them and therein had shed their bloud for vs it had been nothing to the blood of Christ because Christ was the Lord of the Angels and all the Angels were to worship him Heb. 1. 6. But to leaue that which was not and to returne to that which was it is much and exceeding much that God hath honored mankind especially his children by giuing vnto them all liuing creatures to be killed for preseruation of their present life Much more then is this honor and ten times greater then the heart of man can conceiue that God hath not spared his owne sonne but giuen him to the death Rom. 8. 32. yea to such a death as he suffered euen the cursed death of the Crosse that being dead in sinnes we might be made aliue Ephes 2. 5. and so receiue the promise of the spirit Gal. 3. 14. where by to call God our father and to be called the children of God This were a worthy meditation euery time we see sheepe or lamb or pigeon or chicken or any thing els by butcher or by any other body to be killed for vs it were I say a worthy meditation if then we could thinke and say This is a great honor of God towards vs that this innocent and harmelesse creature must die to preserue vs aliue But O Lord how hast thou honored vs by giuing thy sonne thy only sonne thy sonne whom thou louedst most deerely euen as thy owne soule thy sonne Iesus to be slaine and to suffer more then a thousand bodily deaths to make vs thy children that so we might liue in thy sight Did not Abraham greatly honor God when he was so willing to take now without delay or any stay for issue of him his sonne his only sonne his sonne Isaack in whom the promise was made of blessing for all nations his sonne whom he loued most tenderly not only for natures sake but also for the promise sake and to goe to the land of Moriah an vnknown country and to offer him that is to kill him with his own hands not to giue him to another to be offered and killed for a burnt offring an honourable but an hard and wofull kind of death for the naturall father to put his own naturall sonne vnto vpon one of the mountaines which God should shew him Genes 22. 2. he could not tell where did not Abraham I say greatly honor God by being willing and ready to doe it and by going so farre in the doing of it that the knife was in his hand to haue killed his owne sonne vpon Gods commandement in that behalfe and that therefore he had done it indeed if God himselfe had not countermanded him and forbidden it Doubtlesse Abraham did so thereby honour God that Abrahams faith in that behalfe hath beene the more renowned and honorable euer sithence and shall be renowned and honorable to the end of the world How then hath God honored vs by giuing his sonne for vs and how hath Christ Iesus honoured vs by giuing and offring vp himselfe a sweet smelling sauour and sacrifice to God for vs that did by our sinnes stinke most noy somely in the nostrills of God Abraham had receiued his sonne from God God had not receiued his sonne from vs. Abraham might haue had an other sonne from God as well as he had Isaak God could not haue an other besides Christ Abraham did owe his sonne and all that he had yea himselfe also to God God oweth nothing to vs. Abraham had a commandement to offer his sonne Isaak vnto God Had God any commandement or could any command God to giue his sonne vnto vs and for vs. Abraham and his sonne both were to dy at the last The sonne of God was as immortall and free from death as God himselfe because he was God with his father Abraham had had his sonne but a while but God had had his sonne from all eternity Abrahams sonne was like to himselfe but in part Gods sonne was perfectly and fully like vnto him In all these respects and in diuers other we plainly see how much more God hath honored vs by giuing his sonne as also how much more Christ hath honoured vs by giuing himselfe for vs then Abraham honored God by giuing his sonne vnto God that had first giuen him to Abraham Againe were it not a great honour to any poore and base subiect c. being in miserable bondage and captiuity as before I said for his Prince being wise and knowing what he doth or for such a sonne of such a Prince to giue a very great price for his ransome who then can expresse the honor that Christ Iesus hath done to vs in that being the sonne of his father tender and deere vnto him as Salomon speaketh of himselfe in respect both of his father and mother Pro. 4. 3. and being euen the sonne of his fathers desires as Bethsheba spake of Salomon and to Salomon Pro. 31. 2. and being full of wisedome and grace Luk 2. 40. and being the wisedome of his father Luk. 11. 44. And hauing all treasures of wisedome and knowledge hid in him Coloss 2. 3. who I say can expresse the honor that Christ Iesus being such as he is and alwaies was hath done vnto vs in giuing a greater price for our ransome and adoption to his father then all the kingdomes of the world ten thousand times told are worth For do we not account of all things according to the price that wise men doe giue for them Is then the adoption of Gods children lightly to be accounted for which Christ gaue as great a price as for our saluation This of the price which Christ hath giuen to make vs the children of God is the more because he gaue not the same price or any other for to redeeme the Angels that kept not their standing that they might with vs receiue the adoption of sonnes Before their fall they were so much more glorious then man before his fall by how much more their habitation and employment in heauen was more glorious then Adams in earth yet hath Christ Iesus in making in vs his children altogether passed them ouer and they are still reserued in euerlasting chaines vnder darknesse vnto the iudgement of the great day Iude 6. How greatly therefore hath Christ honoured vs by giuing such a price to make vs the children of God who dwell in houses of clay and who touching part of vs are but wormes meat whereas he hath giuen none at all for them that before their fall were most glorious spirits dwelling with God himselfe in heauen Because also the holy ghost is of the same glory and excellency with God the father and God the sonne therefore the worke of the holy ghost in our adoption is likewise to be considered with the worke of the father and of the sonne For the father and the sonne worke not without the holy ghost As in the first creation it is said that the spirit of God
the wicked haue no part in the foresaid loue of God but it is proper and peculiar only to the children of God And thus we see that the foresaid loue of God towards his children is not only to be considered as the principall and first mouing cause of their regeneration but also as a singular and most honourable benefit and prerogatiue Thus much for the first consideration of the loue of God in making vs his children viz. as it was the cause of our election at the first euen before all times vnto our adoption and regeneration to be made in time Touching the second consideration of Gods loue in making vs his children namely as it hath been declared particularly in giuing his sonne for the effecting of our adoption whereunto we were predestinated and elected it is said So God loued the world that he hath giuen his only begotten sonne that whosoeuer beleeueth in him should not perish c. Ioh. 3. 16. If God so loued the world that he sent his sonne that men might haue euerlasting life by beleeuing in him then also in his said loue he sent his sonne to adopt them vnto God For none can beleeue but such as are adopted and haue the spirit of adoption whereby to beleeue God to be their father And adoption is one necessary step to euerlasting life and without adoption and regeneration can no man enter into the kingdome of heauen as our Sauiour teacheth Nicodemus in the same chapter Neither is it only manifest thus by consequence that God so loued the world that is the elect men in the world that he sent his sonne for their adoption but the Apostle doth also teach the same expresly When the fulnesse of time saith he was come God sent his sonne made of a woman and made vnder the law that is not only borne in the time of the law but also made subiect both to the obedience and to the curse of the law that he might redeeme them that were vnder the law that they might receiue the adoption of sonnes Galat. 4. 4. 6. By these testimonies it is manifest not only that God declared his great loue towards vs in sending his own and only sonne into the world to make vs his children but that also God the sonne was a principall agent in the work of our adoption and regeneration as well as God the father and that wee could no more haue been made the children of God without the worke of God the sonne then without the worke of God the father The same is yet further manifest by the Euangelists interpretation of the propheticall words of Caiph as spoken as hee was high Priest touching the necessity of the death of one for the people and that the whole nation should not perish For this saith the Euangelist spake hee not of himselfe but being high Priest that same yeere he prophecied that Iesus should die for that nation and not for that nation only but that he should gather together the children of God that were scattered Ioh. 11. 50. By gathering together he meaneth adopting and by the children of God he meaneth not them that were already in act the children of God but that were appointed and predestinated so to be as before we heard It is also in the said place to be obserued Note that he speaketh not passiuely but actiuely He saith not that the children of God might be gathered together but he saith that he might gather together c. So he noteth that the gathering together and adopting of the children of God is a worke of Iesus Christ as well as of God the father The same our Sauiour himselfe testifieth saying Other sheepe I haue also which are not of this fold them also must I bring Ioh. 10. 16. he saith not they shall be brought but that he himselfe must bring them Peter accordeth with both the former testimonies making this to be the end of Christs suffering once for sinnes c. not that we might be brought only to God but also that he might bring vs vnto God 1. Pet. 3. 18. As therefore we could not haue been saued without Christ so neither could we haue been adopted without him Therefore also as before we heard the dignity of Gods children to be the greater by the worke of the father so it is also the greater hereby that the father worketh herein by the sonne and the sonne worketh with the father as well in this our second creation as in the first For Christ is the same in glory and excellency with the Father Whatsoeuer is spoken of the Father according to the Deity the same may also be sayd of the sonne For I saith Christ himselfe and my Father are one Ioh. 10. 30. and the Apostle saith that hee being in the forme of God thought it no robbery to be equall with God Philip. 2. 6. And he is called the heire of all things by whom God the Father made the world and the brightnesse of the glory and the ingraued forme of his fathers person Heb. 1. 2. 3. Neither was Christ only so excellent as he was God but he was also very excellent in his humanity the same being conceiued in the wombe of a virgin by the immediat operation of the holy ghost and being personally vnited to the Godhead that both natures might make one person and so vnited being also altogether without sinne vnspotted vndefiled most holy and righteous In his offices also he was most honorable being the onely King Priest and Prophet of his Church yea such a King Priest and Prophet as of whom Dauid and Salomon and all their kingly posterity with the Priests of the law and the Prophets extraordinarily raised vp and sent to the ancient people of God were but types figures and shadowes The more excellent therefore that Christ is and was before his sending into the world and afterward the more hath God dignified his children in sending him so into the world to make them his children The more honorable persons that any Prince doth imploy for the good of any other the more is he dignified and graced for whose good such honourable persons are so imployed Did not Balak King of Moab much honour Balaam by sending vnto him first some of the Elders and Princes of Moab and Midian Num. 22. 5. 7. and 13. and afterward more Princes and more honorable then the former vers 15. Was it not a great honor to the Prophet Isaiah that Hezekiah sent Eliakim the steward of his house and Shebna his Chauncellor and the elders of the Priests to aske counsell of him touching Rabsheka 2. King 19. 2. May not the like be sayd of Iosiahs sending Hiâ—kia the Priest Ahâ—kan the sonne of Shaphat Achbor the sonne of Michaiah Shaphan the Chancellor and Asahia the Kings seruant to Huldah the Propheâ—esse for counsell from the Lord touching the finding of the laweâ— 2. King 22. 12. That the Centurion sent not one of his own seruants but the
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
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
downe that is when through weaknesse of body he could not continue the holding them vp in praier then Amaleck preuailed Ezod 17. 11 So his praiers were of greater force then all the host of Israel besides So mighty were the praiers of the said Moses afterward and such power had they with God when he praied for the Israelites hauing greatly prouoked Gods wrath by making them a golden calfe that the Lord both as it were intreated him to let him alone that his wrath might wax hot against them and also promised that if he would so let him alone that is if he would hold his peace and not sollicit God with his praiers for the Israelites he would make of him a mighty people Exod. 32. 10. c. insinuating notwithstanding thereby that if hee would for all that hold on in praying for them and would not be hired by the former great promise to hold his peace then hee could not proceed in his wrath against them as they had deserued but must needs yeeld to Moses intreating mercy for them What can bee more powerfull then to ouercome and as it were to withhold him that is of all power from doing of that which otherwise he would haue done So mighty were the praiers of Ioshua and so did he preuaile with God by them that after an imperious and commanding manner they made the Sunne and the Moone whose course is swifter then the weauers shettle or then the flight of the swallow or of the arrow to stand still in the firmament till hee and the rest of the Israelites had auenged themselues of their enemies Iosh 10. 12. 13. So the very celestiall bodies are as it were at the command of the praiers of Gods children So mighty were the praiers of Elijah that he praying earnestly that it might not raine it rained not on the earth at least in that country for three yeeres and six moneths and that praying againe for raine the heauens gaue raine and the earth gaue foorth her increase Iames 5. 17. 18. out of 1. King 17. 1. and 18. 42. c. So the children of God by their praiers can make the clouds to forbeare raine or to giue raine as shall make most to Gods glorie So mighty were the praiers of Elisha and such power had hee with God by them that they obtained of God a sonne for the Shunamite that was barren and recouered life againe for him when he was dead 2. King 4 16. and 35. and that also after that praying the Lord to smite the armie of the Aramites with blindnesse they were smitten with such blindnesse that albeit they could see other things yet they could not see to discerne their way but as men stone-blinde were led by Elisha till they were brought into the midst of Samaria and were there in the hands of their enemies 2. Kings 6. 18. c. So mighty were the praiers of Hezekiah and such power had they with God that whereas he was sicke vnto the death that is so sicke that he was vnrecouerable either by strength of his own nature or by the art and skill of any Physitian and God also by his Prophet had told him he should die and had therefore also willed him to put his house in order that is to make his last will and Testament because hee should die and not liue yet the Lord reuoked that his owne word and contrary in some sort thereunto as also aboue the strength of nature and the art of man did restore him to health and added fifteen yeers vnto his life 2. Kings 20. 2. 3. c. So mighty were the praiers of Ester Mordecai and the rest of the Iewes and such power had they with God by their praiers that the Lord turned the wrath of Ahashuerosh from them against Haman and other their enemies albeit Haman had before that so far preuailed with Ahashuerosh that he had written his letters and sealed them with his ring and sent them by his Posts into all prouinces for the destruction of the said Mordecai and all the rest of the Iewes yong and old Ester 3. 12. compared with 4. 16. and 17. and 7. 5. and 8. 1. c. So the praiers of Gods children haue had power with God for children for them that are barren for life for them that are dead for blindnesse vpon them that see for health for them that are sicke euen vnto death and past all hope and for the changing of the hearts of men from extreame wrath to exceeding loue and fauour So mighty were the praiers of the Church for Peter by Herod committed to prison and such power had they with God that the Angell of the Lord came with great power and glory into the prison and brake off Peters chaines opened the prison dores brought him out and made the yron gate open of it owne accord c. Acts 12. 7. So the praiers of Gods children are stronger then any yron So mighty were the praiers of Paul and Silas in prison that at midnight suddenly there was a great earthquake so that the foundation of the prison was shaken and by and by all the dores opened and euery mans bonds were loosed c. Act. 16. 25. 26. So though the earth be set vpon her foundation that it shall neuer moue viz. wholly out of her place Psal 10 4. 5. yet we see it to haue been shaken by the praiers of Gods children Neither are the praiers of Gods children so effectuall for other only of their own sort but also sometime for the wicked reprobate How did the Lord heare Abraham for Abimelech king of Gerar Gen. 20. 7. Moses praying often for Pharao and the Prophet praying for the restoring of the withered hand of Ieroboam 1. Kings 13. 6. Do not all these mighty effects of praier besides many other the like both old and new plainly testifie in what grace and fauour the children of God are with God Verily they doe for all the praiers before mentioned whereof we haue heard those mighty effects were not the praiers of any wicked men but only of the children of God For indeed none can pray so by praier to haue power with God but only Gods children For how shall they call on him in whom they haue not beleeued Rom. 10. 14. This question how shall they c. noteth it an impossible thing for them that haue not faith to call vpon God But such are all the wicked as before we haue heard therefore none of the wicked can call vpon God Therefore all the commandements of God for praier are only to the children of God and to such as are godly When the Prophet had set downe the commandement of God for calling vpon God in the day of trouble with promise of deliuerance c. Psal 50. 15. presently by way of opposition he addeth But vnto the wicked God said What hast thou to doe to declare mine ordinances and to take my couenants in thy mouth c.
great and small that did beleeue as Rom. 15. 30. Ephes 6. 18. c. and in other places before alledged Yea he hoped for great comfort by their such praiers Philip. 1. 19. Philem. 22. If it be a great benefit to haue a good friend for furtherance of our sutes to mortall Princes is it not much more for euery child of God to haue all the rest of Gods children on earth speciall fauorites with God to be furtherances of their sutes vnto him Verily though a man despaire of his own praiers yet might he haue exceeding comfort in the praiers of all the rest of Gods children This shall suffice to haue spoken of the prerogatiue of Gods children both by their liberty and boldnesse for making their own praiers to God and also by that that other yea all other of Gods children do remember them euen euery one another so often as they pray to God themselues CHAP. XXII Of the communicating of many titles of Christ to the children of God TO proceed yet further into the benefits which the children of God haue by their communion with Christ such is their prerogatiue thereby that as they are called the children of God by grace as Christ himselfe is by nature the sonne and the onely sonne of God so likewise they haue many other of his names and titles communicated vnto them in holy Scripture For first of all this name Christ is attributed to the whole body of the Church whereof euery true child of God is a member 1. Cor. 12. 12. And therefore Christ doth professe that whatsoeuer good or euill is done vnto any that are ingrafted into him is done vnto himselfe Matthew 25. 40. and 45. Acts 9. 4. In which respects as such are called by the name of Christians Acts 11. â—6 so they may also euery one of them bee called petty Christs or little Christs because as the word Christ signifieth nothing else but annointed and as Christ is said to be anointed with the oyle of gladnesse aboue his fellowes Psal 45. 7. so it is said of euery one of vs that are his members that the anointing which we haue receiued of him dwelleth in vs and that we need not that any man teach vs but as the same anointing teacheth vs all things 1. Ioh. 2. 27. And as the pretious ointment poured vpon the head of Aaron ran downe vpon his beard and so also vpon other his inferior parts Psal 133. 2. so the pretious ointment of Gods spirit powred vpon Christ Iesus our head hath so descended vpon vs his members that of his fulnesse we haue all receiued grace vpon grace Ioh. 1. 16. Neither is this name only Christ thus communicated to the children of God but also the name Iesus touching the signification thereof For what doth it signifie but a Sauiour So the Angell himselfe interpreteth it Thou shalt saith hee to Mary call his name Iesus for he shall saue his people from their sinnes Mat. 1. 21. Now it is not onely said to Timothie and in him to all ministers of the word that by taking heede to himselfe and to learning and by continuing therein hee should saue himselfe and other 1. Tim. 4. 16. but it is also said of all other the children of God that by praier instruction admonition c. shall conuert a sinner from going astray out of the way that they shall saue a soule from death and shall hide a multitude of sinnes Iames 5. 20. So likewise Iude writing to all sorts not onlie Ministers but other exhorteth them to haue compassion on some in putting difference and to saue other with feare pulling them out of the fire c. Iude. 22. 23. Doth not the Apostle by these words insinuate that they that shall so saue other though it bee with feare may in that respect bee called a Iesus or a Sauiour instrumentally The name Ioshua in signification is all one with Iesus and therefore Ioshua is called Iesus Acts 7. 45. because by sauing the Israelites from their bodily enemies hee was a type of Christ Iesus that should saue his people from their spirituall enemies If therefore Ioshua were so called in that typicall respect why may not they bee so called that are the instruments of Christ Iesus to saue men from their sinnes and so consequently from euerlasting damnation Againe as Christ is called the first fruits of the dead 1. Cor. 15. 20. and as in a typicall respect of Christ all the first borne of cleane liuing creatures al the first fruits of other things were in the law and by the law dedicated and consecrated vnto God so the Iewes in former times in respect of Gods special couenant with them Ier. 2. 3. and much more now all whom God of his owne will hath begotten againe with the word of truth are called by the name of the first fruits of God Iames 1. 8. Reu. 14. 4. As Christ is called a King and a Priest so likewise it is said that he hath made vs vnto God Kings and Priests Reu. 1. 6. and 5. 10. wherewith the Apostle Peter accordeth saying that wee are a roial Priesthood 1. Pet. 2. 9. which is al one with that which the Lord saith by Moses of the Israelites in that respect wherein before wee heard the Iewes to be called the Lords first fruits that if they would indeed heare his voice and keepe his Couenant c. then they should bee his chiefe treasure and a kingdome of Priests c. Exod. 19. 6. And indeed touching these two attributes how can wee but bee Kings and Priests being incorporated into him and made one with him to whom most properly and principally the said two attributes doe belong More particularly to begin first with the last we are Priests first in offring vp our bodies that is our whole selues a liuing sacrifice vnto God holy and acceptable c. Rom. 12. 1. and that first by crucifying the old man and letting out the blood of our sinnes which is the life of our said old man and then by seasoning our selues with the gracious word of God as some sacrifices were seasoned with salt Leuit. 2. 13. and as the Apostle requireth our speech to be seasoned Colos 4. 6. Secondly wee are called Priests for our offring vp to God the calues of our lips Hos 14. 3. and the spirituall sacrifices 1. Pet. 2. 5. both of Praiers Psal 141. 2. and of Praises Psalm 50. 14. and 23. as also of doing good and distributing Heb. 13. 16. and of other duties of righteousnesse Psal 4. 5. Thirdly wee are called Priests not onely in respect of the former sacrifices but also because if need require we must be ready to giue our liues for Gods glory and for the strengthning of the faith of other which is that which the Apostle meaneth by being offred vp vpon the sacrifice and seruice of the faith of Gods elect Phil. 2. 17. According to which phrase also the Apostle saith againe that hee was ready
they should and as sometime they behold the same This made the Prophet to say I haue clensed my heart in vaine Psal 73. 13 â—nd to thinke the state and condition of himselfe to be no better then the state and condition of the wicked yea to iudge theirs better then his Yea Dauid being banished from the Arke of God and in danger of many enemies had such trouble of mind and feares of heart that he was faine to rebuke himselfe in that behalfe and to say to his soule as before we heard why art thou cast down O my soule and why art thou disquieted within me Ps 42. 5. 11. 43. 5. Finally somtime such seares of the children of God the error of their iudgement touching them arise from some bodily cause eueÌ„ from a melancholik coÌ„stitutio wherby the iudgemeÌ„t is so crazed that it doth not erre only in matters of God which coÌ„cern saluation but also in things of this world which coÌ„cern this preseÌ„t life For the abundaÌ„ce of melancholy oftentimes taketh away from men the knowlege of their best friends makes them to think that they are vtter enemies to feare theÌ„ accordingly No maruel then though the said humor doe somtime obscure the fauor of God and darken the peace of conscience euen in the best of Gods children These that are thus occupied with feares doe measure their condition more by feeling then by faith and other arguments of greater certainty then feeling But howsoeuer the children of God in these and the like respects be troubled with such feares for a time yet as before we said of other troubles of this life so I may also say of those feares that the Lord doth at the last deliuer them our of all and turne them likewise to their great good yea for the most part the Lord giueth his children most inward peace when they haue most outward calamities at least when they haue Note most need of such inward peace then also haue the godly most peace yea most comfort When the wicked are most dismaied namely in the times of greatest stormes and tempests euen of most mighty and fearfull thundrings lightnings at such times the wicked quake and tremble as fearing some greater euill towards them and so indeed oftentimes it falls out but contrariwise the childreÌ„ of God looking not so much to the lightnings nor hearkning so much to the thundrings as considering therin the great power of God how able he is to saue them how soon he can subdue their enemies do in this respect both follow their callings the more quietly and also hold vp their heads the more cheerfully The like may be said of them in the howre of their death Mark saith Dauid the vpright man and behold the iust for the end of that man is peace Psal 37 37. and why so the sonne answereth the father I meane Salomon answereth Dauid saying the day of death is better then the day that one is borne that is to the child of God Ecâ—l 7 3. and why is this because the day of death to the children of God is the day of deliuerance from all their misery The children of God themselues die not but their misery then dieth yea then also their sinne the cause of their misery and chiefe misery it selfe maketh an end Secondly death to the godlie is but a short bridge and a speedie passage to eternall life they take not onely their leaue of all calamities but they enter also into their Masters ioie and take now more full possession then euer before they had of that moste blessed inheritance whereof before they heard and which they had a long time most earnestly longed for On the contrary howsoeuer the wicked for a time especially in prosperity seem to be at peace and so liue securely fearing nothing yet if aduersity once come then they rage and storme then they fret and chafe then they raile and raue then they curse and sweare then they speake not only against men but also against God himselfe especially the day of their death is most fearfull vnto them as being the end of all their happinesse and the beginnings of their greatest woe and misery and so they finish their daies most heauily most fearfully yea sometime they are so discontent with some things befallen vnto them or so tormented in their minds with feare of Gods iudgements against themselues that they play the bloody butchers vpon themselues So Achitophel in malcontent mind hanged himselfe 2. Sam. 17. 23. so Iudas as before we heard in great desperation of Gods mercy did make the like fearfull end of himselfe Mat. 27. 5. That sometime the children of God die vnquietly in outward appearance it is to admonish other the better to prepare themselues for their end and to labour the more to treasure vp for themselues comfort by keeping a good conscience for the day of their death That the wicked die sometime peaceably and in shew comfortably either it is to admonish all men not rashly to iudge sith God can in a moment secretly worke repentance or else howsoeuer some will say of such that they went away like a bird or died like a lamb yet rather if they shewed no repentance especially if they did not indeed repent they are to be thought to haue died like beasts that for the most part dying naturally of some disease and not being killed violently doe only pant and grone and make no other noise As it is said of Nabal that when Abigail had related what Dauid had purposed against him and what she had done to saue Nabal from the execution thereof that his heart died wit hin him and he became like a stone and so about ten daies after he died 1. Sam. 25. 22. 28. so the wicked dying in their sins and yet not dying raging nor rauing c. doe die like stocks or stones that is neither shewing any more repentance neither any whit more regarding any goodnesse then stocks or stones But to returne to the children of God such is their peace vpon the grounds before mentioned that as they are freed from the seruile feare of Gods wrath and iustice so they are likewise freed from all such feare of other creatures as whereby they should be dismaied or disabled from such duties as belong vnto them For what need they feare any thing sith God hath made a league with all creatures in their behalfe and sith they know that all things doe worke together for their good as before we haue heard we may therefore Note conclude they need not to feare any euill tydings Psal 112. 7. yea though they walke through the vale of the shadow of death Psal 23. 4. but that euery one of them may say the Lord is my light and saluation whom shall I feare the Lord is the strength of my life of whom shall I be afraid Psal 27. 1. and againe I will lay me downe and also sleep in
name to the men which thou gauest me out of the world thine they were and thou gauest them mee verse 6. In this one verse is the same word and tense twice The same phrase and tense is often vsed afterward in the same chapter to the same purpose viz. verse 7. verse 9. and verse 12. So before he had said This is the Fathers will which hath sent me that of all which he hath giuen me I should lose nothing c. Iohn 6. 39. But this shall bee sufficient for this obseruation touching the tense heere vsed by the Apostle And thus much also for the fifth particular word in this text CHAP III. Of the foure next particular words in this text viz. of the word to vs of the word that we should be called of the word the children and lastly of the word of God THE sixt particular word to bee considered is to vs. This setteth forth the persons of whom the Apostle speaketh and to whom God hath giuen this loue to bee called the children of God Whom therefore hath God thus aduanced and to whom hath hee giuen this great and admirable loue to be called his children Euen to elect men to miserable and wretched men before blind lame deafe dumme leprous dead in sinnes and trespasses sitting in darknes and in the shadow of death seruants of sin and bondmen of the Deuill yea bound with such chaynes of Satan as were ten thousand times worse then all iron chaines in the world Euen as men I say that were before in this wofull lamentable and most fearefull plight and condition hath hee thus aduanced to the honour of his children Is not this loue of God admirable Is it not incomprehensible Who is able to comprehend the bredth and length and depth and height thereof Ephes 3. 18. Truly this loue is such that as the Apostle cryeth out touching the reiection of the Iewes for a time and touching the calling of the Gentils O the depth of the riches both of the wisedome and knowledge of God! How vnsearchable are his iudgements and his waies past finding out Rom. 11. 33. So wee likewise touching this loue of God may with admiration cry out O the depth of the riches thereof Yea if we should measure Gods doing herein by carnall reason wee should condemne Gods wisdome for foolishnes for louing vs beeing euery way so vile so base and so vnworthy of any loue of any other of his creatures much more of his Yea so much the more may we cry out with such admiratioÌ„ as before of this loue of God because herein God hath passed ouer the Angels that fel as we had fallen and hath not vouchsafed them the like loue for restoring them and making them his children that he hath vouchsafed vnto vs. But of this more afterward In the meane time this briefly shall suffice for this sixt word The seuenth is that we should be called What meaneth the Apostle by this phrase That we should only haue the name That we should be called and title of Gods children and not be indeede the children of God Not so for our Sauiour reproueth the Angell of the Church of Sardi For hauing a name to be aliue who yet was dead Reuel 3. 1. In the world indeed so it is oftentimes that men haue bare names and titles not the thing or benefit signified by such names or belonging to such names and titles Absolon was saluted by this name of King God saue the King God saue the King 2 Sam. 16. 16. And that not onely by Hushai the Archit in policy but also by many other yet hee was not the King The like title was for a time giuen also to Adonija 1. King 1. 18. Yet he was not the King So we haue known the name of the king of Portugal giuen to one that had no priuileges or royalties belonging to that name So some noble men being condemned for high treason and thereby tainted in their bloud and hauing lost all then honours are notwithstanding by many whiles they liue in courtesy called by such honorable names as before they had though they haue no other priuiledges belonging to such honorable names the cutting off only of their heads excepted whereas meaner persons for the like trespasses are hanged drawen and quartered Thus I say it is in the world and with men of the world But this is not the meaning of the Apostle in this place but that indeed we be as well as called the children of God For he speaketh not of our being so called by men only â—ut also by God himselfe who knoweth how to call euery thing by the right name and calleth nothing amisse This is manifest by the very next verse where the Apostle saith not Dearely beloued now are we called the sonnes of God but now we be the sonnes of God So also the word called is taken in some other places The Angell sayth of Christ to the virgine Mary Thou shalt call his name Iesus Luc. 1. 31. And againe he shall be called the Son of the most high verse 32. Doth the Angel meane Christ should be called Iesus or Sauiour and not bee a Iesus or Sauiour indeed or that he should only be called the sonne of the most high and not be so indeed verily he had no such meaning When Christ sayth of the temple Mine house shall be called the house of praier c. Marke 11. 17. his meaning is that it should be so indeed So therfore is the meaning of the same phrase in this place But why doth the Apostle rather vse this phrase then plainly Note say that wee should bee his children It may bee hee would heerby insinuate the meanes whereby we come to this honor to be the outward calling by the ministry of the word As when our Sauiour sayth I came not to call the rigâ—teous but sinners to repentance Mat. 9. 13. hee insinuateth his calling by the word to bee the meanes of repentance so the Apostle by this phrase that we should be called the children of God may insinuate the outward calling by the preaching of the word to bee the meanes whereby God bringeth vs to this honour of his children Secondly not to stand vpon this reason by this phrase that we should be called he meaneth not only that we should bee indeed his children but also that we should be so known and declared yea publikely proclaimed to all the world to bee the children of God As an other Apostile sayth that God was not ashamed to bee called the God of his ancient people Hebr. 11. 16. Where also note the phrase to be called to signify so to bee indeed so heere this Apostle telleth vs that God is not ashamed that wee should professe our selues to bee and that wee should be called by other his children Herein therefore God differeth from many men especially from some princes who though they purpose secretly with themselues whom by adoption to make their children
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
vaile that is in heauen haue such strong consolation as that no storms or tempests of all the power of hell it selfe shall be able to remoue the same or at least so to remoue it as that they shall suffer shipwracke To the same purpose the Apostle Paul â—oineth these two together euerlasting consolation and good hope through grace 2. I hes 2. 16. The faith euen of the best and the best faith may sometime be so wounded that it may for a time fall into a kind of swoone as the faith of Peter did for a while and of Salomon for a long time In like manner their hope may be much quailed and shaken and obseured For faith being wounded hope cannot be found because it dependeth vpon faith But neither faith nor hope can be altogether and vtterly ouerwhelmed This then is a most singular priuiledge and comfort And hereby the children of God in great afflictions of this life in common death and famine in speciall want and penurie in sicknes in prison in banishment in the hatred and malice of many and mightie aduersaries in crosses abroad and in crosses at home as also in great assaults of Satan in great accusation of their owne conscience in remembrance of their great and manifold sinnes set before them by Satan in all their colours and amplified and aggrauated by all the circumstances that may be by this hope I say the children of God in all these are most cheerefull and comfortable as Paul was 2. Cor. 4. 8. c. when the wicked hang downe their heads are oppressed with cares feares and griefes and doe vtterly despaire and be also vncapable of all comfort But of these things somwhat hath beene said before and more shall be afterward Now all before said of our life knowledge wisedome holines and righteousnes generally as also more particularly of our sobrietie watchfulnes loue and hope is not so to be vnderstoode as if the said things were in like measure in all the children of God For all haue not the like outward meanes whereby to atteine vnto them neither the like time c. Besides as the hand of a man is greater then the hand of a child and as the hand of one man is larger then the hand of another and the larger the hand of any is the more it will comprehend of whatsoeuer it doth apprehend so there is difference both in the measure of faith which is the hand of our heart whereby we lay hold of Christ and also in the measure of Christ himselfe laid hold of by faith For although euery one that layeth hold of Christ layeth not hold of a peece of Christ but of whole Christ spiritually touching his essence yet it is not so touching his efficacy So then the more faith any man hath the more he layeth hold of Christ in maner aforesaid and consequently he receiueth the more life the more wisedom the more sanctification generally and particularly the more sobriety loue and hope In the matter notwith standing of iustification this holdeth Note not For he that hath the least faith is as perfectly iustified as he that hath the greatest Our life knowledge wisedom c. doe admit plus minus more and lesse But our iustification doth not so No man is iustified in part before God except he be iustified perfectly and altogether If a man could be iustified and discharged of all his sinnes but only of one and that one the least of all otehr yet that one were sufficient to the eternall coÌ„demnation of that party notwithstanding his iustification and discharge from all the rest The worke also of our iustification is but one worke wrought all at once not by degrees But though our regeneration be so likewise I meane of the whole man together not first of one part then of another though also in our regeneration our sanctification be likewise begun yet our sanctification is not perfected all at once but by degrees it is more more encreased To shew this more Note plainly for I desire to be rather indeed perspicuous for the edification of the simplest theÌ„ by obscurity to seem profound for the affecting of the learned or rather of some that are more curious then truly desirous of good knowledge to whoÌ„ plainnes seemeth basenes To shew this I say more plainely as our regeneration is nothing elst ut our new birth so our sanctification may be compared to our starure As therefore a man is but once naturally borne not by degrees but all together and the new borne babe as soone as eure he is out of the mothers wombe is as perfectly borne as he that is 20. or 40. yeeres old but being new borne he is not presently of his perfect stature but commeth groweth to that by degrees in time by meate drinke and other meanes fit for the same so is it touching our regeneration saÌ„ctification we are new borne all at once euen the first day we receiue by the word the spirit of adoptioÌ„ but though the also we begin to be saÌ„ctified yet we grow more more therin afterward as the new born babe doth in stature Last of all the matter of our iustification is altogether without vs euen wholly in Christ as he did actiuely passiuely obey his father performing his whole wil for doing suffering that which he required but our spiritual life and other things before spoken of are things within vs. As Christ first apprehended by faith aloft as it were doth iustify vs in heauen hauing before notwithstanding here in earth fully satisfied his fathers will in our behalfe so after ward and from the very moment of our iustification hee dwelling likewise in our hearts by the said faith spiritually doth sanctifie vs here in earth Within this excâ—ption likewise of our iustification to be without differing degrees of more or lesse as are in other things before mentioned I comprehend the freedome of the children of God before noted as one point of their being the children of God esâ—ecially touching the latter branch thereof that is not their freedome from the bondage of sinne and satan but their freedome of the new heauenly Ierusalem for trading and traffiquing for the merchandises thereof as also for enioying other priuiledges belonging to the said freedome For to grant that the freedom of the children of God from the bondage of sinne is not all alike though in some respects it must be acknowledged to be like yet this is most certaine that the other branch of their freedome is alike in all For one as well as another of them that are regenerated and borne againe to God haue the like freedome of heauen and all may in like manner trade for the commodities thereof Notwithstanding as they that are alike free of a city neither haue all the like stock at the first to begin with neither all the like dexterity Note to vse their freedome and stock to the most
aduantage of themselues wherby some thâ—iue and prosper more then other so is it with the children of God Though they be all alike free of the heauenly Ierusalem euen of the Câ—ty of God which is called the kingdome of God yet the Lord giueth not the like stocke and portion of his graces to all where with as it were to set vp and to begin and so they do not all alike thrâ—ue and prosper In all these things hitherto handled from the eight Chapter to this place doth consist the matter of our being the children of God and that excellent and glorious image of God which being before regeneration altogether defaced in vs is now by regeneration through the great grace and mercy of God againe renued in vs. It is I say only renued in vs that are regenerated It remaineth still in all the wicked and meere naturall men altogether defaced Yea as this image of God so before described iâ— daily more and more increased in all that are new borne so likewise the image of the Diuell which all naturall men haue by nature and by propagation from their parents is the more increased in such the longer they continue in their said naturall state As naturall children borne in fauour like their father the more they grow in stature doe the more resemble their naturall Father so all naturall men being as we haue heard the children of the diuell and fashioned in qualities like vnto him do the more resemble him the longer that they coÌ„tinue in their naturall state the more they heape sinne vpon sin By this image of God so renewed and daily increased in all the new borne children of God the poorest and meanest of the said children of God how deformed soeuer they be in body bleare-eied or squint-eyed crook-necked crook-backed or crook-handed or legged or hauing any other bodily deformity are notwithstanding more truly beautifull then euer was Absolom though In all Israel there was none so much to be praised for beauty as Absalom because that froÌ„ the sole of the foot euen to the top of his head there was no blemish in him 2. SaÌ„ 14. 25. This beauty of the body may decay by age by sicknesse and by diuers other meanes There be many sinnes also the continuance wherein doth take away the most excellent bodily beauty that is Doth not whoredome this oftentimes For doth not that foule disease not fit almost to be named which for the most part accompanieth that sinne eat vp a man within and without doth not drunkennesse cause rednesse of eyes Pro. 23. 29. bloughtinesse of face and tunne-like growth of the whole body yea doth it not as it were transubstantiate them into monsters that were before acquaintance with that sinne comely and goodly persons As therefore Bathsheba speaketh euen to Salomon her sonne whom she knew should be king for the better directing of him in choice of a wife that he might not respect beauty of the body so much as inward graces and vertuâ—s and yet who should respect beauty if kings may not As I say Bathsheba speaketh to Salomon touching this matter so say I Fauour is deceitfull and beauty is vanity Pro. 31. 30. But the image of God renued in the new birth of the children of God and the spirituall beauty therof shall continue for euer in all sicknesse and in death it selfe yea it shall euery day increase more and more as afterward we shal heare yea at the last in the resurrection also it shall be crowned with such a glorious beauty euen of the body as in handling of the second verse and of our future similitude to Christ himselfe shall be shewed as in respect wherof the goodliest beauty of any man or woman that euer was in the world shall be seen to haue been deformity Doth not this also amplifie the dignity of Gods children To conclude all hitherto spoken of the things wherein the being and matter of the children of God as they are the children of God doth consist whatsoeuer other things meer naturall men haue or whatsoeuer resemblances be in some hypocrites either of all the things before handled or of some of them yet in truth all such are vtterly void of them As before touching the life of God we compared meer naturall men to images applying that vnto them that Habbakuk speaketh of images that although they were laid ouer with gold and siluer yet they had no breath in them so now also all those things whereby images be described Psal 115. 4. 5. 6. 7. 8. may likewise be spoken of meer natural men and of all wicked men whatsoeuer They haue a mouth and speake not they haue eyes and see not they haue eares and heare not they haue noses and smell not they haue hands and handle not they haue feet and walke not neither make they a sound with their throat These things I say wherby images are thus described may also be applied to all meer naturall men For though such haue all such parts of men yet they performe no office of such parts either towards God or men which do belong vnto them Thus much touching the image of God renued in the new borne children of God and touching all things wherein the same consisteth as also touching the increase of the dignity of the children of God thereby CHAP. XV. Of the finall cause of the regeneration and new birth of the children of God AFter the efficient causes both principall and instrumentall and after the materiall causes of our regeneration so considered as we haue done it followeth now that we should enter into consideration of the forme and of the end of our said regeneration Touching the forme it is very hard in so spirituall a thing to distinguish it from the matter For what is this forme but our similitude and likenesse to the spirit of God and therfore also to God himselfe For is it not said that we that are adopted to be the children of God are sealed by the spirit of God to the day of redemption Ephes 4. 30. and 1. 13. And what is to be sealed by the spirit of God but to haue the stampe and similitude of the spirit set vpon vs Is not the sealing of letters or of other writings the imprinting of the similitude of the seale it selfe vpon the wax affixed to the said letters and other writings that is the impression of the forme that is engrauen vpon the said seale And what is all this but that which we heard before of the knowledge wisedom holinesse righteousnes c. wherein consisteth the matter or being of the children of God To passe therfore from the form and not to be curious in distinguishing therof from the matter let vs come to the end why God hath so loued vs as to make or to call or to declare vs to be his children This is noted and expressed to be the praise and glorie of his grace Ephes 1. 6. For these words are not there
his mercy towards them that feare him As farre as the East is from the west so far hath he remooued our sins from vs. Ps 103. 11. 12. As therefore the heaueÌ„ and the earth shall neuer come together and as the East and the West shall neuer meete so the pardon of sinnes once graunted by the Lord to his children shall neuer be reuoked called backe The same is more plainly testified in the prophecy of Ieremie If the heauens can be measured or the foundations of the earth be searched on beneath then will I cast off all the seed of Israel for all that they haue done saith the Lord Ier. 31. 37. The first of these things is impossible to wit the measuring of the heauens and searching of the bottome of the earth therefore also impossible is the second viz. that the Lord should cast off his people and children for their sinnes Can a woman saith the Lord also forget her child and not haue compassion on the sonne of her wombe note that hee vseth the singular number to teach that he compareth him not to a woman that hath many children but to a woman that hath but one child and that a sonne Though they should forget yet will I not forget them Bebold I haue grauen thee vpon the palmes of my hands thy walles are euer before me or in my sight Isai 44. 15. 16. Is this only spoken of the whole body of the Church No It is also to be vnderstood of euery part and member thereof especially of them that by regeneration are indeed made the children of God as here we speake and for their sakes only and no otherwise of the body of the visible Church The same is yet further testified Isai 63. 16. Doubtlesse thou art our father Though Abraham be ignorant of vs and Israel know vs not that is though if these were liuing they would perhaps renounce vs and cast vs off as hauing transgressed their precepts and not walked in the steps of their faith yet thou O lord â—â—t our father and our redeemer thy name is for euer that is hough our sinnes be great and many whereby we haue proâ—oked thee and haue made our selues vnworthy to be called thy â—hildren Luk. 15. 21. yet thou hast pardoned our transgressiâ—n and so redeemed vs that thou wilt still continue thy merâ—y towards vs. The same did Samuel teach the Israelites when they feared â—eath because of their sinne in asking a King besides all their other sinnes Feare not saith he The Lord will not forsake his people for â—â—s great names sake because it hath pleased him to make you his â—â—ople 1. Sam. 12. 72. If the Lord for his names sake will not forâ—â—ke his people then for his names sake also the Lord will not euoke any pardon of sinnes once granted by him to his children regenerated What an happy state and condition therefore is this of the children of God so to haue all their great and manifold iniquities pardoned that none of them shall euer be laid to their charge as it is written Who shall lay anything to the charge of Gods chosen whom before in the same Chapter he had called Gods children It is God that iustifieth Rom. 8. 9. Therefore Iob being assured that God would so iustifie him and pardon all his sinnes triumphantly saith Who is he that will pleade with me Iob 13. 19. I might further amplifie this benefit of forgiuenesse of sinnes because the Lord therein hath passed ouer the Angells that haue forsaken their standing and vouchsafed this grace onely to his children adopted amongst men But because I haue had the like argument before therefore it shall not now be needfull to repeat the same Thus much of this point touching the forgiuenesse of sinnes proper only to the children of God and therefore also of their greater dignity thereby CHAP. XVIII Of the dying more and more of the children of God vnto sinne and of their preseruation from many great sinnes which the wicked doe daily commit and of their liuing more and more to righteousnesse NExt to the forgiuenesse of sinnes let vs further consider that as before we heard concerning the matter wherein consisteth the being of the children of God they were restored from the death of sinne to the life of righteousnesse so being thus altred and changed they neither go backward neither stand at a stay but doe daily die more and more vnto sinne and doe daily likewise liue more and more vnto righteousnesse And thus to proceed from the forgiuenesse of sinnes to these things is the method of the holy ghost in the scriptures For Dauid doth not only pray to be clensed from secret faults that is to haue such sinnes pardoned vnto him and therefore much more to be pardoned of his open sinnes but also that hee might bee kept from presumptuous sinnes Psal 19 12. 13. Our Sauiour also teacheth to pray not onely for forgiuenesse of sinnes but also not to bee led into tentation and to bee deliuered from euill Mat. 6. 12. 13. Therefore the Apostle Peter preacheth repentance and forgiuenes of sinnes together Acts 2. 38 Touching this present point as before we heard the children of God by their incorporation into Christ in their new birth to be reuiued again and made aliue to God in true knowledge and wisedome and in true holines and righteousnesse so now let vs vnderstand that the longer the said children of God continue so incorporated into Christ the more sap and vertue they receiue from him and that therefore that which is natural in them doth more and more decay and that that is of grace and by the new birth of the spirit doth more and more grow and encrease So it is with plantes grafted into any stocke the longer they continue in the stocke the more they are incorporated therinto and the more they thriue and grow and beare fruit First therefore for dying more and more vnto sinne or for the dying more and more of sinne in vs this phrase may seem somwhat harsh strange because in natural things that that is once dead indeed cannot properly be sayd to die any more There cannot bee a continuall dying or a dying by piece-meales but where there is a remnant of life To this I answer first that euen in naturall things that may be said to be killed that receiueth such a deadly wound that from the day of receiuing thereof it neuer thriueth or ioyeth as we speake but pineth wasteth away euery day more and more till it perish So both man and also vnreasonable creatures vpon some wounds giuen them by other creatures or taken by their owne vntulines doe many times consume vnto death it selfe So many trees being either blasted aboue or canker-eaten in the midst or hauing the strings of their rootes cut beneath do from that day wither till they bee altogether dead aboue in the midst and beneath Secondly let vs remember the comparison vsed before chap 8. of sinnes
verse 16. He teacheth hereby first that the former commandement for calling vpon God in the day of trouble was giuen only Note to the godly because by way of opposition God immediatly speaketh otherwise to the wicked Secondly that if the wicked for all that will pray yet the Lord is so far from approuing them in such praiers that he reproueth them rather for vsing that his ordinance not belonging vnto them and for taking his couenant in their mouth without which all praiers are without grace without good successe So the Lord by the Prophet Isaiah also reproueth the Iewes and all their sacrifices with their obseruation of new moones and appointed feasts and with their praiers all which notwithstanding he had commanded his people the Lord I say reproueth all those things in the Iewes for their wickednesse and saith Who required this at your hands to tread in my courts Isaiah 1. 12. and therefore afterward he biddeth them if they will haue their such seruice accepted of him to wash and make cleane themselues to take away the euill of their workes from before his eyes to cease to doe euill to learne to doe well to seeke iudgement c. vers 16. 17. So by the Prophet Ieremiah he saith to the Iewes of that time Will ye steale murder and sweare falsly and burne incense vnto Baal c. and come and stand before me in this house whereupon my name is called c. Iere. 7. 9. c Doth not the Lord thereby teach vs that the wicked should not without repentance so much as once enter into the house of praier In the seuenth of Matthew and words of our Sauiour before alledged If ye that are euill can giue good things to your children that aske them how much more shall your father in heauen giue good things to them that aske them and in the preface to the forme of praier prescribed by our Sauiour Our father which art in heauen Mat. 6. 9. doth not our Sauiour teach vs that praier belongeth only to the children of God that may call God their father doth not the Apostle likewise teach the same when he saith that We haue receiued the Spirit of adoption whereby we cry Abba father Rom. 8 15. We may also obserue that the Apostles doe seldome command Note praier but in the latter end of their Epistles after they haue taught God to bee the Father of them to whom they write and them to behaue themselues like children towards God as Rom 15. 30. Ephes 6. 18. Colos 4. 2. 1. Thess 5. 17. 2. Thess 3. 1. Heb. 13. 18. So also the Prophets do seldome exhort to praier but after their exhortations to repentance and to the honoring of God as a father Hose 14. 2. Ioel 2. 13. and 17. At the least the Prophets and Apostles do ioine seeking of God whiles he is neere and calling vpon him whiles hee may be found with exhortations for the wicked to forsake his waies and the vnrighteous his owne imaginations and to returne to the Lord c. Isa 55. 6. 7. and drawing neere to God with hearts sprinkled from an euill conscience and bodies washed with pure water c. Heb. 10. 22. and with cleansing of hands and purging of hearts Iames 4. 8. So it is also said Let euery one that calleth on the name of Christ depart from iniquity 2. Tim. 2. 19. As all commandements for praying doe thus belong onely to the children of God so all commendations of praier are only of the praiers of faith and of the righteous Iames 5. 15. and 16. and of the Saints Reu. 5. 8. Therefore also the blinde man whose eies Christ had opened saith of the praiers both of sinners and also of the worshippers of God We know that God heareth not sinners but if any man bee a worshipper of God and doe his will him heareth he Ioh. 9. 31. The Prophet saith If I regard wickednesse in my heart the Lord will not heare me Psal 66. 18. Salomon saith The sacrifice of the wicked is abomination to the Lord but the praier of the righteous is acceptable vnto him Prou. 15. 8. And againe The Lord is farre off from the wicked but he heareth the praier of the righteous vers 29. And againe He that turneth away his eare from hearing the Law euen his praier shall be abominable Pro. 28. 9. As I haue shewed by diuers examples before how acceptable the praiers of Gods children are vnto him so I might by diuers examples shew how the Lord hath reiected the praiers of the wicked from time to time not only of the Iewes as before we heard at Isaiahs first prophecying and in the daies of Ieremiah but also afterward as appeareth Isa 58. 3. c. and 59. 1. and Ier. 14. 12. Eze. 14. 1. c. and 20. 3. c. and of the Israelites long before Iudg. 10. 10. c. That sometimes God hath heard the praiers of some wicked men it is either because some of his children haue ioined in such praiers or because the things granted by the Lord haue as much concerned some of his children as them that haue made such praiers or that by hearing so the wicked he may either breake their hearts or make them the more inexcusable Furthermore let vs vnderstand concerning praier that thereby the children of God haue not onely a priuilege in that they may come themselues to make their owne praiers vnto God but also in that they are likewise partaker of the praiers of one another Euery child of God through the world is partaker of all the common praiers of all the children of God liuing vpon the earth wheresoeuer dispersed No man at any time in faith and truth praieth according to the forme of praier prescribed by our Sauiour but that therein he commendeth vnto God all the members of Christ liuing vpon the earth and that may as well as any other call God their Father which is in heauen They that are dead as before wee haue heard haue no need of the praiers of the liuing neither any benefit by such praiers yet the liuing haue very great neede of the praiers one of another and haue also great benefit by such praiers Especially such as are specially and particularly by name so commended to God by other haue the more speciall benefit by such remembrance Yea not onely haue the meanest of Gods children much benefit by the praiers of them that are of the greatest faith zeale and godlinesse but they that haue the greatest measure of faith zeale and godlinesse haue helpe also and benefit by the praiers of the meanest and weakest Therefore as all the Israelites fearing death both for their owne sinnes and also for their asking a King did earnestly intreat Samuel to pray for them lest according to their feare they died 1. Sam 12. 19. So Paul himselfe doth often very instantly craue the praiers of all those to whom he did write of poore and rich of
by Christ made Priests vnto God so are they kings likewise vnto God and that euen because they are sons or children of God For as sometimes all the sonnes of some Emperors which haue had their Empires by inheritance not by election are borne kings or at least haue been left kings by their Fathers or haue had such dukedomes as haue had kingly power and kingly dignities the title only of kings excepted and as in some countries at this day all the sonnes of an Earle are Earles so likewise al the sons and children of God the Emperor of all the world being especially incorporated and ingrafted to the proper and naturall sonne of God and made one with him may in that respect not vnfitly be called kings But what is the kingly power and what be the kingly dignities of the children of God Verily their power by Iesus Christ and through faith in him is very great yea farre greater then the power of any worldly king whatsoeuer For of what king in the world as he is onely a worldly King can that be said that is said by him that is truth it selfe of euery one that hath faith but as a graine of mustard seede viz. that nothing is impossible vnto him Matthew 17. 20. and againe All things are possible to him that beleeueth Mark 9. 23. What earthly King also as he is only an earthly King can say of himselfe as poore Paul saide of himselfe by that Spirit that cannot lye I am able to doe all things by the helpe of Christ which strengthneth me Philip. 4. 13. Secondly such as the power of the children of God is such also is their heart and courage namely altogether princely yea much more then princely For who but the child of God can say Though I should walke through the valley of the shadow of death I will feare no euill Psal 23. 4. and againe I will not bee afraide though ten thousand beset mee round about Psalme 3. 6. and againe Though an host pitched against mee mine heart should not be afraid Psal 27. 3. and againe I will not feare what flesh can doe vnto mee Psalme 55. 4. Thirdly according to the former princely power and magnanimitie of the children of God their effects are likewise princely and sutable to their said power and magnanimitie For to omit in this place those great mighty effects of the praiers of Gods children before mentioned whereas by nature they are seruants and bondmen to satan to their owne wicked lusts and to euery worldly vanity as well as any other after that they are partaker of the spirit of adoption they are so armed also With weapons that are not carnall but mighty through God that they cast downe all the strong holdes of sinne in them 2. Corinthians 10. 4. which are stronger then all Castles and defenced Cities whatsoeuer Yea hauing put on all the spirituall armour Whereby they wrestle not with flesh and bloud but with principalities and powers and worldly gouernors Princes of darknesse c. Ephes 6. 12. they ouercome all these they raigne ouer all and through him that loued them they are more then conquerors so that neither Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be euer able to separate them from the loue of God in Christ Iesus to deiect them from that excellent state whereunto Christ Iesus hath aduanced them Rom. 8. 37. Therefore it is not only said that by faith they ouercome the world that is the things of this visible world that do any waies hinder their saluation but satan himselfe also is so by Christ Iesus subdued vnto them and in a manner brought into such feare of them that they doe no sooner turne their face vpon him and resist him but that presently he flieth from them and as it were taketh him to his heeles as not able to abide their countenance Iames 4. 7. O noble victory O glorious conquest All the great conquerors in the world how renoumed soeuer for their worldly victories neuer got the like Yea all kings and Princes and other conquerors that are not in Christ Iesus are as very slaues to satan to the world and to all lusts of the flesh which fight against their soules 1. Pet. 2. 11. as euer was Samson to the Philistims when they put out both his eies and made him to grind in the mill Iudg. 16. 21. or as Zedekiah was when he was taken by Nebuchadnezer before whose eies they first slew all his sonnes and then put out his owne eies also and bound him in chaines and so carried him to Babel 2. Kings 25. 7. or finally as any captiue or slaue now is either in the Turks Gallies or in subiection to the Spaniard in the West Indies or els where Yea for the most part such great champions and captaines and conquerors touching flesh and bloud are of all other the most slaues most cowards and soonest ouercome by euery lust But so to ouercome such lusts and other enemies of saluation is more then in a carnall and outward manner with the arme of flesh to ouercome the whole world yea if there were many worlds yet for a man to ouercome himselfe with satan and the world is more then to ouercome them all He that ruleth his owne mind is better then he that winneth a city Pro. 16. 32. What is he then that ouercommeth himselfe and the whole power of hell Moreouer euen touching the arme of flesh and worldly enemies greater is the power oft times and courage of the children of God in resisting and ouercomming of them then of all the wicked in the world Yea in this respect the children of God haue true fortitude and magnanimity beseeming Princes For these sentences before alledged of Dauids fearelesse heart are not spoken in respect of his spirituall enemies but in respect of his outward aduersaries And what victories are comparable to the victories of Ioshua Gedeon Iephte Samson Ionathan Dauid and other such worthies mentioned in the scripture All wicked and meere naturall men are void of the spirit of true fortitude euen for withstanding and ouercomming bodily enemies how then can they haue true fortitude it selfe The foresaid more then kingly power and courage of the children of God is apparant likewise by other effects wherein they seem most cowardly euen by all the reproches contumelies wrongs and indignities which they put vp patiently at the hands of the wicked as disdaining to resist them as not being their equals As noble men disdaine and scorne to contend with base persons and such as are much their inferiors and as all men would thinke it and might thinke it a disgrace vnto them to fight with boies though neuer so much abusing them so is the mind and courage of the children of God in respect of the wicked in the world who are indeed no better to be accounted of in comparison of them then as base and
abiect persons much more may they be no more esteemed then boies or children The suffering also the losse of all that they haue in the world and of the world and the submitting themselues to the most shamefull death that is for Christs sake that died the cursed death of the crosse for them what doth it declare but that they haue that noble mind for the contemning of the world and all that is therein that was in Christ Iesus himselfe Who for the ioy that was set before him is said to haue endured the Crosse and despised the shame Heb. 12. 2. What is more princely and kingly then this If it be also accounted fortitude for the common souldier to follow his captaine and to aduenture any danger though it be with losse of life wherein he hath seene his Captaine goe before him shall wee not account it fortitude likewise for the children of God to endanger and to lose their liues in such things as wherein Christ Iesus their chiefe Captaine hath gone before them To proceed yet further in the consideration of the Kingly dignity of Gods childreÌ„ let this be our fourth meditation in that behalfe that whereas by nature through our foresaid bondage to sinne and Satan and to euery wordly vanity wee were also captiues vnto death it selfe and prisoners of hell and in the state of condemnation now being made the children of God and members of Christ Iesus God hath giuen vs such victory through our said Lord Iesus Christ Rom. 7. â—5 that we may victoriously triumph ouer death hell and condemnation saying Death is swallowed vp in victory O death where is thy sting O graue where is thy victory 1. Cor. 15. 55. and againe Now there is no condemnation to vs that are in Christ Iesus Rom. 8. 1. Fiftly as Kings that haue power and courage doe protect and defend their subiects from forraine powers so also the children of God doe valiantly protect and defend those that are committed to their charge against all the enemies of their saluation except themselues doe cowardly and slauishly run vnto them or will not be released from that bondage wherein by nature they are Sixtly as when God the father set Christ Iesus his King vpon Sion his holy mountaine that is ouer his Church he gaue him vpon his asking the heathen for his inheritance and the ends of the earth for his possession euen to crush them with a scepter of iron and to breake them in peeces like a potters vessell Psal 2. 8. so also the children of God hauing Christ Iesus the heire of all things Heb. 1. 2. all other things likewise are said to be theirs 1. Cor. 3. 21. and they shall inherit all things Reu. 21. 7. Yea Christ hath promised to giue them and will giue them power ouer nations to rule them with a rod of iron and to breake them in peeces like a potters vessell Reu. 2. 26. 27. Heereby therefore it is that onely the children of God hauing by Iesus Christ recouered that right vnto al the creaturs of God which was lost by Adam and hauing likewise liberty now in the time of the gospell to vse al those things which for the time of the law were restrained that such restraint of some things might be to the Church then and to the Church also in these daies a testimony and a witnesse of the former losse of all things Hereby I say it is that only the children of God haue power with sobriety and without offence according to their ability and beseeming their calling and with obseruation of some other rules in the word to vse all the creatures of God freely to Gods glory and to their comfort not only for necessity but also for their honest delight For vnto the pure only are all such things pure but vnto them that are defiled and vnbeleeuing that is vnto all that are not the children of God nothing is pure but euen their minds and consciences are defiled Tit. 2. 15. But of this right of the children of God vnto all things more afterward Moreouer thereby also howsoeuer the children of God are here for a time by their enemies and the enemies of Christ Iesus molested and vexed yet the time shall come when all such enemies shall bee fully subdued vnto them euen as a pot broken in peeces by the potter yea they shall bee indeed broken in peeces by Christ Iesus the head of all the children of God and that which is done by him being their head shall bee accounted as done by them yea euen as the head doth vse the hands and other parts of the body for executing what it selfe shall thinke good against all the aduersaries thereof and of the whole body so shall Christ Iesus vse the members of his Church not onely by the Ecclesiasticall and spirituall power and censures thereof to correct them that shall be of heathenish conditions and behauiour amongst them and to binde their Kings with chaines and their Nobles with fetters of yron that is by excommunication and such other like seuere courses to make such as were as Kings and captaines in all euill to stoope and bend as if they were bound with chaines and fetters of yron Psalme 149. 7. 8. not onely I say shall Christ thus vse the members of his Church to bridle and subdue the wicked but also hee shall vse Christian Kings and Princes by little and little euen by the sword to vanquish all the great enemies of the Church till there be scarce a man left that shall professe himselfe an enemie thereof Especially Christ Iesus shall vse such christian Kings and Princes and some other also to ioine with them though perhaps in worldly respects and in desire of the spoile in hatred of the whore of Babylon euen of Antichrist the Pope and of all that shall take his part Princes as well as other euen to make them desolate and naked and as it were to eat their flesh and to burne them with fire Reuel 17. 16. Seuenthly touching other princely vertues as kings are to be amiable and courteous to the good and austere and seuere to the wicked so the children of God are indued with this kingly grace A vile person is contemptible in their eies but they honor them that feare the Lord Psal 15 4. All their delight is in the Saints and in them that are excellent vpon the earth Psal 16. 3. but they haunt not with vaine persons neither keepe company with the dissemblers but hate the assembly of the wicked Psal 26. 4. 5. Yea they may call God himselfe tâ— witnesse that such as hate him they also doe hate and they doe earnestly contend with them that rise vp against him yea that they hate them with an vnfained hatred as if they were their owne enemies Psal 139. 21. 22. Yea though the children of God bee aduanced to kingly dignities in the earth as well as they are kings spiritually by Christ Iesus together with other yet
their eies will be to the faithfull in their lands that they may dwell with them and such as walke in a perfect way shall serue them but deceitfull persons shall not dwell in their houses neither shall such as tell lies remaine in their sight Yea betimes and wiâ—h all speed for feare of further dishonor to God by further infection of their people they will destroy all the wicked of their lands as nigh as they can not leauing one and cut off al the workers of iniquity from the city of the Lord Psal 101. 6. 7. 8. As their heauenly Father also the King of Kings is mercifull so are they after a kingly manner They doe good to them that cannot recompence the same nor doe the like to them and from whom they looke for nothing againe Luk 6. 34. c. And although according to Gods lawes for kings their care is not so much to gather much siluer and gold as to occupy themselues all the daies of their life in reading and meditating of the law of God and to learne thereby the feare of the Lord their God c. Deut. 1â— 17. 18. 19. and so likewise to lay vp treasure for themselues in heauen Matth. 6. 20. yet as the Lord doth therefore of his princely bounty cast outward things the more plentifully vpon them Mat. 6. 33. making them according to the necessity of their places and callings to lay vp gold like dust and the gold of Ophir as the flints of the riuer Iob 22. 24. so they accordingly to the example of Salomon who gaue siluer in Ierusalem as stones c. 1. King 10. 27. are merciful and lend they distribute or disperse and giue to the poore and their righteousnesse doth endure that is they are still by the continuall blessing of God vpon them able to giue Psal 112. 5. and so being rich in good works and ready to communicate they lay a sure fonudatien for themselues to eternall life 1. Tim. 6. 18. 19. Eightly the children of God are said by Christ Iesus to be kings because howsoeuer here they are subiect to the iudgement of other and are often iudged and condemned most vniustly and vnrighteously at the pleasure of men yet as Christ Iesus himselfe is said to be the iudge of the quicke and the dead so it is also said that at his comming to the last iudgement they shall iudge the world yea the Angels viz. the wicked Angels that were the authors of all the vnrighteous iudgement that by the world had been before giuen against them 1. Cor. 6. 3. Yea this they shall doe not only because they being members of Christ and Christ being their head therefore the sentence of Christ shall be their sentence but also because as they haue been before accused by the world to the Iudges of the world so at that time euen at the great iudgement day they shall be accusers of their wrongfull accusers and of their vnrighteous Iudges to the most Iust iudge of all who shall proceed to iudgement and sentence against their former accusers and Iudges according to their accusation of them presented vnto him And lastly the iudgement and sentence so giuen by Christ Iesus himselfe shall bee ratified by all the saints the children of God Ninthly finally all the children of God are by Christ Iesus said to be made kings because as they in kingly manner are richly and sumptuously apparrelled hauing put on Christ Iesus himselfe with his princely robe of righteousnesse and with the whole new man being both glorious within by their faith loue hope patience humility c. and beautifull also outwardly by those fruits of righteousnesse before spoken of and as they fare roially euery day hauing the dainty diet that hath been before also mentioned so also at the last they shall as kings be crowned with crownes of gold Reuel 4. 4. yea with better then gold euen with the crowne of righteousnesse 2. Tim. 4. 8. with the crowne of life Iames 1. 12. with the crowne of glorie 1. Pet. 5. 4 In respect of this crowne belonging to the least of Gods children all the crownes of all the Princes in the world yea put in also the triple crowne of the man of sinne the Pope of Rome though he be more fit to be reckoned among the sonnes of fooles and of villaines and bee not worthy to sit with the dogs of the flockes of other Princes much lesse is he worthy to be named among them In respect I say of this crowne thus belonging to the poorest sonne and daughter of God all the crownes of all the Princes in the world are no better then the crowne of thornes which the souldiers in derision put vpon the head of Christ Iesus Mat. 27. 29. and the which Christ Iesus did patiently weare the better to purchase the foresaid crowne of righteousnesse life and glory for euery one of the children of God To conclude this point because it is not decorum and fit for Princes that in their minority are clothed and fed so roially and afterward crowned so gloriously to stand therefore also they shall haue a throne far more stately then euer was the throne of Salomon though it were made of yuory and couered with the best gold hauing six steps and the similitude of twelue lyons vpon the said steps so that there was not the like throne in any kingdome 1. Kings 10. 18. c. This throne is the throne of Christ Iesus himselfe For so himselfe saith that He will giue vnto them to sit with him in his throne as himselfe sitteth in the throne of his father Reu. 3. 21. By these things before spoken especially by some of them it appeareth what great difference there is betwixt this kingly dignity of Gods children and the kingly dignity of all earthly Kings and Princes For whereas all earthly kings haue their kingdomes without them the children of God haue theirs as well within them as without them Whereas earthly Kings haue earthly iewels and earthly apparrell and earthly crownes made of earthen matter such as come from the earth the children of God haue their robes their iewels and their crownes from heauenly places and of an heauenly matter Whereas earthly kings are robed and decked with iewels as also crowned by their subiects that are base in respect of themselues the children of God are robed decked and crowned by him that is himselfe the Lord of Lords the King of kings the God of Gods and the King of glorie Whereas earthly kingdomes are peculiar but to one of the kings children and that to a sonne though there bee but one and none of the daughters so long as there are heires male aliue haue any part though they bee many the children of GOD both sonnes and daughters are partaker of this kingdome by Christ Iesus whereof now wee treat Whereas earthly kingdomes are not enioied presently vpon the birth of the heires vnto them but for the most part after the death of
them in nothing to feare their aduersaries Why so Because saith he this is to them a token of perdition but to you of saluation Philip. 1. 28. So he sheweth by an argument taken from comparison of equals that euen as to be an aduersary to the children of God and to persecute them is a token and manifest testimony to such so long as they continue such that they shall perish so to be hated of them and persecuted by them is a great assurance of saluation Only this is the difference that they that by hatred and persecution of the children of God haue a great signe of perdition may for all that by faith working repentance be saued but they that once by any good testimony be assured of saluation shall neuer perish Sixtly by suffering a little smart of the fruit of sinne heere they doe the better learne both what all is that they haue deserued in the life to come and also what Christ hath suffered for them in bearing the whole punishment of all their sinnes and therefore how they ought to loue him in that behalfe and how thankfull they ought to bee to God for their deliuerance from euerlasting torments in respect whereof these light and momentany afflictions of this life are but as fillips and fleabites and consequently also they learne how they are to pity them that are going towards the place of such torments and how in pity they are to labor their reclaiming and conuerting These are the principall particular points of the lawe of God which the children of God doe learne by the afflictions of this life the least whereof is more worth then all outward prosperity and all which might be much more enlarged but finding this treatise to arise to a far greater volume then at the first I made account of I am thereby forced in many things to write the more briefly By this that I haue thus briefly set downe in that behalfe it may sufficiently appeare that the exchange sometimes of momentany afflictions for temporary blessings is no detriment to the children of God but rather an exceeding gaine and benefit If it be obiected that some of Gods children are subiect also to extraordinary deaths as Eli brake his neck falling backwardâ— 1. Sam. 4. 18. The Prophet that had done contrary to the word of God was killed by a lyon 1. Kings 13. 24. Noble Iosiah died of the wound that he had taken by the sword of the vncircumcised Egyptians 2. King 23. 29. and that for going somewhat obstinately as it seemeth against Pharo Neco 2. Chron. 35. 2. Many of the Corinthians are said to haue slept that is to haue died somwhat extraordinarily by an vntimely death for abuse and disorder in the supper of the Lord 1. Cor. 11. 30. If I say this be obiected and so confirmed by these former and other the like examples and vpon those grounds it be further demanded how such things can be for the good of the children of God and for the learning any thing out of the word of God sith the dead praise not God neither is there any remembrance of God in death Psal 6. 5. and 30. 9. To this I answer briefly that although after death there be no learning any thing except only either of torments to the wicked or of ioy and happinesse to the godly and that by sense and feeling as the rich man and Lazarus did Luk. 16. 23. yet in such sicknes vnto death there may be before death and no doubt is repentance in al the children of God of such particular sinnes as whereby they see they haue procured such particular chastisements vpon themselues and so by iudging of themselues for the said sins they haue the better assurance that they shall not be iudged of the Lord. Therefore the Apostle saith in the place before alledged after mention of sicknesse and death when we are iudged we are chastned of the Lord that we should not be condemned with the world 1. Cor. 11. 32. which is all one with the generall end of afflictions before mentioned viz. that we may liue Heb. 12. 9. Againe both further to amplifie that answer to the former obiection and also now to shew some other vses of the afflictions of Gods children in respect of other they are so afflicted especially for particular sins that other as well as themselues liuing after their said vntimely death seeing how he whom they call father iudgeth euerie man as well his own children as other according to their worke in this world without respect of persons may afterward passe the time of their dwelling here in the more feare 1. Pet. 1. 17. and make an end of their saluation with the more trembling Philip. 2. 12. Secondly in respect of other they are afflicted and loaden with affliction for the manifestation of their faith patience and other graces to such as did before doubt thereof as thinking all that they did in the worship of God to be in hypocrisie and rather because God had so compassed and walled them about with his mercies then in a simple and a pure loue towards God himselfe Is not this euident by the answer of satan vnto God when God had asked him if he had not considered Iob and all his vprightnesse c. Doth Iob saith satan feare God for nought Hast thou not made an hedge about him and about all that he hath on euery side Thou hast blessed the worke of his hands and his substance is encreased in the land But stretch out now thine hand and touch all that he hath to see if hee will not blaspheme thee to thy face Iob 1. 8. 9. 10. Doth not satan in these words plainly accuse Iob to haue done all that he had done only in hypocrisie c Therefore the Lord gaue him leaue to try Iob to exercise him with many afflictions one after another one in the neck of another for the confutation of that slanderous accusation of Iob by satan for declaration of his integrity to al the world Yea by this occasion to insert here another benefit by afflictions to the children of God concerning themselues as by wrastling a man somtimes knoweth his own strength better then before he did so oftentimes by afflictions a man better knoweth his owne faith and other graces of God in himself for his further comfort then before he did Thirdly in respect of other sometimes the children of God are so afflicted that the workes of God may be shewed on them Our Sauiour being asked by his disciples of the man that was borne blind whether he or his parents had sinned that he was borne blind answered Neither hath this man sinned nor his parents but that the worke of God might be shewed on him Ioh. 9. 2. 3. So it seemeth that Lazarus was therefore sick died of his sicknesse sooner then by the course of nature he should haue died not for any speciall sinne of his owne but for the
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
in making vs his children For how doth it stand with any reason or iustice that such as God loueth and hath made his children shall be condemned Againe if by faith we are saued as hath been shewed how can we be condemned The like may be said hereof in respect of our incorporation into Christ For the Apostle saith that there is no condemnation to them that are in Christ Iesus Rom 8. 1. so also in respect of other points of that matter wherein we shewed the being of the children of God to consist therefore in the former place they that are in Christ Iesus are described immediatly in this manner according to those things before spoken of the matter as it were of Gods children viz that they walke not after the flesh but after the spirit So Iohn saith of them that loue the brethren one principall point of the said matter of the children of God Hereby we know that we are translated from death to life if we loue the brethren 1. Ioh. 3. 14. The same is also manifest by the ende of Christs comming before spoken of For therefore did he come into the world that whosoeuer doth belieue in him should not perish c. Ioh. 3. 16. and that he might deliuer all them which for feare of death were all their life time subiect to bondage Heb. 2. 15. This also followeth from the forgiuenesse of sinnes before likewise handled For sinnes being that whereby we deserue condemnation it must needs follow that they being taken away condemnation is also taken away Being discharged of the offence wee cannot but be released of the punishment Who shall lay any thing to the charge of Gods chosen It is God that iustifieth who shall condemne It is Christ which is dead c. Rom. 8. 33. 34. So these three are ioined together No man to accuse where God iustifieth no condemnation to them for whom Christ died The Papists indeed doe boldly affirme that the fault remitted the punishment is often retained But as this is contrary to the former and to diuers other scriptures so in common reason it is foolish absurd and grosse For what a thing is this to say that a man hath his treason pardoned but yet he shall be hanged drawn and quartered Were not a man as good haue no pardon of his treason as haue such a pardon If the Papists haue no better pardon of their sinnes as indeed they shall not without great repentance and renouncing of their damnable errours they shall be in a wofull case Touching the truth of this point that the children of God are freed from condemnation I shall not need to say any more Neither shall I need largely to prooue that this freedome from condemnation is onely proper to the children of God sith they onely are elect to saluation they onely are beloued of God they only beleeue in Christ and by faith are made his members they onely may say they haue not receiued the spirit of bondage to feare they onely walke according to the spirit they onely haue forgiuenesse of sinnes c. The chiefe thing that I doe here propound to my selfe to shewe is how great a benefit and priuiledge this is That wee may therefore see this let vs consider a little as wee may what condemnation is Briefly and in one word Condemnation is the whole curse of God in the world to come first vpon the soule onely till the day of iudgement then vpon soule and body after the resurrection for euer and euer But let vs yet see the degrees of it more particularly The first degree therefore is the angry wrathfull and fearfull countenance rebuke sentence of the Lord Iesus Christ the Iudge of all the world against them that are before appointed or ordained to condemnation viz. against all the vngodly which before had turned the grace of God into wantonnesse and denied God the onely Lord and our Lord Iesus Christ Iude 4. when they shall be all gathered before him For then shall the Lord Iesus Christ that great Iudge of all the world speake vnto such in this manner Depart from mee ye cursed into euerlasting fire prepared for the deuill and his angels Matthew 25. 32. and 41. The wrath of a King saith Salomon is like the roaring of a lyon he that prouoketh him to anger sinneth against his owne soule Pro. 19. 12. and 20. 2. Is the wrath of a mortall king whose breath is in his nostrels so fearefull How fearefull alas then is the wrath of the immortall King of Kings that setteth vp and casteth down 1. Sam. 2. 8. and by whom all Kings reigne and Princes decree iustice c. Pro. 8. 15. The rebuke of a King is the more heauy the more publike it is How heauy then shall that rebuke of the King of kings be which shall be giuen in the presence of all the world not only before all men but also before all the Angels both good and bad The second degree of condemnation is in the former sentence viz. the separation from the gratious and comfortable presence of God For our Sauiour saith depart from me ye cursed c. When he saith depart from me he meaneth the banishment of them not only from himself the second person in the Deity but also from the father and holy ghost For as they that haue communion with Christ haue also communion with the Father and the holy ghost as before hath been shewed so they that are depriued of Christs company are likewise depriued of the company of the Father and of the holy Ghost To be without God in this world as we haue heard before is one principal point of our misery by nature before our calling Yet there they that are so without God haue often times many friends great friends which for a while seem much to allay their misery as it were to still them like little children in their absence from God If it be such a thing to be heere without God where we haue many other friends with whom a little to while away the time what alasse will it be to be without God in the world to come where we shall haue no friends at all with whom to passe away the time or by whom to haue any comfort Amongst men when subiects begin to be suspected of treason or otherwise to be in disgrace with their soueraigns this is no small degree to further punishment afterward viz. to be banished from the court of such princes or to be commanded to keep out of their presence After that Absalom for the murder of his brother Amnon had fled from Dauid as fearing his displeasure had bin absent as a banished mā for three yeers together yet after that was so reconciled to his father that he might returne into the kingdome but notwithstanding was commanded to goe to his owne house and not to see the kings face 2. Sam. 14. 24. in which state he continued for two yeers more how
peace for thou Lord makest me dwell in safety Psal 4. 8. this peace of the children of God is not only common to them all neither only proper to them alone neither only alwaies in them euen in all troubles and in death it selfe in manner notwithstanding and with the exceptions before expressed but it is also accompanied with great ioy of the holy ghost and such as none of the wicked doe enioy though they be kings and Princes or otherwise abounding in all prosperity Indeed commonly the state of the children of God is accounted the most lumpish dumpish heauy and solitary state of all other Yea amongst many other things that do discourage men from being the children of God this is not the least that they thinke there is no ioy no mirth no gladnesse belonging to them but that if once men will frame themselues to be the children of God then they must bid farewell to all ioy and they must prepare themselues to all sadnesse and heauinesse But this is a foule and grosse error euen proceeding from the father of lies For the truth is that as the righteous and none but the righteous are often bid be glad and reioice Psal 32. 11. and 33. 1. Phil. 4 4. and elsewhere so indeed in respect of the forgiuenesse of sinnes and of the fauour of God and of all other benefits before mentioned they haue more cause to be glad and reioice then all the world besides Yea none but they haue sound cause to be glad and reioice For ioy and peace are as well as accounted fruits of the spirit as loue patience goodnesse faith gentlenesse and temperance Gal. 5. 22. and the kingdome of heauen is as well said to be in peace and ioy in the holy ghost as in righteousnesse Rom. 14. 17. in both which places this is to be obserued that the Apostie ioines peace and ioy together as I now doe euen as the cause the effect it is therefore euident that there is no sound ioy but where there is the spirit and kingdome of God The Lord speaking of the wicked and of the godly saith thus Behold my seruants shall reioice and ye shall be astonted behold my seruants shall sing for ioy of heart and ye shall cry for sorrow of heart and shall howle for vexation of mind Isai 65. 13. 14. Before likewise the Lord had said by the same Prophet The redeemed of the Lord shall returne and come to Ston with proise and euerlasting ioy shall be vpon their head they shall obtaine ioy and gladnesse and sorrow and mourning shall flie away Isai 35. 10. Therefore the Apostle commendeth this peacero be the peace of God and to passe all vnderstanding Phil. 4. 7. first because no humane vnderstanding can sufficiently comprehend it Secondly because no humane vnderstanding can prize or value it according to the worth thereof Salomon also speaking of a good conscience which is only to be found in the children of God saith that it is a continuall feast Pro. 15. 15. because it bringeth that ioy before spoken of and maketh men alwaies as merry as if they were at a greatfeast alwaies I say and not somtimes only doth a good conscience make a man merry viz. not only in abundance of other things and in prosperity but also in want and penury vea vnder many greatand heauy afflictions For so the Apostle testifieth of them to whom he did write that being by the rich mercy of God begotten againe to a liuely hope of that excellent inheritāce wherof before wespake they didreioice although by many afflictions they were in heauinesse 1. Pet. 1. 6. yea afterward he describeth their sound ioy by two notable attributes vnspeakable and glorious vers 8. As these christians did so reioice so the Apostle Paul though continually vnder great and heauy afflictions and persecutions Acts 20. 23. 2. Cor. 11. 23. yet he testifieth that the testimony of his conscience was his reioicing 2. Cor. 1. 12. Therefore often elsewhere he professeth that he was so far from being ashamed of his crosses and manifold troubles that he did rather reioice and glory in them and so we see indeed that he and Stlas being in prison did not mourne and weep but sang Psalmes euen at midnight Acts 16. 25. The like ioy we read to haue been if not in all yet diuers of the martyrs mentioned in the book of the Acts and Monuments Yea the truth is that in respect of the premises the meanest child of God that hath faith and regeneration but as a grain of mustard seed hath more sound and true matter of reioicing euen in afflictions then the greatest the richest and the mightiest monarch in all the world that hath not receiued the spirit of adoption Yea how can they reioice that haue no communion with Christ that are dead in their sinnes that are no better then fooles and madmen that are in bondage vnto sins yea vnto satan himselfe that haue no freedome in heauen neither any trade for any merchandise therof whose sins doe all remaine in the book of Gods account and that may continually feare when God will enter into iudgement with them that haue no liberty to come to God once to aske pardon of the said sinnes because they haue not faith wherein they should offer vp their praiers and without which all their praiers are abominable vnto God that haue no benefit by the word of God either for their direction or for their comfort or for their defence against the enemies of their saluation that therefore are alwaies naked and lie open to all their assaults that much lesse haue any thing to do with the sacramēts which are seales of Gods word that haue no right or interest in any blessings of this life but shall giue an account of euery thing they haue had vsed as vsurpers as thieues against whom all things work together for their euill prosperity and aduersity friends and foes their good deeds which they seem to haue done as well as their apparant euill deeds that are excluded out of the kingdome of heauen and are in the state of condemnation euen so long as they continue without the spirit of adoption condemned already what ioy I say can any haue that are in such a case though they be neuer so great neuer so rich and neuer so mighty monarchs in the world Verily as they shall if they repent not bee throwne into vtter darknesse where shall bee weeping and gnashing of teeth and where they shall be tormented for euermore with the diuell and his Angels so if they know their wofull and miserable condition they haue cause to mourne and to houle continually in this life yea more cause so to doe then the poorest man in the world good or bad because the more God doth aduance them in this world the greater shall their damnation bee in the world to come if in this life they do not glorifie God according to their said
Hathaliah that immediatly after Ahaziah vsurped the kingdome All these seuen kings I say were euill and vngodly though some of them at their entrance into their kingdomes made great shewes of godlinesse Neither had any of these seuen any good child for ought that we know but only Ahaz whom Ezekiâ—h his sonne succeeded Yet in the daies of Hezekiah the Lord comforteth him against Zenaherib and promiseth to saue Ierusalem for his owne sake and for Dauid his seruants sake 2. Kings 19. 34. So he noteth that all the former succession of euill kings so long togither euen for the space of about 155 yeers at least not much lesse had not disanulled and made voide the former couenant of God made with Dauid Yea we may say more that sometime the promise of the Lord made to the wicked though indeed as they in some things resemble the children of God is kept with their posterity and they also haue the benefit of it This hath been shewed before by the performance of Gods promise made to Iehu euen to his sonnes afterward though all wicked to the fourth generation What a gratious priuiledge then is it to them that are the children of God indeed that euen their children are by their parents within the couenant of God Although also wicked children of good parents doe depriue themselues of all benefits of Gods couenant touching the life to come yet they do receiue many by the same couenant touching this present life Ismael had not only the seale of the couenant circumcision but for the couenants sake made with Abraham God heard him praying for Ismael that he might liue in his sight and answered him most gratiously saying As concerning Ismael I haue heard thee lo◠〈◊〉 blessed him and will make him fruitfull and will multiply him exceedingly twelue Princes shall he beget and I wiâ—â— make a great nation of him Gen. 17. 18. By the said example of Ismael and by the benefit he had by the praiers of Abraham praying for him wee see the posterity of the children of God to haue great benefit by the praiers of their parents If the praier of the righteous auaileth much for any if it bâ— feâ—â—ent Iames 5. 17. much more may wee assure our selues that the praiers of the righteous parents for their children doe auaile much because they will pray most feruently for them If God heard Abraham praying for wicked Ismael he will also doubtlesse heare other parents praying for their children in the saith of Abraham especially for such children as doe themselues also beleeue Therefore the Gospell testifieth how many children were sometime restored from death to life and somtime were released from a bodily possession of satan by the suit of their godly parents to our sauiour in their behalfe Mat. 9. 18. Mat. 15. 22. Mat. 17. 14. Mark 9. 17. Great likewise is the benefit of Gods childrens children by better education better precepts better exercises of religion better chastisements and corrections and better example of life and conuersation then the children of the wicked for the most part haue As the children of such parents as are themselues the children of God haue these benefits by their such parents so likewise great is the benefit and comfort that such parents haue by their children that walke in the couenant of God viz. by their feare of God by their obedience to them and their praiers for them and by their good behauiours towards all other in which respect Salomon doth often commend such children in the book of the Prouerbs A wise sonne maketh a glad father Prou. 10. 1. and 15. 20. My sonne if thou be wise mine heart shall reioice and I also Pro. 23. 15. and againe the father of the righteous shall reioice he that begetteth a wise sonne shall haue ioy of heart thy father and thy mother shall be glad and she that bare thee shall reioice verse 24 25. My sonne be wise and reioice mine heart that I may answer him that reprooueth me Pro. 27. 11. and 29. 3. sometime also it commeth to passe that good children become parents to their parents by releeuing them in their necessities and helping them in their outward state so Ioseph is said to haue nourished his father Iacob and all the rest of his sonnes and their families Gen. 45. 18. and 47. 12. so likewise Ruth was a great helpe for maintenance to her mother in law Naomi and much other comfort had Naomi by her in her old age The contrary is manifest of wicked children both by many sentences in the Prouerbs before alleged and also by many examples of Ismael Esau the sonnes of Eli Hophni and Phine as Amnon and Absolon the sonnes of Dauid and of many other As it is thus betweene the husband and the wife and parents and children that are themselues the children of God so the master and seruant that are the children of God haue much greater benefit one by another then wicked masters and seruants haue for how great was the mutuall comfort both that Abraham had by the faithfull seruice that his seruant performed whom he imploied about a wife for his sonne Isaac and also that the same seruant had by the former instruction and example of Abraham whereby no doubt he was brought to make such conscience of faithfull seruice vnto Abraham For doth not the Lord himselfe say of Abraham I know him that he will command his seruants and his house after him that they keepe the way of the Lord to doe righteousnesse and iudgement Gen. 18. 19. Yea wicked masters haue great benefit by such seruants as are the children of God Laban an Idolater could say of Iacobs seruice I haue perceiued that the Lord hath blessed mee for thy sake Gen. 30. 27. Potiphar Iosephs master saw that the Lord was with Ioseph and that the Lord made all to prosper that was in his hand and so Ioseph found fauour in his sight and serued him and he made him Ruler ouer his house and put all that he had in his hand and from that time that hee made him Ruler ouer his house and ouer all that hee had the Lord blessed the Egyptians house for Iosephs sake and the blessing of the Lord was vpon all that he had in his house and in the field Gen. 39. 2. Yea Potiphar had a further benefit by Ioseph because when his wife most impudently inticed him to filthinesse with her Ioseph most gratiouslie denied it and said Behold my master knoweth not what he hath in the house with me but hath committed all that he hath to mine hand There is no man greater in this house then I neither hath he kept any thing from mee but only thee because thou art his wife how then can I doe this great wickednesse and so sinne against God And albeit she spake to Ioseph day by day yet hee hearkned not vntâ— her to lie with her nor to be in her companie Ge. 39. 8. 9. 10. Was not this a great
vnruly They comfort the feeble minded they be are with the weake they be patient towards all men they doe not recompence euill for euill to any man but euer follow that which is good both towards themselues and towards others 2. Thess 5. 14. 15. They exhort one another daily whiles it is called to day lest any should be hardned through the deceitfulnesse of sinne and so depart from the liuing God Heb. 3. 12. They consider one another to prouoke or whet to loue and to good workes they forsake not the fellowship that they haue one with another in the exercises of religion Heb. 10. 24. They are mercifull and lend they distribute and giue to the poore Psal 112. 5. They doe good and be rich in good workes ready to distribute and communicate 1. Tim. 6. 18. They are iust and giue to euery man his right owing nothing to any man but loue Rom. 13. 8. If in the time of their ignorance and their vnregenerate state or afterward through the corruption of nature they haue taken or gotten any thing vniustly being conuerted and knowing the wrong they haue done they will willingly make restitution with recompence also for their wrong So did Samuel offer to doe if any man could haue charged him rustly with doing wrong to any 1. Sam. 12. 3. So did Zaccheus Luk 19. 8. They comfort the afflicted they strengthen the weake â— they raise vp them that are fallen by the spirit of meeknesse considering themselues lest they also be tempted Gal 6. 1. That which Iob saith of himselfe that he was etes to the blinde and feet to the lame c. Iob 31. 16. they likewise put in practise towards others in the like necessitie Yea howsoeuer the wicked hate and abhorre the children of God yet they also haue great benefits by them They fare the better for them euery day they rise and the godly are the fairest flowers of the garland of the wicked They escape many outward iudgements and enioy the like mercies by their meanes This is plaine not onely by the words of Ioash King of Israel touching Elisha neither by the example of Laban that confessed himselfe to haue fared much the better by Iacob and of Potiphar who saw that God blessed him for Iosephs sake but also by diuers other examples The whole world escaped drowning so long as Noah was among them Fire and brimstone came not from heauen vpon Sodome and Gomorrha all the while that Lot was in their Cities For Pauls sake all that were in the ship in great danger were preserued and safely set on land though the ship it selfe were broken in peeces Acts 27. 14. The like may bee said of diuers other As before wee heard that sometime the wicked are kept from sinnes by meanes of the godly so also they are sometime prouoked to doe that good by them which otherwise they would not doe Did not Saul many good things in suppressing of the Witches c. by the meanes of Samuel which otherwise hee would not haue done Did not Ioash King of Iuda most worthily repaire the house of the Lord and otherwise doe that which was vpright in the eies of the Lord all the daies of Iehoiadah the Priest who notwithstanding as soone as Iehoiadah was dead hearkned to the flatteries of the Princes of Iudah and fell so greeuously that hee commanded Zachariah the sonne of the foresaid Iehoiadah to bee stoned to death onely for rebuking him by the word of God for his sinnes and exhorting him and the rest of the people to repentance 2. Chron 24. 2. and vers 17. 18. 19. Is not Herod said to haue done many things by meanes of Iohn Baptist Mark 6. 10. Neither onely doe the children of God much good generally to the wicked but euen particularly also to them that are their enemies according to Gods Commandement in that behalfe doing well to them that hate them and praying for them that persecute them and bate them Luâ— 6. 27. If also they that hate them bee hungry they giue them bread to eat if they bee thirstie they giue them water to â—rinke Prou. 25. 21. Rom. 12. 20. And all this they doe as they are the children of God and that they may declare themselues so to bee Matt. 5. 45. As our Sauiour the naturall sonne of God healed the high Priests seruants â—are that Peter had with his sword strucken off Luk 22. 51. and praied for them that did crucifie him Luk. 23. 34. So Stephen one of Gods children by adoption praied for them that stoned him to death that God would not lay that great sinne to their charge Act. 7. 60. So Mela a certaine Bishop of Rhinocurum set the best and daintiâ—st fare hee had before them that were sent to kill him Sozomen Lib. 6. Cap. 31. Polyearpus did the like to them that were sent to apprehend him Euseb Eccles Hist. Lib. 4. Cap. 15. Yea the children of God doe good not onely to the liuing but also to the dead not by praying for them whereby they should dishonour God and doe them no good as before hath beene shewed but otherwise and that both to their friends and also to their enemies So Naomi commended Booz for not ceasing to doe good to the liuing and to the dead Ruth 2. 10. because hee had shewed great kindnesse vnto Ruth her selfe for her husbands sake that then was dead So Dauid shewed kindnesse to Mephibosheth the sonne of his ancient faithfull friend Ionathan for Ionathans sake that was dead 2. Sam. 9. 7. and commanded also Salomon his son to shew kindnes to the sons of Barzillaâ— the Gileadite then dead because Barzillai whilest hee liued had shewed kindnesse vnto him 1 King 2. 7. The same Dauid also put the Amalekite to death that had brought him tidings of the death of Saul and that had told him that hee had quite killed him being halfe dead before 2. Sam. 1. 13. Then hee made likewise a most excellent mournfull song in commendation of the good things that had beene in Saul whiles hee lâ—ued verse 19. Afterward also hee sent messengers vnto Iabesh Gilead with great thankes as it were to them and most high commendation of them as men blessed of the Lord or whom hee praied to bee blessed of the Lord because they had shewed kindnesse to their Lord Saul and had buried him 2. Sam 2. 5. Yet who knoweth not how mortall an enemiâ— Saul had been vnto Dauid Neither do the children of God themselues onely good to their enemies liuing or dead but they sometime cause the very wicked that are wholly set vâ—on reuenge to shew kindnesse to their enemies For when Elisha had brought the armie of the Aramites that had beene sent to fetch him into the midst of Samaria so that they were in the hands of the King of Israel and when the King of Israels fingers itched against them so that hee said to Elisha My father shall I smite them shall I smite them this repetition
before heard that the regeneration or new birth or second creation of the children of God is a greater and more excellent worke then the first creation of all things and sith the Angels haue their part onely in the first creation why may not this also bee thought to bee some prerogatiue of the children of God aboue the Angels Last of all Christ promiseth that the children of God shall sit with him in his throne as himselfe sitteth in the throne of his Father and that by them hee will iudge the world yea the Angels that are fallen Hath hee promised any such thing to the Angels that doe stand or hath hee saide anie such thing of them they are indeed said to stand before him and about his throne c. but they are neuer said to sit in his throne To stand before him and round about his throne importeth onely seruice But to sit and that in his throne importeth authoritie and maiesty But some man against all before spoken of the preeminence of the children of GOD in earth aboue the Angels in heauen may perhaps obiect that our Sauiour speaking of the state of Gods children in the world to come doth set it foorth by their similitude to the Angels in heauen saying when they shall rise againe from the dead they are as the Angels of God in heauen Matth. 22. 30. If in the resurrection they shall bee but like to the Angels how can they here be said to haue any preeminence aboue them To this I answer that it is but a sleight and weake obiection for our Sauiour doth not simply say that in the resurrection the children of God shall be like the Angels but onely that as touching mariage where of the question was propounded by the Sadduces they shall be like and therefore he saith In the resurrection they neither marrie wiues nor wines are bestowed in marriage but they are as the Angels of God in heauen So then this comparison of likes is not in all things but only as touching marriage and this is more manifest by that which followeth in the second verse of this present text where we read and shall afterward by Gods grace heare that at the appearing of Christ we shall not only bee like to the Angels but also to Christ himselfe which is likewise more then euer we read of the Angels Now though I haue hither to thus written of their preeminence of the children of God aboue the Angels in respect of their communion with Christ and by vertue thereof yet we must neuer forget that as there is that preeminence so also in some other respects the Angels for the present time especially haue great prerogatiue aboue the children of God Namely first that they dwell in heauen the children of GOD in earth Secondly that they are altogether spirit the children of God flesh and spirit Thirdly they are free from all sinne and consequentlie from all miserie the fruit of sinne the children of God whiles they are clothed with corruption are subiect to sinne and doe sinne daily and by sinne they are also subiect as to many other calamities so at last to death it selfe So in these respâ—cts they are inferior to Angels but in the former they haue a great prerogatiue What a dignitie is this what an honour what a glorie to all the children of God to be so aduanced was it not a great honor for Daniel to be one of the three rulers that were by Daniel to be one of the three rulers that were by Darius set ouer all the one hundred and twenty gouernors whom hee had before set ouer all his whole kingdome How greate then is the honour of all the children of GOD in that they haue a preeininence aboue Angels who in respect of other creatures vnder GOD are principalities powers mights and dominions What was Darius himselfe yea what was great King Salomon in all his earthlie pompe in all his honor in all his roialtie and glory in respect of the least Angell If any man notwithstanding all before written of this point touching the preeminence of the children of God aboue Angels shal differ in iudgement let him vnanswerably and plainlie without cauilling answer my former reasons and shew better for his iudgement and I will easily change my former opinion I affect not any noueltie I am not delighted with singularitie neither am I so peremptorie in any thing that I hold differing from other the true seruants of God but that I am ready in al humilitie to submit my spirit to the Prophets which shall speake according to the ancient holy Prophets and Apostles In the meane time let not this point be thought a curious or vnnecessarie paradox but let it rather be regarded as a point of great vse to prouoke vs to more thankfulnesse vnto God and to be so much more zealous of his glorie by how much the more he hath aduanced vs and finally the more to comfort vs and the better to assure vs of the continuance of Gods fauour towards vs the more highly he hath exalted vs. CHAP. XXX Of the promises of God to them that shall shew kindnesse to any of the children of God and of the threatnings to the contrary c. HAuing hitherto beene thus large and plentifull in laying foorth the dignity of Gods children I will now inlarge the same but by one argument more viz. by the promises of God to them that shall doe any thing for his children by his threatnings against those that doe them any hurt and by the performance from time to time of the said promises threatnings For heereby it doth the more manifestly appeare in what price and reckoning they are with God Touching the promises and threatnings of God in behalfe of his children they are first of all ioined together For when God first made a speciall couenant with Abraham and his seed this is one speciall article as before vpon other occasion wee haue heard of the said couenant that God would blesse them that should blesse him and curse them that should curse him Gen. 12. 3. Was this promise made to Abraham as one man Not so but as he was the root and father of the faithfull Therefore all the faithfull children of God haue right to the said promise and it doth belong to euery one of them as well as it did to Abraham himselfe so that whosoeuer shall blesse or doe any good to any of Abrahams children by faith hee may as well looke for a blessing from God as any that blessed Abraham or did any good to Abraham himselfe and whosoeuer shall curse or doe any hurt to any of Abrahams children by faith he may as well feare a curse from God as any that euer did curse or doe any hurt to Abraham himselfe Touching promises in particular If hee bee blessed that is vnder many blessings which generally iudgeth wisely of the poore Psal 41. 1. and that generally likewise is mercifull because he shall
that behalfe then did Ebedmelech finde fauour and was deliuered from captiuitie according to Ieremiahs prophecie also thereof when the Iewes were taken captiue c. Ierem. 39. 16. 17. How also did the Lord recompence the widow of Zarephath for her kindnesse towards Elisa when hauing but an handfull of meale in a barrell and a little oile no more then would make a cake for one meale of her and her sonne then to die because of the extreme famine in those daies vet she beleeued the word of the Lord by Elisa and did cheerefully make him a cake first before she made any thing for her selfe and for her sonne For first of all that meale in her barrell and that oile in her cruse did not waste or diminish vntill the Lord sent raine vpon the earth and secondly when her sonne afterward falling sicke died by the meanes of the said Elisa hee was restored againe to life 1. King 17. 10. c. so her kindnesse receâ—ued a double recompence How plentifully also was the kindnesse of the Shunamite towards Elisha recompenced â—viz fourefold First by the gift of a sonne vnto her in her latter age when she had beene barren alwares before Secondly by restoring her sard sonne to life againe being dead 2. King 4. 8. c. Thirdly by admonishing her before hand of the seuen yeeres famine to come and aduising her to goe some where with her familie to soâ—ourne during that time of famine And fourthly bv directing her at her returne after those seuen yeeres to come at that very instant to make petition to the King for her lands which in her absence seemed to haue beene seized to the Kings vse when Gehazi was making report to the King of the great acts that Elisha his master had done and particularly how he had raised this womans son from death to life For by this meanes Gebizi telling the King that this was the woman vpon whose sonne Elisha had done that great cure shee did not only speedily recouer her lands but the King also vpon her confessing her selfe to bee the said woman commanded all the meane profits of the land to be restored vnto her euen all the fâ—uits of her lands since the day she had left the land vntill that very time 2. King 8 1. c. So euen that wicked man teacheth all men to shew most fauour to such whom they vnderstand the Lord Note most to haue fauoured and to doe most for them for whom the Lord hath done most The good counsell that Iethro the father in law of Moses gaue vnto Moses for the ease of him of that great burden which he saw to be too heauv for him and for the better gouernmeâ—t of the people Exod. 18. 18 c. was not forgotten but most graciously remembred For diuers hundred yeeres after when all men would haue thought that kindnes to haue beene dead and buried in the graue of euerlasting obliuion the Lord raâ—sed vp one to recompence the same that was of all other the most vnlikely as before he had fet water out of the rocke Euen Saul that was most vngratefull to Dauid that had done most valiantly for him and for all his people that afterward most cruelly slew in one dav 85 persons of the Lords Priests and most bloodily smote the whole câ—â—y Nob the city of the Pâ—â—ests with the edge of the sword both man and woman both childe and suckling both oxe and asse and sheepe 1. Note Sam. 22. 18. c. as it were in despight of God and to bee reuenged of him for casting him off because hee had not done the like against the Amalekites according to Gods Commandement in that behalfe 1 Sam. 15. 1. c and who also before chap. 14. 44. and afterward chap. 20. 33. for Dauids sake would haue killed his owne sonne Ionathan Euen this wicked barbarous hard-hearted and desperate Saul did the Lord raise vp to remember the foresard kindnesse of Iethro to his posteritie yea to be importune with them for recompencing the same For being sent against the Amalekites and there finding the Kenits dwelling among them who were the Kenits but the posteritie of Iethro which was also called Keni Iudg. 1. 16. spake very earnestly vnto them to depart c. saying Goe depart and get yee downe from among the Amalekites list I destroy you with them for ye shewed mercie to all the children of Israel when they came from Egypt 1. Sam. 15. 6. What was the mercie of the Kenits but the fore said counsell of Iethro their father Behold therfore a worthy example of iustice in a most vniust man not to bee so ouercome with surie against some whom God himselfe will haue to bee destroied as to forget kindnesse towards them that haue not offended but are rather in respect of themselues or of their ancestours worthie of kindnesse A comfortable president also for all the children of God to teath them not despaire but to know that the Lord can make them that are of themselues most cruell to shew them mercie in their distresse Finally a most excellent spurre likewise to quicken and prouoke al men to be the more ready to shew fauour vnto the children of God sith the same may be remembred euen by such to their posterity long after when themselues shall be dead and rotten yea not onely to prouoke them to do good to them that haue done any good for themselues but also to those that haue done good to their predecessours and forefathers yea to the posteritie of such as by whom their forefathers haue receiued any benefit All this was the more in Saul not onely because he was such an one as he was but also because we read not of any such expresse commandement for the shewing of that kindnesse to the Kenits as before Saul had receiued for seuerity against the Amalekites where therefore we may further obserue from that which is in the same chapter recorded of Sauls shewing fauor to the Amalekits contrary to Gods commandement that the more expresly God forbiddeth vs any thing the more ready we are to doe that which he so forbiddeth Thus much for performance of Gods promise to all them that shew any kindnesse to his children The Scripture is as plentifull in examples of performance of his threatnings before mentioned against all those that shew any vnkindnesse vnto any of them yea as God is more large in his threatnings generally against such as transgresse his Commandements Leuit. 26. 14. c. and Deut. 28. 15. c. so his word seemeth to haue more rather then fewer examples of his iustice in performing his threathing particularlie against all those that are enemies to his children As the Lord threatned for the vniust death of Naboth to take away the posteruie of Ahab and to cut off from Ahab him that â—isseth agaiâ—st the wall that is all his male children as well him that is shut vp as him that is left in Israel and
their liues Though these viz. that disgrace otherwise wrong the children of God escape a while vnpunished seeme to laugh in their sleeues and to shew their faces in all companies plesantly with Agag to say in their harts as he spake with his tongue Truly the bitternes of death is past 1. Sa. 15. 32. yetwofull without repentance shall their reward be at the last when they shal find that they had beene better the greatest the proudest and mightiest of them all to haue bitten their fingers ends to the bones to haue eaten the flesh from their armes or to haue gone a thousand miles of an errand that on their bare feet all the while vpon thornes then to haue done any hurt to the least to the poorest and to the meanest of Gods children Last of all the more any king rewardeth any kindnesse done to any of his children or punisheth any indignitie offred vnto them the more hee sheweth himselfe to regard such as haue receiued such kindnesse or met with such indignity and the more hee doth grace and honour them before his people that see his rewards vpon such as haue shewed that kindnesse or that heare of his seuerity against such as haue offred that indignitie I conclude therefore the like of the dignity and honourable state of the children of God in respect of his gracious promises made and performed to any that shew but the least kindnesse towards the least of his children as likewise in respect of his indignation threatned and executed vpon all that doe any of them any wrong Thus much for this point and thus much also for all the arguments whereby I thought good to lay foorth the doctrine of the dignitie of Gods children CHAP. XXXI Of the vses of the former doctrine concerning the dignity of Gods children IT remaineth now according to my order before insinuated in the beginning of the fourth Chapt. that I shew the vse of all the doctrine hitherto handled concerning the dignity of Gods children These I will only touch and as it were but point at with the finger leauing the further inlarging of them to the better consideration of the reader as also of such as shall haue occasion more to apply and presse them then it is fit for me to doe in this Treatise Thesevses are generally of two sorts viz. either common to all euen to the wicked as well as to the children of God or speciall either to the wicked alone or to the godly alone Touching common vses this doctrine first of all serueth to correct the base opinion that most men haue conceiued of the children of God and to teach vs to thinke and esteeme of them according to those things before spoken All men for the most part regard men more according to their state in the world that is according to their riches to their honour and credit with great men in the world to their power and authority for doing of worldly matters All men I say for the most part doe more regard men according to these things then according to their adoption according to their graces whereby they shew foorth their adoption and according to that estimation in which the said graces accompanying adoption doe declare them to be with God himselfe Neither is this the fault onely of naturall men such as are not the children of God themselues but euen sometimes of them that are themselues regenerated and sealed with the spirit of adoption euen they I say doe not so regard one another as they ought to doe in respect of their adoption yea the children of God doe often times thinke the more basely of themselues and are the more deiected in their owne hearts because they are so little regarded by other But sith wee haue heard before how honourable their state and condition is and how God hath most highly dignified and aduanced them why should they not be so regarded of other Why should they not so esteeme of themselues Not any whit to puffe themselues vp and to make themselues to set vp their bristles as it were with contempt against any other but rather to comfort themselues the more against such contempt disgrace and indignity as they meet with in the world at the hands of other This vse the Apostle Iames commendeth when hee exhorteth not to haue the faith of our Lord Iesus Christ in respect of persons or to esteeme of men according to their ccstly apparell or outward countenance which they did beare in the world but according to their riches of faith and according to their in heritance in the kingdome which God hath promised to them that loue him Iames 2. 1. c. Vnder this opinion I comprehend also loue of the heart and honour of the outward man agreeable to the said opinion For so much Iames signifieth in the placâ— before alleged by hauing the faith of Christ inrespect of persons which appeareth plainly by his words immediately following viz. For if there come into your company saith hee a man with a gold ring and in good apparell and there come in also a poore man in vile raiment and ye haue respect vnto â—im that weareth gay clothing and ye say vnto him Sit thou heere in a good place and sâ—y vnto the poore Stand thou heere or Sit heere vnder my footstoole These words I say of the Apostle doe plainly shew that hee reprooueth not only a base opinion inwardly of the children of God but also the outward abasing and disgracing of them by preferring men before them according to their riches and costly apparell c. And this Iames wrote not to heathen men nor to meere naturals but to them whom God of his owne will had begotten with the word of truth to bee as the first fruits of his creatures chap. 1. 18. thereby shewing that it is a fault not onely amongst the men of the world too lightly both in their iudgments and in their affections and also in their outward carriage to regard the children of God but also in them that are of the same father and haue the same in hert ance And this indeed in these daies is a fault not onely amongst prophane men that contemne all goodnesse nor amongst Papists and professed Atheists but also amongst professors themselues euen of the best sort viz. too much to esteeme the gay men of the world and such as are gentlemen borne and haue good estates in the world though they bee neuer so wicked and vngodly and despisers of all grace and too basely to esteeme and too little to regard the most apparant children of God knowen to bee vertuous and shewing many tokens that they are turned from darknesse to light and from the power of Satan vnto God and haue receiued â—orgiuenesse of sinnes and inheritance among them which are sanctified by faith in Christ Acts 26. 18. Whom a king will honour all his subiects also honour much more Therefore it is said that when Ahashuerosh promoted Haman
ministers of the word by the children of God instrumentally begotten by them to God as before we amplified the dignity of Gods children by the honor of the ministers of the word This is the more to be obserued because in the first creation of man God did all himselfe alone not vsing therein the ministery of any Angell That now therefore in the second creation and restoring of man he imploieth men to effect the same it is no small grace and credit to them whom he doth so imploy the rather because it hath been before shewed that this second creation of man in the iudgement of man cannot but be acknowledged a far greater worke then the first creation either of man only or of all other things Had I not been so plentifull as I haue been already in the former part of this treatise and were not some other things remaining not altogether to be omitted the manifold indignities that in these last daies are euery where offered as generally to all the children of God so specially to the ministers of the word would require this vse to be much stood vpon Of many indignities so offered vnto the ministers of the word it is not the least but rather the chiefest and that which woundeth most that ariseth from the people themselues where such ministers haue exercised their gifts and spent their strength and perhaps also for example of liberality to other or by necessary charges exhausted their owne outward states hauing either nothing or very little left for maintenance os themselues in their age when they most need comfort or at least not hauing halfe so much to leaue to many children as their parents left to them alone For such to be neglected and contemned yea also oppugned and pursued by their owne people with many vnkindnesses cannot but be a grieuous sinne against God and an heauy discouragement of such ministers This indignity also is the greater if it be at such times as when such Ministers are vnder other afflictions either publike or priuÌ„ate For what is this but to adde affliction to the afflâ—cted Psal 69. 26. and 109. 16. whom rather they should comfort verily this cannot be excused but must be acknowledged an hainous sinne yea though it be not doneroughly and as it were with stones or staues to pelt them away or otherwise violently to driue them out of their townes but rather vpon other pretenses after a curteous manner to intreat them to depart and as it were to goe out of their coasts Did not the Gergasens or Gadarens so to Christ Mat. 8. 34 Mark 5 17. Did not the gouernors of Philippâ— the like to Paul and Silas Acts 16 34. yet either of them had some colour at least of carnall reason to do as they did The Gergasens or Gadarens had as then receiued but little benefithy Christ onlv he had cured one man in their coasts that was bodily possessed of a legion of diuels the working of which cure had cost them the losse of an heard of swine of about â—000 Mark 5. 13. The Philippian magistrates hauing ouershot themselues in beating and imprisoning Paul and Silâ—s being Romanes and in that respect exempted from all such indignities in all places vnder the Roman iurisdiction might feare great danger to themselues by their said hard dealing with Paul and Silas if Paul and Silas should haue taken aduantage against them and might haue had the benefit of the Roman law for their said aduantage Yet hath the Scripture recorded these things both of the Gergasens of Gadarens and also of the Rulers of Philippi as great barbarisme vnder the pretext and cloke of a certaine kinde of humanitie what then is to bee said of such in these daies of the cleere light of the Gospell that shall vse the like smooth discouragements of their Ministers that haue faithfully preached the Gospell to them and theirs that haue neuer hindred them the worth of a little pigge but rather perhaps haue sustained much losse at some of their hands and at whose hands they need not to feare any manner of danger by their stay amongst them or their taking any aduantage against them Let all such vnthankfull people towards their faithfull Ministers well consider what is said of the children of Israel for not shewing kindnesse to the posterity of Gideon otherwise called Ierubbaal euen after the death of the said Gideon or lerubbaal The children of Israel saith the holy historie remembred not the Lord their God which had deliuered them out of the hands of all their enemies on euery side Neither shewed they mercy on the bouse of Ierubbaal or Gideon according to all the goodnesse which he had shewed vnto Israel Iudg. 8. 34. 35. If the Israelites not shewing kindnesse to the house of Ierubbaal or Gideon were so noted and obserued yea so blamed and censured by the holy Ghost as also ioined with their not remembring God himselfe when as Ierubbaal or Gideon had onely deliuered them from bodily enemies wil not the Lord note and obserue much more all inhumanity and vnkindnesse shewed not to the posteritie of godly Ministers but to such Ministers themselues in their owne persons but to such Ministers themselues in their owne persons by whom instrumentally God hath deliuered or at least offred to deliuer such people out of the hands and from the power bondage and thraldome of their spirituall enemies that so they might be children to God himselfe Yea such may rather feare lest by such discouragements offred to their Ministers whereby they are forced to depart and to seeke for more peace and comfort elswhere the Lord Iesus Christ may say vnto them in behalfe of such Ministers as sometimes he said to the Iewes touching himselfe viz. that when such are so gone from them then they seeke them and shall not fâ—â—de them Iob. 7. 34. that is then they wish they had them againe but shall not haue their desires Especially it were well that all such would feare in time that which followeth in the same place viz. that where they shall be when God shall haue taken them to himselfe into heauen they cannot come But wishing and praying for better things to the most mortall enemies of any ministers of the word I do thus leaue this vse and proceed now to other Another common vse therfore of this doctrine of the dignity of the children of God is that the more excellent we hear their state and condition to be the more all sorts of men should take delight and pleasure in their society and fellowship The rather because it is no small meanes both to make them that are not the children of God to be his children For he that walketh with the wise shall be wise proâ— 13. 20. and also to strengthen them that are already the children of God the better so to continue and the more to grow in all those things wherein doth consist the being of the children of God and which are the notes and
denie the resurrection and say that we shall not haue the same bodies in the resurrection that heere we haue but other newly created in their stead may bee thought to speake also reason It is therfore as certain that the same soules do remaine in the children of God after regeneration as well as the same bodies Yea the wicked doe also see the godly to retaine the same shape the same fashion the same outward forme and the same countenance that they had before regeneration and whiles they were vngodly as well as others It may bee indeed that after regeneration of the heart there is also some change in the countenance and outward behauiour and so verily it ought to be in men and in women For Wisdome is in the face of him that hath vnderstanding but the eies of a foole are in the corners of the world Prou. 17. 24. And those men that before regeneration had light countenances wanton and adulterous eies and did either weare long haire contrary to the decencie of nature 1. Cor. 11. 14. or that otherwise did disfigure themselues by setting vp a foretop starching their beards and such like after regeneration doe frame countenance haire and all things to manly and Christian modesty and grauity So likewise women that before did paint their faces as lezabel or that did lay foorth or set vp their haire top and top gallant or wreath it in most vncomely sort that did likewise lay forth their naked brests in most lasciuious manner that did weare mans apparell doublets and ierkins as mine owne eies haue lately seene directly contrary to the word of God as hath beene before shewed and that did euery way conforme themselues to those wanton wenches who are by the Prophet described to walke with streched out necks and with wandring eies walking and mineing as they went and making a tinkling with their feet and whose ornaments the Lord doth threaten to take away c. Isa 3. 16. c. Such women I say being new borne and made daughters to God doe change their countenance attire and gate coâ—tenting themselues with that natural beautie which God hath giuen them and which will not fall off with the steame of hot broth yea which need not daily bee renued and arraying themselues in comely apparell with shamefastnesse and modestiâ— and with good workes 1. Tim. 2. 9 10 But howsoeuer there bee a change in these things yet the wicked seeing the godly still to be of the same complexion and naturall countenance that they were of they are therfore the blinder in seeing that great and glorious change that afterward shall be in them and whereof afterward we are to speake Secondly forasmuch as they see the godly to be subiect to the same sicknesses and to the same other outward calamities that themselues are subiect vnto yea that many times the afflictions of the righteous are greater then of other men Ioâ— 21. 6. Psal 34. 19. as before wee haue declared with the differences notwithstanding betwixt the afflictions of the wicked and of the children of God therefore also they can the lesse see and they are the more hardly perswaded that there is any difference betwixt the future state of them and of other men Yea this maketh the children of God themselues many times to doubt of their future state and to say yea in a maner to conclude with themselues in their owne hearts for a time till they goe into the Sanctuarie of God and consult with God himselfe and with his word that certainly they haue cleansed their hearts in vaine and washed their hands in innocencie sith they are daily punished and chastened euery morning Dauid himselfe had these thoughts Psalm 73. 13. 14. long after his regeneration No maruell therefore though the wicked bee so blinded that it doth not appeare vnto them what the children of God shall be in the life to come Thirdly they doe not onely see the children of God for a time to bee thus subiect to the same outward afflictions that other are subiect vnto but also sometime that such afflictions doe continue all the daies that the children of God doe liue heere yea that at the last also they die oft times the common death of men yea that they are taken away also in the same manner and doe perish in the same sort that the wicked themselues doe perish viz. touching their outward man and touching outward appearance yea that sometimes as touching still their outward man they perish somwhat extraordinarily and are taken away somewhat suddenly and strangely as well as the wicked As rebellious Hophni and Phinebas were slaine in one day by the Philistins according to the word of the Lord in that behalfe 1. Sam. 2. 34. so their good father Elâ— himselfe also when he heard thereof and of the taking of the Arke of God fell backward from his seat and brake his neckâ— 1 Sam. 4. 18. As wicked Saul was hit and sore wounded by the Archers of the said vncircumcised Philistins and therefore fell vpon his owne sword and thereby hastned his owne death so good and vertuous Ionathan also was slaine in the same battle 1. Sam. 31. 2. c. The Prophet that being deceiued by another old Prophet did contrary to the word of God before spoken vnto him in his returne homeward was killed by a Lion 1. King 13. 24. That most worthy King Iosiah who hath this high commendation by the spirit of God that cannot lie Like vnto him there was no King before him that turned to the Lord with all his heart and with all his soule and with all his might according to all the Law of Moses neither after him arose there any like him 2. King 23. 25. euen this most worthy King was slaine by Pharao Necho King of Egypt verse 29. that is he was so wounded that hee was carried away sicke out of the battle and died of that wound 2. Chron. 35. 23. c. and that because hee would fight against the said Pharao Necho though by him hee were aduised to the contrarie So for some abuse in the Supper of the Lord it is said not only that many in the Church of Corinth were weake and sicke but that also many were asleepe 1. Cor. 11. 30. that is that the Lord had taken many of them away by death These things being so as well with the children of God as with the wicked is it any maruell though it doe not appeare vnto the wicked what the children of God shall be heereafter Fourthly the children of God are neuer freed heere from sinne Sinne indeed doth not raigne in them They are freed from the bondage of it yet still they are subiect to sinne of infirmitie as before we haue heard yea they sometimes fall into one and the same sinne often yea they doe sometimes commit very great sins euen such as whereby they doe greatlie scandalize and offend other and cause the glorious name of God to be euill
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