.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 forme of Heaven works not upon theſe inferiour bodies by ſuch qualities, as are univocall with theſe inferiour 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 contiguitie to the ſphaere, or concavo Lunae be feared.Scalig exer. 9. Scaliger exercit. 9. Non enim Coelo inimicus eſt, cui obeſſe profectò nequit ulla vi: its 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 kinde, 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, &c. Contraries are under the ſame genus, (true ſay the Logicians, either proximo, or remoto) therefore none (ſaith he) that are expert in Metaphyſicks, will ſay that the matter of the Heavens can be deſtroyed by the qualities of fire. The reaſon the Peripatetiques urge, is, becauſe they are not of the ſame common matter; but that he ſleights, but with no great ſtrength of Argument, as farre 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 kinde with the qualities of fire, as in part you have heard before: but what reall difference he can aſſigne 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 onelyonly verball.

Secondly, we read not that the Sun and Moon ſhall fall from Heaven, or the reſt of the Planets, as Saturn, Iupiter, Mars, or the like; but the Stars, which is conceived to be meant of the fixed Starres. Now when Heaven is ſhaken, why theſe ſhould be looſened from their eight ſphaere, more than any of the Planets out of their ſeverall 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 Starres, and the Heaven it ſelf have the ſame ſubſtance, and that they differ but denſitate, & raritate, in denſity or raritie 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 Starres 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 ſingularitie, a ſubtiltie; and if ſo, how that quantum continuum ſhould be ſo ſeparated, as to have the partes denſiores to fall, and the partes rariores of the ſame ſubſtance to remain after them, in natural reaſon cannot well be conceived; therfore the ſchool-divines were moved to judge, that the Starres ſhould have no reall removeall, by falling (à ſitu) or from their ſcituation, 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 rowl 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 forme. And thus the Schoolmen think, that then ſhall be ſuch a terrour upon the Creature, and men ſo perplexed at the comming of this great and fearfull Judge, and the Sea roaring, the earth trembling, the Heaven ſhaking, that the Starrs 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 ſphaeres, but in appearance unto the Inhabitants of the Earth. Except you had rather ſay that the Starres, quoad ſtatum corruptum, according to their corrupt ſtate by the ſinne 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 ſumm. 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, &c. that is, infectio, or impuritas, though things corporeall 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 incongruitie, infection, or impuritie 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.&c. Aquin. ſupplemen. ad 3. partem ſumm. qu. 74. art. 4. in corp. the purging of the world by fire is to this end, that from the corporeall Creatures may be removed that diſpoſition now in them, which is contrary to the perfection of glory, which perfection truely is the laſt atchievement of things that can be attained unto.

Now come we to the laſt allegation for the liberation of the Creature, by totall abolition. 2 Pet. 3.10.2 Pet. 3.10. The Heavens ſhall paſſe 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 accidentall eſtate be renewed, their corruptible qualities ſhall be changed, and that impuritie, they became lyable to by the ſinne of man, ſhall be taken away, that ſo they may be reduced to a better eſtate. Mettall we know that is melted, or diſſolved in the fire, is not totally deſtroyed, quoad ſubſtantiam, in the ſubſtance of it, but the droſſe and baſer 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 totall abolition.

I now come to the ſecond, which you have heard in part, is ſententia communior, the more common opinion, not onelyonly of the Fathers, both of Eaſtern and Weſtern Churches, but of Modern Divines, as alſo of the Schooles. 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 againe, 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 Sonns of God; for here thoſe that are for liberation by way of repurgation, or the taking out the baſer qualities, or impurity, ſaving the ſubſtance from totall abolition, yet they are not all of the ſame judgment 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 bee found remaining at Chriſts comming to judgement: Or Fourthly and laſtly, the Heavens, the Earth, and mankinde.

Some think, that thoſe Creatures ſhall be reſtored from the bondage of corruption, that were made the firſt ſubject to vanitie, which were Created in a pure, firm, and ſound eſtate, and yet loſt this integritie by the ſin of man, and ſo became ſubject to inſtabilitie, vanitie, and ſlavery, and yet was this no wrong to the Creature ſaith Chryſoſtome: Chryſoſtome.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 rendred 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 ſhews, that it is not injuſtum, or abſurdum, ſi creatura propter homines aliquas calamitates cogatur ferre, either unjuſt or abſurd, if the Creatures be compelled to beare 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 incurre the wrath of his Prince, he is not onelyonly puniſhed, but his whole Family is oppreſſed; even ſo man by ſinne being made ſubject to the curſe, and wrath of God, what marvell is it if the whole Creation, which is the family of man, do groane, and ſorrow together with him: yet of theſe onelyonly it cannot be ſaid,Rom. 8.22. as Rom. 8.22. that they do travell in pain together, foreign, uſque ad hoc tempus, even untill now.

Secondly, ſome underſtand all the Creatures the whole Creation, that hath groaned, but that all, and every of the Individualls of every age, multiplyed 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 therfore who ſeem to come nearer the mark, rather underſtand it of ſuch onelyonly as ſhall remain at Chriſts comming to judgement; but then againe whether onelyonly the ſpecies, or ſeverall kindes of every Creature ſhall be reſtored, or all of every ſpecies then remaining? is another difficultie, 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, then the ſpecies ſhall remain, but not all Individualls of thoſe ſpecies; for all the individualls multiplyed at the time of the Flood, were not preſerved, but onelyonly 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 ſeverall kindes of Creatures are ſaid to groan, the whole Creation may be ſaid to groan; evē ſo likewiſe when the ſeverall 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, foreign, 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 travelleth with us in pain, as a woman travelleth of Childe, with great deſire to be delivered, yea, even untill now. It is not like that he means every individuall that hath had a Beeing of any kinde, 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 travell, as a woman travelling to bring forth foreign, ad hoc uſque tempus, even unto that time that Paul writ theſe words, but that the ſeverall ſpecies of Creatures, or the Creatures of every ſeverall kinde, did groan and travell in pain, even untill that time, and will do, till the glorious revelation of the Sonnes of God, which the Creatures expects earneſtly, and longs for, that it may be delivered from the bondage of its corruption. This I conceive rationall and probable, and the ordinary gloſſe 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 adde the judgement of Aquinas from amongſt the ſchoolmen, though many of them runne 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 Romanes. 8. expoſitione 5. hath by diligent reading obſerved, that the moſt generall and received opinions, by the Creature, to underſtand corporalia & irrationalia, corporeall and irrationall Creatures, comprehending the Heavens and Starres with the Earth, together with living Creatures of all ſorts, Trees, Plants, &c. 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 excellencie the Sonnes of God ſhall be elevated, into how great an excellencie 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, &c. Truely we ſee all things to be ſo Created of God, that they have a ſpeciall to conſerve themſelves, therefore even Plants, living Creatures, that have ſenſe and motion, Rocks, Metalls, do wraſtle 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, &c. & when as we may ſee how they reſiſt deſtruction, leaſt they periſh; we may call to minde what an appetite or deſire is put into them by nature, and in ſo much as it is naturall, it ſhall not lie fruſtrate for ever.Chryſoſt. Chryſoſtome 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 immortalitie, 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 foelicity ſhall appear, they ſhall be reſtored together with us.Chryſoſt de reparand lapſ. ad Theod. And lib. de Reparandis lapſis ad Theodorum, he ſhews, 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 Kingdome 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, &c. but as I have ſaid before, this is not the compleate ſenſe of the place, though all this do quadrate to the Kingdome of Chriſt; for as God will make new his Church here, which is the cheifeſt part of his Creature next to the Angells, 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 principall 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 Kingdome of Chriſt propagated by the Apoſtles, but yet in this ſaying both prophets (that is, both Iſaiah, and Saint Iohn) looked a little higher, or a little beyond this, to witt, 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. Chryſoſtome ſets it out by two ſimilies, 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 paines in nurſing, or nouriſhing a poor Infant, but when the Infant is grown, & hath obtained a Kingdom, or Principality, then 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 Sonns 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 dayes that Kings would have their ſonnes inaugurated, they take care that not onelyonly they come forth moſt gallantly apparelled, and in pompe, but that their ſervants alſo that attend upon them be handſomly adorned, and provided for: even ſo likewiſe when Chriſt, which is the King of heaven ſhall come in his glory to judgment, then the juſt that are his Sons, ſhall receive a Kingdome, 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 adornings, and goodly beautie. 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 ſeverall 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 ſeverall 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 Fowle of the Aire; or all the Beaſts of the field, and all the Fowles of the Aire: 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 ſeverall 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 cānot properly be ſaid to expect, or to hope, as we do, as you have heard before: but theſe are metaphoricall 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 expreſſe 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 leſſe firm, and conſtant, then if they plainly groaned; ſo that the Creature that is ſilent, may be ſaid to crie out, or utter a ſound. And even as the point of a Needle in a Dyall, being touched with a Loadſtone, hath a conſtant and continuall inclination towards the North; yea, though a man be farre remote from it that carryeth 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 naturall appetite of liberation put into it from God, it hath a metaphoricall 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 concurre 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 &c. 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 ſupp. ad 3. part. ſum. qu. 74. art. 7. in corp. Aquinas in ſuppl. ad 3. part. ſumm. 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 Romanes, 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 onelyonly 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 fabrick 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 ſeeth 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 ſhew 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 rationall 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 ſixt Expoſition, to which he moſt inclines: and though P. Martyr be not clear, yet is he rather byaſſed with the generall 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 onelyonly ſerve for our neceſſary uſe, ſhall not be partakers of the glory of the ſonnes of God: whence thus, thoſe Creatures, which are delivered from the bondage of corruption, ſhall be partakers of the glory of the Sonnes of God. But Brutes ſhall not be partakers of the glory of the ſonnes of God.

Ergo.

The major is denyed. 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 Sonns of God, he adds, Certainly he doth not mean that the Creatures ſhall be partakers of the ſame glory with the Sonnes or Children of God, but that in their kinde, after ſuch a manner as is ſutable to them, they ſhall be partakers of a better eſtate, becauſe God together with mankinde, 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. ſumm. 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 ſutable to the nature of it; and yet not be partaker of the ſame excellencie 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 firmely conclude againſt the moſt generally received opiniō. Again, in the forenamed place, which he referres his Reader to for ſatisfaction, he brings in the gloſſa ordinaria, ſhewing, (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 kinde, but every kinde of all Creatures.

His ſecond Argument this, (and it is not onelyonly 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 ought 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 ordaine any thing that is of no uſe at all. But what imployment God will appoint theſe Creatures, we may eaſily grant or acknowledge our ſelves to be ignorant; ſaith he. Lombard lib. 4. ſent. diſt. 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 Sunn, and Moon after the day of judgment, ſaith, fateor me ignorare, quià in Scripturis non memini me legiſſe, I confeſſe my ſelfe 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; Vtinam 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, &c. I anſwer, that if by [uſe] he mean uſum communem neceſsitatis, the common uſe of neceſſitie, and ſuch as man ſtood in need of the Creatures for, in the ſtate of his mortalitie and naturall abode upon the earth, then I grant there is no ſuch uſe for them; as for the Creature to carry burthens for his uſe, to draw, to runne at his ſervice, &c. to nouriſh him, to cloath his body, &c. 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 certaine that there ſhall be no ſuch uſe of them, which God in his wiſdome may appoint them for. I make it out thus, he grants that the Sunne and Moon ſhall remain after the day of Judgement, yet ſhall there be nullus uſus communis neceſſitatis, no common uſe of neceſſitie 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 Sunne and Moon ſhall not then ſerve to give light unto the world, there ſhall then be no darkneſs, &c. true; therefore as I have ſaid, they ſhall not ſerve for any common uſe of neceſſitie, as now they doe. But whereas it is ſaid, Iſa. 30.26.Eſa. 30.26. that the light of the Moon ſhall be as the light of the Sunne, and the light of the Sunne ſhall be ſevenfold, &c. 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 compleat ſenſe of the words, they ſtretch to a further thing; as S. Peter ſhewes, 2 Pet. 3.13.2 Pet. 3.13. therefore S. Hierome ſaith thus upon the words, Solem tum accepturum mercedem laboris ſui, that then when the light of the Sunne ſhall be ſeven-fold, the Sunne 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, then it ſhall ſhine, though not by way of common neceſſitie, but for ſome other uſe. And then reckoning up ſome other particular uſes of it, hee concludes, But then all the Creatures ſhall reſt, and their miniſtery 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 inferiour and naturall 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 com. ad 8. Rom.in his Commentaries upon Romanes 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, corporum que 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 paſſe, that the Heavens may be moved, and yet the motion cannot be obſerved, by reaſon of the great light of the glorified bodie of Chriſt, of the Saints, of the Sun, and of the Moon; therefore motion may indure, 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 numbred, and ſo are dayes, moneths, hours, years, &c. yet we muſt know that time is twofold, internum, or exterrum tempus, internall or externall time: internall 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 internall time, or duration, thoſe Entities have, quae non comparentur ad motum Solis, that are not meaſured by the motion of the Sunne; for the Sunne 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 neceſſitie of it. Lib. 1. Syſtematis Phyſici, cap. 7. for then ſaith he begun but the tempus externum, which was to be from the Sunne, 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 dayes after. Again, if there be not an internall, as well as an externall time, (in which later ſenſe the naturall Philoſophers commonly handle time) then he ſhews, 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 dayes, were not created in time, which if ſo, that they were not created in time, then it would follow they were from eternity, which were abſurd to affirme.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 naturall 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 continuall, 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 whileſt they are mortall.

But it may be again objected, that tempus propriè dictum habet ut initium, ſic etiam finem; [that time properly ſo called] that is externall time, commonly handled by the naturall Philoſophers, as it had a beginning, ſo ſhould it alſo have an ending. I anſwer, it is true, [though Ariſtotle thought it ſhould be perpetuall, 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 externall hath his end. And in this ſenſe Dr. Willet ſaith true, for ſo they ſhall not be for times, &c. But for motion, I would have this obſerved, that not every kinde 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 kinde of motion, but not as oppoſed to their Heavenly reſt, wherein they reſt from ſinne, death, ſlavery, and miſery. Again, the Heavens, the Sunn, and Moon moved in thoſe five dayes, or at leaſt in the time before man was created, and ſo by conſequence before he had ſinned.

As then you have heard, there was no externall time obſerved from their motion, neither then could their motion be any ſlavery to thē, neither then were they cōpelled to ſerve any baſe objects, or wicked, and rebellious men; but their motion was ſutable to their nature then, and why may it not alſo be the like after externall time ſhall ceaſe? therefore from the ceſſation of externall time, we cannot infallibly inferre the ceſſation of all motion, but onelyonly probably, or as a ſervice of common neceſſity.

To the ſecond, motus eſt cauſa efficiens generationis, et corruptionis, &c. motion is the cauſe efficient of generation, and corruption, but when theſe ſhall ceaſe, then 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 remaine, 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 yeeld fruite for the uſe of men, as now, yet may it remain for ſome other uſe. For himſelfe grants qu. 34.qu. 34. that the heavens by the continuall ſight of their great glory, ſhall ſerve to ſtirre up the Saints to praiſe and magnifie their glorious Creator; if now the Heavens declare the glory of God, and the firmament ſhew 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 Kingdome of Chriſt; the light of the Sunne ſhall be increaſed ſeven fold,Iſa. 30, 26. Iſa. 30.26. yea, and the light of the Moon as the light of the Sunne, as you have heard.

His third Argument, The faithfull 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 immortalitie.

But the irrationall and inſenſible not ſo. Ergo.

Firſt, I anſwer,Rom. 8.23. that this Text is not pertinently alledged, for it makes an expreſſe diſtinction between the reſt of the Creatures, and the faithfull, that had the firſt-fruits of the Spirit, Not onelyonly they, but we, &c.

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 ſpirituall,) 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 Chriſts ſake he receives us, to be ſonnes and Heirs of Heaven, and of life Eternall, he makes us together with him. Now all Creatures that ſhall be renewed, ſhall not have this priviledge, this is proper onelyonly to the Sons of God.Rom. 8.15. Rom. 8.15. thoſe that have the Spirit of Adoption can crie Abba, Father: thus cannot any Brutes doe, which are not capable of any ſuch teſtimonie; they are never called children that God hath given Chriſt to.Heb. 10.13. Heb. 10.13. as the adopted Sonns of God are: They are never called all one with him, or his Brethren, as the adopted Sonnes of God are. And as no divine, ſo neither any humane, or civill adoption of any irrationall 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 foreign, depenſo, by a price paid to God, by which we are redeemed from the guilt of ſinne, Gods wrath, the Devill, and eternall damnation, to be put into the ſtate of grace here, and eternall felicitie hereafter, of ſuch redemption they were not the ſubject, neither could they ſinne, nor be ſubject to Hell fire, and therefore need no ſuch redemption: but there is a corporeall and metaphoricall redemption, taken for liberation or freedome from any ſtate of ſlavery, or temporall miſery; and for ſuch a redemption the Creature looks, as you have heard before, Romanes 8.21. the Creature ſhall be delivered from the bondage of corruption, &c.

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, foreign, or plurium interrogationum, whether the Creatures may be ſaid to be adopted, and redeemed; the one (you have heard) they cannot, yet thother, in ſome ſenſe [as put for freedome, or liberation from ſlaverie, or corruption, or vanity,] they may.

Again, if we conſider the word (redemption) ſejunctim, in its ſelfe, then there is in it fallacia homonymiae, as the Logicians terme it, which ariſeth, a ſimilitudine ſignificationis in terminis, and therefore is numbred one of the fallacies, [in dictione] for it either ſignifies redemption ſpirituall, or corporeall, and metaphoricall, 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 ſpirituall 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 ſpirituall, and proper, but metaphoricall, or a kind of freedome, & liberation. And as for the terminus ad quem, or the redemptiō of their bodies to immortality, Chryſoſtome anſwers,Chryſoſt. that as the Creature was made corruptible becauſe of us, ſo propter nos immortalitate donabitur, as you have heard, thē 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 likeneſſe, between our glorified bodies,Aug lib. 20. de civit. Dei, cap. 16. and the Creatures made immortall: 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 ſutable corporibus noſtris immortalibus, & glorificatis, to our immortall, and glorified bodies. For though they ſhall not be immortall in ſuch a glorious, joyous, comfortable, and unſpeakeable manner, as we ſhall, that have immortall ſouls, or ſpirits by nature, and they not immortall by nature, but dono gratuito, yet ſhall they have ſuch an immortality as is ſutable 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 immortall, as are Angels, and Spirits, becauſe their nature is elementary, and being mixt 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 meerly the free gift of God, it cannot depend from any manner,1 Tim. 6.16 and force of nature. 1 Tim. 6.16. foreign, God onelyonly hath immortality, &c. 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 aeternity, that is, it ſecludes both the beginning, and the ending of exiſtence: that which is properly immortall from it ſelf, is eternall, as well à parte 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 immortall by themſelves, that is, by their owne 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 immortall by nature, yet this immortalitie, and aptneſſe of nature for it, we have from God. God onelyonly is immortall, ex ſe, & independenter, of himſelf, and independently; Angels, and the ſpirits of men, ſecundario, ac dependenter, ac ab ipſo; ſecondarily, dependently, and from God. Iam. 1.17. God is immutable,Iam. 1.17. with him there is no variableneſſe; but the Angels lapſed, and the ſoul of Adam ſinned, theſe were both mutable. God is immortall, foreign, Angels and men foreign, God onelyonly immortall 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 partes; 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 immortalitie being the meer gift of God, he may beſtow it upon other parts of the world, then onelyonly 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 ſeverall Creatures ſhall continue as long, as the Elements that now are, ſhall; and why then by the gift of immortalitie may not theſe ſpecies continue, of which many Individualls 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 paſſe from their corruptible eſtate into the glorious libertie of the ſonnes of God: but the unreaſonable Creature not thus.

Ergo.

I anſwer: To be glorified properly is incident to the rationall Creature, he onelyonly ſhall enter into the glory of God in the third Heaven, and have the Image of God perfectly renewed in him.

The Creatures Liberation from the Bondage of Corruption, Text (3 of 4)