common saying that the law resteth in pectore Iudicis in the Iudges breast and so one thing is law one yeere and the cleane contrary is lawe another But the word of God being no more variable in sense then in words but alwaies is constant as God himselfe is alwaies the same is so much the more excellent Therefore also the dignity of the children of God that haue this word for their constant rule both of their faith and of their manners is so much the greater For if once they haue the true sense of any part of the word they haue it for euer I might heere speake of a third perpetuity besides the former two of the letter and of the sense viz. touching the efficacy thereof in whomsoeuer it taketh roote downward to bring foorth fruit vpward For in such it neuer dieth but abideth to the eternall life of them in whom it is so effectual and powerfull For such are said to fulfill the word of God and to abide for euer 1. Ioh. 2. 17. Their soules in death it selfe liue with God in heauen and though their bodies consume for a time yet they perish not but shall be raised vp againe at the last day and be made like vnto the glorious body of Christ as afterward we shall heare Phil 3. 21. and so God continueth their God as well in death as in life in which respect it is said that God is not the God of the dead but of the liuing Marke 12. 27. But because by many occasions in many places of this treatise I fall into mention of this point therefore heere it shall be enough thus only to haue named it Thus much for the perpetuity of Gods word and so also for the first thing touching the word in this place viz. as it is a rule of faith and manners Now followeth the second consideration of the word in this place namely as it is a part of the armor of God whereby we are to defend our selues against the enemies of our saluation Touching this it is called the sword of the Spirit Ephes 6. 17. yea we are to obserue that in that place it hath not onely a single place but a double in the christiā armor there prescribed For the Apostle doth not only generally bid them to take the sword of the spirit which is the word of God but also more particularly he doth will them in verse 15. that their feete should bee shod with the preparation of the gospell of peace Neither is the word of God one part or two parts onely of the spiritual armor wherby we are to defend our selues against our spiritual enemies but also in a manner our whole christiā armor or at least the armory and storehouse out of which all the other parts of Christiā armor are to be had yea the principall meanes also whereby they are to bee obtained For from whence or by what means are we to haue the girdle of truth the brest-plate of righteousnes the shoes of the gospel of peace the shield of faith the helmet of saluation from whence I say or by what meanes are we to haue all these but frō by the word of God Therfore it seemeth that the Apostle did of special purpose set Note that in the last place as the meanes fountaine of all the rest By the word as there the Apostle calleth it the sword of the spirit we are to vnderstand all sentēces of Scripture touching doctrine all commandements of God negatiue against euill affirmatiue for that which is good all promises of blessings and all threatnings of iudgements and all examples both of such sinnes as are forbidden with the execution of Gods iudgements vpon such as haue committed them and also of all vertues with the performance of Gods promises vnto thē We are also further to obserue that the word is called the sword of the spirit not only because the word was first giuen by inspiration of God 2. Tim. 3. 16. and holy men spake as they were moued by the holy ghost 2. Pet. 1. 21. and the Prophets searched when and at what time the fore-witnessing spirit of Christ in them should declare the things that are now shewed c. 1. Pet. 1. 11. but also because we know not how to vse this sword but by direction of the spirit neither hath this sword any sharpnes for defence of our selues and wounding of our aduersaries except it bee accompanied and as it were edged by the spirit This sword was so vsed by Steuen against his aduersaries that they were not able to resist the wisedome and the spirit by the which he spake Acts 6. 10. By this sword Peter defended himselfe and other that spake strange tongues against them that maliciously said They were full of new wine Acts 2. 14. 15. c. By this sword Apollo mightily confuted the Iewes publikely shewing by the Scriptures that Iesus was the Christ Acts 18. 28. By this sword Iesus Christ himselfe defended himselfe against the diuell himselfe and at last put him to flight repelling all his assaults with this weapon It is written Man shall not liue by bread onely c. It is written Thou shalt not tempt the Lord thy God c. It is written Thou shalt worship the Lord thy God and him onely shalt thou serue Mat. 4. 4. c. Christ could haue repelled Satan by his secret power but he did it rather by his Note word to commend his word in like cases against all his assaults He could haue put him to flight without any answer at the first but he suffered him to assault him diuers waies and answered all by It is written to teach vs likewise by the same weapon to defend our selues not against some but against all tentations This then is the priuiledge of all the children of God that though they haue many and mighty aduersaries yet they haue alwaies armour sufficient sufficiently to defend themselues against them all If at any time they receiue any hurt it is either because they draw not forth this sword of the Spirit or because they doe not rightly vse it Neither is this word only a sword to defend them but also a salue to cure them if by neglect thereof at any time or by not vsing it rightly they receiue any wound What was the cause of the death I meane of the spirituall death of our first parents Adam and Eue Because they drew not out the sword of Gods word against the Serpent as they should haue done Whereby were they cured and restored to life againe By the voice of God calling and as it were crying after them when they fled hid themselues from him What was the cause of the grieuous wound that Peter receiued in the high Priests hall a thousand times greater then that which before he had giuen to the high Priests seruant in cutting off his eare was it not because he had forgotten the former word of Christ admonishing him
in the description of the resurrection 1. Cor. 15. 52. there is no other sort mentioned but the dead to bee raised and the liuing at that time vpon the earth to be changed The trumpet shall blow and the dead shall be raised vp incorruptible and we viz all which at that day shall be liuing shal be changed The like is 1. Thess 4. 15. 16. 17. This say we vnto you by the word of the Lord that we which liue and are remaining in the comming of the Lord shall not preuent them which sleepe for the Lord himselfe shall descend downe from heauen with a shout and with the voice of an Archangell and with the trumpet of God and the dead in Christ shall rise first Then shall wee which liue and remaine be caught vp with them also in the clouds c. In neither of both these places is there any mention of any but of the dead and of the liuing and remaining here vpon the earth Enoch therfore and Elias must be reckned with the dead accounted as dead though they died in an extraordinary maner neither violent or painfull to themselues or discerned by other Fifthly all the elect being compared to a body and it being contrary to the nature of a body that any one member should bee perfected till the body haue all the members belonging thereunto how can it bee that one or two of the members of Christs body should be perfected and wholly glorified in heauen Christ wanting many members and not being compleat in his said body till the very last age of the world and till the last point of the said age For who can deny but that there are many of the elect yet vnborne When also they shall bee all borne who can deny but that they shall be called one after another Till all be borne and all be called Christs body is not perfect Sixthly who can deny the Ministers of the Gospell to bee more excellent especially the Apostles and Euangelists who first planted the Churches among the Gentiles who I say can deny these to bee more honorable then any Ministers vnder the Law Much more then any before the Law This hath beene shewed before therefore I doe not now stand vpon it This only I adde that it is said of the Apostles as an honourable thing and as a dignity and prerogatiue of them aboue all other namely that they should sit vpon twelue seats or thrones and iudge the twelue tribes of Israel Matth. 19. 28. It is likewise to be acknowledged that as the calling was more honourable then the calling of any of the Prophets so also they had more excellent graces not only speciall for discharge of their speciall places but also generally of sanctification Is this so How vnlikely then is it that any especially vnder the Law or before the Law should haue any degree of glory and be perfectly glorified before them Seuenthly there were some as wicked in their time before their time and after their time and daily are as they now in question were godly yea former times and these last times doe affoord many much more wicked then they then were or any other are godly Such was Ieroboam that made Israel to sinne Ahab and many other of the kings of Israel So Iudas that betraied our Sauiour the Pharisees that sinned against the holy Ghost the man of sinne called likewise the sonne of perdition the aduersarie that exalteth himselfe against all that is called God c. and many other contemners of the Gospell Yet none of these doe goe bodily into the place of all the damned till the day of iudgement Why then should wee thinke that they before named Enoch and Elias went bodily into heauen the place of the blessed This that I haue hitherto written of Enoch and Elias is the iudgement of diuers other that must bee acknowledged to haue beene glorious lights and worthy of much praise in the Churches Caluin indeed writeth heerein somewhat obseurely and I confesse somewhat aboue my reach and capacitie for first thus hee writeth vpon Genes 5. 24. euen word for word the Latine turned into English In summe saith hee speaking of Enochs taking away such a rapture or taking away was but a gentle and ioifull passage out of this world Yet he was not receiued into the heauens to glorie but was onely released of the miseries of this present life vntill Christ the first fruits of them that rise again sâ—ould come And sith bee was one of the members of the Church it was necessarie that hee should wait till all the members together should come foorth to meet Christ that the whole body might bee vnited to the head Notwithstanding in the very next words he doth much obscure that which before hee had written adding If any shall obiect that of the Apostle It is appointed all men to die once the solution is easie namely that death doth not alwaies make a diuorce of the soule and body but they are said to die which put off the corruptible nature in which manner they shall die whom the last day shall finde remaining These last words I confesse I cannot conceiue namely how any may be said to die whose soules and bodies are not separated and how they that shall be liuing at the last day may be said to die whom the Apostle expresly saith shall not die but only be changed Peter Martyr according to his manner writeth very largelie and somewhat I confesse different from something before written by me namely in his Commentarie vpon 2. King 2. 11. Notwithstanding in another place he commeth neerer vnto me and agreeth more with me In the former place first he writeth that it is not probable or Consentâ—â—eum like that these two Enoch and Elias should be taken to the places of blessednesse before Christ himselfe which is the first fruits of all had aduanced himselfe thither The words also of our Lord may seeme to perswade this who in Iohn saith No man hath ascended into heauen but the sonne of man that descended from heauen He therefore denieth any man to haue ascended into heauen before himselfe c. Yet afterward hee saith that they went bodie and soule into Abrahams bosome and he maketh Abrahams bosome a place aboue yet distinct from the glorious place where Christ and all his Saints departed this life are How sound this is I leaue to other of sound iudgement For my part I know no such distinction as he there maketh After this he proceedeth further denying them to haue died opposing himselfe to them that said as I haue written viz. that they died but yet an extraordinary kinde of death neither by any defect or decay of nature nor by any force and violence but after some other sort with ease and delight c. Notwithstanding in the other place before insinuated he differeth from that which himselfe had before written and agreeth with me For writing of the Eucharist against Steuen Gardiner
vnto Christ Iesus by adoption and incorporation into him Furthermore concerning these children of God let vs remember that before said touching their regeneration by God himselfe It is the worke of God only to make a child of God in this maner In the time of the law to speake according to the phrase of those times men might beget children to other and raise vp seed vnto other For we know that a man after mariage dying without issue Note the next of that kindred not maried before was bound to take the wife of him deceased and so to raise seed vnto him and this seed so raised was accounted the seed of the dead not of the liuing Deut. 25. 5. 6. By adultery also in these daies the children of some are accounted the children of other But certainly to raise vp such children to God as here I intreate of is the worke only of God himselfe Men and Angels cannot beget such a sonne or daughter vnto God This hath been proued by testimonies of Scripture before Notwithstanding I will now further prooue the same by the greatnesse of the sayd worke of regeneration For indeed it is the greatest of all other the personall vnion of the diuine and humane nature in the person of Christ only excepted because it containeth almost all miracles mentioned in the Gospell to haue been wrought vpon men What be those miracles The giuing sight to the blind hearing to the deafe speech to the dumb health to the sicke strength to the lame cleannesse to the leapers life to the dead and release and liberty to them that were possessed of diuels All these are wrought at once in the worke of our regeneration Wheras we were by nature spiritually blind the eyes of our mind are lightned to see the great things of God and the deepe secrets of his kingdome Whereas by nature we are spiritually deafe our hearts are opened that our eares do attend to the word of God Whereas by nature we are spiritually dumb not able to speake a good word our lips are so opened that our mouth doth shew foorth the praise of God and is able to speak of righteousnesse Whereas by nature we were spiritually sicke heart sicke sicke vnto death we are in regeneration restored to spirituall health in part and certainly assured of perfect recouery of all our spirituall infirmities at the last Whereas by nature we were spiritually lame and impotent not able to stirre hand or foot toward any thing that good is we are in regeneration made strong in time to walke about and to doe the workes of God in some measure Whereas by nature we were wholly defiled from the crowne of the head to the sole of the foot with a most noysome spirituall leprosie ten thousand times more infectious and dangerous then any bodily leprosie we are in regeneration clensed thereof and made as whole as we say as a roch yea wheras by nature we were dead in our sinnes we are in regeneration raised vp to the life of God Finally whereas by nature wee were possessed spiritually of the diuell yea touching both our soules and bodies in his thraldome not able to doe any thing but what he would haue vs to doe and doing that with all delight we are in regeneration released of this bondage and made the freemen of God himselfe Are not all these great things How did men admire the least such miracle wrought vpon the bodies of men Since the world began saith the blind man restored to bodily sight it was not heard that any man opened the eyes of one that was borne blind Ioh. 9. 32. How great then and how wonderfull is the worke of all the former miracles at one instant wrought Verily farre greater vpon the inner man and being spiritually wrought then all the former outwardly wrought vpon the outward man yea all the former are the greater because by working of them in our regeneration we are in a moment aduanced from hell to heauen it selfe The disciples which Iohn sent vnto Christ to know whether he were the Messias or no or whether they should looke for another were returned by Christ to Iohn with this message Goe and shew Iohn what things ye heare and see The blind receiue sight the halt doe goe and the leapers are cleansed and the deafe heare the dead are raised vp and lastly he addeth as the greatest of all the poore receiue the Gospell Mat. 11. 4. 5. How did the poore receiue the Gospell viz. to their regeneration of being the children of God And that the meaning of our Sauiour by setting this in the last place was to commend it as the greatest it appeareth because in the place next before that he had mentioned the greatest of all the former For who will deny the raising vp of the dead to be greater then making the blind to see the halt to goe the leapers to be cleane or the deafe to heare The proofe of all these particular miracles to be wrought in our regeneration wee shall heare afterward In the meane time hereby it is most euident that the worke of our regeneration is the worke only of God For God only worketh all miracles Blessed be the Lord God euen the God of Israel which only doth wondrous things Psal 72. 18. Thou artgreat and dost wondrous things thou art God alone Psa 86. 10. So the Prophet proueth God to be God alone by the effect of doing wondrous things Praise ye the Lord of Lords for his mercy endureth for euer which only doth great wonders Psal 136. 3. 4. Darius an Heathen could acknowledge the working of signes and wonders in heauen and in earth as a thing belonging to God only Dan. 6. 27. And indeed if the working of miracles did not belong to God only it had beene no good argument of our Sauiour to returne the messengers of Iohn with report of his miracles for demonstration of himselfe to be the Messias which should come and no other to be looked for If any that is learned desire further handling of this generall point I referre him to Beza against Holderus in pages 13. 14. 15. 16. 17. 18. 19. c. To returne to the former matter the worke of our regeneration is not only a miracle and the greatest miracle of all other except only before excepted but it is also as great as the creation of man at the first For therefore it is called by the very name of a creation If any man be in Christ let him bee a new creature 2. Cor. 5. 17. In Christ Iesus neither circumcision auaileth any thing nor vncircumcision but a new creature Galat. 6. 15. We are his workmanship created in Christ Iesus Ephes 2. 10. Our new man also is said to be created in Christ Iesus Ephes 4. 24. Neither is our regeneration as great only as the first creation of man but also greater yea then the first creation of all things This is manifest by these reasons 1. Because
the wicked haue no part in the foresaid loue of God but it is proper and peculiar only to the children of God And thus we see that the foresaid loue of God towards his children is not only to be considered as the principall and first mouing cause of their regeneration but also as a singular and most honourable benefit and prerogatiue Thus much for the first consideration of the loue of God in making vs his children viz. as it was the cause of our election at the first euen before all times vnto our adoption and regeneration to be made in time Touching the second consideration of Gods loue in making vs his children namely as it hath been declared particularly in giuing his sonne for the effecting of our adoption whereunto we were predestinated and elected it is said So God loued the world that he hath giuen his only begotten sonne that whosoeuer beleeueth in him should not perish c. Ioh. 3. 16. If God so loued the world that he sent his sonne that men might haue euerlasting life by beleeuing in him then also in his said loue he sent his sonne to adopt them vnto God For none can beleeue but such as are adopted and haue the spirit of adoption whereby to beleeue God to be their father And adoption is one necessary step to euerlasting life and without adoption and regeneration can no man enter into the kingdome of heauen as our Sauiour teacheth Nicodemus in the same chapter Neither is it only manifest thus by consequence that God so loued the world that is the elect men in the world that he sent his sonne for their adoption but the Apostle doth also teach the same expresly When the fulnesse of time saith he was come God sent his sonne made of a woman and made vnder the law that is not only borne in the time of the law but also made subiect both to the obedience and to the curse of the law that he might redeeme them that were vnder the law that they might receiue the adoption of sonnes Galat. 4. 4. 6. By these testimonies it is manifest not only that God declared his great loue towards vs in sending his own and only sonne into the world to make vs his children but that also God the sonne was a principall agent in the work of our adoption and regeneration as well as God the father and that wee could no more haue been made the children of God without the worke of God the sonne then without the worke of God the father The same is yet further manifest by the Euangelists interpretation of the propheticall words of Caiph as spoken as hee was high Priest touching the necessity of the death of one for the people and that the whole nation should not perish For this saith the Euangelist spake hee not of himselfe but being high Priest that same yeere he prophecied that Iesus should die for that nation and not for that nation only but that he should gather together the children of God that were scattered Ioh. 11. 50. By gathering together he meaneth adopting and by the children of God he meaneth not them that were already in act the children of God but that were appointed and predestinated so to be as before we heard It is also in the said place to be obserued Note that he speaketh not passiuely but actiuely He saith not that the children of God might be gathered together but he saith that he might gather together c. So he noteth that the gathering together and adopting of the children of God is a worke of Iesus Christ as well as of God the father The same our Sauiour himselfe testifieth saying Other sheepe I haue also which are not of this fold them also must I bring Ioh. 10. 16. he saith not they shall be brought but that he himselfe must bring them Peter accordeth with both the former testimonies making this to be the end of Christs suffering once for sinnes c. not that we might be brought only to God but also that he might bring vs vnto God 1. Pet. 3. 18. As therefore we could not haue been saued without Christ so neither could we haue been adopted without him Therefore also as before we heard the dignity of Gods children to be the greater by the worke of the father so it is also the greater hereby that the father worketh herein by the sonne and the sonne worketh with the father as well in this our second creation as in the first For Christ is the same in glory and excellency with the Father Whatsoeuer is spoken of the Father according to the Deity the same may also be sayd of the sonne For I saith Christ himselfe and my Father are one Ioh. 10. 30. and the Apostle saith that hee being in the forme of God thought it no robbery to be equall with God Philip. 2. 6. And he is called the heire of all things by whom God the Father made the world and the brightnesse of the glory and the ingraued forme of his fathers person Heb. 1. 2. 3. Neither was Christ only so excellent as he was God but he was also very excellent in his humanity the same being conceiued in the wombe of a virgin by the immediat operation of the holy ghost and being personally vnited to the Godhead that both natures might make one person and so vnited being also altogether without sinne vnspotted vndefiled most holy and righteous In his offices also he was most honorable being the onely King Priest and Prophet of his Church yea such a King Priest and Prophet as of whom Dauid and Salomon and all their kingly posterity with the Priests of the law and the Prophets extraordinarily raised vp and sent to the ancient people of God were but types figures and shadowes The more excellent therefore that Christ is and was before his sending into the world and afterward the more hath God dignified his children in sending him so into the world to make them his children The more honorable persons that any Prince doth imploy for the good of any other the more is he dignified and graced for whose good such honourable persons are so imployed Did not Balak King of Moab much honour Balaam by sending vnto him first some of the Elders and Princes of Moab and Midian Num. 22. 5. 7. and 13. and afterward more Princes and more honorable then the former vers 15. Was it not a great honor to the Prophet Isaiah that Hezekiah sent Eliakim the steward of his house and Shebna his Chauncellor and the elders of the Priests to aske counsell of him touching Rabsheka 2. King 19. 2. May not the like be sayd of Iosiahs sending Hiâ—kia the Priest Ahâ—kan the sonne of Shaphat Achbor the sonne of Michaiah Shaphan the Chancellor and Asahia the Kings seruant to Huldah the Propheâ—esse for counsell from the Lord touching the finding of the laweâ— 2. King 22. 12. That the Centurion sent not one of his own seruants but the
19. 10. 11. and 119. 14. 72. and 103. And as the word of God generally is thus commended so specially the Gospel is valued at the same rate Mat. 13. 44. 45. where it is not only called by the name of the kingdome of heauen because it is the word of that kingdome Mat. 13. 19. that is the word whereby we attaine both vnto the kingdome of grace in this world and also the kingdome of glory in the world to come but also by a double parable for the more certainty thereof it is commended to be better then all treasures and then all pearles Paul also comparing the Gospell with the law saith thus If the ministration of death written with letters and ingrauen in stones was glorious so that the children of Israel could not behold the face of Moses for the glory of his countenance c. how shall not the ministration of the spirit be more glorious For if the ministration of condemnation was glorious much more doth the ministration of righteousnesse exceed in glory 2. Cor. 3. 7. 8. 9. Yea so excellent also is the mystery of the Gospell that one end thereof is said to be that vnto principalities and powers in heauenly places that is vnto the blessed Angels waiting vpon God in the heauens might be made knowen by the Church the manifold wisedome of God Ephes 3. 10. our Sauiour also threatneth that such as should not receiue his disciples sent forth by two and two to preach for a time for preparation of the way to the Gospell should find it harder at the day of iudgement then the inhabitants of Sodom and Gomorrha who had been most fearefully destroied with fire and brimstone from heauen Mat. 10. 15. The Apostle also speaking comparatiuely of the punishment of the transgressors of the law and of the Gospell saith If the word spoken by Angels was stedfast and euery transgression and disobedience receiued a iust recompence of reward how shall we escape if we neglect so great saluation which at the first began to be preached by the Lord and afterward was confirmed vnto vs by them that heard him God bearing witnesse thereunto both with signes and wonders and diuers miracles and gifts of the holy Ghost c. Heb. 2. 3. 4. In these two places ioyntly considered we haue first an argument for the excellency of the Gospell from the punishment of the contemners thereof For first if they should receiue so great a iudgement not that resisted them and draue them out of their countries with fire and sword but that did not receiue them which were sent only by their preaching to prepare a way for the Gospell then as followeth comparatiuely in the second place before alleged how much greater shall the punishment of those be that both neglect and also contemne and persecute the Gospell Doth not this commination of so great punishment to the neglecters and contemners of the Gospell much magnifie the excellency of the Gospell Againe in the second place before alleged we see other arguments for the excellency thereof viz. first it was first preached touching the cleare manifestation of it not by any seruants as in former time the word had been preached but by the Lord himselfe as before he had said that in these last daies God hath spoken vnto vs by his sonne Heb. 1. 1. Secondly that God himselfe had borne witnesse actually to the excellency thereof by signes wonders c. thirdly that he also graced it with many gifts of the holy ghost according to former prophecies in that behalfe especially that of Ioel 2. 28. so applied by Peter Act. 2. 17 To conclude therfore this argument sith this word of God is so excellent whereby the regeneration of the children of God of whom I doe now speake is at first wrought and afterward perfected shall we not thinke that the state of such children of God is also excellent Do not wise men according to the worthinesse of any work apply and vse the more worthy instruments about the same Much more therefore are we to thinke the same of the most wise God CHAP. VIII Of faith a chiefe internall cause of regeneration or the first degree and step thereunto and of Christ againe as he is the chiefe matter of regeneration as before we heard him to be one of the principall efficient causes likewise thereof HItherto we haue heard of the dignity of Gods children by the efficient causes of their adoption both principall and instrumentall And all these causes touching their owne being haue beene externall For although the spirit of God be within in vs when it doth adopt and regenerat vs and so may be called internal in respect of the operation thereof in vs yet it may be accounted externall in in respect of the being that it hath of it selfe and by it selfe without vs. The next thing to be handled for the further amplification of the said dignity is faith because it may be considered in this argument either as a meer internall efficient cause of our said adoption and regeneration or as the first step and degree thereunto It may be considered first as a meere inward thing because all the being of it is altogether within vs not at all without vs. It may be considered as an efficient cause of our adoption because it is that whereby we lay hold of Christ by whom and in whom alone we do both at the first receiue the spirit of adoption and be regenerated the children of God and also afterward do feede so vpon him that wee grow vp to a perfect stature of him Therefore these phrases to come to him to eat his flesh and to drink his bloud are often vsed especially Ioh. 6. to expresse our communion with him by faith and to signifie our beleeuing in him So also it is said that Christ dwelleth in our hearts by faith Ephes 3. 17 and that we stand by faith viz. in Christ Rom. 11. 20. So also faith is not only the inward instrument of our communion with Christ but also the next fountaine of all other vertues afterward to be spoken of wherein likewise consisteth our regeneration and new birth For by faith our harts are purified Act. 15. 9. and faith worketh by loue Galat. 5. 6. and this loue is the fulfilling of the Law Rom. 13. 10. and the bond of perfection Colos 3. 14. and commeth out of faith vnfeined 1. Timo. 1. 5. and therefore fayth vnfained may be said to bee the next cause of our communion with Christ and consequently of all other things wherin our regeneration doth consist As also not beleeuing God and beleeuing the diuell were the first degrees of mans fall Genes 3. 3. and 6 so to cast away al giuing credit to the diuell and to beleeue in God is the first degree of our regeneration and new birth whereby wee that were fallen are raysed vp againe This faith is the beleeuing of all things past of all things present of all
thereof verily it was and therefore the remembrance of it afterward was that whereby he was healed of that wound Mat. 26. 75. What was the cause why the angell of the Church of Sardi was so wounded that though he had a name to be aliue yet hee was dead that is ready to die and at the point of death Euen because he had let go his hold of the sword of the spirit Therfore for curing of his said wound our Sauiour biddeth him to remember how he had receiued and heard to hold fast c. Reuel 3. 2. 3. the like may be said of all wounds of any other of the children of God at any time Thus the children of God must vse the word of God viz. not as a thing to play or sport with or whereof to make iests Note for the mirth of other but as a weapon and as a sword to fight with yea thus they will vse it that are indeede the children of God If at any time they be prouoked by other or by their owne hearts to distrust Gods prouidence they will defend themselues by many precepts for trusting in the Lord Psal 37. 3. and 62. 8. and for casting their care vpon God Psal 37. 5. and 52. 22. and 1. Pet. 5. 6. and by such sentences of scripture as pronounce him blessed that trusteth in the Lord Psalm 40. 4. and 84. 5. and 12. by many promises to them that so do annexed expresly for the most part to the former commādements by the iudgements of God vpon such as haue murmured against God Num. 11. 1. vpon such as haue doubted of Gods promises as vpon the noble man of Samaria that would not beleeue the Prophet in the name of the Lord prophecying of great plenty the next day 2. Kings 7. 2. and 20. yea vpon Moses himselfe for his distrust Num. 20. 12. and 27. 14. and Deut. 32. 50. 51. and lastly by the prouidence of God towards the widow of Zarepta and the Prophet Elijah 1 Kings 17. 6. and 8. c. and towards a widdowe of one of the sonnes of the prophets 2. Kings 4 1. c. and towards many thousands that following our Sauiour for foode of their soules were fed likewise abundantly and miraculously with corporall foode Mark. 6. 36. and 8. 2. c. If they be prouoked to security they can draw out this sword and plead Blessed is the man that feareth alway c. Pro. 28. 14. and that they are commanded to spend the time of their welling here in feare 1. Pet. 1. 17. and the iudgement of God threatned to them that were at ease in Zion c. Amos 6. 1. c. and the fearefull fall of Dauid by security 2. Sam. 11. 2. c. If they be prouoked to idolatry they can draw out the second commandement and many other scriptures as commentaries vpon the said commandement so also that that is written of the wrath of God against Israel for their golden Calfe Exod. 32. and for their other idolatry Iudg. 10. and often els where The like is to be said of tentations against the third and fourth commandement When they are moued to pride they can call to mind the manifold precepts and sentences against it Deut. 8. 14. Psal 75. 4. Pro. 6. 17. and 16. 5. Iames 4. 6. 1. Pet. 5. 5. so also the examples of Haman and Nebuchadnezer with Sancherib and the iudgements of God not onely vpon them but also vpon Vzzia King of Iuda for presuming to meddle with the Priests office in offering of sacrifice 2. Chron. 26. 20. and vpon Dauid for numbring the people in a kind of pride 2. Sam. 24. and vpon Hezekiah for hauing his heart lifted vp after the recouery of his health 2. Chron. 32. 25. c. Being tempted to dishonor of parents they can repell such tentations by the fift commandement and by many other Scriptures against the same sinne as also by Agars curse against the eye that mocketh his father and despiseth the instruction of his mother viz. that the rauens of the valley shall pluck it out and that the yong Eagles shall eat it Pro. 30. 17. as also they can remember the examples of Absalom and of Adonijah and the iudgements of God vpon them Being enticed by Papists or other to rebellion treason or lifting vp their hand against Princes and the Lords annointed they can oppose the contrary commandements for obedience and subiection in the Lord of euery soule to the higher powers Rom. 13. 1. 1. Pet. 2. 13. and the fearefull iudgements of God vpon Corah Dathan and Abiram with their complices yea the deposing also of Abiathar the high Priest from the priesthood by Salomon because he had ioyned with Adonija for preuenting Salomon of the Crowne before he was King 1. Kings 1. 7. and 2. 35. If either their owne hearts or any other perswade them to contempt of the ministers of the Gospell either for plaine rebuking them for their sinnes or for any other causes they can obiect that the Lord hath commanded such to be had in singular loue for their works sake 1. Thes 5. 12. 13. that our Sauiour hath said He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Luk 10. 16. and that It shall be easier for them of the land of Sodome and Gomorrha in the day of iudgement then for that City and consequently for that family and for those persons that shall not receiue such nor heare their words Mat. 10. 13. 14. and that likewise the Lord did not only not prosper good king Asa after that he had put Hanani the Seer into prison for rebuking him for resting vpon the king of Aram c. 2. Chro. 16. 10. but that also he did send two beares out of the forrest that tare in pieces 42. of those wanton children that had reuiled mocked the Prophet Elisha and said vnto him Come vp thou bald-head Com vp thou bald-head 2. King 2. 23. 24. and that yet the least minister of the gospell is greater then Iohn Baptist who notwithstanding was greater then any Prophet Mat. 11. 11. Being moued to murder or to any other cruelty they can hold out the sixt commandement Luk. 6. 36. the commendation of mercy aboue sacrifice Hose 6. 6. and that Iames saith there shall be iudgement or condemnation mercilesse to him that sheweth no mercy Iam. 2. 13. the iudgement of God vpon Cain for the murder of Abel Gen. 4. and vpon the Egyptiās for their cruelty towards the Israelites and vpon all Israel by a great famine towards the latter end of the raign of Dauid for the cruelty of Saul against the Gibeonites 2. Sam. 21. 1. c. and after that vpon Iuda long after the death of Manasses as for other sinnes of Manasses so also for the innocent blood that he had shed 2. Kings 24. 4. Against temptations to adultery fornication and other vncleannesse
thereof in the hearts both of the elect and also of some reprobates it is the more euident to come from the mighty God In Iosiah 2. Kings 22. 11. in the people that heard our Sauiour Mat. 7. 28. euen in the messengers of the Priests and Pharisies sent to apprehend him Ioh. 7. 46. in the great multitude that heard Peter preach Acts 2. 37. in Felix hearing Paul Acts 24. 25. and in the daily hearers of the word sincerely preached either as a sauor of life vnto life or as the sauour of death vnto death 2. Cor. 2. 16. Eightly by the perpetuity of the scriptures before spoken of in despight of all the enemies thereof Ninthly by the old and new iudgements of God vpon all the contemners thereof and by the old and new mercies of God vpon the professors of it If such Romish frogs and serpents before mentioned vrge the Apocrypha books to be canonicall and diuine scripture the children of God may draw out the sword of the word against that error Luke 1 70. and 16. 39 and 24. 27. where it is euident that all the old Testament is written by Prophets and that therefore the Apocrypha books being no part of the new testament are not also any part of the old as not hauing been written by any Prophets Secondly they may obiect against the former error that the whole old testament was giuen to the Iewes Psal 147. 19. Rom. 3. 1. 2. and that therefore the Apocrypha books are no part thereof as the which were neuer giuen to the Iewes because they were neuer written in the Iewes language Thirdly they may wound the former error by the attribute truth often giuen to the word of God Psal 19. 10. and 119. 142. Iohn 17. 17. 2. Tim. 2. 15. Ephes 1. 13. Coloss 1. 5. Iames 1. 18. sith that in euery Apocrypha booke there is some repugnance to the Scripture and some of them doe disagree with themselues If any do demand why the new testament was not written in the Iewes language as well as the old testament the children of God may easily answer the reason to haue been double First because the time of the Iewes casting off and cutting off from beeing a people for a time being at hand when the new testament beganne to be written there was no cause why it should be written in their tongue Secondly the time being also come of translating the kingdome of God from them to other nations yea to all nations there was the greater reason why the Scriptures of the new Testament shold be written in that tongue that was most common especially that was the tongue of that nation where the Lord purposed first to plant his Church after the reiection of the Iewes The Greeks being that people it was therefore most fit that is should be written in that tongue If any doe further reply that I take that for granted which may well be doubted of viz. that the apocrypha books are no part of the newe testament I do answer that this cannot bee so much as doubted but to affirme it must be held a great absurditie for as much as there is no mention at all in any of them of Christ manifested in the flesh either conceiued or borne or put to death c. Against the defect and insufficiency of the Scriptures pretended by the Papists for the iustifying and stablishing of their traditions both all before spoken of the perfection of the word may be opposed also our Sauiours owne sentence against humane traditions though not altogether repugnant to the Scriptures but rather hauing some affinitie with them Mat. 15. and Mark 7. To the imagined difficulty of the scriptures the children of God may oppose First that the word is the word of him that is light it selfe 1. Iohn 1. 5. Secondly that the law is sayd to giue wisedome to the simple light to the eyes Psal 119. 7. and that the word is a lanthorne to our feet and a light vnto our paths Psal 119. 105. and Prou. 6. 23. Thirdly that wisedome saith that all her words are plaine to them that will vnderstand and straight to them that would finde knowledge Pro. 8. 9. and that knowledge is easie to him that will vnderstand Pro. 14. 6. and Fourthly that if the Scripture be sufficient or profitable to teach to conuince to correct and to instruct in righteonsnesse 2. Tim. 3. 16. then they be not obscure for no obscure writings are profitable for such ends The same place also last before mentioned prooueth that the Scriptures ought to be interpreted by themselues and are sufficient for interpretation of themselues by the help of the Spirit whereby they were giuen For if they be able to make men wise to saluation and if they be able to make the man of God absolute to euery good worke then are they sufficient for interpretation of themselues and for bringing of men to the vnderstanding of them For how shall men be wise that vnderstand not what the will of the Lord is as before we heard Eph. 5. 17. And how shall the man of God bee absolute to euerie good worke if he be not able to interpret the Scripture Is not interpretation of the Scripture one good worke of the man of God Yea is it not the most principall what other worke can be performed without it The doctrine of particular election of some vnto saluation being denied by the Papists the children of God may defend it by the word of God First by the particular election of Iaakob and of the Lady to whom Iohn did write his second Epistle Secondly by the words of Christ I know whom I haue chosen Iohn 13. 18. Thirdly by the like phrase of the Apostle The Lord knoweth who are his 2. Tim. 2. 19. Fourthly by the phrase of writing names in heauen Luk. 10. 20 Election by the free grace of God without any respect of our works may be defended by the word of God as before vpon other occasion it hath beene shewed That the election of God cannot be nullified or frustrated as the Papists doe teach the children of God may iustifie against them by the word of God Iohn 6. 37. Rom. 8. 30. Mat. 24. 24. and by many other things alledged in this treatise That there is but one Mediator against the plurality of mediators blasphemously taught by the Papists is to bee defended by the word of God 1. Tim. 2. 6. Rom. 8 â—4 1 Iohn 2. 1. Against iustification by works wholly or in part mainteined by the papists the children of God haue the word of God Rom 3 28 Gala. 3. 2. c Philip. â— 9. Secondly that as Christ was condemned without any euill of his own only by impuâ—ation of our sinne vnto him so we are iustified without any righteousnes of our own only by imputatioÌ„ of his righteousnesse actiue and passiue vnto vs. Thirdly that all our works being condemned in scripture as vnperfect are therefore excluded from
verse 16. He teacheth hereby first that the former commandement for calling vpon God in the day of trouble was giuen only Note to the godly because by way of opposition God immediatly speaketh otherwise to the wicked Secondly that if the wicked for all that will pray yet the Lord is so far from approuing them in such praiers that he reproueth them rather for vsing that his ordinance not belonging vnto them and for taking his couenant in their mouth without which all praiers are without grace without good successe So the Lord by the Prophet Isaiah also reproueth the Iewes and all their sacrifices with their obseruation of new moones and appointed feasts and with their praiers all which notwithstanding he had commanded his people the Lord I say reproueth all those things in the Iewes for their wickednesse and saith Who required this at your hands to tread in my courts Isaiah 1. 12. and therefore afterward he biddeth them if they will haue their such seruice accepted of him to wash and make cleane themselues to take away the euill of their workes from before his eyes to cease to doe euill to learne to doe well to seeke iudgement c. vers 16. 17. So by the Prophet Ieremiah he saith to the Iewes of that time Will ye steale murder and sweare falsly and burne incense vnto Baal c. and come and stand before me in this house whereupon my name is called c. Iere. 7. 9. c Doth not the Lord thereby teach vs that the wicked should not without repentance so much as once enter into the house of praier In the seuenth of Matthew and words of our Sauiour before alledged If ye that are euill can giue good things to your children that aske them how much more shall your father in heauen giue good things to them that aske them and in the preface to the forme of praier prescribed by our Sauiour Our father which art in heauen Mat. 6. 9. doth not our Sauiour teach vs that praier belongeth only to the children of God that may call God their father doth not the Apostle likewise teach the same when he saith that We haue receiued the Spirit of adoption whereby we cry Abba father Rom. 8 15. We may also obserue that the Apostles doe seldome command Note praier but in the latter end of their Epistles after they haue taught God to bee the Father of them to whom they write and them to behaue themselues like children towards God as Rom 15. 30. Ephes 6. 18. Colos 4. 2. 1. Thess 5. 17. 2. Thess 3. 1. Heb. 13. 18. So also the Prophets do seldome exhort to praier but after their exhortations to repentance and to the honoring of God as a father Hose 14. 2. Ioel 2. 13. and 17. At the least the Prophets and Apostles do ioine seeking of God whiles he is neere and calling vpon him whiles hee may be found with exhortations for the wicked to forsake his waies and the vnrighteous his owne imaginations and to returne to the Lord c. Isa 55. 6. 7. and drawing neere to God with hearts sprinkled from an euill conscience and bodies washed with pure water c. Heb. 10. 22. and with cleansing of hands and purging of hearts Iames 4. 8. So it is also said Let euery one that calleth on the name of Christ depart from iniquity 2. Tim. 2. 19. As all commandements for praying doe thus belong onely to the children of God so all commendations of praier are only of the praiers of faith and of the righteous Iames 5. 15. and 16. and of the Saints Reu. 5. 8. Therefore also the blinde man whose eies Christ had opened saith of the praiers both of sinners and also of the worshippers of God We know that God heareth not sinners but if any man bee a worshipper of God and doe his will him heareth he Ioh. 9. 31. The Prophet saith If I regard wickednesse in my heart the Lord will not heare me Psal 66. 18. Salomon saith The sacrifice of the wicked is abomination to the Lord but the praier of the righteous is acceptable vnto him Prou. 15. 8. And againe The Lord is farre off from the wicked but he heareth the praier of the righteous vers 29. And againe He that turneth away his eare from hearing the Law euen his praier shall be abominable Pro. 28. 9. As I haue shewed by diuers examples before how acceptable the praiers of Gods children are vnto him so I might by diuers examples shew how the Lord hath reiected the praiers of the wicked from time to time not only of the Iewes as before we heard at Isaiahs first prophecying and in the daies of Ieremiah but also afterward as appeareth Isa 58. 3. c. and 59. 1. and Ier. 14. 12. Eze. 14. 1. c. and 20. 3. c. and of the Israelites long before Iudg. 10. 10. c. That sometimes God hath heard the praiers of some wicked men it is either because some of his children haue ioined in such praiers or because the things granted by the Lord haue as much concerned some of his children as them that haue made such praiers or that by hearing so the wicked he may either breake their hearts or make them the more inexcusable Furthermore let vs vnderstand concerning praier that thereby the children of God haue not onely a priuilege in that they may come themselues to make their owne praiers vnto God but also in that they are likewise partaker of the praiers of one another Euery child of God through the world is partaker of all the common praiers of all the children of God liuing vpon the earth wheresoeuer dispersed No man at any time in faith and truth praieth according to the forme of praier prescribed by our Sauiour but that therein he commendeth vnto God all the members of Christ liuing vpon the earth and that may as well as any other call God their Father which is in heauen They that are dead as before wee haue heard haue no need of the praiers of the liuing neither any benefit by such praiers yet the liuing haue very great neede of the praiers one of another and haue also great benefit by such praiers Especially such as are specially and particularly by name so commended to God by other haue the more speciall benefit by such remembrance Yea not onely haue the meanest of Gods children much benefit by the praiers of them that are of the greatest faith zeale and godlinesse but they that haue the greatest measure of faith zeale and godlinesse haue helpe also and benefit by the praiers of the meanest and weakest Therefore as all the Israelites fearing death both for their owne sinnes and also for their asking a King did earnestly intreat Samuel to pray for them lest according to their feare they died 1. Sam 12. 19. So Paul himselfe doth often very instantly craue the praiers of all those to whom he did write of poore and rich of
great and small that did beleeue as Rom. 15. 30. Ephes 6. 18. c. and in other places before alledged Yea he hoped for great comfort by their such praiers Philip. 1. 19. Philem. 22. If it be a great benefit to haue a good friend for furtherance of our sutes to mortall Princes is it not much more for euery child of God to haue all the rest of Gods children on earth speciall fauorites with God to be furtherances of their sutes vnto him Verily though a man despaire of his own praiers yet might he haue exceeding comfort in the praiers of all the rest of Gods children This shall suffice to haue spoken of the prerogatiue of Gods children both by their liberty and boldnesse for making their own praiers to God and also by that that other yea all other of Gods children do remember them euen euery one another so often as they pray to God themselues CHAP. XXII Of the communicating of many titles of Christ to the children of God TO proceed yet further into the benefits which the children of God haue by their communion with Christ such is their prerogatiue thereby that as they are called the children of God by grace as Christ himselfe is by nature the sonne and the onely sonne of God so likewise they haue many other of his names and titles communicated vnto them in holy Scripture For first of all this name Christ is attributed to the whole body of the Church whereof euery true child of God is a member 1. Cor. 12. 12. And therefore Christ doth professe that whatsoeuer good or euill is done vnto any that are ingrafted into him is done vnto himselfe Matthew 25. 40. and 45. Acts 9. 4. In which respects as such are called by the name of Christians Acts 11. â—6 so they may also euery one of them bee called petty Christs or little Christs because as the word Christ signifieth nothing else but annointed and as Christ is said to be anointed with the oyle of gladnesse aboue his fellowes Psal 45. 7. so it is said of euery one of vs that are his members that the anointing which we haue receiued of him dwelleth in vs and that we need not that any man teach vs but as the same anointing teacheth vs all things 1. Ioh. 2. 27. And as the pretious ointment poured vpon the head of Aaron ran downe vpon his beard and so also vpon other his inferior parts Psal 133. 2. so the pretious ointment of Gods spirit powred vpon Christ Iesus our head hath so descended vpon vs his members that of his fulnesse we haue all receiued grace vpon grace Ioh. 1. 16. Neither is this name only Christ thus communicated to the children of God but also the name Iesus touching the signification thereof For what doth it signifie but a Sauiour So the Angell himselfe interpreteth it Thou shalt saith hee to Mary call his name Iesus for he shall saue his people from their sinnes Mat. 1. 21. Now it is not onely said to Timothie and in him to all ministers of the word that by taking heede to himselfe and to learning and by continuing therein hee should saue himselfe and other 1. Tim. 4. 16. but it is also said of all other the children of God that by praier instruction admonition c. shall conuert a sinner from going astray out of the way that they shall saue a soule from death and shall hide a multitude of sinnes Iames 5. 20. So likewise Iude writing to all sorts not onlie Ministers but other exhorteth them to haue compassion on some in putting difference and to saue other with feare pulling them out of the fire c. Iude. 22. 23. Doth not the Apostle by these words insinuate that they that shall so saue other though it bee with feare may in that respect bee called a Iesus or a Sauiour instrumentally The name Ioshua in signification is all one with Iesus and therefore Ioshua is called Iesus Acts 7. 45. because by sauing the Israelites from their bodily enemies hee was a type of Christ Iesus that should saue his people from their spirituall enemies If therefore Ioshua were so called in that typicall respect why may not they bee so called that are the instruments of Christ Iesus to saue men from their sinnes and so consequently from euerlasting damnation Againe as Christ is called the first fruits of the dead 1. Cor. 15. 20. and as in a typicall respect of Christ all the first borne of cleane liuing creatures al the first fruits of other things were in the law and by the law dedicated and consecrated vnto God so the Iewes in former times in respect of Gods special couenant with them Ier. 2. 3. and much more now all whom God of his owne will hath begotten againe with the word of truth are called by the name of the first fruits of God Iames 1. 8. Reu. 14. 4. As Christ is called a King and a Priest so likewise it is said that he hath made vs vnto God Kings and Priests Reu. 1. 6. and 5. 10. wherewith the Apostle Peter accordeth saying that wee are a roial Priesthood 1. Pet. 2. 9. which is al one with that which the Lord saith by Moses of the Israelites in that respect wherein before wee heard the Iewes to be called the Lords first fruits that if they would indeed heare his voice and keepe his Couenant c. then they should bee his chiefe treasure and a kingdome of Priests c. Exod. 19. 6. And indeed touching these two attributes how can wee but bee Kings and Priests being incorporated into him and made one with him to whom most properly and principally the said two attributes doe belong More particularly to begin first with the last we are Priests first in offring vp our bodies that is our whole selues a liuing sacrifice vnto God holy and acceptable c. Rom. 12. 1. and that first by crucifying the old man and letting out the blood of our sinnes which is the life of our said old man and then by seasoning our selues with the gracious word of God as some sacrifices were seasoned with salt Leuit. 2. 13. and as the Apostle requireth our speech to be seasoned Colos 4. 6. Secondly wee are called Priests for our offring vp to God the calues of our lips Hos 14. 3. and the spirituall sacrifices 1. Pet. 2. 5. both of Praiers Psal 141. 2. and of Praises Psalm 50. 14. and 23. as also of doing good and distributing Heb. 13. 16. and of other duties of righteousnesse Psal 4. 5. Thirdly wee are called Priests not onely in respect of the former sacrifices but also because if need require we must be ready to giue our liues for Gods glory and for the strengthning of the faith of other which is that which the Apostle meaneth by being offred vp vpon the sacrifice and seruice of the faith of Gods elect Phil. 2. 17. According to which phrase also the Apostle saith againe that hee was ready
for them Touching the first of these thus it is written who so dwelleth in the secret of the most high shall abide in the shaddow of the Almighty Psal 91. 1. Surely hee will deliuer thee from the snare of the hunter and from the noisome pestilence Hee will couer thee vnder his wings and thou shalt bee sure vnder his feathers his truth shall bee thy shield and buckler Thou shalt not bee afraid of the feare of the night nor of the arrow that flyeth by day verse 3. c. For indeede that whole Psalme is specially occupied in the argument of the safety of Gods children as touching the euils of this life and in declaring the contrary dangers of the wicked The like promise for the children of God is in Psalme 97. Yee that loue the Lord hate euill hee preserueth the soules of his Saints hee will deliuer them from the hand of the wicked verse 10. The whole 121. Psalme is also of this argument For there the Prophet assureth all the children of God that the Lord will not suffer their foot to slip that hee will so keepe them that the Sunne shall not smite them by day nor the Moone by night Yea hee saith verse 7. that the Lord shall preserue them from all euill c. Yea that he shall preserue their going out and their comming in The same is likewise euident by the couenant that God maketh with all creatures euen the fiercest and cruellest for his childrens sake But of this more afterward The Prophet Isaiah also saith of the same point But now thus saith the Lord that created thee and hee that formed thee O Israel feare not for I haue redeemed thee I haue called thee by thy name thou art mine When thou passest through the waters I will bee with thee and through the floods that they doe not ouerflow thee When thou walkest through the very fire thou shalt not bee burnt neither shall the flame kindle vpon thee Isai 43. 1. 2. What meaneth the Lord by these words but that his children should haue no hurt by those things that doe most deuoure and consume other I might adde many other Scriptures to the same purpose but these shall be sufficient Besides those and the like Scriptures and promises the same is manifest by great reason For sith all the afflictions of this life are part of the curse and punishment that is due to our sinnes and sith Christ Iesus tooke vpon him and came into the world to suffer the whole curse of God both of this life and of the life to come that wee had deserued and hauing accordingly indeed borne our infirmities and caried our sorrowes and was wounded for our transgressions and broken for our infirmities and had the chastisement of our peace vpon him Isai 53. 4. 5. and did himselfe beare our sinnes that is the full punishment of our sinnes in his body on the tree 1. Pet. 2. 24. therefore it standeth no more with the iustice of God to cast such afflictions vpon vs as punishments of our sinnes then it agreeth with the iustice of man to receiue his debt of the surety and yet after to require the same of the principall debter or to punish him for not paying the same yea forasmuch as the higher and greater any Iudge is the more it behoueth him to doe iustice and iudgement and sith God is the Iudge of all the world Genes 18. 25. therefore if it agree not with the iustice of man to demand that debt of one that is paied by another much lesse doth the like stand with the iustice of God The former point is likewise manifest by many examples Noah and a few of his were kept in the great floud that drowned all the world besides Lot with some of his were preserued in Sodom and Gomorra whereall other inhabitants of those cities were consumed by fire from heauen The widdow of Sarephta with the Prophet Elija was fed in that great dearth and famine when many other were in great extremity Ieremiah and Ebedmelech were well prouided for and had great liberty when the great nobles and Princes of Ierusalem with many other of the common people which before had reiected the word of the Lord were either cruelly put to the sword or slauishly carried away captiue Iehoshaphat was preserued from the Aramites though in great danger of them when Ahab was wounded to death by them The red sea gaue way to the Israelites and stood vpon heapes like a wall for their safe passage through it when Pharao and all his host were ouerwhelmed in it Againe to some speciall sinnes there are some speciall afflictions belonging To drunkennesse belongeth woe sorrowes strife murmuring or much talke wounds without cause or wounds without punishment rednesse of eies Pro. 23. 29. So likewise to it and to all other intemperancy there belong many noisome diseases as the dropsie the gout apoplexies and such like yea not only diseases but deformity also of body blockishnesse of wit and dulnesse of vnderstanding of how sharpe wit and quick capacity soeuer they were before with hardnesse of heart like to brawne so that hauing many sorrowes yet they shall feele none Adultery likewise and all incontinency is accompanied with some foule diseases and many other euils Boldnesse and rashnesse is not without many great dangers To those also and to diuers other sinnes belong pouerty great shame disgrace reproch and contempt with men The like may be said of many other sinnes as hauing many speciall calamities attenâ—ing vpon them For as much then as before we haue heard that the children of God are freed from such sins it followeth likewise that they are the more safe from those euils that they doe specially meet with that fall into such sinnes Thus much briefly for the immunity of the children of God from the euils of this life Touching the second sort of benefits for this life belonging to the children of God they are as before I said all the blessings of this life far foorth as they are good for them and may be accounted benefits not only in their own nature but also to the children of God These are length of daies health peace safety liberty riches credit honors authority friends and such like All these do belong only to the children of God and that by a double right First by promise Secondly by participation of Christ and that communion with him before handled in whom all the promises of God belong vnto men and are said to be yea and Amen that is begun and accomplished 2. Cor. 1. 10. Touching the right of those blessings by promise the Apostle saith that godlinesse hath the promise not only of the life that is to come but also of the life present 1. Tim. 4. 8. If ye require where they are promised looke these places specially Leuit. 26. 3. to vers 14. Deut. 28. 3. to verse also 14. Iob. 11. 13. c. and 22. 23. c. Psal also 34. 9.
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
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
not alwaies in the pangs of the most violent and cruell death reioice with ioy vnspeakable and glorious Verily in respect of this our likenes vnto Christ at his comming to iudgement all our likenes vnto him here is but as an earnest penny As therefore the earnest of a man giuen vpon a purchase is the least part of the paiment and nothing in a manner in respect of that which remaineth to be paied and as the first fruits were but an handfull in respect of other fruits afterward to be reaped so all the graces of God here and all our similitude vnto Christ in this life is but a corner and a pittance as it were of this our future likenes vnto him here spoken of All the perfection that here the best of vs all doe atteine vnto is but as a crust of bread in respect of an whole loafe at least but as a little breakfast to staie our stomackes till the supper of the Lambe when our likenes vnto him shall be compleat in all the delineaments and proportion thereof that so we may not thinke the time too long till the supper it selfe do come All the graces of God likewise in this life and all the beginnings of our regeneration and sanctification in this life are but loue tokens like to the iewels of siluer and of gold and the raiment that Abrahams seruant gaue to Rebecca before her parents and her brother Laban as testimonies of Isaacks loue towards her Gen. 24. 53 giuen by Iesus Christ vnto vs against the solemnization of the mariage it selfe This likenesse of the children of God vnto Christ Iesus being God and man and so excellent euery way as before we heard him to be doth exceedingly increase and amplifie that their dignity which I haue so largely laid forth in handling the maine proposition of the former verse euen as we see the creation of the first man in the similitude and likenes of God doth exceedingly commend and set forth the excellent state and condition of the said first man so long as he continued therein This is the more because this similitude once attained in that perfection that is here spoken shall neuer bee lost as that image of God was wherein at the first we were created yea it shall neuer any more be defaced or any whit blemished Neither Satan nor the world nor our owne flesh shall euer any more preuaile in vs to draw vs to any sinne for a season All these and all other the enemies of our saluation included in these shall then bee fully ouercome and subdued and so farre shall they be from doing vs any harme in any thing that they shall neuer come neere vs neither euer bee able to lift vp their least finger against vs. Then as Moses saide of the Egyptians to the Israelites The Aegyptians whom yee haue seene this day yee shall neuer see them againe So shall we find it true of all the spirituall enemies of our saluation after this our perfect likenesse vnto Christ thus obtained The enemies which we haue seene by whom wee haue beene much molested and troubled yea who did often foile and wound vs most dangerously we shall neuer see them any more yea as we speake in our common prouerbe we shall neuer heare or see hide nor haire of them Thus much of our future likenes it selfe vnto Christ Now followeth the second point here to be considered viz. our knowledge and certainty thereof For the Apostle saith not that howsoeuer it appeare not vnto other yet we hope or expect and looke to be made like vnto him but he saith we know that we shall be like vnto him This word know is not a word of doubting but of most certainty For it is not spoken only of the creatures men and Angels but also of God himselfe Our Sauiour saith twice in one Chapter that Our father euen in heauen knoweth what we neede Mat. 6. 8. and 32. where is the very same word in the originall that is in this place So it is attributed to Christ Iesus knew from the beginning which they were that beleeued not Iohn 6. 64. and againe The world hath not knowen thee but I haue knowen thee c. Ioh 17. 25. in both which places is the very same word Many other the like places there are where this very word is attributed to God and to Christ Iesus Shall we think that their knowledge is not certaine There is therefore no question but that the Apostle meaneth our future knowledge of our likenes vnto Christ to be a thing most certain and vndoubted From whence also followeth that they that are the children of God are sure they shal neuer wholly and finally fall away from God and from that excellent state of the children of God before spoken of and wherunto they are called in Christ Iesus For if they might so fall away then the Apostle could not speake of their future likenes vnto Christ with that certainty that he doth neither could he say we know that we shall be like him For they that are in danger of finall falling without recouery doe not certainly know that they shall be like vnto Christ Now as here the Apostle saith we know so afterward vers 14. of this present chapter he vseth the same phrase and the same word againe in the same matter Wee know that wee are translated from death to life if wee loue the brethren and againe another word of the same signification verse 19 Hereby wee know that wee are of the truth and shall before him assure our hearts I haue spoken of this certainty of our likenes vnto Christ before in speaking of the certainty of our inheritance therefore the lesse shall need in this place notwithstanding something here also will be expected by the reader because I referred him in the former place for further matter of this certainty to the handling of these words For better performance of my said promise and for the better satisfaction of the readers expectation in this behalfe let vs first here in a word remember my former foure arguments besides some things spoken of this point in handling the attributes of that inheritance mentioned 1. Pet. 1. 4 for demonstration of this certainty Those arguments therefore in one word were these The first was from diuers expresse places of Scripture The second from the immutable constancy of God The third from the righteousnesse of God The fourth from this attribute of all the children of GOD that they are the members of Christ These are handled before in Chapter 26. and shall not need now to be otherwise repeated Only for amplification a little of the second former argument from the immutable constancy of God let vs remember the constant speech of Isaack when he had vnwares yet according to Gods appointment blessed his sonne Iacob whereas he had thought to haue blessed Esau yea and did thinke that he had so done when Esaâ— returning home intreated his father Isaack
the place where the said wife dwelleth The wife therefore goeth not her selfe to take possession of the said lands but the husband goeth maketh it manifest to the Lord to whom such lands are customary that he is the lawfull husband of such a woman and therfore craueth to be admitted and to take vp the land in her name and to her vse He is so admitted Is not the woman from that time forward in as good and reall possession by her husbands admission as if she her selfe had been there present though she still remaine in the place where she dwelleth and neuer come foot neerer It cannot be denied The like is to be said touching the present possession of heauen by all the children of God who then shall dispossesse them thereof If none can dispossesse them why should they doubt where is the vncertainty The obiections against this doctrine are of no moment It is no doctrine of pride nor presumption because I shewed before that the consideration of the great dignitie of the children of God whereof this is one speciall point should make men the more to decke themselues inwardly with all lowlinesse of minde and outwardly with all behauiour sutable to such inward lowlinesse It is no doctrine of securitie because the Apostle Paul exhorteth the Corinthians touching their iudgement to be stedfast and vnmoueable and touching their practise to be abundant alwaies in the worke of the Lord for asmuch not as they hoped or vncertainly expected but as they knew their labour of their worke was not in vaine in the Lord 1. Cor. 15. 58. In this Chapter also this our Apostle afterward prouoketh to brotherly loue euen to loue not onely in word and tongue but also in deed and in truth from their knowledge of being translated from death vnto life and of being of the truth and of assuring their hearts before God verse 14. and 18. and 19. Yea in this very place it followeth as we shall heare Euery one that hath this hope in him purgeth himselfe as he is pure How then can this doctrine of our certainty of saluation and of our likenesse vnto Christ bee called by the Papists a doctrine of securitie being so often laid for a foundation of good workes and vsed for a spurre to good workes The great place to the Hebrewes Chap 6. 4 the chiefe bulwarke of the Papists for defense of their doubting and vncertaintie as if they that are regenerated might vtterly and finallie fall away from the grace of God and as if consequently none could heere bee sure of this future likenesse vnto Christ is of no force at all the walles thereof are but paper walles yea the truth is it maketh mainly against them and plainly and vnanswerably prooueth that none that once haue true faith c. can possibly altogether and finally fall away For in the ninth verse following the Apostle fearing that some of them to whome hee did write might take hold of his former doctrine and applying it to themselues might thinke themselues in that fearefull state of relapse which before hee had spoken of preuenteth this obiection and saith Notwithstanding we are perswaded better things of you and such as accompanie saluation So he sheweth that there were better things then so to be once inlightned so to haue tasted of the heauenly gift so to haue beene made partaker of the holy Ghost so to haue tasted of the good word of God and of the power of the world to come as before he had spoken So also hee teacheth that those better things only which he meaneth in the ninth verse did accompanie saluation and that therefore he had not before meant a true liuely and iustifying faith and that vnfained and pure Christian loue whereby faith worketh for what better things can there be then this faith and loue If yet any replie that that ninth verse is not to bee vnderstood in respect of the things mentioned in the 4. 5. and 6. verses but onely of that which is said in the 7. and 8. verses I answer that this is but an heartlesse pithlesse and strengthlesse obiection yea indeed foolish and ridiculous For the 7. and 8. verses being the confirmation of that which was said in the 4. 5. and 6. verses how can the 9. verse be referred onely to the 7. and 8. verses and not also to the 4. 5. and 6 In this point of the certainty of our future likenesse vnto Christ let vs obserue the first person Wee know and that wee shall be like Thereby he teacheth that only they and all they shall be like vnto Christ which before hee had said were the children of God All they indeed haue not alwaies the like knowledge or the like feeling of this knowledge of their likenesse to Christ because of some afflictions and because of too much liberty giuen to their sinnes which by the said libertie doe grow vp to bee a thicke groue to stand before their windowes and to eclipse obscure and hide the light of the sunne of righteousnesse from shining into the house of their inner man so cleerely as in former time it hath done As men also though neuer so learned in their sleepe haue no more vse of their learning then men altogether vnlearned and yet for all that they still haue that learning which they had waking so is it with the children of God touching this their knowledge of their likenesse vnto Christ Being sometime ouertaken with the sleepe of some or of many sinnes for a time they are depriued of the vse of the former knowledge viz. so long as their said sleepe in sinne continueth Notwithstanding they still haue their former knowledge and shall recouer the vse of it againe when they shall be awakened out of their sleepe of sinne But to this point many things may be referred that haue been spoken in the former part of this treatise therefore I shall not need to speake any more thereof in this place The more excellent that the subiect of this knowledge is viz. our likenesse vnto Christ the more let all both Scholars and other be prouoked to study this knowledge yea let all other studies and all other learning giue place to this and be referred to this Neither let any other knowledge and learning be in any account but for this and as it may helpe and further vs vnto this Thus much for the knowledge and certainty of our future likenesse vnto Christ CHAP. XXXV Of the time when the children of God shall be so like vnto Christ as before we heard and of the reason of the said likenesse by an effect thereof IT followeth now to speake of the time when the children of God shall be like to Christ This is said to be at his appearing This time is also noted Coloss 3. 4. Tit. 2. 13. 1. Pet. 1. 5. and 7. I doe but name the places not expressing the words because I hasten By his appearing he meaneth his second comming in glorie and
all maiestie accompanied with his holy Angels and comming to iudge the quicke and the dead as at his former comming in the forme of a seruant he came to be iudged and not to iudge This is called his appearing because as the Gospell or grace of God which bringeth saluation vnto all men is said now to haue appeared Tit. 2. 11. in respect it had beene kept secret before since the world began and had not beene so opened as it is now reuealed vnto the sonnes of men c. Rom. 16. 25. Ephes 3. 5. so Christ Iesus being ascended into heauen and there sitting at the right hand of his father is not now so manifested at least to the bodily sight as hee shall manifest himselfe at his second comming This time of this his appearing is his mariage day whereas all time before is but as it were the time of his and our betrothing and of the preparing of vs for that mariage day to be the fitter spouse for him All this sentence of our certainty and knowledge of our being Note made like vnto Christ at his appearing is not to bee taken as spoken in the person of the Apostle onely and of them to whom he did write but of all other the children of God whatsoeuer None must looke for this perfection and likenesse vnto Christ before this time of his appearing What then will some man aske doe you say of Enoch and Elias Of the one it is said that he walked with God and was no more seene for God tooke him away Genes 5. 24. And againe that By faith Enoch was translated that he should not see death neither was he found for God had translated him Heb. 11. 5. Of the other of Elias that he went vp by a whirlewinde into Heauen 2. King 2. 11. Concerning therefore the two former examples of whom the question is mooued whatsoeuer men haue thought or doe thinke and whatsoeuer the former words may seeme to insinuate which their insinuated sense shall be opened afterward this I thinke that they are not yet bodily in heauen Enoch and Elias not bodily yet in heauen neither shall be till the resurrection of all flesh when all the rest of Gods elect shall receiue their consummation and perfect blisse My reasons for this opinion are briefly these First Heb. 11. 13. after the mention as well of Enoch as of 1. Reason Noah Abraham and Sara it is expresly said All these died in faith It were absurd to restraine the generall word all onely to the three last and not to extend it also vnto Enoch and Abel Therefore it is manifest that these two died as well as the other three If it be obiected that it is said before that Enoch was translated that he might not see death and that therefore if here this verbe died bee as well vnderstood of him as of the rest then there shall be contrarieties in one and the same place I answer that the reconciliation of this doubt is very easie namely by interpreting the former phrase that hee might not see death of not feeling death after the common painfull manner of men And so the word to see for to feele or to discerne or by experience to perceiue is often taken in the Scripture The waters saw thee O God the waters saw thee c. that is they did as it were feele and by experience perceiued thy power Psal 77. 16. So the Apostle saith I see another Law in my members c. that is I feele Rom. 7. 23. There might bee many other the like places alleged but these are sufficient That also of being translated signifieth nothing els but he was taken away in an extraordinary manner not seen of men but so secretly that no man knew or by any outward thing could iudge otherwise of him but as if God tooke him immediatly into heauen And so would God in that euill and sinfull age take him away so gently and extraordinarily dissoluing the soule and the body that men might thinke him to goe body and soule into heauen for the better honoring that holy life which he then liued the rather because all other liued so wickedly To any but very meanly exercised in the Scripture it is well knowen that many things are spoken according to the opinion of men according to that which they seemed vnto men So Samuel is said to haue been raised after death by the witch and to haue spoken vnto Saul 1. Sam 28. 11. c. Not that it was Samuel For they that die in the Lord rest from their labors Reu. 14. 13. and are not therefore at the call or command of witches but onely because he appeared in the likenesse of Samuel as Satan can change himselfe into the likenesse of an Angell of light 2. Cor. 11. 14 and because Saul and his company tooke him so to be My second reason is out of the same Chapter For of all the former and of diuers other examples afterward mentioned it is written thus All these through faith obtained good report and receiued not the promise God prouiding a better thing for vs that they without vs should not be made perfect verse 39. 40. If Enoch had beene taken vp in body into heauen then had hee beene made perfect without vs. My third reason is out of the same Epistle also Chapt. 9. 8. where the Apostle by the entrance or going once yeeâ—ely of the high Priest alone into Sanctum Sanctorum into the most holy place doth teach that vnder the Law and whiles the first Tabernacle was standing the way into the holiest of all was not yet opened What meaneth the Apostle by the holiest of all but heauen especially for the bodies of men to enter thereinto For howsoeuer God had prepared heauen to be the common receptacle of the soules of the righteous after death yet Christ was the first that entred in body And this seemeth to bee the stronger argument because in the description of heauen in the same epistle afterward Chap. 12. 23. it is called the city of the liuing God the celestial Ierusalem which hath the company of innumerable Angels the assembly of the congregation of the first borne which are written in heauen and God the iudge of all and the spirits of iust and perfect men and Iesus the Mediator of the new Testament Heere therefore is mention of Angels of God of the spirits of iust men and of Iesus the Mediator heere is no mention at all of any bodies or of any men altogether in heauen If any will reply that this is a description of the whole Church in heauen and in earth both gouernours children and seruants I answer that then the words the congregation of the first borne must comprehend the Church militant in earth and so there will bee none found in heauen but God Iesus Christ the spirits of iust and perfect men and the Angels So all bodies beside the body of Christ are yet excluded Fourthly
in glorie at his appearing and of seeing him as he is must purge himselfe so also not some but euery one that hath the said hope must purge himselfe according to this patterne This therefore especially condemneth that strict sect of the Papists called Iesuites which in a kinde of extreame pride in name and in a more precise kinde of imitation of Christ as they pretend do both single themselues from all other and also aduance themselues aboue all other For doth not the Apostle in the place before alledged reprooue the Corinthians as well for holding some of Christ in a speciall maner as for holding some of Paul some of Apollos some of Cephas And doth he not also thereby teach that as albaptized into Christ are Christians alike so all if any must be also Iesuites alike Though in Cambridge Christ Colledge and Iesus Colledge be two distinct colledges yet in profession the names Christ and Iesus are not so to be distinguished To conclude this point touching this patterne according to which we are to purge our selues Let vs remember what Iacob did to haue blacke and white spotted lambs yea what he did in that behalfe not of his owne head but by direction of God himselfe as also let vs consider the successe thereof CoÌ„cerâ—ing this it is said that Iacob took rods of greene poplar of hasell and of the chesnut tree and pilled white strokes in them and made the white appeare in the rods and then put the rods which hee had pilled into the gutters and wairing troughs when the sheepe came to drinke before the sheepe because they were then in heat when they came to drinke Wherefore did he all this Because before he had made a couenant with Laban to haue no other wages then the party coloured sheepe with great and little spots all that were so spotted before beeing first taken out of the flocks and committed to the other sonnes of Laban to bee kept by themselues three daies iourney from those that remained in the keeping of Iacob What was the successe of this practise It is further saide that the sheepe beeing then in heat because it was then ramming time and seeing those reds so pilled with white strokes lying before them by the impression of them but chieflie by the speciall prouidence of God brought foorth yong of partie colour and with small and great spots Genes 30. 37. c. To apply this to our present purpose as those sheepe by beholding those rods so pilled with white strokes amongst the naturall greene that was left on them through the speciall prouidence of God did bring forth yong partie coloured like to those said pilled rods in that maner laid before them so if euery one that hath that former hope in him of being at the appearing of Christ like vnto him in glorie and of seeing him as hee is for the purging of himselfe would alwaies lay before his eies this excellent patterne of Christ himselfe heere commended vnto vs and seriously marke and obserue the same it could not bee but that through the gracious working of God the sight of this pattern would make so deepe an impression in the heart of such a man that hee should purge himselfe as Christ is pure and bee made like vnto him in holinesse and righteousnesse for his better assurance of his future likenesse vnto him in glory But therefore indeede doe men continue the longer in their spirituall filthinesse and bee not transformed into the likenesse of Christ in the foresaide holinesse and righteousnesse because they doe not so behold and consider this excellent patterne as they should doe And this is a manifest argument that whatsoeuer some men speake of their knowing Christ and of seeing Christ as also of their hope of beeing made like vnto Christ at his appearing as well as any other yet indeede all these are but words because they doe not purge themselues as he is pure For if they had that hope they speake of if they did so know Christ and behold Christ as they boast they do then doubtlesse they would purge themselues as he is pure This must bee applied to particular vertues wherein Christs puritie doth speciallie consist as to walking in loue as hee hath loued vs Ephesians 5. 2. To running with patience the race that is set before vs looking vnto Iesus the author and finisher of our faith who for the ioie that was set before him endured the Crosse and despised the shame Hebrewes 12. 1. 2. and suffered for vs leauing vs an example that wee should follow his steppes c. 1. Pet. 2. 21. so likewise to humilitie that in meekenesse of minde euerie man esteeme other better then himselfe not looking onlie on his owne things that is on his owne gifts that himselfe hath receiued but also on the things of other men as hauing the same mind that was euen in Christ Iesus who being in the forme of God and thinking it no robberie to be equall to God made himselfe of no reputation but tooke on him the forme of a seruant and was made like vnto man and was found in the shape of a man and humbled himselfe and became obedient vnto the death euen the death of the Crosse c. Phil. 2. 3. c. The like may be said of other speciall vertues and particular branches of that puritie that was in Christ Iesus All these things that I haue now written of the dignitie of the children of GOD God himselfe write in the hearts of all that shall read them thus written in paper And hee that hath loued them with such admirable and incomprehensible loue as to aduance them to this vnspeakable dignitie continue this his loue in them vnto the end and so purge and transforme them into the holinesse of Christ Iesus in this world that as heereby they doe alreadie know that howsoeuer they bee heere of the world contemned and made the off-scouring and as it were the skumme of the world yet at the appearing of Christ they shall bee made like vnto him and see him as hee is so indeede they may bee so made like vnto him and so see him and his glorie and enioie the same for euer and euer Amen FINIS Faults escaped partly at the Presse partly by the default of him that copied out part of the Booke PAg. 5. l. 25. put out vnto p. 18. l. 5. after not r. only and after but r. also p. 19. l. 32. r. all p. 20. l. 21. r. alwaies p. 22. l. 19. r. mediatly p. 24. l. 3. r. euen vs. p. 29. l. 2. r. taking only p. 41 l 15. r. alone p. 64. l. 30. r. cleare p. 69. l. 6. r. to beleeue it p. 76. l. 30. r. 1. 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