19. 10. 11. and 119. 14. 72. and 103. And as the word of God generally is thus commended so specially the Gospel is valued at the same rate Mat. 13. 44. 45. where it is not only called by the name of the kingdome of heauen because it is the word of that kingdome Mat. 13. 19. that is the word whereby we attaine both vnto the kingdome of grace in this world and also the kingdome of glory in the world to come but also by a double parable for the more certainty thereof it is commended to be better then all treasures and then all pearles Paul also comparing the Gospell with the law saith thus If the ministration of death written with letters and ingrauen in stones was glorious so that the children of Israel could not behold the face of Moses for the glory of his countenance c. how shall not the ministration of the spirit be more glorious For if the ministration of condemnation was glorious much more doth the ministration of righteousnesse exceed in glory 2. Cor. 3. 7. 8. 9. Yea so excellent also is the mystery of the Gospell that one end thereof is said to be that vnto principalities and powers in heauenly places that is vnto the blessed Angels waiting vpon God in the heauens might be made knowen by the Church the manifold wisedome of God Ephes 3. 10. our Sauiour also threatneth that such as should not receiue his disciples sent forth by two and two to preach for a time for preparation of the way to the Gospell should find it harder at the day of iudgement then the inhabitants of Sodom and Gomorrha who had been most fearefully destroied with fire and brimstone from heauen Mat. 10. 15. The Apostle also speaking comparatiuely of the punishment of the transgressors of the law and of the Gospell saith If the word spoken by Angels was stedfast and euery transgression and disobedience receiued a iust recompence of reward how shall we escape if we neglect so great saluation which at the first began to be preached by the Lord and afterward was confirmed vnto vs by them that heard him God bearing witnesse thereunto both with signes and wonders and diuers miracles and gifts of the holy Ghost c. Heb. 2. 3. 4. In these two places ioyntly considered we haue first an argument for the excellency of the Gospell from the punishment of the contemners thereof For first if they should receiue so great a iudgement not that resisted them and draue them out of their countries with fire and sword but that did not receiue them which were sent only by their preaching to prepare a way for the Gospell then as followeth comparatiuely in the second place before alleged how much greater shall the punishment of those be that both neglect and also contemne and persecute the Gospell Doth not this commination of so great punishment to the neglecters and contemners of the Gospell much magnifie the excellency of the Gospell Againe in the second place before alleged we see other arguments for the excellency thereof viz. first it was first preached touching the cleare manifestation of it not by any seruants as in former time the word had been preached but by the Lord himselfe as before he had said that in these last daies God hath spoken vnto vs by his sonne Heb. 1. 1. Secondly that God himselfe had borne witnesse actually to the excellency thereof by signes wonders c. thirdly that he also graced it with many gifts of the holy ghost according to former prophecies in that behalfe especially that of Ioel 2. 28. so applied by Peter Act. 2. 17 To conclude therfore this argument sith this word of God is so excellent whereby the regeneration of the children of God of whom I doe now speake is at first wrought and afterward perfected shall we not thinke that the state of such children of God is also excellent Do not wise men according to the worthinesse of any work apply and vse the more worthy instruments about the same Much more therefore are we to thinke the same of the most wise God CHAP. VIII Of faith a chiefe internall cause of regeneration or the first degree and step thereunto and of Christ againe as he is the chiefe matter of regeneration as before we heard him to be one of the principall efficient causes likewise thereof HItherto we haue heard of the dignity of Gods children by the efficient causes of their adoption both principall and instrumentall And all these causes touching their owne being haue beene externall For although the spirit of God be within in vs when it doth adopt and regenerat vs and so may be called internal in respect of the operation thereof in vs yet it may be accounted externall in in respect of the being that it hath of it selfe and by it selfe without vs. The next thing to be handled for the further amplification of the said dignity is faith because it may be considered in this argument either as a meer internall efficient cause of our said adoption and regeneration or as the first step and degree thereunto It may be considered first as a meere inward thing because all the being of it is altogether within vs not at all without vs. It may be considered as an efficient cause of our adoption because it is that whereby we lay hold of Christ by whom and in whom alone we do both at the first receiue the spirit of adoption and be regenerated the children of God and also afterward do feede so vpon him that wee grow vp to a perfect stature of him Therefore these phrases to come to him to eat his flesh and to drink his bloud are often vsed especially Ioh. 6. to expresse our communion with him by faith and to signifie our beleeuing in him So also it is said that Christ dwelleth in our hearts by faith Ephes 3. 17 and that we stand by faith viz. in Christ Rom. 11. 20. So also faith is not only the inward instrument of our communion with Christ but also the next fountaine of all other vertues afterward to be spoken of wherein likewise consisteth our regeneration and new birth For by faith our harts are purified Act. 15. 9. and faith worketh by loue Galat. 5. 6. and this loue is the fulfilling of the Law Rom. 13. 10. and the bond of perfection Colos 3. 14. and commeth out of faith vnfeined 1. Timo. 1. 5. and therefore fayth vnfained may be said to bee the next cause of our communion with Christ and consequently of all other things wherin our regeneration doth consist As also not beleeuing God and beleeuing the diuell were the first degrees of mans fall Genes 3. 3. and 6 so to cast away al giuing credit to the diuell and to beleeue in God is the first degree of our regeneration and new birth whereby wee that were fallen are raysed vp againe This faith is the beleeuing of all things past of all things present of all
elders of the Iewes vnto our Sauiour in behalfe of his sicke seruant Luc. 7. 3. was it not to doe the more honour to our Sauiour If the sending of such honourable messengers were some honour to them to whom they were sent what shall we thinke of Gods sending his owne sonne to vs and for vs to make vs his children Doth not God thereby greatly honor vs verely it cannot be denied sith the sending of Christ was more then if he had sent all the Angels in heauen For Christ is made so much more excellent then the Angels by how much more he hath obtained a more excellent name then they Heb. 1. 4. This is so much the more because God sent not his sonne in glory and to liue here in glory but in basenesse and in forme of a seruant cloathed with our base nature yet purged from all corruption as soone as it was separated in the wombe of the Virgin to be that which afterward it was and so to liue a while in pouerty in shame and in all contempt and at the last to be put to the most shamefull death of the crosse as though he had been a worme and no man or as though he had been the vilest man that had before come into the world Were it not a very great honor to a poore yea to a trayterous subiect being somewhere in captiuity bondage and great misery if his Prince should abase his only sonne and send him disguised in base apparell and to vndergoe much pouerty and other hardnesse with shame also and contempt for a time for the redeeming the said subiect and to bring him home to the Court of the Prince there to eat meat with the Prince his sonne and to be accounted as a companion of his How great then is this honour that God hath done vnto vs in sending his own sonne and in exposing him to many yea to all indignities to redeeme vs that we might receiue the adoption of sonnes Before I proceed any further let me here insert another principall cause of our regeneration viz. the mercy of God This may seeme to be all one with the loue of God before handled And indeed it is so like thereunto that it is often confounded therewith so that the word loue is often taken for mercy and mercy is often taken for loue when there is speech of the dealing of God with men especially in the matter of election calling and saluation This may be obserued in diuers places before alledged and therefore I stand not vpon it But although there be great similitude betwixt them yet Note they are also to be distinguished For first of all both are in God towards man but both cannot be in man towards God Loue may be and must be in man towards God but it is very absurd to say that a man may shew mercy vnto God Againe the loue of God hath respect vnto vs as being only the creatures of God euen base creatures such as were altogether vnworthy so great honour of being made the children of God But the mercy of God hath respect and relation vnto vs not only as we are creatures base and vnworthy of the foresayd loue but also as we were miserable especially polluted with infinit 〈◊〉 yea dead in all sinnes and trespasses more then vnworthy of his fauour euen such as had deserued his euerlasting displeasure and indignation as hauing been traitors and rebells against him in the highest degree Furthermore the loue of God is in order before the sending or giuing of Christ being the cause both of our election and also of sending or giuing Christ Iesus as hath beene shewed touching election out of Ephes 1. 5. 6. and touching the sending of Christ out of Ioh. 3. 16. But the mercy of God is only in Christ Iesus and for Christ Iesus his sake as afterward shall appeare Whereas it is said that we are elected in Christ that is not to be vnderstood simply of election itselfe but rather of the ends whereto we are elected viz. adoption and saluation To speake simply of election itselfe it was meerly of the free loue of God and the efficient cause thereof was only in God himselfe And so God hauing eternally decreed our saluation did also at the same instant decree the meanes of our saluation namely the giuing of his only sonne to be made man for vs. We were first in order elected to be saued and then Christ was appointed and at the same instant destinated to be the person by whom we should be saued Therefore as Peter saith that the Iewes had put Christ to death by the determinate counsell and foreknowledge of God Acts 2. 23. so he calleth Christ alambe vnspotted c. ordained before the foundations of the world 1. Pet. 1. 20. Notwithstanding this priority of decreeing our saluation before the sending of Christ was decreed must be vnderstood of a priority in order in the nature of things not of a priority in time For both being eternall and before all times to wit the decree for sauing vs and the decree for sending Christ to worke out that saluation for vs one could not bee before an other in time For in things eternall there can be neither priority or posteriority in time Thus then we see a plaine distinction betwixt the loue of God and the mercy of God either in our election or in the worke of regeneration or in any other thing That the mercy of God was one of the principall mouing causes of our regeneration viz. which moued God to worke this worke in vs it is manifest also by the testimony of Peter For he in his first Epistle and Chapter hauing after his Apostolicall maner saluted the Christians to whom he wrote maketh this entrance into the rest of the Epistle saying Blessed be God the father of our Lord Iesus Christ who according to his abundant or rich mercy hath begotten vs againe c. 1. Pet. 1. 3. Is it not in these words plaine that the Apostle doth make the mercy of God a principall cause first mouing God to beget vs againe So the Apostle Paul in the worke of our saluation ioineth together the mercy of God and the washing of the new birth Tit. 3. 5. So also particularly speaking of his owne conuersion from blaspheming and from persecuting and oppressing of the Church to the true feare of God and loue of his Saints he attributeth the same to the mercy of God saying I was a blasphemer and a persecuter and an oppressor but I was receiued to mercy or I found mercy By the mercy of God here I vnderstand the pity and compassion that God tooke vpon vs beholding vs in our miserable state by nature being blind deafe dumb lame sicke dead c. as hath been said and so his bowels of compassion being moued towards vs and neuer ceasing to worke as it were in him till by the worke of our regeneration he had released and discharged vs from
the Pages where they beginne CHAPTER I. OF the speciall reason of writing this treatise of the text of Scripture generally whereupon the same is grounded of the coherence of the said Scripture with the words going before as also of the reason of them in respect of the words following Of the logicall analysis or resolution of the said Scripture and of the first particular word therein in pag. 1. c. CHAPTER II. Conteining obseruations of the soure next particular words in this text the ground of the whole treatise viz. of the word what of the word loue of the word Father and of the word hath giuen pag. 13. c. CHAPTER III. Of the foure next particular words in this text viz. of the word to VE of the word that we shold be called of the word the children and lastly of the word of God p. 23. CHAPTER IIII. Of the Dignitie of Gods children from the excellencie of God himselfe who is their father the rather because it is further prooued by the difficulty and greatnesse of the worke of regeneration that the said worke is altogether and only the worke of God pag. 31. CHAPTER V. Of the first mouing cause of our regeneration viz. which first moued God to regenerate vâ—â—â—ag 42. CHAPTER VI. Of Christ Iesus being one of tâ—â— principall causes of and agent in our adoption of the great price he hath giuen for it of the worke also of the holy Ghost therein and of the true nobility of all Gods children by the ioint working of all the three persons in theâ—r adoption pag. 50. CHAPTER VII Of the excellent instrumâ—nts that God vseth in the worke of our regeneration viz. the ministers of the word and the word it selfe pag. 59. CHAPTER VIII Of faith a chiefe internall cause of regeneration or the first degree and step thereunto and of Christ againe as hee is the chiefe matter of regeneration as before we heard him to be one of the principall efficient causes likewise thereof pag. 66. CHAPTER IX More largely shewing other things concerning the matter of regeneration especially the renewing of this life of God in vs all that are new borne which before were vtterly void of the said list pag. 72. CHAPTER X. Of some other things further concerning the matter of the regeneration of the children of God and of their very being the children of God viz. of their knowledge of God and of their true wisedome declared by the opposition thereunto of the ignorance foolishnesse and madnesse of all meere naturall wicked and vnregenerate men pag. 84. CHAPTER XI Of some other branches of the former life of God in all new borne viz. of holinesse and righteousnesse both generally and also in some particulars pag. 101. CHAPTER XII Of the true loue of God and of men only found in the children of God and so of the further dignity of the children of God in respect thereof pag. 114. CHAPTER XIII Of a further degree of the freedome of Gods children pag. 125. CHAPTER XIIII Of true hope proper only to the children of God and therefore much making for their further dignity and of some other speciall points belonging to all before said of their life wisedome c. pag. 130. CHAPTER XV. Of the finall cause of the regeneration and new birth of the children of God pag. 139. CHAPTER XVI More largely laying foorth the communion of the children of God with Christ Iesus and of some speciall benefits they haue thereby pag. 145. CHAPTER XVII Of other benefits of the children of God by their foresaid communion with Christ and with the whole Deitie and first of the forgiuenesse of sinnes pag. 159. CHAPTER XVIII Of the dying more and more of the children of God vnto sinne and of their preseruation from many great sinnes which the wicked doe daily commit and of their liuing more and more vnto righteousnesse pag. 171. CHAPTER XIX Of the dignity of Gods children by the word as it is a rule of saith and life and a speciall part of our Christian armor pag. 192. CHAPTER XX. Of the word as it is giuen for consolation and comfort of the children of God in their afflictions and also of the sacraments pag. 214. CHAPTER XXI Of the prerogatiue of Gods children by their libertie and free accesse to the throne of Gods grace to aske any thing euery one for himselfe and also for other with much assurance of obtaining that which they aske pag. 227. CHAPTER XXII Of the communicating of many titles of Christ to the children of God pag. 237. CHAPTER XXIII Of the benefits of the children of God for this life viz. of their immunity from euill and of good things of this life belonging vnto them pag. 254. CHAPTER XXIIII Shewing why the children of God doe sometime meete with the afflictions of this life threatned against and most properly belonging to the wicked and how beneficiall such afflictions are vnto them and that all things worke to their good pag. 270. CHAPTER XXV Of the benefits of the children of God in the life to come and first of their freedome from condemnation pag. 284. CHAPTER XXVI Of the inheritance of the children of God in the life to come pag. 297. CHAPTER XXVII Of the peace of conscience in the children of God pag. 317. CHAPTER XXVIII Of the benefits that other doe enioy by the children of God not only which other men both the liuing and dead do inioy but also which other creatures yea also the Angels in heauen doe inioy by them pag. 336. CHAPTER XXIX Of diuers similitudes and other comparisons setting soorth the dignity of Gods children wherein also is handled whether they haue preheminence aboue the blessed Angels pag. 355. CHAPTER XXX Of the promises of God to them that shall shew kindnesse to any of the children of God and of the threatnings to the contrary pag. 372. CHAPTER XXXI Of the vses of the former doctrine concerning Gods children pag. 383. CHAPTER XXXII Of the obiection that might be made against all generally before written of the dignity of Gods children and of the first part of the Apostles answer thereunto pag. 405. CHAPTER XXXIII Of the second answer to the former obiection or of the second reason why the world knoweth not the children of God In this Chapter are shewed many good reasons why it appeareth not what the children of God hereafter shall be pag. 417. CHAPTER XXXIIII Of that which the children of God shall be viz. of their future similitude and likenesse vnto Christ and of the certainty thereof pag. 434. CHAPTER XXXV Of the time when the children of God shall be so like vnto Christ as before wee heard and of the reason of the said likenesse by an effect thereof In this Chapter this question is largely handled whether the bodies of Enoch and Elias be already in heauen and made like vnto Christ pag. 452. CHAPTER XXXVI Of euery mans purging himselfe in whom there is the former hope of being like vnto
only hath begotten them againe vnto himselfe and that no other can worke the worke of our regeneration so now to set foorth the same further by the first and principall cause thereof viz. by that which first mooued God so to regenerate and adopt vs vnto himselfe let vs a little more consider of the infinit loue of his towards vs in this behalfe whereof before we haue heard euen that that loue is the principall cause of our adoption and regeneration This loue of God is here to be considered two waies First as the cause of election before the foundations of the world were layd both to adoption whereof now we speake and also to the fruition of all other mercies in this life and the life to come Secondly as it was afterward in the fulnesse of time declared by the sending specially of his sonne into the world for the effecting of that our adoption Touching the first it hath been before noted that the Apostle in this very place speaking of the loue of God as of the cause of making vs his children doth not speake in the time present but in the time past by that circumstance of time signifying the said loue of God not to be a new loue or a present loue only but an ancient loue euen from the beginning The same besides the Scriptures before alledged is expresly testified by the Apostle Paul who not only saith that God hath elected vs before the foundation of the world but also touching the cause and the end of our said election hee addeth that God hath then predestinated vs to be adopted or to bee made children through Iesus Christ vnto himselfe according to the good pleasure of his will Ephes 1. 5. that is according to his meere and most free grace without respect of any worthinesse of them whom he hath chosen and the words following of the principall end of our election viz. the praise of the glory of his grace do further manifest his free grace to haue beene the principall cause of election to adoption and to the sonneship if I may so speake of God For if there were any other principall cause thereof then only Gods free grace then also the praise of the said cause should be the end of our election as well as the praise of the free grace of God As also it is said that God chose the children of Israel to be his speciall people because only he loued their fathers Deut. 4. 37. and as Samuel saith it had pleased the Lord to make them his people 1. Sam. 12. 22. insinuating by that phrase the meere pleasure of God to haue bin the cause of making them his people so and much more may be said touching our adoption to bee the children of God Yea so also it is said that God of his own will hath begotten vs againe c. that is of his meer loue Iam. 1. 18. As this loue of God afterward declared by the act it selfe of adopting vs to be his children was thus eternall without beginning so also it is eternall in respect it shal be without end Therefore it is called euerlasting loue Ierem. 31. 3. and Iohn saith that whom God loueth once he loueth to the end Iohn 13. 1. And indeed whatsoeuer is without beginning is also without end Many things haue beginning which shall haue no end as all Angels good and bad and the spirits of all men but nothing shall haue end that hath no beginning Therefore as before we heard that all that are regenerated haue beene beloued of God without beginning of his loue so Peter saith that such also are kept by the power of God vnto saluation c. 1. Pet. 1. 5. But of this before Chap. 2. Neither only is that loue of God towards the regenerated euerlasting and without end because it is without beginning but for the same reason also it is the more free and without all respect of any worthinesse in them that are without beginning beloued For how can they pretend any worthines in themselues to haue beene the cause of that loue that was more ancient then themselues yea then the world The cause must be before the effect and not the effect before the cause In this respect therefore the dignity of Gods children is so much the greater first because they are beloued of God secondly because they haue been so long beloued of God thirdly because they haue been and are freely beloued of God fourthly because the loue of God is euerlasting Concerning the first if the fauor of a king be as the dew vpon the grasse Pro. 19. 12. and if in the light of a Kings countenance be life and his fauour be like a cloud of the latter raine Pro. 16. 15. what shall we say of the fauor of God and of the light of his countenance that is king of kings The same is to be said of the antiquity of Gods loue For as it is the greater grace and honor for a subiect the longer he hath been in fauor with his Prince so likewise that all the children of God haue been so long in fauour with God and that God hath so long loued them it cannot but be the greater honor vnto them Thirdly the freenesse of Gods loue without respect of any desert in his children doth as much dignifie his said childreÌ„ as the free grace of a Prince without any desert or gifts whereby to procure the Princes fauor doth the more honor such a subiect as is in such free fauour with his Soueraigne Fourthly and principally the loue of God is the more honorable in respect that it is euerlasting because we see the grace and fauour of all Princes to be mutable Though Haman were in such grace with Ahashuerosh that hee procured him to write his royall letters for the destruction of all the Iewes yet we know what a change fell out afterward Yea how soone and vpon how light an occasion euen vpon the false report only of flattering Ziba was the great loue of Dauid quaâ—led towards Mephibosheth the sonne of his ancient and most faithfull friend Ionathan Sith therefore the loue of mortall Princes is so vncertaine it cannot but be the greater honor to the children of God that they are so rooted and grounded in grace and fauor with God that nothing whatsoeuer shall euer bee able to disgrace them with him so as that he shall for euer cast them off But this shall further appeare by other things afterward handled concerning their further dignity All this of the loue of God of his ancient loue and of his free loue and of his vnchangeable loue towards his children is the more honor vnto them because as it is said Iacob haue I loued and Esau haue I hated Rom. 9. 17. so it is said that the Lord hateth all the workers of iniquity Psal 5. 5. and that his face is against them that do euill to cut off their remembrance from the earth Psal 34. 16. And therefore
our foresaid miserable state and condition I might speake in this place of the mercy of God in forgiuing our sinnes but because I shall speake afterward of the forgiuenesse of sinnes amongst the benefits belonging to the children of God by their communion with God therefore I will spare all speech thereof here In the meane time that God hath shewed such mercy vnto men as to make them his children it cannot but adde somthing to their dignity For as it is a great preferment to be beloued of God he being the King of kings so it is no lesse matter for such miserable yea rebellious and traiterous creatures as we were to find such mercy with God as not only to be pardoned of all our sinnes but also to be made his children yea this is the greater matter because it is a speciall testimony of the loue of God before handled For if he had not loued vs full dearely he would neuer haue shewed such compassion vpon vs. CHAP. VI. Of Christ Iesus being one of the principall causes of and agent in our adoption of the great price hee hath giuen for it of the worke also of the holy ghost therein and of the true nobility of all Gods children by the ioynt working of all the three persons in their adoption TO returne a little backe and to consider a little more of Christ Iesus as one of the principallest agents in our regeneration all before spoken of the fathers sending of him is so much the more because himselfe also came voluntarily and of his owne accord euen freely offering himselfe to be so sent because he saw that no burnt offrings or other sacrifices would be sufficient for our saluation or adoption and regeneration Psalm 40. 5. 6. 7. When Christ also was come in the flesh and saw and felt what it was that the Father had sent him for and he was come for did he any waies shrinke or shew that hee repented of his former forwardnes Nothing so but he did most willingly proceed and go through with that which the Father had decreed he should performe and which himselfe had taken vpon him to doe in our behalfe viz. not only to accomplish and fulfill all righteousnesse Mat. 3. 15. which actiuely was to be accomplished and fulfilled by him but also to suffer both pouerty reproch contempt and all other indignities wrongs and iniuries with men and euen the wrath of God his father the torments of hell and the sorrowes of the life to come in his soule as well as in his body and in his body as well as in soule we hauing deserued all these things euen such paines and pangs as would haue broken the backe and very heart strings of all the Angels in heauen Notwithstanding all that he suffered onely whiles he liued in the earth long before his last passion Ioh. 12. â—7 and the very night before his said passion in the garden when he praied thrice that if it were possible that cup might passe from him and when his sweat was like drops of blood trickling downe to the ground Luk 22. 41. c. and in his last passion it selfe crying with a strong cry and bitter as it is said of Mordecai Ester 4. 1. My God my God why hast thou forsaken me Matth. 27. 46. Yea so willing did Christ suffer all before spoken and ten times more then can be spoken that albeit till his time appointed was come he did sometime auoid the rage and fury of his enemies yet for all that he did often sharply reprooue his very friends that either gaue him any counsell to the contrarie Mar. 8. 33. Ioh. 11. 8. 9. or that did any thing for to haue rescued him against his enemies that put him to death Mat. 26. 53. His threefold praier before mentioned in shew to the contrary was not so indeed because it was but conditionall and shewed the greater extremity of his passion For after the said Note praier he did not only rebuke Peter for going about to rescue him as was said by smiting off the high Priests seruants eare neither did he onely heale him whom Peter had so maimed the better to shew that he neither had pleasure in Peters rashnesse neither had any spleen against the said high Priests seruant that had come out with other to apprehend him but he did further also tell him that if he would he could by his prayer to his father haue obtained more then twelue legions of Angels to take him from them Who then had laid their hands vpon him Mat. 26. 53. Doth not this most plainly testifie that he did all most willingly Doubtlesse it doth For otherwise he could as easily haue auoided yea and confounded all the company though comming foorth with swords and stanes to take him as by telling them that he was the man they sought for he made them to goe backward and to fall to the ground Ioh. 18. 6. By these things therfore that God so loued vs that to make vs his children he sent his owne sonne and that in forme of a seruant yea and worse then a seruant vnto wretched men not for doing any thing as Paul for biddeth vs to be the seruants of men 1 Cor. 7. 23. but for suffering any thing at their hands And that the sonne himselfe did also this most willingly and cheerfully without any constraint doth it not manifestly appeare that the adoption of the children is much graced and honored Yea certainly the more is that their adoption to be the children of God graced and honored by all things before spoken of because as Christ was therefore sent and did therefore come and being come did also willingly vndergoe and suffer all so also he did effect that which was so the end of his sending comming and suffering For so it is said of him not of the father that as many as receiued him to them he gaue prerogatiue to be the sonnes of God or to be the children of God euen to them that beleeued in his name Ioh. 1. 12. And so although it be said in one respect that he is not ashamed to call vs brethren Heb. 2. 11. yet both in the same place vers 10. in another respect he is insinuated also to be our father in that it is said that he brought many children vnto glory and also he is expresly intituled by the name of Euerlasting father Isaâ— 9. 6. Moreouer by these things thus written it is most apparant that Christ hath not onely made vs the children of God but also that he hath paid full deerely for our said adoption Therefore it is said that we are bought with a price 1. Cor. 6. 20. and 7. 23. and this price was not any corruptible thing as siluer or goâ—d but his owne most pretious blood 1. Pet. 1. 18. 19. and by the blood of Christ are ment all those his dreadfull sufferings before mentioned If God had sent all the Angels of heauen and they had taken our nature vpon
thereof verily it was and therefore the remembrance of it afterward was that whereby he was healed of that wound Mat. 26. 75. What was the cause why the angell of the Church of Sardi was so wounded that though he had a name to be aliue yet hee was dead that is ready to die and at the point of death Euen because he had let go his hold of the sword of the spirit Therfore for curing of his said wound our Sauiour biddeth him to remember how he had receiued and heard to hold fast c. Reuel 3. 2. 3. the like may be said of all wounds of any other of the children of God at any time Thus the children of God must vse the word of God viz. not as a thing to play or sport with or whereof to make iests Note for the mirth of other but as a weapon and as a sword to fight with yea thus they will vse it that are indeede the children of God If at any time they be prouoked by other or by their owne hearts to distrust Gods prouidence they will defend themselues by many precepts for trusting in the Lord Psal 37. 3. and 62. 8. and for casting their care vpon God Psal 37. 5. and 52. 22. and 1. Pet. 5. 6. and by such sentences of scripture as pronounce him blessed that trusteth in the Lord Psalm 40. 4. and 84. 5. and 12. by many promises to them that so do annexed expresly for the most part to the former commādements by the iudgements of God vpon such as haue murmured against God Num. 11. 1. vpon such as haue doubted of Gods promises as vpon the noble man of Samaria that would not beleeue the Prophet in the name of the Lord prophecying of great plenty the next day 2. Kings 7. 2. and 20. yea vpon Moses himselfe for his distrust Num. 20. 12. and 27. 14. and Deut. 32. 50. 51. and lastly by the prouidence of God towards the widow of Zarepta and the Prophet Elijah 1 Kings 17. 6. and 8. c. and towards a widdowe of one of the sonnes of the prophets 2. Kings 4 1. c. and towards many thousands that following our Sauiour for foode of their soules were fed likewise abundantly and miraculously with corporall foode Mark. 6. 36. and 8. 2. c. If they be prouoked to security they can draw out this sword and plead Blessed is the man that feareth alway c. Pro. 28. 14. and that they are commanded to spend the time of their welling here in feare 1. Pet. 1. 17. and the iudgement of God threatned to them that were at ease in Zion c. Amos 6. 1. c. and the fearefull fall of Dauid by security 2. Sam. 11. 2. c. If they be prouoked to idolatry they can draw out the second commandement and many other scriptures as commentaries vpon the said commandement so also that that is written of the wrath of God against Israel for their golden Calfe Exod. 32. and for their other idolatry Iudg. 10. and often els where The like is to be said of tentations against the third and fourth commandement When they are moued to pride they can call to mind the manifold precepts and sentences against it Deut. 8. 14. Psal 75. 4. Pro. 6. 17. and 16. 5. Iames 4. 6. 1. Pet. 5. 5. so also the examples of Haman and Nebuchadnezer with Sancherib and the iudgements of God not onely vpon them but also vpon Vzzia King of Iuda for presuming to meddle with the Priests office in offering of sacrifice 2. Chron. 26. 20. and vpon Dauid for numbring the people in a kind of pride 2. Sam. 24. and vpon Hezekiah for hauing his heart lifted vp after the recouery of his health 2. Chron. 32. 25. c. Being tempted to dishonor of parents they can repell such tentations by the fift commandement and by many other Scriptures against the same sinne as also by Agars curse against the eye that mocketh his father and despiseth the instruction of his mother viz. that the rauens of the valley shall pluck it out and that the yong Eagles shall eat it Pro. 30. 17. as also they can remember the examples of Absalom and of Adonijah and the iudgements of God vpon them Being enticed by Papists or other to rebellion treason or lifting vp their hand against Princes and the Lords annointed they can oppose the contrary commandements for obedience and subiection in the Lord of euery soule to the higher powers Rom. 13. 1. 1. Pet. 2. 13. and the fearefull iudgements of God vpon Corah Dathan and Abiram with their complices yea the deposing also of Abiathar the high Priest from the priesthood by Salomon because he had ioyned with Adonija for preuenting Salomon of the Crowne before he was King 1. Kings 1. 7. and 2. 35. If either their owne hearts or any other perswade them to contempt of the ministers of the Gospell either for plaine rebuking them for their sinnes or for any other causes they can obiect that the Lord hath commanded such to be had in singular loue for their works sake 1. Thes 5. 12. 13. that our Sauiour hath said He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Luk 10. 16. and that It shall be easier for them of the land of Sodome and Gomorrha in the day of iudgement then for that City and consequently for that family and for those persons that shall not receiue such nor heare their words Mat. 10. 13. 14. and that likewise the Lord did not only not prosper good king Asa after that he had put Hanani the Seer into prison for rebuking him for resting vpon the king of Aram c. 2. Chro. 16. 10. but that also he did send two beares out of the forrest that tare in pieces 42. of those wanton children that had reuiled mocked the Prophet Elisha and said vnto him Come vp thou bald-head Com vp thou bald-head 2. King 2. 23. 24. and that yet the least minister of the gospell is greater then Iohn Baptist who notwithstanding was greater then any Prophet Mat. 11. 11. Being moued to murder or to any other cruelty they can hold out the sixt commandement Luk. 6. 36. the commendation of mercy aboue sacrifice Hose 6. 6. and that Iames saith there shall be iudgement or condemnation mercilesse to him that sheweth no mercy Iam. 2. 13. the iudgement of God vpon Cain for the murder of Abel Gen. 4. and vpon the Egyptiās for their cruelty towards the Israelites and vpon all Israel by a great famine towards the latter end of the raign of Dauid for the cruelty of Saul against the Gibeonites 2. Sam. 21. 1. c. and after that vpon Iuda long after the death of Manasses as for other sinnes of Manasses so also for the innocent blood that he had shed 2. Kings 24. 4. Against temptations to adultery fornication and other vncleannesse
it is said that Nothing wanteth to them that feare God that the Lions do lacke and suffer hunger but that they which seeke the Lord shall want nothing that is good Many sweet promises for this life are likewise dispersed throughout Psal 37. See also Deut. 32. 9. c. Psal 81. 13. c. Psal 112. 2. c. Prou. 24. 4 and many other places For indeed the scripture is very rich in these promises for the children of God but no where are the blessings of this life promised to the wicked yea contrariwise in the former two first places Leuit. 26. 14. c. and Deut. 28. 14. c. there is a world of miseries and outward calamities for this life threatned vnto them The scripture likewise is full of such threatnings elsewhere Eliphaz thus describeth the state and portion of the wicked He wandreth saith he to and fro for bread and knoweth that the day of darknesse is prepared at hand or rather when he knoweth it to be prepared the day of darknesse is at hand affliction and anguish shall make him afraid they shall preuaile against him as a king ready to battell For he hath stretched forth his hand against God and made himselfe strong against the Almighty Therefore God shall run vpon him euen vpon his necke and against the most thicke part of his shield c Though he dwell in desolate places such as worldly men affect to auoid resort and expences by resort and in houses which no man inhabiteth but are become heapes such also doe miserable men delight in that no man may haue any heart to come vnto them he shall not be rich neither shall his substance continue neither shall he prolong his perfection thereof in the earth He shall neuer depart out of darknesse The flame shall drie vp his branches and he shall goe away with the breath of his mouth Iob 15. 23. c. There are many other the like places containing the like threatnings Iob 18. 5. c. 27. 13. c. So then many euils of this life are threatned to the wicked no good thing is promised vnto them as they are wicked Indeed as Iehu though a wicked man and one that departed not from the sinnes of Ieroboam that made Israel to sinne 2. Kings Note 10. 31 as Iehu I say had in some things carried himselfe like to the children of God and had diligently executed that which was right in the Lords eies against the house of Ahab the Lord promised him in the place alledged vers 30. that his sonnes to the fourth generation should sit vpon his throne which we see to haue been performed Chap. 15 8. The like may bee said of other wicked men touching the blessings of this life that the Lord suffereth them to enioy them and to haue the occupying of them for a time as in some other respects afterward to be spoken of so also in regard of some things done outwardly by them whereby they doe somewhat resemble his children that so they may haue no cause to complaine of him as of an hard Lord and master but that all the world may see that hee rewardeth euerie man according to his worke 1. Pet. 1. 17. For as much then as God threatneth all euill to the wicked and promiseth nothing that good is vnto them as they are wicked therefore also it followeth that the promises of good things doe belong only to Gods children And thus much for the first right of the children of God vnto the blessings of this life viz. by promise Touching their second right by communion with Christ for as much as he is the only heire of all things Heb. 1. 2. as hath been before noted and that as he is not only God but God and man For euery heire is heire to another but as Christ is Note God all things are his owne and he hath equall right with the Father vnto all things so that properly in that respect he is no heire therefore it followeth that none can haue any interest to any thing but only such as are in Christ and be members of his body They that are Christs and whose Christ himselfe is may well claime and challenge all other things yea they may assure themselues that they shall haue all other things Hee that spared not his owne Sonne but gaue him for vs all how shall hee not with him that is it is not possible as hath been before obserued but that with him he should giue vs all other things also Rom. 8. 32. Thus much briefly of the right that the children of God haue to all the blessings of this life neither only of their right but also of their property in them But yet I may not thus let this matter passe without further speech thereof for the better satisfying of all men touching the same To proceed therefore further therein it may be demanded and will no doubt be demanded that if this be by promise and by participation of Christ the right and property of the children of God why some of them yea many of them are oft times in great want and necessity So was Bartimeus that sate by the high way begging Mark 10. 46. So was Lazarus that lay at the rich mans gate c. Luk. 16. 20. So Dauid himselfe after that he was anointed to be king of Israel was in such necessity that he came to Ahimelech the Priest to craue some releefe for himselfe and his company and was glad to take the shew bread of the Lord because Ahimelech though Priest had then no other prouision ready 1. Sam. 21. 3. Afterward also in the like necessity he sent for some reliefe no Nabal Chap. 25. 5. The like is the state of many other yea of most other the children of God Their part oft times is but small of these earthly blessings It may therefore I say be demanded why this is so or how this standeth with the righteousnesse of God to giue so little to them to whom he hath promised so much yea who likewise by communion with Christ haue right to all To this I answer that it is to be remembred which before I said viz. that these blessings of this life are not absolutely promised to the children of God but conditionally if they may be good for them and no hinderances of them touching a better life So only they are promised and no otherwise So only they may be praied for and no otherwise So only they may be looked for and no otherwise If they be otherwise praied for or expected our praier and expectation are wrong and it skilleth not though we be not heard in our praier and though our expectation be frustrated Yea it is better we should not be heard and that our hope should be frustrated then otherwise The wholsomest the daintiest and most exquisitly drest meat that is may be hurtfull to a sick and weake stomack and though such a sick person doe craue such meat or
that any thing shall hurt vs therefore nothing can hurt vs. He will euery thing shall doe vs good therefore euery thing shall doe vs good The prouidence of the Lord is so ouer all that neither a sparrow lighteth vpon the house top nor an haire falleth from our head without his said prouidence Mat. 10. 29. 30. If we that are euill be ready to doe any good that is in our power to our children shall not God much more be willing to doe any good to his children Mat. 7. 11. If then God will do his children good who can hurt For who can resist his will His counsell shall stand and he will do whatsoeuer he will Isai 46. 10. Againe if any thing will hurt vs is it not to be feared from our enemies yet our most deadly enemies can God restraine from doing vs any hurt yea he can force them to do vs good If satan himselfe euen with a great army an whole legion of his angels could not enter into the heard of the faithlesse Gadarens swine without leaue from Christ shall we thinke that he can doe any hurt to them either touching their persons or touching their goods that beleeuing in Christ are members of his body without leaue from him It is manifest that he cannot by the history of Iob yea by that history it is euident that albeit satans malice be vnchangeable so that he cannot but in affection bee an enemy to all the children of God yet by the wise and gratious prouidence of God he worketh the good of Gods children and in that respect his malice may be said to be turned into friendship For was not Iob so much the more blessed in the end euen in his outward state by how much the more satan had as it were cursed him before The like may be truly said of all other enemies of flesh For all such enemies are but satans souldiers which doe nothing but by his appointment and therefore that which they are by Gods prouidence forced to do for Gods children may be said to be done by satan himselfe The same is also manifest by the curses of satans eldest son against vs here in England For as all the while we had the Popes blessing we fared the worse in soule and in body for this life and for the life to come so haue we not seen by experience that the more he hath cursed vs the more God hath blessed vs with peace with honour in the eies of all nations with increase of people and abundance of all blessings Touching such enemies therefore of flesh God can either make them friends to his children Pro. 16. 7. yea though they continue still vassals vnto satan as he did Esau vnto Iaakob and the Egyptians to the Israelites for the lending vnto them their iewels c. or he can confound them as he did the Egyptians afterward returning againe to their former hatred against the Israelites And as he did Sanaherib and his army or he can so restrain them that though their hatred with all the practises therof do continue yet all shall be in vaine touching any hurt to the children of God and in the end for their good The more maliciously that the Egyptians pursued the Israelites being departed out of Egypt the more glorious deliuerance did the Lord giue to the Israelites The persecution of Dauid by Saul made the more to Dauids aduancement All that satan did by Haman against Mordecai and the rest of the Iewes wrought together for the further good of Mordecai and the other Iewes For thereby they had a greater liberty and a greater hand against all their enemies then euer before they had Yea when satan also getteth some of the children of God to be his instruments and factors as it were to worke some mischiefe against some of the better children of God God doth no more fauor this proceeding then if it were altogether by satan himselfe by such as do belong vnto him yea though such things be begun by some of the children of God themselues and afterward seconded by some other altogether wicked yet this shal not procure the hurt of those better children of God but rather the further good both of them and also of those whom satan draweth to practise mischiefe against them whom he especially hateth Is not al this manifest by the history of Ioseph For did not satan first prouoke Iosephs brethren against him euen to sell him out of the country to certaine Ishmaelite merchants Did not these second the former practise of Iosephs brethren by selling him further off namely to Potiphar in Egypt Was not all that seconded againe by Potiphars wife first most wickedly tempting Ioseph to adultery and secondly when that way she could do nothing by false accusing him to her husband of a rape offered by him vnto her was not that also seconded by the vniust dealing of Potiphar in committing Ioseph to the kings prison without any examination of the complaint of his wife When Ioseph had lien long there and at last interpreted the dreames of Pharaohs butler baker might not all the former hard dealing against him seem to be yet furthered by the butlers long forgetfulnesse of him yet al these things wrought together at the last both for the great aduancement of Ioseph according to his former dreames the cause of all the former hatred of his brethren against him and also for the good of his brethren themselues and of all their houses So we see that God that fetcheth light out of darknes can make the sins of his children somtime to worke for their outward good not to incourage any to sinne but to comfort all belonging vnto him against too much feare of the iudgements deserued by sinne and to shew the exceeding priuilege of his children in this behalfe Thus much of the working together of the practises of satan of his instruments for the good of the children of God whereby the said children of God may the better assure themselues that much more wil other creatures worke for their good I shall not need to speak any thing in this behalfe of the Angels in heauen For no man will make any question of their working together for the good of Gods childrē euen for their good in this life and of this life which is the point now principally in hand sith they pitch their tents round about them to preserue them from dangers do otherwise attend vpon them for their good both aliue and dead as afterward we shall heare Touching vnreasonable creatures we read how the rich mans dog in the Gospell came and licked the sores of poore Lazarus Luk. 16. 21. Balaams Asses mouth was opened to reproue Balaam for going to curse the Israelites Numb 22. 28. The greedy rauens that are ready to take meat from men brought bread flesh to Elija morning euening 1. Ki◠7. 6. Th Lord did so bind the fierce roring lions to the peace towards