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
Christ himselfe his friend and the friend of his Apostles Iohn 11 11 and for the disciples of Christ to be called his friends Iohn 15 15. how great then is this dignity to be taken into so neere a familiarity with God as by God himselfe to be called and to be made indeed his children yea such children as are made one with his owne and only naturall sonne To proceed yet further although the state of Adam and Eue in their first creation being made in the likenesse of God himselfe hauing the soueraignty ouer all other inferior creatures and being placed in the garden of Eden were verie excellent yet the state of the meanest of Gods children by adoption in Christ is farre more excellent more honourable For the first state of Adam was not so excellent but that it was mutable and was indeed changed in as much as hee lost that excellent state wherein a the first hee was created But touching the state of Gods children by adoption in Christ wee heard before that it is so certaine that it cannot be altered euery name written in the booke of life shall so remaine written and shall neuer bee blotted out Whom God hath once blessed as to makethem his children they shall bee blessed for euer Adam had the grace of persisting in the fauour of God and in his first state if hee would But euery child of God by adoption hath the grace of willing to persist and the most constant promise of God with many other assurances before mentioned that hee shall persist and neuer wholly and finallie fall away The first honour and prerogatiue of Adam was that hee had power not to sinne The honour and prerogatiue of Gods children now by adoption is much more viz. that they haue not power to sinne whosoeuer is thus borne of God sinneth not neitheâ— can sinne 1. Iohn 3. 9 Christ himselfe as he was man was and is more excellent then Adam before his fall because the manhood of Christ was personally vnited to the Godhead There was no such communion betwixt God and Adam As Christ was thus more excellent then Adam so his obedience could not but bee more excellent then the obedience of Adam in his integrity therefore also it followeth that the reward of Christs obedience was likewise more excellent This reward being not for himselfe but for them whom the Father giueth him and who were predestinated to be adopted â—â— him for Christ merited not for himselfe as the Prâ—â—sts teach thâ—refore it followeth that the reward of all that are adopted in Christ Iesus is and shall bee better then the reward of Adam should haue been if he had stood in his first perfection because the righteousnesse of Christ is made theirs The present estate indeed of Adam was better then the present state of Gods children here But the future state of Gods children by adoption is far greater for the reason before mentioned then the future state of Adam should haue beene though hee had neuer fallen Yea touching the present state also of the one and of the other because Adams stare should alwaies haue been vncertaine and the hope of Gods children by adoption is most certaine so that whosoeuer is once by adoption made the child of God shall neuer bee deiected from the same state therefore also in respect of this certaintie the prerogatiue of adoption is greater to euerie one adopted then the prerogatiue of Creation was at the first vnto Adam It is one thing to haue an helpe without which a thing is not done and another thing to haue helpe wherby a thing is done Vnto the first man being made so right that he had power not to haue sinned not to haue died not to haue lost his excellency there was giuen an helpe of perseuerance not whereby he did perseuere but without which by his free will he would not haue perseuered but now to the children of God by adoption there is not onely giuen such an helpe of perseuerance that they may perseuere if they will but also such as whereby they haue perseuerance it selfe that is not only that without this gift they cannot perseuere but also such as whereby they cannot but perseuere For Christ hath not only said without mee â—e can doe nothing but also yee haue not chosen mee but I haue chosen you and ordained you that ye goe and bring forth fruits and that your fruit remaine Iob. 15. 5. and 16. Many other the like places there are to the same purpose as before we haue heard Adams immortality wherein he was first created was conditionall viz. if he should not sinne but in the resurrection the children of God shall be absolutelie immortall without any condition To leaue this comparison as we haue seen before the state of the poore children of God to be more honorable and excellent then the state of the richest men in the world and of the mightiest Princes vpon earth which are not the children of God so also is it better then to be a Prophet or an Apostle indued with the greatest gifts that can be for the working of the greatest miracles For what will our Sauiour say to them that at the last day shall plead for theâ—â—â—lues that they had prophecied by his name and by his name cast out diuels and done many great workes himselfe saith that he will professe vnto them they hauing not been the children of God I neuer knew you depart from mee ye workers of iniquity Mat. 7 23. To the seuenty also that returning reported vnto him that the diuels also had been subdued vnto them through his name he saith in this reioice not that diuels are subdued vnto you but rather reâ—oice that your names are written in beauen Luk. 10. 17 20. Is it not therby euident that to be written in heauen is more then to be an Apostle or at least then to haue the authority of prophecying and the power of casting out diuels in the name of Christ Is not the same also manifest by examples Was not Balaam a Prophet at least did he not prophecie most excellently of the Israelites prosperitie of the destruction of their enemies euen of the Moabites whose King had hired him to haue cursed Israel As also of the comming and of the kingdome of Christ Num. 24. 15. Did not Caiphas himselfe prophecie of the necessity of Christs death for the people Ioh. 11. 50. Was not Iudas an Apostle Had not he as well as the other eleuen power to cast out diuels and to heale euery sicknesse and euery disease Matth. 10. 1. To proceed yet further doth not our Sauiour himselfe preferre them that doe his Fathers will which is in heauen who are they but the children of God by adoption in Christ before his mother and his brethren according to the flesh Matth. Matth. 12. 48 49. Luk. 11. 27. What shall I say more or what other comparison shall I make Truly I may generally conclude this point of Gods children
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
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
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
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.
former Kings this kingdome the children of God enioy and are in actuall possession of it as soone as they are begotten againe and new borne children to God and they haue the present possession of their kinglie dignitie euen heere on eath Reuelat. 5. 10. according to that before said in that behalfe Whereas earthlie Kings and kingdomes are all momentanie and but for a time both the children of God and also their kingdome are euerlasting and continue for euer as he and his kingdome be in whom they are Kings and from whom they receiue their kingly dignity Sith therefore the children of God are such Kings and haue such kingdomes how great is their dignity in this behalfe Amongst other great things that the Lord promiseth vnto Abraham in making his couenant with him this is one that euen Kings should proceed of him Genes 17. 6. The like promise is renewed to Iaakob afterward Genes 35. 11. And what Kings were they which God promiseth should come out of their loines Surely earthly Kings For though Abraham were the Father of the faithfull yet that promise is rather an earthly then an heauenly promise If God himselfe then promised this as a great matter to Abraham and Iaakob that Kings euen earthly kings should proceed of them how great a thing is this that now wee speake of concerning all the children of God viz. that not some of them as God is to be vnderstood before to speake not of all but only of some of the posterity of Abraham and Iaakob to be Kings but all are Kings and such Kings as before we haue spoken of Verily so great and glorious is this their kingly dignity that in respect thereof all the kingly dignitie of the world is of no value Yea in respect of the kingdome of the children of God all the kingdomes of the world separated from it though put together are but as a little mole-hill or a filthie dunghill In that respect also much better is the condition of the poorest child of God though he be as poore as Lazarus that sate at the rich mans gate desiring only to bee refreshed with the crums or scraps that should fall from his table Luke 16. 21. then of the greatest potentate in the world that is not partaker of this kingly dignity Yea if the greatest Monarch in the world not being one of the children of God by regeneration knew the kingly dignity of them and his owne wofull state hee would change states with them if hee might and though he had a thousand kingdomes besides he would giue them all for the one kingdome of the children of God and giue also to boote whatsoeuer hee had besides not to his shirt alone but euen to his skinne This shall suffice for Christs kingly title communicated to all the children of God and for their great and honourable condition thereby To proceed to other titles of Christ communicated to the children of God as Christ is called the chiefe corner stone Psal 18. 22. Mark 12. 10. Ephe. 20. so also the children of God particularly and seuerally considered are called liuing stones 1. Pet. 2. 5. as also Pillers in the Temple of God Reuel 3. 12. according to which phrase also Dauid praieth that the daughters of Israel might be as the corner stones grauen or carued after the similitude of a palace that is fitted for the making of a Palace viz. for God himselfe to dwell in Psal 144. 12. Iointly also considered they are called in the former place of Peter a Spirituall house yea the Temple of God euen of the liuing God wherein God dwelleth and walketh 1. Cor. 3. 16. 2. Cor. 6. 16. and of the holy Ghost 1. Cor. 6. 19. and therefore also of Christ himselfe who dwelleth by faith in their hearts Ephes 3. 17. How great this honor is hath been shewed before Chap. 16. yea that it is the greater because the wicked are habitations and houses of diuels and of all vncleane spirits Mat. 12. 44. Was it not a fearefull iudgement and a most dishonorable thing that the Lord threatneth the countries of the Assyrians and of other enemies of the Church should be forsaken and be left to the fowles of the mountaines and to the beasts of the field c. Isai 18. 6. and that Babel it selfe the glorie of kingdomes the beautie and pride of the Chaldeans should bee a lodging for Ziim Ohim and Iim and that Ostriches should dwell there and Satyres should dance there and Dragons should dwell in the Palaces thereof Isai 13. 21. 22. and Ieremy 51. 37. How much more dishonorable then is it that men at the first created according to Gods image should be habitations for diuels Is this dishonourable and shall it not then be honorable for men beeing new borne the children of GOD to bee also the houses and Temples of GOD As Christ is called a graft growing out of the root of Dauid Isai 11. 1. and a righteous branch Ierem. 25. 5. and 33 15. So all that are incorporated into Christ are called branches and grafts c. Rom. 11. 17. c. As Christ is called the light of men and the true light that lightneth euerie man that commeth into the world Iohn 1. 4. 5. 7. 8. 9. and the light of the world Iohn 8. 12. and 9. 5. so it is said first of the Apostles and other Ministers of the Gospell that they are the light of the world Mat. 5. 14. and secondly of all other the children of God in respect of their holding forth the word of life in their profession and practise or conuersation that they shine as lights in the world Philip. 2. 15. As therefore it is a great honor for a subiect to be dignified by a King with some of the Kings owne kingly titles so is it much more honor for the children of God to bee dignified with so many titles of Christ Iesus Thus much for the titles of Christ communicated vnto the children of God and their great dignity thereby CHAP. XXIII Of the benefits of the children of God for this life viz. of their immunity from euill and of good things of this life belonging vnto them HAuing in the former Chapter by occasion of the kingly dignity of Gods children briefly mentioned the right of the children of God vnto all things of this life viz. in the sixt respect why they are called Kings but that place being not fit to handle the same any thing largely it notwithstanding being a matter of good importance and worthy of further consideration for the further setting forth of the dignity of Gods children I will now returne thereunto and speake somewhat more plentifully thereof Concerning therefore this life let vs vnderstand that the children of God haue a double prerogatiue aboue the wicked First immunity from all afflictions of this life as they are euill and hurtfull Secondly right and interest into all the blessings of this life so farre foorth as they are any waies good
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
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
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
made knowen by the Church the manifold wisdome of God Ephes 3. 9. 10. By this place we plainly see that the Angels haue the benefit of more knowledge then before they had Of the fellowship of the foresaid mysterie and that by the Church What is the Church but the companie of Gods children This is the more manifest by that that there is said of that mysterie to haue beene before hidden in God himselfe and not so to haue beene opened to the sonnes of men in other ages as now it is vers 5. and to haue beene kept secret since the world began Rom. 16. 25. For doe not these phrases intimate that the said mysterie had beene hidden so in God himselfe from the beginning of the world that the very Angels themselues did not fully vnderstand it till it was made knowen by the Church The same is to bee thought of many mysteries contained in the Reuelation because it is said of the booke in the right hand of him that sate vpon the throne written within and on the backe side sealed with many seales whereby the Chapters in the Reuelation following seeme especially to be vnderstood because I say it is said of that booke that none in heauen nor in earth nor vnder the earth was able to open the booke or to looke thereon but only the Lion of the tribe of Iuda that is Christ Iesus Reu. 5. 2. This Lion of the tribe of Iuda doth not only vnderstand the same booke himselfe but also by his spirit maketh it knowen to the Church by whom also the Angels attending thereupon in all assemblies thereof seeme likewise to come to know it and not by any immediate reuelation thereof vnto them in heauen neither as some doe weakly imagine by contemplation of God himselfe in whom all things past present and to come are as it were ingrauen For so they should know the secrets of mens hearts and the day of iudgement which none knowes but God himselfe For are not all those things ingrauen in God as well as others I grant the Angels to know much more of their owne nature and of the nature of God himselfe then the Church knoweth yea then perhaps is reuealed in the written word yet this letteth not but that the Angels may bee ignorant of the meaning of some things contained in the word concerning Gods pleasure towards the Church till the same by the spirit of Christ be reuealed to the Church I will not so inlarge this point in this place as Isee it handled in some late printed bookes but I will content my selfe with this thus generally spoken thereof Another benefit of the Angels by the children of God is that they haue great iov of their conuersion and repentance This our Sauiour teacheth plainly by a double parable Luk. 15. 3. c. one of the lost sheepe the other of the lost groat for the finding whereof there was great ioy the application of bâ—th which parables is thus made by our Sauiour hin selfe I say vnto you that likewise ioy shall bee in heauen ouer one sinner that repenteth c. and againe I say vnto you there is ioy in the presence of the Angels of God for one sinner that conuerteth 7. and 10. And indeed there is a great reason of this their ioy for doe men reicice in earth for the birth of a sinner and shall not the Angels in heauen reioice for the regeneration of a christian Doe men reioice for the birth of one of Gods enemies and shall not the Angels reioice for the birth of one of Gods children Doe the true subjects of an earthly prince reioice and declare their ioy by some testimony at the birth of a child to such an earthly Prince how much more should the Angels in heauen Gods perfectest subjects reioice at the birth of a child to God himselfe the king of heauen and earth euen of one that shall it selfe be and is as soone as it is borne not only a Priest but also a king as before we heard Is there ioy in earth for the birth of one that shall die againe and perhaps a miserable death how then should the Angels not reioice in the birth of one that shall neuer die more but shall liue for euer a life of grace here till the time of translation from hence do come and then a life of glory with themselves yea with Christ Iesus Did the Angels reioice when Christ was borne a man vpon earth and shall they not reioice when men are borne partaker of the diuine nature from heauen and for heauen yea wherefore did the Angels so reioice at the birth of Christ was it not because by his birth in the world many should afterward be borne vnto God As soone as euer Christ had taken the book before spoken of out of the hands of his Father to open the same to the Church how did the Angels reioice and sing for ioy as wel as the 24. Elders Reu. 5. 8. 9. Did they so reioice at the taking of the book to be opened to the Church how much more cause haue they to reioice and sing when by the opening of mysteries in the same book contained men shall be enlightned with true sauing knowledge of God and of his Sonne Iesus Christ and be also new borne children vnto God As the Angels doe thus reioice in the first regeneration of the children of God that is when men first begin to be the children of God so it is not to be doubted but that their ioy is increased as such graces are increased in men whereby they are the more declared both to men and Angels to be so regenerated and new borne vnto God I might amplifie this point much more but hauing been large in other things it shall be sufficient thus briefly to haue spoken of this matter So we see what great benefits both men and other creatures the inferior creatures of this inferior world and the superior creatures euen the blessed Angels in heauen haue by the children of God Is not this therefore a great increase of their dignity Is it not an high commendation of their state and condition That the wicked are hurtfull to all and beneficiall to none doth make their estate the more base and vile abiect and contemptible Therefore that the children of God are hurtfull to none and so beneficiall and helpfull to many it must needs make their condition more honorable and noble CHAP. XXIX Of diuers similitudes and comparisons setting foorth the dignity of Gods children TO omit diuers other arguments whereby the dignity of Gods children might bee furthered enlarged and illustrated let vs now come to certaine comparisons Herein I will a little transgresse the order of Logicians as I haue not hitherto been curious therein and therefore I will begin with some similitudes whereby the holy ghost in respect of some things before handled doth set forth the excellency of the children of God From these similitudes I will
markes of them For if a little leauen sowreth the whole lumpe 1. Cor. 5. 6. and if euill words corrupt good manners 1. Cor. 15. 33. then it cannot be but that good words and the good behauiour of men must be and are of great efficacy not only to conuert at the first but also afterward to strengthen and further in all goodnesse them that are already conuerted And this is taught both by our Sauiour Mat. 5. 16. and also by the Apostle Peter 1. Pet. 2. 12. Therefore also so amiable should the society of Gods children be to all euen to the wicked that although they should not purpose to make vse of the fellowship of Gods children to their conuersion yet if at any time they should be violently depriued thereof then they should be so distempered as it were and disquicted therwith that nothing else should please satisfie and content them till they doe againe recouer the same When the enemies of Daniel by their exceeding importunity had ouercome Darius for tne casting of Daniel into the lyons denne how was the said Darius though an heathen affected therwith verily so that he went into his palace and remained fasting and forbad the instruments of musique to be brought before him and lastly that his sleepe went from him Dan. 6. 18. If Darius not only a wicked man but also a meere heathen and altogether out of the Church were so affected and so disquieted with the losse of Daniels company for a time till he recouered him againe how should all other wicked men especially liuing within the Church take their losse of the company of the godly till the same be restored againe Againe if the company of some of the godly ought to be so amiable and their absence so dolefull as it were to the wicked themselues how amiable should the communion of an whole Church be vnto them yea to all so long as they may enioy it And therefore wofull and dolefull ought the casting of them out to be from the communion of an whole Church if they shall so continue in their wickednesse as to deserue the same what then is to be said both of those that are so contumatious and obstinate as to continue in their sinnes till the Church proceed iustly and according to the rule of the word to the fearfull sentence of excommunication against them whereby they are giuen ouer vnto satan and also of those that being so proceeded against do not regard the same and lastly of those that in a kind of pride and high conceit of their owne excellency and sufficiency without iust and sufficient cause do make a wilfull separation of themselues from such whole Churches as haue the pure ministery of the word and administration of the sacraments according to the word and wherein they haue been bred and borne not only as men but as the children of God if they haue at all receiued the spirit of adoption and where also after their regeneration and according to their regeneration if they be regenerated they haue been maintained nourished and increased by the sincere milk of the word To inlarge this point of the desire of all men yea of the delight that all men euen the wicked should haue in the communion of the godly let the same be further applied to the matching of themselues in mariage with the children of God yea though themselues â—e neuer so honorable and noble in the world and the children of God for worldly things neuer so meane base and contemptible For as the Lord doth often forbid his children to match with the wicked and as such matches are testified oftentimes by many examples to haue been very dangerous for the peruerting of the children of God especially by the example of Salomon Nehâ—m 13. 26. so it cannot be denied but that the matching euen of the wicked with the godly is very effectuall and helpfull to draw them that are so matched though before wicked to be the children of God themselues also And why should any honorable and noble personages in the world being vnâ—egenerated disdaine to match with the children of God being otherwise for education qualities conuersation and behauior fit yea rather why should not the children of God disdaine to match with the wicked though themselues be neuer so meanly borne and the said wicked neuer so honorably descended in the world what is carnall nobility to nobility of the spirit what is it to come of Princes in the world in respect of being of the bloud roiall of God himselfe the king of kings yea why also in that respect should not the greatest nobles in the world not regenerated thinke it a great aduancement to match with a sonne or daughter of God fit for qualities as before I said though borne of neuer so meane and poore parents As it is honorable and no manner of disparagement at all for the wicked though neuer so nobly descended according to the flesh to match in mariage with the children of God though in worldly respects neuer so meanly borne being otherwise as I said for conditions fit to match with so honorable persons so are such matches likewise of no meane efficacy to draw such wicked ones as sometimes they match with to be themselues of the number of Gods children So saith the Apostle as before we heard what knowest thou O wife whether thou shalt saue thine husband or what knowest thou O man whether thou shalt saue thy wife 1. Cor. 7. 16. Hereof Ruth is a most pregnant and liuely example For being her selfe an heathen and hauing matched with one of the sonnes of Elimelech and Naomi she was so effectually conuerted by this match that after the death of her husband she would by no meanes part from Naomi Indeed Orpah that matched with another sonne though she seemed a while to be very earnest to goe with Naomi into the land of Iudah yet she was at the last perswaded to returne backe to her owne people but Ruth had tasted so deeply of the spirit of adoption by her foresaid match and marriage that her mother in law Naomi for the better triall of her soundnesse therein vsing many words to perswade her to returne backe as Orpha had done she answered most gratiously constantly and resolutely to the contrary saying Iâ—â—reat me not to leaue thee nor to depart from thee for whither thou goest I will goe where thou dwellest I will dwell thy people shall be my people and thy God my God where thou diest I will die and there will I be buried The Lord do so to me and more also if ought but death depart thee and me Ruth 1. 16. 17. O rare example O noble paterne O admirable president Let not men therefore only match and mate themselues with them that are the children of God but let them also so animate and hearten themselues to hold fellowship and communion with them that albeit they should be most earnestly perswaded by the children of God themselues
a Iew and say Wee will goe with you for wee haue heard that God is with you Zecbar 8. 23. Other Prophets also before had written to the same purpose thus It shall bee in the last daies that the mountainâ— of the house of the Lord shall bee prepared in the top of the mountaines and shall bee exalted aboue the hilles and all nations shall flow vnto it And many people shall goe and say Come and let vs goe vp to the mountaine of the Lord to the house of the God of Iaakob and be will teach vs his waies and we will walke in his pathes c. Isa 2. 2. Mich 4 1. Many other the like promises there are for the incouragement of all how wicked soeuer to change their state and to make haste in that behalfe before they perish in their wicked condition The examples likewise of those Act. 2. 37. of the gaoler Act. 16. 27. of Paul him-selfe of Mary Magdalen of all the heathen conuerted by the Apostles and infinit other may further encourage men vnto this hast for entring into the way of adoption If once they enter let them proceed and goe forward not halfe way but throughout and to the end Agrippa was halfe yea almost perswaded to bee a Christian Act. 26. 28. but wee read not that hee was altogether perswaded so to bee a Christian Though wee may not absolutely say that hee neuer afterward fully and wholly became a Christian yet that but almost mentioned in the Scripture and no more either there or in any other place being testified of his perfect conuersion may iustly make vs all the more to doubt of him Many in the daies of Christ were his Disciples for a time who at the last tooke such offence at his Doctrine that they went backe and walked no more with him Iohn 6. 66. After that many were followers of the Apostles who afterward forsooke them 2. Tim 4 6. Heb. 10. 25. 1. Ioh. 2. 19. It is a dangerous thing thus to enter and not to go forward No man that putteth his hand to the plough and looketh backe is apt to the Kingdome of God Luk. 9. 62. As this is true in the particular calling to the ministery so much more in the generall to Christianity If any after they haue escaped from the filthinesse of the world that is after they made profession of renouncing the filthinesse of the world through the knowledge of the Lord and of the Sauiour Iesus Christ are yet intangled therein againe and ouercome the latter end is worse with them then the beginning c. 2. Pet. 2. 20. The meanes whereby they that are wicked may be released of the bondage of their sinne and made the children of God is as wee haue heard principally the ministerie of the word So likewise the societie and fellowship of them that are the children of God already as before wee heard If notwithstanding all hitherto said they that are wicked will not forsake their wickednesse but will still remaine such as they are yet let them take heed of all wrongs and iniuries against them that are the children of God lest in the end it be to their cost and they repent as Iudas did when it is too late But of this point also before Thus much for the vses of the doctrine of the dignitie of Gods children which are proper and speciall to the wicked Touching them that are the children of God indeed let them especially first of all take heed that they fall not from their excellent state It is true indeed that they that are once truly the children of God shall euer so continue and cannot fall away Howbeit we are exhorted often to take heed to our selues in this behalfe Heb. 3. 12. and 10. 23. and 12 15. and elswhere because exhortations are the speciallest meanes for our vpholding Wee condemne all that being but base and beggarly and yet taken into some noble mans or gentlemans house and seruice where they are in the way to preferment cannot keepe themselues well whiles they are well Especially wee condemne them that hauing found such fauour with Princes as that from a low degree they are aduanced to some honourable condition as the Earle of TERONE and other cannot containe themselues but breake their lists and so bring themselues to their former basenesse How much more then may they be condemned that being translated from death to life from darkenesse to light from bondage to libertie from seruants and slaues of the Diuell to bee the sonnes and daughters of God from Hell to Heauen doe what in themlieth to returne againe to their former miserie Although indeed the true children of God can neuer bee altogether vnchilded as it were and vtterly degraded yet they in particular things so fall yea generally for a time so decline that they may seeme and often times seeme to other and to themselues neuer to haue beene the children of God All this is by negligence and securitie For as Blessed is the man that feareth alwaies Prou. 28. 14. so it is wofull euen a thing that bringeth much woe often times to the children of God to bee at any time but a little sleepie drowsie secure and watchlesse A second speciall vse for the children of God is that hauing found this loue before spoken of with God to be made his children they trust in him and depend on him not fearing but that hee that hath made them his children and will giue them a kingdome fit for such children wil also and much more giue them all things for this life Luk 12. 32. Our little children when they rise in the morning yea our seruants also take no care what they shall eat or what they shall drinke but they leaue all such care to vs their fathers and their masters and it is indeed our duty to prouide all such things for them For he that prouideth not for his owne and namely for them of his houshold denieth the faith and is worse then an infiâ—ell 1. Tim. 5. 8. Hitherto belongeth the speech of Moses vnto God Num. 11. 12. 13. and the practise of Bathshebaes huswife Prou. 31. 15. Why then should not we much more that professe our selues the children of God cast all our care vpon our heauenlie father that careth for vs 1. Pet. 5. 7. Vnder this vse I comprehend infinite comfort of the children of God The grounds of this comfort being handled before and some of them to be touched againe in the next verse I shall not need to stand vpon them now Yea with this trust in God and comfort from God we may ioine patience both towards God and also towards men Towards God because we haue heard before that he correcteth vr onely in loue and for our great good that wee may not bee condemned with the world 1. Cor. 11. 12. Towards man because hee is but Gods hand to chastise vs and cannot goe beyond his commission and last of all shall himselfe be called
would haue the yonger women to be chast Tit. 2. 5. Notwithstanding by the figure synecdoche that putteth the speciall for the general this word is vsed for all vertues and in this very place here is not only the verbe but also the primitiue whereof it is deriued in the words following as he is pure which being spoken of Christ noteth all the vertues that were in him euen his perfect holinesse and righteousnesse without any sinne at all This verbe in the generall signification thereof is borrowed as now it is vsed from the manner of the law for purifying themselues according to the ceremonies of the law either after they had any waies defiled themselues or before they were to come to the passeouer or to be imploied in any other holy worke So it is vsed Iohn 11. 55. Acts 21. 24. and 24. 18. The law being abrogated when the Apostle wrote this it cannot be taken for any ceremoniall purging but for a morall purging from sinne So also it is taken Iames 48. Clense your hands ye sinners and purge your hearts ye wauering minded men So also 1. Pet. 1. 22. Seeing your soules are purified in obeying the truth This word therefore in this signification of it noteth all sinne to be a filthy thing and not only adultery fornication and other such bodily vncleannes which euery man accounteth filthy to be filthy but euery other sinne also The wicked do account of some sinnes as speciall ornaments Pride is vnto them as a cbaine and cruelty as a garment Psal 73. 6. So we see that many in these daies thinke themselues the trimmer and the gaier for going in strange apparell fet from other countries and contrary to their sexe the man wearing womans apparell especially the woman wearing mans apparrell and contrary to their kind men and women conforming themselues rather to beasts then to any sobrietie and the men wearing long haire euen long locks behind contrary to nature and not only like to women but also like to some vnreasonable creatures and women wearing such kindes of periwigs that if a man should come out of the land of the liuing where he had not seene any such thing hee would hardly know what kind of creatures they bee but would take them to be some strange monsters only bred in this country These things haue beene proued before to be condemned in the word and to be greeuous sinnes yet in these things diuers take a great pride esteeming of them as of goodly ornaments yea so farre are some gone in impiety that they thinke it a great ornament â—o sweare great and fearefull othes and that they doe not account of him for a gentleman but rather for a clowne and a foole that cannot and doth not ordinarily in his common speech most wickedly and prophanely rap out all manner of othes The like doe some account of that foule and more then beastly sinne of drunkennesse But howsoeuer these and other the like sinnes be accounted as ornaments yet the holy Ghost doth account them as foule things and doth often call all sinne by the name of filthinesse 2. Cor. 7. 1. Iames 1. 21. or of uncleannesse Rom 1. 24. and 6. 19. 2. pet 2. 10. And it is not to be neglected that in cuery one of these places there is in the originall a seuerall word though they be all interpreted either filthinesse or vncleannesse For 2. Cor. 7. 1. is one word Ianâ—es 1. 21. another the primatiue whereof signifieth most properly such filthinesse as is gathered in the top of the fingers betwixt the nailes and the flesh Rom. 1. 24. and 6. 19. is another word and another in 2 Pet. 2. 10. what doth all this variety of words teach vs Truly this that such is the foulnesse and filthinesse of all sinne that no one word is sufficient to expresse or set forth the same Let men therefore please themselues as much as they will in it it is but a foule and filthy thing yea so foule filthy and lothsome that they that hauing been deliuered from it do returne againe vnto it are compared to the dog that returneth to his vemit and to the sow that being washed doth also returne to her mire againe wherin before she had wallowed 2. Pet. 2. 22. Can any thing be more lothsome then such mire and then the vomit of a dog Let no man blame me for writing so homely I vse the words and phrase of the Apostle yea it is the cloquence of most wise King Salemon Pro. 26. 11. and in both places of the holy ghost himselfe to make all sinne the more odious vnto all men But alas is it not a strange thing that many base persons should be so squaimish nice and dainty that they should condemnâ— that for rudenesse and thinke much to heare it spoken which that great and mighty King Salomen and God himselfe haue vsed for eloquence Is it not much more strange that men euen of the greatest sort should daily defile themselues with that and tumble and wallow in it ouer head and cares soule and body which is a thousand times more filthy and beastly then either the mire of a sow or the vomit of a dog and reproue those that set forth such filthinesse by the words of King Salomen of the Apostle and of the holy ghost Thus much touching the first respect of my obseruation of this word viz. concerning the signification thereof Touching the tence the Apostle speaketh not in the time past or in the time to come saying either he hath purged himselfe or he will purge himselfe but in the time present saying purgeth or doth purge This teacheth that this is and must be a continuall worke because sinne whereof this purging is doth alwaies remaine touching the blot stame and blemish thereof Though they that once be regenerated to be the children of God be iustisied and discharged from the guilt of all their sinnes as also freed from the bondage of them yet touching the staine of sinne that doth and shall alwaies remaine as along as we be clothed with corruption For who can say I haue made my heart cleane I am cleane from my sinne Pro. 20. 9. There is no man that sinneth not 1. Kings 8. 46. In many things we sinne all Iames 3. 2. And who needeth not daily to pray for forgiuenesse of trespasses What man also lineth and shall not see death There are certaine times of the yeere fitter for purging of the body for bodily health then other as the spring is best of all and the fall of the lease next to that So also in those times that are sit there are some daies fitter to purge either with pilles or with potions or by vomits or by clysters or by letting of bloud But for this spirituall purging of our selues from sinne all times are like all daies ahke none better then other except only when there is fitter opportunity in respect of fitter meanes as also in respect of some iudgement and