state O singular priuiledge O honorable condition The wicked indeed make great mirth They laugh and shout in the midst of their wickednesse that all the place where they are rings of them But alas miserable men this is but painted ioy It is but like the cracking of thornes c. But of this more afterward And againe as touching ioy in any good thing they are so far from it that to heare any thing that way is a death vnto them yea when they are vrged by christian authority to do any thing that good is they do it so against the haire so murmuringly so grudgingly with such griefe moiling and fretting that their said worke is altogether abominable in the sight of God For if God loueth a cheerefull giuer or doer of any thing 2. Cor. 9. 7. then he must needs hate and abhor him that giueth or doeth any thing vnwillingly and grudgingly Thus much for this matter CHAP. XIX Of the dignity of Gods children by the word as it is a rule of faith and life and a speciall part of our christian armor IN the next place let vs consider the benefit of the children of God by the word and Sacraments The word indeed seemeth to be common to the wicked and to Gods children Notwithstanding it is effectuall to saluation only in the children of God If our Gospell be hid saith the Apostle it is hid to them that perish 2. Cor. 4. 3. As whatsoeuer euill we haue we haue it by Adam so whatsoeuer good we haue we haue it by Christ Therefore by Christ we enioy the benefit of the word which is likewise the more euident because by Adam and in Adam we were without the word Ephes 2. 12. They therefore that haue not Christ cannot claime any benefit by the word or any interest into the word Now although the word be the meanes of dying more and more vnto sinne as also of growing more and more in grace and in the knowledge of our Lord Iesus Christ 2. Pet. 3. 18. yet because I haue spoken of the word before as of that mighty instrument whereby God beginneth our regeneration at the first and because that before spoken in that behalfe may be vnderstood of the word as a meanes of the things handled in the last former Chapter therefore I will not so speake of it here but in other considerations viz. first as it is a perfect rule of faith and manners containing all things necessary to saluation either to be known and beleeued or to be done and practised Secondly as it is a principall part of that christian armor whereby the children of God are to defend themselues against the enemies of their saluation Thirdly as it is their speciallest consolation and comfort in any affliction Concerning the word as it is a rule of faith and of life or manners two things are to be noted first the perfection of it secondly the perpetuity of it The perfection thereof is expresly commended and prooued by diuers effects viz. the conuersion of the soule the giuing wisedome to the simple c. The law of the Lord is perfect conuerting or restoring the soule c. Psal 19. 7. c. We are also forbidden either to adde any thing thereunto or to detract any thing therefrom Deut. 4. 2 â—â— 12. 32. Pro. 30. 6. Reuel 22. 18 19. It is said to be the power of God to saluation Rom. 1. 16. to be able to saue the soule Iames 1. 21. And lest these things should be mistaken as spoken partly of the word written and partly of a word vnwritten deliuered by tradition from hand to hand as the Papists vrge and that the word only written were not so perfect or powerfull therefore the very Scriptures that is the word only written are said to be able to make a man wise to saluation and to make the man of God perfect vnto euery good worke 2. Tim. 3. 15. 16. 17. If the man of God that is the minister of the word so often times called for excellencies sake then euery child of God els For no child of God is bound to know to beleeue or practise more towards saluation then the minister of God is bound to teach Yea whatsoeuer is vrged more for saluation is abomination It is further said that those things that are before written are written that we might beleeue that Iesus is the Christ the sonne of God and that beleeuing they might haue life through his name Ioh. 20. 31. God giueth vs this faith and life by the scriptures and let the Papists take any thing els by their vnwritten verities and traditions Paul repeateth this twice If wee or an Angell from heauen should preach vnto you otherwise then that which we haue preached vnto you let him be accursed Galat. 1. 8. 9. But Paul preached or said no other things then those which the Prophets and Moses did say should come Acts. 26. 22. and he preached no other Gospell then that which God had promised before by his Prophets in the holy Scriptures Rom. 1. 1. 2. So perfect is the word of God that when the learnedst man in the world by long study of any one sentence hath spoken all that he can yet another may come after and adde somewhat which the former neuer spake nor vnderstood concerning that place It is like a bottomlesse well that will neuer be drawn drie yea like the sea it selfe that will neuer be emptied As the Prophet speaketh of the righteousnesse and iudgements of God Thy righteousnesse is like the mighty mountaines and thy iudgements like a great deep Psal 36. 6. so may it be said of the scriptures for the height and depth of them The Apostle by exclamation speaketh thus of the wisdome knowledge iudgement and the way of God O the deepnesse of the riches both of the wisedome and knowledge of God! How vnsearchable are his iudgements and his waies past finding out Rom. 11. 33. May not this be spoken of the word of God Where is that wisedome and knowledge of God Where are those his iudgements and waies declared but in the word All the writings of all men in the world are but shallow in respect of the word of God All the books in the world not handling the word of God and doctrine thereof do not containe so much and deep matter as is in one of the least canonicall Epistles An heathen man meeting with the Gospell written by Iohn and reading but the first verse thereof could say that that rude fellow so rudely he termed the Apostle had comprehended more matter in that one sentence then was in all the bookes of all Philosophers How much matter then is contained in that whole Gospell Especially in all the Scriptures All other books whatsoeuer are so much more excellent the more they agree with and the neerer they come to the word of God contained in holy scriptures How excellent then is the said word of God it selfe When all the chiefe wise men
they can defend themselues by the 7. commandement by many precepts of Salomon against such sins Pro. 5. 3. to the 15. Pro 6. 25 c. 7. 22. 22. 14. 23. 26 c. 29. 3. and of Agur Pro. 30. 18. 20. and by many rebukes thereof in the Prophets Iere. 5. 8. Hose 4 10. Amos 2. 7. Mica 3. 5. and in the new testament Eph. 5. 3. Colos 3. 5. Heb. 13. 4. So likewise by the example of a chast mind in Ioseph Gen. 39. 9. and in Iob Chap. 31. 1. 9. and lastly by the iudgements of God not only vpon the Gibeonites for their horrible abusing the Leuites wife but also first vpon the Israelites for being so forward to punish Note the Gibeonites and yet not thinking vpon the Leuit both for hauing a concubine and also for hauing an harlot to his concubine and seeking her vp againe as though she had been an honest and graue matrone when she had most whorishly and wickedly run away from him Iudg. 20. and by exclusion of such out of the kingdom of heauen 1. Cor. 6. 9. Ephe. 5. 5. Reuel 21. 8. and 22. 15. The worldly allurements to theft couetousnesse and to other vniust hard dealing with men concerning their goods and prouocations to withhold their owne when necessity requireth the bestowing of them vpon other they can resist and ouercome by the eight commandement and by many other precepts to the same purpose and by Zech. 5. 2. 3. as also by the great oath of the Lord by his owne excellency against them that swallowed vp the poore and that thought so long for the end of euery new month day and of the Sabbath for setting forth wheat and making the Epha small Amos 8 4 c. and by the iudgements of God vpon Achan Nabal Gehezi Ahab Iudas Isâ—ariot other If any motions be to beare false witnesse to ly c. they haue at hand the ninth commandement with Exod. 23. 1. Leuit. 19. 11. Psal 5. 〈◊〉 and 15 2. 52. 6. Pro. 6. 19. 12. 18. and 22. and 19. 5. 21. 18. and â—4 28. and 25. 18. and that our Sauiour saith The diuell is a lyar and the father thereof Ioh. 8. 44. and the iudgements of God vpon Gehazi as well for his lying as for his greedy couetousnesse and that lyars are reckoned vp among the fearefull and the vnbeleeuing c. which shall haue their part in the lake which burneth with fire and brimstone Reuel 21. 8. and that whosoeuer loueth or maketh lies shall be without with dogs c. Reuel 22. 15. Against all concupiscence and first motions against our neighbor they haue the tenth commandement and that such concupiscence is the fountaine of actuall sinnes which bring death Iames 1. 14. 15. and the complaint of the Apostle against the same with earnest desire to be released disburdened thereof Rom. 7. 24. That that hath been said of the priuiledge of the children of God by the sword of the Spirit the word of God for their defence against the former tentations may be said touching other tentations also vnto other sinnes The like may be said concerning errors and heresies Let vs take a short view of some of the popish heresies whereunto so many Iesuits and other Romish croaking frogs in euery citie towne village and almost family doe now so busily perswade all states and degrees of men women children and whereof great multitudes of euery state sex age are as apprehensiue because they haue not beleeued the truth of the Gospell thus long preached vnto them but haue had pleasure in vnrighteousnesse 2. Thes 2. 12 as the Iewes were mad vpon sacrificing to the host of heauen Ierem. 7. 18. and as any children are to see plaies goodly shewes and other such vanities Do such frogs therefore and Romish serpents perswade that none can know the scriptures to be of God but by the authority of the Church Against this the children of God may defend themselues by these arguments out of the word First that the Church hath no authority aboue the scriptures and that the scriptures take no authority from the Church First because the Church being a company of men therefore as Christ himselfe receiueth not the record of man though as good as Iohn Baptist Iohn 5. 34. so neither doth the Scripture Secondly because the word being without error and teaching that all men are subiect to error it cannot therefore receiue authority from them much lesse be subiect vnto them Thirdly because the Scripture is the testimonie of God and the testimony of God is greater then the testimonie of man 1. Iohn 5. 9. Fourthly because the Church hauing all her authority from the word for how shall the Church proue that she hath any authority but by the word the word cannot haue any from the Church Fiftlie because the Church is none of the witnesses reckoned 1. Ioh. 5. 7. 8. Sixtly because they that will not beleeue the scriptures will neither beleeue one raised from the dead Luk 16. 31. nor Christ himselfe if hee were here to speake personallie vnto them Iohn 5. 47. How then will they beleeue the Church that will not belieue the scriptures Secondly the children of God haue this to plead against the former heresie viz. that many other things doe witnesse the scriptures to be of God though the Church should not only be silent in that behalfe but also vtterly deny the same Namely first of all the spirit of God whereby they are sealed and crie Abba father which searcheth all things euen the deepe things of God so that as no man knoweth the things of a man but the spirit of a man which is in him so no man knoweth the things of God but the spirit of God 1. Cor. 2. 10. 11. If no man know the things of God but the spirit of God how can any man know the scriptures themselues but by the spirit of God For where are the things of God but in the Scripture How also can any man not know the Scriptures to be of God that hath the spirit of God Secondly the children of God know the scriptures to be of God by the pure and holy matter of the scriptures agreeable to the nature of God himselfe Thirdly by the disagreement of the scriptures to the nature of man condemning whatsoeuer commeth from the same the children of God vnderstand the scriptures not to be of man and therefore consequently of God Fourthly by the excellent harmony of all the scripture and by the perpetuall euen threed of truth spunne thorowout them without any knot of vntruth from the beginning to the ending Fiftly they know the same by the diuine stile and phrase of the scripture sauoring altogether of God himselfe Sixtly by the iust accomplishment of all things foretold in the scripture and that in the manner and time therein also mentioned Seuenthly by the mighty effects of the word at the preaching
things to come conteyned in holy Scripture for vs to beleeue neyther only the beleeuing of them historically to be true but also the particular application of them to our selues The very wicked themselues doe beleeue the truth of the Scriptures historically yea many of the reprobat yea the very Diuels themselues do so beleeue and tremble Iames 2. 19. Mar. 1. 24. But the wicked though elected before their calling do not beleeue by particular application because then their harts should be purified from their wickednes as before we heard they hauing apprehended Christ that gaue himselfe for vs not only to redeeme vs from all iniquity but also to purge vs c. Tit. 2. 14. and that he might sanctifie and clense vs c. Ephes 5. 26. The wicked also though elected are in the power of Satan as afterward we shall heare and to be accounted of the world But by faith we ouercome the world 1. Ioh. 5. 4. and the Diuell himselfe Ephes 6. 16. 1. Pet. 5. 9. The reprobat neither haue faith neither can haue it as for the reasons before vsed touching the wicked generally so also because the decree of God touching their reprobation is aswell vnreapealeable and vnchangeable as the decree of God touching election and those reasons which make also for the certainty and perpetuity of the elect make also for the most part as strongly for the immutability of Gods decree touching reprobation That which hath beene sayd of the wicked that are elected viz. before their calling and of the reprobat to bee without faith may much more be sayd of the diuels But for as much as neither reprobat men nor the Diuels can beleeue because Gods decree concerning their reprobation is vnchangeable therfore here may a question be moued whether infidelity and vnbeleefe bee a sinne or no. For sith they cannot be saued what sinne is it in them not to beleeue in him by whom saluation is purchased Nay rather it may seem to be sinne to beleeue that that is vntrue I answer to the latter first that concerning the diuels not to beleeue in Christ with application to themselues is no sinne in Note them because as Christ came not to saue any of them neither tooke their nature vpon him so there is no commandement for them to beleeue in him as their Sauiour Notwithstanding God hauing giuen his sonne for the redemption of all elect men therefore the diuels not beleeuing this or perswading any of the elect not to it do therein greatly sinne and so they shall certainly aggrauat their condemnation This then is breefely the solution of this question touching the Diuels that they sinne not in not beleeuing in Christ for themselues but that they sinne greatly in not beleeuing that Christ came to saue elect men and in perswading any of them not to beleeue it Touching reprobate men though Christ came not to saue them neither did so much as pray for them Ioh. 17 9. yet because Gods decree in this behalfe is not particularly knowen vnto them but God generally propoundeth his promises not particulary telling any by his externall word whose names are written in the booke of life whose are not but only reuealingthis by the worke of his spirit in calling them that are chosen therefore the scripture pronounceth generally of all men that doe not beleeue that they are condemned already Iohn 3. 18. Who then are they that doe or shall beleeue Only the elect For therefore it is not onely said that All men haue not faith 2. Thes 3. 2. but also that faith is the faith of Gods elect Tit. 1. 1. and that as many as were ordained to life beleeued Acts 13 48. And that if the Gospell be hid it is hid to them that are lost 2. Cor. 4. 3. If al had faith all should be saued for by faith we are saued Ephes 2. 8. and The iust shall liue by his faith Heb. 3. 4. The faith of Gods elect is called most holy Iude 20. and most pretious yea more pretious then gold that is tried in the fire because though gold be tried yet it perisheth 1. Pet. 1. 7. But they that trust in the Lord are like to mount Zion that standeth fast Note for euer c. Psalm 125. 1. All the elect that haue faith haue not the like measure of faith because God that giueth it giueth it as pleaseth him Ephes 1. 9. and 4. 7. and because all haue not the like meanes neither the like time c but where it is left euen as a grayne of mustard seede viz. not onely for quantity but also for quality quicknesse life and efficacy there it is most holy and pretious because to such as haue such faith nothing making to Gods glory and their saluation is impossible yea all such things are possible Mat. 17. 20. and 21. 21. and Mark 9. 23. If any obiect the former places to be vnderstood of that kind of faith whereby men wrought miracles and which was but for a time I answer that although our Sauiour doe indeed deliuer those speeches by occasion of some miracles which he had then wrought yet they are also more generally to be vnderstood euen of a iustifying and sauing faith as touching the obiect thereof I meane as touching matters that appertaine to saluation Otherwise that faith whereby a man is to saue his owne soule should be inferior to that and of lesse force then that whereby he is to saue or in those daies was to saue other by such working of miracles were not this absurd in diuinity Thus much shall suffice to haue spoken of faith in this place either as a speciall and internall cause of our regeneration and new birth to be the children of God by incorporating vs in to the onely naturall and first begotten sonne of God or at least as the first step and degree to our said regeneration More perhaps vpon other occasion shall be spoken of this faith afterward In the meane time the more excellent that we haue heard it to be and the more proper to the children of God the more excellent also we must needs acknowledge the state of the children of God to bee in respect thereof The next point to be considered is the matter it selfe wherin chiefly the regeneration of the children of God doth consist This is first of all their communion with Christ For Christ alone being the onely naturall and proper sonne of God as hath been said no other can be the children of God as now we speake but only by communion with him and incorporation into him whereby they may be spiritually flesh of his flesh bone of his bone and members of that body whereof himselfe alone is the head So many as haue this communion with Christ so many may truly bee called the beloued children of God Therefore they that are so regenerated are said to be begotten againe in Christ Iesus 1. Cor. 4. 15. to bee new creatures in Christ 2.
thereof in the hearts both of the elect and also of some reprobates it is the more euident to come from the mighty God In Iosiah 2. Kings 22. 11. in the people that heard our Sauiour Mat. 7. 28. euen in the messengers of the Priests and Pharisies sent to apprehend him Ioh. 7. 46. in the great multitude that heard Peter preach Acts 2. 37. in Felix hearing Paul Acts 24. 25. and in the daily hearers of the word sincerely preached either as a sauor of life vnto life or as the sauour of death vnto death 2. Cor. 2. 16. Eightly by the perpetuity of the scriptures before spoken of in despight of all the enemies thereof Ninthly by the old and new iudgements of God vpon all the contemners thereof and by the old and new mercies of God vpon the professors of it If such Romish frogs and serpents before mentioned vrge the Apocrypha books to be canonicall and diuine scripture the children of God may draw out the sword of the word against that error Luke 1 70. and 16. 39 and 24. 27. where it is euident that all the old Testament is written by Prophets and that therefore the Apocrypha books being no part of the new testament are not also any part of the old as not hauing been written by any Prophets Secondly they may obiect against the former error that the whole old testament was giuen to the Iewes Psal 147. 19. Rom. 3. 1. 2. and that therefore the Apocrypha books are no part thereof as the which were neuer giuen to the Iewes because they were neuer written in the Iewes language Thirdly they may wound the former error by the attribute truth often giuen to the word of God Psal 19. 10. and 119. 142. Iohn 17. 17. 2. Tim. 2. 15. Ephes 1. 13. Coloss 1. 5. Iames 1. 18. sith that in euery Apocrypha booke there is some repugnance to the Scripture and some of them doe disagree with themselues If any do demand why the new testament was not written in the Iewes language as well as the old testament the children of God may easily answer the reason to haue been double First because the time of the Iewes casting off and cutting off from beeing a people for a time being at hand when the new testament beganne to be written there was no cause why it should be written in their tongue Secondly the time being also come of translating the kingdome of God from them to other nations yea to all nations there was the greater reason why the Scriptures of the new Testament shold be written in that tongue that was most common especially that was the tongue of that nation where the Lord purposed first to plant his Church after the reiection of the Iewes The Greeks being that people it was therefore most fit that is should be written in that tongue If any doe further reply that I take that for granted which may well be doubted of viz. that the apocrypha books are no part of the newe testament I do answer that this cannot bee so much as doubted but to affirme it must be held a great absurditie for as much as there is no mention at all in any of them of Christ manifested in the flesh either conceiued or borne or put to death c. Against the defect and insufficiency of the Scriptures pretended by the Papists for the iustifying and stablishing of their traditions both all before spoken of the perfection of the word may be opposed also our Sauiours owne sentence against humane traditions though not altogether repugnant to the Scriptures but rather hauing some affinitie with them Mat. 15. and Mark 7. To the imagined difficulty of the scriptures the children of God may oppose First that the word is the word of him that is light it selfe 1. Iohn 1. 5. Secondly that the law is sayd to giue wisedome to the simple light to the eyes Psal 119. 7. and that the word is a lanthorne to our feet and a light vnto our paths Psal 119. 105. and Prou. 6. 23. Thirdly that wisedome saith that all her words are plaine to them that will vnderstand and straight to them that would finde knowledge Pro. 8. 9. and that knowledge is easie to him that will vnderstand Pro. 14. 6. and Fourthly that if the Scripture be sufficient or profitable to teach to conuince to correct and to instruct in righteonsnesse 2. Tim. 3. 16. then they be not obscure for no obscure writings are profitable for such ends The same place also last before mentioned prooueth that the Scriptures ought to be interpreted by themselues and are sufficient for interpretation of themselues by the help of the Spirit whereby they were giuen For if they be able to make men wise to saluation and if they be able to make the man of God absolute to euery good worke then are they sufficient for interpretation of themselues and for bringing of men to the vnderstanding of them For how shall men be wise that vnderstand not what the will of the Lord is as before we heard Eph. 5. 17. And how shall the man of God bee absolute to euerie good worke if he be not able to interpret the Scripture Is not interpretation of the Scripture one good worke of the man of God Yea is it not the most principall what other worke can be performed without it The doctrine of particular election of some vnto saluation being denied by the Papists the children of God may defend it by the word of God First by the particular election of Iaakob and of the Lady to whom Iohn did write his second Epistle Secondly by the words of Christ I know whom I haue chosen Iohn 13. 18. Thirdly by the like phrase of the Apostle The Lord knoweth who are his 2. Tim. 2. 19. Fourthly by the phrase of writing names in heauen Luk. 10. 20 Election by the free grace of God without any respect of our works may be defended by the word of God as before vpon other occasion it hath beene shewed That the election of God cannot be nullified or frustrated as the Papists doe teach the children of God may iustifie against them by the word of God Iohn 6. 37. Rom. 8. 30. Mat. 24. 24. and by many other things alledged in this treatise That there is but one Mediator against the plurality of mediators blasphemously taught by the Papists is to bee defended by the word of God 1. Tim. 2. 6. Rom. 8 â—4 1 Iohn 2. 1. Against iustification by works wholly or in part mainteined by the papists the children of God haue the word of God Rom 3 28 Gala. 3. 2. c Philip. â— 9. Secondly that as Christ was condemned without any euill of his own only by impuâ—ation of our sinne vnto him so we are iustified without any righteousnes of our own only by imputatioÌ„ of his righteousnesse actiue and passiue vnto vs. Thirdly that all our works being condemned in scripture as vnperfect are therefore excluded from
Loc. 1. and answering the 11. obiection of Gardiner thus he writeth If you doe beleeue that Enoch and Elias doe yetliue you doe beleeue it without the Scripture Elias was taken away after an admirable sort and withdrawen from Elizeus in a firie chariot but that his spirit was not stript from his body by what testimonie of Scripture will you prooue it Then immediately concerning Enoch hee acknowledging that which is written Heb. 11. 5. to haue beene done that God might testifie by his said extraordinary kinde of translating his loue towards him for the better prouocation of other to the imitation of his goodnesse hee demandeth of Gardiner But how know you that afterward viz. after his taking from the Common sight of men he dyed not when he was safe and out of danger of sinne you will say that the epistle to the Hebrewes bath that he might not see death A man may vnderstand that that he might not feele death whiles he was in the world that he might not die a common and an ordinarie death But that hee died not after his translation how will you make vs belieue And there want no Hebrew writers which expounding the second booke of the Kings doe say that Elias his body and all his garments except his cloake or mantle were consumed in the whirlweinge but that the Spirit of the Prophet went vnto God Oecolampadius in Heb. 11. 5. citing the words of Genesis translated by the Septuagints And Enoch pleased God and was not found because God translated him Notwithstanding saith he by these words it is not prooued that hee did not die Because if hee were of the seede of Adam it must be that hee was mortall And truely this is most agreeable to truth and consonant to the analogy of faith For Christ alone is the first begotten of the dead and hath opened paradise to them that beleeue And that which moueth me more so long time as Christ had not payed the price of our redemption so long also a long sword or a fierce and shaken sword did stop all passage into paradise If also he were translated into paradise how did Christ bold safe his dignitie But if you will make here a miracle then he must yet looke for death and a change But if any will obserue the maner of the Apostle bee will not meruaile that he hath said that he did not see death For as wee haue seene him to doe before touching Melchisedech hee would affirme nothing besides the testimonie of the Scripture and because that he saith not expresly that he died therefore he did not endeauour to set downe so much In the meane time notwithstanding he denyeth him not to haue died as likewise he doth not Melchisedeth c. Thus much Occolampadius Martinus Borrhaus a learned writer about the yeare 1539. in his commentaries vpon Genesis Chap. 5. 24. doth so interpret that place as I doe That worthy and famous man M. Doctor Fulke also is most plainly of my side and agreeth fully with me For confuting the marginall note of the Rhemish translators of the new testament vpon Heb. 9 8. he saith that heauen was not opened by the sacrifices of the first tabernacle c. and that our Sauiour was the first that entred into perfect glorie of heauen So to their marginall note vpon Heb. 11. 5. that there it appeared that Enoch yet liueth and is not dead against the Caluinists he briefly answereth thus It appeareth not that Enoch yet liueth in bodie more then Moses or Elias but that hee was translated by God out of the world and died not after the common maner of men So he insinuateth that he died but not after the common maner of men To their notes at large vpon Reu. 11. 3. he answereth thus You will saith he proue that they that is Enoch and Elias are aliue in paradise But what place is paradise but heauen as the Apostle declareth 2. Cor. 12. 2. and 4. for earthly paradise either by the flood or before was defaced Now what doctrine it is to affirmâ— that men in mortall bodies ascended into heauen I leaue to the learned to consider And presently after It is euident indeed saith he that Elias was taken vp aliue but not that hee continueth aliue Yea because it is said expresly that he was taken vp into heauen it is certaine that his body was not carried into heauen for Christ was the first that in whole humanity ascended into heauen Master Samuel Bird likewise a learned and godly minister late of Ipswich in Suffolke writing vpon Heb. 11. 5. saith thus It is said that he was taken vp that he might not see death the meaning is that he did not die after the common maner of men he was exempted from the violent separation of the soule from the body which nature doth abhorre not but that his bodiâ— did wast away and did not ascend into heauen For Christ is the first that entred in his body into heauen to take possession of it for vs. Heb. 9. 12. With the former testimonies affirming that Enoch and Elias are not bodily yet in heauen but that their bodies were dissolued as well as the bodies of other though after an extraordinary maner I may ioine the testimonie of Doctor Downam For in his second booke of Antichrist chap. 6. page 59. though he doe not plainely affirme as much as the former Authors haue done yet he maketh it so doubtfull of their bodies yet being in heauen that a man may easily perceiue that he rather inclineth to the former writers then otherwise The obiections to the contrary are of no moment and be answered before Onely where it is said that Elias was carried vp in a whirlewinde into heauen first wee must vnderstand that some read this word heauen in the genitiâ—e case thus carried vp in a whirlewinde of heauen Secondly the word heauen in the scripture is often vsed for the aire or for all aboue the earth Let the foule flie vpon the earth in the open firmament of the heauen Gen. 1. 20. so the foules of the heauen verse 26. and in diuers other places And that it is so here to be taken it is the more probable because it is not to be thought but that Elias had other garments besides his mantle Except therefore his said other garments were carried vp into the high heauen we must grant that the word heauen doth only signify the aire in the which his body might as well waste as his other garments besides his mantle which fell from him did consume Some man perhaps may thinke all this discourse of Enoch and Elias to bee altogether idle and impertinent vnto my present treatise of the dignity of Gods children and a meere digression from the same But if it be well considered it maketh much for it as much amplifying the said dignity of Gods children For sith Enoch and Elias were so rare and excellent men for their times as the Scriptures
19. 10. 11. and 119. 14. 72. and 103. And as the word of God generally is thus commended so specially the Gospel is valued at the same rate Mat. 13. 44. 45. where it is not only called by the name of the kingdome of heauen because it is the word of that kingdome Mat. 13. 19. that is the word whereby we attaine both vnto the kingdome of grace in this world and also the kingdome of glory in the world to come but also by a double parable for the more certainty thereof it is commended to be better then all treasures and then all pearles Paul also comparing the Gospell with the law saith thus If the ministration of death written with letters and ingrauen in stones was glorious so that the children of Israel could not behold the face of Moses for the glory of his countenance c. how shall not the ministration of the spirit be more glorious For if the ministration of condemnation was glorious much more doth the ministration of righteousnesse exceed in glory 2. Cor. 3. 7. 8. 9. Yea so excellent also is the mystery of the Gospell that one end thereof is said to be that vnto principalities and powers in heauenly places that is vnto the blessed Angels waiting vpon God in the heauens might be made knowen by the Church the manifold wisedome of God Ephes 3. 10. our Sauiour also threatneth that such as should not receiue his disciples sent forth by two and two to preach for a time for preparation of the way to the Gospell should find it harder at the day of iudgement then the inhabitants of Sodom and Gomorrha who had been most fearefully destroied with fire and brimstone from heauen Mat. 10. 15. The Apostle also speaking comparatiuely of the punishment of the transgressors of the law and of the Gospell saith If the word spoken by Angels was stedfast and euery transgression and disobedience receiued a iust recompence of reward how shall we escape if we neglect so great saluation which at the first began to be preached by the Lord and afterward was confirmed vnto vs by them that heard him God bearing witnesse thereunto both with signes and wonders and diuers miracles and gifts of the holy Ghost c. Heb. 2. 3. 4. In these two places ioyntly considered we haue first an argument for the excellency of the Gospell from the punishment of the contemners thereof For first if they should receiue so great a iudgement not that resisted them and draue them out of their countries with fire and sword but that did not receiue them which were sent only by their preaching to prepare a way for the Gospell then as followeth comparatiuely in the second place before alleged how much greater shall the punishment of those be that both neglect and also contemne and persecute the Gospell Doth not this commination of so great punishment to the neglecters and contemners of the Gospell much magnifie the excellency of the Gospell Againe in the second place before alleged we see other arguments for the excellency thereof viz. first it was first preached touching the cleare manifestation of it not by any seruants as in former time the word had been preached but by the Lord himselfe as before he had said that in these last daies God hath spoken vnto vs by his sonne Heb. 1. 1. Secondly that God himselfe had borne witnesse actually to the excellency thereof by signes wonders c. thirdly that he also graced it with many gifts of the holy ghost according to former prophecies in that behalfe especially that of Ioel 2. 28. so applied by Peter Act. 2. 17 To conclude therfore this argument sith this word of God is so excellent whereby the regeneration of the children of God of whom I doe now speake is at first wrought and afterward perfected shall we not thinke that the state of such children of God is also excellent Do not wise men according to the worthinesse of any work apply and vse the more worthy instruments about the same Much more therefore are we to thinke the same of the most wise God CHAP. VIII Of faith a chiefe internall cause of regeneration or the first degree and step thereunto and of Christ againe as he is the chiefe matter of regeneration as before we heard him to be one of the principall efficient causes likewise thereof HItherto we haue heard of the dignity of Gods children by the efficient causes of their adoption both principall and instrumentall And all these causes touching their owne being haue beene externall For although the spirit of God be within in vs when it doth adopt and regenerat vs and so may be called internal in respect of the operation thereof in vs yet it may be accounted externall in in respect of the being that it hath of it selfe and by it selfe without vs. The next thing to be handled for the further amplification of the said dignity is faith because it may be considered in this argument either as a meer internall efficient cause of our said adoption and regeneration or as the first step and degree thereunto It may be considered first as a meere inward thing because all the being of it is altogether within vs not at all without vs. It may be considered as an efficient cause of our adoption because it is that whereby we lay hold of Christ by whom and in whom alone we do both at the first receiue the spirit of adoption and be regenerated the children of God and also afterward do feede so vpon him that wee grow vp to a perfect stature of him Therefore these phrases to come to him to eat his flesh and to drink his bloud are often vsed especially Ioh. 6. to expresse our communion with him by faith and to signifie our beleeuing in him So also it is said that Christ dwelleth in our hearts by faith Ephes 3. 17 and that we stand by faith viz. in Christ Rom. 11. 20. So also faith is not only the inward instrument of our communion with Christ but also the next fountaine of all other vertues afterward to be spoken of wherein likewise consisteth our regeneration and new birth For by faith our harts are purified Act. 15. 9. and faith worketh by loue Galat. 5. 6. and this loue is the fulfilling of the Law Rom. 13. 10. and the bond of perfection Colos 3. 14. and commeth out of faith vnfeined 1. Timo. 1. 5. and therefore fayth vnfained may be said to bee the next cause of our communion with Christ and consequently of all other things wherin our regeneration doth consist As also not beleeuing God and beleeuing the diuell were the first degrees of mans fall Genes 3. 3. and 6 so to cast away al giuing credit to the diuell and to beleeue in God is the first degree of our regeneration and new birth whereby wee that were fallen are raysed vp againe This faith is the beleeuing of all things past of all things present of all