and also benefits and commodities of regeneration depend vpon the communion of the new borne children of God with Christ Iesus therefore although I haue before spoken somewhat of their said communion Christ Iesus being shewed to bee the chiefe matter wherein their new birth and being the children of God doth consist and all other points thereof before handled beeing effects of the former yet I will now returne againe thereunto and lay the same more largely forth then before I haue done Touching therfore this communion that we may yet better see what other benefits the children of God haue and what fruits they bring forth thereby let vs further vnderstand that it is in the Scriptures expressed by diuers most significant metaphors and excellent similitudes For first it is compared to the communion betwixt our bodies and our garments in which respect we are bid to put on the Lord Iesus Christ Rom. 13. 14. Secondly it is compared to the communion betwixt vs and our daily meate and drinke In which respect Christ calleth himselfe the meat that abideth to eternall life Ioh. 6. 27. and the bread of God which came downe from heauen verse 33. and the liuing bread which whosoeuer eateth shall liue for euer and also saith that his flesh is bread c. verse 51. and that except we eate his flesh and drinke his blood we haue no life in vs verse 53. because his flesh is meat indeed and his blood is drinke indeed And that he that eateth his flesh and drinketh his blood dwelleth in him and he in him verse 55. Thirdly it is compared to the communion betwixt the vine and the branches In which respect Christ calleth himselfe the vine and vs the branches Ioh. 15. 5. and Paul expresly saith that we are branches c. Rom. 11. 17. Fourthly it is compared to the communion betwixt the chiefe corner stone and the rest of the building Mat. 21. 42. Ephe. 2. 20. Fiftly it is compared to the communion betwixt a man and the house wherein he dwelleth In which resoect Christ said before that he dwelleth in them that eate his flesh and drinke his blood so Paul saith as before also hath beene shewed that Christ dwelleth in our hearts Ephes 3. 17. Sixtly it is compared to the communion betwixt the head and the members For he is said to be the head of his Church and the Church is said to be his body Ephes 2. 20. and wee are called his members Ephes 5. 30. Seuenthly it is compared to the communion betwixt the man and the wife in marriage Therefore he is often called the husband and the Church is often called his spouse And that which the Lord saith and promiseth of marrying the Israelites vnto himsefe for euer in righteousnes in indgement in mercy in coÌ„passion and in faith fulnes c. Hosea 2. 19. 20. is to be vnderstood as of all other the elect as well as of Israel on the one part so also of the second person in the Deity to be after that prophesie incarnate and made man on the other part For it cannot be vnderstood of the father or of the holy ghost because they were neuer to assume our nature whereby to be a fit husband for vs. Therefore also as the man and the wife being before marriage or at least before contract two are after marriage and contract called one flesh Gen. 2. 24. Mat. 19. 5. 6. so the Apostle vsing the same similitude of Christ and vs saith wee are of his flâ—sh and of his bones Ephes 5. 30. To shut vp this point such is the communion betwixt Christ and the children of God that the Apostle doth not only account them compleat in him Colos 2. 10. but saith also that they are the fulnes of him that filleth all in all things Ephes 1. 23. and so he insinuateth generally that Christ is in some sort vnperfect without the children of God as the husband is vnperfect without the wife the head without the other members a man without an house the rest of the building without the chiefe corner stone the vine without the branches the meate and drinke without some to receiue them and the garments without some to weare the same Now to returne to the former metaphors and similitudes so many as the communion betwixt Christ the naturall sonne of God and vs the adopted children of God is in Scripture expressed by by so many waies is our dignity by thi communion amplified and encreased For touching the first was it not a great honour for Daniel as the commandement of Belshazzar to be clothed with purple and to haue a chaine of gold put about his necke Dan. 5. 29. Was it not more for poore Mordecay before appointed to the sword and who had before and who had before sit at the gate of Ahashuerosh in sackeloth and ashes to be cloathed with the kings royall apparell Ester 6. 8. 9. 10. 11. How honourable then is it for such beggerly persons as we were that were not onely starke naked and vtterly without any good apparell but that also were clothed before with most polluted garments of all sinne c. to be clothed with so rich a garment as Christ Iesus is Verily neither Herod himselfe when hee clothed himselfe In his royall apparell Acts 12. 21. not all the Princes in the world that had not Christ Iesus were euer so glorious in apparell as the poorest child of God is that hath put on the Lord Iesus Christ It was an honourable thing to the Israelites that the Lord led them so through the wildernes that for forty yeeres their clothes waxed not old vpon them c. Deuteronomie 29. 5. How honourable a thing then is it for all the children of God both yong and old great and small to be clothed with that garment which as it is called the new man so it will alwaies bee new neuer worne neuer threed-bare or waxing old but remaining as fresh for euer as it was the first day euen the same yesterdaie to day and for euer Hebrewes 13. 8. for euer I say not onely in this world but also in the world to come Touching the second Metaphor was it not an honourable thing for the brethren of Ioseph at their second comming into Egypt to dine with Ioseph and to haue meates set before them from Iosephs owne table Genesis 43. 16. and 34. So also for Mephibosheth though Ionathans owne sonne and therefore of the blood roiall of Saul to be fed with meate from Dauids owne table aâ— one of Dauids own sonnes 2. Sam. 9. 7. and likewise for Chinham the sonne of Barzillai not onely to eate of Dauids meate 2. Sam. 19. 38. but also to be among them that should eate at Salomons table 1. King 2. 7. Was it not a great honour also for the Israelites to be miraculously fed in the wildernes with Manna from heauen which is therefore called angels foode and with quailes and with water out of the rocke How
iustification of vs before God who being himselfe most perfect can accept of nothing but that which is likewise fully perfect absolute like vnto himselfe Fourthly that all men owe more to God as hath been before shewed then they are able to pay yea euen he that oweth least Luke 7. 41. 42. and that therefore no man is able by anie workes whatsoeuer to purchase any new benefits at the hands of God Fiftly that Christ hauing satisfied for all our sinnes as hath been before prooued there are none left to vs to make satisfaction for Touching the Sacraments whereas the papists proclaime matrimony to be one we defend our deniall thereof First because God hath instituted no Sacramental signe for matrimonie Secondly all Sacraments are proper to the church but mariage is as well for them that are without the church as for them that are within it Thirdly that whereas Sacraments are to be coÌ„mon to all sorts of members of the church the Papists themselues deny matrimony to belong to their most holy order of Priesthood Fourthly that Sacraments are instituted for confirmatioÌ„ of our faith in Christ but that matrimony was instituted whiles Adam was perfect not belieuing in Christ before his fall neither standing in need of Christ The like we plead against their other supposed Sacraments besides baptisme and the supper of the Lord. Touching baptism wheras we deny against them baptism to take away originall sinne we defend our selues in this behalfe by the word of God viz. by the example of Dauid in his age acknowledging his originall sinne Psal 51. 5. and of Paul complaining of his like sinne Rom. 7. 7. c. and by the testimony also of Iames Chap. 1. 13. c. Whereas we further deny against them baptism to be absolutely necessary to saluation we defend our selues in this behalfe by the word First because circumcisioÌ„ being the same in significatioÌ„ vse that baptism is was intermitted for 40. yeers in the wildernes 2. Because the children of the faithful as soon as they are born and before baptism are within the Couenant 1. Cor. 7. 14. Touching the supper of the Lord whereas they take away the cup from the people we oppose First the institution in both kinds Secondly the words of the Apostle according to the institution mentioning the cup as well as the bread 1. Cor. 11. 25. c. Thirdly the continuall practise of the Apostles Their transubstantiation feined changing of the essence of the elements in the said supper we confute First by the deliuering of them by Christ himself to his disciples he going afterward into the garden and suffering vpon the crosse which he could not haue done if he had giuen himselfe to his disciples before if they had eateÌ„ him before especially he being then not glorified SecoÌ„dly by the end of the supper viz. the remembrance of Christ Christ being preseÌ„t what need of remeÌ„brance Remembrance is of things absent Thirdly the continuance of Christ in heauen til the end of the world Acts 3. 21. Fourthly the nature of a Sacrament requiring an external signe indeed not only the accidents of a sign as well as the thing signified Fiftly that the fathers of the old testament did eat the same spirituall meat drink the same spirituall drink that we do 1. Cor. 10. 3. who could not carnally eat Christs flesh and drinke his blood he then not being made man Sixtly the fruit of eating Christs flesh drinking his blood viz. eternall life Ioh. 6. 51. which cannot be said of al that receiue that supper Lastly that as there is no alteration of the signe in baptisme so there is no cause of change in the signes of the supper of the Lord. The Popish Masse to be a propitiatory sacrifice for the quick and the dead we lay on the ground as Dauid did great Goliah by the sword of the spirit the word of God Tit. 2. 14. Heb. 9. 12. and 25. 1. Pet. 3. 18. All praier to saints we ouerthrow by the same sword First because in the day of our trouble when if euer we haue need of other friends to solicite our cause to God then especially we haue need of them such trouble testifying God to be displeased with vs because I say in the day of such trouble we are coÌ„maÌ„ded to cal vpon God Psa 50. 15. and vpon no other Secondly because from the beginning of the scriptures to the end there is neither precept nor example nor any sentence to warrant inuocation of saints Thirdly because this is derogatory and disgracefull to the onely mediation of Christ before spoken of yea it is blasphemous against the same Fourthly because although it should be granted that the Saints departed doe know our necessities yet they know not our hearts whether when we pray for our selues we pray in faith and trueth or no. All praier for the dead we wound mortally by the same weapon because the word teacheth vs that they that die and are translated out of this world they die either in the Lord and so are blessed and rest from their labor and haue their reward with God in heauen Reu. 14. 13. or els they die out of the Lord and so they goe to that rich man of whom the Gospell maketh mention euen to the diuell and his angels where they are tormented for euer and from whence there is no more passage to heauen then from heauen thither Luk. 16. 26. And this twofold distinction of men dying either in Christ or out of Christ either in the state of saluation to goe presently to God in heauen or in the state of damnation to be thrown immediatly into hell without any third sort either of men here or of state and place after this life we gather from our Sauiour himselfe saving Either make the tree good and his fruit good or the tree euill and his fruit euill Mat. 12. 33. So he maketh only two sorts of men here all to be good or euill therefore he excludeth any middle sort and so consequently denieth also all middle state or place after this life distinct from heauen and hell Secondly we wound the former heresie of praying for the dead by the forme of praier prescribed by our Sauiour wherein he teacheth vs to pray only for them that may doe the will of God vpon earth that haue need of daily bread for this life and that are in danger of tentation and other euill al which things do belong only to the liuing in this world Worshipping of images or of God in images we doe likewise wound vnto death by the same word viz. by the second commandement and by infinit other Scriptures in the old testament and by some also in the â—ewâ— Acts 17 2â— c. 1. Cor. 6. 9. and 10. 7. 14 1. Pet 4. 3. 1 Iohn 5 21 Reu 21. 8. and 22. 15. Secondly because we are forbidden the worship of the holy glorious Angels Reuel 19. 10. and 22. 8. Much
preferments of the Iewes aboue the Gentiles before the comming of Christ that the Lord gaue them his word his statutes and his iudgements Psal 147. 19. and that to them were committed the Oracles of God Rom. 3. 2. viz. outwardly and concerning the letter to be kept by them whereas no other nation had the like benefit then how great is this priuiledge of the children of God aboue the wicked that they only haue the keeping of his word in the closets and cofers of their hearts to their euerlasting good Thus much of the dignity of Gods children by the word of God It remaineth now to speake of the Sacraments wherein I may and will be the shorter because they are only seales for confirmation of the word and either to strengthen our faith the more in the promises of God or to quicken our obedience the more vnto the commandements of God For as touching baptisme it is instituted first of all the better to assure vs of the forgiuenesse of our sinnes by the bloud of Christ by that visible element of water which therein is to be vsed This Peter teacheth when he exhorteth them that by his sermon were pricked in their hearts to bee baptized in the name of Iesus Christ for the remission of sinnes Acts 2. 38. because as the water washeth away the filth of the body so the bloud of Christ clenseth vs from all our sinnes Rom. 5. 9. Ephes 1. 7. Coloss 1. 20. 1 Iohn 1. 7. Reuel 1. 5. Secondly baptisme was instituted as a Sacrament also of repentance and regeneration because the bloud of Christ doth not onely wash vs from the guilt of our sinnes but also from the spot and blemish of them as we haue heard before And therefore Peter saith that we were elect or select viz. in our calling vnto sanctification of the spirit through the obedience and sprinkling of the bloud of Christ 1. Pet. 1. 2. and againe that We were redeemed from our vaine conuersation receiued by tradition of our fathers by the pretious bloud of Christ c. verse 18. 19. Another Apostle also saith that the bloud of Christ shall purge our consciences from dead works to serue the liuing God Heb. 9. 14. Therfore to apply these things vnto baptisme the baptisme of Iohn is called the baptisme of repentance Acts 19 4. and Iohn neuer baptized but hee preached repentance Mat. 3. 8. Luk. 3. 8. Therefore also baptisme is said to teach vs to die vnto sinne and to liue vnto righteousnesse Rom. 3. 4. Gal. 3. 27. Col. 2. 12. In the same respect Paul saith that Christ gaue himselfe for the Church that he might sanctifie it and clense it by the washing of water through the word Ephes 5. 26. In which words the Apostle at least alludeth vnto baptisme and againe he seemeth to vnderstand baptisme by the washing of the new birth Tit. 3. 5. The Apostle also to the Hebrews seemeth to allude to baptisme when hee saith that wee are purged in our hearts from an euill conscience and washed in our bodies with pure water Hebr. 10. 22. Finally touching both the former ends of baptisme baptisme is said to bee the baptisme of repentance and forgiunesse of sinnes Mark 1. 4. As baptisme so serueth for confirmation of faith and instruction in godlinesse so doth also the supper of the Lord. The bread that wee eate and the wine that wee drinke in a religious manner according to Christs institution doth teach vs that as the bread and wine are incorporated into our bodies and made one with them so Christs his flesh and blood are spiritually incorporated into vs and wee into Christ through faith whereby it is said as wee heard before that Christ dwelleth in our hearts Ephes 3. 17. In which respect the cup of blessing which the Minister in the celebration of the Supper blesseth that is which hee praieth God to blesse to that speciall and holy vse is said to bee the communion of the blood of Christ and that the bread which he so blesseth is said to be the communion of the body of Christ 1. Cor. 10. 16. And indeed the Supper of the Lord by the visible elements and the visible actions therein commanded by Christ himselfe putting vs better in remembrance of all that Christ hath done for vs and better shewing his death till he come 1. Cor. 11. 24. 25. 26. then bare preaching would doe for so our eies doe see our hands doe handle our tongues doe taste and our stomaks by the vertue of the bread and wine do feele that which in the word preached our eares doe heare it cannot but be a maruellous and most comfortable confirmation of our faith both for euerlasting saluation in the world to come and also for all things necessary for this life in this present world For how can we doubt of saluation which Christ Iesus hath so deerly purchased for vs and the price whereof we see in so liuely manner represented vnto vs by the bread and the wine by the breaking of the one and the pouring out of the other would he giue so much for vs and then leaue vs in the suds or in danger Yea do not the bread and the wine with the eating of the one and drinking of the other teach vs that Christs flesh and bloud are meat indeed and drinke indeed to preserue vs to that eternall life which he by his death hath purchased for vs Ioh. 6. 51. 52. 53. 54. 55. 56. Hath Christ paid so deerly for vs and doth he feed vs so daintily and with such costly diet better then Angels food and will he lose vs and suffer vs to perish and to be taken out of his hands yea sith we that eat his flesh and drinke his bloud spiritually not only in the word but also in the Sacrament doe dwell in Christ and haue Christ dwelling in vs as Christ himselfe in the place before alledged doth testifie will he dispossesse himselfe of his habitation or hauing all power in heauen in earth and euery where els in his hands can he violently by any other power be thrust out of his house and home yea sith as we haue heard the supper of the Lord doth plainly teach vs that wee are flesh of his flesh c. can we perish and he not also perish Touching things necessary for this life whiles we liue in this world the supper of the Lord by putting vs in such remembrance of Christ himselfe doth also most comfortably assure vs of them For he that spared not his owne sonne but gaue him for vs all how shall he not with him giue vs all other things also Rom. 8. 32. And he that spared not his owne life and his owne soule but gaue them for vs and daily doth giue them vnto vs by faith how shall he not being made the heire of all things Heb. 1. 2. and hauing all things in his power and at his disposition how shall hee not I say with himselfe giue
naturall things and of things pertaining to this life whereby we differ from beasts but as touching the spirituall life whereby to thinke of any thing to affect any thing to approue of any thing to speake of any thing or to doe any thing towards eternall saluation of body and soule and as touching that life of God that is that life that is acceptable to God as the worke of God Ioh. 6. 29. and the workes of the Lord 1. Cor 15. 5. 8. are such as are acceptable to God as touching this life I say which is the first degree and the very beginning of eternal life to be afterward enioyed with God and his holy Angels in heauen all the whole posterity of Adam Christ only still excepted is altogether void of For as the root and stocke of a tree being altogether dead without any sparke of naturall life therin it is not possible that any of the boughs or branches can be aliue and as it is not possible for those men and women that are altogether naturally dead their soules and bodies being separated one from another to bring forth liuing children so it is not possible that our first parents beeing altogether dead vnto God and without the life of God before spoken of we or any other of their posterity should be aliue vnto God They may seeme to haue this spirituall life and this life of God because after a naturall manner they can conceiue and doe conceiue some things thereof yea sometimes the greatest mysteries thereof either after a meere carnall sort or by the speciall wisedom of God reuealing the same vnto them for the furthering of the saluation of other and for the making of themselues the more inexcusable and so for the increasing of their own condemnation but in truth and deed they are altogether destitute of it In this case it is with them as it is with many a woman that hauing a Tympany by the abundance of water or of some other matter of the said Tympany or other such like disease feeling some little stirring in her body like the mouing of a yong infant doth therefore thinke her selfe with child and yet in the end she is deceiued being not with child with any other thing then of a disease vnto death so I say many naturall and wicked men hauing some similitude and like actions of the life of God in them and feeling as it were some little motions of such life as it were little flashes suddenly wrought and suddenly vanishing like lightning do therfore thinke themselues with child of Christ and to haue conceiued him in the womb of their hearts but in the end they are deceiued and find themselues only with child of a spirituall sicknesse vnto death that is of hypocrisie and of a bare resemblance of the life of God in them and not to haue that life it selfe This is not only euident by the former testimony of the Apostle but also by another afterward in the same Epistle where he describeth our naturall state and condition to be that we had our vnderstanding darkned and were strangers from the life of God through the ignorance that was in vs because of the hardnesse of our hearts Ephes 4. 18. Thus I say in that place the Apostle describeth the state of all men naturally The same namely that we are all void of that life of God is manifest by other reasons To omit that before insinuated viz. that as the body is dead without the communion of the soule so man cannot be aliue vnto God that hath lost his communion with God and that indeed naturally men are without God in the world and that because they are without Christ Ephes 2. 12. by whom alone there is communion betwixt God and man and in whom alone is that life so that he that hath the sonne hath life and he that hath not the sonne hath not that life 1. Ioh. 5. 11. 12. although after a common manner effectiuely we all liue moue and haue our being in God Acts 17. 18. To omit I say this reason the same is further manifest because all meer naturall men are also without the immortall seed of God in them whereby they should be borne againe the children of God This immortall seed is the spirit of God as before we haue heard Meer naturall men therfore being without this seed how can they haue the life of God in them Againe if naturally we haue this life of God in vs it must be in our soules or in our bodies It is neither in our soules nor in our bodies therefore not at all Touching our soules what life of God can be in them when as we cannot so much as thinke a good thought of our selues 2. Cor. 3. 5. but al the imaginations of our heart are continually euill Genes 6. 5. and when as we cannot so much as will any thing that is good of our selues but it is God that worketh the will as well as the worke Philip. 2. 13. Where there is any life there will be some hunger and thirst after meat and drinke for preseruing of life or at least some desire of other meanes of life But alasse so farre are we from all hunger and thirst after either bread or water of life that we do vtterly refuse them and reiect them offered vnto vs. Yea that which is more we lay foorth our siluer for that which is not bread and we labour and take great paines for that which will not satisfie vs Isai 55. 2. Those things therfore being as it were the very breath of the life of God if we haue them not how can we haue that life of God it selfe For what life can there be without breath If our soules be thus dead what life of God can be in our bodies As our Sauiour saith If the light that is in vs be darknesse how great is that darknesse Matth. 6. 23. so may I say If the life that is in vs be deadnesse how great is that deadnesse Our eares cannot attend to the word of God therefore also not to any other goodnesse except God open our hearts Acts 16. 14. we cannot so much as turne our eyes from any vanity except the Lord do turn them Ps 119. 36. we cannot open our lips that our mouth may shew forth the praise of God except God do open them Psal 51. 15. neither can we so much as say that Iesus is the Lord but by the holy ghost 1. Cor. 12. 5. Moreouer this our spirituall death doth appeare by our bearing all spirituall burthens though neuer so heauy without any sense and feeling of them What is heauier then sand yet all the sand â—n the whole world yea the whole earth with all the minerals of siluer gold lead yron tynne and pewter with all the quarries of stones with all the buildings and all other creatures thereupon is not so heauy as sinne Did not the imputation only of other mens sinnes vnto Christ lie so heauy
on the contrary hunger as much after the bread of God that lasteth to eternall life and thirst after the water of life which whosoeuer drinketh of he shall neuer thirst againe and if we shall as new borne babes desire the sincere milke of the word that we may grow thereby 1. Pet. 2. 2. this shall be a further assurance to our own hearts that we our selues are borne of God The like is to be said of other spirituall actions so also of our spirituall growth and increase For as the naturall child new borne doth daily wax and increase in stature and in strength till it be able to goe and to doe other things answerable to the growth thereof as digesting of stronger meats bearing of burdens speaking like a man c so is it with all that are new borne not of mortall but of immortall seed by the word of God They will be able to digest high points of doctrine and not say of some things as some said of Christs doctrine touching his flesh to bee meat in deed and his bloud to be drinke indeed This is an hard saying who can heare it and so take occasion to leaue Christ and to walke no more with him Ioh. 6. 60. and 66. They will be able to walke strongly vp and downe not stumbling at euery straw They will bee able to beare Gods chastisements without murmuring wrongs at the hands of men without seeking reuenge c. They will be able to do the works of God both belonging to all Christians and also which are more sutable to their speciall callings These things I say and such like will all borne againe grow to doe and by these things they shall discerne their spirituall birth and the life of God to be in them Notwithstanding these things are not alike in all that are new borne no not in all of the same spirituall age For as it is amongst naturall men touching naturall strength some are of a low stature some of a taller some are strong men some are weaklings yea sometimes the yonger are taller and stronger then their elders by many yeeres so is it amongst spirituall men touching this spirituall life and this spirituall birth wherof now we speake But these things shall be more manifest by other things after to be spoken This life of God is the more excellent because it is euerlasting Being once begun it shall neuer haue end being once giuen it shall neuer be taken away Our naturall life shall haue an end I meane the life of the body and soule together begun and continued by naturall meanes and no man knoweth how soone But the life of God shall continue as God himselfe abideth for euer and as the seed whereby men are begotten to this life is not mortall but immortall But of this also more afterward In the meane time by that which hath been said it may appeare that this benefit of our spirituall life is a matter well worthy of all good account and reckoning This present life which our bodies doe liue in this world by their communion with the soule is greatly to be esteemed yea more then all other things appertaining thereunto Satan himselfe could say vnto God Skin for skinne and all that euer a man hath will he giue for his life Iob 2. 4. Amongst the benefits for which wisedome is commended about siluer and gold and pearles and all things that can be desired length of daies is not only one but also the first and placed in the right hand of wisedome whereas riches and glory are in the second place and said to be in the left hand Pro. 3. 16. Our Sauiour saith Is not the life more worth then meat Mat. 6. 25. What then is to be compared vnto it what benefit shall a man haue by any other thing yea by all other things if he haue not meat The Prophet saith that none of those that trust in their goods and beast themselues in the multitude of their riches can redeeme his brother viz. appointed by God to dye or giue a ransome for him that is no man can by any mony prolong the daies of his friend or buy out his death so precious is the redemption of their soules c. that he may liue for euer Psal 49. 6. 7. 8. 9. Is this naturall life so precious which yet as I said shall haue an end and no man knoweth either how soon or in what place or in what manner How excellent then is that spirituall life the life of God and the life that is eternall The more excellent therefore that this life is being a part of that matter wherein consisteth our new birth next to Christ himselfe and comming by Christ the more excellent also is the new birth it selfe of the children of God and their state and condition thereby Thus much for the life of God which all the children of God haue in their regeneration by Iesus Christ CHAP. X. Of some other things further concerning the matter of the regeneration of the children of God and of their very being the children of God viz. of their knowledge of God and of their true wisedome declared by the opposition thereunto of the ignorance foolishnesse and madnesse of all meere naturall wicked and vnregenerate men TO proceed further in declaration of other things concerning the very matter and being of the children of God the next point to be considered is the true knowledge vnderstanding and wisedome wherewith all the children of God are indued and enlightned And these things are to bee taken as some particular degrees of the life of God generally before spoken of as also as parts of the new man and of the image of God repaired and restored in our regeneration yea finally as parts also of our said regeneration it selfe Of these things I will speake as before I haue done generally of the life of God viz. by opposing vnto them the naturall ignorance foolishnesse and madnesse of all naturall men not regenerated that so by this opposition of their contraries the said true knowledge vnderstanding and wisedome may be made manifest to be the more excellent things and the more to set foorth the dignity of our regeneration Now as these things I meane this our naturall ignorance foolishnesse and madnesse be contrary to true knowledge vnderstanding and wisedome so the contrary may be said of these euils that hath been said of those vertues viz. that as those vertues are degrees and parts of the life of God of the new man and of the image of God newly created in all that are regenerated so these euils are also to be accounted as degrees and parts of that death of that old man and of that image of Satan in all the vnregenerate before generally touched Touching both these contraries they are expressed first by certaine metaphors the better to set forth their nature These metaphors are light and darknesse sight and blindnesse and such other phrases as are sutable to the
so continue For I doubt not but that the very deere children of God regenerated by the spirit and beleeuing in Iesus Christ are subiect to that outward calamity as well as other and as well as themselues are subiect to other diseases arising of naturall causes and yet The foundation of God remaineth firme touching them The Lord knoweth who are his 2. Tim. 2. 19. That it is so that is that naturall men whiles they be such are no better in their said naturall state then mad men yea and that they are possest with a spirituall phrensie or that at least they are no better then such as we call idiots or naturals I make plaine by these furtherreasons 1. When the prodigall child began to consider of his waies and to bethinke himselfe of returning to his father then he is said to haue come to himselfe Luk. 15. 17. The prodigall sonne therefore representing the state of all vnregenerate men therby is signified that as before his returne and submission to his Father he was no better then as a man beside himselfe and out of his wits so all are the like before regeneration 2. All that make more account of bels and bables of counters and rattles and of such other triffles then they doe of siluer and gold c. are no better then mad men or at least then naturall fooles 3. All that refuse meat drinke and apparell especially of the best sort for their bodies and for this life are no better then mad men or at least then naturall fooles 4. All that do continually hurt and wound themselues and that seeke by all meanes to destroy themselues are no better then mad men or at least then naturall fooles 5. All that put no difference betwixt any men but account all alike and that especially regard the meanest more then the greatest and their enemies more then their friends and that will be aduised rather by fooles then by wise men are no better themselues then mad men or at least then naturall fooles 6. All that wilfully transgresse the lawfull commandements of Kings and so sinne against their owne soules are no better then mad men or at least then naturall fooles 7. All that will not be kept within any bounds but breake off all bonds are no better then mad men at least then naturall fooles Such are all naturall and wicked men so long as they continue in that state and condition 2. They make more account of the riches honours delights and pleasures of this world then they doe of the most pretious word of God and of the things that belong to the life to come in respect whereof all things in this world are no better then trash and dung 3. They refuse Christ Iesus and all other things pertaining to their saluation in him offered vnto them in the word as meat and drinke and apparell for their soules of farre more worth then all meat and drinke and apparell for their bodies 4. They doe daily hurt and wound their owne soules and seeke by all meanes euerlastingly to destroy themselues euen by so many sinnes as they doe daily commit 5. They account no better of one man then of another at least they account best of them that are the most vile They doe more regard and feare simple silly weake and mortall men then they doe the most wise mighty fearefull and immortall God and haue the enemies of their saluation which sooth them vp in sinne and prouoke them daily thereunto by words and by example in more estimation and they are rather aduised by flattering worldlings such as sauor only the things of the world not the things of God then they doe regard their most true hearted friends that vnfeinedly wish and by all meanes admonition counsell reprehension conference and praier doe seeke and endeauour their saluation or then they will be aduised by such as are wise in the Lord. 6. They doe euery day wilfully transgresse the most holy and iust commandements of the most holy and righteous God and so doe more and more prouoke his indignation against themselues that is the king of kings 7. They will not be kept within any compasse they will not be directed in the way that leadeth to eternall life but breake ouer hedge and ditch out of that way and they speake as the heathen did of whom the Prophet writeth saying Let vs breake their bonds and cast their cords from vs. Psal 2. 3. Therfore I may well conclude them all to be no better then mad men or at least then naturall fooles They indeed doe so account of the most excellent seruants of God For so was the Prophet termed that annointed Iehu to be king of Israel 2. Kings 9. 11. So did Festus call Paul when he spake most excellently of heauenly things Acts 26. 24. and so naturall and worldly men doe daily cast this reprochfull name vpon the best children of God esteeming them no better then a company of fooles and mad men but the truth is that this belongeth to themselues and they specially are the fooles and mad men of the world as the former arguments do demonstrate Let no man so wrest my words as to vnderstand me to condemne naturall wit and vnderstanding or policy and learning c. I doe not condemne them but acknowledge them in themselues to be the good gifts of God Notwithstanding such is the corruption of nature before and without regeneration that meere naturall men not knowing how to vse them doe therefore abuse them the more to the dishonour of God and to the encrease of their own condemnation euen as men reaued of their naturall wits hauing a sword put into their hands or any other thing good in it selfe committed vnto them do rather abuse all to the hurt of themselues and other then do any good at all therewith In respect of all these things hitherto handled as it is said of images that they are laid ouer with gold and siluer and there is no breath in them Hab. 2. 19. so it may besaid of meer naturall men touching the life of God that how trim and gay soeuer they be in the world and how great and glorious soeuer they appeare by their wit or learning or policie c. yet indeed they haue no breath at all of that life in them neither any sparke of true wisedome How base therefore is their state and condition yea how fearfull and lamentable For who doth not pity the state of mad men and of such as by any meanes haue lost their wits Many carnall men I grant doe carnally make a sport of mad men and naturall fooles they make themselues merry with such as the Philistims abused the blindnesse of Sampson and vsed him therefore to play before them and to make them pastime in their great meeting and in their sacrifice to Dagon their God Iudg. 16. 25 Many I say doe euen so abuse the simplicity and lamentable madnesse of other to make themselues merry but
It is also to be obserued that he saith not that we are redeemed by him but that wee haue redemption in him For therby he the better noteth that wee are not onely redeemed by Christ that is that Christ hath not onely bought and paide for the forgiuenes of our sinnes which one day we shall haue but that all already borne againe alreadie also are in possession of the sayd redemption and already haue the forgiuenes of sinnes and that so our sayd forgiuenesse of sinnes is the more certaine vnto vs. Last of al this phrase in him is very significant as nothing our redemption and iustification there spoken of not onelie to be by Christ but also in Christ nothing at all in vs but wholly without vs and altogether in Christ as the sinnes for which Christ was put to death in our behalfe were altogether without him and in vs nothing at all in himselfe This redemption the forgiuenesse of sinnes is to be accounted as the fountaine of all other benefits following the same and belongeth onely to the children of God Touching the first that forgiuenes of sins is the fountain of all other benefits following the same the Lord promising to make a couenant with his people for putting his lawes into their inward parts and writing them in their hearts and for himselfe to be their God and them to be his people he addeth this as the reason and fountaine of all the former articles of his sayd newe couenant that he would forgiue their iniquity and remember their sinnes no more Ierem. 31. 33. 34. The Prophet Dauid also prouoking his owne soule to praise the Lord and all that was within him to praise his holy name and not to forget his benefits setteth the forgiuenes of all his sinnes in the first place before the healing of all his infirmittes the redeeming his life from the graue and diuers other benefits following Psal 103. 3. c. thereby noting the forgiuenes of sins to be the first the cause of al the other That this forgiuenes of sins is proper onely to the children of God as it doth appeare by the place of Ieremie before mentioned where it is ioyned with writing his lawes in their hearts and Gods being their God and their being his people which to be all one with his being their Father and their beeing his children hath beene shewed before 2. Cor. 6. 18. and as the same is also apparent by other scriptures before produced wherein the forgiuenes of sins is ioyned with our purging or clensing froÌ„ sin a thing peculiar onely to Gods children so the sayd point is further euident because Dauid also ioyneth the forgiuenesse of sinnes with an heart without guile Psal 32. 1. 2. The mercy of God likewise which chiefly consisteth in the fâ—rgiuenesse of sinnes is restrained in Psal 103. 11. 12. to them only that truely feare God The children of God doe onely feare God truly therefore the children of God haue only interest in the forgiuenes of sinnes and in remoouing them as farre from them as the East is from the West Therefore also all these three the grace faith the title sonne and the forgiuenesse of sins are ioined all together When Iesus saw their faith viz. the faith of them that brought the palsie man and the faith of the palsie man himselfe hee said vnto him Sonne thy sinnes are forgiuen Mat. 9. 2. Mark 2. 5. Yea the same point is further manifest by Ephe. 1. 7. before alledged because these words we haue must be vnderstood onely of himselfe and other whom before he had said to be elected to the adoption of sonnes Naturally the children of God are as well the children of wrath as any other Ephes 2. 3. viz. before their actuall adoption yea sometimes before their said actuall adoption and conuersion they are greater sinners then other Is not this manifest by the example of Manasses of Mary Magdalen of Paul of the theese vpon the Crosse of Onesimus that ran away from his master and carried also with him some of his goods and that for some other such like thing seemeth to haue been committed to the prison where Paul was and where Paul in his bonds conuerted him And this the Lord doth the more to magnifie the riches of his grace towards such for the better encouragement of other to seeke for the like mercy 1. Tim. 1. 16. as also to teach them that haue such experience of his mercy in forgiuing them their so great sinnes both to loue him much according to that much that is forgiuen them Luk. 7. 47. and also to loue their brethren the more and to be the more tender towards them and the more ready to forgiue them wherein soeuer they shall trespasse against them Mat. 18. 32. 33. Ephes 4. 32. Hauing thus shewed the forgiuenesse of sinnes to be onely in Christ and by our communion with him c. as also to be the fountaine of all other benefits and proper and peculiar only to the children of God let vs now also see the greatnesse of this benefit This therefore is manifest because Dauid pronounceth him blessed whose wickednesse is forgiuen whose sinne is couered and to whom the Lord imputeth not his iniquity Psal 32. 1. 2. What can be more then to be blessed The same likewise appeareth by diuers comparisons of sinne in the Scripture For it is compared to sicknesse The whole need not the phisitian but the sicke Mat. 9. 12. And the reasons of this comparison seem to be these As sicknesse taketh away our stomacks from bodily meat so doth sinne from the food of our soules and from the meat that abideth to eternall life Yea it maketh such spirituall food to be much more loathsom vnto vs then all or any bodily meat is to any sicke of any bodily disease As sicknesse taketh away our taste and rellish of all bodily nourishment both meat and drinke making that which sometime we thought very pleasant and which is so in it selfe to be bitter and most vnsauory so sinne maketh the very word of God in itselfe sweeter then hony and the hony combe Psal 19. 10. to be as gall or wormwood vnto vs. As sicknesse taketh away the strength of the yongest and lustiest and maketh them not able to goe vp and downe the house much lesse to beare any burdens or to defend themselues against their enemies c. so sinne disableth a man from going about the works of God and of his own saluation from bearing any crosses either from God or from men and from resisting the enemies that fight against his soule As sicknesse taketh away a mans knowledge and memory euen of his best friends and maketh him to speake idely with his tongue and with his hand to reach and to ketch he cannot tell at what so by sinne we are bereaued of all good knowledge and memory yea and speake idly and wickedly and doe occupie our hands and other members with matters altogether vnprofitable
great and small that did beleeue as Rom. 15. 30. Ephes 6. 18. c. and in other places before alledged Yea he hoped for great comfort by their such praiers Philip. 1. 19. Philem. 22. If it be a great benefit to haue a good friend for furtherance of our sutes to mortall Princes is it not much more for euery child of God to haue all the rest of Gods children on earth speciall fauorites with God to be furtherances of their sutes vnto him Verily though a man despaire of his own praiers yet might he haue exceeding comfort in the praiers of all the rest of Gods children This shall suffice to haue spoken of the prerogatiue of Gods children both by their liberty and boldnesse for making their own praiers to God and also by that that other yea all other of Gods children do remember them euen euery one another so often as they pray to God themselues CHAP. XXII Of the communicating of many titles of Christ to the children of God TO proceed yet further into the benefits which the children of God haue by their communion with Christ such is their prerogatiue thereby that as they are called the children of God by grace as Christ himselfe is by nature the sonne and the onely sonne of God so likewise they haue many other of his names and titles communicated vnto them in holy Scripture For first of all this name Christ is attributed to the whole body of the Church whereof euery true child of God is a member 1. Cor. 12. 12. And therefore Christ doth professe that whatsoeuer good or euill is done vnto any that are ingrafted into him is done vnto himselfe Matthew 25. 40. and 45. Acts 9. 4. In which respects as such are called by the name of Christians Acts 11. â—6 so they may also euery one of them bee called petty Christs or little Christs because as the word Christ signifieth nothing else but annointed and as Christ is said to be anointed with the oyle of gladnesse aboue his fellowes Psal 45. 7. so it is said of euery one of vs that are his members that the anointing which we haue receiued of him dwelleth in vs and that we need not that any man teach vs but as the same anointing teacheth vs all things 1. Ioh. 2. 27. And as the pretious ointment poured vpon the head of Aaron ran downe vpon his beard and so also vpon other his inferior parts Psal 133. 2. so the pretious ointment of Gods spirit powred vpon Christ Iesus our head hath so descended vpon vs his members that of his fulnesse we haue all receiued grace vpon grace Ioh. 1. 16. Neither is this name only Christ thus communicated to the children of God but also the name Iesus touching the signification thereof For what doth it signifie but a Sauiour So the Angell himselfe interpreteth it Thou shalt saith hee to Mary call his name Iesus for he shall saue his people from their sinnes Mat. 1. 21. Now it is not onely said to Timothie and in him to all ministers of the word that by taking heede to himselfe and to learning and by continuing therein hee should saue himselfe and other 1. Tim. 4. 16. but it is also said of all other the children of God that by praier instruction admonition c. shall conuert a sinner from going astray out of the way that they shall saue a soule from death and shall hide a multitude of sinnes Iames 5. 20. So likewise Iude writing to all sorts not onlie Ministers but other exhorteth them to haue compassion on some in putting difference and to saue other with feare pulling them out of the fire c. Iude. 22. 23. Doth not the Apostle by these words insinuate that they that shall so saue other though it bee with feare may in that respect bee called a Iesus or a Sauiour instrumentally The name Ioshua in signification is all one with Iesus and therefore Ioshua is called Iesus Acts 7. 45. because by sauing the Israelites from their bodily enemies hee was a type of Christ Iesus that should saue his people from their spirituall enemies If therefore Ioshua were so called in that typicall respect why may not they bee so called that are the instruments of Christ Iesus to saue men from their sinnes and so consequently from euerlasting damnation Againe as Christ is called the first fruits of the dead 1. Cor. 15. 20. and as in a typicall respect of Christ all the first borne of cleane liuing creatures al the first fruits of other things were in the law and by the law dedicated and consecrated vnto God so the Iewes in former times in respect of Gods special couenant with them Ier. 2. 3. and much more now all whom God of his owne will hath begotten againe with the word of truth are called by the name of the first fruits of God Iames 1. 8. Reu. 14. 4. As Christ is called a King and a Priest so likewise it is said that he hath made vs vnto God Kings and Priests Reu. 1. 6. and 5. 10. wherewith the Apostle Peter accordeth saying that wee are a roial Priesthood 1. Pet. 2. 9. which is al one with that which the Lord saith by Moses of the Israelites in that respect wherein before wee heard the Iewes to be called the Lords first fruits that if they would indeed heare his voice and keepe his Couenant c. then they should bee his chiefe treasure and a kingdome of Priests c. Exod. 19. 6. And indeed touching these two attributes how can wee but bee Kings and Priests being incorporated into him and made one with him to whom most properly and principally the said two attributes doe belong More particularly to begin first with the last we are Priests first in offring vp our bodies that is our whole selues a liuing sacrifice vnto God holy and acceptable c. Rom. 12. 1. and that first by crucifying the old man and letting out the blood of our sinnes which is the life of our said old man and then by seasoning our selues with the gracious word of God as some sacrifices were seasoned with salt Leuit. 2. 13. and as the Apostle requireth our speech to be seasoned Colos 4. 6. Secondly wee are called Priests for our offring vp to God the calues of our lips Hos 14. 3. and the spirituall sacrifices 1. Pet. 2. 5. both of Praiers Psal 141. 2. and of Praises Psalm 50. 14. and 23. as also of doing good and distributing Heb. 13. 16. and of other duties of righteousnesse Psal 4. 5. Thirdly wee are called Priests not onely in respect of the former sacrifices but also because if need require we must be ready to giue our liues for Gods glory and for the strengthning of the faith of other which is that which the Apostle meaneth by being offred vp vpon the sacrifice and seruice of the faith of Gods elect Phil. 2. 17. According to which phrase also the Apostle saith againe that hee was ready
to be offred 2. Tim. 4. 6. whereby he meaneth the violent death that afterward he was to suffer for the credit of his doctrine and the better sealing vp the truth thereof in the consciences of those that had either heard his preaching or read his writings So to die for the truth is a sacrifice not propitiatorie and meritorious as the Papists blasphemously teach but partly eucharisticall and of thanksgiuing and partly for the confirming and strengthning of other in that truth which they see other to bee ready to seale with their blood and much more to esteeme the same then they doe their owne liues Fourthly we are said by Christ to be made Priests because as the Priests duty of the law was not onely to offer sacrifice but also to teach the people the difference between the holy and profane c. Ezek. 44. 23. in which respect it is also said that the Priests lips should preserue knowledge and that the people should seeke the law out of his mouth Malac. 2. 7. so all the children of God are in these daies especially of the Gospell Ioel 2. 28. to abound more and more in knowledge and in all iudgement that they may be able to discerne things that differ Phil. 1. 9. 10. and to haue the word of Christ dwelling more plentifully in them in all wisedome Coloss 3. 16. and so also the better not onely to try all things 1. Thess 5. 21. euen the spirits whether they be of God or no 1. Ioh. 4. 1. but also to exhort one another daily whiles it is called to day lest any by neglect of this duty be hardned through the deceitfulnesse of sinne Heb. 3. 13. and 10. 25. Coloss 3. 16. 1. Thes 5. 11. Iude 20. And in this respect also as Christ is called a Prophet so for that mutuall duty of teaching admonishing exhorting and edifying one another in the places last before alledged commended to all the children of God they may all not vnfitly be called by the name of Prophets Especially because as notwithstanding teaching belonged as we haue heard to the Priests yet Prophets were extraordinarily for the most part raised vp when the priests began to neglect their duty in that behalfe so in these daies the ordinary ministers too much neglecting their duty of publike teaching the Lord will haue all men the more diligent in the priuate performance of those duties before mentioned and for that respect in some sort to performe the duty of ancient prophets Notwithstanding euen this propheticall duty I comprehend vnder the priesthood of Gods children as some learned of late times haue also comprehended the propheticall office of Christ vnder his priesthood as a part thereof To returne therefore vnto or to dwell a little longer in the Priesthood which the children of God haue by the priesthood of Christ the same is the more to be considered because of the generality thereof In the time of the law the priesthood of the law was restrained First to one sex viz. only to the males Secondly to one age at which it should begin and at which it should end touching the necessary execution of their office at least of one part thereof for the offering of sacrifices Thirdly to one tribe the tribe of Leui. Fourthly to one family the family of Kohath the sonne of Leui. Fiftly to one house of that family to the posterity of Amran the sonne of Kohath Exod. 6. 18. and 20. Sixtly to one of the sonnes of Amran to Aaron and to his posterity for euer Exod. 28. 1. Leuit. 8. 1. Numb 3. 10. and 18. 7. Seuenthly touching some speciall offices of the priesthood to one only place to certainetimes yea for the high priest to enter into the most holy place at one time only of the yeere Heb 9. 7. and for other to performe their duties by course Luk. 1. 8. Eightly that priesthood had an end at the comming of Christ in Christ himselfe Thus we see within what limits the priesthood of the law was ranged and restrained But this priesthood whereof now we speake is common to all the children of God of all sexes ages and times yea it was in the time of the law though made more manifest in the time of the Gospell It may be performed in all places and at all times not only with company but by euery one alone yea it shall continue to the end of the world yea as touching the offring of the sacrifice of praise it shall continue for euer after the generall resurrection in the heauens themselues Moreouer the former priesthood of the law was both distinguished and also separated from the ciuill magistracie so that the King might not be Priest neither execute the Priests office Therefore it is said that the heart of Vzziah was lift vp within him when he entred into the temple of the Lord to burne incense vpon the altar of incense And that Azariah the Priest withstood him and told him that it pertained not vnto him to burne incense to the Lord but to the Priests the sonnes of Aaron and that therefore the Lord immediatly smot him with leprosie c. 2. Chron. 26. 16. c. Neither also might the Priest take vpon him the office of the king or of any ciuill magistrate except it were extraordinarily 1. Sam. 4. 8. because as those things that God had coupled no man might put a sunder Mat. 19. 6. so those things that God had separated no man might ioine together Yea the rest of the Leuites that had the charge of the tabernacle and of things pertaining thereunto might not meddle with the works of the priesthood Num. 18. 3. except only extraordinarily and in the case of necessity when there were noe priests enow sanctified for the works of the Priesthood 2. Chron. 29. 34. But touching this priesthood now spoken of kings may and must execute the office thereof as well as subiects yea Kings and Queens with all their royall posterity are and must bee Priests in this manner If they should disdaine this name they must also renounce the title of the children of God which is greater then the title of earthly King or Queene c. Thus we see the excellency of the priesthood of all the sons and daughters of God by Christ Iesus Honorable was the priesthood of the law yea so honorable that Iehoshebeth daughter of king Iehoram grand child of Iehoshaphat sister of king Ahaziah and aunt of king Ioash was wife to Iehoiada the Priest 2. Chron. 22. 11. So honorable also that Vzziah king of Iudah not contented with his kingly state as we haue heard did aspire to the priestly dignity Would kings haue married their daughters to Priests Would kings haue bin ambitious for the priestly dignity if they had not thought very honorably of that calling How honorable then is the priesthood of the children of God by Iesus Christ As the children of God haue Christs name of Priest communicated vnto them and are
any other that is good in it selfe but not good for one sicke of that disease it is better not to giue it then to giue it and it is better for such a sicke person to want such meat then to haue it As kniues likewise and swords are good in themselues yea the better the sharper they bee and yet not for children or some other that know not how to vse them yea the sharper and better the more dangerous for such persons so is it touching the blessings of God for this life in respect of some of the children of God to whom in respect either of some sicknesse and weaknesse or of want of knowledge and discretion how to vse them they may be more dangerous many waies then profitable any waies Yea the very best of Gods children may sometime take hurt by many blessings of this life Dauid himselfe in his prosperity said he should neuer be moued Psal 30. 6. As soone as the holy ghost had recorded the great riches power and magnificence of Salomon 1. Kings 10. in the beginning of the next Chapter he adioineth that he loued strange women and that his said strange wiues turned his heart after strange Gods c. When Iehoshaphat had riches and honey then he ioined himselfe in affinity with Ahab 2. Chron. 18. No sooner was Hezekiah recouered of his sicknesse vnto death but presently his heart was lift vp within him 2. Chron. 32. 25. Moreouer as children may more easily hurt or breake a glasse then be any thing the better if they haue it although they take no hurt themselues thereby so some of the children of God by their childishnesse in the grace and knowledge of God may abuse the blessings of this life albeit themselues perhaps take no apparant hurt by them Againe as it is not meet that euery naturall child of man should haue the like quantity of meat or meat of the same sort or garments of the same measure or of the same stuffe Note or of the same colour because there is difference of age of strength and of stature so is it with the children of God touching the blessings of this life A little is as sufficient for some as a great deale for other some A little is as much for a meane man as a great deale for a king or a noble man If the Lord also giue a contented mind with a little this is greater riches to one of Gods children then a great deale with discontent and a mind still greedy of more to the wicked Therefore godlinesse is said to be great gaine if a man be content with that he hath or rather with a contented mind to note an effect of godlinesse that it worketh a contented mind or an adiunct of godlinesse that it is accompanied with a contented mind 1. Tim. 6. 6. But why is a little with a contented mind so great riches Not onely because whatsoeuer they haue they haue right thereunto as before hath been said and because that that they haue is pure vnto them as themselues are pure Tit. 1. 15. but also because they haue it with the fauour of God He that findeth a wife findeth a good thing and receiueth fauour of the Lord Pro. 18. 20. That which is said of finding a wife may be said of all other blessings of this life to the children of God They come from the fauour of the Lord and are accompanied with the fauour of the Lord. Whether therefore they be few or many small or great the godly may haue great comfort in them Hence it is said that A small thing to the iust man is better then great riches to the wicked and mighty Psal 37. 16. Many the like sentences there are in the Prouerbs as Chap. 15. 16. 17. and 16. 8. and 19. 8. As a little gift from a man with loue and good will is more then a great deale by constraint of lawe or of feare or with grudging and murmuring so certainly is it touching the blessings of God for this life bestowed vpon the godly with the fauour of God Therefore we doe often see that a godly man that hath but small wealth fareth more merrily and liueth more at hearts ease quietly and comfortably yea and that he spendeth more vpon good vses then many wicked men that haue ten times yea twenty times as much as they and yet lesse charge also then they As God giueth them all that they haue to enioy 1. Tim. 6. 17. so they do enioy it to the comfort of themselues of their wiues and children of their other friends and of the other Saints of God standing in need of comfort from them And this mind thus to vse the blessings of this life is much more then the blessings themselues Sith therefore God doth giue a greater grace pertaining to the life to come vnto his children to whom he giueth but a little for this life which greater grace for the life to come is much more worth then all the abundance which they haue not for this life God cannot be said to be vnfaithfull touching his promise as not performing the same neither can he be charged with any wrong done vnto the children of God in giuing thē so little for this life because he accōpanieth that litle with so rich grace otherwise He that promiseth much of one kind that is of small value and giueth not the same but a little of an other kind of far greate◠worth then much of the meaner kind doth he any wrong Hee that promiseth his sonne twenty or thirty sheepe and giueth but ten with fiue or sixe good kine or oxen of more price then 40. sheepe doth he his son any wrong or hath such a sonne any cause to complaine of his Father The former grace of a contented mind is the more because many a wicked man that hath great abundance and no child or kinsman to inherit it is neuer content his eie is neuer satisfied with riches neither is there any end of his trauel but his hart is alwaies troubled with cares and thoughts of the world scarse taking any quiet nights rest or eating his meat quietly but alwaies eating the bread of sorrow Psal 127. 2. Yea thinking still that himselfe eateth too much and still crying out with the Horsleeches two daughters Gine Giue and neuer saying It is enough and being of the nature of the graue and barren wombe that are nener satisfied Prou. 30. 15. 16. As such men are neuer quiet or satisfied in their minds so in their bodies they are euer toiling and moiling raking scraping and grubbing in the earth and about earthly matters and for earthly earthen goods himselfe being more earthly and earthen then they as if they had nothing at all and as if whē they haue gotten that which they desire either they should neuer lose that or that should neuer lose them Such men hauing much in possession haue nothing in vse hauing all they are as poore as he that
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