of apparell to couer his nakednesse as of meat to nourish him so â—n the resurrection the children of God shall liue without either of both without meat and without apparell As concerning mariage it is said that In the resurrection they neither marry wiues nor wiues are bestowed in mariage but that they shal be as the Angels of God in heauen Mat. 22. 30. so shall it be for meat and apparell The children of God shall liue foreuer without both There shall be neither cold nor hunger nor thirst Their bodies that are sowen naturall bodies shal be raised spirituall bodies They shall stil be bodies the same bodies in substance that they were before otherwise how could it be said that they are raised againe but touching their qualities as they shall be changed many other waies so also this way that they shall be spirituall bodies that is such as shall not liue by naturall meats as vpon the earth they did but altogether by the immediat vertue of the spirit euen as the Angels do now liue in heauen This then in the life to come shall be the perfection of the children of God that they shall need no outward meanes for their euerlasting maintenance and preseruation as here they did for their maintenance and preseruation for a time yea for a short time which for the shortnesse thereof is not worthy to be called halfe a time So hauing nothing they shall be ten thousand times more happy then they were here hauing many things Men are not so happy here by hauing many things as they shall be in the world to come by needing nothing I meane no such outward things as without which before they could not liue To illustrate this by a familiar similitude As a man being in poore state and in a meane calling here in this world as a shoemaker a tailer a husbandman or such like caÌ„not liue without such things as appertain to such trades as the shoemaker cannot liue without his last cutting-knife awle the tailer without his sheers and pressing yron the husbandman without his spade mattock flaile plough hedging bill c. but yet the same man being aduanced to welth higher calling amongst men hath none of the former things and yet is not the worse but the better because he needeth no such things now as without which before he could not liue so the children of God in the life to come being in full possession of their inheritance shall be neuer a whit the worse because they shall haue no meat nor apparell nor any other such outward thing for maintenance and preseruation of their state as here they had but they shall be so much the more happy and blessed because they shall need no such thing Besides all hitherto spoken of the happy and blessed inheritance of the children of God in the world and life to come whereas here they had the company of men yea oft times of wretched wicked men such as of whom they might cry out as we heare Dauid did Woe is to vs that we haue them in our company Our soules haue too long dwelt with them in the life to come in stead of such company they shall haue the society fellowship of the blessed Angels the least wherof is more glorious then euer was Salomon in al his roialty or then are al the kings Princes in the world when they shew themselues most in al their kingly and princely robes glory yea then as before we heard they shall haue perfect communion with God himselfe Father Son and holy ghost and they shall see Christ Iesus God and man in all his glory be also themselues in their own persons partaker therof as we shal hear more at large vpon the second verse following they shal I say see Christ Iesus in al his glory be themselues partaker therof according to the praier of Christ himself for them in that behalfe Ioh. 17. 22. 23 24. How sweet happy comfortable a thing is this when Peter Iames and Iohn saw Christ but a little transfigured in the mountain and Moses Elias in some glory talking with him how were they affected how were they rauished How did Peter say in the name of the rest Master it is good for vs to be here If thou wilt let vs make here three tabernacles c Mat. 17. 4. were they thus affected were they so rauished did they so desire stil to dwell in the mountain and to enioy the sight only of Christ and of two of his Saints themselues being yet clogged with their sins and cloathed with corruption mortality Oh how happy then shall that day be when the children of God shall see Christ Iesus in his perfect glory accompanied and attended vpon with millions and many millions of most glorious Angels and when themselues also shall haue put on incorruption and immortality and according to their degree and measure be also crowned with a crowne of the same glory The Prophet amongst diuers other arguments wherby he prouoketh all the seruants of the Lord to praise the name of the Lord setteth downe this for one that The Lord raiseth the needy out of the dust and lifteth vp the poore out of the dung that hee may set him with the Princes euen with the princes of the people Psal 113. 1. c. Was it and is it so great a dignity so great an honour so great an aduancement to make poore men to sit with Princes in this world What then is the dignity honor and aduancement of the children of God to sit with God and with Christ Iesus and with all the holy Angels in the heauens It is here also to be considered that this inheritance is so ample and so excellent that how few soeuer shall enioy the same they shall haue neuer a whit the more and how many soeuer Note shall be admitted thereunto none shall haue any whit the lesse In all earthly inheritances it is far otherwise yea cleane contrary The fewer they are amongst whom any inheritance is diuided the greater is the portion of euery one And the more the heires of any inheritance are how ample soeuer the same be the lesse is the portion of euery one All hitherto said or which can be said yea more then any tongue can speake or then any heart can conceiue is the more in respect of the certainty thereof Nothing in this world though it be in present possession is so certaine as all spoken before of this inheritance For the certainty of faith is much greater then the certainty of sense and humane reason This certainty of this inheritance and of the things before spoken thereof doth not only depend vpon that before written of the safety both of the inheritance it selfe and of the children of God to whom the same inheritance belongeth but also vpon diuers expresse scriptures and vpon diuers other reasons Touching scriptures consider these that follow and many other the
therefore these things are so who seeth not but that the state of Gods children is much dignified thereby For who doth not highly account of nobility what striuing what labouring sometime also what offering and paying is there for it For it For what Euen for names and titles of nobility which earthly Princes haue in their power to bestow what striuing then what laboring and what praying in stead of paying ought there to be for that nobility which only commeth from the God of heauen and earth Nobles here of the world sit with Princes of the world in their Parliaments to make lawes for the gouernment of other But it is better to receiue lawes from God then to make lawes for men and it is much better for a man to gouerne himselfe then without that to prescribe and giue lawes for the gouernment of other Last of all we shall heare afterward that the least of Gods children shall sit in greater place with Christ Iesus euen to iudge the world in his heauenly Parliament then the greatest nobles that euer were in the earth did euer sit with any earthly Prince in their earthly parliaments Thus much for this point CHAP. VII Of the excellent instruments that God vseth in the work of our regeneration viz. the minister of the word and the word it selfe HAuing hitherto spoken of the excellency of the authors of our regeneration and of the principall motiues of them thereunto c. let vs in the next place consider what instruments the sayd authours haue vsed to effect our regeneration This point I will dispatch very briefly that I may the more hasten to other things Touching this therefore though God himselfe I meane Father Sonne and holy ghost bee the onely authors of our regeneration yet we heard before that men are the instruments of God whereby the immortall seed of our new birth is conueied vnto vs for the effecting of our sayd new birth These are chiefly the ministers of the word touching whome as wee haue heard the Apostle saith that some plant and other water but that God giueth increase so hee also saith of himselfe and all other that they are labourers together with God Now touching the ministers of the word especially of the gospell it is said for their commendation and honour How beautiful are the feete of them that bring glad tidings of peace c. Rom. 10. 15. out of Isa 52. 7. Where the word of admiration how is to be noted as teaching as before hath beene insinuated chap. 2. that indeede the calling of the ministers is more honorable then well can be expressed The synecdoche also of their feete put for their whole man importeth that if the feete of them that bring glad tidings bee so beautifull how much more beautifull should their faces be For what doth the glad tidings of peace there meane but the preaching of the Gospell which is the doctrine of our reconciliation to God and of our peace made with God by Iesus Christ by whom it pleased the Father to reconcile all things vnto himselfe and to set at peace through the bloud of his Crosse both the things in earth and the things in heauen Col. 1. 20. that is both the elect liuing stil vpon the earth and also elect whose soules before that time had beene translated into heauen For as touching the Angels of heauen what neede they any reconciliation or how could they be reconciled that neuer had offended God or were alienated from him Therefore the gospell is called the ministerie of reconciliation 2. Cor. 5. 18 and the word of reconciliation verse 19. It is also called the Gospell of peace Ephes 2. 15. As the ministery of the Law may be called the ministery of wrath because it discouereth our sinnes whereby we deserue the wrath of God and so it testifieth the wrath of God in which respect Iosias at the finding of the book of the Law that had bin long hid is sayd to haue rent his clothes 2. Kings 22. 11. as perceiuing thereby the transgressions of the people and the wrath of God hanging ouer their heads for the same as I say the Law in that respect may ie called the ministery of wrath because it testifieth and sheweth the wrath of God prouoked by mens sinnes against the Law so the gospell may be and is called the gospell or the glad tidings of peace not only because it maketh peace here below betwixt man and man betwixt man and other creatures Isa 11. 6. c. and in man Note likewise towards God making them as meeke as lambes that were before as fierce as Lions Tigers but also because it testifieth God to be at peace by Iesus Christ with mē In this respect therfore wel might the Apostle wel might the Prophet say in commendation of the ministers of the gospell How beautifull are the feet of them that bring glad tidings of saluation And if their feet are to be thought so beautifull much more their faces The face of Moses hauing receiued that law that is as wee heard the ministery of wrath was so beautiful and did so shine that the people could not indure the sight thereof Exod. 34. 30. Wherefore did the Lord put such glory vpon the very face of Moses was it not to make him in respect of his ministery the more honorable with the people What then is to be said of the ministers of the Gospell in the former respect Before the comming of Christ prophets that were sent to call men to repentance the first step of the children of God and the beginning of their regeneration prophets I say so sent to call men to repentance by denouncing the iudgments of God against them were so honorable that both God himselfe ioyned the regard of them with the regard of kings saying Touch not mine anointed and doe my prophets no harme Psal 105. 15. and also that kings were glad of their company for the honoring of them before their people 1. Sam. 15. 3. And therfore they accounted them as their fathers 2. Kings 6. 21. and 13. 14. yea wicked kings did so account of them as appeareth by the two former places speaking of the kings of Israel who after the falling away of the ten tribes from the house of Dauid were all euill In the time of our Sauiour such Prophets beeing in some sort ceassed Iohn Baptist raysed vp betwixt such prophets and Euangelicall ministers is commended by our Sauiour in this manner What went ye out into the wildernes to see A reed shaken with the wind but what went ye out to see a man clothed in soft raiment Behold they that we are soft clothing that is such as flant ruffle it out in silkes veluets and be georgeously aparrelled are in Kings houses But what went ye out to see A Prophet yea I say vnto you and more then a Prophet c. So our Sauiour magnifieth Iohn Baptist not onely aboue gallant and gorgeous
vpon him that he though he were God and man was in such an agony that his sweat was like drops of bloud yet doe all men remaining in their naturall state and not being born againe go vnder their own inherent sinnes originall and actuall how long so euer they haue continued in them and howsoeuer they haue multiplied and aggrauated them they goe vnder them I say as lightly without any sense or feeling of the waight and burden of them as though indeed they had none at all Is not this an euident argument of extreme deadnesse For what do they that are once dead feele whatsoeuer is laid vpon them To speake all in a word and not to stand any longer vpon particulars the Apostle from other scriptures doth not only say that we are dead vnto all goodnesse but also that in euery part member of our whole man we are aliue vnto all euill For thus he describeth the naturall state of all men There is none righteous no not one There is none that doth vnderstand there is none that seeketh God They haue all gone out of the way they haue been made altogether vnprofitable there is none that doth good no not one their throat is an open sepulchre they haue vsed their tongues to deceit the poison of Aspes is vnder their lips Their mouth is full of cursing and bitternesse Their feet are swift to shed bloud c. Rom. 3. 10. By these things we see that though naturall men do liue yet as it is said of the widdow that liueth in pleasures that she is dead whiles she liueth 1. Tim. 5. 6. so it may be said of all naturall men liuing in the pleasures of sinne that they are dead whiles they so liue This our liuing vnto sinne and in sinne being dead to all goodnesse may in some sort be called a spirituall life not as spirituall is opposed to carnall but in two other respects first because it is from that vncleane spirit Mark 1. 23. 7. 25. 26 who is not only the father of lies Ioh. 8. 44. but also of all other euill secondly because all the workes of a sinfull life are performed to the same vncleane spirit Therefore the Apostle saith not only that we are naturally dead in trespasses but also that wee walked in them after the Prince that ruleth in the aire that is according to his commaundement and prescription Ephes 2. 2 Our Sauiour also saith that such sinnes are the workes and lusts of the diuell Ioh. 8. 41. 44. And as Idolaters are said to sacrifice to diuels 1. Cor. 10. 20. so all wicked men may be said to do all that they doe vnto diuels Thus we see in part the miserable and wofull state of all naturall men For what is more fearefull then death when Saul did but heare only by the father of lyes in the likenesse of Samuel and therefore the rather speaking the truth that he might the more confirme Saul in his error touching the raising of Samuel when I say Saul did but heare that the next day hee should be deliuered into the hands of the Philistines and bee slaine how did it affect him How did it strike him with feare verily so that he fell straightway all along vpon the earth and there was no strength in him yea so that neither the woman the witch that had raised vp the diuell in the likenesse of Samuel nor any of his own seruants with him could scarce fasten any comfort vpon him 1. Sam. 28. 20. c. If the very tidings of this naturall death be so fearefull how much more fearefull is that spirituall death before spoken of Hauing thus in part shewed our naturall misery by these things spoken of our spirituall deadnesse let vs now see the change that is made in vs by our incorporation into Christ in our adoption and regeneration Let vs therefore vnderstand that in our said regeneration and new birth by Iesus Christ we are deliuered from that our foresaid miserable state As before we did beare the image of the earthly man so now we beare the image of him that is from heauen heauenly that is of the Lord Christ As Christ in his diuine essence is the brightnesse of the glory of the father and the ingraued forme of his person Heb. 1. 3. so we in quality being made partaker of the diuine nature and being in Christ made new creatures and being also the workmanship of God in Christ Iesus created vnto good workes that wee should walke in them as hath been before shewed by seuerall scriptures we are by this meanes made like to Christ Iesus and consequently also to God himselfe As therefore the Apostle saith that naturally we are dead in sinnes and trespasses so hee saith in the same place that God which is rich in mercy through his great loue wherewith he loued vs euen when we were so dead by sinnes or in sinnes hath quickned vs or made vs aliue in Christ Ephe. 2. 4. 5. Where let it be obserued that the word quickned is only expressed originally in that Note fift verse and that although it be interposed by translators in the first verse for perspicuities sake as they thought yet it is rather there to be omitted and that that first verse is rather to be read with the last verse of the first chapter of Christs filling all things in all things or with all things that is with all gifts fit for euery one so that the verb filled is rather to be vnderstood in the first verse then the verb quickned and that first verse to be vnderstood as an amplification of the generall handled in the end of the former Chapter by the particular instance of the Ephesians as if he should haue said As Christ hath generally filled all things giuen vnto him by the father with all gifts fit for them so particularly he hath filled you that were by nature dead in your trespasses and sinnes and so he describeth by that occasion their naturall state vers 1. 2. 3. and then he describeth our new and spirituall state in the 4. and 5. verses by Iesus Christ But to leaue this place and to returne to the former point of Christs freeing vs from spirituall death and quickning vs and making vs aliue againe Paul saith further that Christ hath abolished death and brought life and immortality to light through the Gospell 2. Tim. 1. 10. which Gospell is therefore called the word of life Ioh. 6. 68. Philip. 2. 16. Our Sauiour likewise saith Verely verely I say vnto you the houre shall come and now is when the dead shall heare the voice of the sonne of God and they that heare it shall liue For as the father hath life in himselfe so likewise hath he giuen to the sonne to haue life in himselfe Ioh. 5. 25. 26. viz. to bestow life vpon all that the father hath giuen vnto him Ioh. 10. 28. 29. Euery where saith Paul againe we beare about in our bodies the
said metaphors Secondly they are further taught by their owne proper words euen the words before mentioned Touching the foresaid metaphors the Apostle saith first of the two first couple light and darknesse The night is past and the day is at hand let vs therefore cast away the workes of darknesse and let vs put on the armor of light Rom. 13. 12. And again Ye were once darknesse but are now light walke as the children of the light Ephes 5. 8. And haue no fellowship with the vnfruitfull works of darknesse verse 11. And againe Who hath deliuered vs from the power of darknesse and translated vs into the kingdome of his deare sonne Coloss 1. 13. So he teacheth that there is no participation of the kingdome of Christ except first we be deliuered from the power of darknesse And againe But ye brethren are not in darknesse that that day should come on you as it were a theefe ye are all the children of the light and the children of the day wee are not of the night neither of darknesse 1. The. 5. 4. 5. Peter saith Ye are a chosen generation a royall priesthood an holy nation a peculiar people that ye should shew foorth the vertues of him that hath called you out of darknesse into his maruellous light 1. Pet. 2. 9. Iohn saith The darknesse is past and the true light now shineth 1. Ioh. 2. 8. Zachariah the father of Iohn Baptist saith that the day spring from on-high had visited them to giue light to them that sit in darknesse and in the shadow of death Luk. 1. 78. 79. By darknesse in all the places before alleged is meant that extreme ignorance without any knowledge of God wherewith the minds of all men naturally are ouerwhelmed before such time as they be regenerated The same is likewise signified by the word blindnesse in diuers other places The Lord giueth light to the blind Psa 146. 8. that is the Lord giueth knowledge to them that are ignorant The Prophet also setting forth the glory of Christs kingdome saith Then shall the eyes of the blind be lightned Isai 55. 5. that is then they shall beenlightned with the true knowledge of God that before were altogether ignorant of him and knew no more for their saluation then a stone-blind man doth see colours The same Prophet speaking of the office of Christ saith that the Lord had called him c. that he might open the eyes of the blind and bring out the prisoners from the prison and them that sit in darknesse out of the prison house Isai 42. 7. The Apostle Paul also speaketh the very like of his Apostleship noting the end therof to haue been to open the eyes of the Gentiles here he signifieth that before they were spiritually blind that they might turne from darknesse to light and from the power of Satan vnto God Acts 26. 18. Our Sauiour saith of euery plant whom the father had not planted that they were blind leaders of the blind and if the blinde lead the blind they shall both fall into the ditch Matth. 15. 14. Vpon the opening also of his eies that had beene borne bodily blind our Sauiour saith I am come vnto iudgement into this world that they which see not that is which are blind and ignorant of God and of the things pertaining to their euerlasting peace might see and that they which did see that is that thought they knew much might be made blind that is might haue that taken from them which they seemed to haue Luk. 8. 18. Vpon which words of our Sauiour the Pharisies replying Are we also blind our Sauiour answereth further If yee were blind yee should not haue sinne c. Iohn 9. 39. 40. 41. that is if ye were ignorant indeed your sinne should be so much the lesse I might heape vp many other the like testimonies touching the said metaphors of darknesse and blindnesse so applied But these alleged shall be sufficient They are both vsed in the former and in other places to signifie the same thing viz. the darknesse blindnesse and extreme ignorance of our minds concerning God and our saluation because indeed they are both of like nature For he that is in darknesse can see nothing though he haue neuer so good eyes and he that is blind can likewise see nothing though the sunne or moon or starres or candles or fire be neuer so cleere or bright By these metaphors doth the holy ghost so often expresse our ignorance because they doe best agree with that which before we heard of our being by nature the children of the diuell who is called the prince of darknesse Ephes 6. 12. and whose kingdome is said to be the place of vtter darknesse Mat. 8. 12. and 22. 13. and 25. 30. as also because they doe well agree with the maine thing before spoken of the spirituall death of all naturall and vnregenerated men for they that are dead are also depriued of all sight and therefore they be in continuall darknesse In which respect death is described to bee the land of darknesse Iob 10. 21. and the Psalmist saith Wilt thou shew a miracle to the dead or shall the dead rise and praise thee Shall thy louing kindnesse be declared in the graue or thy faithfulnesse in destruction then he addeth Shall thy wondrous workes be knowen in the darke c. Psal 88. 10. 11. 12. And finally that so we might the better see the vncomfortable wofull and most miserable estate and condition of all men naturally to make them the more thankfull for their comfortable ioyfull and most blessed change by grace and regeneration For is not darknesse one of the great iudgements inflicted by the Lord vpon the sonnes of men for their most hainous sinnes was it not one of Gods fearefull iudgements in Egypt Exod. 10. 22. When our Sauiour was most wickedly and vnrighteously put to death the greatest sinne that euer was before committed was there no darknesse in all the land from the sixt houre to the ninth Mat. 27. 45. The like may be said of blindnesse When the Sodomites came vpon Lot to haue abused the Angels entertained by him did not the said Angels smite them with blindnesse Gen. 19. 11. Amongst the rest of the iudgemēts also which the Lord threatneth to the Israelites if they should not obey him c doth he not threaten to smite them with madnesse and blindnesse Deut. 28. 28. Where let it bee obserued that hee conioineth madnesse and blindnesse let this I say bee obserued for the better manifestation of that which afterward I shall say touching the madnesse of all men naturally When Elymas also the Sorcerer resisted Paul was he not stricken with blindnesse for certaine daies Acts 13. 8. Againe who knoweth not by his owne experience how fearefull a thing darknesse and blindnesse is when the mist and darknesse before signified fel vpon Elymas did not he go about seeking one to lead him doth not any man that is blind or
vsed as the end of our predestination onely but also of the end whereunto wee were predestinated namely that we might be adopted or made the children of God Afterward also in the same Chapter the Apostle repeateth the same end of our election viz. that wee Which first trusted in Christ should be to the praise of his glory Not much vnlike also is that place before alledged touching the end of our deliuerance from our enemies namely that we might serue him c. Luk. 1. 74. For that of our deliuery from our enemies doth import our adoption because all not adopted are still in the hands of their enemies and all that are deliuered from their enemies are the children of God When the Lord also saith If I be a father where is mine honor Malac. 1. 6. doth he not insinuate that this was the end why he had made them his children namely that they should honor him But of all other places that of Iames is most pregnant in this behalfe Of his owne will begat he vs with the word of truth that we should be vnto him as the first fruits of the creatures Iames 1. 18. In this place the Apostle speaketh directly of our begetting againe noting God himselfe to be the author thereof his owne will to be the mouing cause of him there unto the word of truth to be the meaâ—s all which haue been obserued before and that wee might be the first fruits of his creatures to be the end What is it to be the first fruits of his creatures Euen to be set apart in speciall manner for his seruice and glory as in the time of the law the first fruits were separated from all other and set apart from all common vses whereto other fruits might be applied and dedicated only to the speciall seruice of Gods worship Exod. 34. 25. Deut. 12 17 What can be greater then to honor or glorifie God In that our Sauiour teacheth vs in the first place and before all vea before the forgiuenesse of our sinnes to pray Hallowed be thy name or Glorified be thy name doth he not thereby plainly teach vs that the hallowing or glorifying of the name of God is more then all other things Doth not the Apostle teach that this ought to be the end of all the fruits of righteousnesse which are by Iesus Christ viz. the glory and praise of God Phil. 1. 11. Doth not our Sauiour himselfe complaine of the great trouble of his soule and pray thus vnto his father Now is my soule troubled and what shall I say Father saue me from this houre but therefore came I to this houre Father glorifie thy name Ioh. 12. 27. 28. We see in this praâ—er Christ to be in such an agony that as he was man he could scarce tell what he said yea that hauing praied the father to saue him from that houre he correcteth himselfe not as acknowledging his former petition to haue beene euill but onely to make that better that was good before that I say he so correcteth himselfe by remembring that houre from which hee praied to be deliuered to be the end of his comming And by the last clause notwithstanding of the said praier Father glorifie thy name we see further that hee preserreth the glorifying of his fathers name to the deliuerance from that houre against which before he praied Doth he not thereby teach that hee regarded not himselfe but was well content still to indure that agonie so that thereby he might glorify the name of his father If Christ therefore did so highly esteeme of the glory of God is it a small matter that we are made the children of God for the glory of God Doth not the Apostle further command that whether we eate or drinke or what soeuer doe wee should doe all to the glory of God 1. Cor. 10. 31. If then this ought to be the end of all things we doe must it not be acknowledged to be more excellent then all things that we doe For who will or can deny the end of things to be more excellent then the things referred to the end Againe what can be more honourable and glorious then to serue him that is most honourable and glorious The greater that men are the more honourable it is to serue them therefore to serue a king is more honourable then to serue any other How honourable a thing then is it to serue the king of kings Yea buâ— will some man say The Lord hath made all things for his owne sake Pro. 16. 4. that is for his owne seruice and glorie Nebuchadnezer also a reprobate and a most wicked man is called for all that the seruant of the Lord euen in and for the destruction of Ierusalem Ier. 27. 6. and 43. 10. yea the diuels in some sort doe the workes of God in executing the commission which God giueth them 1. Kings 22. 22. at least in performing the decree of God Acts. 2. 23. If these things bee so as indeed they are what singular thing or what preferment or prerogatiue is it for the children of God to bee borne or made the children of God for the glory of God and to serue God For do not all things yea do not the most wicked men yea do not the diuels themselues the same I answer that this that I speake of the end of the adoption of the children of God for Gods glory and seruice is to be vnderstood of their seruing and glorifying God in a more speciall and excellent manner then other do euen so much more as they are neerer to God and more dignified and aduanced by God then other are How is this Not by force as it were and only constrained by the ouerruling hand and power of God but willingly and cheerfully with a minde to serue and glorifie God in that which they do and being guided and directed thereunto by the same gratious spirit of God whereby they are made the children of God In the greater place that any is emploied about an earthly king or for an earthly king the greater honor is such emploiment for him that is so emploied So likewise the neerer the seruice of any is to the kings own person the more honorable is the same seruice God hath no greater emploiments neither any neerer to his owne person here vpon the earth then those things are wherein he emploieth his children Then such emploiment therfore cannot but be very honorable vnto them Though all things be made to the glory of God in a generall respect and so accordingly do serue his prouidence yet the elect and children of God in a speciall manner and meaning are called vessels of honor as contrarily the reprobate are called vessels of dishonor 2. Tim. 2. 20. Though therefore thereprobate themselues do also serue God in manner aforesaid vet their seruice it is but base in respect of the seruice of his children because such seruice is altogether seruise In the time of the law all
downe that is when through weaknesse of body he could not continue the holding them vp in praier then Amaleck preuailed Ezod 17. 11 So his praiers were of greater force then all the host of Israel besides So mighty were the praiers of the said Moses afterward and such power had they with God when he praied for the Israelites hauing greatly prouoked Gods wrath by making them a golden calfe that the Lord both as it were intreated him to let him alone that his wrath might wax hot against them and also promised that if he would so let him alone that is if he would hold his peace and not sollicit God with his praiers for the Israelites he would make of him a mighty people Exod. 32. 10. c. insinuating notwithstanding thereby that if hee would for all that hold on in praying for them and would not be hired by the former great promise to hold his peace then hee could not proceed in his wrath against them as they had deserued but must needs yeeld to Moses intreating mercy for them What can bee more powerfull then to ouercome and as it were to withhold him that is of all power from doing of that which otherwise he would haue done So mighty were the praiers of Ioshua and so did he preuaile with God by them that after an imperious and commanding manner they made the Sunne and the Moone whose course is swifter then the weauers shettle or then the flight of the swallow or of the arrow to stand still in the firmament till hee and the rest of the Israelites had auenged themselues of their enemies Iosh 10. 12. 13. So the very celestiall bodies are as it were at the command of the praiers of Gods children So mighty were the praiers of Elijah that he praying earnestly that it might not raine it rained not on the earth at least in that country for three yeeres and six moneths and that praying againe for raine the heauens gaue raine and the earth gaue foorth her increase Iames 5. 17. 18. out of 1. King 17. 1. and 18. 42. c. So the children of God by their praiers can make the clouds to forbeare raine or to giue raine as shall make most to Gods glorie So mighty were the praiers of Elisha and such power had hee with God by them that they obtained of God a sonne for the Shunamite that was barren and recouered life againe for him when he was dead 2. King 4 16. and 35. and that also after that praying the Lord to smite the armie of the Aramites with blindnesse they were smitten with such blindnesse that albeit they could see other things yet they could not see to discerne their way but as men stone-blinde were led by Elisha till they were brought into the midst of Samaria and were there in the hands of their enemies 2. Kings 6. 18. c. So mighty were the praiers of Hezekiah and such power had they with God that whereas he was sicke vnto the death that is so sicke that he was vnrecouerable either by strength of his own nature or by the art and skill of any Physitian and God also by his Prophet had told him he should die and had therefore also willed him to put his house in order that is to make his last will and Testament because hee should die and not liue yet the Lord reuoked that his owne word and contrary in some sort thereunto as also aboue the strength of nature and the art of man did restore him to health and added fifteen yeers vnto his life 2. Kings 20. 2. 3. c. So mighty were the praiers of Ester Mordecai and the rest of the Iewes and such power had they with God by their praiers that the Lord turned the wrath of Ahashuerosh from them against Haman and other their enemies albeit Haman had before that so far preuailed with Ahashuerosh that he had written his letters and sealed them with his ring and sent them by his Posts into all prouinces for the destruction of the said Mordecai and all the rest of the Iewes yong and old Ester 3. 12. compared with 4. 16. and 17. and 7. 5. and 8. 1. c. So the praiers of Gods children haue had power with God for children for them that are barren for life for them that are dead for blindnesse vpon them that see for health for them that are sicke euen vnto death and past all hope and for the changing of the hearts of men from extreame wrath to exceeding loue and fauour So mighty were the praiers of the Church for Peter by Herod committed to prison and such power had they with God that the Angell of the Lord came with great power and glory into the prison and brake off Peters chaines opened the prison dores brought him out and made the yron gate open of it owne accord c. Acts 12. 7. So the praiers of Gods children are stronger then any yron So mighty were the praiers of Paul and Silas in prison that at midnight suddenly there was a great earthquake so that the foundation of the prison was shaken and by and by all the dores opened and euery mans bonds were loosed c. Act. 16. 25. 26. So though the earth be set vpon her foundation that it shall neuer moue viz. wholly out of her place Psal 10 4. 5. yet we see it to haue been shaken by the praiers of Gods children Neither are the praiers of Gods children so effectuall for other only of their own sort but also sometime for the wicked reprobate How did the Lord heare Abraham for Abimelech king of Gerar Gen. 20. 7. Moses praying often for Pharao and the Prophet praying for the restoring of the withered hand of Ieroboam 1. Kings 13. 6. Do not all these mighty effects of praier besides many other the like both old and new plainly testifie in what grace and fauour the children of God are with God Verily they doe for all the praiers before mentioned whereof we haue heard those mighty effects were not the praiers of any wicked men but only of the children of God For indeed none can pray so by praier to haue power with God but only Gods children For how shall they call on him in whom they haue not beleeued Rom. 10. 14. This question how shall they c. noteth it an impossible thing for them that haue not faith to call vpon God But such are all the wicked as before we haue heard therefore none of the wicked can call vpon God Therefore all the commandements of God for praier are only to the children of God and to such as are godly When the Prophet had set downe the commandement of God for calling vpon God in the day of trouble with promise of deliuerance c. Psal 50. 15. presently by way of opposition he addeth But vnto the wicked God said What hast thou to doe to declare mine ordinances and to take my couenants in thy mouth c.
their eies will be to the faithfull in their lands that they may dwell with them and such as walke in a perfect way shall serue them but deceitfull persons shall not dwell in their houses neither shall such as tell lies remaine in their sight Yea betimes and wiâ—h all speed for feare of further dishonor to God by further infection of their people they will destroy all the wicked of their lands as nigh as they can not leauing one and cut off al the workers of iniquity from the city of the Lord Psal 101. 6. 7. 8. As their heauenly Father also the King of Kings is mercifull so are they after a kingly manner They doe good to them that cannot recompence the same nor doe the like to them and from whom they looke for nothing againe Luk 6. 34. c. And although according to Gods lawes for kings their care is not so much to gather much siluer and gold as to occupy themselues all the daies of their life in reading and meditating of the law of God and to learne thereby the feare of the Lord their God c. Deut. 1â— 17. 18. 19. and so likewise to lay vp treasure for themselues in heauen Matth. 6. 20. yet as the Lord doth therefore of his princely bounty cast outward things the more plentifully vpon them Mat. 6. 33. making them according to the necessity of their places and callings to lay vp gold like dust and the gold of Ophir as the flints of the riuer Iob 22. 24. so they accordingly to the example of Salomon who gaue siluer in Ierusalem as stones c. 1. King 10. 27. are merciful and lend they distribute or disperse and giue to the poore and their righteousnesse doth endure that is they are still by the continuall blessing of God vpon them able to giue Psal 112. 5. and so being rich in good works and ready to communicate they lay a sure fonudatien for themselues to eternall life 1. Tim. 6. 18. 19. Eightly the children of God are said by Christ Iesus to be kings because howsoeuer here they are subiect to the iudgement of other and are often iudged and condemned most vniustly and vnrighteously at the pleasure of men yet as Christ Iesus himselfe is said to be the iudge of the quicke and the dead so it is also said that at his comming to the last iudgement they shall iudge the world yea the Angels viz. the wicked Angels that were the authors of all the vnrighteous iudgement that by the world had been before giuen against them 1. Cor. 6. 3. Yea this they shall doe not only because they being members of Christ and Christ being their head therefore the sentence of Christ shall be their sentence but also because as they haue been before accused by the world to the Iudges of the world so at that time euen at the great iudgement day they shall be accusers of their wrongfull accusers and of their vnrighteous Iudges to the most Iust iudge of all who shall proceed to iudgement and sentence against their former accusers and Iudges according to their accusation of them presented vnto him And lastly the iudgement and sentence so giuen by Christ Iesus himselfe shall bee ratified by all the saints the children of God Ninthly finally all the children of God are by Christ Iesus said to be made kings because as they in kingly manner are richly and sumptuously apparrelled hauing put on Christ Iesus himselfe with his princely robe of righteousnesse and with the whole new man being both glorious within by their faith loue hope patience humility c. and beautifull also outwardly by those fruits of righteousnesse before spoken of and as they fare roially euery day hauing the dainty diet that hath been before also mentioned so also at the last they shall as kings be crowned with crownes of gold Reuel 4. 4. yea with better then gold euen with the crowne of righteousnesse 2. Tim. 4. 8. with the crowne of life Iames 1. 12. with the crowne of glorie 1. Pet. 5. 4 In respect of this crowne belonging to the least of Gods children all the crownes of all the Princes in the world yea put in also the triple crowne of the man of sinne the Pope of Rome though he be more fit to be reckoned among the sonnes of fooles and of villaines and bee not worthy to sit with the dogs of the flockes of other Princes much lesse is he worthy to be named among them In respect I say of this crowne thus belonging to the poorest sonne and daughter of God all the crownes of all the Princes in the world are no better then the crowne of thornes which the souldiers in derision put vpon the head of Christ Iesus Mat. 27. 29. and the which Christ Iesus did patiently weare the better to purchase the foresaid crowne of righteousnesse life and glory for euery one of the children of God To conclude this point because it is not decorum and fit for Princes that in their minority are clothed and fed so roially and afterward crowned so gloriously to stand therefore also they shall haue a throne far more stately then euer was the throne of Salomon though it were made of yuory and couered with the best gold hauing six steps and the similitude of twelue lyons vpon the said steps so that there was not the like throne in any kingdome 1. Kings 10. 18. c. This throne is the throne of Christ Iesus himselfe For so himselfe saith that He will giue vnto them to sit with him in his throne as himselfe sitteth in the throne of his father Reu. 3. 21. By these things before spoken especially by some of them it appeareth what great difference there is betwixt this kingly dignity of Gods children and the kingly dignity of all earthly Kings and Princes For whereas all earthly kings haue their kingdomes without them the children of God haue theirs as well within them as without them Whereas earthly Kings haue earthly iewels and earthly apparrell and earthly crownes made of earthen matter such as come from the earth the children of God haue their robes their iewels and their crownes from heauenly places and of an heauenly matter Whereas earthly kings are robed and decked with iewels as also crowned by their subiects that are base in respect of themselues the children of God are robed decked and crowned by him that is himselfe the Lord of Lords the King of kings the God of Gods and the King of glorie Whereas earthly kingdomes are peculiar but to one of the kings children and that to a sonne though there bee but one and none of the daughters so long as there are heires male aliue haue any part though they bee many the children of GOD both sonnes and daughters are partaker of this kingdome by Christ Iesus whereof now wee treat Whereas earthly kingdomes are not enioied presently vpon the birth of the heires vnto them but for the most part after the death of
former Kings this kingdome the children of God enioy and are in actuall possession of it as soone as they are begotten againe and new borne children to God and they haue the present possession of their kinglie dignitie euen heere on eath Reuelat. 5. 10. according to that before said in that behalfe Whereas earthlie Kings and kingdomes are all momentanie and but for a time both the children of God and also their kingdome are euerlasting and continue for euer as he and his kingdome be in whom they are Kings and from whom they receiue their kingly dignity Sith therefore the children of God are such Kings and haue such kingdomes how great is their dignity in this behalfe Amongst other great things that the Lord promiseth vnto Abraham in making his couenant with him this is one that euen Kings should proceed of him Genes 17. 6. The like promise is renewed to Iaakob afterward Genes 35. 11. And what Kings were they which God promiseth should come out of their loines Surely earthly Kings For though Abraham were the Father of the faithfull yet that promise is rather an earthly then an heauenly promise If God himselfe then promised this as a great matter to Abraham and Iaakob that Kings euen earthly kings should proceed of them how great a thing is this that now wee speake of concerning all the children of God viz. that not some of them as God is to be vnderstood before to speake not of all but only of some of the posterity of Abraham and Iaakob to be Kings but all are Kings and such Kings as before we haue spoken of Verily so great and glorious is this their kingly dignity that in respect thereof all the kingly dignitie of the world is of no value Yea in respect of the kingdome of the children of God all the kingdomes of the world separated from it though put together are but as a little mole-hill or a filthie dunghill In that respect also much better is the condition of the poorest child of God though he be as poore as Lazarus that sate at the rich mans gate desiring only to bee refreshed with the crums or scraps that should fall from his table Luke 16. 21. then of the greatest potentate in the world that is not partaker of this kingly dignity Yea if the greatest Monarch in the world not being one of the children of God by regeneration knew the kingly dignity of them and his owne wofull state hee would change states with them if hee might and though he had a thousand kingdomes besides he would giue them all for the one kingdome of the children of God and giue also to boote whatsoeuer hee had besides not to his shirt alone but euen to his skinne This shall suffice for Christs kingly title communicated to all the children of God and for their great and honourable condition thereby To proceed to other titles of Christ communicated to the children of God as Christ is called the chiefe corner stone Psal 18. 22. Mark 12. 10. Ephe. 20. so also the children of God particularly and seuerally considered are called liuing stones 1. Pet. 2. 5. as also Pillers in the Temple of God Reuel 3. 12. according to which phrase also Dauid praieth that the daughters of Israel might be as the corner stones grauen or carued after the similitude of a palace that is fitted for the making of a Palace viz. for God himselfe to dwell in Psal 144. 12. Iointly also considered they are called in the former place of Peter a Spirituall house yea the Temple of God euen of the liuing God wherein God dwelleth and walketh 1. Cor. 3. 16. 2. Cor. 6. 16. and of the holy Ghost 1. Cor. 6. 19. and therefore also of Christ himselfe who dwelleth by faith in their hearts Ephes 3. 17. How great this honor is hath been shewed before Chap. 16. yea that it is the greater because the wicked are habitations and houses of diuels and of all vncleane spirits Mat. 12. 44. Was it not a fearefull iudgement and a most dishonorable thing that the Lord threatneth the countries of the Assyrians and of other enemies of the Church should be forsaken and be left to the fowles of the mountaines and to the beasts of the field c. Isai 18. 6. and that Babel it selfe the glorie of kingdomes the beautie and pride of the Chaldeans should bee a lodging for Ziim Ohim and Iim and that Ostriches should dwell there and Satyres should dance there and Dragons should dwell in the Palaces thereof Isai 13. 21. 22. and Ieremy 51. 37. How much more dishonorable then is it that men at the first created according to Gods image should be habitations for diuels Is this dishonourable and shall it not then be honorable for men beeing new borne the children of GOD to bee also the houses and Temples of GOD As Christ is called a graft growing out of the root of Dauid Isai 11. 1. and a righteous branch Ierem. 25. 5. and 33 15. So all that are incorporated into Christ are called branches and grafts c. Rom. 11. 17. c. As Christ is called the light of men and the true light that lightneth euerie man that commeth into the world Iohn 1. 4. 5. 7. 8. 9. and the light of the world Iohn 8. 12. and 9. 5. so it is said first of the Apostles and other Ministers of the Gospell that they are the light of the world Mat. 5. 14. and secondly of all other the children of God in respect of their holding forth the word of life in their profession and practise or conuersation that they shine as lights in the world Philip. 2. 15. As therefore it is a great honor for a subiect to be dignified by a King with some of the Kings owne kingly titles so is it much more honor for the children of God to bee dignified with so many titles of Christ Iesus Thus much for the titles of Christ communicated vnto the children of God and their great dignity thereby CHAP. XXIII Of the benefits of the children of God for this life viz. of their immunity from euill and of good things of this life belonging vnto them HAuing in the former Chapter by occasion of the kingly dignity of Gods children briefly mentioned the right of the children of God vnto all things of this life viz. in the sixt respect why they are called Kings but that place being not fit to handle the same any thing largely it notwithstanding being a matter of good importance and worthy of further consideration for the further setting forth of the dignity of Gods children I will now returne thereunto and speake somewhat more plentifully thereof Concerning therefore this life let vs vnderstand that the children of God haue a double prerogatiue aboue the wicked First immunity from all afflictions of this life as they are euill and hurtfull Secondly right and interest into all the blessings of this life so farre foorth as they are any waies good
of the Lamb that is which are clensed of all their pollution and are become vndefiled then he addeth as an appendix and consequence of the former They shall hunger no more nor thirst any more neither shall the Sunne light on them nor any heat viz. to scorch or hurt them for the Lambe which is in the midst of the throne shall gouerne them and shall lead them to the liuely fountaines of waters and God shall wipe away all teares from their eies Reuel 17. 13. 14. 16. 17. So we are taught that in this inheritance there is no defect no sorrow or griefe What kingdome in the world is comparable What King euer was there that sometimes hath not wanted and that sometimes hath not mourned and wept Touching labour both of sinne it selfe and of all afflictions and misery by sinne another voice likewise from heauen said vnto Iohn Writ◠Blessed from hencefort or presently are they which die in the Lord for they rest from their labors Reuel 14 13. In this inheritance therefore there shall be no sorrow no griefe no paine not so much as a tooth or a little finger shall ake All shall be ease and comfort Sinne the cause of all want griefe and paine being taken away all effects also must cease Is there any other such inheritance in all the world What a singular priuiledge therefore is this of this inheritance to bee so vndefiled and whereof likewise the heires themselues shall be vndefiled The third attribute not withering is added as for further direct commendation of the inheritance it selfe so likewise to amplifie the first attribute immortall by a comparison of the lesse For it signifieth that this inheritance shall not only be immortall but that also it shall not so much as wither or rather according to the naturall signification of the word that it cannot be made to wither As the originall word is somtime taken for a kind of flowre which will neuer wither like to that amongst vs which is called semper viuens or the euerlasting flowre because it being gathered and kept in the house euer without water or any other moisture it retaineth the beauty it had at the time of gathering so the beauty glory of this inheritance shall neuer fade wither or decay but continue the same for euer in the whole and in euery part that it was at their first entrance that shal be heires therof It shall not lose so much as one leafe neither shall any leafe growe lithe and so hang down from the fellowes What an excellencie is this What kingdome was there euer in the world but that was in time impaired and blemished either by losse of some part thereof or by not retaining the glory it had at the first How was the glorious kingdome of Israel immediately after Salomons time maymed by the falling away of ten tribes at once from the house of Dauid How was the kingdome Iudah afterward defaced partly by often giuing the treasure of the Lord to make peace with forraine nations and partly and principally in the captiuity by the Babylonians when their city Ierusalem before the glory of the world was sacked and destroyed their noble and most famous temple burnt with fire and their princes and nobles partly slaine and partly in most slauish manner carried into a strange land I alleadge no particular Scriptures for proofe of these things because the whole booke of Ieremiahs Lamentations doth most lamentably describe them The same may be said of the kingdome of Babel of the kingdome of the Medes and Persians of the kingdome of Greece of the great empire of Rome all which are not onely wasted and decayed but also vtterly consumed the stampe onely of the Romane empire yet remaining The fourth and last attribute reserued or preserued noteth the safetie of this inheritance illustrated or confirmed by the place in heauen For all things in heauen are out of danger and gun-shot of any enemies whatsoeuer Matth. 6. 20. That attribute reserued beeing so illustrated or confirmed by the place is also amplified by the persons for whom it is so reserued viz. for vs that is for them whom before he had said God the Father had begotten againe and made his children The attribute it selfe reserued noting the safetie of this inheritance is of the time perfectly past so insinuateth that this inheritance hath Note bin kept a long time for the childrē of God according to the words of our Sauiour saying it was prepared from the foundation of the world for them that were blessed of his Father Mat. 25. 34. and according to the words of the same Apostle in the end of the very next verse where he calleth the said inheritance the saluation which is prepared to be shewed in the last time Sith therfore this inheritance hath been so long kept for the children of God they may the better assure themselues of it For the long keeping of any thing for another doth the better testifie the full purpose of the keeper that such shall haue it as for whom he hath kept it so long Daily experience confirmeth this that it needeth no other proofe The place in heauen doth not onely further confirme the said safety but is also a reason of the former three attributes For as all things in earth are mortall defiled and do daily wither so all things in heauen are immortall vndefiled and free from all withering Yea it further commendeth the excellencie of this inheritance as shewing that as high as the heauen is aboue the earth so and much more excellent is this heauenly inheritance then all earthly inheritances The pronoune vs referred to the worke of regeneration before spoken doth plainly note as I said a speciall reseruation and preparation long before euen before all worlds of the said inheritance only for them that are regenerated and so made the children of God What a great benefit is this that we shall haue it all of vs and not any other euen wee that are the sonnes of the free woman borne by promise and that none comming of the bond woman and borne after the flesh Galat. 4. 23. shall be heires or haue any part of this inheritance with vs Genes 21. 10. The which is also manifest by the constancy of Isack in blessing Iacob without any reuocation or diuision afterward of the said blessing betwixt Iacob and Esau without any repentance I say either as touching the whole blessing or touching any part thereof though Esau sought the repentance of his father in that behalfe with teares Heb. 12. 17. But of this propriety of this inheritance to the children of God only sufficient hath been said before Now that our comfort may yet be the more touching the said inheritance let vs obserue that the Apostle saith not only that that inheritance is so kept for vs but that also in the very next verse viz. 5. he saith that albeit we are here in earth in the middest and thickest of
peace can there be vnto them when so many sinnes as they haue committed in great number remaine vncancelled and vnpardoned in heauen and vnrepented of in the earth This that I speake of the wicked is not only to be vnderstood of the meaner sort of the wicked that are bare poore without friends and worldly delights but also of Princes and other in great place that haue great friends that abound in wealth that flow in delights of the world that are mighty in authority and want nothing which might seeme helpfull to them against feare or to make for their peace and good security And this is manifest by the deadly feare of Nabal Saul Belshazzar and Felix before spoken of If therefore the greatest sort of the wicked be subiect to such feares who notwithstanding haue many meanes in the iudgement of men to secure them against feare what shall be said of other True indeed the wicked do not alwaies feare thus because through the extreme hardnesse of their hearts whereunto God in great iustice doth giue them ouer which is the greatest iudgement of all other in this life they are without feeling of the cause of this feare Sometimes also when they feele this feare comming vpon them they labour by the pleasures of this life or by company or by some such meanes to shift and shake it off But alas poore men they striue against the streame yea they haue wind and tide against them in that behalfe The more they put off feare for a time the stronger it will returne in the end As a man troubled with the tooth-ake for the mitigation thereof for the present taketh cold water which maketh the paine more violent afterward and as one that hath scald his leg rhrusteth the same presently into cold water and thereby findeth ease of the heat for a while but afterward feeleth the greater and longer paine so they that by pastimes and pleasures and worldly businesse and good fellowship put away their feares for a time doe finde them more extreame in the end It is with such men as with many an ill debter that being arrested by some bay liffe or sergeant at the suit of some one of his creditors to auoid imprisonment doth either violently resist or smiteth the bailiffe or the sergeant on the head that he laieth him for dead or else gerteth him into a tauerne or Alehouse and there maketh him so drunk that himselfe escapeth for the present But what doth he helpe himselfe by this meanes nothing at all yea he plungeth himselfe into further danger For in the end the creditor at whose suit he was arrested dealeth the moreseuerely with him Euen so the wicked that by any sleights passe ouer their feares not by humbling themselues to God the great creditor to whom all men owe more then they are able to pay as hath beene before said but by striuing and strugling and by making their feares drunke as it were for the present doe thereby in the end increase their feares and make them stronger and more violent then before Great especially shall the feares of the wicked bee and farre greater then they shal be able to beare when God shall come in speciall Iudgement against them The Prophet Isay threatneth the Iewes with such a day of vergeance as wherin the wicked should goe into holes and caues of the earth from before the feare of the Lord and the glorie of his Maiesty when hee should arise to destory the earth Isay 2. 19. So the Prophet Osea denouncing the iudgements of God against the Israelites saith that they should say to the Mountaines couer vs and to the hilles fall vpon vs. Hosea 10. 8. According there unto also our Sauiour seeing some women to follow him weeping as he went to suffer vpon the Crosse for vs biddeth them not to weepe for him but for themselues and for their Children and why because such daies of Gods wrath were comming as wherein they that is the wicked and such as had persecuted him yea their posterity should begin to say to the Mountaines fall vpon vs and to the hills couer vs Luke 23. 30. Most of all shall the feare of the wicked bee in the great daie of the Lord. The feare I say of Kings of the earth of great men of rich men and of the chiefe Captaines and of the mighty men who most bragge of their courage and thinke scorne to bee told that they will be afraide of any thing and of every bond man c. the feare I say of all these shal be so great that when the sunne shal be blacke and the moone turned into bloud then they shall hide themselues in dennes and among the rockes of the Mountaines saying to the Mountaines and the Rockes fall on vs and hide vs from the presence of him that sâ—â—tcth on the throne and from the wrath of the Lamb. Reuâ—lati 6. 15. But euen in this great and fearefull day such shal be the peace of the Children of GOD that they shal be bold and not ashamed before CHRIST Iesus as this Apostle hath said in the former Chapter verse 28. Oh vnspeakable happinesse Is not therefore the dignity of Gods Children in this respect exceeding great This peace of the Children of God shall abide with them so that they may alwaies lift vp their face and bee stable without feare c. and that they may be bold c. and lie down safely taking their rest Iob. 11. 15. For the Lord hath promised that the Mountaines shall remoue and the hilles fall dâ—wn but that his mercy shal not depart nor his couenaÌ„t of peace fal away Isa 54. 10 but shal be an euerlasting couenant Ez. 37. 26. Hither also belongeth that of Isay 9. 7. and that before alledged Isay 32 17. This also the Apostle teacheth in the place before alledged Rom. 8. v. 15. For in that the Apostle saith they haue not receiued the spirit of bondage to feare againe he plainely noteth that they that are now freed from the spirit of feare shall neuer feare againe What then shall the children of God haue no feare at any time yes they shall feare God more then before in a child-like maner and so as that in such feare of God they depart from euil Iob. 1. 8. and as feare is commended to be the beginning of wisdome Psal 111 10. and to be a wel pring of life to keepe from the snares of death Pro. 14 17. and as the feare of God testifieth vs to be blessed is ioyned with great delight in his Commandements Psal 112 2. and as this feare of God working the keeping of his Commandements is said to be the whole duty of man Eecl 12 13. and as we are further exhorted euen in respect of the promise of God to clense our selues from all filthinesse of the flesh and of the spirit and to grow vp to full holinesse in the feare of God 2. Cor. 7 1. and to feare the Lord and
ioineth these 4 together 1. to edifie our selues in our most holy faith 2. to pray in the holy Ghost 3. to keepe our selues in the loue of God 4. to looke for the mercy of our Lord Iesus Christ to eternall life Iud. 20. and 21. The first 3 pertaine to the purging of our selues the last is a plaine description of this hope Finally for conclusion of all let vs remember that the Apostle Paul hauing plentifully proued the doctrine of the resurrection no lesse eloquently laid forth the maner thereof and the future similitude likenes of our bodies to the body of Christ doth from the expectation thereof shut vp all with this graâ—e exhortation tending to this purging of our selues Therefore my beloued brethren be stedfast and vnmoueable abounding alwaies in the worke of the Lord knowing that your labour is not in vaine in the Lord. 1. Cor. 15. 58. Here the first word therefore secretly insinuateth and the last sentence added for confirmation plainly expresseth this hope that hither to we haue spoken of and the exhortation it selfe betwixt both inserted doth as euidently intimate this purging of our selues in regard of that hope which here also the Apostle commendeth I shall not neede to enlarge this point any further Onely let vs consider thereof by this familiar similitude that euery one prepareth himselfe and house and all according to the person whom he looketh for What seruant that is in continuall expectation of his masters returne home but will prepare himselfe and all things belonging vnto him accordingly what meane man looketh for the comming of a Noble man especialle what subiect looketh for the comming of his Prince but that hee will prepare himselfe for apparell and for all other things beseeming the entertainement of such a person Shall wee then looke for the appearing of our Lord Iesus Christ and at his appearing to be made like vnto him and so to see him in all his glory and maiestie and shall we not purge our selues and cast away al filthines of the flesh of the spirit and put on the robes of he lines and righteousnes that so we may be the fitter to intertain him and to be intertained of him into his glory Let no man deceiue vs with vaine words neither let vs deceiue our selues It is not possible for vs to haue this hope and to looke for these things but that wee will thus purge our selues If we do not thus purge our selues then certainly wee haue not this hope neither do we look to be made like vnto Christ Iesus at his appearing and to see him as he is Would we be like vnto him in glory and will we not be like vnto him in holinesse Would we see him as he is now in heauen with our bodily eies and will we not see him as he offereth himselfe to be seene in earth in his word and sacraments with the eies of our mind and by faith Let vs remember and let vs not forget what the Apostle saith follow peace and holinesse without which no man shall see the Lord Heb. 12. 14. Yea let vs consider what our Sauiour saith Blessed are the pure in heart for they shall see God Mat. 5. 8. For doe not these sentences plainly shew that without the former holinesse and purity of heart none shall see the Lord But sith many things before spoken may be referred to this argument I will therefore insist no longer thereupon If we doe thus purge our selues as heere the Apostle speaketh then let vs assure our selues that our hope of being made like vnto him and seeing him as he is shall not by any thing whatsoeuer be frustrated Earthly Princes may shake vs out of their Courts as Mordecai might not enter within King Ahashuerosâ— his gates because hee was clothed with sackcloth Ester 4 2. but Iehouah the Lord of Lords and King of heauen and earth will receiue vs into his euerlasting palace of heauen there to behold all his glory and riches Heauen and earth shall rather perish then Gods word in this behalfe shall fall to the ground But if we doe not so purge our selues our hopeâ—s altogether a vaine hope and shall deceiue vs in the end The diuels themselues shall as soone be made like to Christ and see him as he is as that man or woman that is not here purged But in what measure must euery one that hath this hope in him purge himselfe First according to his measure of the said hope For this purging being an effect of that hope it cannot bee but that the more the hope is the more he that hath that hope will purge himselfe Secondly according to the meanes before mentioned of purging himselfe viz. according to his hearing reading of the word meditation company of the godly praiers c. For all these meanes being the ordinances of God for a maÌ„ to purge himselfe it cannot bee but that the more any man doth in truth vse the said meanes the more blessing God will giue vnto them for effecting this purging Thirdly according to other meanes that God himselfe doth vse towards them that haue the said hope for the purging of them viz. according to the mercies which he bestoweth vpon them and according to the chastisements wherwith he doth exercise them For these doth the Lord vse as before hath beene mentioned to kill the weedes of sinne in men and to make them the more plentifull in the fruits of righteousnes What is this but to purge them as here the Apostle speaketh and as our Sauiour himself speaketh in the very same case Ioh. 15. 2. Gods mercies are as it were the marling and manuring or to speake more plainely as the mucking and dunging of our barren hearts and Gods chastisements and corrections are as it were the ploughing of them after they are so marled manured mucked and dunged or as the harrowing of them to breake their hard clods and both are to make them the more fruitfull in all goodnes As men therefore doe looke that their grounds should bee the more freed from weedes and bring forth the better crops of good corne the more they dung plough and harrow them so the more that God doth multiply his mercies vpon his children and exercise them with his corrections the more he looketh they should be purged of sinne and bring forth the fruits of righteousnes Vnder this 〈◊〉 comprehend the purging of our selues according to any dignity whereunto God hath aduanced vs. As wee doe more wash our face then the inferiour parts of our body so the more eminent that any is in Church or common wealth the more he ought to be purged from all vice and the more also to shine in all vertue Moreouer â—uery child of God is to purge himselfe and to be so much the more holy by how much the more impure filthy vnholy he seeth other to be Therfore the holy ghost by the examples of such as haue been idolaters fornicators tempters of