and praise with all that is inheauen and earth that his is the kingdome and that he excelleth as head ouer althâ—â— both riches and honour come from him and that he reigneth ouer all hath power and strength in his hand and is able to make great and to giue strength vnto all c. 1. Chron. 29. 11. 12. Againe who is the King of glory The Lord strong and mighty euen the Lord mighty in battel Psal 24. 8. And againe The Lord raigneth c. Clouds and darknesse are rounnd about his Righteousnes and iudgement are the foundation of his throne c. Psal 97. 1. c. But why do I thus discourse of his excellency whom the heauen and the heauen of heauens are not able to contain 1 King 8. 27. It is hard to set forth the excellency of the children of God now in hand as it is worthy how impossible then is it to set forth the excellency of God himselfe For is he not so excellent that those creatures which next to himselfe are by creation most excellent I meane the Angels for their excellency called princip lâ—â—es powers and mights c cannot behold his excellency without hiding their faces with their wings from the sight thereof Isa 6. 2. Is he not so excellent that Moses one of the most excellent seruants of God that euer were amongst men hearing his title of mercy The God of Abraham Isaak and Iaakob hid his face being afraid to looke vpon him Exod. 3. 6. Is hee not so excellent that when hee gaue his Law there were thunders and lightnings and a thicke cloud vpon the mount and the sound of a trumpet exceeding loud so that all the people that was in the camp was afraid and that all mount Sinai was on a smoake because the Lord came downe vpon it in fire and the smoake thereof ascended as the smoake of a furnace and all the mount it selfe trembled exceedingly Exod. 19. 16. 18. Is he not so excellent that when hee had so giuen the law and when the people sawe the thunders and the lightning and the sound of the trumpet and the mountaine smoaking they fled and stood a farre off and said vnto Moses Talke thou with God and we will heare but let not God talke with vs lest we die Exod. 20. 18. 19. Is he not so excellent that when he passed by before that great Prophet Eliiah a mighty strong wind rent the mountaines and that after the wind came an earthquake and after the earthquake came fire and after the fire came a still and soft voice which notwithstanding when Eliia heard he couered his face with his mantell 1 Kings 19. 11. 12. 13. If any desire to behold more of the excellency of this God besides the booke of his excellent creatures and besides those things before alleadged out of the booke of his word let him further looke in the said booke of his word vpon the places following Deut. 7. 9. 10. and 32. 4. 2. Chron. 20. 6. c. Nâ—hem 9. 17. and 32. Iob 9. 3. c. and vers 14. and chap. 12. from 13. to the end Psal 47. 3. c. 84. 8. to 16. Isai 40. 9. to 18. and verses 22. 23. 24. Isai 42. 5. and 48. 12. Ierem. 10. 10. c. and 51. 15. c. and 31. 35. c. and 32. 17. c. Dan. 6. 27. Amos 4 13. and 5. 8. c. Reuel 4. 3. c. and vpon many other the like places Let him also consider his most wise powerfull righteous gratious and euery way most admirable administration and gouernment of all things in heauen in earth in the waters and vnder earth and water For as God made all things at the first most excellently so he still gouerneth all things according to his first creation of them If God himselfe be thus excellent how can his children be but excellent For all the children of God are in some measure made like vnto him euen in power wisedome holinesse and righteousnesse as afterward we shall heare And they are not his children by adoption and regeneration that do not in the former things somewhat resemble him Many men indeed haue children nothing like them either in fauour or in conditions But certainly there are none of the children of God but are in part like vnto himselfe yea this is a most certaine note of a child of God to haue the Character and similitude and image of God vpon him and in him As Adam who was the sonne of God by creation Luk. 2. 38. was at the first male and female made and formed in the image and similitude of God so likewise are all these children of God by regeneration of whom now I speake How great therefore is this their dignity The dignity of the sonnes of men is measured according to the dignity of their fathers as also according to their resemblance of them Therefore the dignity of Kings being the greatest dignity of the sonnes of men their children are accounted most honorable and most noble yea to be but sonne in law to a king by mariage onely of a kings daughter is accounted is indeed a very great aduancement especially for a poore and meane man When Saul the first king of Israel and a wicked King giuen in the Lords anger offered his daughter Merab vnto Dauid what answered Dauid Who am I or what is my life or the family of my father in Israel that I should be sonne in law to the King When againe Sauls seruants set a worke by Saul himselfe spake with Dauid secretly to perswade him to take Michael an other of Sauls daughters Merab being giuen to Adriel and said Behold the King hath a fauour vnto thee and all his seruants loue thee Be now therefore the Kings sonne in lawe He answered againe to the same effect that before he had done Seemeth it to you alight thing to be a Kings sonne in lawe seeing I am a poore man and of small reputation 1. Sam. 18 18. 22. 23. So Dauid that could tell how to iudge of things as being then a Prophet and hauing before that written the 9. Psalme vpon the ouerthrow of Goliah accounted it a very great dignity yea too great for him being a meane person to be but sonne in law to a King to the first king of Israel and therefore the least for as naturall things are least at their first birth or springing vp so the dignities of men of Kings and other are least at the first and in time doe increase and grow to a greater state and stature yea also to a wicked King For Saul before that had shewed his wickednesse both in offering sacrifice before Samuels comming contrary to his direction 1. Sam. 13. and also in sparing of Agag and the best of the Amalekites sheepe and Oxen. 1. Sam. 15. Who then can sufficiently expresse the dignity of them that are the children of the most high God King of kings c. by mariage
fift rib that hee shed his bowels to the ground 2. Sam. 20. 10. and as Iudas with his lippes saluted our Sauiour saying Haile Master and kissed him and yet at the same instant betraied him to the Iewes Mat. 26. 49. We must not I say thinke that the Apostles had much loue in their mouthes and none in their hearts as many now haue but that their tongues spake and their pennes did write from the abundance of loue in their hearts The more also we exhort other to loue the more must we our selues shew our loue towards them and vse such words and phrases as may be most sutable to such exhortations for the better enforcing of them But these things being common and not so proper to this present theame of the dignity of Gods children it shall be sufficient thus only to haue touched them To returne to the matter as before the Apostle had answered the former obiection touching the small account the world maketh of the children of God by their like account of God himselfe yea by their ignorance of God so now he doth further answer it by their like ignorance of the future state of the children of God As these two things are the cause why the sonnes of great men in the world in strange countries meete often times with much hard measure being perhaps disgraced â—ailed on set in the stockes and such like viz First because the parents of such great men are not knowen Secondly because it is not known what inheritances themselues shall haue nor what manner of men of how great authority and power they shall be for if they amongst whom they are strangers knew these things they would offer no indignity vnto them but would rather honor them according to their parents and according to that state that themselues should afterward be of so is it with the children of God They are the more disgraced contemned and euery way most vnworthily dealt with in the world and by the world as first because the world knoweth not God himselfe their Father as hath been shewed so secondly because they know not neither see what the children of God shall bee afterward viz. how great how honourable and how excellent with God and with his holy Angels If they did see this doubtlesse as our Sauiour saith that if the great workes that were done in Chorazin and Bethsaida had beene done in Tyrus and Sidon they had repented long agone in sackcloth and ashes Mat 12. 21. so may I say that the world would more regard the children of God then they doe Now touching this answer let vs vnderstand that the Apostle speaketh not of that state that the children of God shall haue in this life but of that which they shall haue in the life to come as appeareth by the amplification thereof in the words following from the contrary in the children of God amplified by the circumstance of time viz. at the appearing of Iesus Christ The meaning therefore is Deerely beloued now that is in this life and whiles wee are heere in this world it doth not appeare what we shall be that is in the world to come when hee shall appeare that is when God himselfe in the second person inuested with the manhood shall come in the glorie of his father to iudge the quicke and the dead True indeed sometime the children of God are the lesse regarded and the more hardly dealt withall by the world yea sometimes by them that are not of the world because it doth not appeare vnto the world and to some other not of the world what the children of God shall bee euen in this world and in this life For if it had indeed appeared to the Egyptians what the Israelites should haue beene would they haue dealt so hardly with them If Saul and his Courtiers had fully knowen that Dauid should haue beene king notwithstanding all that they could haue done to hinder him would they so haue persecuted him If the accusers of Shadrach Meshach and Abednegâ— as also of Daniel had indeed knowen how the Lord would haue deliuered the first three from the fire and Daniel from the Lions denne would they haue pursued them so eagerly as they did The like may be said of Hamans malice against Mordecai and for Mordecaies sake against all the Iewes and of diuers other So also if the brethren of Ioseph had certainly knowen that his dreames had beene diuine touching his aduancement and that he should haue beene so great a man as afterward he was would they haue done vnto him as they did Yea the like may be said of our late most noble and blessed Queene For if in Queene Maries time it had appeared indeed and beene cleerely manâ—fest that she should haue beene Queene afterward would diuers haue abused her as they did I might proceed further but I leaue that to the consideration of the wise and Christian Reader By these things wee see it euident that sometimes it doth not appeare vnto other what the children of God shall bee euen in this world and in this life and that therefore they receiue the harder measure from those other from whom their future state in this life is so hidden Notwithstanding the opposition following of Gods childrens knowledge of their similitude and likenesse vnto Christ at his appearing and last comming to iudgement doth manifestly shew that the Apostle doth not heere speake of their condition to come in this life which is for the most part but of a few but of that which shall be in the world to come which is a thing common to all the children of God whatsoeuer To proceed further when hee saith it doth not appeare hee meaneth not to the children of God themselues but to the world and to the men of the world This is also manifest by the opposition following spoken in the first person and in the person of Gods children But we know c. These things being thus opened let vs now see the reasons why it appeareth not vnto the world and why the world seeth not what the children of God shall be viz. how worthy how honourable how excellent and how glorious in the world to come These reasons are many but I will briefly and plainly lay them downe The first is this because there is the same substance by creation Reasons why it doth not appeare what the children of God shall bee of the godly that there is of the wicked Howsoeuer by regeneration there is a change made and an alteration in qualities both inward and outward yet still they remaine men as before they did and that not touching their bodies only but also touching their soules Some indeed haue dreamed that the very essence and substance of the soule in regeneration is taken away and that a new soule is created in stead thereof But this is a most grosse errour for so that soule that had at the first sinned should not be glorified and so the heretikes that
it is said that Nothing wanteth to them that feare God that the Lions do lacke and suffer hunger but that they which seeke the Lord shall want nothing that is good Many sweet promises for this life are likewise dispersed throughout Psal 37. See also Deut. 32. 9. c. Psal 81. 13. c. Psal 112. 2. c. Prou. 24. 4 and many other places For indeed the scripture is very rich in these promises for the children of God but no where are the blessings of this life promised to the wicked yea contrariwise in the former two first places Leuit. 26. 14. c. and Deut. 28. 14. c. there is a world of miseries and outward calamities for this life threatned vnto them The scripture likewise is full of such threatnings elsewhere Eliphaz thus describeth the state and portion of the wicked He wandreth saith he to and fro for bread and knoweth that the day of darknesse is prepared at hand or rather when he knoweth it to be prepared the day of darknesse is at hand affliction and anguish shall make him afraid they shall preuaile against him as a king ready to battell For he hath stretched forth his hand against God and made himselfe strong against the Almighty Therefore God shall run vpon him euen vpon his necke and against the most thicke part of his shield c Though he dwell in desolate places such as worldly men affect to auoid resort and expences by resort and in houses which no man inhabiteth but are become heapes such also doe miserable men delight in that no man may haue any heart to come vnto them he shall not be rich neither shall his substance continue neither shall he prolong his perfection thereof in the earth He shall neuer depart out of darknesse The flame shall drie vp his branches and he shall goe away with the breath of his mouth Iob 15. 23. c. There are many other the like places containing the like threatnings Iob 18. 5. c. 27. 13. c. So then many euils of this life are threatned to the wicked no good thing is promised vnto them as they are wicked Indeed as Iehu though a wicked man and one that departed not from the sinnes of Ieroboam that made Israel to sinne 2. Kings Note 10. 31 as Iehu I say had in some things carried himselfe like to the children of God and had diligently executed that which was right in the Lords eies against the house of Ahab the Lord promised him in the place alledged vers 30. that his sonnes to the fourth generation should sit vpon his throne which we see to haue been performed Chap. 15 8. The like may bee said of other wicked men touching the blessings of this life that the Lord suffereth them to enioy them and to haue the occupying of them for a time as in some other respects afterward to be spoken of so also in regard of some things done outwardly by them whereby they doe somewhat resemble his children that so they may haue no cause to complaine of him as of an hard Lord and master but that all the world may see that hee rewardeth euerie man according to his worke 1. Pet. 1. 17. For as much then as God threatneth all euill to the wicked and promiseth nothing that good is vnto them as they are wicked therefore also it followeth that the promises of good things doe belong only to Gods children And thus much for the first right of the children of God vnto the blessings of this life viz. by promise Touching their second right by communion with Christ for as much as he is the only heire of all things Heb. 1. 2. as hath been before noted and that as he is not only God but God and man For euery heire is heire to another but as Christ is Note God all things are his owne and he hath equall right with the Father vnto all things so that properly in that respect he is no heire therefore it followeth that none can haue any interest to any thing but only such as are in Christ and be members of his body They that are Christs and whose Christ himselfe is may well claime and challenge all other things yea they may assure themselues that they shall haue all other things Hee that spared not his owne Sonne but gaue him for vs all how shall hee not with him that is it is not possible as hath been before obserued but that with him he should giue vs all other things also Rom. 8. 32. Thus much briefly of the right that the children of God haue to all the blessings of this life neither only of their right but also of their property in them But yet I may not thus let this matter passe without further speech thereof for the better satisfying of all men touching the same To proceed therefore further therein it may be demanded and will no doubt be demanded that if this be by promise and by participation of Christ the right and property of the children of God why some of them yea many of them are oft times in great want and necessity So was Bartimeus that sate by the high way begging Mark 10. 46. So was Lazarus that lay at the rich mans gate c. Luk. 16. 20. So Dauid himselfe after that he was anointed to be king of Israel was in such necessity that he came to Ahimelech the Priest to craue some releefe for himselfe and his company and was glad to take the shew bread of the Lord because Ahimelech though Priest had then no other prouision ready 1. Sam. 21. 3. Afterward also in the like necessity he sent for some reliefe no Nabal Chap. 25. 5. The like is the state of many other yea of most other the children of God Their part oft times is but small of these earthly blessings It may therefore I say be demanded why this is so or how this standeth with the righteousnesse of God to giue so little to them to whom he hath promised so much yea who likewise by communion with Christ haue right to all To this I answer that it is to be remembred which before I said viz. that these blessings of this life are not absolutely promised to the children of God but conditionally if they may be good for them and no hinderances of them touching a better life So only they are promised and no otherwise So only they may be praied for and no otherwise So only they may be looked for and no otherwise If they be otherwise praied for or expected our praier and expectation are wrong and it skilleth not though we be not heard in our praier and though our expectation be frustrated Yea it is better we should not be heard and that our hope should be frustrated then otherwise The wholsomest the daintiest and most exquisitly drest meat that is may be hurtfull to a sick and weake stomack and though such a sick person doe craue such meat or
Hathaliah that immediatly after Ahaziah vsurped the kingdome All these seuen kings I say were euill and vngodly though some of them at their entrance into their kingdomes made great shewes of godlinesse Neither had any of these seuen any good child for ought that we know but only Ahaz whom Ezekiâ—h his sonne succeeded Yet in the daies of Hezekiah the Lord comforteth him against Zenaherib and promiseth to saue Ierusalem for his owne sake and for Dauid his seruants sake 2. Kings 19. 34. So he noteth that all the former succession of euill kings so long togither euen for the space of about 155 yeers at least not much lesse had not disanulled and made voide the former couenant of God made with Dauid Yea we may say more that sometime the promise of the Lord made to the wicked though indeed as they in some things resemble the children of God is kept with their posterity and they also haue the benefit of it This hath been shewed before by the performance of Gods promise made to Iehu euen to his sonnes afterward though all wicked to the fourth generation What a gratious priuiledge then is it to them that are the children of God indeed that euen their children are by their parents within the couenant of God Although also wicked children of good parents doe depriue themselues of all benefits of Gods couenant touching the life to come yet they do receiue many by the same couenant touching this present life Ismael had not only the seale of the couenant circumcision but for the couenants sake made with Abraham God heard him praying for Ismael that he might liue in his sight and answered him most gratiously saying As concerning Ismael I haue heard thee lo◠〈◊〉 blessed him and will make him fruitfull and will multiply him exceedingly twelue Princes shall he beget and I wiâ—â— make a great nation of him Gen. 17. 18. By the said example of Ismael and by the benefit he had by the praiers of Abraham praying for him wee see the posterity of the children of God to haue great benefit by the praiers of their parents If the praier of the righteous auaileth much for any if it bâ— feâ—â—ent Iames 5. 17. much more may wee assure our selues that the praiers of the righteous parents for their children doe auaile much because they will pray most feruently for them If God heard Abraham praying for wicked Ismael he will also doubtlesse heare other parents praying for their children in the saith of Abraham especially for such children as doe themselues also beleeue Therefore the Gospell testifieth how many children were sometime restored from death to life and somtime were released from a bodily possession of satan by the suit of their godly parents to our sauiour in their behalfe Mat. 9. 18. Mat. 15. 22. Mat. 17. 14. Mark 9. 17. Great likewise is the benefit of Gods childrens children by better education better precepts better exercises of religion better chastisements and corrections and better example of life and conuersation then the children of the wicked for the most part haue As the children of such parents as are themselues the children of God haue these benefits by their such parents so likewise great is the benefit and comfort that such parents haue by their children that walke in the couenant of God viz. by their feare of God by their obedience to them and their praiers for them and by their good behauiours towards all other in which respect Salomon doth often commend such children in the book of the Prouerbs A wise sonne maketh a glad father Prou. 10. 1. and 15. 20. My sonne if thou be wise mine heart shall reioice and I also Pro. 23. 15. and againe the father of the righteous shall reioice he that begetteth a wise sonne shall haue ioy of heart thy father and thy mother shall be glad and she that bare thee shall reioice verse 24 25. My sonne be wise and reioice mine heart that I may answer him that reprooueth me Pro. 27. 11. and 29. 3. sometime also it commeth to passe that good children become parents to their parents by releeuing them in their necessities and helping them in their outward state so Ioseph is said to haue nourished his father Iacob and all the rest of his sonnes and their families Gen. 45. 18. and 47. 12. so likewise Ruth was a great helpe for maintenance to her mother in law Naomi and much other comfort had Naomi by her in her old age The contrary is manifest of wicked children both by many sentences in the Prouerbs before alleged and also by many examples of Ismael Esau the sonnes of Eli Hophni and Phine as Amnon and Absolon the sonnes of Dauid and of many other As it is thus betweene the husband and the wife and parents and children that are themselues the children of God so the master and seruant that are the children of God haue much greater benefit one by another then wicked masters and seruants haue for how great was the mutuall comfort both that Abraham had by the faithfull seruice that his seruant performed whom he imploied about a wife for his sonne Isaac and also that the same seruant had by the former instruction and example of Abraham whereby no doubt he was brought to make such conscience of faithfull seruice vnto Abraham For doth not the Lord himselfe say of Abraham I know him that he will command his seruants and his house after him that they keepe the way of the Lord to doe righteousnesse and iudgement Gen. 18. 19. Yea wicked masters haue great benefit by such seruants as are the children of God Laban an Idolater could say of Iacobs seruice I haue perceiued that the Lord hath blessed mee for thy sake Gen. 30. 27. Potiphar Iosephs master saw that the Lord was with Ioseph and that the Lord made all to prosper that was in his hand and so Ioseph found fauour in his sight and serued him and he made him Ruler ouer his house and put all that he had in his hand and from that time that hee made him Ruler ouer his house and ouer all that hee had the Lord blessed the Egyptians house for Iosephs sake and the blessing of the Lord was vpon all that he had in his house and in the field Gen. 39. 2. Yea Potiphar had a further benefit by Ioseph because when his wife most impudently inticed him to filthinesse with her Ioseph most gratiouslie denied it and said Behold my master knoweth not what he hath in the house with me but hath committed all that he hath to mine hand There is no man greater in this house then I neither hath he kept any thing from mee but only thee because thou art his wife how then can I doe this great wickednesse and so sinne against God And albeit she spake to Ioseph day by day yet hee hearkned not vntâ— her to lie with her nor to be in her companie Ge. 39. 8. 9. 10. Was not this a great
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
sinne as likewise their actuall testimonies and very deeds of kindnesse shewed by them for the better incouragement of other to such euill as themselues doe approoue Of such loue Salomon saith that it is but as the cracking or ratling of thornes vnder a pot though vehement hot and feruent for a time yet by and by euen vpon nothing or at least vpon trifling reasons though sometime also vpon good ground quailed cooled and brought to nothing sometime also turned into extreme hatred Hereof there are many examples At Iakobs first comming to Padan Aram to his vnkle Laban how kindly and louingly was he entertained by Laban what great signes did he shew and what great profession did he make of loue As soone as he heard he was come he tarried not till he came to his house but he ran out to meet him What more he embraced him What more he kissed him What more he brought him to his house What more he said vnto him Thou art my bone and my flesh What more he abode with him the space of a moneth What more He said further vnto him Though thou be my brother shouldst thou serue me for nothing Tell me what shall be thy wages What more At his first asking he gaue him his daughter yea but not the right but Leah for Rahel Yea but presently he gaue him Rahel also Gen. 29. 13 c. Here were great matters who would not haue thought there had been great loue and such as much water would not haue quenched Notwithstanding how his heart was afterward changed how his countenance was estranged and how many waies he delt hardly with him and worse would haue dealt if God had not appeared vnto him and commanded him to doe nothing but good to Iakob we know Saul at the first is said to haue loued Dauid exceedingly 1. Sam. 16. 22. yet afterward when Dauid had much more deserued his loue he hated him as extreamly yea his own sonne Ionathan also for his sake 1. Sam. 20. 30. Yea he so hated all the Lords priests for his sake that for the supposed fault of one he commanded them all to be slaine 1. Sam. 22. 18. yea though he did afterward with teares relent vnto Dauid acknowledging him more righteous then himselfe 1. Sam. 24. 17. and so making a great shew of renuing his first loue yet presently againe he persecuted him as eagerly as before The like may be said of the loue of the said Saul towards his owne Sonne Ionathan to whom he was bound by nature but of this before Iehoram King of Israel one while could call Elisha the Prophet by the name of his father 2. Kings 6. 21. against whom notwithstanding such immediatly almost was his indignation and fury that he said God doe so and more also to me If the head of Elisha the sonne of Shephat shall stand on him this day vers 31. To day Herod could so reuerence Iohn Baptist that he heard him gladly and did many things c. yet the next day he beheaded him vpon the request of an whorish and wanton damsell Mark 6. 20. c Demas one while was the familiar friend of Paul Colos 4. 14. Philem. 24. but not long after he forsooke him and made more account of this present world that is both of the things and also of men of this world 2. Tim. 4. 10. What also may be said of the great fauour of Ahashuerosh towards Haman to whom he did not only command that all his seruants should bow their knees Ester 3. 2. but who also was all in all with him so that he obtained of him letters written in his own name and sealed with his own seale for the destroying of all the Iewes in one day Notwithstanding this great grace did not only die suddenly and with speaking of one word but it was turned also into such vnreconciliable indignation that Haman was hanged in a moment vpon the same gallowes which he had prepared for Mordecas Ester 7. 9. 10. So may all Hamans euen such enemies of the Lord and of the Lords people be disgraced and perish in the end that do not as Paul did before his calling belong vnto the Lord. The like we see by daily experience For be the loue of the wicked either towards the children of God or towards them of their own crue and sort neuer so great neuer so hot neuer so burning yet euery trifle putteth all cleane out and for euery toy they are ready to fall out with their ancientest and the best friends they haue and oft times they become as bitter enemies as euer before they were feruent friends Sometimes they fall out in play somtimes vpon the false reports of tale-bearers somtimes for a matter of profit though perhaps not of a penny value somtimes for an vnkind word somtimes vpon meer suspition somtimes vpon mistaking either of some speeches or some actions and somtimes vpon other occasions But why is the loue of the wicked so variable so mutable and so easily alienated from them towards whom it is Euen because it is not wel rooted grounded neither are they wel rooted grounded in it Ephes 3. 18. They loue for profit or for pleasure or for some other carnall respect Their loue is of the flesh not of the spirit The knot thereof is not made by theeternall spirit of God therfore it is easily dissolued As a stake stuck into the earth not rooted is easily plucked vp As an house without groundâ—ill and good vnderpinning especially standing bleakly subiect to the winds hauing no defence of trees of other buildings or of hills is quickly ouerthrown so is the loue of the wicked straight quailed and with euery little blast quite blown ouer This especially may be said of the loue of the wicked towards the children of God For although such loue on Gods part be not without his speciall prouidence yea and oft times wrought by his speciall power of his speciall goodnesse yet on the wickeds part it is for the most part not grounded vpon the godlinesse or goodnesse of such as they loue but vpon some speciall respect vnto themselues So Potiphar loued Ioseph because he was a good steward for him and the Lord blessed him in that which he took in hand yea all things that Potiphar had for his sake So Pharaoh did afterward loue grace the same Ioseph because he had well interpreted his dreames and had giuen good counsell against the time of dearth signified by one part of the said dreames So Saul loued Dauid for his skill vpon the harpe the same may be said of other Thus then we see what the loue of the wicked and of meer naturall men is and thereby how vile and base their state and condition is For what a dogged nature is it to loue no longer then they see benefit towards them and so to loue one while that presently they hate and oft times do hate more then they did loue as Ammons
hatred is said to haue been more against Tamar then his loue had been towards her 2. Sam. 13. 15. Dogs loue in this manner for let their masters that doe alwaies feed them but vnawares tread a little vpon their foot and they will be ready to bite them by the leg if not to slie in their face It is far otherwise with the children of God For so many as are new borne not of mortall but of immortall seede by the word of God hauing purified their soules in obeying the truth to loue brotherly without feining doe accordingly loue with a pure heart feruently 1. Pe. 1. 23. Now although that place be vnderstood specially of brotherly loue yet he that loueth them that are begotten will much more loue him that hath begotten And indeed how can the children of God but loue him whom they know by his word to be so mighty so infinit so wise so iust and euery way so good in himselfe and so gracious so louing and so mercifull towards them whom he hath so loued as to make them his children in such manner as hitherto we haue heard and shall further heare As touching the loue of the children of God towards men especially towards such as are the children of God with themselues how can they but loue them that are his creatures and the workmanship of his hands yea and which doe resemble their heauenly father and their eldest brother and that are stamped with the same spirit wherewith themselues are stamped that are heires likewise of the same inheritance and for the loue of whom there be so many precepts to command it so many sentences to commend it so many promises to prouoke it so many examples to encourage vnto it In all these respects the said loue is very excellent and precious the more because it doth not only come from God alone but also because that thereby we know that wee are translated from death to life and that we are of the truth and shall before him assure our hearts 1. Ioh. 3. 14. The Apostle saith not that Note thereby we are translated and that thereby we are assured but only that we know our selues so to be So then this loue is a speciall part of the euidence of our saluation and of our comfortable appearance before him both in this life and also in the life to come euen in the great day when all flesh shall be gathered together and when the books of all mens actions known and secret shall be opened before him That which the Apostle in the former Chapter vers 29. had ascribed to the whole worke of regeneration is in the places before alledged ascribed to this one point thereof viz. our vnfeined loue towards other the children of God because indeed all other things are nothing without it 1. Cor. 13. 1. 2. and where that is there are all other graces either as causes working it and by it or as effects and fruits thereof comming from it and therefore as before we haue heard it is called the fulfilling of the law and the bond of perfection Our Sauiour also saith that vpon these two commandements Thou shalt loue the Lord thy God with all thy soule with all thy strength and with all thy minde and thy neighbour as thy selfe hangeth the whole law and the Prophets Mat. 22. 40 So that these two points either as they are to be performed by vs or as they Note be performed for vs by our Sauiour Christ Iesus are the text as it were of all the rest of the word of God which is so excellent that when Dauid had learned much thereof yet he praieth the Lord to open his eyes that he might see the wonders of his law Psal 119. 18. thereby nothing that the wonders of the law of God which he did see he accounted in a manner as nothing in respect of those which he did desire further to behold So also in further commendation of the excellency of the said law he saith againe Thy testimonies are wonderfull therefore doth my soule keepe them vers 129. If therefore the word of God be so excellent is not that also excellent that is the chiefe subiect matter thereof and whereunto all that is contained in the word some way or other may well be referred Notwithstanding although this loue be so excellent yet it is not as the papists blurt it out and stoutly defend it the forme of faith For then should it be a part of faith yea the chiefe part of faith and that part without which faith should haue no being at all because the forme doth giue being to that which is formed and so it should be no otherwise distinguished from faith then as a part of faith it selfe which is directly repugnant to that place which they especially plead for the magnifying of loue And now abideth faith hope and loue these three 1. Cor. 13. 13. For in this place we see the Apostle as plainly to distinguish loue from faith as he doth distinguish hope and to make these to be three How could this be if loue were a part of faith and if faith were no faith without loue Indeed there is no faith without loue but if therefore we should make loue to be the principall part of faith we should make many a mad conclusion Againe loue by the doctrine of the Papists vpon the former place is better then faith Can a part be better then the whole Then it should be better then it selfe with addition of another good thereunto Loue also is an effect of faith as before we heard out of 1. Tim. 1. 5. therefore it cannot be the forme of faith Last of al by faith we meane faith in Iesus Christ and euery mans beleeuing of the particular forgiuenesse of his own sinnes and of his own particular saluation by Iesus Christ The loue that is required of vs was in Adam before his fall in whom there was no such faith But to returne to the excellency of the loue before spoken of as we haue heard the loue of the wicked to be very variable and soone quenched yea turned oft times into extreme hatred so the loue of the children of God is most constant and abideth to the end Loue doth neuer fall away though that prophecying be abolished or the tongues cease or knowledge vanish away 1. Cor. 13. 8. The loue of the children of God being sincere without dissimulation Rom. 12. 9. well rooted and grounded Ephes 3. 18. vpon the word and in Christ Iesus it is constant without wearinesse either in affection or in action Gal. 6 9. As God loueth to the end whomsoeuer he loueth Ioh. 13. 1. so his children walke in the steps of the same loue Ephes 5. 1. 2. To conclude this point the more excellent this loue is a speciall point wherein consisteth the matter of our regeneration the more excellent also is the estate and condition of all the children of God so regenerated in whom alone it
not this then a great dignity For this is one of the specialest promises that God hath made vnto his people namely that he will set his tabernacle among them and that his soule shall not loath them that also he will walke among them c. Leuit. 26. 11. 12. So then they with whom God hath such communion as to set his tabernacle among them and dwell with them may assure themselues that God will neuer loath them nor leaue them Yea we doe thereby further see that he promiseth not only his presence but also his gratious presence by his power to vphold them by his grace to direct them and by his goodnesse to giue them euery good thing For hee is greater then all Ioh. 10. 29. both in power and wisedome Who therefore can destroy or hurt them whom he will preserue In a strange country and in places of danger oh how great a comfort is it to haue some companie In such a place the truth of that is most apparant that Two are better then one because if they fall the one will lift vp his fellow Eccles 4. 9. 10. But alas what is all the company of man in respect of the society of God They that haue God so with them may truly say If God be with vs who can be or what skilleth it who be against vs God is light and in him is no darknesse 1. Ioh. 1. 5. If therefore we haue him alwaies with vs we shall be sure of light whereby so to see our waies that we may not erre Yea God is the father of lights from whom commeth euery good and perfect gift Iames 1. 17. Therefore they that haue him their shepheard may assure themselues they shall want nothing but that he will make them to rest in green pastures and lead them by the still waters of life restoring their soules and guiding them into the paths of righteousnesse Psal 23. 1. c. Yea they that haue thus God their shepheard shall be sure not only of green pastures and water but also that he will giue them that wine and milke and bread c. whereby their soules may liue and be made fat to eternall life Isai 55. 1. 2. What a priuiledge is this It is a great prerogatiue of the children of God to be garded by an Angel as afterward wee shall heare But alas smal cōfort is there in the presence of an Angel if God himselfe be not with vs. When the Israelites had so offended God and prouoked his wrath against them by making a molten calfe that he denied to go himselfe with them vnto the land which he had promised them and yet at the praier of Moses was content to send an Angell before them to cast out the Canaanites the Amerites the Hittites c. How I pray you did they take this It is said that when they heard this tidings they sorrowed and no man put on his best raiment Exod. 33. 1. c. There is therefore no comfort in the presence of any creature whatsoeuer if God himselfe be not graciously present with the eies of his fauour to behold them and their slate with the eares of his grace to heare their crie Psal 34. 15. and with the right hand of his power to support them Psal 144. 7. and to fill them with good things Psal 104. 28. and 145 16. Therefore Moses himselfe in the three and thirtith of Exodus before alledged vpon Gods deniall of his going in person with the Israelites offering notwithstanding to send an Angell before them Moses himselfe I say reasoneth the case with God in these words saying Wherein shall it be knowen that I and thy people haue found fauour in thy sight Shall it not be when thou goest with vs So I and thy people shall haue preheminence before all the people that are vpon the earth vers 16. As the former sorrowing of the people in the beginning of the Chapter sheweth how heauy a thing it is to want Gods companie though we haue the company of Angels so what can be more plainly spoken then these words of Moses to shew how great preheminence there is in that gratious presence of God wherof now we speake This priuiledge is the more because as all the points before handled so this is both common to all the children of God and also peculiar to them only For it is apropriated to them that are elected called instified and which shall be glorified Rom. 8. 31. and therefore before our calling as wee haue heard we are said to be without God in the world Ephes 2. 12. and it is before obserued that the promise of Gods dwelling with men and making them his tabernacles and temple is ioined with another of making them also his sonnes and his daughters 2. Cor. 6. 18. as noting that it is both common to them all and also proper to them only Therefore the wicked haue no more part in this priuiledge then in the former As the children of God may say that when they are alone they are not alone because God euen the fafather sonne and holy ghost is alwaies with them so whatsoeuer company else the wicked haue yet they may truly say they are alone because God euen the father Sonne and holy Ghost is absent from them As God is infinit and filleth all places so he cannot but be wheresoeuer the wicked are But cold is the comfort of this his presence only For if their eies were opened to see him they should see him no otherwise then Dauid saw the Angell of the Lord between the earth and the heauen with his sword drawen in his hand and stretched out toward Ierusalem 1. Chron. 21. 16. What to do had the Angell of the Lord his hand so stretched out toward Ierusalem euen to destroy it 2. Sam. 24. 16. Neither any otherwise should the wicked see the Lord to be present if their eies were opened then Balaams Asse saw also the same or another Angell of the Lord stand in the way and a sword drawn in his hand at the sight whereof the Asse being stricken with feare flung the first time out of the way into the field and the second time dasnt her masters foot against the wall and the third time lay down vnder him not daring to go in the way Numb 22. 23. Thus I say and no otherwise should the wicked see the Lord present with them not to do them any good but to be reuenged of them for all their wickednesse Thereby they should be so filled and possessed with feare that they should be ready to fly if it were possible and to run away from his presence But whither should they flie from his presence If they should ascend into heauen be is there If they should goe down into hell or make their bed in the graue hee is there If they should take the wings of the morning and dwell in the vttermost parts of the sea yet thither should his hand follow them and
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
to bee with them for the same end so it is not to bee doubted but that then they did and nowe daily do so For they are the good ground into which the good seede of Gods word falling bringeth foorth fruit some an hundred folde some sixty folde and some thirty folde Mat. 13. 23. or as Marke setteth downe the words in a contrary order one thirty another sixty and some an hundred Marke 4. 20. The which change of order is the more to bee obserued that neither they that bring forth Note an hundred fold should despise them that bring foorth but thirty folde neither they that bring bring foorth but thirty should be discouraged because they come short of them that bring foorth an hundred fold For though Matthew set the hundred folde in the first place and the thirty folde in the last place yet Mark setteth the thirty folde in the first place and the hundred fâ—ld in the last place Yea to be thus more and more abundant in the fruits of the spirit and of righteousnesse is that which our Sauiour hath promised To him that hath shall bee giuen and hee shall haue abundance Mat. 13. 12. and 25. 29. and again I am the vine and my father is the hus bandman euery branch that beareth not fruit in me he takeeh away and euery one that beareth fruit he purgeth it that it may bring forth more fruit Iohn 15. 1. 2. The same is likewise taught by the two parables Mat. 13. 31. c. wherein the kingdome of heauen is compared first to a graine of mustard seed that being the least of all seeds groweth to a great tree secondly to leuen which beeing little seasoneth or sowreth an whole lump of dough The end also of the ministery of the gospell is not onelie that the Saints might bee gathered together but also that they might grow vp into him viz. into Christ which is the head by whom euery member receineth encrease Eph. 4 12. 14. 15. The prophet likewise saith that the righteous shall flourish like a palme tree and grow like the Cedars in Lebanon and that they that are planted in the house of God that is onely the children of God for without are dogges Reu. 22. 15. shall flourish in the courts of God and still bring forth fruit in their age and shall be fat and flourishing Psal 92. 12. 13. Finally the angel of the church of Thyatira is commended by our Sauiour to haue had more works at the lust then at the first Reuel 2. 19. By all these arguments who seeth not that it is a most honorable thing not onely to be so partaker of the death and resurrection of Christ as first I said as likewise of many other graces the least whereof is more worth then all the pearles and treasures riches of the earth but also to haue all the said excellent graces euery day more and more encreased in vs and to abound in such dainty and pleasant fruits as it were for Gods owne diet as whereto the most excellent fruits of the garden of Eden at the first planting thereof by God himselfe were nothing comparable For such as the tree is such is the fruit But the tree of these fruits being as before wee heard Christ Iesus himselfe is better then all the trees in the first garden of Eden Therefore the fruits of this tree so planted as it were in the garden of our hearts are like to the tree it selfe That all the children of God do not alwaies thus thriue prosper and beare fruit it is either because they doe not seeke it as they ought to doe or that they doe not vse such meanes as they should or that they are not alike incorporated into Christ or that they doe not alike beleeue the promise of God for the working and encreasing of those things in them as hath beene said they would or for some other such like cause To conclude this point all the former things so said are yet the more because the children of God doe not only beare such fruits and that in great abundance euery day more then before but also that they doe it with great delight and pleasure For so the man that is blessed is described viz. not onelie not to walke in the counsell of the wicked or not to stand in the waie of sinners or not to sitte in the seate of the scornefull but also to haue his delight in the lawe of the Lord Psalme 1. 1. 2. What In the reading of it onely or only in the study of it because it followeth that he meditateth therein day and night Not so but also in the practise and obedience of it This is manifest first by the opposition of this branch to the former of walking in the way of the wicked Secondly by that which followeth in verse 3. viz. that he is like the tree planted by the riuers of waters that bringeth forth not leaues but her fruit in due season So The fear of the Lord and great delight not in the histories nor in the eloquent phrases and sentences of the Scripture Note which beeing more excellent then all other histories eloquence whatsoeuer may and will delight a carnall man but in the commandements of the Lord are ioyned together as concurring in the man that is blessed Psal 112. 1. This is further euident by the example of Dauid who reioiced when they said vnto him wee will goe to the house of the Lord. Psal 122. 1. If he reioyced to see other forward in going to the house of the Lord did he not much more reioice to see them bring forth the fruit and that plentifully of their going to the house of the Lord And if he reioyced to see other so to doe shall we thinke that himselfe did not much more cheerfullie and gladly do the workes of God yea we see that he did For how did he ioy in the bringing home of the Arke Yea is it not sayd that he danced with all his might before the Lord 2. Sam. 6. 14. How glad also was he and how did hee reioice and blesse God when Abigail met him and perswaded him to change his mind and to reuoke his former vowe against Nabal How I say did he then reioyce and blesse God saying Blessed bee the Lord God of Israel that sent thee out this day to meete mee And blessed be thy counsell and blessed bee thou which hast kept me this day from comming to shed bloud 1. Sam. 25. 32. If he so reioyced for being kept from so great a sinne wee may well thinke that he much more reioyced in an higher degree of sanctification viz. in bearing the fruits of godlines aboundantly euery day more then other Such liberty haue all the children of God as that they are not only freed from the bondage of sinne and do bring forth the fruits of the spirit and of righteousnesse but that also they do this with great delight and ioy O sweet
more therefore are we forbidden the worship of dead and helplesse images Thirdly because there should be some resemblance betwixt that that putteth vs in mind of another thing and the thing it selfe whereof it putteth vs in mind But there is not so much similitude betwixt God and images as there is according to our common speech betwixt an apple and an oyster For both these are the good creatures of God they are both meat for man either of both are beyond the power of man to make But there is no agreement at all betwixt God and idols or images What fellowship hath righteousnesse with vnrighteousnesse and what communion hath light with darknes c. 2. Cor. 6. 14. c. Images haue mouthes and speake not eies and see not eares and heare not hands and handle not feet and walke not as before we heard Deut. 4. 28. Psal 15. 5. c. But God hath no eies and yet seeth all things no eares and yet heareth all things no mouth and yet speaketh vnto vs by his word no hands and yet doth and ruleth all things he hath no feet and yet is euery where Last of all for images to put vs in mind of God is derogatory to the Sacraments especially to the supper of the Lord which Christ himselfe instituted chiefly in remembrance of him That which I haue said of some of the chiefe heresies of Popery I might shew of the rest so likewise of other heresies To deale in like manner with all would be too large for this place By these things but thus briefly written other may be vnderstood And thus we see what an excellent priuiledge the children of God haue by the word of God being such an armor of proofe as we haue heard it to be for defence of themselues against all sinnes both of practise and also of iudgement Yea this priuiledge is the greater because all the wicked and meer naturall men being without this word are therfore in a wofull state altogether vnarmed naked lying open to the enemy of their soules yea being indeed in his posession as before we haue often heard For although the Apostle doe describe other parts of the christian armor yet none can haue any of those other parts except he haue the word The word is the most principall of all the rest as being the meanes as before hath been shewed of all the rest Thus much for the second consideration of the word in this place viz. as it is a speciall part of our spirituall armor to defend our selues against the enemies of our saluation CHAP. XX. Of the word as it is giuen for consolation and comfort of the children of God in their afflictions and also of the Sacraments THe third consideration of the word before mentioned yet remaining is as it is the speciallest consolation and comfort of the children of God in their afflictions This I haue reserued for this last place because it ariseth from the two former For if the word of God be so perfect as before wee heard then it must needs be a word of comfort If also it be such a speciall part of our christian armor for our defence as before also we haue seen it to be then it cannot but minister likewise great comfort vnto vs. For where a man hath many and mighty enemies there cannot but be great feare where there is great feare there cannot but be great heauinesse also Yea what almost is feare but the heauinesse of heart from the expectation of some euill So far therefore as the word doth arme vs against our enemies whom we haue most cause to feare so far it cannot but be a great comfort vnto vs. This that I speake of the comfort of the children of God by the word of God Dauid testifieth Psal 19. both saying that the statutes of the Lord are right and reioice the heart verse 8. and also adding that they are sweeter then the hony and the hony combe vers 10. But we are there to obserue these commendations to bee placed after some other attributes and effects for which in the same Psalme he had before commended the word viz. after the perfection of it and the conuersion of the soule thereby after the faithfulnesse or surenesse of it and the giuing wisedome vnto the simple c. Thereby the Prophet giueth vs to vnderstand that the word of God doth reioice and comfort the heart only of those whom first it hath inwardly conuerted or restored whom first it hath made wise vnto saluation c. Therfore also he saith againe This is my comfort in my trouble that thy promise or thy word doth quicken me Psal 119. 50. that whereas by nature I am dead in sinnes and trespasses thy word hath awakened me and restored me to life and so giuen me much comfort and againe This is my comfort that I keep thy commandement verse 56. and againe Except thy lawes had been my delight or my comfort I had long sithence perished in mine afflictions verse 92 Paul also doth not obscurely signifie the word of God to be the word of comfort when he saith that whatsoeuer things are written afore time are written for our learning that we through patience and comfort of the scriptures might haue hope Rom. 15. 4. Do we not here plainly see true comfort to be called the comfort of the scriptures Another Apostle also setteth down the word for one of the two immutable things whereby we might haue strong consolation c. Heb. 6. 18. But what shall I need to stand long vpon this point For as afterward in the vses of this dignity of Gods children we shall heare this whole treatise is as well for comfort as for instruction And how shall we know that God hath so loued vs as to make vs his children but by the word How are we made the children of God but by the word How doe we vnderstand any thing else either before or after in this treatise concerning the dignitie of Gods children but by the word Yea and that all true comfort is to be had by the word our Sauiour seemeth to insinuate because his disciples being in great feare partly by a great tempest vpon the sea partly and more specially because seeing him come towards them walking vpon the sea they imagined him to be a spirit though our sauiour by his bodily eies seeing their trouble by the tempest and by his diuine nature vnderstanding their imagination of him could secretly by his said diuine nature and power haue taken all feare from them and comforted them yet he did rather comfort them by his word and speech Note saying vnto them Be of good comfort it is I bee not afraid Matth. 14. 27. Wherefore did hee thus rather then otherwise comfort them Euen the better to sanctifie and commend the word for the word of comfort for euer to his disciples and to all other in any feare or heauinesse that so all might alwaies seek comfort at
no other fountaine then at the word of God By the same meanes from time to time hath the Lord comforted his children Abraham Isack Iacob Dauid Hezekiah Paul and other in their afflictions euen by his word and by speaking vnto them When Iohn also wept much because no man was found worthy to open to read and to looke on the booke which before he had seen in the right hand of him that sate vpon the throne c. how was he comforted Not inwardly only by Gods spirit but outwardly also by one of the elders speaking vnto him and saying Weep not behold that Lyon which is of the tribe of Iuda that roote of Dauid hath obtained to open the booke and to open the seuen seales thereof Reuel 5. 5. Here is a double argument to proue the word of God to be the word of comfort First because Iohn in his heauinesse is comforted by the speech of one of the elders vnto him Secondly in respect of the matter of the said speech viz. that there was one found to open the booke and the seuen seales thereof For thereby the holy ghost signifieth that without opening of the book before shewed to Iohn there was nothing to haue comforted him Whatsoeuer benefits therfore whatsoeuer friends whatsoeuer outward delights whatsoeuer learning or other thing men haue yet nothing will soundly comfort them that are heauy hearted or exercised with feares but the word The woman in the Gospell healed of her bloudy issue for healing whereof she had spent all that she had vpon the physitians and was nothing the better doth sufficiently iustifie this For when our Sauiour hauing so healed her for nothing euen so perfectly healed her that she sensibly felt her selfe to be healed when I say our Sauiour hauing thus healed her did but aske who had touched him because he had felt vertue to goe from him she had no more comfort then before but for all the benefit Note of health so miraculously wrought in her she was possessed with great feare and trembling till she came to our Sauiour and till he spake vnto her saying Daughter be of good comfort thy faith hath saued thee Luk 8. 47. 48. So then the former benefit did not comfort her though she had long desired it yea it seemeth she had more feare then before but the word that our sauiour spake was it that tooke away the feare and which did comfort her I might here also speake of Belshazar in what case he was Dan. 5. hauing no comfort in the word but of him and other like more afterward In the meane time let vs vnderstand that the word hath comforts of all sorts and for all afflictions of this life and of the life to come for body and for soule Is any of Gods children poore he can comfort himselfe with the word saying Feare the Lord yee his Saints for no good thing wanteth to them that feare him c. Psal 34. 9. So with those manifold comforts Mat. 6. 25. c. Luk. 12. 32. c. So also with the examples of Iacob Gen. 32. 10. of Elija of the widow of Zarepta and of the other widdow of one of the sonnes of the Prophets before mentioned and with Gods mighty prouidence towards the Israelites in the wildernesse in feeding them with Manna and quailes and in giuing them water out of the rocke Is any child of God in disgrace or in base condition he can comfort himselfe with 1. Pet. 5. 5. and 6. and with the examples of Ioseph Dauid Ester and Mordecai whom the Lord raised vp from the dust and made to sit with Princes yea and some of them to be Princes Is any of them in prison He can comfort himselfe with the examples of Ioseph Ieremiah Peter and Paul who were not only in prison but whom also the Lord most mightily deliuered out of prison Hath any many and great aduersaries He can consider that If God be with him he need not feare who is against him Rom. 8. 29. and that The Lord is alwaies at hand Philip. 4. 6. And how the Lord deliuered Iacob from Esau and from the Sechemites and Dauid from many mighty enemies Is any sicke and sicke vnto death He can call to mind how Hezekiah being so and told also by the word of God that he should die was vpon his praier miraculously restored to health and had his life drawn out for fifteen yeeres more 2. Chron. 32. 24. c. He can also remember that Dauids soule was deliuered from the graue Psal 103. 4. and that Epaphroditus being sicke and neere vnto death God had mercy on him Phil. 2. 27. Hath any man lost all his goods in one day yea children also c. He can comfort himselfe with Psal 24. 1. and with the example of Iob who hauing lost goods and children did not only say The Lord hath giuen and the Lord hath taken Blessed be the name of the Lord Iob. 1. 21. but who also had all and more then all restored vnto him at the last Iob. 42. 10. Is any man heauy loaden with his sinnes doth he feare the wrath of God and euerlasting condemnation and doth he not find or feele any comfort yea doth he feele the terrors of death Oh how may he comfort himselfe with the doctrine of Gods mercy Psal 103. 9. c. before handled with the end of Christs comming to heale them that are sicke not the whole to call sinners not the righteous to repentance Mat. 9. 12. 13. to seeke and to saue that which was lost Luk. 19. 10. that euery one that beleeueth in him might not perish but haue euerlasting life Iohn 3. 6. with the words also of the Prophet Ho euery one that thirsteth c. Isai 5. 5. 1. with the words of our Sauiour Come vnto me all ye that are weary and laden and I will refresh you Mat. 11. 28. And lastly with the examples of such as haue found comfort in such an heauy condition and against great and many sins viz. of Dauid of Salomon of Manasses of Peter of Mary Magdalen of Zacheus of Paul and of diuers other Seing then the word of God hath such excellent and such sweet comforts for euery malady for euery affliction for euery heauinesse who can sufficiently expresse the dignity and prerogatiue of the children of God thereby For they only can receiue comfort by it The childrens bread doth not belong to whelpes Mat. 15. 26. Neither do the holy things of God belong to dogs neither doe such pearles become swine Mat. 7. 6. All this hitherto said of the word is the more both in respect of the writing thereof and also of the preaching thereof In both these respects I say the prerogatiue of the children of God by the word is the greater For as touching the writing thereof howsoeuer the Papists would perswade that it was written onely by the voluntary accord of man not by any expresse commandement of God 〈◊〉 and that therefore it
to vertuous Queene Ester was not the ring which himselfe did weare euen when hee came with the King to the royall banquet of Ester giuen to godly Mordecai whom Haman had hated with a perfect hatred Ester 8. 1. 2. Truely this is a great prerogatiue of the children of God that the wicked and their enemies that scorned and contemned them should be their seruants to gather riches for them Thus we see that although the blessings of this life belong only to the godly yet sometimes the wicked get a share but with so small comfort that they were a great deale better be without it This shall be sufficient for the reason both why and how the children of God hauing onely right to all the blessings of this life yet sometimes are in want and oft times haue but a small portion of them as also why and how the wicked hauing no interest at al vnto them yet for a time haue them in great abundance CHAP. XXIIII Shewing why the children of God do sometimes meet with the afflictions of this life threatned against and most properly belonging to the wicked and how beneficiall such afflictions are vnto them and that all things worke to their good IT remaineth now to shew further why as the wicked doe thus often partake of the blessings of this life promised due and proper only to the godly so sometime the godly meete also with afflictions threatned to the wicked and most properly and rightly belonging vnto them and that without any impeachment of their dignity and of the priuiledges and prerogatiues pertaining to them Touching this therefore the first reason why it so falleth out is like to that which before we heard of the wicked For as the wicked sometimes doing the outward works of the children of God doe therefore receiue the outward rewards of the children of God that as I said they may haue nothing wherewith to blame the iustice of God albeit where there is any sin there neuer can be any merit or desert before God so the children of God when they behaue themselues as the wicked doe somtimes tast of the iudgements of the wicked in this life that they may the better be freed from them and from the feare of them in the life to come This is manifest by the manifold afflictions that befell Dauid after his sinne both with Bathsheba against her husband Vrija and also in numbring the people Notwithstanding as the Lord doth giue the wicked his blessings of this life rather in wrath then in fauor as hath been before said so hee doth afflict his children not in wrath but in loue to make them the more partaker of his holinesse that they may the better liue Heb 12. 5. 6. 7. Reu. 3. 19. and to teach them his lawe that they may haue the more rest in the dates of euill whiles the pit is digged for the wicked Psal 92. 12. Such vse did Dauid make of his afflictions both after the former sinnes and also at other times as himselfe testifieth saying It is good â—or mee that I haue been afflicted that I may learne thy statutes Pâ—al 119. 71. And this kind of affliction is called the triall of our faith much more pretious then gold that perisheth though it be tried in the fire 1. Pet. 1. 7. Because as fire purgeth the gold from drosse and as sope maketh the linnen cleane so this affliction is a meane to purge vs of our corruption As plowing also of the ground killeth the weeds and maketh the ground the fitter to bring foorth corne as harrowing likewise breaketh the hard clods and so furthereth the former worke of the plough whereby the ground so ploughed and harrowed may be the more fruitfull so afflictions seem to kill the weeds of sinne remaining in the children of God and to mollifie the hard clods of their harts that they may beare the more fruits of righteousnesse Is it any harme to be so afflicted no more then for gold to be tried in the fire then for foule linnen to be washed with sope then for ground to be ploughed and harrowed Therefore the man whom the Lord doth so correct and chastice is pronounced blessed Psal 94. 12. before alledged and Iob 5. 17. Therefore also the Apostle Iames willeth them to whom he did write to account it exceeding ioy when they did fall into many temptations or afflictions Iames 1. 2. yea he maketh that the first precept or exhortation of all the Epistle that it might be the more regarded To shew more particularly how by afflictions we are taught the law of God purged of such corruptions as do stil remain in the best let vs vnderstand that the said best of Gods children being ready by prosperity to be puffed vp as before we heard by the examples of Dauid Salomon and Hezekiah therefore afflictions serue for the repressing of such pride and to make vs the more humble Dauid did no sooner heare the afflictions threatned which afterward were inflicted vpon him but presently he humbled himselfe saying I haue sinned against the Lord 2. Sam. 12. 13. and in further testimonie of that his humiliation hee did afterward write the whole most dolefull and heauenly one and fifty Psalme When also the Angell of the Lord for his numbring the people smote Israel with the plague how did he and the elders of Israel humble themselues againe 2. Sam. 24. 17. and 1. Chro. 21. 16. as before hath been shewed in Chap. 18. The like hath been before said of Hezekiah out of 2. Chron. 32. 26. Secondly the children of God by experiences of afflictions in themselues are taught the more to pity other in the like affliction Yea this was one end of our chastisement vpon Christ himselfe Heb. 2. 17. 18. Thirdly because by much and long prosperity the children of God are ready to be glued to this world too highly to regard the glory of it and too little to respect the world and life to come therefore sometimes they are afflicted the more to weane their hearts from the world and by the bitter fruits thereof to make them the more weary thereof and the more earnestly desirous of being dissolued and being with Christ Philip 1. 23. Fourthly by afflictions they are taught to bee the more thankfull for the contrary blessings when they shall enioy them as by pouerty to be the more thankfull for wealth by sicknesse to be the more thankfull for health by trouble to be the more thankfull for peace c. Fiftly by afflictions especially by those that come vnto them by the hatred of the world against them they haue the better assurance both that themselues are not of the world but of God For if they were of the world the world would loue them Ioh. 15. 19. and also of their future similitude to Christ in glory Rom. 8. 17. 2. Tim. 2. 12. whereof we shall speake more afterward And the same is it that the Apostle teacheth the Philippians bidding
that any thing shall hurt vs therefore nothing can hurt vs. He will euery thing shall doe vs good therefore euery thing shall doe vs good The prouidence of the Lord is so ouer all that neither a sparrow lighteth vpon the house top nor an haire falleth from our head without his said prouidence Mat. 10. 29. 30. If we that are euill be ready to doe any good that is in our power to our children shall not God much more be willing to doe any good to his children Mat. 7. 11. If then God will do his children good who can hurt For who can resist his will His counsell shall stand and he will do whatsoeuer he will Isai 46. 10. Againe if any thing will hurt vs is it not to be feared from our enemies yet our most deadly enemies can God restraine from doing vs any hurt yea he can force them to do vs good If satan himselfe euen with a great army an whole legion of his angels could not enter into the heard of the faithlesse Gadarens swine without leaue from Christ shall we thinke that he can doe any hurt to them either touching their persons or touching their goods that beleeuing in Christ are members of his body without leaue from him It is manifest that he cannot by the history of Iob yea by that history it is euident that albeit satans malice be vnchangeable so that he cannot but in affection bee an enemy to all the children of God yet by the wise and gratious prouidence of God he worketh the good of Gods children and in that respect his malice may be said to be turned into friendship For was not Iob so much the more blessed in the end euen in his outward state by how much the more satan had as it were cursed him before The like may be truly said of all other enemies of flesh For all such enemies are but satans souldiers which doe nothing but by his appointment and therefore that which they are by Gods prouidence forced to do for Gods children may be said to be done by satan himselfe The same is also manifest by the curses of satans eldest son against vs here in England For as all the while we had the Popes blessing we fared the worse in soule and in body for this life and for the life to come so haue we not seen by experience that the more he hath cursed vs the more God hath blessed vs with peace with honour in the eies of all nations with increase of people and abundance of all blessings Touching such enemies therefore of flesh God can either make them friends to his children Pro. 16. 7. yea though they continue still vassals vnto satan as he did Esau vnto Iaakob and the Egyptians to the Israelites for the lending vnto them their iewels c. or he can confound them as he did the Egyptians afterward returning againe to their former hatred against the Israelites And as he did Sanaherib and his army or he can so restrain them that though their hatred with all the practises therof do continue yet all shall be in vaine touching any hurt to the children of God and in the end for their good The more maliciously that the Egyptians pursued the Israelites being departed out of Egypt the more glorious deliuerance did the Lord giue to the Israelites The persecution of Dauid by Saul made the more to Dauids aduancement All that satan did by Haman against Mordecai and the rest of the Iewes wrought together for the further good of Mordecai and the other Iewes For thereby they had a greater liberty and a greater hand against all their enemies then euer before they had Yea when satan also getteth some of the children of God to be his instruments and factors as it were to worke some mischiefe against some of the better children of God God doth no more fauor this proceeding then if it were altogether by satan himselfe by such as do belong vnto him yea though such things be begun by some of the children of God themselues and afterward seconded by some other altogether wicked yet this shal not procure the hurt of those better children of God but rather the further good both of them and also of those whom satan draweth to practise mischiefe against them whom he especially hateth Is not al this manifest by the history of Ioseph For did not satan first prouoke Iosephs brethren against him euen to sell him out of the country to certaine Ishmaelite merchants Did not these second the former practise of Iosephs brethren by selling him further off namely to Potiphar in Egypt Was not all that seconded againe by Potiphars wife first most wickedly tempting Ioseph to adultery and secondly when that way she could do nothing by false accusing him to her husband of a rape offered by him vnto her was not that also seconded by the vniust dealing of Potiphar in committing Ioseph to the kings prison without any examination of the complaint of his wife When Ioseph had lien long there and at last interpreted the dreames of Pharaohs butler baker might not all the former hard dealing against him seem to be yet furthered by the butlers long forgetfulnesse of him yet al these things wrought together at the last both for the great aduancement of Ioseph according to his former dreames the cause of all the former hatred of his brethren against him and also for the good of his brethren themselues and of all their houses So we see that God that fetcheth light out of darknes can make the sins of his children somtime to worke for their outward good not to incourage any to sinne but to comfort all belonging vnto him against too much feare of the iudgements deserued by sinne and to shew the exceeding priuilege of his children in this behalfe Thus much of the working together of the practises of satan of his instruments for the good of the children of God whereby the said children of God may the better assure themselues that much more wil other creatures worke for their good I shall not need to speak any thing in this behalfe of the Angels in heauen For no man will make any question of their working together for the good of Gods childrē euen for their good in this life and of this life which is the point now principally in hand sith they pitch their tents round about them to preserue them from dangers do otherwise attend vpon them for their good both aliue and dead as afterward we shall heare Touching vnreasonable creatures we read how the rich mans dog in the Gospell came and licked the sores of poore Lazarus Luk. 16. 21. Balaams Asses mouth was opened to reproue Balaam for going to curse the Israelites Numb 22. 28. The greedy rauens that are ready to take meat from men brought bread flesh to Elija morning euening 1. Ki◠7. 6. Th Lord did so bind the fierce roring lions to the peace towards
of the Lamb that is which are clensed of all their pollution and are become vndefiled then he addeth as an appendix and consequence of the former They shall hunger no more nor thirst any more neither shall the Sunne light on them nor any heat viz. to scorch or hurt them for the Lambe which is in the midst of the throne shall gouerne them and shall lead them to the liuely fountaines of waters and God shall wipe away all teares from their eies Reuel 17. 13. 14. 16. 17. So we are taught that in this inheritance there is no defect no sorrow or griefe What kingdome in the world is comparable What King euer was there that sometimes hath not wanted and that sometimes hath not mourned and wept Touching labour both of sinne it selfe and of all afflictions and misery by sinne another voice likewise from heauen said vnto Iohn Writ◠Blessed from hencefort or presently are they which die in the Lord for they rest from their labors Reuel 14 13. In this inheritance therefore there shall be no sorrow no griefe no paine not so much as a tooth or a little finger shall ake All shall be ease and comfort Sinne the cause of all want griefe and paine being taken away all effects also must cease Is there any other such inheritance in all the world What a singular priuiledge therefore is this of this inheritance to bee so vndefiled and whereof likewise the heires themselues shall be vndefiled The third attribute not withering is added as for further direct commendation of the inheritance it selfe so likewise to amplifie the first attribute immortall by a comparison of the lesse For it signifieth that this inheritance shall not only be immortall but that also it shall not so much as wither or rather according to the naturall signification of the word that it cannot be made to wither As the originall word is somtime taken for a kind of flowre which will neuer wither like to that amongst vs which is called semper viuens or the euerlasting flowre because it being gathered and kept in the house euer without water or any other moisture it retaineth the beauty it had at the time of gathering so the beauty glory of this inheritance shall neuer fade wither or decay but continue the same for euer in the whole and in euery part that it was at their first entrance that shal be heires therof It shall not lose so much as one leafe neither shall any leafe growe lithe and so hang down from the fellowes What an excellencie is this What kingdome was there euer in the world but that was in time impaired and blemished either by losse of some part thereof or by not retaining the glory it had at the first How was the glorious kingdome of Israel immediately after Salomons time maymed by the falling away of ten tribes at once from the house of Dauid How was the kingdome Iudah afterward defaced partly by often giuing the treasure of the Lord to make peace with forraine nations and partly and principally in the captiuity by the Babylonians when their city Ierusalem before the glory of the world was sacked and destroyed their noble and most famous temple burnt with fire and their princes and nobles partly slaine and partly in most slauish manner carried into a strange land I alleadge no particular Scriptures for proofe of these things because the whole booke of Ieremiahs Lamentations doth most lamentably describe them The same may be said of the kingdome of Babel of the kingdome of the Medes and Persians of the kingdome of Greece of the great empire of Rome all which are not onely wasted and decayed but also vtterly consumed the stampe onely of the Romane empire yet remaining The fourth and last attribute reserued or preserued noteth the safetie of this inheritance illustrated or confirmed by the place in heauen For all things in heauen are out of danger and gun-shot of any enemies whatsoeuer Matth. 6. 20. That attribute reserued beeing so illustrated or confirmed by the place is also amplified by the persons for whom it is so reserued viz. for vs that is for them whom before he had said God the Father had begotten againe and made his children The attribute it selfe reserued noting the safetie of this inheritance is of the time perfectly past so insinuateth that this inheritance hath Note bin kept a long time for the childrē of God according to the words of our Sauiour saying it was prepared from the foundation of the world for them that were blessed of his Father Mat. 25. 34. and according to the words of the same Apostle in the end of the very next verse where he calleth the said inheritance the saluation which is prepared to be shewed in the last time Sith therfore this inheritance hath been so long kept for the children of God they may the better assure themselues of it For the long keeping of any thing for another doth the better testifie the full purpose of the keeper that such shall haue it as for whom he hath kept it so long Daily experience confirmeth this that it needeth no other proofe The place in heauen doth not onely further confirme the said safety but is also a reason of the former three attributes For as all things in earth are mortall defiled and do daily wither so all things in heauen are immortall vndefiled and free from all withering Yea it further commendeth the excellencie of this inheritance as shewing that as high as the heauen is aboue the earth so and much more excellent is this heauenly inheritance then all earthly inheritances The pronoune vs referred to the worke of regeneration before spoken doth plainly note as I said a speciall reseruation and preparation long before euen before all worlds of the said inheritance only for them that are regenerated and so made the children of God What a great benefit is this that we shall haue it all of vs and not any other euen wee that are the sonnes of the free woman borne by promise and that none comming of the bond woman and borne after the flesh Galat. 4. 23. shall be heires or haue any part of this inheritance with vs Genes 21. 10. The which is also manifest by the constancy of Isack in blessing Iacob without any reuocation or diuision afterward of the said blessing betwixt Iacob and Esau without any repentance I say either as touching the whole blessing or touching any part thereof though Esau sought the repentance of his father in that behalfe with teares Heb. 12. 17. But of this propriety of this inheritance to the children of God only sufficient hath been said before Now that our comfort may yet be the more touching the said inheritance let vs obserue that the Apostle saith not only that that inheritance is so kept for vs but that also in the very next verse viz. 5. he saith that albeit we are here in earth in the middest and thickest of
our enemies compassing vs about like mighty bulls of Bashan and like dogs Psal 22. 12. and 16 and as thicke as bees Psal 118. 12. and albeit in that respect whiles we thus hue amongst our enemies wee are subiect to many dangers yet we are as safely kept and as it were garded euen walled round about not by Angels alone but by God himselfe yea the better to assure vs that we shall be as safely kept here in earth notwithstanding all our enemies for that inheritance as that is kept for vs he saith that we are kept by the power of God So saith our Sauiour that he will giue his sheepe eternall life and that they shall not perish neither that any man shall plucke them out of his hands because the father that hath giuen them vnto him is greater then all and no man shall plucke them by any violence out of his hand Ioh. 10. 28. 29. So then the sheep of Christ and children of God are in the hands and custody of God the Father and God the Sonne They may therefore as well doubt of the power of God as of their preseruation for the inheritance now spoken of O inseparable happinesse Without the former preseruation of this inheritance for vs it is small comfort to heare it to be immortall vndefiled and not withering yea the more excellent that this inheritance is noted to be by those three attributes the more would be our griefe if it were not safely kept for vs. What comfort also should we haue by all the foure former commendations if we our selues might in the meane time perish and miscarry Alas what comfort had king Edward the fift by this great kingdome when himselfe was in the custody of his most wicked vnkle Richard the third that most vnnaturally and horribly murthered him and his yonger brother Besides all before written of this inheritance the excellency thereof is laid foorth further in Scripture by phrases of such things as are in greatest regard here vpon earth and chiefly by such things as belong to kings and kingdomes Therefore it is said as before we heard that we shall be cloathed in white that we shall haue crownes vpon our heads and that we shall sit vpon thrones yea on the throne of Christ Iesus himselfe Because kings also fare daintily therefore it is said that the children of God shall eat of the fruit of the tree of life which is in the midst of the paradise of God Ren. 2. 7. and of the Manna that is hidden Reuel 2. 17. As also in the Courts of Princes there is the voice of singing men and women 2. Sam. 19. 32. so in heauen all the Saints and all the Angels shall sing a new song and the song of Moses and of the Lamb Reuel 5. 9. 10. 11. and 14. 3. where there is mention of harpes and of a new song yea such a song that no man could learne but the elect bought from the earth Whereas Princes also dwell in stately and princely palaces lift vp thy eies to heauen behold the beauty and glory thereof and consider whether the inside of the greatest and most sumptuous palaces in all the world with all their rich and sumptuous furniture be comparable to the outside of heauen If the outside be so beautifull and glorious are not the inner parts where God himselfe with all his Angels are in all glory much more beautifull and glorious How doth Dauid oft times commend the house of God vpon earth Doth he not speake of the tabernacle before the temple was built by way of admiration O Lord of hosts how amiable are thy tabernacles Psal 84. 1. Doth not he therefore pronounce them Blessed that might dwell in his house verse 4. yea doth he not say that a day in the courts of God is better then a thousand elsewhere and that for his part though hee were then annointed heire apparant to the crowne and diadem of the kingdome of Israel yet he had rather bee a doore-keeper in the house of his God then to dwell in the tabernacles of wickednesse verse 10. If he thought the house of God so amiable vpon earth which is as it were but the gatehouse of heauen how amiable thought he heauen it selfe to be Glorious things saith the Prophet are spoken of thee thou citie of God Psal 87. 3. what city of God The earthly Ierusalem What glorious things are spoken of that city That it is built as a city compact together in it selfe that thereunto the tribes of the Lord goe vp according to the testimony to Israel or of the Israelites to praise the name of the Lord and that there are thrones set for iudgement the thrones of the house of Dauid Psal 122. 3. 4. 5. Were these and many other the like glorious things spoken of the city of God and of Ierusalem vpon earth What then may be said of the City of God and of the Ierusalem of God in heauen That was but a type this is the thing signified That was corruptible and is now destroied this abideth for euer That was an habitation for a time for corrupt and mortall men this is an euerlasting habitation of God himselfe in his glory for all the Angels and for all the Saints purged of all their sinnes and made glorious without any spot or wrinkle That was made by men and with hands this was made by God himselfe without hands That had goodly towers almost past numbring Psal 48. 12. this likewise hath many dwelling places more artificially compact together then all the gorgeous palaces of Ierusalem or of all the Princes in the world Thither the tribes of Israel did goe vp but hither all tribes of all nations vnder heauen are and shall be gathered to praise the name of the Lord by singing those songs before spoken of There were the thrones of Dauid but here is the throne of Christ Iesus for the iudgement of all the world What shall I say more When we shall come to this inheritance though the happy state thereof be described by such things as are vpon earth in greatest price for our better capacity yet for all that no such things are sufficient to set forth and fully to expresse the thousandth part of the excellency thereof The eie of man hath not seen neither hath the eare of man heard neither can the things enter in to the heart of man which God hath prepared for them that loue him 1. Cor. 2. 9. What tongue then of man by any thing or by all things in the world is able to expresse them Yea the truth is that albeit the future condition of the children of God be described by white raiment by eating of the fruit of the tree of life c. and of the Manna that is hidden c. yet we shall neither haue apparrell nor food for our bodies in the world to come As man before his fall liued by corporall food without apparell and after his fall had need as well
aduaÌ„cement Sith that the children of God haue such ioy and peace as that no afflictions doe or can expresse the same how great is their dignity in that behalfe Their ioy I grant may be and sometime is eclipsed and obscured for a time by the same meanes whereby it is so with their peace for such as any mans peace is such is his ioy but as the sunne being somtime eclipsed by the interposition of the moone betwixt vs and it and more often darkned by thicke and blacke clouds doth notwithstanding break out againe and shine as bright as before so it is with the children of God Their ioy is sometime obscured and hidden not onely from others but also from themselues But though they weep for a time yet their sorrow shall bee turned into ioy and their heart shall reioice for the most part in this and most certainly in the life to come and their ioy shal no man take from them Ioh. 16. 20. 21. As the wicked shall mourne and no man shall be able to comfort them as before we haue seen by the examples of Saul and Indas so shall the children of God reioice and no man shall take their ioy from them Though sometime they lie among pots or stones and by many afflictions be as it were coloured yet they shall bee as the wings of a Doue that is couered with siluer and whose fethers are like yellow gold Psal 68. 13. they shall haue beauty for ashes the oyle of ioy of mourning the garment of gladnesse for the spirit of heauinesse Isai 61. 3. yea euen in their heauinesse their ioy from aboue is greater then their mourning here below As Sampson found hony and the hony combe in the carkasse of a deuouring lyon so the children of God find most sweet comfort euen in the very belly and bowels of those afflictions which deuoure the wicked The riddle of Sampson touching the foresaid hony out of the eater came meat and out of the strong came sweetnesse was inexplicable to the Philistims till they had ploughed with Sampsons heyfer Iudg. 14. 14. so indeed that the children of God are cheerfull and comfortable euen full of ioy and gladnesse in their pouerty reproch sicknesse and such other like aduersity seemeth a thing very strange to the vngodly and no man can explicat or expound the same but only the children of God and they that haue ploughed with their heyfer that is with the same spirit of vnderstanding wherewith they and they only are indued For they only haue that white stone spoken of before wherein is a new name written which no man knoweth but he that receiueth it Reu. 2. 17. And how great the peace and the ioy of the children of God is and how truly it may be said to passe al vnderstanding and to be vnspeakable and glorious as before we heard it to be called doth not only appeare by the feare and griefe of the wicked but also by the like afflictions trouble and heauinesse of mind sometimes in the godly when God for the reasons before spoken of hideth his face from them For that which is said generally of all creatures may particularly be said of them if thou hide thy face they are troubled Psal 104. 29. By this trouble I say of the godly themselues when sometimes for a time they haue lost their former ioy and peace it appeareth how great their said peace and ioy is and how worthie of that commendation which before we haue heard to be giuen vnto it For aske one of them that haue for a season lost their former peace and ioy and that troubled in that behalfe yea aske the very wicked themselues which feele the terrors of an euill conscience and feares of Gods wrath aske I say either the one or the other what they would giue for a release from their troubles and feares and for comfort and they will crie out with teares that if they had a thousand worlds they would giue all for true peace and ioy Consider how the Church mourneth for neglect of her beloueds voice yea how her heart fainted in that behalfe and how she charged the daughters of Ierusalem that if they did find her welbeloued they should tell him that she was sicke of loue for him Cantic 5. 6. how Dauid also was troubled when he wanted that peace and ioy which before he had we haue already shewed Touching the ioy of the wicked which seemeth to be very great first the truth is that it is a painted and pictured ioy without any ground yea without any substance it is only in face and countenance and as wesay from the teeth it is not from the heart it is but as the laughter of phrensie and madnesse in the pangs of death Secondly it is therefore very short and vncertain as it is said of the laughter of a fools that it is like the cracking of thornes vnder a pot Eccl. 7. 8. though it make a great blaze a loud noise for a time yet on a sudden it vanisheth and commeth to nothing Thirdly which is more then the former the more the wicked laugh and are merry here the more they shall weep and mourne and houle in the world to come As the strongest wine makes the sharpest vineger euen such as will fetch off the skin from the rough of ones mouth so the greater shall be their calamity and their greater ioy shal be turned into the greater heauinesse But because many things before written of the prosperity of the wicked may likewise bee referred to that point of their ioy which ariseth from no other cause then from their prosperity therfore I will here cease to write any more thereof To conclude this point of the ioy and peace of the children of God as they haue better cause of peace and ioy then all the wicked in the world though kings and Princes so their peace and ioy cannot but be much greater how poore base and miserable soeuer they seem to be in the world and are indeed touching their outward state They may reioice when the wicked euen Princes may mourn they may laugh when such may weep they may sing when the others for all their wealth pleasures friends power and authority and glory may cry and houle As the Virgin Mary was saluted in this manner baile Mary or reioice Mary thou art freely beloned the Lord is with thee c. and againe feare not for thou hast found fauour with God for thou shalt conceiue in thy womb beare a son and call his name Iesus Luk. 1. 28. 29. 30. and as the Angell said to the shepheards bee not afraide behold I bring yon glad tidings of great ioy which shall bee to all people that vnto you is borne this day in the City of Dauid a Sauiour which is called Christ the Lord Luk 2. 10. So no man will denie but that Marie and the shepheards had cause ro cast away feare and to bee giâ—â— and to reioice
vnruly They comfort the feeble minded they be are with the weake they be patient towards all men they doe not recompence euill for euill to any man but euer follow that which is good both towards themselues and towards others 2. Thess 5. 14. 15. They exhort one another daily whiles it is called to day lest any should be hardned through the deceitfulnesse of sinne and so depart from the liuing God Heb. 3. 12. They consider one another to prouoke or whet to loue and to good workes they forsake not the fellowship that they haue one with another in the exercises of religion Heb. 10. 24. They are mercifull and lend they distribute and giue to the poore Psal 112. 5. They doe good and be rich in good workes ready to distribute and communicate 1. Tim. 6. 18. They are iust and giue to euery man his right owing nothing to any man but loue Rom. 13. 8. If in the time of their ignorance and their vnregenerate state or afterward through the corruption of nature they haue taken or gotten any thing vniustly being conuerted and knowing the wrong they haue done they will willingly make restitution with recompence also for their wrong So did Samuel offer to doe if any man could haue charged him rustly with doing wrong to any 1. Sam. 12. 3. So did Zaccheus Luk 19. 8. They comfort the afflicted they strengthen the weake â— they raise vp them that are fallen by the spirit of meeknesse considering themselues lest they also be tempted Gal 6. 1. That which Iob saith of himselfe that he was etes to the blinde and feet to the lame c. Iob 31. 16. they likewise put in practise towards others in the like necessitie Yea howsoeuer the wicked hate and abhorre the children of God yet they also haue great benefits by them They fare the better for them euery day they rise and the godly are the fairest flowers of the garland of the wicked They escape many outward iudgements and enioy the like mercies by their meanes This is plaine not onely by the words of Ioash King of Israel touching Elisha neither by the example of Laban that confessed himselfe to haue fared much the better by Iacob and of Potiphar who saw that God blessed him for Iosephs sake but also by diuers other examples The whole world escaped drowning so long as Noah was among them Fire and brimstone came not from heauen vpon Sodome and Gomorrha all the while that Lot was in their Cities For Pauls sake all that were in the ship in great danger were preserued and safely set on land though the ship it selfe were broken in peeces Acts 27. 14. The like may bee said of diuers other As before wee heard that sometime the wicked are kept from sinnes by meanes of the godly so also they are sometime prouoked to doe that good by them which otherwise they would not doe Did not Saul many good things in suppressing of the Witches c. by the meanes of Samuel which otherwise hee would not haue done Did not Ioash King of Iuda most worthily repaire the house of the Lord and otherwise doe that which was vpright in the eies of the Lord all the daies of Iehoiadah the Priest who notwithstanding as soone as Iehoiadah was dead hearkned to the flatteries of the Princes of Iudah and fell so greeuously that hee commanded Zachariah the sonne of the foresaid Iehoiadah to bee stoned to death onely for rebuking him by the word of God for his sinnes and exhorting him and the rest of the people to repentance 2. Chron 24. 2. and vers 17. 18. 19. Is not Herod said to haue done many things by meanes of Iohn Baptist Mark 6. 10. Neither onely doe the children of God much good generally to the wicked but euen particularly also to them that are their enemies according to Gods Commandement in that behalfe doing well to them that hate them and praying for them that persecute them and bate them Luâ— 6. 27. If also they that hate them bee hungry they giue them bread to eat if they bee thirstie they giue them water to â—rinke Prou. 25. 21. Rom. 12. 20. And all this they doe as they are the children of God and that they may declare themselues so to bee Matt. 5. 45. As our Sauiour the naturall sonne of God healed the high Priests seruants â—are that Peter had with his sword strucken off Luk 22. 51. and praied for them that did crucifie him Luk. 23. 34. So Stephen one of Gods children by adoption praied for them that stoned him to death that God would not lay that great sinne to their charge Act. 7. 60. So Mela a certaine Bishop of Rhinocurum set the best and daintiâ—st fare hee had before them that were sent to kill him Sozomen Lib. 6. Cap. 31. Polyearpus did the like to them that were sent to apprehend him Euseb Eccles Hist. Lib. 4. Cap. 15. Yea the children of God doe good not onely to the liuing but also to the dead not by praying for them whereby they should dishonour God and doe them no good as before hath beene shewed but otherwise and that both to their friends and also to their enemies So Naomi commended Booz for not ceasing to doe good to the liuing and to the dead Ruth 2. 10. because hee had shewed great kindnesse vnto Ruth her selfe for her husbands sake that then was dead So Dauid shewed kindnesse to Mephibosheth the sonne of his ancient faithfull friend Ionathan for Ionathans sake that was dead 2. Sam. 9. 7. and commanded also Salomon his son to shew kindnes to the sons of Barzillaâ— the Gileadite then dead because Barzillai whilest hee liued had shewed kindnesse vnto him 1 King 2. 7. The same Dauid also put the Amalekite to death that had brought him tidings of the death of Saul and that had told him that hee had quite killed him being halfe dead before 2. Sam. 1. 13. Then hee made likewise a most excellent mournfull song in commendation of the good things that had beene in Saul whiles hee lâ—ued verse 19. Afterward also hee sent messengers vnto Iabesh Gilead with great thankes as it were to them and most high commendation of them as men blessed of the Lord or whom hee praied to bee blessed of the Lord because they had shewed kindnesse to their Lord Saul and had buried him 2. Sam 2. 5. Yet who knoweth not how mortall an enemiâ— Saul had been vnto Dauid Neither do the children of God themselues onely good to their enemies liuing or dead but they sometime cause the very wicked that are wholly set vâ—on reuenge to shew kindnesse to their enemies For when Elisha had brought the armie of the Aramites that had beene sent to fetch him into the midst of Samaria so that they were in the hands of the King of Israel and when the King of Israels fingers itched against them so that hee said to Elisha My father shall I smite them shall I smite them this repetition
to make his house like the house of Ieroboam the sonne of Nebat that made Israel to sinne and like the house of Baasha the sonne of Ahijah because of the prouocation wherewith hee had prouoked and made Israel to sinne and touching Iezebel who for Ahabs sake had commanded to put Naboth to death that the dogges should eat her by the wall of Izreel and further that the dogges should eat him of Ahabs stocke that died in the Citie and that the fowles of the field should eat him that should die in the field As I say the Lord had threatned all this for the innocent blood of Naboth euen of poore Naboth that had but one vineyard to so great a King and Queene as Ahab and Iezebel were 1. King 21. 21. c. so was not all performed accordingly partly 1. King 22. 38. and partly 2. King 9. 35 As the Lord from time to time by Ieremiah had threatned captiuitie and desolation to the Iewes partly for their other sinnes partly for their hard dealing with him so was not all performed As our Sauiour threatned to make Ierusalem desolate not only for her great contempt and obstinacie generally in that he hauing laboured to gather her children together as an hen gathereth her chickens they would not for all that be so gathered together but also particularly because they had killed the Prophets and stoned them which had beene sent vnto them Mat. 23. 37. so was it not performed in due time and is not that citie desolate as touching the habitation of the lewes to this day and are not the Iewes more scattered heere and there thorow all countries vpon the earth then any other nation whatsoeuer As the Lord had commanded Moses to write in a booke the vtter destruction of the Amalâ—kites and that the Lord would haue euerlasting warre with them till they should bee confounded so did hee not remember this booke of remembrance 400. yeeres against after-generations when all men thought it to haue beene so raked vp in dust that it should neuer haue beene reuiued Did not the Lord for execution of that which he had written before raise vp Saul telling him that he remembred though all other had forgotten and did not so much as dreame of any such thing what Amalek had done to Israel how they had laid wait for them in the way as they came vp from Egypt a worthy thing to bee considered by all such as securely sleepe in their old sius long sithence committed Note because God doth not speedily execute sentence Eccl. 8. 11. and therefore straightly commanding him to goe and to smite Amalek and to destroy all that pertained vnto them hauing no compassion on them but slaying both man and woman both infant and suckling both oxe and sheepe both camell and asse 1. Sam. 15. 2. 3. As the Lord threatned by the mouth of Zechariah the son of Iehoiada when he was most wickedly and vnkindly put to death by Ioash whom Iehoiada the father of Zechariah preserued when all his other brethren were murdered and aduanced to the kingdome of Iuda as I say the Lord threatned by the said Zechariah at the time of his stoning to death that the Lord would looke vpon his death and require it so did not the Lord indeed looke vpon it and require it For did he not send a fourefold iudgement vpon Ioash and his people in that behalfe First when the yeere was out Aram came against him and against Iudah and Ierusalem and destroied all the Princes of the people sending the spoile of them to the King of Damascus Yea though the army of Aram were but asmall company yet did not the Lord deliuer a very great army of loash into their hands Secondly did not he being left by the Aramits fall into great diseases Thirdly did not his owne seruants so thirst after his blood that though they saw his diseases to signifie hee would not liue long yet they could not stay till he died of them but conspired against them for the blood of the children of Iehoiada the Priest not so much respected by them as they were directed by God to reuenge it and slew him on his bed Fourthly when he was so slaine is it not noted that they buried him indeed in the cily of Dauid but for his dishonour not in the Sepulchre of Kings 2. Chron. 24. 21. c. Not to trouble the reader with too many examples I will adde but one more of the performance both of Gods promise and also of his threatning as well in the life to come as before wee haue heard the same by the former examples to haue beene performed in this life For how doth our Sauiour describe his last sentence in the day of iudgement Doth he not giue this the reason why hee placed the sheepe on his right hand and pronounced them blessed and bade them inherit the king dome prepared for them from the foundations of the world viz. that when hee was hungry they had giuen him meat when he thirsted they had giuen him drinke when he was a stranger they had lodged him when he was naked they had cloâ—hed him when he was sicke they had visited him when he was in prison they had come vnto him And when they are described to reply when they had seene him so and so and when they had done so and so vnto him doth not our Sauiour answer Verily I say vnto you inasmuch as yee haue done it vnto one of the least of these my brethren ye haue done it vnto me Doth hee not in like ma merset downe the reason of his sentence aâ—ainst the goats placed on his left hand and condemned to euerlasting fire prepared for the dineil and his angels viz for that he had beene hungry and they had giuen him no meat hee had beene thirsty and they had giuen him no drinke he had beene a stranger and they had not lodged him c. And when they are there produced as replying When saw we thee thus thus and did not thus thus vnto thee doth not our Sauiour returne this answer Verily I say vnto you Inasmuch as ye did it not to one of the least of these ye did it not to me Mat. 25. 34 c. Do not these things further demonstrate the excellent state of Gods children Do we not heereby see in what grace and fauour they are with God What greater interest can there be what sweeter fruit then the reward of the kindnes that is shewed vnto the children of God what heauier losse what sharper sauce then the iudgements of God vpon them that shew any vnkindnesse vnto the children of God Though they perhapssee no benefit for the present but rather may seeme to impaire their outward state yet in the end they shall find that in respect whereof they shall thinke wharsoeuer cost they haue bestowed vpon the children of God to be the best bestowed money that euer they laid out in all
denie the resurrection and say that we shall not haue the same bodies in the resurrection that heere we haue but other newly created in their stead may bee thought to speake also reason It is therfore as certain that the same soules do remaine in the children of God after regeneration as well as the same bodies Yea the wicked doe also see the godly to retaine the same shape the same fashion the same outward forme and the same countenance that they had before regeneration and whiles they were vngodly as well as others It may bee indeed that after regeneration of the heart there is also some change in the countenance and outward behauiour and so verily it ought to be in men and in women For Wisdome is in the face of him that hath vnderstanding but the eies of a foole are in the corners of the world Prou. 17. 24. And those men that before regeneration had light countenances wanton and adulterous eies and did either weare long haire contrary to the decencie of nature 1. Cor. 11. 14. or that otherwise did disfigure themselues by setting vp a foretop starching their beards and such like after regeneration doe frame countenance haire and all things to manly and Christian modesty and grauity So likewise women that before did paint their faces as lezabel or that did lay foorth or set vp their haire top and top gallant or wreath it in most vncomely sort that did likewise lay forth their naked brests in most lasciuious manner that did weare mans apparell doublets and ierkins as mine owne eies haue lately seene directly contrary to the word of God as hath beene before shewed and that did euery way conforme themselues to those wanton wenches who are by the Prophet described to walke with streched out necks and with wandring eies walking and mineing as they went and making a tinkling with their feet and whose ornaments the Lord doth threaten to take away c. Isa 3. 16. c. Such women I say being new borne and made daughters to God doe change their countenance attire and gate coâ—tenting themselues with that natural beautie which God hath giuen them and which will not fall off with the steame of hot broth yea which need not daily bee renued and arraying themselues in comely apparell with shamefastnesse and modestiâ— and with good workes 1. Tim. 2. 9 10 But howsoeuer there bee a change in these things yet the wicked seeing the godly still to be of the same complexion and naturall countenance that they were of they are therfore the blinder in seeing that great and glorious change that afterward shall be in them and whereof afterward we are to speake Secondly forasmuch as they see the godly to be subiect to the same sicknesses and to the same other outward calamities that themselues are subiect vnto yea that many times the afflictions of the righteous are greater then of other men Ioâ— 21. 6. Psal 34. 19. as before wee haue declared with the differences notwithstanding betwixt the afflictions of the wicked and of the children of God therefore also they can the lesse see and they are the more hardly perswaded that there is any difference betwixt the future state of them and of other men Yea this maketh the children of God themselues many times to doubt of their future state and to say yea in a maner to conclude with themselues in their owne hearts for a time till they goe into the Sanctuarie of God and consult with God himselfe and with his word that certainly they haue cleansed their hearts in vaine and washed their hands in innocencie sith they are daily punished and chastened euery morning Dauid himselfe had these thoughts Psalm 73. 13. 14. long after his regeneration No maruell therefore though the wicked bee so blinded that it doth not appeare vnto them what the children of God shall be in the life to come Thirdly they doe not onely see the children of God for a time to bee thus subiect to the same outward afflictions that other are subiect vnto but also sometime that such afflictions doe continue all the daies that the children of God doe liue heere yea that at the last also they die oft times the common death of men yea that they are taken away also in the same manner and doe perish in the same sort that the wicked themselues doe perish viz. touching their outward man and touching outward appearance yea that sometimes as touching still their outward man they perish somwhat extraordinarily and are taken away somewhat suddenly and strangely as well as the wicked As rebellious Hophni and Phinebas were slaine in one day by the Philistins according to the word of the Lord in that behalfe 1. Sam. 2. 34. so their good father Elâ— himselfe also when he heard thereof and of the taking of the Arke of God fell backward from his seat and brake his neckâ— 1 Sam. 4. 18. As wicked Saul was hit and sore wounded by the Archers of the said vncircumcised Philistins and therefore fell vpon his owne sword and thereby hastned his owne death so good and vertuous Ionathan also was slaine in the same battle 1. Sam. 31. 2. c. The Prophet that being deceiued by another old Prophet did contrary to the word of God before spoken vnto him in his returne homeward was killed by a Lion 1. King 13. 24. That most worthy King Iosiah who hath this high commendation by the spirit of God that cannot lie Like vnto him there was no King before him that turned to the Lord with all his heart and with all his soule and with all his might according to all the Law of Moses neither after him arose there any like him 2. King 23. 25. euen this most worthy King was slaine by Pharao Necho King of Egypt verse 29. that is he was so wounded that hee was carried away sicke out of the battle and died of that wound 2. Chron. 35. 23. c. and that because hee would fight against the said Pharao Necho though by him hee were aduised to the contrarie So for some abuse in the Supper of the Lord it is said not only that many in the Church of Corinth were weake and sicke but that also many were asleepe 1. Cor. 11. 30. that is that the Lord had taken many of them away by death These things being so as well with the children of God as with the wicked is it any maruell though it doe not appeare vnto the wicked what the children of God shall be heereafter Fourthly the children of God are neuer freed heere from sinne Sinne indeed doth not raigne in them They are freed from the bondage of it yet still they are subiect to sinne of infirmitie as before we haue heard yea they sometimes fall into one and the same sinne often yea they doe sometimes commit very great sins euen such as whereby they doe greatlie scandalize and offend other and cause the glorious name of God to be euill
spoken of Such was the great sinne of Dauid with Bathsheba and against her husband Vrija such was the sinne of Peter in denying his Lord and master with swearing and cursing and such offenses there are daily in the Church yea sometimes the children of God doe lie and continue long in many sinnes almost in all sinnes euen after their regeneration as Salomon did By these things their owne future state is obscured eclipsed and hidden from themselues It doth not appeare to themselues what they shall be God hideth his face from them and they are sore troubled as if they were reprobates and thinking themselues to be reprobates yea so by such things are their good mindes tormented that they cannot endure their said torments but seeke in their weaknesse and in the vehemencie of their tentation to make themselues away and to shorten their owne daies Forasmuch therefore as by this meanes it doth not for the present appeare to the children of God themselues what they shall bee wee may well conclude that much lesse it doth appeare to the wicked Fifthly many that haue seemed to haue beene new borne as well as any other and to haue receiued as plentifull a portion of the spirit of adoption as any other or at the least as many other that were indeed the children of God many such I say haue wholly and finally fallen away from the grace of God and that hath been vtterly taken away from them which they seemed to haue had yea those common graces also of Gods spirit which indeed they had When Saul was amongst the Prophets who would not haue thought him to haue beene one of Gods children When Iehu was so forward and zealous for God and did so great things commanded him by the Lord who would not haue thought him to haue beene one of Gods children When Iudas was amongst the Apostles and receiued the same commission and power to preach and to worke miracles that the rest did who would not haue thought him to haue beene one of Gods children The like may be said of those of whom wee haue heard before out of Ioh. 6. 66. Heb. 10. 25. and of diuers other Now although such indeed were neuer of vs for if they had beene of vs they would not neither could haue gone from vs but would haue continued with vs 1. Ioh. 2. 19. yet the wicked seeing such doe presently say that all are alike there is no barrell better herring and therfore they peremptorily conclude that the end of all shall be like Salomon himselfe iudging according only to naturall reason so iudged and said All things come alike to all and the same condition is to the iust and to the wicked to the good and to the pure and to the polluted and to him that sacrificeth and to him that sacrificeth not as is the good so is the sinner he that sweareth and he that feareth an oath Eccles 9. 2. Yea according to the same naturall iudgement hee had said before I considered in mine heart the state of the children of men that God had purged them yet to see to they are in themselues as beasts for the condition of the children of men and the condition of beasts are euen as one condition vnto them As the one dieth so dieth the other for they haue all one breath and there is no excellencie of man aboue the beasts for all is vanitie c. Eccles 3. 18. 19. If Salomon according to mans reason so iudged is it any maruell that they that neuer had that spirit that Salomon had doe iudge in like manner and that vnto them it doth not appeare what the children of God shall be All these things together make a thicke cloud of reasons such as doe so hoodwinke and blindfold the wicked that euen at noone day they cannot see what the children of God shall bee And all these are externall causes to the wicked of the not appearance vnto them of the future state of Gods children such causes I say as are rather in the children of God then in the wicked Now besides these there are also other lets and impediments of the foresaid not appearance of the future condition of Gods children euen in the wicked themselues and these are three one without them yet theirs and inuested as it were in them and the other two within them The first of these and the sixth in the whole number is their owne great prosperitie and flourishing state in outward things For by this meanes the wicked blesseth himselfe that he thinketh there is no God and therefore as the iudgements of God against himselfe are high aboue his sight Psal 10. 3. 4. c. so hee saith It is in vaine to serue God and what profit is it that wee haue kept his Commandements and that wee walked humbly before the Lord of hosts c. Malac. 3. 14. Iob 21. 15. As they doe thus speake of their owne hypocriticall seruing of God that there is no reward of it as in truth there is not so they iudge the like of the children of God How therfore can they see what heereafter they shall be Secondly I meane for this second sort of reasons but seuenthly for the whole the generall spirituall blindnesse that is in all the wicked doth also hinder them that they cannot see what the children of God shall bee For without true knowledge there can bee no iudgement in them to discerne things that differ belonging to their owne saluation Philip. 1. 9. 10. How then can they see the things that belong to the saluation of other Much lesse therefore can they see the saluation it selfe of other As the Apostle speaketh in generall of all the things of the spirit of God that the naturall man perceiueth them not neither can know them because they are spiritually discerned 1. Cor. 2. 14. so it may bee said of this particular that it cannot bee discerned by naturall men For it is a spirituall thing as well as other Hee that hath not eies to see any thing for himselfe how shall hee see any thing for another man Hee that cannot see things present how shall hee see things to come Last of all and most principally it doth not appeare vnto the wicked what the children of God shall bee not onely because of their spirituall blindnesse but also beecause of the spirituall hardnesse of their hearts and of that great infidelitie and vnbeleefe that is in them For these goe together and are therefore ioined together the cogitation darkened ignorance and hardnesse of heart Ephes 4. 18. Our Sauiour saith to Martha Said I not vnto thee that if thou didst beleeue thou shouldest see the glorie of God Ioh. 11. 40. If this might bee said to Martha her selfe that beleeued the generall resurrection of all flesh as shee had acknowledged in verse 24. because her faith was weake in that particular of raising vp her brother presently how much more may it it bee said to them and of them
in darknesse groap here and there Is he not euery minute in danger at least doth he not and may he not continually feare Is it not more vncomfortable to walke or ride one mile in the night then six in the day time If outward darknesse and bodily blindnesse be so vncomfortable what alasse is to be said of inward darknesse and of the spirituall blindnesse of the mind If it be an heauy thing to be depriued of all light of Sunne Moone Starres candle and other fire how heauy is it to be vtterly destitute of the light of the Sunne of righteousnesse As darknesse and blindnesse bee most vncomfortable so who knoweth not how sweet and comfortable the contrary light and sight are And if the outward light and bodily sight be so sweet and comfortable how much more sweet and comfortable are spirituall light and the sight of the inward man These things I might amplifie by many arguments the more to set foorth the dignity of Gods children that doe only enioy the said spirituall light and whose mindes doe behold and vnderstand the high things of God pertaining to their saluation but because it followeth to speake of them in the next place therefore this shall be sufficient to haue spoken here Thus to leaue the former metaphors I come to the things signified by them Touching therefore the ignorance of God in all naturall and vnregenerate men we heard before that the Apostle speaking of the Gentiles as they were such had ioined these together hauing their vnderstanding darkned and being strangers from the life of God through the ignorance that was in them Ephes 4. 18. To the same purpose speaking againe of the state of himselfe and other before regeneration he saith We were in times past vnwise c. Tit. 3. 3. That which before we alleged out of the third to the Romanes as by other things to describe the naturall state of all men so by this that none whatsoeuer doth vnderstand any thing shall not need here to be repeated Yea so farre are all men naturally from all true knowledge of God that they are vtterly vncapeable thereof For the naturall man perceiueth not the things of the spirit of God for they are foolishnesse vnto him neither can hee know them for they are spiritually discerned 1. Cor. 2. 14. Yea the more naturall wit and vnderstanding men haue which is called naturall wisedome or the wisedome of the flesh the further off they are from all true knowledge and wisedome of God For the wisedome of â—he flesh is death enmity against God not subiect to the law of God neither indeed can be Rom. 8. 6. 7. Therefore elsewhere the Apostle saith that God hath not chosen many wise men after the flesh but the foolish things of the woâ—ld and things that are despised to bring to nought things that are c. 1. Cor. 1. 26. 27. By the neuter gender here hee meaneth the masculine and by things hee vnderstandeth persons as also wee haue the like phrase Iohn 6. 37. Colossians 1. 20. Ephesians 1. 10. This is a point of great moment and the more worthy a little more to be insisted vpon because many naturall men are men of great humane learning in the tongues in the arts in all philosophie in the lawes and statutes of kingdomes in martiall and ciuill affaires for warre and for peace And for such learning they are oft times in great reputation in great honor and authority euen aduanced to bee great states men to stand before the mighty Princes of the world to giue counsell vnto them and accounted the only men for policy and gouernment of kingdomes Such were Achitophel and Ioab and such no doubt are many in these daies in many kingdomes and such haue been many in all ages which notwithstanding are so far from all true knowledge of God that they doe vtterly distast the same and oppose themselues with tooth and naile with might and maine thereunto Some also meer naturall men haue such knowledge in the mysteries of God that they can teach other and being called to the ministery doe conuert others themselues being castawaies For Iudas receiued gifts and a commission to preach as well as other and it is not to be doubted but that he did some good by the exercise of his gifts and execution of his commission as well as other For there is no commandement or commission from God without a promise of a blessing and there is no promise of a blessing but that God some way or other and in some measure or other doth performe the same because he that hath promised is faithfull Heb. 10. 23. Therefore our Sauiour saith that in the last day many should plead that they had prophecied euen in his name and that in his name they had cast out diuels whom notwithstanding he would reiect as meer naturall and wicked men saying vnto them I neuer knew you depart from me ye workers of iniquity Mat. 7. 22. 23. what shal we say of such men so highly accounted of in the world so greatly aduanced so deeply learned euen in diuinity and doing so great things Are they all vnwise Are they all without vnderstanding Are they all fooles yea verily the Scripture and God himselfe that is only wise and knoweth best what men are hath so pronounced of them Man therefore neede not feare to giue the like sentence and iudgement of such so long as they continue naturall and wicked men themselues though they conuert and make neuer so many other wise and righteous Such sentence and iudgement is not the sentence and iudgement of man but of God This appeareth by the description of true wisedome in the word of God For Paul by opposing the word vnwise to the vnderstanding of the will of the Lord and saying Be not vnwise but vnderstand what the will of the Lord is Ephes 5. 17. doth plainly teach true wisedome to be vnderstanding the will of the Lord and that all that doe not vnderstand what the will of the Lord is are vnwise But what will of the Lord doth the Apostle meane Only that that is reuealed in his word Therefore it is said that the testimony of the Lord giueth wisedome vnto the simple Psal 19. 7. and that the scriptures that is the word written are able to make men wise to saluation 2. Tim. 3. 15. Therefore also the feare of the Lord which is the keeping of Gods commandements Eccles 12. 13. is often called the beginning of wisedome or the chiefe and most principall wisedome Iob 28. 28. Psal 111. 10. Pro. 1. 7. Yea the truth is that there is no good and sound policy for the gouernment of kingdomes and common wealths but by the word of God Therefore in this very case the Prophet speaketh thus to the Priests and Prophets and Doctors of the Law that tooke vpon them to be politicians and states men without the word of God They haue reiected the word of the Lord and what wisedome
is in them Ierem. 8. 9. So when Saul had made more haste then good speed in offering sacrifice before Samuels comming and that contrary to Samuels direction in that behalfe Samuel feared not to tell him that he had done foolishly because hee had not kept the commandement of God and that the Lord would haue stablished his kingdome for euer but that now his kingdome should not continue c. 1. Sam. 13. 13. 14. Because also Asa though otherwise a worthy king had made a couenant with Benbadad king of Syria to aide him against Baasha King of Israel Hanani the Seer did rebuke him in the very same termes telling him that hee had done foolishly c. as Samuel had reproued Saul 2. Chro. 16. 9. If therefore they were iustly charged to haue done foolishly because they had done that which they did against the commandement of God then by the same reason all naturall men be no better then fooles for asmuch as they doe all neglect and contemne the commandements of God The same is further manifest because Moses exhorteth the Israelites to the keeping of Gods commandements by this argument that they should be their wisedome and their vnderstanding in the sight of the people which hearing all those ordinances should say Onely this people is wise and of vnderstanding Deut. 4. 6. Moreouer Christ Iesus is called the wisedome of his father Luk. 11. 49. he is said to haue all the treasures of wisedome and of knowledge hid in him Coloss 2. 3. Vpon him the spirit of wisedome and vnderstanding the spirit of counsell and strength the spirit of knowledge and of the feare of the Lord doth rest Isai 11. 2. Where the vniting the spirit of wisedome vnderstanding Note counsell and knowledge with the spirit of feare doth teach that where there is not the spirit of feare but the spirit of boldnesse security presumption and other impiety there is not the spirit of wisedome of vnderstanding of counsell or of any true knowledge according to that before said in that behalfe He hath the seuen spirits of God in his hand Reuel â— 2. that is all the gifts of the spirit of God which though he be but one in his essence 1. Cor. 12. 11. Eph. 4. 4. yet is called seuen in respect of the diuersity of his gifts and more specially because of the seuen Churches to which he writeth those seuen Epistles and yet all that variety of gifts is called by the name of spirits because one and the selfe same spirit worketh them all or distributeth them all as the former place to the Corinthians witnesseth As therefore none could haue any corne in Egypt but by the hands of Ioseph so Christ Iesus is the high Lord Treasurer of heauen for the dispensing of all the gifts of the spirit in respect where of none can haue any but such only as come to his gates and giue attendance at the posts of his dores Pro. 8. 33. To comprehend all the arguments hitherto vsed in one thus I argue against all naturall and wicked men They that haue not the vnderstanding of Gods will reuealed in his written word They that feare not the Lord in keeping his commandements They that are without Christ Iesus are vtterly voide of true wisedome and therefore be starke fooles All naturall and wicked men are without vnderstanding of Gods will reuealed in his written word They feare not God in keeping his commandements and they are without Christ Therfore they are vtterly void of true wisedom and be stark fooles If any shall reply and ask how it can be that all before mentioned naturall and wicked men may be said to be without knowledge or vnderstanding I answer as before with addition notwithstanding of Iohns words He that saith I know him and keepeth not his commandements is a lyar and the truth is not in him 1. Ioh. 2. 4. For indeed how can any man say that hee knoweth God to be most iust almighty and able to be reuenged of euery sinne against him and yet dareth to breake his commandements And how can any man say that he knoweth God to be most wise most gratious most kind most mercifull and long suffering and yet doth not loue him Or how can he say he loueth him and keepeth not his commandements Ioh. 14. 15. It is therefore most certaine that no man doth truly know God that doth not loue and obey him But let vs shew the former point all naturall men to be vnwise and foolish by some other reasons Thus therefore I proceed True wisedome maketh them that haue it the better All naturall and wicked men are no whit the better for all the learning and other knowledge they haue They lose all that they do according to such learning and knowledge They get nothing thereby but onely heape vp the more iudgement and condemnation to themselues Luk. 12. 47. Therefore consequently they are vnwise and fooles Doe we not so account of men in the world viz. that they are very simple men and of no vnderstanding yea starke fooles that shall altogether busie themselues and spend their time their strength and their wits and their mony about matters of no profit or that shall toile and moile early and late for trifles and neglect matters of moment great worth The best we say of such is that they are penny wise and pound foolish Why then may we not so iudge and speak of naturall men of all continuing in their natural condition which as was said before by Isaiah lay out siluer and not for bread and labor and be not satisfied Isai 55. 2. and which follow altogether vaine things as Samuel speaketh which shall not profit them 1. Sa. 12. 21. For certainly when they haue done al that they can yet it may be said to them as Paul speaketh to the Romanes What fruit haue you in those things Rom. 621. Yea though they should get neuer so much honour and wealth in the world yea though they should winne the whole world yet what profit shall they haue if they lose their owne soules Mark 8 36. May not God say vnto such for all their reputation for wisedome c. as he said to the rich man that hauing great increase of corne took care only for building his barnes greater and liuing after in pleasures and neuer thought of any thankfulnesse to God or of doing any good with his abundance vnto men O foole c. Luk. 12. 20. Moreouer as the word before translated vnwise Eph. 5. 17. Tit. 3. 3. and foolish Galat. 3. 1. signifieth mad men so in truth naturall men are no better then those whom for distraction or losse of their naturall wits we account mad men yea many distracted in their wits or bereaued of their vnderstanding either by abundance of melancholy or by feares or by some accident or by age c. are in a far better state for the life to come then meere naturall men so long as they doe