benefit so to haue his wiues chastitie preserued she her selfe prostituting and offering her selfe to such wickednes and seeking it from time to time By this example also that is made more manifest that I said before viz. that other haue benefit by the children of God in as much as they doe them no such hurt as the wicked are ready to doe vpon euery occasion bee it neuer so slight or slender yea sometime without any occasion Thus we see the benefits that other haue by the children of God in a familie both the children of God themselues one by another and also the wicked and vngodly In like maner other also abroad haue great benefit by the children of God Touching the aduancement of the children of God to ciuill magistracie it is thus said When righteous men reioice that is are aduanced to great dignitie and Magistracie for so the opposition following sheweth that these words must be thus interpreted there is great glory that is there is great prosperitie of all states and degrees but when the wicked rise vp euery man is pried into Prou. 28. 12. that is euery mans outward state is so sifted and loaded with taxations and impositions that he hath small cause of ioy The like is Pro. 29. 2. When the righteous are increased in honour and authoritie the people reioice but when the wicked man beareth rule the people sigh To the same purpose belongeth that Eccl. 10. 16. 17. Woe to thee O Land when thy King is a childe and thy Princes eat in the morning Blessed art thou O Land when thy King is the sonne of the nobles and thy Princes eat in time for strength and not for drunkennesse that is That Land is happy and full of blessings whose Rulers descended of the race of the children of God and are themselues so also For this as we heard before is only true nobilitie By all these sentences we see both that euery people hath many blessings that haue the children of God as sonnes of the King of Kings to be their Rulers and also that much miserie and many calamities are there where vngodly men beare sway As the people haue many blessings when God aduanceth his children to be gouernours ouer them so Magistrates are so much the more happie by how much the greater number of the children of God they haue within their dominions or vnder their gouernment Indeed Haman said to Ahashuerosh There is a people meaâ—ing the Iewes and the people of God scattered and dispersed among thy people in all the prouinces of thy Kingdome and their Lawes are diuers from all people and they doe not obserue the Kings Lawes therefore it is not the Kings profit to suffer them Ester 3. 8. But Queene Ester speaking by a better spirit euen by the spirit of truth that cannot lie and intreating the repeale of the Kings edict which the said Haman by the former accusation had procured against the Iewes for their destruction pleadeth the contrarie and saith that if the aduersarie should preuaile for destroying the Iewes in such manner hee could not recompence the Kings losse Ester 7. 4. So diuers other aduersaries Rehum and Shimshai and other wrote to King Artashashte that Hierusalem had beene a rebellious Citie and wicked and so Artashashte himselfe by letters acknowledged as much Ezra 4. 12. But Darius vpon better grounds writeth that kindnesse should be shewed towards the building of that Citie and the house of God therein and that to this end that they might pray for the Kings life and for his sonnes Ezra 6. 10. So hee shewed that hee rather hoped for a blessing vpon himselfe and his sonnes then feared any euill by the Iewes Experience also sheweth both what true loialtie and safetie Kings and Princes as well Popish and otherwise wicked as godly and religious haue had by Protestant and truly religious subiects that haue been the children of God and also what treacherie and treasons haue beene continually wrought by wicked subiects especiallie by Papists against their Soueraignes as well Papists as Protestants And touching Ministers of the Gospell infinite are the benefits that the people enioy by them by their publike preachings by their priuate instructions and consolations by their good example and by their praiers yea one faithfull Minister is the strength of the whole kingdome 〈…〉 liueth Not only did Elisha crie after Elisah wh 〈…〉 away as he saw him carried vp in a whirlewinde 〈…〉 My father my father the charioâ— of Israel and the horseme 〈…〉 of 2. King 2. 12. But Ioâ—sh also the King of Israel euer 〈…〉 King comming to Elisha when hee lay sicke euen vpon his death-bed wept in like maner ouer him most mournfully said O my father my father the chariot of Israel and the horsemen of the same 2. King 13. 14. They also that obey the doctrine and exhortations of such Ministers and follow their godly example are not onely a great benefit vnto them by maintaining them and making them partakers of all their goods Gal. 6. 6. but also by their praiers as hath been shewed and diuers other meanes Therefore the Apostle Paul called the Philippians his ioy and his crowne Phil. 4. 1. And the Apostle Iohn to the elect Lady saith I reioiced greatly that I found thy children walking in the truth 2. Ioh. 1. 4. And afterward he biddeth her and hers to looke to themselues that saith he we lose not those things which we haue done but that wee may receiue a full reward To Gaius also he writeth thus I haue no greater ioy then this to heare that thy sonnes walke in truth 3. Ioh. 4. On the contrary when the Ministers of the word are not the children of God they are great pests and plagues to the people euen as wolues to the sheepe And when the people be wicked they are as great a griefe and vexation to the Ministers Ier. 20. 7. to the end of the chapter and 15. 10. c. That which I haue said hitherto may be said also of other betwixt whom there is any special bond The more that any man is the child of God the more benefit hath euery one kinsman friend and other by him viz. by his speech and communication and by his life and conuersation for in both those respects he shines as a light in the midst of a crooked and peruerse generation to giue direction in the darknesse of this world by holding so foorth the word of life that other may the better walke towards heauen Phil. 2. 15. His mouth will speake of wisdome and his tongue will talke of iudgement the Law of his God is in his heart Psal 37. 30. 31. The lips of the wise doe spread abroad knowledge but the heart of the foolish doth not so Pro. 15. 7. The tongue of the iust man is like fined siluer but the heart of the wicked is little worth The lips of the righteous feed many Pro. 10. 20. they admonish also them that are
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
Daniel that he being thrown into their den amongst them continuing there an whole night and the dens mouth being couered with a great stone none of them did him any hurt Dan 6. 22. And yet the same lions caught Daniels accusers with their wiues and children being by the commandement of the king cast into their den and brake all their bones in pieces ere they came at the ground of the denne vers 24. That lion also that had commission from God to kill the Prophet that had behaued himselfe vnlike a child in transgressing the word of God by vertue of the same commission was not only restrained from doing any hurt to the dead body of the said Prophet or to his Asse whereon he rode but also attended thereupon that no other wild beast might teare in peeces either the said dead body of the Prophet or his Asse but that the said dead body might be kept safe to be buried When also the other Prophet that had deceiued that Prophet came to fetch the said body to bury the same the lion suffered him quietly to take it to lay it on his Asse and to cary it away 1. Kings 13. 24. The caterpillers grashoppers flies lice and frogs were sent to plague the Egyptians for the good of the Israelites and to procure their more speedy deliuerance out of the land of Egypt Touching senselesse creatures when God commanded the fire not to hurt Shadrach Meshach and Abednego it did not so much as burne any haire of their head or scorch their garments neither was there any smell of fire about them Dan. 3. 27. yet so hote was the fornace made that the flame that came out of the mouth thereof deuoured those men that brought foorth Shadrach Meshach and Abednego verse 22. not being put into the fire but only comming neere it to cast in Shadrach Meshach and Abednego The fire that came downe from heauen and consumed the two captaines and their fifties sent to fetch Elija did not sease vpon the third captaine and his fifty that by humbling himselfe to Elija and crauing his fauor shewed himselfe to be one of the children of God 2. Kings 1. 14. The fire that consumed Sodom and Gomorrha had no power ouer Lot and them that went out with him Though the aire be neuer so dangerously infected yet such as dwell in the secret of the most high and abide in the shdow of the Almighty that is the children of God that trust in him God will preserue from the noisome pestilence that killeth in the darknesse and from the plague that destroieth at noone day so that although a thousand fall on their left side and ten thousand on their right hand yet it shall not come neere them Psal 91. 1 3 5 6 7. Yet this and other things touching outward preseruations must still be remembred to be with condition if it shall be good for them to liue and not better by death to be deliuered from euils to come Isai 57. 1. Did not the liquid waters of the red sea and of Iordan contrary to their nature stand vpon heapes and become like a wall for the good of the Israelites Did not the hard rocke a part of the earth giue water likewise vnto them This that I haue spoken of these creatures is to bee vnderstood of all other because God hath promised to make such a league with all creatures for his children that the wolfe shall dwell with the lambe and the leopard with the kidde and the calfe with the lyon and the sucking child shall play vpon the hole of the aspe and the weined child shall put his hand vpon the cockatrice hole and that nons shall hurt or destroy in all the mountaines of his holinesse c. Isai 11. 6. c. and 65. 25. The like almost is that his promise of such a couenant with his people that hee will cause the euill beasts to cease out of their land that so they may dwell safely euen in the wildernesse and sleepe in the woods Ezek. 34. 25. that is in the places of greatest danger If the Lord haue made such a couenant for his children with all creatures what creature dare to transgresse it When Abimelech king of Gerar commanded all his people that none should hurt Izaak nor his wife did not Izaak then liue in the more peace so that hee sowed in the land c. which before he had not done Gen. 26. 11. Was the word of an heathen king to his heathen people that were worse than vnreasonable creatures of that authoritie and shall not the word of God be as authenticall with all his creatures The very couenant of God with his children bindeth all other creatures to the peace good behauiour towards them If once it be knowen that a king haue made a league with another people betwixt whom and his people there was before hostilitie and open warres doe not all such a kings subiects lay downe all their weapons of warre and frame themselues to liue in peace with the other with whom they before had had mortall war Is the league of a mortall king of that force with his subiects for their former enemies and shall not the league of the immortall God with his children be of much greater force to bind all his creatures to the good behauiour towards his said children albeit by their sinne they haue brought the rest of the creatures to be subiect to vanity Rom. 8. 20 21. Verily no king is of that soueraignty ouer his subiects either by right or by tyranny and violence that God is ouer all his creatures Is not euery creature to God as the pot to the potter Rom. 9. 21. This that hath been spoken of the working together of all things to the good of them that loue God is the greater priuiledge for such as do so loue God and who by such loue doe the better shew themselues to be the children of God because it followeth on the contrary that all things worke together to the hurt of them that doe not loue God and so do shew themselues not to be the children of God This point is so plaine by the contrary point before largely handled that it shall not need any further confirmation Thus much for the benefits concerning this present life belonging to the children of God CHAP. XXV Of the benefits of the children of God in the life to come and first of their freedome from condemnation HItherto we haue heard of the benefits of the children of God in this life both for this life and also for the life to come Now it followeth to speake of those which they shall enioy in the life to come These are two First that they are freed from euerlasting condemnation secondly that they are heires yea heires annexed with Christ Both these follow vpon those things before spoken concerning the dignity of Gods children And first concerning the former it followeth vpon that which hath been said of Gods loue
obtaine mercy Matt. 5. 7. then much more blessed and much more may they hope for mercy that iudge wisely of the godly and that shew mercy to the children of God Againe the Prophet praieth or exhorteth to pray that they may prosper that loue Ierusalem Psal 122. 6. by Ierusalem there meaning not only the publike state of the Church but euery particular member thereof because it cannot goe well with the whole except it goe also well with euery member Now although that bee a praier or exhortation to praier yet the matter thereof insinuateth a promise for neither the Church nor any part thereof may pray for any thing in their owne behalfe or in behalfe of any other whereof they haue no promise Forasmuch therefore as the Church praieth or exhorteth to pray for them that loue Ierusalem viz. that such may prosper it followeth that there was and is a promise of the prosperitie of all those that loue Ierusalem that is of the Church and whole compaine of Gods children and euerie part thereof that is of euery one of Gods children therein or thereunto belonging Our Sauiour speaketh yet more plainly and expresly saying that he that receiueth arighteous man in the name of a righteous man shall receiue thereward of a righteous man and that whosoeuer shall giue vnto one of his little ones that is to one of the smallest and meanest children of God a cup of coldwater only in the name of a disciple verily he should not lose his reward Matt. 10. 41. Thus much briefly for the promises of God to all that shall shew any kindnesse to any of his children Touching the threatnings against all that shall deale vnkindly with them first all that our Sauiour speaketh of offending generally any one of his little ones Match 18. 6. Mark 9. 42. Luk 17. 2. may particularly be applied to this purpose If the Angell of the Lord also as Dâ—borah reporteth said Curse yee Meroz Curse yee the inhabitants thereof because they came not to helpe the Lord to helpe the Lord against the mightie Iudg. 5. 23. so condemning them not to haue helped the Lord that did not helpe his people how much more doth the curse of God belong to them that go out to hurt the children of God or that doe any thing for the damnifying of them When the Prophet Ieremiah had said that Israel was as a thing hallowed vnto the Lord and his first fruits presently hee addeth All they that eat it shall offend euill shall come vpon them saith the Lord Ier 2. 3. By eating there the Prophet meaneth the offring of any indignity vnto them For in the time of the Law when things according to the Law were consecrated vnto God what common person soeuer not of the stocke of the Priests did eat of them they did greatly sinne against the Lord and prouoked his heauy indignation against themselues When the Prophet Zecbariah had said He that toucheth you toucheth the apple of his ete immediately he addeth this commination against such persons saving For behold I will life vp mine hand vpon them and they shall be a spoile to those that serued them c. Zech. 2. 8. The Prophet Amos saith against the rich men of Israel that dealt hardly with the poore buying them for siluer and for old shoes selling vnto them the refuse of the wheat c. as many rich men doe in these daies the Prophet Amos I say speaketh thus against such The Lord hath sworne by the excellencie of Iaacob Surely I will neuer forget any of their workes Amos 8. 6. Did the Lord with an oath so threaten them that dealt hardly with the poore of Israel who long before were fallen away from God What then doe we thinke threatneth he against all those that any waies deale hardly with them whom in his abundant mercy he hath begotten againe vnto himselfe and whom so begotten he loueth with an euerlasting loue and wil neuer cast them off When Amalek came out to fight against the children of Israel as they came out of the land of Egypt and were trauelling by the wildernesse towards the land of Canaan the Lord spake thus vnto Moses Write this saith hee for a remembrance in the booke and rehearse it vnto Ioshua who was to succeed Moses and in his stead to fight the Lords battles against the enemies of Israel for I will vtterly put out the remembrance of Amalek from vnder heauen Also hee said The Lord hath sworne that hee will haue warre with Amalek from generation to generation Exod 17. 14. and 16. Though this were spoken and threatned particularly against the Amalckits yet it insinuateth a generall commination against all the like enemies of the children of God To conclude this point of Gods promises to them that shew kindnesse to his children and of his threatnings against those that doe shew them any vnkindnesse to conclude I say this point as I beganne the same viz. with a sentence comprehending both so let vs remember that our Sauiour applieth the parable of the vnrighteous Iudge and of the poore widow in this manner Heare what the vnrighteous Iudge saith Now shall not God auenge his elect which cry day and night vnto him yea though hee suffer long for them I tell you hee will auenge them quickly Luke 18. 6. 7. This word to auenge seemeth to import not onely a promise of deliuering the elect from all their wrongs but also a threatning of a iudgement against them that had wronged them All this of Gods promises to the friends of his children and Note of his threatnings against their enemies is much more to bee vnderstood of all good towards them that are any furtherers of their saluation and of all euill against them that doe any wates oppugne and hinder their said saluation Therefore as such loue to the Saints is reckoned vp as a thing accompanying saluation Heb 6 9. 10. so also to hate and persecute the children of God is set downe as a token of perdition Phil. 1. 28. The more excellent also the person of the children of God is to whom any kindnesse is shewed the greater promise is made vnto him that sheweth such kindnesse Therefore in the place before alleged Matt. 10. 41 it is said that He that recesueth a Prophet in the name of a Prothet shall receiue a Prophess reward The same is to bee vnderstood of threatnings The more excellent the person is that receiueth any wrong the more is threatned to him that doth the wrong Thus much of these promises and threatnings Touching the performance of them the Scripture affoordeth vs many examples to witnesse the same As Ebedmelech a stranger none of the people of Israel but a Black-moore had made request to the king of Iuda for Ieremiah being in prison and so had deliuered him Ier. 38 8. c. so when the city of Ierusâ—lem was taken by the Babylonians according to the word of the Lord before spoken by Ieremiah in
him in his owne person and in that glory where unto now he is aduanced Ioh. 17. 24. Father I will that they which thou hast giuen me be with me euen where I am that they may behold my glorie viz. the glory of his mercie grace and goodnes more then euer before they had done as well as the glorie of his person and iustice The wicked and reprobate shall behold the glory of his persoÌ„ and heare and feele the glory of his iustice that is his glorious iustice not to their comfort but to their woe and no otherwise then as malefactors behold the faces of the Iudges and all their solemnity wherein they sit at our assises heare there sentences and finally so shall they see and heare these things that they shall wish as we haue heard the hilles and mountaines to fall vpon them to hide them from his presence But the children of God shall behold him as their Sauiour to their vnspeakeable ioy and comfort Yea how great their ioy and comfort shall be by this sight appeareth by that delight that men take in the sight of mortall Princes by that desire and ioy that many had to see Christ in his basenes the wise men Mat. 2. the shepheards and Simeon Luc. 2. Zacheus Luk. 19. and the Grecians Ioh. 12. as also by that before spoken in Chap. 26. of Peter Iames and Iohn being so rauished with the sight of the glorious transfiguration of Christ in the mouÌ„taine that forgetting themselues to haue beene then clothed with their naturall mortall and vile bodies they could haue beene contented and did indeed desire to haue dwelt there for euer If all these tooke such delight in these sights how comfortable how sweete how pleasant how ioyfull shall this sight of Christ Iesus be thus to see him not as sometime hee was in his basenes but as now he is in his glory In respect of this sight all the sight that wee haue here is not so much as the sight of the blindman when Christ had begunne so to open his eies that he said bee did see men walke like trees Mark 8. 24. Our sight here touching this obiect thereof is no better then the sight of Isaak Iacob and Eli when they were old and when their eies were so dimme that they tooke as we say hob for nob one for another yea that they could not discerne any man but either by his speech or by asking who he was What shall I say more Touching this sight let vs remember what the Queene of Sheba said of the report she had heard of Salomons wisdome in her owne Country and of that which she found by her owne experience For when she had seene all Salomons wisedome and the house that bee had built and the meat of his table and the sitting of his seruants and the order of his Ministers and their apparell and his drinking vessels and his burnt offerings that hee offered in the house of the Lord shee was greatly astonied and said vnto the King It was a true word that I heard in my owne Land of thy sayings and of thy wisdome Howbeit I beleeued not this report till I came and had seene it with mine eies But loe the one halfe was not told me c. 1. King 10 45. 6. 7. In like sort it may bee said of this sight and of all the rest of our future state aâ—d condition which we shall enioy when we shall at his appearing be made like vnto him and see him as he is For flesh and blood doth not beleeue neither can beleeue that that is said in the written word of these things yea hee that hath the most faith doth hardly beleeue all that is written at least though hee beleeue at sometimes yet at other times this faith is much exercised with doubts especially for applying these things to himselfe yet all is most true that we heare in this land of our pilgrimage of these things of our likenes vnto Christ and of our seeing him as he is but loe the one halfe of them is not told vs neither in the Scriptures because indeed we are not capable thereof neither much lesse by our ministers not onely because of the negligence of many but also because of want of vnderstanding in the most yea euen in the best concerning these things For if Paul concerning these things as well as concerning other mysteries could say of himselfe as well as of other wee know in part and see through a glasse darkely And againe Now I know in part how much more alasse may we poore and silly ministers in respect of him make the like confession of our seeing and knowing these high and future mysteries but in part O Christian readers let these things comfort vs in all our troubles In the mids of our afflictions let vs so consider of these things that as Peter speaketh of those to whom hee did write so we may feele our hearts to leape for ioy within vs so the word doth signify and to reioice with ioy vnspeakeable and glorious 1. Pet. 1. 6. 8. When the virgin newly conceiued with Christ visited her cousin Elizabeth the wife of Zachariah about 6 moneths gone with Iohn Baptist it is said that the babe viz. Iohn Baptist did leap or spring in the wombe of Elizabeth at the salutation of the virgine Luk. 1. 41. and 44. As that babe by the secret worke of Gods spirit did so leape and spring at the salutation of the virgine so newly conceiued with Christ afterward to bee borne in the forme of â seruant yet a redeemer of the elect so and much more let our hearts leape and skippe as it were in vs so often as we heare of this last warning of Christ in glory for perfecting of the whole worke of mans redemptions and of this our seeing him as he is Yea let vs the more reioice because this sight is not for a day or for a yeere or sor many yeers but for euer and euer As this world passeth away so also doth euery lust thereof euen the lust of the eies as well as the lust of any other member 1. Ioh. 2. 17. yea much sooner But this sight now spoken of is an euerlasting sight Lest vs therefore account of all worldly sights in respect of this but as of toies and bables more fit for children then for men yea for fooles then for them that are wise and of any vnderstanding Thus much of the confirmation of our former future likenes vnto Christ by this our seeing him as he is CHAP. XXXVI Of euery mans purging himselfe in whom there is the former hope THe words remaining are these Euery one that hath this hope in him purgeth himselfe as he is pure This as I said is an effect of our knowledge of our future likenesse vnto Christ viz. that euery one that so certainly hopeth for those things purgeth himselfe illustrated by the patterne according to which euery one that hath the
abiect persons much more may they be no more esteemed then boies or children The suffering also the losse of all that they haue in the world and of the world and the submitting themselues to the most shamefull death that is for Christs sake that died the cursed death of the crosse for them what doth it declare but that they haue that noble mind for the contemning of the world and all that is therein that was in Christ Iesus himselfe Who for the ioy that was set before him is said to haue endured the Crosse and despised the shame Heb. 12. 2. What is more princely and kingly then this If it be also accounted fortitude for the common souldier to follow his captaine and to aduenture any danger though it be with losse of life wherein he hath seene his Captaine goe before him shall wee not account it fortitude likewise for the children of God to endanger and to lose their liues in such things as wherein Christ Iesus their chiefe Captaine hath gone before them To proceed yet further in the consideration of the Kingly dignity of Gods childreÌ„ let this be our fourth meditation in that behalfe that whereas by nature through our foresaid bondage to sinne and Satan and to euery wordly vanity wee were also captiues vnto death it selfe and prisoners of hell and in the state of condemnation now being made the children of God and members of Christ Iesus God hath giuen vs such victory through our said Lord Iesus Christ Rom. 7. â—5 that we may victoriously triumph ouer death hell and condemnation saying Death is swallowed vp in victory O death where is thy sting O graue where is thy victory 1. Cor. 15. 55. and againe Now there is no condemnation to vs that are in Christ Iesus Rom. 8. 1. Fiftly as Kings that haue power and courage doe protect and defend their subiects from forraine powers so also the children of God doe valiantly protect and defend those that are committed to their charge against all the enemies of their saluation except themselues doe cowardly and slauishly run vnto them or will not be released from that bondage wherein by nature they are Sixtly as when God the father set Christ Iesus his King vpon Sion his holy mountaine that is ouer his Church he gaue him vpon his asking the heathen for his inheritance and the ends of the earth for his possession euen to crush them with a scepter of iron and to breake them in peeces like a potters vessell Psal 2. 8. so also the children of God hauing Christ Iesus the heire of all things Heb. 1. 2. all other things likewise are said to be theirs 1. Cor. 3. 21. and they shall inherit all things Reu. 21. 7. Yea Christ hath promised to giue them and will giue them power ouer nations to rule them with a rod of iron and to breake them in peeces like a potters vessell Reu. 2. 26. 27. Heereby therefore it is that onely the children of God hauing by Iesus Christ recouered that right vnto al the creaturs of God which was lost by Adam and hauing likewise liberty now in the time of the gospell to vse al those things which for the time of the law were restrained that such restraint of some things might be to the Church then and to the Church also in these daies a testimony and a witnesse of the former losse of all things Hereby I say it is that only the children of God haue power with sobriety and without offence according to their ability and beseeming their calling and with obseruation of some other rules in the word to vse all the creatures of God freely to Gods glory and to their comfort not only for necessity but also for their honest delight For vnto the pure only are all such things pure but vnto them that are defiled and vnbeleeuing that is vnto all that are not the children of God nothing is pure but euen their minds and consciences are defiled Tit. 2. 15. But of this right of the children of God vnto all things more afterward Moreouer thereby also howsoeuer the children of God are here for a time by their enemies and the enemies of Christ Iesus molested and vexed yet the time shall come when all such enemies shall bee fully subdued vnto them euen as a pot broken in peeces by the potter yea they shall bee indeed broken in peeces by Christ Iesus the head of all the children of God and that which is done by him being their head shall bee accounted as done by them yea euen as the head doth vse the hands and other parts of the body for executing what it selfe shall thinke good against all the aduersaries thereof and of the whole body so shall Christ Iesus vse the members of his Church not onely by the Ecclesiasticall and spirituall power and censures thereof to correct them that shall be of heathenish conditions and behauiour amongst them and to binde their Kings with chaines and their Nobles with fetters of yron that is by excommunication and such other like seuere courses to make such as were as Kings and captaines in all euill to stoope and bend as if they were bound with chaines and fetters of yron Psalme 149. 7. 8. not onely I say shall Christ thus vse the members of his Church to bridle and subdue the wicked but also hee shall vse Christian Kings and Princes by little and little euen by the sword to vanquish all the great enemies of the Church till there be scarce a man left that shall professe himselfe an enemie thereof Especially Christ Iesus shall vse such christian Kings and Princes and some other also to ioine with them though perhaps in worldly respects and in desire of the spoile in hatred of the whore of Babylon euen of Antichrist the Pope and of all that shall take his part Princes as well as other euen to make them desolate and naked and as it were to eat their flesh and to burne them with fire Reuel 17. 16. Seuenthly touching other princely vertues as kings are to be amiable and courteous to the good and austere and seuere to the wicked so the children of God are indued with this kingly grace A vile person is contemptible in their eies but they honor them that feare the Lord Psal 15 4. All their delight is in the Saints and in them that are excellent vpon the earth Psal 16. 3. but they haunt not with vaine persons neither keepe company with the dissemblers but hate the assembly of the wicked Psal 26. 4. 5. Yea they may call God himselfe tâ— witnesse that such as hate him they also doe hate and they doe earnestly contend with them that rise vp against him yea that they hate them with an vnfained hatred as if they were their owne enemies Psal 139. 21. 22. Yea though the children of God bee aduanced to kingly dignities in the earth as well as they are kings spiritually by Christ Iesus together with other yet
their eies will be to the faithfull in their lands that they may dwell with them and such as walke in a perfect way shall serue them but deceitfull persons shall not dwell in their houses neither shall such as tell lies remaine in their sight Yea betimes and wiâ—h all speed for feare of further dishonor to God by further infection of their people they will destroy all the wicked of their lands as nigh as they can not leauing one and cut off al the workers of iniquity from the city of the Lord Psal 101. 6. 7. 8. As their heauenly Father also the King of Kings is mercifull so are they after a kingly manner They doe good to them that cannot recompence the same nor doe the like to them and from whom they looke for nothing againe Luk 6. 34. c. And although according to Gods lawes for kings their care is not so much to gather much siluer and gold as to occupy themselues all the daies of their life in reading and meditating of the law of God and to learne thereby the feare of the Lord their God c. Deut. 1â— 17. 18. 19. and so likewise to lay vp treasure for themselues in heauen Matth. 6. 20. yet as the Lord doth therefore of his princely bounty cast outward things the more plentifully vpon them Mat. 6. 33. making them according to the necessity of their places and callings to lay vp gold like dust and the gold of Ophir as the flints of the riuer Iob 22. 24. so they accordingly to the example of Salomon who gaue siluer in Ierusalem as stones c. 1. King 10. 27. are merciful and lend they distribute or disperse and giue to the poore and their righteousnesse doth endure that is they are still by the continuall blessing of God vpon them able to giue Psal 112. 5. and so being rich in good works and ready to communicate they lay a sure fonudatien for themselues to eternall life 1. Tim. 6. 18. 19. Eightly the children of God are said by Christ Iesus to be kings because howsoeuer here they are subiect to the iudgement of other and are often iudged and condemned most vniustly and vnrighteously at the pleasure of men yet as Christ Iesus himselfe is said to be the iudge of the quicke and the dead so it is also said that at his comming to the last iudgement they shall iudge the world yea the Angels viz. the wicked Angels that were the authors of all the vnrighteous iudgement that by the world had been before giuen against them 1. Cor. 6. 3. Yea this they shall doe not only because they being members of Christ and Christ being their head therefore the sentence of Christ shall be their sentence but also because as they haue been before accused by the world to the Iudges of the world so at that time euen at the great iudgement day they shall be accusers of their wrongfull accusers and of their vnrighteous Iudges to the most Iust iudge of all who shall proceed to iudgement and sentence against their former accusers and Iudges according to their accusation of them presented vnto him And lastly the iudgement and sentence so giuen by Christ Iesus himselfe shall bee ratified by all the saints the children of God Ninthly finally all the children of God are by Christ Iesus said to be made kings because as they in kingly manner are richly and sumptuously apparrelled hauing put on Christ Iesus himselfe with his princely robe of righteousnesse and with the whole new man being both glorious within by their faith loue hope patience humility c. and beautifull also outwardly by those fruits of righteousnesse before spoken of and as they fare roially euery day hauing the dainty diet that hath been before also mentioned so also at the last they shall as kings be crowned with crownes of gold Reuel 4. 4. yea with better then gold euen with the crowne of righteousnesse 2. Tim. 4. 8. with the crowne of life Iames 1. 12. with the crowne of glorie 1. Pet. 5. 4 In respect of this crowne belonging to the least of Gods children all the crownes of all the Princes in the world yea put in also the triple crowne of the man of sinne the Pope of Rome though he be more fit to be reckoned among the sonnes of fooles and of villaines and bee not worthy to sit with the dogs of the flockes of other Princes much lesse is he worthy to be named among them In respect I say of this crowne thus belonging to the poorest sonne and daughter of God all the crownes of all the Princes in the world are no better then the crowne of thornes which the souldiers in derision put vpon the head of Christ Iesus Mat. 27. 29. and the which Christ Iesus did patiently weare the better to purchase the foresaid crowne of righteousnesse life and glory for euery one of the children of God To conclude this point because it is not decorum and fit for Princes that in their minority are clothed and fed so roially and afterward crowned so gloriously to stand therefore also they shall haue a throne far more stately then euer was the throne of Salomon though it were made of yuory and couered with the best gold hauing six steps and the similitude of twelue lyons vpon the said steps so that there was not the like throne in any kingdome 1. Kings 10. 18. c. This throne is the throne of Christ Iesus himselfe For so himselfe saith that He will giue vnto them to sit with him in his throne as himselfe sitteth in the throne of his father Reu. 3. 21. By these things before spoken especially by some of them it appeareth what great difference there is betwixt this kingly dignity of Gods children and the kingly dignity of all earthly Kings and Princes For whereas all earthly kings haue their kingdomes without them the children of God haue theirs as well within them as without them Whereas earthly Kings haue earthly iewels and earthly apparrell and earthly crownes made of earthen matter such as come from the earth the children of God haue their robes their iewels and their crownes from heauenly places and of an heauenly matter Whereas earthly kings are robed and decked with iewels as also crowned by their subiects that are base in respect of themselues the children of God are robed decked and crowned by him that is himselfe the Lord of Lords the King of kings the God of Gods and the King of glorie Whereas earthly kingdomes are peculiar but to one of the kings children and that to a sonne though there bee but one and none of the daughters so long as there are heires male aliue haue any part though they bee many the children of GOD both sonnes and daughters are partaker of this kingdome by Christ Iesus whereof now wee treat Whereas earthly kingdomes are not enioied presently vpon the birth of the heires vnto them but for the most part after the death of