Cor. 5. 17. Galat. 6. 5. and to be created in Christ Iesus Ephes 2. 10. and 4. 24. So farforth therefore as we are in Christ we are the children of God And so many as are not thus incorporated into Christ are not in truth neither ought to be called the children of God Such perhaps may be so accounted by other yea peraduenture they may so account themselues But as those that are begotten in adultery by an adulterer may be reputed the children of the lawfull husband to the adulteresse and yet are indeed bastards and for the most part may be discerned so to be by their bastardly conditions so is it with them that liuing in the Church of God doe professe them selues to be the children of God and be so reputed by other and yet haue no communion with Christ Though they be reputed to be the children of God yet they are no better then bastards and bastards they bewray themselues to be by their bastardly minds and conuersation Although therefore in one respect we reckoned Christ before amongst the efficient causes of our regeneration and that therfore in respect of his excellēcy our regeneration also is to be accounted the more excellent yet in another respect he may also be accounted the materiall cause of our regeneration euen as naturall parents are both the efficient causes of our naturall birth and doe likewise communicate the matter of their bodies vnto ours And so the more excellent that before we heard Christ to be the more we may againe conclude the dignity of Gods children to be by his being the chiefe materiall cause as well as the efficient cause of their regeneration For as that that is made of siluer or gold or any other such like pretious matter is it selfe more pretious then other things made of brasse tinne lead yron Copper or any other such vile and base matter the quantity of things being alike otherwise a great vessell of copper may be better then a very small cup of siluer so the more excellent that Christ himselfe is who is the chiefe matter of Gods children and of whom they be called Christians as that that is made of gold is called golden and the children of God the more excellent needs must be their state and condition CHAP. IX More largely shewing other things concerning the matter of regeneration especially the renewing of the life of God in vs all that are new borne which before were vtterly void of the said life BVT leauing that point till afterward let vs in the next place looke into the excellent gifts and graces which by the former incorporation into Christ the children of God doe receiue and in respect whereof we are said to be partaker of the diuine nature and the which likewise may be esteemed as parts as it were of that matter whereof they do consist These things let vs consider by opposition of that vnto them that men are since the fall of Adam as naturally descending from Adam and being as it were boughs and branches of him In Adam and by Adam since his fall all men Christ himselfe onely excepted haue vtterly lost that excellent and glorious image wherein Adam and Eue at the first were both created Genes 1. 26. 27. This losse of that excellent and glorious image is described by this phrase of dying the death Genes 2. 17. This death was not a naturall death but it was a spirituall death It was not the separation of the soule and the body but it was the separation of God and man as touching that gratious familiarity which before had beene betwixt them As the soule is the life of the body so is God the spirituall life of the whole man For man is not said to be aliue vnto God any longer then he is in grace and fauour with God so that to die the death in that place was to be vtterly depriued of the inherent grace and fauour of God which before they were created in From that time therefore that our first parents had eaten of the forbidden fruit and thereby had defaced the image of God in them they were drowned ouer head and eares in all sinne and so now also in the state of condemnation and were no more able of themselues to haue gotten out of the same then a man drowned and dead in the bottom of a great riuer or pond is able of himselfe to get out And this is that dying the death before spoken of euen a spirituall death ten thousand times worse then any naturall death I meane then any separation of the soule and body though the same be by neuer so violent meanes For it is the beginning and first step vnto that euerlasting death of body and soule whereof afterward we shall speake more at large and from the which neither wee could haue freed our selues neither could any other creatures or all creatures if God himselfe had not sent his owne sonne as before hath been shewed And that spirituall life which is contrary to the said death and which is also the first effect of Christ in vs after that once wee are ingrafted and incorporated into him is the next point of the matter of our regeneration and being the children of God That we may the better see what this life of God is in vs let vs first more largely consider what the former death is and how all men are by nature wholly possessed thereof That therefore which the Apostle saith of the Ephesians is to be vnderstood of all men by nature viz. that they are dead in sinnes and trespasses Ephes 2. 1. without God and without Christ in the world verse 12. as not beleeuing in God or Christ and therefore being condemned already as before we heard our Sauiour to say Ioh. 3. 18. and the rather were they so indeed dead in their sinnes because they were the children of him that had the power of death that is of the diuell Heb. 2. 14. compared with Ioh. 8. 44. For Sathan hauing once put out the light and the life of God in Adam whereby he was the child of God like vnto God did make him a sonne to himselfe so that as before hee did beare the image of God so for euer afterward hee and all his Christ onely excepted did beare the image of the diuell in which respect it is saide generally that hee that committeth sinne is of the diuell 1. Iohn 3. 8. Thus we see that our naturall state is not as the Papists plead it to be by allegorizing vpon him that our Sauiour saith did fall into the hands of theeues and was by them wounded and left halfe dead Luk 10. 30. but farre worse not halfe miserable but altogether miserable not wounded and yet aliue though halfe dead but so wounded that we are altogether dead We haue a vegetatiue and an animall life as all liuing and brutish creatures haue we haue a reasonable life to talke and reason and discourse and determine and conclude of
naturall things and of things pertaining to this life whereby we differ from beasts but as touching the spirituall life whereby to thinke of any thing to affect any thing to approue of any thing to speake of any thing or to doe any thing towards eternall saluation of body and soule and as touching that life of God that is that life that is acceptable to God as the worke of God Ioh. 6. 29. and the workes of the Lord 1. Cor 15. 5. 8. are such as are acceptable to God as touching this life I say which is the first degree and the very beginning of eternal life to be afterward enioyed with God and his holy Angels in heauen all the whole posterity of Adam Christ only still excepted is altogether void of For as the root and stocke of a tree being altogether dead without any sparke of naturall life therin it is not possible that any of the boughs or branches can be aliue and as it is not possible for those men and women that are altogether naturally dead their soules and bodies being separated one from another to bring forth liuing children so it is not possible that our first parents beeing altogether dead vnto God and without the life of God before spoken of we or any other of their posterity should be aliue vnto God They may seeme to haue this spirituall life and this life of God because after a naturall manner they can conceiue and doe conceiue some things thereof yea sometimes the greatest mysteries thereof either after a meere carnall sort or by the speciall wisedom of God reuealing the same vnto them for the furthering of the saluation of other and for the making of themselues the more inexcusable and so for the increasing of their own condemnation but in truth and deed they are altogether destitute of it In this case it is with them as it is with many a woman that hauing a Tympany by the abundance of water or of some other matter of the said Tympany or other such like disease feeling some little stirring in her body like the mouing of a yong infant doth therefore thinke her selfe with child and yet in the end she is deceiued being not with child with any other thing then of a disease vnto death so I say many naturall and wicked men hauing some similitude and like actions of the life of God in them and feeling as it were some little motions of such life as it were little flashes suddenly wrought and suddenly vanishing like lightning do therfore thinke themselues with child of Christ and to haue conceiued him in the womb of their hearts but in the end they are deceiued and find themselues only with child of a spirituall sicknesse vnto death that is of hypocrisie and of a bare resemblance of the life of God in them and not to haue that life it selfe This is not only euident by the former testimony of the Apostle but also by another afterward in the same Epistle where he describeth our naturall state and condition to be that we had our vnderstanding darkned and were strangers from the life of God through the ignorance that was in vs because of the hardnesse of our hearts Ephes 4. 18. Thus I say in that place the Apostle describeth the state of all men naturally The same namely that we are all void of that life of God is manifest by other reasons To omit that before insinuated viz. that as the body is dead without the communion of the soule so man cannot be aliue vnto God that hath lost his communion with God and that indeed naturally men are without God in the world and that because they are without Christ Ephes 2. 12. by whom alone there is communion betwixt God and man and in whom alone is that life so that he that hath the sonne hath life and he that hath not the sonne hath not that life 1. Ioh. 5. 11. 12. although after a common manner effectiuely we all liue moue and haue our being in God Acts 17. 18. To omit I say this reason the same is further manifest because all meer naturall men are also without the immortall seed of God in them whereby they should be borne againe the children of God This immortall seed is the spirit of God as before we haue heard Meer naturall men therfore being without this seed how can they haue the life of God in them Againe if naturally we haue this life of God in vs it must be in our soules or in our bodies It is neither in our soules nor in our bodies therefore not at all Touching our soules what life of God can be in them when as we cannot so much as thinke a good thought of our selues 2. Cor. 3. 5. but al the imaginations of our heart are continually euill Genes 6. 5. and when as we cannot so much as will any thing that is good of our selues but it is God that worketh the will as well as the worke Philip. 2. 13. Where there is any life there will be some hunger and thirst after meat and drinke for preseruing of life or at least some desire of other meanes of life But alasse so farre are we from all hunger and thirst after either bread or water of life that we do vtterly refuse them and reiect them offered vnto vs. Yea that which is more we lay foorth our siluer for that which is not bread and we labour and take great paines for that which will not satisfie vs Isai 55. 2. Those things therfore being as it were the very breath of the life of God if we haue them not how can we haue that life of God it selfe For what life can there be without breath If our soules be thus dead what life of God can be in our bodies As our Sauiour saith If the light that is in vs be darknesse how great is that darknesse Matth. 6. 23. so may I say If the life that is in vs be deadnesse how great is that deadnesse Our eares cannot attend to the word of God therefore also not to any other goodnesse except God open our hearts Acts 16. 14. we cannot so much as turne our eyes from any vanity except the Lord do turn them Ps 119. 36. we cannot open our lips that our mouth may shew forth the praise of God except God do open them Psal 51. 15. neither can we so much as say that Iesus is the Lord but by the holy ghost 1. Cor. 12. 5. Moreouer this our spirituall death doth appeare by our bearing all spirituall burthens though neuer so heauy without any sense and feeling of them What is heauier then sand yet all the sand â—n the whole world yea the whole earth with all the minerals of siluer gold lead yron tynne and pewter with all the quarries of stones with all the buildings and all other creatures thereupon is not so heauy as sinne Did not the imputation only of other mens sinnes vnto Christ lie so heauy
vpon him that he though he were God and man was in such an agony that his sweat was like drops of bloud yet doe all men remaining in their naturall state and not being born againe go vnder their own inherent sinnes originall and actuall how long so euer they haue continued in them and howsoeuer they haue multiplied and aggrauated them they goe vnder them I say as lightly without any sense or feeling of the waight and burden of them as though indeed they had none at all Is not this an euident argument of extreme deadnesse For what do they that are once dead feele whatsoeuer is laid vpon them To speake all in a word and not to stand any longer vpon particulars the Apostle from other scriptures doth not only say that we are dead vnto all goodnesse but also that in euery part member of our whole man we are aliue vnto all euill For thus he describeth the naturall state of all men There is none righteous no not one There is none that doth vnderstand there is none that seeketh God They haue all gone out of the way they haue been made altogether vnprofitable there is none that doth good no not one their throat is an open sepulchre they haue vsed their tongues to deceit the poison of Aspes is vnder their lips Their mouth is full of cursing and bitternesse Their feet are swift to shed bloud c. Rom. 3. 10. By these things we see that though naturall men do liue yet as it is said of the widdow that liueth in pleasures that she is dead whiles she liueth 1. Tim. 5. 6. so it may be said of all naturall men liuing in the pleasures of sinne that they are dead whiles they so liue This our liuing vnto sinne and in sinne being dead to all goodnesse may in some sort be called a spirituall life not as spirituall is opposed to carnall but in two other respects first because it is from that vncleane spirit Mark 1. 23. 7. 25. 26 who is not only the father of lies Ioh. 8. 44. but also of all other euill secondly because all the workes of a sinfull life are performed to the same vncleane spirit Therefore the Apostle saith not only that we are naturally dead in trespasses but also that wee walked in them after the Prince that ruleth in the aire that is according to his commaundement and prescription Ephes 2. 2 Our Sauiour also saith that such sinnes are the workes and lusts of the diuell Ioh. 8. 41. 44. And as Idolaters are said to sacrifice to diuels 1. Cor. 10. 20. so all wicked men may be said to do all that they doe vnto diuels Thus we see in part the miserable and wofull state of all naturall men For what is more fearefull then death when Saul did but heare only by the father of lyes in the likenesse of Samuel and therefore the rather speaking the truth that he might the more confirme Saul in his error touching the raising of Samuel when I say Saul did but heare that the next day hee should be deliuered into the hands of the Philistines and bee slaine how did it affect him How did it strike him with feare verily so that he fell straightway all along vpon the earth and there was no strength in him yea so that neither the woman the witch that had raised vp the diuell in the likenesse of Samuel nor any of his own seruants with him could scarce fasten any comfort vpon him 1. Sam. 28. 20. c. If the very tidings of this naturall death be so fearefull how much more fearefull is that spirituall death before spoken of Hauing thus in part shewed our naturall misery by these things spoken of our spirituall deadnesse let vs now see the change that is made in vs by our incorporation into Christ in our adoption and regeneration Let vs therefore vnderstand that in our said regeneration and new birth by Iesus Christ we are deliuered from that our foresaid miserable state As before we did beare the image of the earthly man so now we beare the image of him that is from heauen heauenly that is of the Lord Christ As Christ in his diuine essence is the brightnesse of the glory of the father and the ingraued forme of his person Heb. 1. 3. so we in quality being made partaker of the diuine nature and being in Christ made new creatures and being also the workmanship of God in Christ Iesus created vnto good workes that wee should walke in them as hath been before shewed by seuerall scriptures we are by this meanes made like to Christ Iesus and consequently also to God himselfe As therefore the Apostle saith that naturally we are dead in sinnes and trespasses so hee saith in the same place that God which is rich in mercy through his great loue wherewith he loued vs euen when we were so dead by sinnes or in sinnes hath quickned vs or made vs aliue in Christ Ephe. 2. 4. 5. Where let it be obserued that the word quickned is only expressed originally in that Note fift verse and that although it be interposed by translators in the first verse for perspicuities sake as they thought yet it is rather there to be omitted and that that first verse is rather to be read with the last verse of the first chapter of Christs filling all things in all things or with all things that is with all gifts fit for euery one so that the verb filled is rather to be vnderstood in the first verse then the verb quickned and that first verse to be vnderstood as an amplification of the generall handled in the end of the former Chapter by the particular instance of the Ephesians as if he should haue said As Christ hath generally filled all things giuen vnto him by the father with all gifts fit for them so particularly he hath filled you that were by nature dead in your trespasses and sinnes and so he describeth by that occasion their naturall state vers 1. 2. 3. and then he describeth our new and spirituall state in the 4. and 5. verses by Iesus Christ But to leaue this place and to returne to the former point of Christs freeing vs from spirituall death and quickning vs and making vs aliue againe Paul saith further that Christ hath abolished death and brought life and immortality to light through the Gospell 2. Tim. 1. 10. which Gospell is therefore called the word of life Ioh. 6. 68. Philip. 2. 16. Our Sauiour likewise saith Verely verely I say vnto you the houre shall come and now is when the dead shall heare the voice of the sonne of God and they that heare it shall liue For as the father hath life in himselfe so likewise hath he giuen to the sonne to haue life in himselfe Ioh. 5. 25. 26. viz. to bestow life vpon all that the father hath giuen vnto him Ioh. 10. 28. 29. Euery where saith Paul againe we beare about in our bodies the
dying of our Lord Iesus that is euery where we doe in a manner die daily for Iesus his sake 1. Cor. 15. 38. But wherefore That the life of Iesus might also be made manifest in our bodies 2. Cor. 4. 10. But what meaneth he by making manifest the life of Iesus in our bodies Nothing but this that by their constant patient and cheerfull sufferings of so many things as it were so many deaths for Christs sake all men might the better see how Christ had quickned them and what great measure of spirituall life he had wrought in them So the Apostle telleth the Romanes that they were dead to sinne but aliue to God in Iesus Christ our Lord. Rom. 6. 11. Of himselfe he saith I am crucified with Christ but I liue yet not I any more but Christ liueth in me and in that that now I liue in the flesh that is in this fraile and mortall condition as the word flesh is taken Heb. 5. 7. I liue by faith in the sonne of God c Gal. 2. 20. Many other the like places to the same purpose I doe willingly for beare that I may not be too tedious By these we doe sufficiently see that being borne anew vnto God in Christ we are not still-borne as men vse to speake of children dead before birth but that we haue a spirituall life in him and by him Yet let vs vnderstand this by the way that our spirituall life by Christ Iesus is not altogether the Note same that our former spirituall death was by Adam and by our sinnes traduced from Adam For as we haue heard we were perfectly dead not halfe dead in our sinnes by Adam euen so dead that wee were altogether void of the life of God and without any remnants of the former image of God in vs. But our life renewed by Iesus Christ is not in this world perfect and without some remnant of the old Adam in vs. Therefore we are willed euery day to put off the old man Ephes 4. 2. and that we cast away all filthinesse and superfluity of malitiousnesse I am 1. 21. 1. Pet. 2. 1. as also that we put on Christ Rom. 13. 14. and the new man which after God or according to God is created vnto righteousnesse in true holinesse Ephes 4. 24. c. No man therfore hath so put off or cast off the old man but that there be still some ragges and patches remaining of him No man hath so put on the new man but that he may put him on somewhat more As no man putteth on all his apparell at once but first one thing then another so is it with putting on of Christ Iesus All our life here is but as it were the morning of the life to come to dresse vs for our mariage vnto Christ as Paul saith that he had prepared the Corinthians that is he had laboured to dresse them for one husband and to present them a pure virgin vnto Christ 2. Cor. 11. 2. Notwithstanding that which remaineth of the old man is but as I said peeces and patches For there is such a rent made in him by Christ that all remaining is but as ragges torne one from another and not sowen together and therefore such as in the end will be the more easily shaken off Though all our former sinnes doe remaine in substance in vs yet Christ hath so taken away their life from them that they are but as wounds in a dead body As Christ in his resurrection Note had some scarres remaining in his body of the wounds which he had receiued before his death and that the better to assure weake and vnbeleeuing Thomas and all other therein like to Thomas that he was the same that had been before put to death so in our regeneration to be the children of God whereby we are buried with Christ vnto his death Rom. 6. 4. Colos 2. 12. and raised vp likewise with him by his resurrection to newnesse of life Coloss 3. 1. there remaine some scarres of our old man and of those things whereby and wherein before we were dead to put vs the better in mind what we were by nature before Christ quickned vs and restored vs to life The said sinnes also so remaining touching their bodies as it were are so without life by Christs quickning of vs that they are but as dead carcases to shew what a mighty victory Christ hath gotten in vs. Furthermore the most that can be said of the sinnes remaining in the regenerated is this that being wounded to death they are mortified as quicksiluer is mortified in oyntments For as the quicksiluer in the bodily substance of it remaineth but is killed touching the life and all hurtfull power that before it had and so is made soueraigne to some healthfull vses by mixture of other things with it which also may be said of the conuerting of any other things of a venemous nature in themselues to be antidots and preseruatiues against poison by art and mixture of other things with them so the sinnes of the regenerate remaining touching their carcases are spoiled of their life and of all hurtfull power before in them and being mixt as it were with the grace of God infused in vs and communicated vnto vs by Christ in some respects partly before and partly afterward to be more spoken of are turned to our good Finally touching the life of our sinnes remaining in vs after regeneration it is no other then the life that remaineth in the body of a serpent the head whereof is crushed in pieces For though the body of such a serpent may perhaps moue a little yet it is but for a time and it can doe no harme at all This spirituall life thus hitherto spoken of is to be discerned by our spirituall breathing and by other spirituall effects thereof As the naturall life is to be discerned by naturall breathing and by other naturall effects sutable thereunto so is our spirituall life by spirituall breathing and by other spirituall effects By spirituall breathing I meane spirituall thoughts and meditations of the mind and the like motions and affections of the heart If therefore whereas naturally our minds are set altogether vpon earthly things there shall be such a change wrought in vs that they shall be as much set vpon the things that are aboue where Christ Iesus sitteth at the right hand of God Coloss 3. 1. as before they were set vpon the things here below and if we shall couet and desire and euery way affect heauenly things as much as euer we haue done earthly then shall we haue good testimony to our selues that we are borne from aboue and are the children of him that is the father of lights and of euery good and perfect gift whereas before also we loathed the Manna that came down from heauen as much as the people of Israel euen loathed that Manna that God gaue them in the wildernesse for feeding of their bodies we shall
his right hand bold them from escaping If they should say the darknes shall hide vs the night should be light round about them Psal 139. 1. c. Therefore if God he thus from them touching his grace and only present in his wrath power iustice against them what alas shall it boote them to haue any of his creatures with them Truly nothing at all They were as good be alone If Salomon say Wo vnto him that is alone for hee falleth and there is no asecond to to helpe himvp Eccles 4. 10. how much more wocfull is the state of the wicked that are altogether destitute of the gracious presence of God For if he withdraw himselfe from them who dareth accompany them for any good By these things we see how great the prerogatiue of the children of God is by their communion with God But this is not all For this communion with Christ Iesus and so consequently with the other two persons in the deity is the more excellent not onely in respect of the excellency of the persons with whom our base nature is vnited neither in other respects before spoken but also because being once made it is indissoluble and vnteparable All the vnions before mentioned whereunto this vnion metaphorically and by way of similitude is resembled may be dissolued For the garment put on is also put off The most of our meat and drinke touching the matter thereof is eiected and cast out The vine and the branches as also any other tree and the boughs may be diuided by the axe or some other toole So may the corner stone and the rest of the building therewith coupled The inhabitant or tenant is oft times turned out of his house yea sometime the lawfull owner is cast out of his owne free-hold The naturall head and the naturall body yea the body and the soule of man are for a time separated by death Finally by the same meanes there is a separation betwixt the man and the wife But nothing whatsoeuer can euer dissolue the vnion betwixt the children of God and God himselfe Father Sonne and holy Ghost As the personall vnion betwixt the two natures in Christ the Godhead and the manhood could not be dissolued euen when the humanity it selfe touching the parts thereof was by death for a time dissolued the soule being in heauen with the father and the body lying in the graue but the knot once knit did continue in death it selfe and shall continue for euer so also is the vnion betwixt God and the children of God an euerlasting vnion As therefore the misery of man is in the separation of man from God who is blessed for euer and blessednesse it selfe so the happinesse of man is in his vnion and communion with God especially in the continuance thereof for euer As all the wicked and vngodly are most miserable by their being without God in the world as before wee haue heard euen so long as they so continue because all that while they are as farre from heauen as earth yea as hell it selfe and remaine in darknesse and in the power of satan Acts 26. 18. oh wofull condition so all the children of God hauing in their adoption this communion with God are happy and ten times happy because the benefit and comfort thereof hath no end CHAP. XVII Of the benefits of the children of God by their fore said communion with Christ and with the whole Deity and first of the forgiuenesse of sinnes TO proceed a little further into the foresaid communion of the children of God with Christ Iesus and by Christ Jesus with the father and with the holy ghost let vs somewhat more behold the excellency thereof by such benefits as the children of God doe thereby enioy wherein all wicked and naturall men so continuing haue no part or portion Here let vs first consider the great benefit of forgiuenesse of sinnes It is indeed a principall point as hath been before obserued of that mercy of God which was one of the principall motiues of God to worke the worke of our regeneration And of that mercy of God I haue spoken a little generally before Notwith standing this particular point thereof touching the forgiuenesse of sinnes is a little more largely here to be handled because this place in some respects is fitter for that purpose then the former the rather because it is not onely to be considered as a cause of regeneration but also as an effect and fruit of our foresaid communion with God Touching this benefit therefore that it is by our communion with Christ Iesus it is manifest because he is said to be the reconciliation for our sinnes and not only for our sinnes but also for the sinnes of the whole world 1. Ioh. 2. 2. By reconciliation for our sinnes and for the sinnes of the whole world the Apostle meaneth the sinnes both of all already regenerated and new borne and also of other the elect of God in the world remaining yet in their naturall and vnregenerate state Paul also saith that Christ gaue himselfe for vs that he might redeeme vs from all iniquity c. Tit. 2. 19. What is it to redeem vs from all iniquity but to purchase a free and absolute pardon for vs of all our sinnes Moreouer he saith that in Christ we haue redemption through his bloud the forgiuenesse of sinnes according to his rich grace Ephes 1. 7. Coloss 1. 14. In both which places let this be obserued Note that the Apostle interpreteth the redemption of the elect to be the forgiuenesse of sinnes Why shall we so obserue this interpretation of the word redemption Because thereby the Apostle insinuateth a twofold or double redemption wrought by Iesus Christ one proper onely to the elect consisting in the forgiuenesse of sinnes and other things depending thereupon the other common to all as well to the reprobate as to the elect But what is this so common a redemption viz. It is a release from the bondage and obedience of the ancient ceremoniall law touching the going diuers times of the yeere to Ierusalem and performing there diuers rites and ceremonies in the worship of God namely the paiment of tithes and of first fruits the bringing of diuers oblations and sacrifices as also touching diuers kinds of washings and clensing men of the leprosie of pollution by handling the dead by any issue c. and concerning likewise abstinence from diuers kinds both of fish and flesh and many other the like things The redemption I say of men from obedience of these things is common to the reprobate and not peculiar to the elect For Christ Iesus hath so nailed the whole law of ceremonies and ordinances to his crosse that although Christ were taken down from the said crosse that although Christ were taken down from the said crosse yet they shall as it were so remaine fast fixed thereunto that they shall neuer come downe or be in force with men by anv authoritv from
common saying that the law resteth in pectore Iudicis in the Iudges breast and so one thing is law one yeere and the cleane contrary is lawe another But the word of God being no more variable in sense then in words but alwaies is constant as God himselfe is alwaies the same is so much the more excellent Therefore also the dignity of the children of God that haue this word for their constant rule both of their faith and of their manners is so much the greater For if once they haue the true sense of any part of the word they haue it for euer I might heere speake of a third perpetuity besides the former two of the letter and of the sense viz. touching the efficacy thereof in whomsoeuer it taketh roote downward to bring foorth fruit vpward For in such it neuer dieth but abideth to the eternall life of them in whom it is so effectual and powerfull For such are said to fulfill the word of God and to abide for euer 1. Ioh. 2. 17. Their soules in death it selfe liue with God in heauen and though their bodies consume for a time yet they perish not but shall be raised vp againe at the last day and be made like vnto the glorious body of Christ as afterward we shall heare Phil 3. 21. and so God continueth their God as well in death as in life in which respect it is said that God is not the God of the dead but of the liuing Marke 12. 27. But because by many occasions in many places of this treatise I fall into mention of this point therefore heere it shall be enough thus only to haue named it Thus much for the perpetuity of Gods word and so also for the first thing touching the word in this place viz. as it is a rule of faith and manners Now followeth the second consideration of the word in this place namely as it is a part of the armor of God whereby we are to defend our selues against the enemies of our saluation Touching this it is called the sword of the Spirit Ephes 6. 17. yea we are to obserue that in that place it hath not onely a single place but a double in the christiā armor there prescribed For the Apostle doth not only generally bid them to take the sword of the spirit which is the word of God but also more particularly he doth will them in verse 15. that their feete should bee shod with the preparation of the gospell of peace Neither is the word of God one part or two parts onely of the spiritual armor wherby we are to defend our selues against our spiritual enemies but also in a manner our whole christiā armor or at least the armory and storehouse out of which all the other parts of Christiā armor are to be had yea the principall meanes also whereby they are to bee obtained For from whence or by what means are we to haue the girdle of truth the brest-plate of righteousnes the shoes of the gospel of peace the shield of faith the helmet of saluation from whence I say or by what meanes are we to haue all these but frō by the word of God Therfore it seemeth that the Apostle did of special purpose set Note that in the last place as the meanes fountaine of all the rest By the word as there the Apostle calleth it the sword of the spirit we are to vnderstand all sentēces of Scripture touching doctrine all commandements of God negatiue against euill affirmatiue for that which is good all promises of blessings and all threatnings of iudgements and all examples both of such sinnes as are forbidden with the execution of Gods iudgements vpon such as haue committed them and also of all vertues with the performance of Gods promises vnto thē We are also further to obserue that the word is called the sword of the spirit not only because the word was first giuen by inspiration of God 2. Tim. 3. 16. and holy men spake as they were moued by the holy ghost 2. Pet. 1. 21. and the Prophets searched when and at what time the fore-witnessing spirit of Christ in them should declare the things that are now shewed c. 1. Pet. 1. 11. but also because we know not how to vse this sword but by direction of the spirit neither hath this sword any sharpnes for defence of our selues and wounding of our aduersaries except it bee accompanied and as it were edged by the spirit This sword was so vsed by Steuen against his aduersaries that they were not able to resist the wisedome and the spirit by the which he spake Acts 6. 10. By this sword Peter defended himselfe and other that spake strange tongues against them that maliciously said They were full of new wine Acts 2. 14. 15. c. By this sword Apollo mightily confuted the Iewes publikely shewing by the Scriptures that Iesus was the Christ Acts 18. 28. By this sword Iesus Christ himselfe defended himselfe against the diuell himselfe and at last put him to flight repelling all his assaults with this weapon It is written Man shall not liue by bread onely c. It is written Thou shalt not tempt the Lord thy God c. It is written Thou shalt worship the Lord thy God and him onely shalt thou serue Mat. 4. 4. c. Christ could haue repelled Satan by his secret power but he did it rather by his Note word to commend his word in like cases against all his assaults He could haue put him to flight without any answer at the first but he suffered him to assault him diuers waies and answered all by It is written to teach vs likewise by the same weapon to defend our selues not against some but against all tentations This then is the priuiledge of all the children of God that though they haue many and mighty aduersaries yet they haue alwaies armour sufficient sufficiently to defend themselues against them all If at any time they receiue any hurt it is either because they draw not forth this sword of the Spirit or because they doe not rightly vse it Neither is this word only a sword to defend them but also a salue to cure them if by neglect thereof at any time or by not vsing it rightly they receiue any wound What was the cause of the death I meane of the spirituall death of our first parents Adam and Eue Because they drew not out the sword of Gods word against the Serpent as they should haue done Whereby were they cured and restored to life againe By the voice of God calling and as it were crying after them when they fled hid themselues from him What was the cause of the grieuous wound that Peter receiued in the high Priests hall a thousand times greater then that which before he had giuen to the high Priests seruant in cutting off his eare was it not because he had forgotten the former word of Christ admonishing him
immediately make our soules how then câ—me we stained with originall sinne it may receiue a double answer First that they come by sinne at their entrance into the body as in old time men might get the leprosie by entring into an house only infected with the leprosie and as men may now get the plague by going to the house lately visited therewith though no man dwell in the said house as also by putting on a garment comming from one that had the plague For the body is an house or garment of the soule comming from our polluted and defiled parents Secondly touching the said great obiection it is altogether curious to inquire of the manner when the thing is manifest For a man may as well inquire of Note them that were raised from death to life by the Prophets and by our Sauiour and his Apostles especially of the faithfull so raised Lazarus Dorcas c. how after their said restoring to life againe they became sinners againe and so subiect to death againe For being dead and their soules and bodies in death separated it cannot be denied but that during that time they were free from sinne both in body and in soule If therefore this bee a curious question how they became againe defâ—led with sinne and to need to pray for forgiuenesse of their trespasses then also is the former For there is the like reason of the one and of the other To returne to our former speech of adoption although God haue such a Sonne of his owne in whom he is well pleased yea many other sonnes likewise by creation keeping still that glorious image wherein they were created viz. al the blessed Angels yet because Adam had transgressed and that through his fal he had no children amongst the sons of men therefore it pleased him also to adopt vs vnto himselfe This then is one difference betwixt the adoption of God and the adoption of men that men only adopt children when they haue none of their owne but God adopteth vs though he haue one of his owne by nature and many by creation like vnto himselfe Another difference is that when men doe adopt there is Note not neither can be any second generation of him that is adopted whereby to make him like to him that doth adopt him being before vnlike vnto him For to make one like to another passeth the worke of any man But in our adoption to God there is not onely an acceptation of vs for his children but there is also an actuall regeneration and second birth wrought in vs by Gods spirit therefore called the spirit of adoption whereby we are made like to our Father that doth adopt vs. Secondly men hauing no children of their owne cannot adopt other in any or by any but God hauing a Sonne of his owne as we said doth in him and by him and through him as it were by marying of vs vnto him and incorporating vs into him adopt vs for his children Moreouer touching adoption the whole number of children adopted to God considered iointly together are accounted as one viz. as a daughter so made by marriage to the only Sonne of God Psal 45. 10. Hos 2. 9. in which respect the whole Catholike Church comprehending all the elect and children of God and no other is often called by the name of a Spouse and of one spouse vnto Christ Cantic 4. 8. 9. 10. and 5. 1. Iohn 3. 29. Reu 21. 2. and 9. and as of one wife Ierem. 3. 1. c. and the Church is said to be but one euen one alone and the only daughter of her mother Cantic 6. 8. and one body in Christ Rom. 12. 5. 1. Cor. 12. 12. Ephes 4. 4. But the children of God being seuerally considered according to the seuerall sex of euery one they are called the sonnes and daughters of God as before we heard Thus much of the eighth particular word in this text In the last place the Apostle doth rather repeat the name of 〈◊〉 God God then vse the relatiue his saying that we should be called the children of God rather then his children the more to keepe them to whom he wrote in a serious consideration of this their dignity whereof he speaketh and to make them the more to lift vp their eies and their minds and whole hearts to him whose children they are Thus much as breefly as I well could for the consideration of the particular words of this exhortation to the beholding of the great loue of God in making vs his children CHAP. IIII. Of the dignity of Gods children from the excellency 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 sayd worke is altogether and only the worke of God NOW according to my method and order first propounded to my selfe I will more amply lay forth the mayne point of the dignity of Gods childreÌ„ viz. How great how admirable how incomprehensible this loue of God is in making declaring vs to be the childreÌ„ of God in such fort as hath been before touched For it cannot be but of very great excellency sith the Apostle hath made such a graue exhortatioÌ„ to the beholding thereof cuery word wherof is so emphatical significant as we haue heard And indeed so excelleÌ„t is it that as M. Rogers saith Chap. 3. of his sixt treatise so I may also say that when I haue said what I can of their state I must confesse that I haue said but a little NOtwithstanding I hope that this little shall be somwhat for the helping of them that considered not so much before and for the prouoking like wise of other to enter into further meditation of this argument and perhaps to write more largely there of then I haue done or could do For it is well worthy of the best meditation and largest writing that may be for the better comfort of such weake ones as whose hearts are almost broken with the manifold indiguities that dayly they meete with in the world and for the prouoking of all aduanced thereunto to more thankful â—es to him that hath so aduanced them and to make such other vses as after the point it selfe more largely handled shall be breefely noted To come therefore to the matter touching this dignity of the children of God let vs first of all consider the same by the excellency of him whose children they are hâ—â—e sayd to bee For he is described to be high and excellent to inhabite the eternity to be called by the name of The holy one and to dwelin the high and holy place Isai 57. 15. He is called The God of Gods and Lord of Lords A great God mighty and terrible Deut. 10. 17. Hensâ—d to haue 〈◊〉 his hands the deep places of the earth the height of the mountains the sea c. Psalm 95. 5. and to haue greatnesse and power and glâ—ry and victory
vnto Christ Iesus by adoption and incorporation into him Furthermore concerning these children of God let vs remember that before said touching their regeneration by God himselfe It is the worke of God only to make a child of God in this maner In the time of the law to speake according to the phrase of those times men might beget children to other and raise vp seed vnto other For we know that a man after mariage dying without issue Note the next of that kindred not maried before was bound to take the wife of him deceased and so to raise seed vnto him and this seed so raised was accounted the seed of the dead not of the liuing Deut. 25. 5. 6. By adultery also in these daies the children of some are accounted the children of other But certainly to raise vp such children to God as here I intreate of is the worke only of God himselfe Men and Angels cannot beget such a sonne or daughter vnto God This hath been proued by testimonies of Scripture before Notwithstanding I will now further prooue the same by the greatnesse of the sayd worke of regeneration For indeed it is the greatest of all other the personall vnion of the diuine and humane nature in the person of Christ only excepted because it containeth almost all miracles mentioned in the Gospell to haue been wrought vpon men What be those miracles The giuing sight to the blind hearing to the deafe speech to the dumb health to the sicke strength to the lame cleannesse to the leapers life to the dead and release and liberty to them that were possessed of diuels All these are wrought at once in the worke of our regeneration Wheras we were by nature spiritually blind the eyes of our mind are lightned to see the great things of God and the deepe secrets of his kingdome Whereas by nature we are spiritually deafe our hearts are opened that our eares do attend to the word of God Whereas by nature we are spiritually dumb not able to speake a good word our lips are so opened that our mouth doth shew foorth the praise of God and is able to speak of righteousnesse Whereas by nature we were spiritually sicke heart sicke sicke vnto death we are in regeneration restored to spirituall health in part and certainly assured of perfect recouery of all our spirituall infirmities at the last Whereas by nature we were spiritually lame and impotent not able to stirre hand or foot toward any thing that good is we are in regeneration made strong in time to walke about and to doe the workes of God in some measure Whereas by nature we were wholly defiled from the crowne of the head to the sole of the foot with a most noysome spirituall leprosie ten thousand times more infectious and dangerous then any bodily leprosie we are in regeneration clensed thereof and made as whole as we say as a roch yea wheras by nature we were dead in our sinnes we are in regeneration raised vp to the life of God Finally whereas by nature wee were possessed spiritually of the diuell yea touching both our soules and bodies in his thraldome not able to doe any thing but what he would haue vs to doe and doing that with all delight we are in regeneration released of this bondage and made the freemen of God himselfe Are not all these great things How did men admire the least such miracle wrought vpon the bodies of men Since the world began saith the blind man restored to bodily sight it was not heard that any man opened the eyes of one that was borne blind Ioh. 9. 32. How great then and how wonderfull is the worke of all the former miracles at one instant wrought Verily farre greater vpon the inner man and being spiritually wrought then all the former outwardly wrought vpon the outward man yea all the former are the greater because by working of them in our regeneration we are in a moment aduanced from hell to heauen it selfe The disciples which Iohn sent vnto Christ to know whether he were the Messias or no or whether they should looke for another were returned by Christ to Iohn with this message Goe and shew Iohn what things ye heare and see The blind receiue sight the halt doe goe and the leapers are cleansed and the deafe heare the dead are raised vp and lastly he addeth as the greatest of all the poore receiue the Gospell Mat. 11. 4. 5. How did the poore receiue the Gospell viz. to their regeneration of being the children of God And that the meaning of our Sauiour by setting this in the last place was to commend it as the greatest it appeareth because in the place next before that he had mentioned the greatest of all the former For who will deny the raising vp of the dead to be greater then making the blind to see the halt to goe the leapers to be cleane or the deafe to heare The proofe of all these particular miracles to be wrought in our regeneration wee shall heare afterward In the meane time hereby it is most euident that the worke of our regeneration is the worke only of God For God only worketh all miracles Blessed be the Lord God euen the God of Israel which only doth wondrous things Psal 72. 18. Thou artgreat and dost wondrous things thou art God alone Psa 86. 10. So the Prophet proueth God to be God alone by the effect of doing wondrous things Praise ye the Lord of Lords for his mercy endureth for euer which only doth great wonders Psal 136. 3. 4. Darius an Heathen could acknowledge the working of signes and wonders in heauen and in earth as a thing belonging to God only Dan. 6. 27. And indeed if the working of miracles did not belong to God only it had beene no good argument of our Sauiour to returne the messengers of Iohn with report of his miracles for demonstration of himselfe to be the Messias which should come and no other to be looked for If any that is learned desire further handling of this generall point I referre him to Beza against Holderus in pages 13. 14. 15. 16. 17. 18. 19. c. To returne to the former matter the worke of our regeneration is not only a miracle and the greatest miracle of all other except only before excepted but it is also as great as the creation of man at the first For therefore it is called by the very name of a creation If any man be in Christ let him bee a new creature 2. Cor. 5. 17. In Christ Iesus neither circumcision auaileth any thing nor vncircumcision but a new creature Galat. 6. 15. We are his workmanship created in Christ Iesus Ephes 2. 10. Our new man also is said to be created in Christ Iesus Ephes 4. 24. Neither is our regeneration as great only as the first creation of man but also greater yea then the first creation of all things This is manifest by these reasons 1. Because
honourable then is it for the poorest children of God to eate of Christs owne flesh and to drinke Christs owne blood Verily neither the meate of Dauid nor the dainty fare vpon Salomons table in his greatest glory nor the dointiest fare of any other Princes in the world in their greatest solemnities nor the Manna and quailes and water out of the rocke before mentioned to be giuen to the Israelites was euer comparable in any respect to this diet of the meanest sonnes and daughters of God Touching the third former metaphor what a strange thing is it that such siences as we were though indeede compared to wilde oliue branches yet ten times worse should be grafted into so precious and pleasant a stocke as Christ is and thereby bring forth fruits agreeable to Christ himselfe Iohn 15. 5. Philippians 1. 11. Though in our grafting Iouis omnia plena the siences which we graft bee nourished by the vertue of that stocke whereinto they are grafted yet they bring forth fruit according to their owne nature not according to the nature of the thâ—cke whereinto they are grafted But wee beeing grafted into Christ not the better into the worse but starke naught into the best are both nourished by vertue from him and also doe bring forth fruits agreeable to his nature not to our owne Touching the fourth former metaphor how great a grace is it for vs that were so rough and vnhewen stones as we were to be hewen smooth and made fit to bee coupled to such a precious corner stone as Christ is The same is much more to be vnderstood of the dignitie of Gods children in respect of the first former metaphor For if it bee an honour to bee wrought and carued and euery way made fitte to be coupled to such a precious corner stone as Christ Iesus is how much greater honour is it to bee made an house for Christ himselfe to dwell in yea for him not onely as man but also as God and man Hauing beene before habitations of Satan and houses of vncleane spirits Mat. 12. 43. c. Is it not an honourable change of such to be made houses houses yea more then houses For God filleth all things and all things in some sort as touching the essence of GOD euen the wicked themselues are full of God Is it not I say an honourable change of such as we were to bee made houses yea more then houses euen holy houses tabernacles and temples of the liuing God 1. Cor. 3. 16. and 2. Cor. 6. 16. verily touching this matter this second Scripture before alledged is the more to be obserued because with the former point of men to be houses and tabernacles and temples for God himselfe and of Gods dwelling among men and familiar walking or conuersing with them the Apostle ioineth also another ancient promise of God viz. that be would be a father vnto them and that they should be sonnes and daughters vnto him 2. Cor. 6. 18. Leuit. 26. 11. 12. For by this conioining of these two together the Apostle doth most plainly teach that the former honour of being Tabernacles and Temples for God is proper onely to them that are the sonnes daughters of God The dignity of the children of God in respect of this metaphor is yet the greater because as the whole world in all the beautie of it was at the first made a palace for man to dwell in so man himselfe in this second creation is made a palace for God to dwell in Touching the sixt former metaphor is it not more then meruailous that such vile persons as we naturally are euen little better then limmes of the diuell at least his children and bondslaues as hath beene before shewed should haue so honourable and glorious an head as Christ Iesus is that sitteth at the right hand of God in the heauen and hath the Angels good and bad in subiection vnto him 1. Pet. 3. 22. Besides all before spoken of the excellency of Christ in speaking of him as of one of the efficient causes of our regeneration is he not most excellently also described to bee clothed with a garment downe to the feete and girded about his pappes with a golden girdle to haue his head also and haires white as white wooll and snow and his eies as a flame of fire yea to haue his feete like vnto fine brasse burning as in a fornace and a voice as the sound of many waters yea to haue further in his right hand seuen starres a sharp two edged sword going out of his mouth and his face shining as the sunne shineth in his strength Reuelation 1. 13. c. Neither is the dignity of the children of God thus amplified in respect that they haue so excellent a head excellent for power for wisedome for iustice for meeknes for goodnes for all things that are excellent but also because as Christ hath no other body then his Church so the Church hath no other head but Christ Iesus and as none doth or can giue life to other either to quicken them from the death of sinne here or to raise them at the latter day when before that by the doctrine of the Papists themselues the Pope shall be suppressed as none I say can thus giue life to men but onely Christ Iesus for who dareth say that the Pope can raise vp a man either from his sinne or from the graue especially when the Pope himselfe shall be dead so none is or can be the head of the Church but only Christ Sith therefore Christ is not onely so excellent an head but also the sole and onely head of the children of God in this respect also it must bee granted that their state is so much the more honourable Yea this honour of the children of God by Christ Iesus his being their head is the more because as he hath not taken the nature of angels vpon him but onely the nature of man so hee is not the head of Angels as he is of elect men For as it is a monstrous bodie that hath two heads so is it no lesse monstrous for the bodie to bee of one nature and the head of another And as the Angels cannot be neither euer are called the members of Christ so Christ cannot bee called the head of the Angels All the members also of the body of Christ are said to grow to a perfect man in Christ and euery part and member of the body of Christ is said to receiue daily encrease as it were by nerues c. Ephesians 4. 13. 15. 16. Let no man here mistake me As kings are called heads that is chiefe gouernours of their people so Christ not onely as GOD but also as God and man is the head and chiefe gouernour and that absolutely without any such limitation as kings haue of the Angels as well as of all other creatures But in that speciall maner that he is head of men borne anew vnto God hee is not the
where there is no fruit and whereof after recouery of health and true knowledge wee are ashamed Rom. 6. 21. As sicknesse continued and not recouered causeth death at the last so sinne when it is finished and as it were thoroughly ripened bringeth forth death Iames 1. 15. Sinne is likewise compared to an heauy and intolerable burden Come vnto me all ye that are weary and heauy laden viz. with your sinnes and I will refresh you Mat. 11. 28. Therefore Cain complained that his sinne was greater then hee could beare Genes 4. 13. And alas so heauy was the burden of sinne vpon Iudas that to ease himselfe of that burden hee did not onely cast away or deliuer againe to the cheefe Priests and Elders the thirty peeces of siluer which he had taken as wages of vnrighteousnesse to betray the innocent bloud of Christ but that also departing afterward in most dolefull sort he went and most desperately hanged himselfe Mat. 27. 3. The like fearefull euent of the heauy burden of sinne we do too often see by too many examples Wee heard also before that the very imputation onely of our sinnes to Christ Iesus the sonne of God God himselfe made him not only exceedingly to feare and in his feare to offer vp praiers and supplications with strong crying teares vnto God Heb 5. 7. but also to sweat water and bloud Luk. 22. 44. and lastly to cry out most bitterly vpon the crosse vnder the burden of our sinnes My God my God why hast thou forsaken me ' Mat. 27. 46. That some men feele not the sicknes and waight of sinne it is because of another comparison also of sinne viz. vnto death itselfe O wretched man that I am who shall deliuer mee out of this body of death Rom. 7. 24. And you that were dead in trespasses and sinnes c. Ephes 2. 1. As men therefore that are dead though they died with an hundred plague-sores about them not healed or hauing the waight of a great Church vpon them doe feele nothing either of such sores or of such waight euen so is to bee sayd of them that feele not either the sicknesse or the heauinesse of sinne namely that it is because they are dead in their sinne By these things we see that all whose sinnes are forgiuen are rid and healed of so many diseases Psal 103. 3. and released of so many burdens as they haue sinnes and finally that they are translated from death to life 1. Ioh. 3. 14. Is not then the forgiuenes of sinnes a singular benefit Moreouer the greatnes of this benefit doth further appeare by another comparison of sinne viz. vnto debt Mat. 18. 24. c. In which respect Christ teacheth vs to pray Forgiue vs our debts Mat. 6. 12. Yea he whose sinne is least is more in Gods debt then he is able any way to discharge Therefore in the parable of two debters he that owed but fifty pence is sayd to haue beene as vnable to pay as he that owed siue hundred pence Luke 7. 41. 42. Is it not a great misery yea a kind of hell tormenting a man to be in greater debt then he is able to fatissie Indeed some men are so desperate that they bid their creditors take care how to come by that that is owing vnto them for they will take no care to pay any man therefore they borrow of euery man and pay almost no man so that it is half a wonder what becommeth of all the mony they doe borrow But though some be thus leaudly minded yet most men haue so much ciuill honesty at the least by the light of nature that they finde it very greeuous and troublesome continually to their minds to owe more the they can pay Al debt also aboue ability to pay is the more grecuous the greater and mightier the creditor is to whom the same is owing How great then is the debt of man vnto God by sinnelyea by the least sin The danger of the least sinne much more of many and great sins is the curse of God and euerlasting condemnation of body soule euen an infinit punishment according to the infinit maiesty of God that is by sin offended Who the can expresse the greatnes of the benefit of forgiuenes of sinnes It is a great benefit to be out of debt with men so that a man may walke go any where securely without danger much more then is the benefite of the discharge of all our debt with God Last of al sinne against God is compared vnto treason and rebellion against a prince 1. Sam. 15. 23. Lamon 3. 42. Dan. 5. 9. As therefore it is a great benefit for a traitour and rebell to bee pardoned by his Soueraigne so is it not so much the more to be pardoned by God himselfe of all our treasons and rebellions against him by how much hee is greater then all earthlie princes Verily this is not only more then any tongue of man can expresse but also then any heart of man or wisedome of Angels can comprehend The same benefit of forgiuenes of sinnes is yet the greater because to whom God remitteth one sinne to him hee remitteth all and whose sinnes he doth once forgiue his sinnes hee doth forgiue for euer whom once he doth acquit discharge and iustifie them hee wil neuer condemne or cal to account By all sinnes I meane al the sinnes of Gods children both originall and actuall before baptisme and after baptism before conuersion and after conuersion of knowledge and of ignorance and once or often yea as wel deliberately as vnaduisedly committed Therefore Dauid in the place before vsed Psal 32. 1. 2. speaketh of sinne indefinitely without exception of any and in the other place praiseth God expressely for forgiuing al his sins The Apostle saith that Christ hath not redeemed vs from sin but from all iniquity Tit. 2. 14. So likewise in the other places before mentioned the Apostles speake of sinnes indefinitely c. Ephes 1. 7. Colos 1. 14. not of sinnes before or after baptisme or conuersion c. If by Christ wee haue forgiuenesse onely of originall sinne or of sinnes before baptisme and that wee or some other must make satisfaction for our actuall sinnes or for sinnes after baptisme as the Papists teach then hath Christ satisfied onely for the lesse and left the greater to vs. For who knoweth not actuall sinnes to be greater then originall and sinnes after baptisme to bee more at least for most part then sinnes before baptisme But of the vniuersality of the forgiuenesse of sinnes I hope to speak more to the further comfort of such as are heauy loaden with theyr sinnes in another treatise The second point that whose sinnes are once remitted they are remitted for euer is as certaine as the former Because the couenant of the Lord is an euerlasting couenant and his mercies are the sure mercies of Dauid Isa 55. 3. As high as the heauen is aboue the earth so great is
preferments of the Iewes aboue the Gentiles before the comming of Christ that the Lord gaue them his word his statutes and his iudgements Psal 147. 19. and that to them were committed the Oracles of God Rom. 3. 2. viz. outwardly and concerning the letter to be kept by them whereas no other nation had the like benefit then how great is this priuiledge of the children of God aboue the wicked that they only haue the keeping of his word in the closets and cofers of their hearts to their euerlasting good Thus much of the dignity of Gods children by the word of God It remaineth now to speake of the Sacraments wherein I may and will be the shorter because they are only seales for confirmation of the word and either to strengthen our faith the more in the promises of God or to quicken our obedience the more vnto the commandements of God For as touching baptisme it is instituted first of all the better to assure vs of the forgiuenesse of our sinnes by the bloud of Christ by that visible element of water which therein is to be vsed This Peter teacheth when he exhorteth them that by his sermon were pricked in their hearts to bee baptized in the name of Iesus Christ for the remission of sinnes Acts 2. 38. because as the water washeth away the filth of the body so the bloud of Christ clenseth vs from all our sinnes Rom. 5. 9. Ephes 1. 7. Coloss 1. 20. 1 Iohn 1. 7. Reuel 1. 5. Secondly baptisme was instituted as a Sacrament also of repentance and regeneration because the bloud of Christ doth not onely wash vs from the guilt of our sinnes but also from the spot and blemish of them as we haue heard before And therefore Peter saith that we were elect or select viz. in our calling vnto sanctification of the spirit through the obedience and sprinkling of the bloud of Christ 1. Pet. 1. 2. and againe that We were redeemed from our vaine conuersation receiued by tradition of our fathers by the pretious bloud of Christ c. verse 18. 19. Another Apostle also saith that the bloud of Christ shall purge our consciences from dead works to serue the liuing God Heb. 9. 14. Therfore to apply these things vnto baptisme the baptisme of Iohn is called the baptisme of repentance Acts 19 4. and Iohn neuer baptized but hee preached repentance Mat. 3. 8. Luk. 3. 8. Therefore also baptisme is said to teach vs to die vnto sinne and to liue vnto righteousnesse Rom. 3. 4. Gal. 3. 27. Col. 2. 12. In the same respect Paul saith that Christ gaue himselfe for the Church that he might sanctifie it and clense it by the washing of water through the word Ephes 5. 26. In which words the Apostle at least alludeth vnto baptisme and againe he seemeth to vnderstand baptisme by the washing of the new birth Tit. 3. 5. The Apostle also to the Hebrews seemeth to allude to baptisme when hee saith that wee are purged in our hearts from an euill conscience and washed in our bodies with pure water Hebr. 10. 22. Finally touching both the former ends of baptisme baptisme is said to bee the baptisme of repentance and forgiunesse of sinnes Mark 1. 4. As baptisme so serueth for confirmation of faith and instruction in godlinesse so doth also the supper of the Lord. The bread that wee eate and the wine that wee drinke in a religious manner according to Christs institution doth teach vs that as the bread and wine are incorporated into our bodies and made one with them so Christs his flesh and blood are spiritually incorporated into vs and wee into Christ through faith whereby it is said as wee heard before that Christ dwelleth in our hearts Ephes 3. 17. In which respect the cup of blessing which the Minister in the celebration of the Supper blesseth that is which hee praieth God to blesse to that speciall and holy vse is said to bee the communion of the blood of Christ and that the bread which he so blesseth is said to be the communion of the body of Christ 1. Cor. 10. 16. And indeed the Supper of the Lord by the visible elements and the visible actions therein commanded by Christ himselfe putting vs better in remembrance of all that Christ hath done for vs and better shewing his death till he come 1. Cor. 11. 24. 25. 26. then bare preaching would doe for so our eies doe see our hands doe handle our tongues doe taste and our stomaks by the vertue of the bread and wine do feele that which in the word preached our eares doe heare it cannot but be a maruellous and most comfortable confirmation of our faith both for euerlasting saluation in the world to come and also for all things necessary for this life in this present world For how can we doubt of saluation which Christ Iesus hath so deerly purchased for vs and the price whereof we see in so liuely manner represented vnto vs by the bread and the wine by the breaking of the one and the pouring out of the other would he giue so much for vs and then leaue vs in the suds or in danger Yea do not the bread and the wine with the eating of the one and drinking of the other teach vs that Christs flesh and bloud are meat indeed and drinke indeed to preserue vs to that eternall life which he by his death hath purchased for vs Ioh. 6. 51. 52. 53. 54. 55. 56. Hath Christ paid so deerly for vs and doth he feed vs so daintily and with such costly diet better then Angels food and will he lose vs and suffer vs to perish and to be taken out of his hands yea sith we that eat his flesh and drinke his bloud spiritually not only in the word but also in the Sacrament doe dwell in Christ and haue Christ dwelling in vs as Christ himselfe in the place before alledged doth testifie will he dispossesse himselfe of his habitation or hauing all power in heauen in earth and euery where els in his hands can he violently by any other power be thrust out of his house and home yea sith as we haue heard the supper of the Lord doth plainly teach vs that wee are flesh of his flesh c. can we perish and he not also perish Touching things necessary for this life whiles we liue in this world the supper of the Lord by putting vs in such remembrance of Christ himselfe doth also most comfortably assure vs of them For he that spared not his owne sonne but gaue him for vs all how shall he not with him giue vs all other things also Rom. 8. 32. And he that spared not his owne life and his owne soule but gaue them for vs and daily doth giue them vnto vs by faith how shall he not being made the heire of all things Heb. 1. 2. and hauing all things in his power and at his disposition how shall hee not I say with himselfe giue
better manifestation of the glorie of God by his miraculous raising againe after buriall and after death and buriall diuers daies So our Sauiour saith to his disciples before hee was dead This sicknesse is not vnto death viz. to lie or continue in death till the generall resurrection but for the glory of God that the sonne of God might be glorified thereby Ioh. 11. 4. So he said after he was dead and buried vnto Martha who obiected that he had been dead foure daies Said I not vnto thee that if thou didst beleeue thou shouldst see the glory of God vers 40. Fourthly the godly are sometimes taken away by an extraordinary kind of death not onlie to teach other the more to take heede of all such sinnes as for which they are so taken away but also to admonish men not alwaies to iudge other by their end except their life haue also been wicked but rather to hope well of them if their former life haue been godly albeit their end be somewhat vncomfortable Finally to make an end of my answer to the former obiection touching the afflictions of the children of God sith all afflictions are threatned only to the wicked as all blessings are promised only to the godly though the troubles of the righteous be great yet the Lord deliuereth him out of all Yea though they continue long yet the Lord keepeth all his bones not one of them shall be broken whereas the afflictions of the wicked shall slaie them and they that hate the righteous shall perish Psal 34. 19. 20. 21. Therefore Salomon admonisheth the wicked not to lay waite at the house of the righteous because though the iust man fall seuen times yet he riseth again that is though he haue many afflictions be now vp now presently down yet at the last the Lord deliuereth him out of all but the wicked doe fall into mischiefe or do perish and be vtterly at the last ouerthrowne in their misery Pro. 24. 15. 16. Yea though they crie yet there shall be none to saue yea though they cry vnto the Lord yet he shall not answer them Psal 18. 41. Of both these viz. of the deliuerance of the children of God out of their troubles and of the perishing of the wicked in theirs wee haue mentioned diuers examples before not needfull now to be repeated Though also the Lord do suffer the afflictions of his children to continue yet in the end he will most gratiously deliuer them by death and translate them to himselfe where they shall rest from their labor and where they shall reap the fruit of all their workes Reuel 14 13. of the which rest and other reward of their workes all the afflictions of this life are not to be accounted worthy Rom 8. 18. Yea in respect of which most excellent and eternall weight of glorie all affliction here is but exceeding light and momentany 2. Cor. 4. 17. But of this more afterward In the meane time the Lord will either mitigate the said afflictions of his children or shew his power in their weaknesse not laying more vpon them then he giueth strength to beare neither suffering them to be tempted aboue their strength 1. Cor. 10. 13. The Lord knoweth to deliuer the godly out of tentation and to reserue the vniust vnto the day of iudgment vnder punishment or to be punished 2. Pet. 2. 9. Are not these things singular priuileges Are they not excellent dignities To haue the right of all the blessings of this life and to haue the very afflictions of this life made so many waies beneficiall so that the children of God may not only say that light is sowen for the righteous and ioy for the vpright in heart Psal 97. 11. but also that vnto the righteous ariseth light in darknesse it selfe Psal 112. 4. But is this all that may be said touching the blessings of this life and the afflictions thereof in respect of the children of God No we may further adde both of such blessings and of such afflictions and also of all other things that we that are the children of God do not vncertainly hope but fully and most certainly know that all things work together for the good of them that loue God Rom. 8. 28. What all things yea all things youth as well as age weaknesse as well as strength trouble as well as peace sicknesse as well as health pouerty as well as wealth the single state as well as the married disgrace as well as credit contempt as well as honor low degree as well as high imprisonment as well as walking at large bondage as well as freedome losses as well as gaine barrennesse of the body as well as fruitfulnesse a troublesome wife as well as a comfortable wife wicked and rebellious children as well as good and dutifull death of father mother brother sister husband wife children and other friends as well as the life and long continuance of them trauelling abroad as well as keeping at home banishment as well as abiding in our owne country the hatred and displeasure of men euen of the mighty men of the world as well as their loue and friendship dangers as well as safety foule or cold weather as well as faire and hot weather to conclude death as well as life and any one thing els as well as another All this is so to be vnderstood that wee may admire the wisedome of God in turning all things to good to them that loue Note him and that we acknowledge the state and condition of such to be the more honorable and happy not that therefore we make choice of one thing as well as of another but that we direct our choice according to his reuealed will and yet to be content with whatsoeuer the Lord shall doe and to possesse our soules in patience as knowing that howsoeuer things fall out a while yet at the last the end will be good for vs. But this being a matter of good moment it shall not be lost labor to insist somewhat more vpon it and to make it more plaine that all men may the better see that all things worke indeed to the good of them that loue God that is of his children because we haue heard before that they only do loue him and that all the wicked are often said to be enemies and haters of him This therefore is manifest first because God is with al them that loue him as hath been before declared If God bee with them who can be against them Rom. 8. 31. or what skilleth it who or what is against them They may then say as Elisha said 2. Kings 6. 16. and as Hezekiah did 2. Chron. 32. 7. They that be with vs are more then they that be against vs. God is greater then all Ioh. 10. 29. viz. not only in power but also in wisedome and goodnesse as before also hath been shewed Whatsoeuer he will in heauen or in earth that he doth Psal 135. 6. He will not
the second death Reuel 2. 11. And this second death is tenne thousand times worse then the first death I meane then the separation only of the soule and the body yea it were better ten thousand times that the soule and the body of the wicked should die and vtterly perish and come to nothing as the life and body of beasts doe then that they should bee tormented as they shall be Therfore it is called by the name both of the second death and also of fire euen of the lake that burneth with fire and brimstone Reu. 19. 20. and 20. 10. It is likewise called a worme and a fire Marc. 9. 44. c. where in verse 43. the word hell and sire are ioined together How intolerable also the paines and torment of hell bee it appeareth by that of the rich mans soule in hell Luk. 16. 23. 24. where it is said that he being touching his soule in hell and seeing Lazarus a farre off in Abrahams bosome marke this word afarre off against the Papists that will haue Abrahams bosome to be neere vnto hell and a part of hell it selfe he cried out to Abraham that Lazarus to whom before he had denied all comfort and to whom his dogs had shewed more mercy then himselfe he cried I say that Lazarus might be sent to dip the top of his finger in water for the cooling of his tongue Why so Because said he I am tormented in this flame Such then were his paines and torments that if he might haue had but a little ease for one member he would haue accounted it an exceeding fauour Such also shall be the torments of all other the wicked that shall be condemned And although the torments of condemnation be thus described by these fearfull things in this life yet the truth is that no fearefull thing in this world can sufficiently expresse the torments of the wicked in the world to come The most exquisite torments that euer haue been deuised by any mercilesse cruell and sauage tyrants for the bodies of men hanging burning either all at once or by piece-meales renting in pieces with wild horses pinching the flesh off with hot irons boyling in lead sawing broiling vpon gridyrons and such like all these I say are but sports pastimes delights and pleasures in respect of the torments to come in an other world All these degrees of condemnation hitherto spoken of are the more because the said condemnation so described shall be euerlasting without end without any mitigation that is signified by the worme that dieth not and by the fire that neuer goeth out Mark 9. 44. c. as also by the answer before spoken of of Abraham to the rich man tormented in hell therefore also we heard it before called euerlasting fire and euerlasting paine Mat. 25. 46. and euerlasting perdition 2. Thes 1. 9. Yea so farre is the condemnation of the wicked from all end and mitigation that when all other things shall haue a kind of end and when the soules of the wicked shall be ioyned to their bodies in the day of iudgment then likewise shal their torments be increased This much amplifieth all the former It is much to haue the frowning countenance and wrathfull sentence of God to be banished from his gratious presence and to be depriued of all good company and of all other good things to bee made a companion of diuels and to be cast into the place of vtter darkenesse where is weeping and gnashing of teeth and there to be tormented with a worme gnawing and a fire burning all these things I say are very much though they should be but for a time but neuer to haue God to looke cheerefully vpon them or to speake comfortably vnto them to bee banished from his gratious presence for euer neuer to haue any good company nor any other comfortable thing to be alwayes companion with the diuels and to be throwne into the place of darkenesse from whence there is no hope of any redemption and to be tormented vnspeakably for euer without any mitigation to haue a worme alwaies gnawing within and neuer dying and a fire euer burning without and neuer consuming or wasting alas alas what eare doth not tingle to heare what heart doth not quake and ake tremble and shiuer to thinke vpon it Yea who quaketh not who in euery member and ioynt trembleth not to consider of it though himselfe be assured of freedome and discharge from it How then shall they quake quiuer and tremble that shall indeed bee so condemned All miserie and punishments here are somewhat mitigated to him that suffereth them by hope of an end at the last if not before yet at least in the houre of death The hardest apprentiship that euer was with the most cruel merciles master after the longest time serued had some cōfort by thinking the time thereof to come to bee shorter than that that was past The like may besaid of any other bondage But in the condemnation of the wicked the longest time is alwaies behind A beginning there is but no ending An hundred yeers past a thousand follow and so million after million O dolefull ô wofull ô fearfull condition When Saul heard of the losse of this life the day following not by the spirit of truth but by the father of lies satan himselfe not transformed into an Angell of light but only appearing in the habit of a Prophet He fell straightway all along vpon the earth and was sore afraid because of those words so that there was no strength in him neither could any body almost comfort him 1. Sam. 28. 17. Belshazzars countenance was changed and his thoughts troubled him at the sight of the hand writing vpon the wall writing indeed his present ouerthrow yet not to his vnderstanding till Daniel did read and interpret the said writing that the ioints of his loines were loosed and his knees smote one against the other Dan. 5. 6. His bones as we say did rattle in his skin because from the guiltinesse of his conscience he feared the worst though as yet hee knew nothing How then think we was he perplexed when the sentence of God therein contained was executed vpon him Felix trembled to heare Paul but dispute or preach of righteousnesse temperance and the iudgement to come Acts 24 25. Alas then how do al those tremble and gnash their teeth that do already feele the execution of the sentence of condemnation in their soules And how shall they and all other the wicked quake and tremble in the day of iudgement when they shall receiue the full sentence of condemnation against their soules and bodies for euer and euer without reuocation without mitigation The more fearfull that thus it appeareth and is manifest shal bee the condemnation of the wicked that die in their sinnes the greater priuiledge prerogatiue and dignity it shall be to the children of God to be freed and discharged from the same I might haue illustrated all before
all maiestie accompanied with his holy Angels and comming to iudge the quicke and the dead as at his former comming in the forme of a seruant he came to be iudged and not to iudge This is called his appearing because as the Gospell or grace of God which bringeth saluation vnto all men is said now to haue appeared Tit. 2. 11. in respect it had beene kept secret before since the world began and had not beene so opened as it is now reuealed vnto the sonnes of men c. Rom. 16. 25. Ephes 3. 5. so Christ Iesus being ascended into heauen and there sitting at the right hand of his father is not now so manifested at least to the bodily sight as hee shall manifest himselfe at his second comming This time of this his appearing is his mariage day whereas all time before is but as it were the time of his and our betrothing and of the preparing of vs for that mariage day to be the fitter spouse for him All this sentence of our certainty and knowledge of our being Note made like vnto Christ at his appearing is not to bee taken as spoken in the person of the Apostle onely and of them to whom he did write but of all other the children of God whatsoeuer None must looke for this perfection and likenesse vnto Christ before this time of his appearing What then will some man aske doe you say of Enoch and Elias Of the one it is said that he walked with God and was no more seene for God tooke him away Genes 5. 24. And againe that By faith Enoch was translated that he should not see death neither was he found for God had translated him Heb. 11. 5. Of the other of Elias that he went vp by a whirlewinde into Heauen 2. King 2. 11. Concerning therefore the two former examples of whom the question is mooued whatsoeuer men haue thought or doe thinke and whatsoeuer the former words may seeme to insinuate which their insinuated sense shall be opened afterward this I thinke that they are not yet bodily in heauen Enoch and Elias not bodily yet in heauen neither shall be till the resurrection of all flesh when all the rest of Gods elect shall receiue their consummation and perfect blisse My reasons for this opinion are briefly these First Heb. 11. 13. after the mention as well of Enoch as of 1. Reason Noah Abraham and Sara it is expresly said All these died in faith It were absurd to restraine the generall word all onely to the three last and not to extend it also vnto Enoch and Abel Therefore it is manifest that these two died as well as the other three If it be obiected that it is said before that Enoch was translated that he might not see death and that therefore if here this verbe died bee as well vnderstood of him as of the rest then there shall be contrarieties in one and the same place I answer that the reconciliation of this doubt is very easie namely by interpreting the former phrase that hee might not see death of not feeling death after the common painfull manner of men And so the word to see for to feele or to discerne or by experience to perceiue is often taken in the Scripture The waters saw thee O God the waters saw thee c. that is they did as it were feele and by experience perceiued thy power Psal 77. 16. So the Apostle saith I see another Law in my members c. that is I feele Rom. 7. 23. There might bee many other the like places alleged but these are sufficient That also of being translated signifieth nothing els but he was taken away in an extraordinary manner not seen of men but so secretly that no man knew or by any outward thing could iudge otherwise of him but as if God tooke him immediatly into heauen And so would God in that euill and sinfull age take him away so gently and extraordinarily dissoluing the soule and the body that men might thinke him to goe body and soule into heauen for the better honoring that holy life which he then liued the rather because all other liued so wickedly To any but very meanly exercised in the Scripture it is well knowen that many things are spoken according to the opinion of men according to that which they seemed vnto men So Samuel is said to haue been raised after death by the witch and to haue spoken vnto Saul 1. Sam 28. 11. c. Not that it was Samuel For they that die in the Lord rest from their labors Reu. 14. 13. and are not therefore at the call or command of witches but onely because he appeared in the likenesse of Samuel as Satan can change himselfe into the likenesse of an Angell of light 2. Cor. 11. 14 and because Saul and his company tooke him so to be My second reason is out of the same Chapter For of all the former and of diuers other examples afterward mentioned it is written thus All these through faith obtained good report and receiued not the promise God prouiding a better thing for vs that they without vs should not be made perfect verse 39. 40. If Enoch had beene taken vp in body into heauen then had hee beene made perfect without vs. My third reason is out of the same Epistle also Chapt. 9. 8. where the Apostle by the entrance or going once yeeâ—ely of the high Priest alone into Sanctum Sanctorum into the most holy place doth teach that vnder the Law and whiles the first Tabernacle was standing the way into the holiest of all was not yet opened What meaneth the Apostle by the holiest of all but heauen especially for the bodies of men to enter thereinto For howsoeuer God had prepared heauen to be the common receptacle of the soules of the righteous after death yet Christ was the first that entred in body And this seemeth to bee the stronger argument because in the description of heauen in the same epistle afterward Chap. 12. 23. it is called the city of the liuing God the celestial Ierusalem which hath the company of innumerable Angels the assembly of the congregation of the first borne which are written in heauen and God the iudge of all and the spirits of iust and perfect men and Iesus the Mediator of the new Testament Heere therefore is mention of Angels of God of the spirits of iust men and of Iesus the Mediator heere is no mention at all of any bodies or of any men altogether in heauen If any will reply that this is a description of the whole Church in heauen and in earth both gouernours children and seruants I answer that then the words the congregation of the first borne must comprehend the Church militant in earth and so there will bee none found in heauen but God Iesus Christ the spirits of iust and perfect men and the Angels So all bodies beside the body of Christ are yet excluded Fourthly
in the description of the resurrection 1. Cor. 15. 52. there is no other sort mentioned but the dead to bee raised and the liuing at that time vpon the earth to be changed The trumpet shall blow and the dead shall be raised vp incorruptible and we viz all which at that day shall be liuing shal be changed The like is 1. Thess 4. 15. 16. 17. This say we vnto you by the word of the Lord that we which liue and are remaining in the comming of the Lord shall not preuent them which sleepe for the Lord himselfe shall descend downe from heauen with a shout and with the voice of an Archangell and with the trumpet of God and the dead in Christ shall rise first Then shall wee which liue and remaine be caught vp with them also in the clouds c. In neither of both these places is there any mention of any but of the dead and of the liuing and remaining here vpon the earth Enoch therfore and Elias must be reckned with the dead accounted as dead though they died in an extraordinary maner neither violent or painfull to themselues or discerned by other Fifthly all the elect being compared to a body and it being contrary to the nature of a body that any one member should bee perfected till the body haue all the members belonging thereunto how can it bee that one or two of the members of Christs body should be perfected and wholly glorified in heauen Christ wanting many members and not being compleat in his said body till the very last age of the world and till the last point of the said age For who can deny but that there are many of the elect yet vnborne When also they shall bee all borne who can deny but that they shall be called one after another Till all be borne and all be called Christs body is not perfect Sixthly who can deny the Ministers of the Gospell to bee more excellent especially the Apostles and Euangelists who first planted the Churches among the Gentiles who I say can deny these to bee more honorable then any Ministers vnder the Law Much more then any before the Law This hath beene shewed before therefore I doe not now stand vpon it This only I adde that it is said of the Apostles as an honourable thing and as a dignity and prerogatiue of them aboue all other namely that they should sit vpon twelue seats or thrones and iudge the twelue tribes of Israel Matth. 19. 28. It is likewise to be acknowledged that as the calling was more honourable then the calling of any of the Prophets so also they had more excellent graces not only speciall for discharge of their speciall places but also generally of sanctification Is this so How vnlikely then is it that any especially vnder the Law or before the Law should haue any degree of glory and be perfectly glorified before them Seuenthly there were some as wicked in their time before their time and after their time and daily are as they now in question were godly yea former times and these last times doe affoord many much more wicked then they then were or any other are godly Such was Ieroboam that made Israel to sinne Ahab and many other of the kings of Israel So Iudas that betraied our Sauiour the Pharisees that sinned against the holy Ghost the man of sinne called likewise the sonne of perdition the aduersarie that exalteth himselfe against all that is called God c. and many other contemners of the Gospell Yet none of these doe goe bodily into the place of all the damned till the day of iudgement Why then should wee thinke that they before named Enoch and Elias went bodily into heauen the place of the blessed This that I haue hitherto written of Enoch and Elias is the iudgement of diuers other that must bee acknowledged to haue beene glorious lights and worthy of much praise in the Churches Caluin indeed writeth heerein somewhat obseurely and I confesse somewhat aboue my reach and capacitie for first thus hee writeth vpon Genes 5. 24. euen word for word the Latine turned into English In summe saith hee speaking of Enochs taking away such a rapture or taking away was but a gentle and ioifull passage out of this world Yet he was not receiued into the heauens to glorie but was onely released of the miseries of this present life vntill Christ the first fruits of them that rise again sâ—ould come And sith bee was one of the members of the Church it was necessarie that hee should wait till all the members together should come foorth to meet Christ that the whole body might bee vnited to the head Notwithstanding in the very next words he doth much obscure that which before hee had written adding If any shall obiect that of the Apostle It is appointed all men to die once the solution is easie namely that death doth not alwaies make a diuorce of the soule and body but they are said to die which put off the corruptible nature in which manner they shall die whom the last day shall finde remaining These last words I confesse I cannot conceiue namely how any may be said to die whose soules and bodies are not separated and how they that shall be liuing at the last day may be said to die whom the Apostle expresly saith shall not die but only be changed Peter Martyr according to his manner writeth very largelie and somewhat I confesse different from something before written by me namely in his Commentarie vpon 2. King 2. 11. Notwithstanding in another place he commeth neerer vnto me and agreeth more with me In the former place first he writeth that it is not probable or Consentâ—â—eum like that these two Enoch and Elias should be taken to the places of blessednesse before Christ himselfe which is the first fruits of all had aduanced himselfe thither The words also of our Lord may seeme to perswade this who in Iohn saith No man hath ascended into heauen but the sonne of man that descended from heauen He therefore denieth any man to haue ascended into heauen before himselfe c. Yet afterward hee saith that they went bodie and soule into Abrahams bosome and he maketh Abrahams bosome a place aboue yet distinct from the glorious place where Christ and all his Saints departed this life are How sound this is I leaue to other of sound iudgement For my part I know no such distinction as he there maketh After this he proceedeth further denying them to haue died opposing himselfe to them that said as I haue written viz. that they died but yet an extraordinary kinde of death neither by any defect or decay of nature nor by any force and violence but after some other sort with ease and delight c. Notwithstanding in the other place before insinuated he differeth from that which himselfe had before written and agreeth with me For writing of the Eucharist against Steuen Gardiner