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
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
as men halfe asleepe and halfe awake yea as men halfe blind and halfe seeing and as the blinde man whose eies our Sauiour had begunne to open and who said I see men walking like trees Marc. 8. 24. In this respect therefore the Apostle doth the rather heere say Behold what loue c. And because this heere spoken of is of another nature then the things of this world and of this life and because of our selues naturally we are all blinde sitting in darknesse and in the shadow of death Luc. 1. 79. Act. 26. 18. and because such of vs as haue the eies of our vnderstanding lightned haue them not so lightned but that we see only in part and as it were with spectacles thorow a glasse 1. Cor. 13. 12. so that still we had need to pray our selues and to bee praied for by other that the eies of our vnderstanding may bee further lightned Ephes 1. 18. and this weaknesse of sight in our inward man is partly by the reliques of sinne in vs and partly by the obiects of this world heere spoken of therefore wee haue the more need to be called vpon by other and also to prouoke our selues to behold what loue the Father hath giuen vnto vs to be called his children We haue hawkes eies and eagles eies to behold the glory of the world and the worldly dignities of the sonnes of men and that euen in the twilight yea in the darke night we need not be carried vp to the top of an high mountaine as our Sauiour was by the diuell Matth. 4. 8. Where note that if the Diuell Note had power ouer the outward man of Christ himselfe so without sinne to carrie him from place to place we may not think much if he haue power to vex our bodies Such things I say we can see easily enough in the lowest valley we need not be called vpon by other to behold them wee doe too much behold them of our selues But as touching this obiect of sight heere spoken of as Hagar saw not the Well of water that was hard by her till God opened her eies Genes 21. 19. and as the two Disciples that were going from Ierusalem to Emmaus walked and talked with our Sauiour Luc. 24. 16. and Mary did the like Iohn 20. 24. and yet discerned him not because their eies were holden so trulie is it not only with naturall and vnregenerated men but euen sometimes with them that are the children of God Though they be so yet for many causes heereafter to bee spoken of they doe not alwaies discerne themselues to bee so and therefore they haue need to bee spoken vnto as heere the Apostle speaketh Behold what great loue c. Yea the more necessarie is it that all men generally and euen the children of God be so spoken vnto in this behalfe because the word is the means whereby our eies should bee opened at the first to behold this and more and more afterward to behold it more cleerely For the Commandement of the Lord is pure and giueth light to the eies Psal 19. 8. as in other things so also in this Therefore our Sauiour in opening the eies of the bodily blinded men did Note not onely touch them and handle them but also spake vnto them thereby teaching that as himselfe is the Sonne of righteousnesse and the light of the world so his word is the meanes whereby the eies of our minde are to be opened Otherwise he could haue opened the bodily eies of men without any speech at all vnto them Therefore also the Apostle testifieth this to haue beene the end of his ministerie with the Gentiles euen to open their eies that they might turne from darknesse to light Act. 26. 18. But this being a part of regeneration it selfe it shall bee further manifest afterward by proofe of the whole worke of our regeneration to be by the word As it is necessary that at all times wee should be thus called vpon to consider of Gods loue in making vs his children so especially the same is most necessarie in the time of trouble and aduersitie For when haue wee more need of the comfort thereof then at such times For what greater comfort can there be then in considering the loue of God in this behalfe But because this is one speciall drift of this whole Treatise therefore I shall not need in this place particularly to enlarge it Thus much for obseruation of the first particular word in this Scripture CHAP. II. Containing obseruations of the foure 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 THe second word to be considered is What or what manner Hee doth not say Behold the loue but Behold what loue or what maner of loue or how great loue This is a word commonly vsed in matters of admiration When our Sauiour by his word had pacified the windes and the seas it is said that the men that saw the said miracle maruelled saying What man is this or what manner of man is this that both the windes and the sea obey him Mat. 8. 27. In which place is the same word that is heere vsed by the Apostle So when the Angell was sent to the Virgin Mary to tell her that she should conceiue the Sonne of God in her wombe and when he had saluted her in this sort Haile Mary or Reioice Mary freely beloued c. it is said that she was troubled or maruelled at this speech and thought what manner of salutation that should be Luc. 1. 29. where also is the same word that is in this place This word therefore is an amplification of the loue of God in making vs his children heere spoken of by an adiunct or attribute that signifieth the same to be very great yea exceeding great yea so great that it is rather to be admired and wondered at then any waies fully to be expressed It signifieth as much as the word how in other places as O Lord of Hosts how amiable are thy Tabernacles Psal 84. 1. that is so amiable that they are also admirable O how loue I thy Law Psal 119. 97. that is I loue thy Law with a loue that cannot bee expressed I am euen sicke of loue towards thy Law as the Church speaketh of her loue towards Christ Cant. 2. 5. How beautifull are the feet of them that bring gladtidings of peace Rom. 10. 15. As if he should haue said so beautifull that no tongue of man can expresse the beautie of them no heart can well comprehend it And indeed we shall see by the handling of this dignitie of the children of God that it is such that as it is said of making Christ the stone which was reiected of the builders to bee the head stone of the corner This was the Lords worke and it is maruellous in our eies Psal 118. 23. so it may
be likewise said of the worke of our adoption and of the loue of God in making vs his children This is the Lords worke and it is maruellous in our eies This circumstance noted by this word is to bee ioined with the former word Behold the more to prouoke vs to long after the knowledge of the excellencie of the children of God especially after that knowledge that is by experience sense taste and feeling as it were of the excellencie thereof For no man so well knoweth this excellencie or can so well speake or write thereof as he that is partaker of it and findeth the sweetnesse of it in himselfe For this is that white stone promised to them that ouercome wherein is a new name written which no man knoweth sauing he that receiueth it Reu. 2. 17. The rather is this to bee ioined with the former word to make vs more desirous of getting this title and the more carefull to keepe it being gotten yea to carry our selues according vnto it All men doe gaze vpon the honourable titles of the world and are in great admiration of them but no man almost doth once looke after this yea euery man almost in respect of the contempt wherein this name is with the world afterward to be spoken of in handling this obiection is afraid to be called or knowen by this name As many of the chiefe Rulers that beleeued in Christ for feare notwithstanding of the Pharises durst not professe him Ioh. 12. 42. so many hearing so much as often times they do of the dignity of Gods children haue some desire and could be content to bee the children of God but fearing the world and the great men in the world especially such as to whom they doe specially belong are loth to be seene to haue any minde or affection that way But of these more afterward Thus much of the second word in this text preparing vs to thinke the more highly of the dignity of the children of God heere spoken of The third word is Loue. Behold what loue This word setteth foorth the fountaine or principall cause of making vs the children of God to be the loue of God So it is said to bee the cause why God sent or gaue his onely sonne for vs Ioh. 3. 16. and. 1. Ioh. 4. 9. wherof we shall heare more afterward If the loue of God be the fountaine of sending his sonne then also it is of our making or adopting to bee the children of God For whence is it that we are made the children of God Is it not by Iesus Christ It cannot bee denied and it shall afterward bee more plentifully prooued Heerein the Lord differeth from men for men cannot properly bee said to beget children of Note loue There may be and is in men a desire of children but there cannot properly be a loue of children till children bee begotten and borne For how can men loue them that haue no being at all in nature But God is said to loue vs and in loue of vs to make vs his children or to beget vs againe to himselfe and so his loue towards vs is before we are borne againe or begotten againe vnto him As this loue of God was before the action of our regeneration so it continueth euer after Gods loue is vnchangeable As Christ is the same yesterday to day and for euer Heb. 13. 8. so is God in his loue towards them whom he loueth yea there is not only no change in him but also with him there is no variablenesse nor shadow of turning Iames 1. 17. But being to speake of this loue againe afterward this in this place shall be sufficient thereof The fourth word heere to be obserued is the Father As the former word setteth foorth the originall cause of our being the children of God so this setteth foorth the authour thereof and the subject of that loue before spoken of and that to be not onely God barely considered in his diuine essence but as he is inuested with the title of a Father To speake more plainly The loue before spoken of whereby wee are made the children of God doth not come from God as he is God only but as he is a Father and that first of all as he is the Father of our Lord Iesus Christ And therefore when the Apostle Peter speaketh of this matter euen of our regeneration he saith not only Blessed be God but hee saith further euen the Father of our Lord Iesus Christ which of his abundant or rich mercy hath begotten vs againe 1. Pet. 1. 3. God was alwaies the Father of our Lord Iesus Christ in the distinction of persons in the diuine essence and so Iesus Christ as the second person in the Deitie was alwaies the sonne of the Father euen before all times so that there neuer was any time when the one of these two persons was not the Father and the other the Sonne Secondly this loue heere spoken of commeth from God not only as he is the Father of our Lord Iesus Christ but also as by Iesus Christ he is our Father To speake this also a little more plainly the Apostle heere speaking of himselfe and of them to whom he did write not only as the people of God nor as the workes of God but as the children of God it was therefore the more sit that hee should describe God by such a title as was most answerable to that respect wherein he speaketh of himselfe the writer and of them to whom he did write These being as they were the children of God it was more answerable to the word children that he should say Behold what loue the Father hath giuen vnto vs then Behold what loue God hath giuen vnto vs. For the word God doth more fitly answer to the word creatures or people and the word Father is a plain correlatiue to the word children Now although euer sithence the creation and sithence the first time that there were any elect and beleeuing men God was alwares their Father yet as God was not so knowen to bee the father of our Lord Iesus Christ in the old Testament and before the mearnation and manifestation of Christ in the fleth as â—â—thence so God also Note did not so plainly open and manifest himselfe to be the father of the elect as he hath done sithence the time of the Gospell And therefore wee finde this title Father ostener attributed vnto God in respect of Christ and of the elect in the new Testament then in the old In the old Testament he is most called and made knowen by the name of The God of Abraham the God of Izaak and the God of Iaacob but in the new Testament he maketh himselfe knowen by the name of The Father of our Lord Ieâ—us Christ and of them that by faith are made members of Christ and flesh of his flesh euen one bodie with him As the grace of God which bringeth saluation vnto all men is said especially to
the wicked haue no part in the foresaid loue of God but it is proper and peculiar only to the children of God And thus we see that the foresaid loue of God towards his children is not only to be considered as the principall and first mouing cause of their regeneration but also as a singular and most honourable benefit and prerogatiue Thus much for the first consideration of the loue of God in making vs his children viz. as it was the cause of our election at the first euen before all times vnto our adoption and regeneration to be made in time Touching the second consideration of Gods loue in making vs his children namely as it hath been declared particularly in giuing his sonne for the effecting of our adoption whereunto we were predestinated and elected it is said So God loued the world that he hath giuen his only begotten sonne that whosoeuer beleeueth in him should not perish c. Ioh. 3. 16. If God so loued the world that he sent his sonne that men might haue euerlasting life by beleeuing in him then also in his said loue he sent his sonne to adopt them vnto God For none can beleeue but such as are adopted and haue the spirit of adoption whereby to beleeue God to be their father And adoption is one necessary step to euerlasting life and without adoption and regeneration can no man enter into the kingdome of heauen as our Sauiour teacheth Nicodemus in the same chapter Neither is it only manifest thus by consequence that God so loued the world that is the elect men in the world that he sent his sonne for their adoption but the Apostle doth also teach the same expresly When the fulnesse of time saith he was come God sent his sonne made of a woman and made vnder the law that is not only borne in the time of the law but also made subiect both to the obedience and to the curse of the law that he might redeeme them that were vnder the law that they might receiue the adoption of sonnes Galat. 4. 4. 6. By these testimonies it is manifest not only that God declared his great loue towards vs in sending his own and only sonne into the world to make vs his children but that also God the sonne was a principall agent in the work of our adoption and regeneration as well as God the father and that wee could no more haue been made the children of God without the worke of God the sonne then without the worke of God the father The same is yet further manifest by the Euangelists interpretation of the propheticall words of Caiph as spoken as hee was high Priest touching the necessity of the death of one for the people and that the whole nation should not perish For this saith the Euangelist spake hee not of himselfe but being high Priest that same yeere he prophecied that Iesus should die for that nation and not for that nation only but that he should gather together the children of God that were scattered Ioh. 11. 50. By gathering together he meaneth adopting and by the children of God he meaneth not them that were already in act the children of God but that were appointed and predestinated so to be as before we heard It is also in the said place to be obserued Note that he speaketh not passiuely but actiuely He saith not that the children of God might be gathered together but he saith that he might gather together c. So he noteth that the gathering together and adopting of the children of God is a worke of Iesus Christ as well as of God the father The same our Sauiour himselfe testifieth saying Other sheepe I haue also which are not of this fold them also must I bring Ioh. 10. 16. he saith not they shall be brought but that he himselfe must bring them Peter accordeth with both the former testimonies making this to be the end of Christs suffering once for sinnes c. not that we might be brought only to God but also that he might bring vs vnto God 1. Pet. 3. 18. As therefore we could not haue been saued without Christ so neither could we haue been adopted without him Therefore also as before we heard the dignity of Gods children to be the greater by the worke of the father so it is also the greater hereby that the father worketh herein by the sonne and the sonne worketh with the father as well in this our second creation as in the first For Christ is the same in glory and excellency with the Father Whatsoeuer is spoken of the Father according to the Deity the same may also be sayd of the sonne For I saith Christ himselfe and my Father are one Ioh. 10. 30. and the Apostle saith that hee being in the forme of God thought it no robbery to be equall with God Philip. 2. 6. And he is called the heire of all things by whom God the Father made the world and the brightnesse of the glory and the ingraued forme of his fathers person Heb. 1. 2. 3. Neither was Christ only so excellent as he was God but he was also very excellent in his humanity the same being conceiued in the wombe of a virgin by the immediat operation of the holy ghost and being personally vnited to the Godhead that both natures might make one person and so vnited being also altogether without sinne vnspotted vndefiled most holy and righteous In his offices also he was most honorable being the onely King Priest and Prophet of his Church yea such a King Priest and Prophet as of whom Dauid and Salomon and all their kingly posterity with the Priests of the law and the Prophets extraordinarily raised vp and sent to the ancient people of God were but types figures and shadowes The more excellent therefore that Christ is and was before his sending into the world and afterward the more hath God dignified his children in sending him so into the world to make them his children The more honorable persons that any Prince doth imploy for the good of any other the more is he dignified and graced for whose good such honourable persons are so imployed Did not Balak King of Moab much honour Balaam by sending vnto him first some of the Elders and Princes of Moab and Midian Num. 22. 5. 7. and 13. and afterward more Princes and more honorable then the former vers 15. Was it not a great honor to the Prophet Isaiah that Hezekiah sent Eliakim the steward of his house and Shebna his Chauncellor and the elders of the Priests to aske counsell of him touching Rabsheka 2. King 19. 2. May not the like be sayd of Iosiahs sending Hiâ—kia the Priest Ahâ—kan the sonne of Shaphat Achbor the sonne of Michaiah Shaphan the Chancellor and Asahia the Kings seruant to Huldah the Propheâ—esse for counsell from the Lord touching the finding of the laweâ— 2. King 22. 12. That the Centurion sent not one of his own seruants but the
moued vpon the waters or sate vpon the waters and vpon the whole matter of all things before created euen as a bird sitteth vpon her egs to bring the said first matter into forme and fashion and so did immediatly execute that in the first creation which God the father had decreed and which God the sonne had spoken concerning the said creation so in our second creation and adoption God the father and God the sonne work not immediatly but by God the holy ghost The same holy ghost also is he by whom the comming of Christ into the world his death and other things he suffered euen the whole price which hee gaue of his actiue and passiue obedience for vs is applied vnto vs. Our Sauiour likewise attributeth our regeneration to the spirit as well as it is elsewhere ascribed to the father Except a man be borne of water and of the spirit c. That which is borne of the flesh is flesh and that that is borne of the spirit is spirit c. and againe The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it commeth nor whither it goeth so is euery man that is borne of the spirit Ioh. 3. 5. 6. 7. 8. Yea the spirit of God seemeth to be that very immortall seed of our new birth whereof Peter speaketh 1. Pet. 1. 23. I know that other doe interpret the word to be that immortall seed there spoken of because it is said not of mortall but of immortall seede by the word Notwithstanding to me it seemeth otherwise because the Apostle changeth the first preposition of vsed in the first place into another viz. into by vsed in the second place in speaking of the word And therefore I doe rather thinke the word there to be noted as the instrument onely whereby that immortall seed of our new birth before spoken of is conueied into vs. This I say I doe the rather thinke because of the change of prepositions the Apostle not saving being borne anew not of mortall but immortall seed of the word but saying in this last clause by the word Yea I am and shall be the more fully perswaded of this interpretation to be the right till I shall heare or see better reason then I haue done for the former because of the places before alleged to proue our regeneration to be of the spirit of God as well as of the father and of the sonne and because the preposition of first vsed in that place of Peter is so constantly vsed in all the former places concerning the spirit viz. Ioh. 1. 13. and 3. vers 5. 6. and 8. I acknowledge the word to be called seed in respect of the fruits of righteousnesse Luk. 8. 11. but for the reasons before alleged I cannot yet thinke it to be there vnderstood for the seed of our regeneration any otherwise then it is the instrument of conueying the spirit of God into vs. Moreouer the spirit is called the spirit of adoption whereby we cry Abba father that is whereby we call God our father and whereby we are called the children of God Yea it is further said that the same spirit beareth witnesse to our spirits that we are the children of God Rom. 8. 15. 16. So then the holy ghost doth both immediatly beget vs to God and is also a witnesse of that our begetting again to God and of our being the children of God But I will stay no longer in this point To conclude therefore all the former arguments hitherto vsed for the dignity of Gods children sith they haue so honourable a father and sith their adoption is thus honored with the worke of all the three persons in the Deity and sith the originall cause of the said adoption is both the free loue of God the father in sending his owne and onely sonne and of the sonne in comming so willingly and submitting himselfe so cheerfully to so base a condition for the effecting of the said adoption and sith also he gaue so great a price for it it cannot be but the worke it selfe is very honorable Thus we see that they that be againe so regenerated of him and by him by whom they were at the first made haue obtained a new state and condition and are not as they were of the world worldly of the earth earthly and of flesh fleshly but of heauen heauenly of God the father of whom the whole family in heauen and in earth is named Ephes 3. 15. called his children of Christ denominated Christians Acts 19. 26. and of the spirit said to be spirituall 1. Cor. 2. 15. So they are not only humane by the humane nature but also diuine by participation of the diuine nature 2. Pet. 1. 4. not touching their substance but touching diuine qualities and operations Such therefore and only such may truly speake of nobility For only they may most truly say they are borne of God as we haue seen before chap. 2. 29. and as the Apostle speaketh afterward chap. 4. 7. And they onely may most truly also say further that they are the generation of God Acts 17. 28. and that in such maner as that thereby they are citizens of heauen and inhabitants together with the glorious Angels as afterward we shall heare more at large In respect of this nobility and without this all other nobility is nothing in Gods sight Yea that which our Sauior speaketh of the Iewes particularly may be said generally of al that are not the children of God They do the works of their father the diuell and the lusts of their father they will doe Iohn 8. 41. 44. Not much vnlike also is that description of the King that is the sonne of nobles that eat in time for strength and not for drunkennesse Eccles 10. 17. For what doth Salomon by this description teach els but that such kings are most renowned and noble which doe adorne their kingly descent with true piety and sobriety And though Salomon speake but of eating in time for strength and not for drunkennesse yet by this one vertue hee meaneth all other And of this vertue he maketh choice aboue other because it is in a manner the rarest of all other especially in kings It is hard to find any man that hath abundance to be sober and moderate in the vse of meats drinke and to eat both only in time and also for strength not for excesse and pleasure I may also apply to this purpose that which is said by the Prophet which confoundeth them that are excellent or noble in the earth with the Saints and the Saints with them Psal 16. 3. thereby teaching that the Saints onely haue the best excellency and nobility and that none may rightly be called excellent or noble but such as are Saints And indeed seeing all that are not sanctified cannot but be of the diuell as doing his works what greater basenesse vilenesse and ignobility can there be then to be such Seeing
mouth is full of eursing and deceit and fraude Vnder his tongue is mischiefe and iniquity he heth in wait in the villages in the secret places hee doth murther the innocent his eies are bent against the poore He lieth in wait secretly euen as a lion in denne Hee lieth in wait to spotle the poore when he draweth him into his net Psal 10 56. 7. 8. 9. c. Yea he had said before in the same Psalme verse 2. The wicked doth persecnte the poore c. he hath made boast of his owne hearts desire and contemneth the Lord. No maruell then though such contemne men especially their inferious And thus indeed wee daylie see how the wicked abuse all the mercies of God either by all in temperancy as if they were absolute Lords of all that they haue and were not to giue any account to any or by extreme pride and cruelty carrying themselues like Lords and Kings ouer other scorning them contemning them and oppressing them at their pleasure But the children of God on the contrary knowing that they are but for a time the Lords ftewards of all that they haue vse this world and all things they haue in this world honors riches authority friends c as though they had them not that is they so possesse them and so dispose them that they be no hinderances vnto them but rather furtherances of them concerning the life to come Therefore if they be rich in this world they put not their trust in vncertaine riches but in the liuing God and they be rich in good workes distributing and communicating vnto other according to need and so laying vp a sure foundation to themselues against the time to come towards eternall life 1. Tim. 6. 18. c. They eat not their bread alone but the fatherlesse eat thereofwith them They see not any to perish for want of clothing nor the poore to goe without a couering but doe cause their loines to blesse them They lift not vp their hand against the fatherlesse when they see they may helpe them in the gate c. Iob 31. 17. c. They make not their gold their hope neither say they to the wedge of gold thou art my confidence vers 24. Thus did Iob. Thus did other that haue receiued the same spirit of adoption that Iob had Is not this excellent wisedome so to prouide towards eternall life as before we heard and so to make themselues friends with the riches of iniquity that when they shall want they may be receiued into euer lasting habitations Luk. 16. 9. Let the world account of this as they will All they that vse it shall find it a principall part of wisedome The like may be said of their vsing authority and honours not to the vexing or oppressing of any but to the good and comfort of all They open their mouth for the dumbe in the cause of the children of destruction they open their mouth and iudge righteously and iudge the afflicted and the poore Pro. 31. 8. 9. They deliuer the poore that crâ—e and the father lesse and him that hath none to helpe him The blessing of them that are ready to perish are vpon them and they cause the widdowes heart to reioice They put on iustice and couer themselues Their iudgement is as a robe and a crowne They are eyes to the blind and seet to the lame They are fathers to the poore and when they know not their cause they seeke it out diligently They breake the iawes of vnrighteous men and plucke the prey out of their teeth Iob 29. 12 c. Thus the children of God goe vpright in their prosperity they reele not neither stagger either to the right hand or to the left hand as drunke with their riches and honours but walke on right in the way that God hath laid out before them towalke in But what doe they in aduersity The braines as I may so speake of their mindes are no more distempered neither are the affections of their hearts any more disordered therewith then before with prosperity For they carry not themselues as men without hope but cheerfully and comfortably they looke to the cause in themselues to the hand from heauen that sendeth the same to the loue from which it doth proceed to the end why it is sent they remember what a blessed end other haue had of the like afflictions and they forget not what comfort themselues haue had in former times in the like perhaps also in greater dangers According to these things they make such vse of all their afflictions that they shall be able truly to say It is good for vs that we haue been afflicted that we may learne thy statutes Psal 119. 71. So they neither be too much cast down with that which the righteous Lord laieth vpon theÌ„ neither do they make too light account thereof If they lose all that euer they had wealth and honor and friends in one day they murmur not against God but humble themselues and say Naked came we out of our mothers wombes naked shall we returne thither The Lord hath giuen The Lord hath taken Blessed be the name of the Lord. Iob 1. 21. This sober cheerful cariage of themselues in such a state is the greater point of wisedom if we shal cosider how the wicked are either hardned like brawne that they make no reckoning of it yea that they scarce feele it as Belshazaer in the midst of his cups hearing that he was found too light and that the Medes and Persians should come and take from him his kingdome and his life was not a whit moued with it but in a brauery for all that commanded Daniel to be clothed with purple and to haue a chaiue of gold put about his necke c. Dan. 5. 29 or else they are moued with it only for a time as Ahab 1. Kings 21. 27. returning afterward to their former sinnes that procured it or els they fret and rage like mad men as they are not only being most impatient towards all about them but also blaspheming the God of heauen himselfe But I will not stand vpon these things being especially more particularly handled by M. Rogers in his sixt treatise viz. of the priuiledges of Christians and hauing my selfe some occasion to speake of them afterward in this treatise In the meane time we see the wicked in euery condition of life to reele and stagger like drunken men in either of both conditions falling most dangerously and as Salomon speaketh of drunkards Pro. 23. 29. euery where meeting with woe with sorrow with strife c. with wounds without cause The like may be said of the children of God touching the moderation and sobriety of all their affections anger ioy greefe loue feare c. in other matters as also of the distemper of the affections of the wicked As the children of God are sober according to that before spoken so likewise they are alwaies in such sort watchfull that
know God Can they loue him whom they know not The same is to be said of their loue towards men For how can they loue men when they loue not God How can they loue the lesse when they loue â—ot the greater If they loue not God of whom they receiue all that they haue and who receiueth noâ—◠〈◊〉 them â—â—ther is any waies chargeable vnto them how can they loue them from whom they receiue nothing or very little and that only as from the instruments of God and vpon whom they are forced to bestow somthing of their owne and so to be at charge with them For these reasons and the like when the Apostle in the place before alledged had described vs in our naturall state and being vnregenerated to be vnwise disobedient deceiued he addeth further that we were hatefull and hating one another Tit. 3. 3. So the wicked are both hated of other and doe also hate other and nothing but hatred is to be looked for amongst them This hatred of the wicked against God and men is a notable testimony of that extreme foolishnesse and madnesse beforespoken of which is in the heart of the wicked For what extreme madnesse is it for mortall men that are but as the pot in the hand of the potter to hate the immortall God who being of all might and power is able when he will to breake them all in pieces like a potters vessell What folly also is it to hate all other whereby to make themselues likewise hatefull and odious to all other Doe not such both waies as we say much worse then bring an old house vpon their owne heads They that make themselues odious to God and men shall certainly smart full deeply and wofully in the end If it be obiected touching the loue of God that Paul being but a naturall man before he knew Christ so loued God that he speaketh much of his zeale and that in his said zeale his righteousnesse of the law was such that he was vnrebukeable Phil. 3. 6. and that that seemeth to haue been in truth and not in shew If any I say obiect this I answer that though the aforesaid zeale and feruent loue of Paul were indeed true as this word Note true may be an attribute of the affections and is opposed to hypocrisie or to that which is but counterfet and feined and as it signifieth vnfeined and without hypocrisie yet as the same is an attribute of the obiects of the mind and is opposed to erroneous and signifieth right so it cannot be said that the zeale or seruent loue of Paul was true Though he loued God vnfeinedly and in the truth of his affections from the heart and so was very strict touching the outward righteousnesse of the law yet it cannot be said that he loued God truly that is rightly because his mind being not rightly informed his iudgement therefore touching the principall causes why and the manner how God was to be loued could not but be erroneous For so long as he knew not Christ but persecuted him and the doctrine and professors of him and so much lesse beleeued in him he wanted that which should haue giuen life to his loue For as we haue heard Faith worketh by loue Gal. 5. 6. and loue must come from faith vnfeined 1. Tim. 1. 5. The like is to be said of the zeale of God in the Israelites whereof Paul beareth them witnesse and yet saith that it was not according to knowledge Rom. 10. 1. 2. So also of the zeale of many other ignorant men Howsoeuer their loue and their zeale may be said to be true that is vnfeined and without hypocrisie euen in simplicity yet because it is without knowledge and much more without faith therefore it cannot be right and therefore also not at all acceptable vnto God For without knowledge the mind or heart is not good Pro. 19. 2. and without faith it is not possible to please God Heb. 11. 6. Yea Whatsoeuer is not of faith is sinne Rom. 14. 23. That which I haue said of this loue towards God in meere naturall men may be said of the like loue in the like towards men For that which condemneth the loue of such towards God how vnfeined soeuer condemneth also the loue of such towards men how earnest and feruent soeuer the same bee The loue therefore that is betwixt man and wife betwixt parents and children betwixt kindred and betwixt friends c. the parties that doe so loue being not regenerate but meerly naturall cannot be right as not comming from sound knowledge and faith vnfeined neither being directed by the word which is the only rule both of affections and also of actions Againe the loue of such towards God and men is most vncertaine and altogether vnconstant so that to day a friend and to morrow a mortall enemy I will not stand vpon the examples either of ancient or of later times of such as haue seemed at the first to haue been very zealous of God and for God and yet afterward reuolted such in old time were Ioash 2. Chro. 24. and Vzzta 2. Chro. 26. and Demas and many other Heb. 10. 25. and in late times euen here in England Bonner Harding a brother of Doctor Reinolds that is reported first to haue conuerted him to the truth and yet afterward fell away from it and by writing persecuted it I will not stand vpon these examples but I will chiefly insist vpon the vncertainty and inconstancy of the loue of natural men towards other Touching this therefore as Salomons words may be by way of similitude applied to other things euen to the vncertainty and shortnesse of the prosperity of the wicked as afterward also we shall see so they seeme chiefly and most properly to be vnderstood of the loue of the wicked either towards God or towards men but in that place chiefly towards men viz. Note that it is like the cracking of thornes vnder a pot Eccles 7. 8. that is though very great for a time yet suddenly vanished away This I say seemeth to be the most proper and naturall sense and meaning of that place because Salomon hauing said in the verse next before It is better to heare the rebuke of a wise man then that a man should heare the song of fooles that is it is better to heare some sharpe words wisely by wise men spoken in the iust reproofe of sinne then the soothing and faire words of foolish men what protestation soeuer they make of their loue and whatsoeuer their loue be for the present Salomon I say hauing so said immediatly inferreth the former words as a reason and confirmation of these and saith For like the noise of the thornes vnder the pot so is the laughter of a foole meaning by laughter that which before he had meant by the word song and by the word song vnderstanding the sweet and pleasant words whereby the wicked doe flatter and sooth vp other in any
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
commend them to be and for further testifying of their rarenesse and excellency were honoured with so rare and extraordinary a translation out of this world and yet are not in their bodies glorified neither shall be till all the rest of Gods children shall bee glorified and made like vnto Christ at his second comming in all pomp and maiesty doth not the Lord thereby testify vnto all the world that all his children are in so high regard account with him that he will not haue the first and the greatest as it were to be aduanced to the perfection of happines till the whole number be accomplished and till the last and the meanest be borne and made fit for the like perfection and happines that all and euery one may receiue their crownes together If a King or some other great person make a great feast and inuite many thereunto and some come betimes some that dwell further of tary somewhat longer and the master of the feast will not haue them that first come to sit downe till all the rest be come is it not a great gracing and countenancing of all the guests so to prolong the time of sitting downe till the rest be come Though some may thinke that the first are somewhat disgraced and wronged by staying for the last yet the matter well weighed they may consider that euen so the Lord of the feast would haue stayed the rest for them if the rest had come first and the first had tarried to be last Yea all men may well see the said Lord of the feast to be well perswaded of their loue and patience in staying them for the comming of them that remaine It is the chiefe honour of any guest inuited by one much greater then himselfe to be openly graced with testimony of the good opinion of the Lord of such a feast For so all men may see that the Lord of such a feast hath good regard as well of them that come late as of them that came first and of them that came first as of them that come after By all hitherto spoken of this time when we shall be made like vnto Christ let vs learne first to be patient till that time come Secondly the longer it is ere it do come the more earnestly to pray for that day of Christs comming the oftner in all zeale to say Come Lord Iesus come quickly I doe but briefly note or rather name things leauing the larger discourse of them to other and euer to the meditation of the godly reader Thus much of our similitude and likenes vnto Christ of our certaintie thereof and of the time when we shall enioy it The confirmation of our said similitude or likenesse vnto Christ followeth which is that we shall see him as he is Heere let vs first obserue the causall coniunction whereby this reason is â—oined with the former proposition This is commonly translated for but it is in the originall because It is the same word that is vsed Luk. 7. 47. I say vnto thee Many sinnes are forgiuen her for say our English translations but because saith the originall she loued much This I doe the rather note because the Rhemists and other Papists in that place of Luke doe vrge the originall word signifying because as there noting the loue of the woman to haue beene the cause of the forgiuenesse of our sinnes whereas our Sauiour reasoneth not from the cause to the effect but from the effect to the cause assuring her and other then and there present not for that loue which before shee had shewed but by that loue which then she did shew so abundantly towards him that many sinnes were forgiuen her As the same viz. that much loue of man towards God and Christ are not the cause but an effect of the forgiuenesse of many sinnes and doe not goe before but follow the forgiuenesse of sinnes As this I say is plaine by the parable of two debtors before in that Chapter mentioned to one of which were forgiuen but 50. pence and to the other 500. and concerning whom our Sauiour had asked the Pharisee with whom he then dined not which had loued but which would loue the Creditor most so it is the more plaine by this place where the same coniunction is taken for a note of an effect not of a cause of our former similitude and likenes vnto Christ It is so also taken Ioh. 8. 44. where our Sauiour saith of the diuell He abode not in the truth because there is no truth in him Heere the same word because is a note of an effect For Christ prooueth the diuell not to haue abidden in the truth not because before his fall there had beene no truth in him for hee was created an Angell of light as well as other but because now there is no truth in him So Ioh. 15. 15. I haue called you my friends for or because all things that I haue heard of my father I haue made knowen vnto you Heere the same word also noteth an effect not a cause Thus then the Apostle prooueth that wee shall bee made like vnto Christ at his appearing by an effect of this likenesse that is because wee shall see him as hee is This to see Christ as hee is is not the cause of our being like vnto him but our being like vnto him shall bee the cause of our seeing him as he is For wee cannot see him as he is except first wee be made like vnto him The effect is not before the cause but the cause before the effect By seeing here he meaneth seeing with our bodily eies and by seeing him as he is the seeing of him plainely not obscurely fully not in part face to face not on his back parts as Moses is said to haue seene God Exod. 33. 23. not as a mightie God alone but also as a Sauiour and therefore not in his diuine nature alone but vnder the veile as it were of this humanity and yet also in so great glory as no flesh liuing did euer see the like This seeing of him in this maner is opposed to seeing him through a glasse darkely and to knowing of him in part 1. Cor. 13. 12. Where these two words seeing and knowing seeme to import that there we shall both see him more plainely with our bodily eies and also know him more perfectly in our vnderstanding then here we do or can doe For here wee see him but by pictures and images I meane not by dead pictures images made by men but by the liuing pictures and images of our selues and of other Gods children representing him in holinesse and righteousnesse and made onely as before wee heard by God himselfe as also we see him by outward signes and elements with the actions belonging vnto them that is the sacraments ordeined by him selfe And here wee know him by his word euen by hearing such things of him as therin hee hath reuealed but then wee shall see