The Creatures Liberation from the Bondage of Corruption, Text (2 of 4)

The Creatures Liberation from the Bondage of Corruption · Text (2 of 4)

p. 100Thirdly, the next eminent enemy of mankinde, is the Evening Wolf; Lupus veſpertinus, as Iunius, often mentioned in Holy Writ:Ier. 5.6.Jer 5:6 as Ieremiah 5.6. where he threatens, that a Lion out of the Forreſt ſhall ſlay their great p. 101men, and a Wolf of the Evening ſhall ſpoil them, &c. which though it ayme at Nebuchadnezzar, and his mightie & terrible Armies, as Verſ. 15. yet becauſe they ſhould ſymbolize in ſome qualities with theſe and the like Creatures, therefore are they ſet out under the names of ſuch ſtrong, cruell, and terrible Creatures, with whom in theſe things they ſhould ſymbolize. Thus Zephanie 3.3.zeph. 3.3. Her Princes within her are roaring Lions, her Judges are Evening Wolves. And Habak. 1.8.Habak. 1.8.Hab 1:8 Their Horſes alſo are ſwifter than the Leopards, and fiercer then the Evening Wolves. Hiſtorians write of the Leopard to be ſo ſwift, that as the Tyger, when men ſteale away her Whelpes, being well mounted on the ſpeedieſt Horſes, yet ſhe purſuing the footſteps, and with that exceeding diligence and velocitie, they have no p. 102way to eſcape from being overtaken, but by ſetting of Glaſſes in the way, at which when ſhe comes in purſuit, ſhe ſtands ſo long in viewing of her own likeneſſe, that they gather ground, and out-ride her, or elſe caſt down one of her Whelpes in the way, which ſhe taking up, is retarded with its carryage, and ſo the Rider is ſafe: for the which you may read Sebaſtian Munſter in his Geographie,Sebaſt Munſt. in Coſmogr. lib. 5. cap. 85. lib. 5. cap. 85. So the Leopard is very ſwift and active, and therfore the enemies Horſes herein reſembled to her. The latter, which is the Wolf, is called the Evening Wolfe, becauſe that is the time when he creeps out of his lurking places to ſeek for his Prey.Pſal. 104.20.Ps 104:20 Pſal. 104.20. Thou makeſt darkneſſe, and it is night, wherein all the Beaſts of the Forreſt creep forth: and how this Engliſh Iſland hath been infeſted in p. 103former ages by theſe cruell Creatures it may appear, in that we read in the Hiſtories thereof, how ſome of its Kings, viz, Edgar, have cauſed their Rents to have been paid to them in Wolves Skinnes, to the end they might be hunted for with more diligence, taken and deſtroyed: ſo that this Land [praiſed be God] hath not of a long ſeaſon been troubled with theſe dangerous and ingluvious Beaſts.

Fourthly, the ſerpent hath been an inſtrument not only to deceive our firſt Parents, but to puniſh many of their poſteritie. Amos. 9.3.Amos 9.3.Amos 9:3 Though they be hid from my ſight in the bottom of the Sea, thence will I command the Serpent, and he ſhall bite them. And Numbers 21.6.Num. 21.6.Num 21:6 When the people, which he had brought out of Aegypt, murmured againſt him, he ſent fierie Serpents amongſt them, and they p. 104bit the people,Deut. 8.15.Deut 8:15 and much people of Jſrael died: and Deu: 8.15. In that terrible wilderneſſe were fierie Serpents, and Scorpions. Now they are called (fierie Serpents) either [qualitative] in regard of themſelves, becauſe they had much choler, and fierie nature in them; or elſe (effective) becauſe they cauſed burning like fire, or an extream and painfull heat in the fleſh of thoſe whom they had bit,Lucas Oſiand. in locum. &c. Lucas Oſiander thinkes they might be ſo called from both: morſu ſuo venenum ealidiſſimum infectis infunderet, ut peſtifero ardore correpti miſerime vitam finirent. that kind of Serpent did in its biting or ſtinging of them, infuſe a moſt hot venome into ſuch as they infected, ſo that being ſtruck into a grievous heat, they died moſt miſerably. Conrade Pellican thinks, that ferventi et venenoſo anhelitu, they did inficere both corpora et aerem, p. 105that with their fiery hot & venomous breathings, they did not onelyonly infect their bodies, but even the Air alſo, and no marvell then if many of the people died.

Fiftly and laſtly, ſee how by more contemptible, ſenſible creatures, he hath puniſhed man (to let al the inſenſible paſſe) as if the whole creation, or every creature were willing to be revenged of him, for the forfeiting of Gods favour, and the bringing of ſuch a miſerie, or curſe, vanitie, or ſlavery upon them. To let Ratts and Mice Paſſe, with which we read whole Ilands to have been vexed and plagued: I will but briefely inſtance in thoſe poor, baſe, and contemptible, & impotent creatures, ſenſible, which God uſed in the plaguing of Aegypt.

Exod. 8.3.Exod. 8.3Exod 8:3 God threatened to plague Pharaoh with Frogges in ſuch abundance p. 106which the river ſhould bring forth, that they ſhould go up, and come into his houſe, and into his bedchamber, and upon his bed (and theſe in ſuch multitudes, to glore upon him, as come to devour him, could not but for the preſent exceedingly affright him) and theſe were to do the like in the houſes of his ſervants, and of his people, and to come up into their Ovens, and into their kneading troughs: which could not but be loathſome, and troubleſome to looke upon. See the like by as contemptible things. Exodus. Exod. 8.17.Exod 8:178.17. All the duſt of the Land became Lice, upon man, and upon Beaſt, and this the Magicians of Pharaoh were not able to imitate; God ſuffered them to go no further, leaſt they ſhould have been thought to have been as potent to have done Miracles, as Moſes and Aaron. Therefore p. 107when they ſaw this, they confeſſed Verſ 19. Digitus Dei eſt hic, Verſ. 19.this is the Finger of God. Yet by as contemptible as theſe, Exod. 8.24.Exod. 8.24.Exod 8:24 He ſent ſuch a ſwarm of Flies into the Houſe of Pharaoh, and into the houſes of his ſervants and people, that the Land was corrupted by reaſon of that ſwarm of Flies. Yet howſoever God ſuffered the Magicians to bring out ſome Froggs, by the skill of the Devill, in applying naturall cauſes, or at leaſt in outward ſhew and appearance; yet Non potuerunt abigere, they were not able to drive, or take away the Froggs, that Moſes, and Aaron had brought up, but Pharaoh muſt be forced to ſue, and ſeek to them for that. And the Lice you ſee they could not produce, that Pharaoh and his ſervants might the better conſider, by what meanes they produced the Froggs.

p. 108Laſtly, See but what he did by the Locuſts,Exod. 10.4, 5, 14, 15.Exod 10:4Exod 10:5Exod 10:14Exod 10:15 Exodus. 10.4.5.14, 15. Never were any ſuch Locuſts ſeen before, yet ſo long as they did but affright, and Plague them, and ſtruck them not dead, in great number; but ſtruck their Cattle, their grounds, their fruits, afflicted their bodies, but took of his hand before he took away life, ſo long, tho they were affraid of Iſrael, and could have wiſhed them well quit of them, but yet the Courtiers and men about the King, were not ſo vehemently urgent for their departure, but now whē Pharaoh and his peoples wickedneſſes were at the full, now God fell upon the Sonn that ſprung out of his own bowells, yea upon him that ſhould have ſucceeded him in his Throne, upon all the Noble mens Herds in Aegypt, upon the Gentry and Commonalty, all had a like ſhare, the rich could p. 109not any way avoid the laſt and moſt terrible blow, any more then the pooreſt beggar. Exodus. 12.29.30.31.32.33,Exod. 12.29, 30, 31, 32.Exod 12:29Exod 12:30Exod 12:31Exod 12:32 At midnight the Lord ſmote all the firſt born in the Land of Aegypt, from the firſt born of Pharaoh that ſate upon his Throne; Qui ſeſſurus erat ſuper thronum ejus, as Junius reads, which was about to ſit upon his Throne, or was to ſucceed Pharaoh in ſitting upon his Throne. Others,Verſio vulgaris Qui ſedebat in ſolio ejus which ſate on his ſeat. Some think that his firſt born was Adultus, come to be a man, was of ripe years and did ſit on the Throne with him to be accquainted with the government of the Kingdom. Yet if we look upon the words only Grammatically, and in themſelves, without collation with the contextualls, we may referr the Relative qui, to Pharaoh, ad primogenitum Pharaonis, qui ſcilicet Pharao ſedebat in ſolio p. 110ejus, id eſt, in Throno ſuo Regali, to the firſt born of Pharaoh which ſate upon his throne, that is, which Pharaoh himſelf ſate upon his own regal Throne, and not unto his firſt born. If you urge the Pronoune [ejus] which ſate upon (his) Throne: And would conceive it ſpoken as Emphatically, rather then ſimply declaratively, and ſo have it to note out diverſity of perſons, though the ſame place. I anſwer: Though I ſhall not oppoſe this, becauſe I know many learned men do ſo conceive of it, yet if we ſtand upon Grammaticals, I ſee not how the text will neceſſitate the reader to that ſenſe, for (his) may have relation to [Pharaoh] as well as to his (firſt born) as I have ſaid. And collate it with the next Paſſe thus, Ʋſque ad primogenitum captivi, qui erat in ergaſtulo, as Iunius reads; or, uſque ad primogenitum captivae ancillae, quae erat in p. 111carcere, as others, unto the firſt-born of the Captive that was in Priſon, or in the Dungeon. Now [qui] in that place may have relation as well to the Captive, as to the firſt-born; for it may be the Captive was in priſon, and not his firſt born. This rather I conceive to move, to underſtand it rather of his Sonne, then himſelf, according to our verſion, or the verſion of Iunius and Tremelius, becauſe they read qui ſ…ſſurus, [as you have heard] which was about to ſit upon his Throne hereafter. Or [the Throne] and [his Throne] may be conceived as different, if we read thus, From the firſt-born of Pharaoh that ſat upon [the] Throne, then would it make plainly for Pharaoh, and not for his primo genite. But if upon [his Throne] as thus, From the firſt-born of Pharaoh that ſat upon [his Throne,] then it p. 112may make for the primogenite of Pharaoh, as well as for himſelf, and let it paſſe for him. This was, you have heard, the laſt Plague upon Egypt, before Iſraels departure; but not upon the Egyptians, God made a full end of them by water, who would not be warned by all his wonders he wrought upon the Land.Exo. 14.27, 28Exod 14:27Exod 14:28 Exod. 14.27, 28. and though all Egypt periſhed not, yet as many as purſued Iſrael, periſhed in the waters, there was not one of them left. When they perceived that God took off their Chariot Wheels, and could ſee and ſay,Exod. 14.25.Exod 14:25 that God fought for Iſrael againſt them,Verſ. 24. Exod. 14.25. and this cauſed them to fear, Verſe 24. as the Geneva Tranſlation hath it.Ioſh. 24.7.Josh 24:7 And Ioſhua 24.7. he put darkneſſe between the Iſraelites and the Egyptians, which darkneſſe was a Cloud, black, thick and dark, ſo that the Egyptians p. 113who marched ſo faſt and furiouſly with their Horſe, could not now ſee or diſcern how farre Iſrael was diſtant from them, which in humane judgement they might ſoon otherwiſe have overtaken, and deſtroyed.Ioſephus. For Ioſephus writes, that beſides thoſe ſix hundred choſen Chariots, mentioned Exod. 14.7. there were 50000 Horſe,Exod. 14.7.Exod 14:7 beſides 200000 Foot, if we may give any credit to his teſtimony herein.Lyra in locum. Lyra ſaith, that they ſaw not only Magnam multitudinem, a mightie and a great multitude, but bene armatam & doctam ad praelium, well armed they were, and expert Warriours, well Trained; which when the people ſaw and conſidered, together with the weakneſſe of themſelves, want of Training, want of Arms; for in their ſlavery in Egypt they might not uſe the one, nor be expert in the other, no not in common p. 114policie; for Egypt was afraid of their multitude, therefore ſaid their King, when he ſaw them increaſe in great abundance, and growing mightie in the Land,Exod. 1.7.Exod 1:7 Exod. 1.7. Agedum ſapienter nos geramus, Exod. 1.10.Exod 1:10&c. Exod. 1.10. Come on let us deal wiſely with them, leſt they multiply, &c. They being in no better poſture for warre than in humane probabilitie they were then, looking but upon the arme of fleſh, it was not like but that they ſhould have been utterly foiled by ſo potent an Army, therefore when they ſaw them, they cried out unto the Lord, and were ſore afraid,Exod. 14.10. Verſ. 11.Exod 14:10 Exod. 14.10. and Verſ. 11. they mock Moſes, ſaying, Were there not Graves in Egypt, that thou haſt brought us hither to die in the Wilderneſſe?Verſ. 12. And Verſ. 12. puts him in minde what forewarning they had given him of this, that it had been better p. 115for them to have ſerved the Egyptians, (or, which was as much in effect, as to have been their Slaves ſtill) then to have offered to have made an eſcape, & then not be able, but be furiouſly fallen upon by the great Dragon of the Waters, Pharaoh and his puiſſant Army, and be miſerably hewne in pieces. Thus did the carnall mindes of Hypocriticall Hearts amongſt them reaſon, notwithſtanding all the wonders their eyes had ſeen, and which God had wrought for them. But among a great multitude there uſually are ſome nought, who fare the better, and are ſpared for the righteous ſake. Many ſuch eſcaped Pharaoh, and the Red-Sea, that periſhed in the Wilderneſſe, as you may read, 1 Corinth. 10.5.1 Cor. 10 5. Heb. 3.17.1 Cor 10:5Heb 3:17 and Heb. 3.17. But with whom was he grieved fortie years, was it not with thoſe that had ſinned, whoſe Carkaſes p. 116fell in the Wilderneſſe. Thus God threatned them,Numb. 14.23.Num 14:23 Numb. 14.23. ſeeing that they had ſeen what he had done in Egypt, and at the Red Sea, and in the Wilderneſſe,Num 14.22, 23.Num 14:22Num 14:23 Num. 14.22, 23. and yet ſo baſely murmured, and made ſuch a faithleſſe complaint at the relation of the difficultie to conquer the Land, what ſhould become of their Wives and Children? The Lord makes anſwer,Num. 14.29, 30, 31.Num 14:29Num 14:30Num 14:31 Numb. 14.29, 30, 31. Your Carkaſes ſhall fall in the Wilderneſſe. As if he had ſaid, you do not beleeve you ſhall ever be able to ſee the promiſed Land, and therefore you ſhall not. And all that were numbred of you, according to your whole number, from twenty years old and upward, which have murmured againſt me, doubtleſſe ye ſhall not come into the Land concerning which I ſware to make you dwell therein, ſave Caleb the p. 117ſonne of Iephumeh, and Ioſhua the ſonn of Nun. But your little ones, that you ſaid ſhould be a prey, them will I bring in, and they ſhall know the Land which ye have deſpiſed.

Two things made Gods laſt blow moſt terrible to Aegypt, the deſtroying all the firſt born, and that at midnight, at a time of deepeſt reſt and ſilence, whereupon Conrade Pellican notes,Conrade Pellican in locum. nihil charius habetur primogenitis filiis &c what is dearer, or more eſteemed amongſt men then their firſt born? whereupon Micha ſaith, Micha. 6.7.Micha 6.7.Mic 6:7 ſhall I give my firſt born for my tranſgreſſion, the fruit of my body for the ſinne of my ſoule? as if they ſhould have ſaid, what have we more dear under the Sunne then theſe? And Zach: 12.10.Zach. 12.10.Zech 12:10 And they ſhall be in bitterneſſe for him (or lament, or mourn for him) as one that is in bitterneſſe p. 118for his firſt born. As if he ſhould have ſaid, the firſt born as they are moſt dearly beloved, ſo they are moſt deeply lamented: and in the like ſpeeches alluding to that in Exodus, Exod: 22.29.Exod. 22.29.Exod 22:29 The firſt born of thy ſonns ſhalt thou give unto me. And for the latter, bringing this plague upon them at midnight, nocturno tempore horribiliora ſunt omnia adverſa quam interdiu, Pellican.as Pellican notes; upon the night time all troubles are more terrible then upon the day, wherin ſome comfort may he had And as for Aegypt, they had in all probability dealt thus with many of the firſt born of Iſrael, therfore no marvell if God alſo thus dealt with them; and not only with Pharaoh, his Nobles, and People, but with the Captives in priſon.Exod. 11.5.Exod 11:5 Exod: 11.5. Unto the firſt-born of the maid-ſervant that is behinde the mill. Quia Captivi et Captiva cogebantur p. 119operari in Carceribus, Lyra in locum.as Lyra notes, becauſe their captives, both mē & women were compelled to work in their priſon houſes. And they are ſaid to be behind the Mill, becauſe as they made ſervants of their Captives, ſo trudebant molas, as Junius notes,Iunius in loc. they cauſed them in their priſons to thruſt their Mills about, for the doing of which they ſtood behind them. And thus you may read how the Philiſtines did with Samſon, Judges 16.22.Iudges 16.22.Judg 16:22 When they had taken him, and put out his eyes, they cauſed him to grinde in the priſon houſe. And God dealt thus in deſtroying the firſt born of the Cattle alſo. And Pharaoh roſe up in the night, he and all his ſervants, & all the Egyptians, and there was a great cry in Egypt, for there was not an houſe, where there was not one dead: ſo that there was a Generall Lamentation p. 120through the whole land. To have ſeen what wringing of hands, knocking of breſts, dolefull complaints, vehement outcries were made in every Town, and City, of Parents, Kinſfolkes, Friends, throughout the whole Land, from one end of their dwelling to another, ſo that as it was ſaid of them at the buriall of Jacob, Gen. laſt. 11.Gen: the laſt. 11. Luctus gravis hic eſt Egypto, or, Planctus magnus hic eſt Egyptiis. This is a grievous mourning to the Egyptitians; ſo I may ſay of this nights mourning, Planctus magnus hic erat Egyptiis, This was a grievous mourning to the Egyptians. A grievious mourning they had when old Iſrael went out of their Land, but a more grievous when the ſeed of Iſrael was to goe out; not for the love they did bear unto them, but for the love they had to their own, which they p. 121loſt when they were to part with thē. And now might they feel by wofull experience, in the loſs of their own children, what heavie hearts they made to the poor Iſraelites in the killing of theirs. Exod: 1.22.Exod. 1.22.Exod 1:22 Pharaoh charged all his people, ſaying, every ſonne that is born ye ſhall caſt into the river, &c. when he ſaw that the male children were not deſtroyed by the midwives occulte, voluit hoc facere manifeſte, as Lyra notes; when not ſecretly,Lyra. in loc. then would he have them deſtroyed openly. Ac cum neque labores, Iunius in loc.neque moleſtiae procreationem minuerent liberorum, neque obſtetrices clam natos eorum tollerent, in apertam tyrannidem perrupit, et immane de ſubmergendis pueris decretum promulgavit, as Junius. And when he ſaw that neither labour nor grievances would hinder the increaſe of the people, nor yet p. 122that the Midwives would kill them ſecretly, he broke out into open Tyranny, and publiſhed a wicked and cruell Decree concerning the drowning of their Male Children: Et ſperabat tum Satanas; ſe hoc modo ſtirpem è qua Chriſtus …eſſ…t …naſciturus extirpaturum; Lucas Oſiander.as Oſiander obſerves, And by this means Sathan hoped, ſaith he, to have rooted out that ſtock, and race, of which Chriſt was to ſpring. And when God would not ſuffer him thus far to prevaile, ſee how he ſtirred Herod up again againſt all the Male Children, that were in Bethlehem, Matth. 2.16.Matt 2:16and the Coaſts thereof: but all in vain, Conſilium ſuum ſtabit, as ſaid the Prophet, his Counſell ſhall ſtand, and he will do all his pleaſure,Iſa. 46.10.Isa 46:10 Iſai. 46.10. True it is indeed, that this was a great grief and affliction to the people of Iſrael, yet many of p. 123them were Idolaters, and ſerved the Idols of Egypt, and complyed with them in their Idolatry, with the which the Lord was grieved.Ezek. 20.7, 8.Ezek 20:7Ezek 20:8 Ezek. 20.7, 8. Caſt ye away every man the abomination of his eyes, and defile not your ſelves with the Idols of Egypt; for I am the Lord your God. But they did not forſake thoſe Idols of Egypt, and therefore the Lord was reſolved to poure out his fury upon them, and to accompliſh his anger againſt them, in the midſt of that Land. Exod. 1.13.14.Exod 1.13, 14Exod 1:13Exod 1:14 As for themſelves, the Egyptians made them ſerve with rigour, and they made their lives bitter with Morter, and Brick, and in all manner of Service in the field: all their Service wherein they made them ſerve, was with rigour. They chidd them and reproached them Verbis duris, Lyra.& pungitivis, p. 124as Lyra, with harſh, hard, and pricking provoking words. They had dura verba, but duriora verbera, hard words they had, but their ſtripes and blowes were harder.Exod. 5 16.Exod 5:16 Ex. 5.16. Behold, thy ſervants are beaten, but the fault is in thine own people; or, En Famuli tui flagellis caeduntur, as the Vulgar, Behold, thy ſervants are beaten with whipps. And no marvell if their lives were bitter unto them,Ioſephus. if Ioſephus ſay truth, both propter gravitatem et vilitatem operis, for the grievouſneſſe and greatneſſe of their labour: having ſuch hard taſks ſet them, which might not be abated; and likewiſe for the baſeneſſe of their works, being compelled, Exportare faeces, et immundicias, de vicis extra civitatem, to carry dung, and all manner of filth out of their Streets to without their Cities. They built Pharaoh p. 125two Cities, Exodus 1.11.Exod. 1.11, & 14.Exod 1:11Exod 1:14 Pithom and Raamſes; and theſe they built him of brick, and morter, verſe 14. and there he laid his fruits, and his treaſure. And they uſed them alſo for drudgery, in tilling of their ground, and any manner of huſbandry in the field; and their children alſo you ſee how they were deſtroyed before their eyes, which did grieviouſly vex the hearts of them. Thus would God have them puniſhed, in the middſt of the Land of Egypt, for their vileneſſe and Idolatry, yea herein they were ſo vile, that after Gods wonderfull deliverance of them, yet they fell to it againe in the wilderneſſe, as you may ſee, Exodus 32.1.2.3.4.Exod. 32.1, 2, 3.4.Exod 32:1Exod 32:2Exod 32:3Exod 32:4 Yet when God ſaw their enemies inſult, and conſidered not that God had given them that power over p. 126them, he curſed their enemies, and ſlew the cheife of all their ſtrength, even their primogenite, as you have heard, in which their hearts did moſt rejoyce, thus Iacob ſpeaks to Reuben Gen: 49.3.Gen. 49.3.Gen 49:3 Thou art my firſt-born, my might, and the beginning of my ſtrength, the excellency of dignity, and the excellency of power. My might, that is Primus effectus naturalium virium, Iunius annot. in loc.as Iunius; the firſt effect of my naturall ſtrength, and might, the excellency of dignity, and the excellency of power. The excellency of dignity, becauſe chief of thy brethren. Of power, becauſe to have had a double portion,Deut. 21.17.Deut 21:17 and in thee my family began to be increaſed, and gather might. And thou waſt the excellency of dignity, becauſe of the Prieſt-hood; and of power, becauſe of rule and Princedome, both p. 127which thou forfeited by thy inceſtuous wickedneſſe.Nicholaus de Lyra in loc. Now when the firſt-born; or firſt of their ſtrength was thus deſtroyed throughout all Egypt, in every houſe, ſuch a hideous Cry was made, that Pharaoh ſtarted out of his Bed on the night time, and finding his ſonne, his firſt-born, to whom he intended his Crown, to be dead, he wanted no affrighting: ſeeing Gods Arrow ſtrike into his houſe, yea, to hitt the chief Member of it, next to himſelf, he was afraid leſt the next Arrow might hitt himſelf. Jam tua res agitur, paries dum proximus ardet; you know who ſpoke it, When the next houſe is on fire, its high time to look to our own. Now Pharaoh needed no more intreatie, he was willing to let the people flock, and all go. Now not onelyonly men, but vvomen and children muſt go alſo; and not onelyonly p. 128they, but Flock, and Herd, and what they would, ſo they would be gone, before Egypt was totally deſtroyed: for they were afraid, that if they were not let go, the reſt of the Egyptians would alſo be deſtroyed. And now might an Iſraelite have had a Furlong from Pharaoh upon reaſonable terms, to have paſſed all his Scouts, and Guards. Yet becauſe the Devill could not be content to loſe Pharaoh, no more than Pharaoh could loſe Iſrael, therefore he ſtirres up Pharaoh to purſue. And Salomon hath it, Prov. 29.1. He that being often reproved,Prov. 29.Prov 29 and hardeneth his neck, ſhall be deſtroyed ſuddenly, and that without remedy. And was it with him & with his army any otherwiſe, even when he preſumed that Iſrael was in his Jawes; and when he thought they had miſſed their vvay in the vvilderneſſe, and p. 129were Man, Woman, and Childe at his merciemercy: Goods, Cattell, and all they borrowed of the Egyptians, and all they had: then vvas he the neareſt his fearfull ruine. Exod. 14.2, 3. God bid Moſ…s ſpeak to the Children of Iſrael, that they ſhould turn and Encamp before Pi-hahiroth, between Migdol and the Sea, over-againſt Baal-zephon, &c. divertant, let them turne aſide, as Iunius and Tremelius read:Iunius Trem. Exod. 13.17.Exod 13:17 God gives a reaſon for it, Chap. 13. Verſe 17. God ſet them not through the way of the Land of the Philiſtines, although that was near, for God ſaid, Leſt the People repent, when they ſee Warre, and they return to Egypt. So he that could work without means, would uſe means to keep them forward. R verſi ſunt, as the Vulgar, they turned again; yea, Aliquantulum verſus Egyptum, a little p. 130towards Egypt, as Lyra hath it; as though they had meant to have either come back again into Egypt, or elſe wandred in the Deſart they knew not wh…t…er. For being before Pi-hahiroth, between Migdol, and the Sea,Ioſephus. over againſt Baal-zephon, Ioſ…phus obſerves, that they had ex uno latere mare, ex alio montem magnum, & aſperrimum, They had the Sea on the one hand, and a great and ſteep Mountain upon the other, and had no way to paſſe on drie land, but that way that Pharaoh was comming againſt them with his Army. And inſtead of è regione Phiai…oth, Iunius Verſio, &c.(as the Vulgar,) over-againſt Pi-hahiroth. Iunius reads, ante fauces Montium Chirotharum, before the narrow paſſages or ſtraits between the Mountains of Pi-hahiroth, or before, between Migdol and the Sea, over-againſt Baal-zephon. What p. 131manner of place that was, Pharaoh explanes in the next Verſe, which God foretold he would uſe; or inwardly ſo ſay, & think in his minde, They are intangled in the Land, the Wilderneſſe hath ſhut them in: or, Coarctati ſunt in terra, (as the Vulgar) they are ſtraitned or ſhut up in the Land. Or, irretiti, as others, They are inſnared in the ſtrait places in the Wilderneſſe, amongſt the ſteep and high Hills, and are kept in on the other hand by the Sea. For thus had Pharaoh gotten intelligence by his Scouts, and Spies, and therefore made haſte to the prey, little queſtioning but that all was his own. But Exod. 14.24, 25.Exod. 14.24, 25.Exod 14:24Exod 14:25 In the Morning Watch the Lord looked unto the Hoſt of the Egyptians through the Pillar of Fire, and of the Coud, and troubled the Hoſt of the Egyptians. This Cloud and Fire is p. 132that mentioned before,Verſes 19, 20. Verſes 19, 20. which came from before them, to behinde them, to guard them from the Egyptians. The morning Watch was the three laſt hours of the night, as ſaith the Geneva Note; and how he troubled the Hoſt of the Egyptians, we ſee Verſe 25. He took off their Chariot Wheels, ſo that they drave them heavily. I do not think that the Spoaks and Wheels were onelyonly clogged with much tough, thick and tenacious heavie Clay, which ſtuck to them, as ſome do; that indeed would retard them, but that was not all; the Text ſaith, He took off their Chariot Wheels.Iunius Ablateſquerotis, as Iunius, and their Wheels being taken away, ſubvertit rotas curruum, as the Vulgar, He overthrew their Chariot Wheels,Vulg. verſio. ſo that they had much trouble in the driving of their Chariots. If he did but p. 133onelyonly take them off, it would be a great trouble and ſtay in their March, in putting them on again; and who knowes how often God might take them off? for that is not expreſſed in the Text. But it may be objected, if the Wheels were taken off, how could they drive at all? Oſiander anſwers,Lucas Oſiand. Rotis momento vel detractis, vel confractis currus everterentur; The Wheels being removed, or in a moment broken, the Chariots would ſoon be overturned. It may be when God took them off, they were made more unſerviceable then before, broken or bruiſed, ſo that they could but drive them ſlowly: God did by this means ſo retard their motion, that they could make no great haſte after the Iſraelites. And Pſal. 77.17, 18.Pſal. 77.17, 18Ps 77:17Ps 77:18 the Clouds powred out water, the Skies ſent out a ſound, thine Arrows alſo p. 134went abroad. The voice of thy thunder was in the Heaven, the lightnings lightned the world, the earth trembled and ſhook, ſo that the Egyptians ſaid, Let us flie from the face of Iſrael, for the Lord fights for them againſt the Egyptians: ſo that they would preſently have retreated, which when the Lord ſaw, he cauſed Moſes to ſtrike the waters again, and ſo drowned them before they could have time to return.Lyra in loc. But Lyra notes, that this was after the Iſraelites were gotten out of the compaſſe of the Sea, to the drie Land on the Sea ſhore, or much before them, that the waters ſhould not hurt them; for when Pharaoh and his Hoſt firſt entered the Sea, Filii Iſrael jam eſſent multum elongati à litore; The Children of Iſrael had then paſſed on a great diſtance from that Shoar on which Pharaoh p. 135entred. jam enim Iſraelitae alveum maris egreſſi erant et verſabantur in continenti, as Oſiander; Lucas Oſiand.Now the Iſralites were gotten out of the channell and bottom of the Sea and remained on the continent. And I might note here how God puniſhed Pharaoh, and all his puiſſant Hoaſt, by an inſenſible Creature, but letting paſſe thoſe, let me anſwer one objection and ſo on. Exod: 14.13.Exod. 14.13.Exod 14:13 Moſes told the Iſraelites, when as yet they were not entred the Sea, but ſtood trembling and quaking to ſee the mightie Hoſt of the Egyptians, that the Egyptians they ſaw that day, they ſhould ſee them no more for ever.Verſ. 30. And yet Verſ. 30. its ſaid, the Iſraelites ſaw the Egyptians dead upon the Sea ſhore. The anſwer is very eaſie, for the Iſraelites ſaw them no more as any living or purſuing Enemies, but ſaw p. 136dead upon the Sea ſhoar. Some think upon that ſhore next Egypt, but that is not like. Others, that they were wrecked and caſt out of the Sea to that ſhore, on which the Iſraelites landed, that they might the more be incited to give glory to God, and be incouraged againſt their enemies. And Joſephus adds,Ioſephus Vt haberent arma corum ad defendendum ſe contra Hoſtes inſurgentes, that ſo the Iſraelites might be furniſhed with their Armes againſt all ſuch enemies as might ariſe againſt them in the way.Iunius. But Junius reads it, Ʋideruntque Iſraelita Egyptios morientes in littore maris, The Iſraelites ſaw the Egyptians dying on the Shore; that is, ſaith he, è litore, maris trajecto hoſtes ſuos morientes ſpectarunt, The Iſraelites themſelves ſtanding now ſafe, being paſſed thorow the Sea, did from the Shore ſee their enemies ſinking, p. 137and dying in the waters of the Sea. Exod: 15.5.Exod. 15.5.Exod 15:5 The depths covered them, they ſanke into the bottom as a ſtone, ſo that no Art of ſwimming could help them; no, verſe. 10.Verſ. 10. They ſanke as Lead in the mightie waters, Exod: 14.27.Exod. 14.27Exod 14:27 The Lord over-threw the Egyptians in the middſt of the Sea. Thus God cauſed thoſe mad and raging waves, and proud Billowes, to ſwallow that mad, proud, and raging people.

Secondly, This judgement muſt fall on them at ſuch a time, as it was moſt terrible, as you have heard, ſo that the circumſtance of time did increaſe the plague that God inflicted on them. The more ſuddenly and unexpectedly that any trouble aſſailes us, the more grievouſly it afflicts us, and eſpecially on the night, when we p. 138are ſetled to reſt. The old Moraliſt plainly, yet truly, ſaid, Levius laedit quicquid praevideris ante, Things foreſeen leſſe hurt us when they fall upon us, becauſe in the interim we prepare our ſelves againſt they fall: praemonitus, praemunitus, fore-warned, fore-armed. The efficient cauſe of the Creatures ſubjection to vanitie, was God, who [as you have heard] was the abſolute Lord of the Creature, he hath ſubjected the ſame foreign, ſub ſpe, under hope.

Hope is here aſcribed to the Creature as unwillingneſſe was, as expectation was, which, as you have heard, cannot properly be predicated of the Creature here mentioned,Chryſoſt. Theophylact. in. locum. but as Chryſoſtom obſerves, the Apoſtle here faineth a certaine perſon of the Creatures, attributing unto them affections, as will, deſire, hope, p. 139ſorrow, grieving, &c. Beza hath alſo well obſerved,Beza in locum that Totus hic ſermo per Proſopopaeiam accipiendus, That this whole paſſage, and text of the Scripture here concerning the Creature, is to be conceived of by way of proſopopaeia, as in part you have heard, Figuratively, attributing unto them humane affections.

foreign, Under hope, or in hope: but of what? I anſwer, under hope of being delivered from the bondage of coruption, for he that hath ſubjected the Creature to vanity, yet intends not forever to involve the Creature under the curſe; no, you have heard verſe 19. that there is an earneſt expectation of the Creature, of the manifeſtation of the ſonns of God, the Creature ſtands as it were upon tipptoes & as ſtretching out the neck, waiting with great earneſtneſſe and deſire p. 140to ſee that day when the ſonns or children of God ſhall be manifeſted in that glorious ſtate, which in this life, during their mortall bodies, cannot be ſeen, and the hope of the Creature is nothing elſe but the naturall expectation of liberation from the incumbent corruption. For there is appetitus naturaliter inſitus, qui ſanè non erit perpetuò irritus, There is a naturall appetite in the Creature, which doubtleſſe ſhall not be continually, or forever fruſtrate of this expectation.

And in that the Lord of the Creature made them thus ſubject to vanitie, we may collect, that this vanitie or corruption, to which they are now ſubject, was not naturall, or imbred, or connaturall to the Creature, God made it in a more excellent and healthfull conſtitution; but this was adventitiall, by reaſon of the ſinn p. 141of man, who having diſpleaſed both his Maker and theirs, brought them into an ill condition, but himſelf into a worſe; them lyable to vanity, but himſelf to perpetuall and eternall miſerie.

Secondly, hence we ſee the horrible burthen of the puniſhment of ſinn, in that not onelyonly man is puniſhed that ſinned, but even the brute Beaſts, yea ſuch Creatures as are inſenſible alſo; and ſo heavily, that the Creature groans to be delivered from this bondage of corruption, or from the burthen. How much more may wicked men look to be puniſhed for their own ſinnes; yet theſe never groan under the waight of them, whileſt they are in this life, and therefore ſhall they gnaw their tongues, gnaſh their teeth, and groan for ever in the world to come, where the p. 142Worms ſhall never die, and their Fire ſhall never be quenched; and where they ſhall have no reſt day nor night.

Thirdly, we ſee the greatneſſe of Gods power, in that he could make the Creature ſubject to corruption; he that made it in a better eſtate, could alſo bring it to a worſe, for the ſinne of him that had the poſſeſſion of it: and the Creature muſt be ſubject, it muſt obey. For what was the Creature to ſtand it out againſt the Creator? it was impoſſible for it to do it, but muſt yeeld to be in a worſe eſtate than that in which it was created, though with an foreign, not willingly.

Fourthly and laſtly, obſerve how God mingles his judgements with his mercies, in that the Creature hath a metaphoricall hope in it, that this corruption or vanitie, to which it is ſubject, p. 143ſhall once come to an end. If the Devils, or the Damned in Hell had but ſuch hope as the Creature here hath, which were ſhort of that created excellencie that they were created in, it would elevate their mindes to think of it; but they are under the Hatches of eternall deſpair, without any the leaſt hope for ever. Oh what Soul ſeriouſly conſiders this, and trembles not? and ſets not all things apart to betake it to ſuch means, as will help towards heaven, and miſſe that miſerie? and then may man have a more noble hope, than the Creature here mentioned can have. Thus I have done with the poſitive part of the Creatures ſubjugation.

Let us now come to the third part of the diviſion, the relaxation, Becauſe the Creature it ſelf alſo ſhall be delivered from the bondage of corruption. p. 144The doctrine and parts in this Text, may not unfitly be reſembled to Ezekiels waters,Ezek. 47.3, 4, 5Ezek 47:3Ezek 47:4Ezek 47:5 Ezek. 47.3, 4, 5. which at the firſt meaſuring were but to the Ankles, at the ſecond, but to the Knees, but at the third were to the Loyns, and at the fourth were riſes to ſuch a River, as a man might ſwim in, and could not be paſſed over, at leaſt not without doubt and danger.

But to the third point, Becauſe the Creature alſo ſhall be delivered from the bondage of corruption; what was meant by the Creature we have heard before, but the foreign, as we ſay, or the main matter to be decerned, is (how) the Creature ſhall be delivered from the bondage of corruption, and (what Creatures) ſhall be ſo delivered. De re conſtat, diſputatur de modo, Its certain enough that there ſhall be ſuch a deliverance from the p. 145bondage of corruption, we have an foreign, fecit, an ipſe dixit here in the words; and we have it in terminis, in expreſſe termes; but all the difficultie conſiſts in the manner of the deliverance, after what manner the Creature ſhall be delivered, and what Creatures they are that ſhall be delivered. For the former, concerning the manner of the deliverance, ſo farre as may fall within the compaſſe of reaſon, or a rationall diſcourſe, we conceive it can but be one of theſe two wayes, either privativè, and terminativè, or reductivè, and tranſmutativê; either it muſt be delivered by being deprived of its Eſſence or Being, and then as we ſay, Non entis non ſunt accidentia, of a non-Being there can be no accidents, there can be no vanitie, ſlavery, wearineſſe, corruption, or the like; for when they ceaſe to be, they p. 146ceaſe to be ſubject to ſuch miſeries, immutabilities, inſtabilities, and the like, then their being ſubject to vanitie, is terminated as is their being.

Or elſe reductivè, and tranſmutativè, by being reduced into their former eſtate, in which they were created, and in which they ſtood before man ſinned, and changed from corruption into incorruption, from which eſtate, they ſhall never more be changed. But whether of theſe two wayes the Creature ſhall be delivered from the bondage of corruption, is dignus vindice nodus, a knot worth unlooſing, and a point that requires a ſerious ſcrutinie. If by the Creature here we might upon ſound grounds underſtand man onelyonly, or at leaſt man as yet in the ſtate of nature unconverted, as Auguſtine doth, (as you have heard before) then might we p. 147ſay with Bullinger, Bullin. in loc.Locus hic difficilimus erit facilimus, The place which is conceived moſt difficult, would be exceeding plain; or this hard, and intricate knot were eaſily looſed: Its to be underſtood of other Creatures beſides man, as may appear by the reaſons before alledged, and alſo by the judgements of divers moſt learned and able Divines.Dr. Willet qu. 27. in Rom. Expoſ. 5. Dr Willet ſhews in his 27 qu. upon the eight Chapter to the Romanes, Expoſition the fift, that the moſt generall and received interpretation is, to underſtand corporalia, & irrationalia, things corporall and unreaſonable, comprehending the Heavens and Starres, with the earth, together with living Creatures of all ſorts, Trees, and Plants, and quotes Ambroſe, Calvin, Martyr for this ſenſe. If by the generall and received Interpretation he means the moſt generall, p. 148in regard of the ſubject matter, of which their interpretation is, it muſt needs be true. And I beleeve, the ſenſe that himſelf flies to in his Expoſition ſexta, will not come ſo near to the mark. But that remains to be handled in the next place, to which wee ſhall reſerve it, and the Authors he quotes for that he calls the more generally received, are not many, though the very truth is, that if a man look fully upon the face of theſe paſſages in Rom. 8.19,Rom. 8.19, 20, 21.22.Rom 8:19Rom 8:20Rom 8:21Rom 8:22 20, 21, 22, &c. (for the places in Scripture are like Beacons upon Hills, which give light one to another,) it would much move him to this ſenſe, which that pious, painfull and learned Divine before-named calls The moſt generall and received interpretation; as when we read of the earneſt expectation of the Creature indefinitely, as Verſe 19. p. 149the Creature was made ſubject to vanitie, Verſe 20. And the Ceature it ſelf alſo ſhall be delivered from the Bondage of corruption, (that is, the ſame Creature before mentioned.) Verſe 21. And the whole Creation groaneth, &c. Verſe 22. Theſe places I ſay, in themſelves conſidered, would move us to underſtand a freedome and liberation of the whole Creation. But this I conceive would eaſily be granted, for it can neither with faith nor reaſon be oppoſed: but then how the whole Creation ſhall be delivered from the bondage of corruption, ſo as to be brought into the glorious liberty of the Children or ſonnes of God, hic haerendum eſt, here we muſt pauſe a while. The whole Creation doubtleſſe (in its latitude here meant) ſhall be delivered the one of thoſe wayes before mentioned; p. 150but thus, as to be brought into the glorious libertie of the Children of God, will admit of a further diſpute.

So farre as the Scriptures hold out any light, or a rationall diſcourſe will carry, ſo farre a man may go in this point; but I have never as yet read, either in the Fathers, who touch upon this point, whereof Chriſoſtome ſeems moſt reſolute, and for that generally or moſt generall received opinion, and interpretation before-mentioned, nor in the Schoolemen, or middle, or modern Divines is this matter in hand abſolutely, clearly, and ſatisfactorily determined and ſtated. Neither do I think that it can be clearly and indubitatively determined in this life, but probably and conjecturally. OnelyOnly Calvin, having aſſerted,Calvin in loc. that Deus ſimul cum humano genere Orbom nunc collapſum in integrum p. 151reſ…it…et; that God, together with man-kind will reſtore the now-decayed world into an entire, or uncorrupted eſtate, adds, Qualis vero futura ſit integritas illa tam in pecudibus, quam in plantis, et metallis, curioſiùs inquirere, neque expedit, neque fas eſt, &c. quaerunt arguti, (ſed parum ſobrii) an immortale ſet futurum omne genus animalium, his ſpeculationibus, ſi fraenum laxetur, quorſum tandem nos abripient? hac ergò ſimplici doctrina contenti ſimus, tale fore temperamentum, & tam concinnum ordinem, ut nihil vel deforme, vel fluxum appareat; but what manner of integritie, or incorruptedneſſe that ſhall be as well in Beaſts, as in Plants of the earth, and in Mettals under it, to make too curious an inquiſition, is neither expedient, needfull, nor lawfull, &c. quickſighted men (but in this not very wiſe) do ask whether p. 152every Kinde, or all ſorts of living Creatures ſhalbe immortall, or no? If we give but ſcope to theſe ſpeculations, whether at length will they carry us? let us therfore, ſaith he, be content with this ſimple or plain truth, the moderation and order after the reſtitution ſhall be ſo fine, ſo ſweet, or excellent, which God will make, that nothing ſhall appear either uncomely, or unſtable. Therefore I have ſaid, that ſo farre as the Scripture holds out any light, or by a rationall diſcourſe, or grounds of ſound reaſon that a man may go, ſo farre he may labour; and, eſt aliquid prodire tenus, it will be found ſomewhat to go thus farre. As for that ſound and worthy Divine Peter Martyr, we ſhall have occaſion to ſcanne him more narrowly hereafter, which though at his ingreſſe to this point, he may ſeem to p. 153favour the moſt generall and received opinion, yet after a large diſpute of it, the reader will finde him not ſo reſolute: of whoſe words God willing by and by, though he will not conclude againſt it.

All Divines that I have read, or mett withall, fall but upon one of theſe two wayes, by which the Creature is to be delivered from the bondage of corruption, either abolitione, or purgatione, by abolition, or the totall and finall taking away the Being of them; or elſe by the purging out the droſſe and corruption from ſuch Creatures as ſhall remain for ſubſtance. But whether of theſe two wayes will the better ſtand with the ſenſe of the Apoſtles words, is the grand quaere, and I conceive this to be one of thoſe abſtruſe points, de quibus p. 154optimis etiam Theologis liceat, foreign, morari, ignorare, vel diſſentire, ſalvâ charitate; concerning which it may be lawfull or ſafe, even to the beſt Divines, to demurre upon, to be ignorant of, or to diſſent in, without breach of charitie, or hurt of pietie. In ſuch caſes the ſaying of Saint Auguſtine is good,Auguſt: lib: 8. de gen: ad lit: Cap: 5. Lib. 8 de gen. ad literam, cap. 5. Melius eſt dubitare de occultis, quam litigare de incertis, It is better to ſtand in doubt of ſuch things as God hath kept ſecret, then to ſtrive, or too vehemently to contend in ſuch as are uncertain; and onelyonly ſo farre to beleeve as he ſeeth either light from the Scriptures for, in terminis, or vertually included in them, or ſoundly deduced, or collected from them: for, quicquid vere & directe poteſt colligi ex Scripturis, dici poteſt Scriptura; whatſoever can truely and directly, or by p. 155ſound conſequence be drawne or gathered from the Scripture, may be called Scripture, becauſe its vertually and implicitely in thoſe terms, in which it is not alwayes verbally expreſſed, but may be thence deduced, & by ſound cōſequence concluded; to which, amongſt many others,Zanch: de Religio: Chriſt: Cap: de Scripturis. Theſ: 11. profound Zanchie accords in his Book de Religione Chriſtiana. cap. de Script. Theſ. 11. and which is a commonly received truth amongſt all learned Divines that are Orthodox: Nihil de religione ſtatuendum eſſe in Eccleſia Dei, quod aut non habeat apertum in libris Canonicis teſtimonium, aut manifeſta neceſſariaque conſecutione inde evincatur; nothing ought to be determined in the Church of God concerning Religion, that hath not either open proof in Canonicall Scriptures, or by manifeſt and neceſſary conſequence, may be thence evinced: p. 156but by either of theſe wayes a point is made good by Scripture, and that may be called the Scripture by which its ſo made good. Or elſe ſo farre as he can ſee ſound reaſon, or good grounds brought, ſuch as are not againſt the Scripture, but rather fall in with it. And in treating upon ſuch intricate paſſages as this, its wiſdome for us to do as skilfull Sea-men do upon dangerous and narrow Seas; they ſtill take care to Plumbe or Sound, ſo that they fall upon no Rocks, nor Shelves, and ſo long they ſail ſafely, though they finde not their deſired Haven, for the preſent; ſo God willing ſhall we do, we ſhall ſo ſound the Sea of the Scriptures, and plumbe the road of reaſon, that we ſhall not ſhipwrack truth upon any Shelves of Errour, and ſo farre the Bark of our diſcourſe may floate ſafely, though we p. 157accompliſh not our intention for our deſired Haven.

Firſt then let us ſound the Scriptures, and ſee how farre they will go with us, for the deliverance of the Creature from the bondage of corruption, by abolition, or by a totall & finall deſtruction of the Beeing of the Creature here meant. Let us begin with Pſalm. 102.26.Pſa. 102.26.Ps 102:26 ſpeaking of Heaven and Earth, the Prophet ſaith, they ſhall periſh. This of the Prophet is repeated by the Apoſtle, Heb. 1.11.Heb. 1.11.Heb 1:11 Ipſi peribunt, they ſhall periſh:Iob. 14.12.Job 14:12 and Iob 14 12. Vſque dum non erunt Coeli, till the Heavens be no more.

Secondly, Luke 21.33.Luke 21.33.Luke 21:33 Coelum & terra tranſibunt, Heaven and Earth ſhall paſſe away.

Thirdly, Apocapalyp. 21.1.Apoc. 21.1.Rev 21:1 I ſaw a new Heaven, and a new earth, for the firſt was paſſed away.

p. 1582. Petër 3.10.Fourthly and laſtly, to inſiſt upon no more places, 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 therein ſhall be burnt up. Theſe places make fair for the deliverance of the Creature from the bondage of corruption, by an abolition or deſtroying of their Beeings, an ſo by conſequence [as you have heard] they cannot any longer be ſubject to vanitie, any more mutability or corruption. And from theſe and ſuch like Places, many learned men have concluded an utter abolition of the Creature here mentioned, ſave onelyonly ſome few, of which hereafter. But how the Heavens ſhall be ſet on fire, the Elements melt, and the Earth with the Works therein burnt up, the Scriptures have not clearly diſcovered p. 159unto us, only the penetrating School-Divines, who conceived themſelves more Eagle-eyed then the reſt, and could caſt ſtones at an hair bredth, they have rationally conjectured, that all may be ſet on fire, either per radios ſolares ex repercuſſione multiplicatos, by repercuſſion of the Sunn beames redoubled, or by collecting them into a narrower compaſſe, as ſo to unite their forces more cloſely as in a burning glaſſe; or per diſcenſum ignis elementaris juſſu divino, by the diſcent of the element of fire at Gods command or injunction. In theſe philoſophicall ſpeculations we cannot deny but that there is a rationall probability, it may be a verity, though we do not conclude it by way of infalibilitie; for as God hath determined that the world ſhall be deſtroyed by fire, ſo we know that he neither p. 160wants wiſdom, nor power how to effect it, though to us he hath not clearly revealed the manner how, we may ſay with Saint Auguſtine, lib. 20 de Civitate Dei. Cap: 16.Auguſt: lib: 20. de Civit Dei, Cap: 16. he ſaith he knew no man that did know, (that is as I conceive) that did infallibly know, Quiſnam aut unde futurus ſit ignis ille deflagrationis, what manner of fire, or from what place that fire ſhould come that ſhall burn the world.

But when ſcoffing Porphyrie underſtood this to be a received opinion amongſt the Chriſtians, that the world ſhould be deſtroyed, as his manner was, he much derided them for it, being a moſt bitter enemie againſt Chriſtianity; him Saint Auguſtine mentions lib: Aug. lib 20. de civit. Dei, cap. 24.20. de Civitate Dei. Cap: 24. to have followed Plato in this, which in Timaeo holds; mundum caepiſſe, ſ…d non interiturum, that the p. 161world had a beginning,Plato in Tim. but that it ſhould never have an ending; and ſo ſome of the moſt ancient Poets held, as might be ſhown at large out of Orpheus and Heſiod: Orph. Heſiodꝰ.yet Plutarch thus relates the opinion of Plato, and Pythagoras, lib: 2.Plut. lib. 2. de de Philoſoph. placit. caP. 4. de Philoſophorum placitis et decretis, Cap: 4. Pythagoras ac Plato genitum a Deo mundum et ſua quidem ſponte interiturum, &c. haud interiturum tamen providentia, et conſervatione divina, it ſhould never decay, yet not ſo firm of its own nature, but ſua ſponte interiturum, of its own accord (think they) it would ruine in time, or become deficient in its principles, and ſo could not perpetuate it ſelfe.Epicurus. For Epicurus thought that the world was genitus, begotten of God, and ſo had a beginning, as you have heard the other two affirmed, ſ…d animantis et plantae modo occaſurum, It ſhould come to an end p. 162as Plants, and living Creatures did: but that it was conſerved by a divine Providence and conſervation. But Xenophanes, not ſo farre more ancient then Plato, as he was wide of truth, he held the world to be ſempiternum, to be everlaſting, and neither to have had beginning, nor ſhould have ending. And this opinion Ariſtotle took up, adhered to it, and went about to defend it by arguments,Ariſt lib Phyſ. 8. & lib. 1. de coelo calcem verſus. as we read lib. Phyſicorum 8. and in the laſt Chapters of his firſt Book de Coelo; whoſe opinion herein divers others have followed, as Plinie, Proclus, Simplicius, and Averroes moſt pertinaciouſly: yet all the arguments that great ſearcher of nature brings,Ariſt. lib. 2. de coelo cap. 1. in lib. 2. de Coelo cap. 1. are of no concluding validitie againſt the contrary aſſertion of Chriſtian Philoſophie, and have been ſhott thorow and thorow, tota Doctorum Philoſophorum p. 163Chriſtianorum Phalange, by a whole and ſtrong Armie of learned Chriſtian Philoſophers. Yet Iulius Scaliger would gladly draw him to have bin a patron of the worlds beginning, Exercitatione 61 ſect: 3,Scalig. exerc. 61. ſect. 3. agnovit enim ille quoque Deum opt: max. eſſe mundi creatorem, he alſo himſelfe acknowledged God to be the Creator of the world, for which he quotes him in lib: 2.Ariſt lib. 2. de gen. de generatione, foreign, &c. Some indeed excuſe him for his calling it foreign, in generabilem, and that it had no beginning, &c ſaying, his meaning was, it had no beginning, per generationem, but yet had per emanationem, ut lux à Cand…la, not by generation, but by emanation from the word of the power of the primum Ens, (and this were to make Ariſtotle agree with Moſes, Gen. 1.1.Gen. 1.1.Gen 1:1) even as light flowes from the flame of a Candle. p. 164But this I fear, were to make more of his words than he ever meant, and like ſome of later times that would have brought him within the compaſſe and poſſibilitie of a Saint. True it is, many Divine ſentences, and ſcattered paſſages are found here and there in his prima Philoſophia, and the Books de Caelo, but whether he had them from Plato his Tutor, under whom he remained twenty years, or thoſe de Coelo were not his, as ſome have thought, and hereupon queſtioned it. In Demoſthenis Elogiis, Tranſlated per Hyeronimum Wolfium, Hieron. Wolf.and ſet before his Orations out of Dionyſius Halicarnaſſeus, Dionyſ. Halicarn.we have this teſtimony of him, his Father being dead at 18 yeers of age, he came to Athens (then the moſt famous Univerſitie of all Greece) foreign, &c. Et Platoni commendatus, p. 165viginti annos cum eo exegit; He was in Athens commended to Plato, [who had been both a great Traveller and a great Scholler] and with him he ſpent twenty years.

2. Plutarch, and the Ancient Philoſophers have not interpreted Ariſtotle for any Patron of the Worlds beginning. True, ſay ſome Neotericks, he held it had no beginning, or any generation, ex materia aliqua praeexiſtenti, or per mutationem è contrario; of no praeexiſtent matter, or by mutation from any contrary ſubject, as ordinary generations are;Ariſt. lib. 1. Phyſic cap. 5. and as he aſſerts lib. 1. Phyſic. cap. 5. yet ſimply denies not the generation of it, after any manner or way at all, it might be generated or produced à prima cauſa, from the cauſe of cauſes, which was God; and then,Scalig. loco quo ſupra. quid aliud diceret Chriſtianus? ſaith Scaliger loco p. 166quo ſuprà, what elſe could a Chriſtian ſay?Heb. 11.3.Heb 11:3 Heb. 11.3. Through faith we underſtand that the worlds were framed by the Word of God, ſo that things that are ſeen, were not made of things which do appear: foreign, ſecula, the worlds, as the Vulgar, and Eraſmus hath it. The ſame words we have,Heb. 1.Heb 1 Heb. 1.2. but becauſe its ſpoken per enallagen numeri, in putting the Plurall for the Singular number, therefore Beza reads it mundum, the world, and ſo Iohn 1.10.Iohn 1.10.John 1:10 the world was made by him. Or if by the wo lds you will underſtand all the ſeverall parts of the world, all the ſeverall Creatures, of which the world doth conſiſt, then may we conceive it of all things in the foreign, or the foreign, or the univerſe, as the Philoſophers term it, which make up the foreign, or compleat world, for one ſuch there is, but as the great p. 167naturaliſt goes about to prove, and affirme by grounds of naturall reaſon, lib: 1. de caelo. Cap: 8, 9.Ariſt lib. 1.… coelo, cap. … and this foreign, he will have to be as much as foreign, ſemper exiſtens, becauſe he held that mundus was aeternus, yet ſomtimes indeed aevum is taken for an age, or life, Hieron: took it pro ſeptuaginta annis, for the ſpace of 70 years.Hieronym. Paraeus in loc. Paraeus thus, res omnes cum ipſo tempore, the (world) that is ſaith he, all things with time it ſelf, yea quaecunquè uſquam, unquam extiterunt, extant, aut extabunt, as Beza upon the place,Beza in loc. whatſoever hath, doth, or ſhall have exiſtence. John 1.3. foreign,Iohn 1.3.John 1:3 Omnia per ipſum facta ſunt, all things were made by him; and by faith we underſtand that they were made by the word of God, not only foreign,Iohn. 1.1.John 1:1 by the ſubſtantiall word of God, but foreign, as here in the Heb: by his potentiall p. 168or mightie word of his power, juſſu Dei as Paraeus, Paraeus in loc.by Gods command. How often have we a dixit Deus, Gen. 1.Gen 1God ſaid? Deus, that is, Pater, Filius, et Spiritus ſanctus, et ſic deinceps in opere creationis, Iunius annot. in loc.as Iunius hath it; God, that is, the Father, the Son, and the Holy Ghoſt, and ſo all a long conceive the word (God) in the worke of Creation: for this was a worke of the whole Trinity, as the fathers conſtantly teach us, Opera Trinitatis ad extra ſunt indiviſa, the works of the Trinity to without, are undivided.Pſal. 33.9.Ps 33:9 Pſ. 33.9. dixit, et factum eſt, he ſaid, and it was done. Thus by the word of his power he made the world but the things that are ſeen were not made of things that do appear, non ex apparente, Beza.et jam exiſtente materia, as Beza, not of any matter that we now ſee to appeare, oris non exiſtent, non ex materia aliqua viſibili, Paraeus in loc.ſed ex nihilo, as Paraeus, p. 169to the ſame ſenſe,Paraeus in loc not of any viſible matter, but of nothing did God make the world, ſo that the uſuall axiome of the naturall Philoſophers came far ſhort in this, Ex nihilo nihil fit, of nothing perexiſtent, nothing can be made; not in their way, by the ordinarie production of Creatures ſucceſſively, by way of generation, but by creation its otherwiſe, of which they were ignorant.

The ſecond opinion is, for the deliverance of the Creature from the bondage of corruption, by way of mutation, and repurgation, foreign, ſecundum qualitates; and not a totall abolition, foreign, ſecundum ſubſtantiam; and the moſt are of this judgement, that the heavens and ſome other Creatures ſhall not periſh, foreign, wholly, or quoad eſſe ſubſtantiale, but quoad eſſe accidentale, their corruptible p. 170qualities ſhall be changed, but not the ſubſtance totally deſtroyed or annihilated;Voſſ. Theſ. Theol. de mundi fine Theſ. 3. and to this alſo Voſſius in Theſ: Theolog: Theſ: 3. de mundi fine, agrees, and doth acknowledge, and that truly, as all men of any extent of reading know, that this is Communior ſententia, the more common opinion, non foreign, periturum, ſed eſſe renovandum, that the world ſhall not ſimply and totally be aboliſhed in its parts, but renewed; for the truth of which he quotes this ſubject we are now upon.Rom. 8.20, 21.Rom 8:20Rom 8:21 Rom. 8.20, 21. To the former of the ſenſes he names, we have ſaid ſomewhat already, and to the ſecond (God willing) we ſhall in due time. Yet thus he concludes, Theſi qua ſuprà, Gerard. Ioh. Voſſ. Theſi qua ſupra.Quocircà nec eorum ſententiam praefractè rejicere audemus, qui mundum ſecundùm ſubſtantiam periturum eſſe arbitrantur, praeſertim cum nihil de eo p. 171antiquitùs Synodo ulla ſit definitum, quidam praeſtantes ſanè viri de eo diſſentiant: Therefore we dare not ſtubbornly or obſtinately reject their opinion, who judge, or ſuppoſe that the ſubſtance of the world ſhall periſh, eſpecially ſeeing nothing is defined or determined by any ancient Synode concerning this point, whether way the Creature ſhall be delivered from the bondage of corruption: and truly there be divers excellent and worthy men that diſſent, [yea, and I have ſaid, may diſſent, ſalvâ charitate] without breach of charity in this point: and I ſhall deſire to be moderate in it, and wiſh the reader to go no further a long with me herein, then he (if he be judicious) can either ſee light of Scripture for, or ſound and well grounded reaſon to induce. I had rather ſaile in theſe ſtraits, placidâ rationis aurâ, then p. 172turbido affectationis vento, with a ſweet and pleaſant gale of reaſon, then with a ſtrong winde, and ſtormie blaſts of affectation; as ready to judge every man that herein differs in judgment from me. I rather ſay with the Poet, vel his utere mecum, vel ede tua, either make uſe of theſe with me, or elſe give better grounds of thy own farther to inſtruct me. The former I hope ſhall do thee no harme, the latter would do me much good; and becauſe I ſhall fall in with thoſe learned men that have given their judgements for a liberation of the Creature by mutation and repurgation, rather then by totall abolition of the materiall or viſible Creature, I thinke it will better ſatiſfie to give anſwer to the arguments brought for the contrary opinion, or to ſuch places, in ſacris, from whence ſome learned men p. 173have grounded it, before we produce any witneſſes for the ſecond, which God willing we will do as briefely as the matter will admit of.

To the firſt Pſalm. 102.26.Reſponſio Argum digladiantibus pro ſententia totalis abolitionis. Heaven and Earth ſhall periſh; repeated Heb. 1.11. Ipſi peribunt, they ſhall periſh: and Job. 14.12. Ʋſque dum non erunt Coeli, Till the Heavens be no more. To the places in order. Having ſpoken of the Earth and Heavens in the foregoing Verſe, he adds, They ſhall periſh, but thou ſhalt endure, yea, all of them ſhall wax old like a garment, as a veſture ſhalt thou change them, and they ſhall be changed. Neque antiquitas, n…que tam pulcher coelorum ornatus eximent ab interitu, as Calvin in locum, Calvin in loc.Neither can antiquity nor that goodly adorning of the Heavens, that have ſo ſtood for ſo many thouſands of years, keep them ſtill p. 174ſafe or exempted from deſtruction. And he further adds upon the fame place that which moſt of Divines know to be true,Calvin loco quo ſupra. Non uno modo exponunt interpretes [coelos perire,] that is, that all Interpreters do not underſtand this periſhing of the Heavens after the ſame manner, quidam ſimpliciter intelligunt de mutatione quae ſpeci…s quaedam erit interitus. Et ſi enim non ſunt redigendi in nihilum; ipſa tamen naturae alteratio (ut ita loquar) abſumet quod mortale eſt, ac corruptibile ut alii eſſe caeli incipiant, ac novi. Secundum alios ſubaudienda eſt conditio, ſi deo ita placuerit, quia abſurdum eſſe exiſtimant coelos corruptioni ſubjici, &c. Some men underſtand it ſimply of ſuch a change as is a kinde of corruption, or deſtruction; for although the Heavens be not to be reduced into nothing, yet notwithſtanding the very alteration of p. 175their nature, [if I may ſo ſpeak] ſhall conſume and take away that which is mortall and corruptible in them, that they ſhall begin to be others, yea, new Heavens. According to ſome others the words are conceived on conditionally, as thus, (if God ſo pleaſe,) becauſe they conceive it abſurd, to think, that the Heavens are ſubject to corruption. But this condition rather hinders the ſenſe, than otherwiſe, ſaith he. Deinde falſo coelis tribuunt immortalem ſtatum, quos Paulus non ſecus ac terram aliaſque creaturas gemere, & parturire dicit, uſque ad diem redemptionis, eo quod ſubjectae ſint corruptioni, non ſponte, vel natura, ſed quia homo ſe praecipitans totum mundum in ejuſdem ruinae ſocietatem ſecum traxit: Moreover, they do untruly attribute to the Heavens a ſtate of immortalitie, which Paul ſaith, do groan, and deſire deliverance no otherwiſe p. 176than the earth and other Creatures unto the day of redemption, in ſo much as they are made ſubject to vanitie, not willingly, or by any naturall inclination, but becauſe that man caſting himſelfe headlong from his happie eſtate in which he was Created, drew the whole world to ſhare with him in his ruine, to be ſubject to vanity and corruption, as well as he. Theſe two things then are to be holden, Nunc obnoxios eſſe Coelos corruptioni propter hominis lapſum, & ita renovatum iri, ut meritò Propheta dicat, perituros, quia non iidem erunt, ſed alii: The Heavens are now ſubject to corruption by reaſon of the ſinne of man, and are ſo to be renewed, as that the Prophet might juſtly ſay, they ſhall periſh, becauſe they ſhall not be the ſame, but others: others, not for ſubſtance, but for quality. As before alſo you p. 177have heard, that this was communior ſententia, the more common opinion. He that would ſee the judgement of particulars,Voſſius Theſi qua ſupra. let him but read Gerardus Joh. Voſſius Theſi qua ſupra, who herein hath ſaved me much labour, in quoteing both the Greek and Latine Divines, for this opinion; with whom Calvin, you hear, and moſt of our ſound Modern Divines do agree, too many to be particularized in ſuch a Cloud of Witneſſes, would overſpread much clean Paper. All of them ſhall wax old as a Garment, as a Veſture ſhalt thou change them, and they ſhall be changed. They ſhall wax old as a Garment, reſpectu durationis, or continuati temporis, in regard of duration, or continuance of time, at leaſt, if not reſpectu imminutionis, or defectus virium naturalium, if not in reſpect of any impairing, or deficiencie p. 178of their naturall ſtrength; in this reſpect a garment may be ſaid to wax old, namely, in regard that its long ſince it was made, though it be not decayed, or much worſe for wearing; yet we ſay in this ſenſe, that its an old Sute, becauſe long ſince it was made, though it appear not old in regard of decay, or any deficiency in the Woof, but in this ſenſe may be as good as a new one,Deut. laſt. 7. Moſes was old duratione, but not immunitione. as we ſay. See, Deut. laſt, 7. Moſes was an hundred and twenty years old; yet naturall ſtrength not abated.

And as a Veſture ſhalt thou change them, and they ſhall be changed. Now a veſture may be changed two wayes, either totaliter abolendo, or accidentaliter commutando, either by the totall taking of it away, as burning of it, or caſting of it aſide, &c. as of no more uſe; or elſe by an accidentall change of it, p. 179as waſhing of it, ſcouring of it, dreſſing of it, or colouring of it anew, or the like; & this is to change a veſture, but it is but an accidentall change of it; the ſubſtance is ſtill the ſame. The like change is cōceived to be had in the Heavens.Dyonyſ. Carthſianus in loc. Dionyſius Carhuſianus in verba, Nec coelum, nec terra peribit ſubſtantialiter, ſed peribunt in fine mundi, quantum adeſſe formae accidentalis, quoniam alium ſtatum hebebunt, quàm modo, &c. Neither ſhall the Heavens nor the earth periſh in regard of their ſubſtance, but they ſhall be accidentally changed in the end of the world; for after the judgement day they ſhall be put into another ſtate or condition, then that in which they now are, and not changed, as Ioſeph changed his garment or veſture when he appeared before Pharaoh, Gen. 14.14.Gen 14:14Gen. 41.14. Taking new for ſubſtance, and p. 180caſting away the old, mutatâ veſte, ſo changed he his raiment.

To that in the Hebrews the ſame anſwer may be given, ſeeing its but the repetition of the ſame thing.

Iob. 14.12.Job 14:12To that in Iob, Vſquedum non erunt coeli, Till the Heavens be no more. So man lyeth down, and riſeth not till the Heavens be no more. I anſwer, ſome, more Philoſophically, than Theologically, conceive of it thus, That even as the Heavens, by their own nature and Principles are ſuch, that they of themſelves would never decay, but be for ever; even ſo likewiſe man lying down in the grave, by nature, or his own ſtrength, would not ariſe again, or could ſo ariſe, till the Heavens were no more, or ceaſed to be, and that they conceived would be never, becauſe the Heavens would never ceaſe to be.

p. 181Secondly, others, that are for a totall abolition, they would underſtand it thus, that at the laſt day, when the generall reſurrection ſhall be, then ſhall the viſible and ſphaericall Heavens totally periſh, and then ſhall man ariſe again, and till then he ſhall not.

Thirdly and laſtly, moſt thus, Till the heavens be no more, not ſimpliciter, but ſecundùm ſtatum praeſentem, not of ſimply or abſolutely being no more at all, but no more according to that preſent ſtate and condition, in which they now are, and to which the ſin of man hath made them ſubject,2. Pet: 3.7. 2 Pet. 3.7. foreign, Qui vero [nunc] ſunt coeli ac terra, The heavens and the earth that [now] are, till they be no more in the ſame ſtate or condition they are in now; but changed for qualitie, or condition into better, p. 182when they ſhall be refined, and purged by burning. Even as when we ſee a lump of Mettall melted, (be it of Gold, Silver, Lead, Tinne, or any other) the droſſe we know is taken out, and the ſubſtance is thereby refined, but yet the ſame ſubſtance ſtill remains: ſo may we alſo conceive of the Heavens, when they ſhall be burned and purged. And thus much may ſerve for anſwer to the firſt Argument.

Luke 21.33.Luke 21:33To the ſecond, Luke 21.33. Coelum & terra tranſibunt, Heaven and earth ſhall paſſe away. Matthew hath it thus, Matth. 5.Matth. 5.18.Matt 5:1818. Till heaven and earth paſſe, (or as the Geneva, periſh) one jot or one tittle ſhall in no wiſe paſſe from the Law, till all be fulfilled. foreign, as the Originall, Donec tranſeat coelum & terra, as the Vulgar, Vſquedum praeterierit coelum & terra, as p. 183Beza, Quod donec tranſeant coelum & terra, as the Syriack Verſion by Tremelius. Here we have ſome diverſitie in words, but all to one and the ſame ſenſe; and ſome conceive the words not ſimply, but cōparatively ſpoken; as thus, that the truth of the Law is ſo firm, that even ſuch things as ſeem moſt durable ſhall periſh, before any jott of it periſh: yea, Heaven and Earth are not ſo ſtable as the truth of it in all the parts of it. Yea, ſo ſtrictly doth Piſcator urge this place,Piſcator in in verba. that as he hence obſerves the Law to have been written of old, with pricks in the Hebr. Tongue: ſo likewiſe he notes, that God will have ſuch a ſpeciall care in preſerving of the Scriptures, that not ſo much as the leaſt Vowell, or prick of it ſhall periſh in the Hebrew tongue, nor the leaſt iota, or leaſt letter with which its written in the Greek p. 184Tongue, the leaſt Letter, or the leaſt truth of the Law of God ſhall not periſh, or be changed, ſo wiſely was it given.Calvin, Muſc: Bucer in verba Pſal: 102.27. To the which ſenſe Calvin, Muſculus and Bucer agree. Beza parallels the Greek word foreign,Beza. with the Hebrew word foreign Pſal. 102.Iahhaloph.27. ſignifies ſic praeterire, ut etiam mutetur, ſo to paſſe away, as alſo to be changed in the paſſage.

In Luke its poſitively ſet down, as likewiſe in the Hebrewes, before cited, heaven and earth ſhall paſſe, or they ſhall periſh, yet it will not hence follow, that they ſhall paſſe, or periſh totally, or by the whole deſtruction of the ſubſtance, but in regard of this their preſent ſtate and condition, or in regard of their qualities, or outward forme. The ſame words are alſo poſitively uſed, Mat: 24.35. caduca eorum conditio, their fraile and p. 185brittle eſtate, and condition ſhall paſſe away; but that will not conclude, that therefore their eſſence and ſubſtance ſhall totally, and finally be aboliſhed, but that they ſhall not remaine in the ſtate and condition, that they are now in for ever, as the Philoſophers that followed Ariſtotle dreamed, holding the heavens aeternall, and inalterable; but ſhall periſh, or be changed. Now Ipſi peribunt, they ſhall periſh, or paſſe away, will not conclude a totall abolition of ſubſtance, as I have ſaid, but alteration of their preſent ſtate, quality, and condition; no more then juſtus perit, Eſa 57.1.Eſa. 57.1.Isa 57:1 The righteous periſheth, and no man layes it to heart; now the righteous periſh not ſo, as to ſuffer a totall abolition of their ſubſtance, but the mortall, and naturall man ſuffers ſo, and periſheth ſo, as to p. 186have his naturall, and mortall eſtate changed, his preſent eſtate, condition, and qualities; but ſhall ariſe again in the ſame bodies for ſubſtance. 1 Cor. 15.1. Cor: 15.53.53. Oportet enim [hoc] corruptioni obnoxium, induere incorruptam naturam, For (this corruptible) that is, this corruptible body, not another for ſubſtance, ſhall put on incorruption.Verſe 44. Verſe 44. Seritur corpus animale, excitatur corpus ſpirituale, it is ſown a naturall body, it is raiſed a ſpirituall body: ſo that though the ſtate, qualities, and condition be more excellent when it is raiſed, then when it was caſt into the grave, yet the ſubſtance ſhall be the ſame.

Apoc. 1.1.Rev 1:1To the third, Apoc: 21.1. for the firſt heaven, and the firſt earth was paſſed away and there was no more ſea. foreign, abiit, as the vulgar, or abierat, was paſſed away. Saint Mat: p. 187and S. Luke ſay foreign, ſhall paſſe away. Iohn here in a viſion ſaith, foreign, the firſt Heaven, and the firſt Earth were paſſed away already; this he ſpake prophetically, and as foreſeeing what ſhould befall them in the end of the world; but for the manner how they ſhall paſſe away, we anſwer as before, for I conceive, that the ſame anſwer for ſubſtance will ſolve the objection, and therefore we will produce Aretius aſſenting to the ſame judgment, quoting alſo Rev: 20.11.Aretius in loc. from whoſe face the Earth and the Heaven fled away, and there was found no place for them; which might ſeem to argue indeed a totall abolition of them; but ſaith he, they fled foreign, from the ſtate, or condition of corruption, to incorruption, and they fled from their former eſtate, from before Gods face, as p. 188aſhamed of that eſtate. For you have heard how uſuall it is in Scripture, to attribute to ſenſeleſſe, or irrationall creatures, that which belongs to rationall. And whereas mention is made of Iohns ſeeing a new Heaven, and a new Earth.Apoc. 21.1.Rev 21:1 Apoc: 21.1. revera eadem ſunt, ſolum depoſita corruptibilitate In very deed they are but the ſame, having put off their corruptible eſtate, and condition; ſo that you ſee for ſubſtance the Heaven and Earth remains; yet becauſe their qualities, preſent ſtate and condition are changed, they are called new, and ſuch you ſee S. Iohn ſaw them, thus Aretius. We may in ſome degree illuſtrate it thus, 2 Cor. 5.17.2 Cor. 5.172 Cor 5:17 If any man be in Chriſt, ſaith the Apoſtle, he is foreign, nova creatura, a new Creature. Now he is not new for ſubſtance, either in body or ſoul, for he hath the ſame for ſubſtance, which he had before God p. 189wrought any change, but not for ſtate, qualitie, and condition; for, in regard of new qualities infuſed into his heart and minde from God, he is called a new Creature, or a new man; veteri illa conditione abolita, as Beza, Beza in loc.his old condition being aboliſhed.Epheſ. 4.22.23.24.Eph 4:22Eph 4:23Eph 4:24 Thus Epheſ. 4.22, 23, 24. mention is made of putting off the old man, and putting on the new man. This old man is ſaid to be corrupt, according to the deceitfull luſts. That is, he is denominated an old man, from vicious qualities, and that corrupt ſtate of nature, in which he was born.Epheſ. 2.3.Eph 2:3 Epheſ. 2.3. By nature we are children of wrath. But the new man is denominated from new, and ſupernaturall qualities, in regard of our lapſed eſtate. This new man after God is Created in righteouſneſſe, and true holineſſe, that is, which after, or according p. 190to Gods Image is renewed and changed, by inſtauration of ſuch qualities in ſome good meaſure, and degree, which we loſt in Adam. The Scholies,Schol: Graec: from the Greeks, have it thus ſenſed, foreign, Veterem hominem non nomina vit ipſam naturam, ſed operationem peccati, veterem vocavit in peccatis, &c. he calls not nature it ſelf the old man, but the corruption of nature; for our nature was of old corrupted by the filthineſſe of ſinne. According to which Zanchie upon the place,Zanchie in loc. Vetus homo eſt vetus naturae corruptio, atque pravitas, quam ex Adamo quiſque hauſit: the old man, ſaith he, is the old corruption, or pravity of nature, which we all drew from Adam. Et paulò poſt, Quid vero deponere jubetur? numquid ſuam ſubſtantiam? minime verò, ſed vetuſtatem p. 191ſuam, & pravitatem naturae: But what is a man bidden to put off? whether or no is he bidden to put off his ſubſtance? no truly, but that old corruption of nature. And the putting on the new man, is to have new Created qualities in us from God, by which we put on Chriſt, and his righteouſneſſe; for Chriſtus habitat in nobis per fidem, Epheſ. 3.17. Chriſt dwels in the hearts of his Children by faith. And thus the heavens and the earth may be called new heavens and new earth, or old Heavens, or the firſt Heavens, or old earth, or the firſt earth, in regard of their ſeverall qualities, ſtates, and conditions, and yet the ſubſtance remain the ſame in them, as well as in the old man, and new man. This may ſuffice for the words that have been urged.

But yet there are more words behinde p. 192in the forenamed places, which ſeem more ſtrong then the former that have been urged, and anſwered, and the anſwer illuſtrated.

Apoc. 20.11.Rev 20:11In that its ſaid, there was found no place for them, and there was no more Sea:Apoc. 20.1.Rev 20:1 To the former words, There was found no place for them, that is, ſaith Aretius, non apparerent, they would not have made any appearance before him that ſate upon the great white Throne, Nullibi reperirentur, ne ad tribunal ſiſterentur, nam quorum locus non reperitur, illa latent, & occulta manent, they would have beene found no where, leaſt they ſhould have ſtood before Gods tribunall; and they whoſe places are not found out, they ſtill lie hid, and remain in ſecret. Yea, but I conceive not this ſenſe to agree ſo well with the Greek Text, it accords better with p. 193Beza's Verſion of that place, Quorum locus non eſt inventus, whoſe place was not found. Apoc. 12.8.Apoc. 12.8.Rev 12:8 ſpeaking of the Angels that fell, foreign, neque locus corum amplius inventus eſt in Coelo; Neither was their place found any more in Heaven; that is, they had no more any more place there for ever. And if the place of the firſt heaven and earth ſhould be no more found than theirs, then ſhould it never be found. True it is, it is not ſaid The place, ſcilicet where once they had been, but their place, where locus muſt be conceived of by way of relation to the locati, Heaven was never found any more a place for them. The Originall hath it, Apocal. 20.11.Apoc. 20.11.Rev 20:11 foreign, which the vulgar Tranſlation renders verbatim, Et locus non eſt inventus eis, and there was not a place found to them, or for them. p. 194Now a place may be ſaid non eſſe inventus, not to be found, two wayes, either viâ eſſendi, when there is no ſuch place, and ſo that which is not cannot be found, by reaſon of the defect of the thing, though there were no defect in the Seeker; or viâ detegendi, by way of the detection of it, though there be ſuch a place, yet it cannot be found out. Now there is no place in Heaven to the lapſed Angels, in the former ſenſe. I ſhall not need to ſtand upon this point Philoſophically, to ſhew how the Angels can be ſaid to have been in loco, phyſically, and tanquam corpora naturalia, non ſunt in loco, quia non habent dimenſiones, non ſunt quanti, &c. but at leaſt definitivè, we ſay they are in loco, becauſe being but finitae creaturae, finite Creatures, they muſt needs be alicubi, ſome where: yet we uſually ſay, they are p. 195not in loco [circumſcriptivè,] becauſe they are immateriales, immateriall ſubſtances; and ſo, Heaven was the locus communis, the common place to all the lapſed Angels. Locus we ſay, is immobilis per ſe, immoveable by it ſelfe, though the locata be moveable, ſo that the locus, or place may receive diverſa locata, ſucceſſivè, divers things placed in it ſucceſſively. Now though I ſay there be a place in Heaven, and that place which they once had, yet it is not now locus corum, their place; theirs it is not relativè, & formaliter, by way of relation to them, and formally; but by way of detection,Pſal. 37.10.Ps 37:10 that place which was theirs, may be found, is found, and is known; but other (locata) are, and ſhall be placed in it, Iohn 14.2. foreign,Iohn 14.2.John 14:2 vado parare vobis locum, as the vulgar, I go to prepare a place for you.

p. 196Againe, for the more plenary illuſtration of the anſwer, as we have conſidered of foreign, and foreign, of the place, and of the finding of it, or not finding of it, ſo muſt we alſo diſtinguiſh of the foreign, or of the locata, the Heaven and the Earth; it is not ſimply ſaid, that there was no place for Heaven, and Earth,Apoc. 21.1.Rev 21:1 for the firſt words of the Verſe in Apoc: 21.1. are, foreign, vidi Coelum novum, et terram novam, I ſaw a new Heaven, and a new Earth, therefore there was ſome place to be for Heaven and Earth, but foreign, but the [firſt] Heaven and the (firſt) Earth paſſed away, foreign, et locus non eſt inventus eis. Apoc. 20.11.Rev 20:11Apoc: 20.11. and there was no place for them, namely for the firſt Heaven, and the firſt earth, for they were made ſubject to corruption, p. 197and vanity, as we have heard, by the ſinne of man; and no Creatures that are ſubject to vanity, or any corruption, ſhall any more find any place for them after Chriſt ſhall ſit upon his great white Throne, at the day of judgement; for when man ſhall put on incorruption, then all the Creatures that ſhall remaine after that day, ſhall put on [by way of analogie] incorruption too. To which ſenſe Muſculus upon the words accords,Muſc. in locum. Nam ſicut ſole adveniente, fugantur tenebrae, ſic Chriſto apparente in gloria fugabitur omnis infectio, elementorum corruptionis noxiae et omnia innovabantur, for even as when the Sun ariſeth, all darkneſſes, or miſts do vaniſh away; even ſo when Chriſt ſhall appeare in his glory at the laſt day, all infection, or hurtfull corruption of the Elements ſhall be chaſed away, and all things, p. 198(namely that ſhall remaine after that day) ſhall be made new, or become new; ſo that then the firſt Heaven, and the firſt Earth, ſhall be changed, and become new, and there ſhall be no more place found for them as they were at Chriſts comming to judgment, in that ſtate and condition that they remained in after man had ſinned, but a better and farre more excellent eſtate; for they ſhall then be ſo changed and freed from their former corruptible eſtate, and ſo refined and qualified with new qualities, with a new eſtate and condition, that in this reſpect they may be called, a new Heaven, and a new Earth.