him suffered by God himselfe to preuaile in some things as for some reasons before mentioned so also for some afterward to be spoken of By denying also the new borne of God to sinne the Apostle insinuateth that seruing of God in holinesse and righteousnesse which was before touched and so the word not to sinne is taken by our Sauiour when he saith to the man restored to his limbs Sinne no more lest a worse thing happen vnto thee Ioh. 5. 14. He meaneth not onely that he should abstaine from the euils forbidden but that also he should performe the things required in the law of God For the law of God saying not only Eschew euill but also Doe good Psal 34. 14. he must be a transgressor of the law not only that doth commit the euill forbidden but also that neglecteth or omitteth the good commanded So the distinction of sinnes of commission and of sinnes of omission is as sound and true as it is ancient and common As God himselfe is not only free from all euill but infinit also in all goodnesse so his law is like himselfe and doth as well command that which is holy and iust as it forbiddeth all vnholinesse and vnrighteousnesse According to this law men shall be condemned and that most iustly as well for leauing vndone good duties as for perpetrating acting of those things that are euill It is not said That euery tree that bringeth forth euill fruit but which bringeth not forth good fruit shal be bewen down or stubbed vp by the roots and cast into the fire Mat. 3. 10. And our Sauiour pronounceth sentence of condemnation for not visiting the sicke entertaining the strangers feeding the hungry clothing the naked c. Mat. 25. 41 c. By condemning notwithstanding them that haue not done good he teacheth that much more they shal be condemned that do commit that which is euill Mat. 12. 36. 37. 1. Cor. 6. 9. Reuel 21. 8. and 22. 15. So then this freedome of Gods children is not only a release from the most grieuous seruitude of sinne but also a participation of holinesse and righteousnesse Without this holinesse and righteousnesse our life before spoken of were no life neither were our freedome any freedome at least not worth the hauing The soule of man may be as well without motion in the body as the life of God without the fruits of righteousnesse That which is spoken of faith Iames 2. 20. is true also of the life of God What freedome also of any city is without commodities belonging thereunto But of this anon This also touching the fruits of righteousnesse is to be vnderstood in respect of the knowledge and wisedome before handled For how can a man be accounted a man of knowledge and wisedome that sheweth not the same by his workes of knowledge and wisedome And indeed we haue heard before that our knowledge and wisedome consisteth in the feare of God and keeping of his commandements And the Apostle Paul describeth that excellent knowledge of Christ before spoken of to be not the knowledge of his natures and person onely as they are things in Christ himselfe but as they are effectuall in other both to iustification and also to sanctification by the power of his death and the vertue of his resurrection of the one to our release from that bondage of sinne before handled and of the other to the quickning of vs to newnesse of life Philip. 3. 8. 9. 10. Therefore also Christ in the place before diuers times alledged is said to be made vnto vs not only wisedome righteousnesse and redemption but also sanctification 1. Cor. 1. 30. Therefore without Christ no more sanctification then wisedome righteousnesse or redemption In this respect Christ is not only said to haue giuen himselfe for vs that we might be pure or purged and holy or sanctified these things I say are not spoken in the nowne or in the verbe passiue as if either we or some other might purge and sanctifie vs but in the actiue verb that he might purge vs c. Note Tit. 2. 14. and that he might sanctifie his Church c. Epo 5. 26. to teach that the purging and sanctifying of vs is the worke only of Christ as well as the redeeming sauing and iustifying of vs. The same is yet further taught by our Sauiour himselfe As the branch cannot beare fruit of it selfe except it abide in the vine no more can ye except ye abide in me and againe without me ye can doe nothing viz. that good is Iohn 15. 3. 4. 5. and Paul accordingly saith that the fruits of righteousnesse are by Iesus Christ Phil. 1. 11. All this is to be vnderstood of Christ not as God only but as God and man the mediator betwixt God and man and as in that respect he is the head of the Church and so communicateth his vertue to all in regeneration incorporated into him and in whom he dwelleth by faith euen as the naturall head of a naturall body communicateth the vertue thereof to all the members of all the said naturall body So that also is to bee vnderstood that of his fulnesse we doe all receiue grace for grace or grace vpon grace or grace after grace Iohn 1. 16. All hitherto spoken of our life of our knowledge and wisedome of our redemption freedome and liberty and of our sanctification and holinesse and righteousnesse as the matter of our regeneration and things wherein the Note same doth consist must be vnderstood to be by Iesus Christ in a double respect first in that he hath purchased them for vs by the same price which hee gaue for our selues and for our saluation Secondly by working them in vs himselfe being apprehended by a true and liuely faith as hath been shewed before by the similitude of the vine and the branches and of the head and the members Moreouer touching this holinesse and righteousnesse now in hand we must vnderstand that it must not only be inward but also outward not in heart alone but also in our outward man and in our outward behauiour For Let your light so shine before men saith our Sauiour that they may see your good workes and glorifie your father which is in heauen Mat. 5. 16. Clense your selues saith the Apostle from all filthinesse of the flesh and of the spirit that ye may grow vp to full holinesse 2. Cor. 7. 1. he speaketh not only of filthinesse of the flesh but also of the spirit and therefore the holinesse there commended and opposed to the former filthinesse must be answerable thereuno viz. of the flesh that is of the body as well as of the spirit and heart Peter exhorteth them to whom he did write not only as strangers and pilgrims to abstaine from fleshly lusts because they fight against their soules but also to haue their conuersation namely their outward conuersation honest among the Gentiles that they which did speake euill of them as of euill doers
Christ pag. 467. THE DIGNITY of Gods children AND THE BASENESSE of all other CHAPTER 1. Of the speciall reason of writing this Treatise Of the Text of Scripture generally whereupon the same is grounded Of the coherence of the said Scripture with the words going before As also of the reason of them in respect of the words following Of the Logicall analysis or resolution of the said Scripture And of the first particular word therein AMongst many other sinnes of these last daies in respect whereof the Apostle hath foretold by the spirit that the times would be the more perillous this is one not the least that as men should be louers of themselues so they should not bee louers of them that are good 2. Tim. 3. 3. Now as by wofull experience we see other sinnes mentioned by the Apostle in the former place according to his said Prophecie to abound so all men whose eies are not smitten with too great blindnesse may behold the extreme hatred of the sons of men against â—he children of God and the manifold indignities that these do daily beare at their hands that know not how worthy their state and condition is For this cause I haue taken in land this present treatise of the dignitie of God children both for their better comfort against all such indignities as daily the wicked doe offer vnto them as likewise for their better instruction how to carrie themselues towards such their aduersaries and also that these their aduersaries may the better consider what they doe moâ—â—â—◠〈◊〉 such indignities to them whom they ought to honor that so seeing their fault in that behalfe they may if they belong to God repent thereof I am not ignorant that some things by diuers learned godly and reuerend men haue beene written pertaining to this theame Peter de La Place a noble man as it seemeth of France at least a worthy Christian and described by the name of one of the Kings Counsell and chiefe President of his Court of Aids in Paris hath written a godly Treatise in French Of the excellencie of a Christian which is also translated into English and printed 1576. In that worthy worke also of M. Rogers published about some fiue yeeres sithence there is one treatise viz. the sixt wholly of the priuileges of a Christian which argument differeth not much from this present theame Of the dignitie of Gods children Otho Casmannus likewise a very learned and godlie man hath written more lately two bookes in Latine one intituled Hominis spiritualis anatomia meditatio c. The anatomie and meditation of a spirituall man printed Anno 1605. the other intituled Christianus nomine re c. A Christian in name and in deed c. published Anno 160â— In both which are many sweet points not impertinent to my present argument Notwithstanding because the first of these Peter de La Place hath written very briefly and so long sithence that his booke is worne almost out of date so easily doth this age neglect and forget things how good soeuer of neuer so little antiquitie and because also that booke is hardlie now to be had Againe because M. Rogers his treatise of the priuileges of a Christian being a part of his great booke neuer separated from his other six treatises therein contained is not therefore euery mans money besides because it goeth vnder another title and doth handle but some part of the matter of this treatise and lastly because the two workes of Casmannus are only in Latine and therfore not fit for common Englishmen ignorant of the Latine tongue and because they are written in such a method as euery one vnderstanding the Latine tongue cannot well conceiue the same therefore notwithstanding all those said workes I haue thought it worthy the labour to write more largely of the dignity of Gods children then either Peter de La Place or M. Rogers and that in our mother tongue or then Otho Casmannus hath written and in such a volume as that although it be of greater quantity and price then the first other treatise before mentioned yet it is lesse then either the booke of M. Rogers or the two last bookes of Câ—smannus and therefore the more easily to be purchased by any of very meane abilitie Such also as haue read the other bookes before named shall not only finde the chiefe points in this that are handled in all those but also many other not touched in any of them in respect whereof they shall not thinke their labour lost in reading of this Now forasmuch as the Scripture ought to be the only ground of all Theologicall Theames therefore for the foundation whereupon to build all my worke following I haue the rather chosen 1 Iohn 3. 1. 2. 3. because sometimes I haue preached of this Text though nothing so largely as heere I doe write thereof The words of the Apostle are these The text of all the treatise 1. IOHN 3. 1. 2. 3. Behold what loue the Father hath giuen vnto vs that we should be called the Sonnes of God for this cause the world knoweth you not because it knoweth not him Deerely beloued now are we the sonnes of God but it is not manifest what we shall be and we know that when he shall be made manifest we shal be like to him for we shal see him as he is And euery one that hath this hope in him purgeth himselfe as he is pure IN these three verses two things are conteined The first is the dignitie of Gods children The second is the dutie of them Touching the former let vs obserue first the coherence of the Apostles words concerning the dignity of Gods children with that which before he had said in the end of the former Chapter as also the reason of the said words in respect of the matter following in the rest of this Epistle Secondly let vs consider the present words of the Apostle touching the foresaid dignity c. Touching the coherence of these words with the former it is this In the 28. verse of the former Chapter the Apostle had exhorted these Christians to whom he writeth vnto constancy saying And now little children abide in him meaning Christ This exhortation he had coÌ„firmed by an argument taken from the end in the very same verse viz. That when hee shall appeare they might be bold This end he illustrateth by the contrary in the next words adding and not be ashamed before him at his comming In the 29. verse he had also confirmed the same end by an argument taken from an adiunct or attribute of them that abide in Christ Which also he laieth foorth not barely or nakedly but as it were cloathed with an argument from their owne knowledge or testimonie in these words If ye know that he is righteous know yee that he that doth righteously is borne of him In which argument let vs obserue that hee doth not say as Note before he that abideth in him
haue as it were broken foorth thorow all the clouds of ceremonies and other things whereby before it was obscured and so to haue shined more clecrelie and brightly now then euer before it did Tit. 2. 11. so God doth make himselfe knowen by this blessed sweet and gratious name of Father more now in the time of the Gospell then euer he did before This is the reason why the Apostle heere rather saith Behold what loue the Father hath giuen vnto vs c. then Behold what Ioue God hath giuen vnto vs And although the name God bee in the very next words vsed that wee should bee called the children of God yet this is only to teach vs that we are to consider and apprehend God not onely in his diuine Maâ—estie which consideration is enough to swallow vs vp and to make vs feare and tremble but also in the person of a Father and as hee is our Father Notwithstanding this that I haue hitherto said of this word the Father is not so to be restrained to the first person in the Godhead but that therein also is included the Sonne As in the former Chapter vers 22. 23. and 24. the Apostle had ioined them together making the deniall of the Sonne to be the deniall of the Father and the continu ince in the Sonne and in the Father to be all one And as our Sauiour himselfe doth the like saying that He that honoureth not the Sonne the same honoureth not the Father that hath sent him Ich. 5. 23. so in this place the word Father is not personally to be vnderstood but rather essentially as comprehending the Sonne as well as the Father Therefore as there it is said Behold what loue the Father hath giuen vnto vs that we should be called the Children of God so it is also said by the same spirit that directed the pen of this Apostle euen of the Sonne that he came to his owne and his owne receiued him nâ—t but as many as receiued him to them hee gane power to be made the children of God Iohn 1. 12. Therefore the spirit of God which is the immortall seed whereby we are begotten againe vnto God and made the children of God as afterward we shall heare Rom. 8. 9. c. and 1. Pet. 1. 11. and often elswhere is called the spirit of Christ as well as the spirit of the Father and therefore also Christ in that respect may be as well said to beget vs againe vnto God to make vs the children of God and to giue vs this loue that wee should be called the children of God as the Father and the first person in the Deitie To conclude this point as when we pray and say Our Father which art in heauen we direct our praiers immediately to the person of the Father by a kinde of excellencie because he is Principium Deitatis not in time but in order the beginning of the Deitie and yet in the Father we pray also to the Sonne and to the holy Ghost so in this place this word the Father is to be vnderstood as well of the Sonne as of the Father Theresore in the very next verse without any further expresse mention of the Sonne vsing only a relatiue and thereby making a relation to that before spoken in this verse the Apostle saith that we know that when hee shall appeare or be made manifest we shall be made like vâ—to him These words must needs bee vnderstood espâ—câ—ally of the Sonne because the Father shall not appeare or be made manifest but in the Sonne But so neere is the coniâ—â—ction or rather vnion betwixt the Father and the Sonne that heere and elswhere the holy Ghost meaneth both by vsing a continued speech of one for both Furthermore the addition of this word serueth to teach that we are not made the children of God by the gifts labour and industrie of any man or Angell but onely by God himselfe Therefore our Sauiour forbiddeth this name Father to bee attributed to any other then to God alone Call no man saith hee your Father vpon the earth for there is but one your Father which is in heauen Matth. 23. 9. The Apostle Paul according with our Sauiour saith there is one God and Father of vs all Ephes 46. and so by ioining these two words God and Father together and vniting them in one hee teacheth that it is as absurd in religion to say there are diuers fathers as to say there are diuers Gods and that we may as well say there are diuers Gods as diuers fathers Whereas the Apostle calleth himselfe the father of the Corinthians saying Though ye haue ten thousand instructers in Christ yet haue yee not many fathers for in Christ Iesus I haue begotten you through the Gospell 1. Cor. 4. 15. he speaketh of himselfe only as the instrument of God in their regeneration He derogateth nothing from God neither arrogateth that to himselfe that was proper to God but sheweth only that God had vsed him as his instrument of their first conuersion to him Therefore before he had sharphe rebuked them for saving I am Pauls I am Apollos his I am Cephas his and I am Christs Chap. 1. 12. And againe Who is Paul who is Apollos 〈◊〉 but the Ministers by whom ye beleeued and as the Lord gaue to euery man I haue planted Apollos watered but God gaue the increase 1. Cor. 3. 5. 6. Doe wee not heere plainly see that hee maketh God all in all in our regeneration So doth the Apostle Peter in the place before alleged 1. Pet. 1. 3. So doth the Apostle Iames not only generally saying of all good and perfect gifts that they come from the Father of lights but also adding immediately touching the worke of our regeneration Of his owne will begat he vs c. Iames 1. 17. 18. I might confirme this against Papists and also other Patrons of mans free will by many other testimonies and proue our regeneration to be wholly the worke of God by shewing euery part thereof in our soule and in our body to be attributed vnto God and by diuers other arguments but because I shall I trust doe this in another place and deale with this point againe in this Treatise afterward therefore this shall suffice thereof in this place And thus much also for the fourth particular word in this text The fift followeth hath giuen This word is added for two Hath giuen conâ—iderations The first is to preuent an obiection and to take away all conceit of our worthinesse of this honour of being Gods children and that no man might thinke God so to hâ—â—â— loued him for any goodnesse that was in him This I say hee preuenteth by shewing the manner of Gods loue in making vs his children It is indeed an vnproper phase to say that God or any other doth giue loue It is more apt to say that he sheweth loue and therefore some Translators have so turned this woâ—d in this place But
is to be found The silly Cock doth sometimes find an earthly pearle of great price in an earthly dunghill and a foole may as soone as a wise man find a great iewell in the mire of the street but this heauenly pearle and iewell of loue whereby we doe most resemble God and shew our selues to be borne of him 1. Ioh. 4. 7. and whereby all men doe know vs to be the disciples of Christ Ioh. 13. 35. This I say is not to be found in the dunghill and myry heart of naturall and vnregenerate men that are only of the earth earthly It is only to be found in the children of God that are borne from aboue and by their regeneration are from heauen heauenly as he is into whom they are incorporated whose hearts are sanctified by the word Ioh. 17. 17. and purified by faith Acts 15. 9. as before we haue heard Thus much of the loue of God and men peculiar only to the children of God and so consequently of the further dignity of the said children of God thereby CHAP. XIII Of a further degree of the freedome of Gods children THus we haue heard of the precious freedome of Gods children in that they are not only discharged from the seruitude of sinne but are also made the seruants of God and may serue him in holinesse and righteousnesse from whence it commeth that they are sober watchfull and louing as before we haue heard There remaineth yet a further degree of the said liberty and freedome of Gods children as one special part as it were of the matter of their new birth and as one speciall point wherein as well as in other things consisteth their being as they are the children of God This is that besides that before mentioned they are also enfranchized and made free of a most excellent of a rich and of a glorious city euen of the heauenly Ierusalem wherof many glorious things are spoken in many places of the scripture as the Prophet speaketh of the old Ierusalem in the same respect viz. as it was the Church of God Psal 87. 3. especially in the 21. Chapter of the Reuelation where it is most excellently and diuinely described not only as it is in heauen with God and in the presence of God and of his holy Angels but also as yet it is and shall be vpon earth Of this excellent and glorious city are all the chilldren of God made free beeing released from their naturall seruitude and bondage vnto sinne This freedom of the new Ierusalem seemeth to be noted by the Apostle to the Hebrews where after the opposition of many and diuers things whereunto they were not come as vnto the mount that might not be touched to the burning fire to blacknesse and darknesse and tempest and the sound of a trumpet and the voice of words c. by all which hee meaneth their deliuerance from the Lawe which consisted in the letter not in the spirit then hee addeth that they were come vnto the mount Sion and to the city of the liuing God the celestiall Ierusalem and to the company of innumerable Angels and to the assembly and congregation of the new borne which are written in heauen and to God the iudge of all and to the spirits of iust and perfect men and to Iesus the Mediator of the new Testament and to the bloud of sprinkling which speaketh better things then that of Abel Heb. 12. 22. c. This is a most pregnant and noble testimony not only setting forth the excellency of that City whereof all the children of God are made free but many other points also before more largely handled To speake yet a little more of this freedom As apprentices that serue in Cities in London Canterbury Yorke Norwich and other when they haue serued a certaine time according to the custome and order of such Cities or other townes corporate then they are not only released from their seruice but they are also themselues made free of the Cities and do enioy diuers priuileges and benefits belonging to such Cities so they that are released from the bondage of sinne and satan are made free also of the heauenly Ierusalem before spoken of and do enioy the priuiledges and benefits thereof such as do not belong to any forrainers but are proper only to the children of God and to those that are discharged of their masters whom by nature they serued Yet here this difference is not to be forgotten betwixt the priuileges of this heauenly City and the priuileges of all earthly cities For the priuileges of earthly cities are intended towards such as haue serued their times in some trade or other as rewards of their said seruice supposed faithfully to haue been performed by such seruants but the priuileges of the heauenly city now spoken of are no rewards of our seruice to sinne and satan for the reward or wages thereof is nothing but death Rom. 6. 23. but only benefits belonging to the children of God only of Gods free grace and goodnesse yet the more to comfort them against their former hard seruice of sinne and against the daily reliques of sinne in them and the manifold stormes and tempestâ— whereuâ—to by the meanes thereof they are subiect Now the more excellent this heauenly city is the greater needs must be the benefits and priuiledges belonging thereunto and therefore also the greater benefit is the freedome thereof The freedome of Rome was wont to be so highly esteemed Note that Claudius Lysias a chiefe captaine for the Romans at Ierusalem acknowledged that freedome to haue cost him a great summe Acts 22. 28. Paul also himselfe being free borne of that city pleadeth his said freedome in that behalfe against those iniuries that were offered vnto him vers 25. and so by pleading thereof he found the more fauor at least they feared the more to wrong him as they had done The freedom of many Cities in this land especially of London and of the â—inque ports in Kent is such that many great men are content both that their sonnes being of good yeers and growth shall serue seuen eight or nine yeeres yea and to giue likewise good summes of mony right out with them that they may haue the benefit of the freedome after their time expired and also to procure the said freedome for themselues in diuers respects What then is the freedome of this heauenly Ierusalem whereof now we speake and for which Christ hath giuen a greater price then all the cities in the world yea then ten thousand such worlds are worth Truly it is this that whereas we are here pilgrims and strangers 1. Pet. 2. 11. yet beeing free of the heauenly Ierusalem wee haue our conuersation in heauen Philip. 3. 20. that is that we behaue our selues as citizens of heauen liue according to the lawes which we haue from heauen and do that which we doe as cheerfully and willingly as the Angels in heauen Is this all No we haue liberty
common saying that the law resteth in pectore Iudicis in the Iudges breast and so one thing is law one yeere and the cleane contrary is lawe another But the word of God being no more variable in sense then in words but alwaies is constant as God himselfe is alwaies the same is so much the more excellent Therefore also the dignity of the children of God that haue this word for their constant rule both of their faith and of their manners is so much the greater For if once they haue the true sense of any part of the word they haue it for euer I might heere speake of a third perpetuity besides the former two of the letter and of the sense viz. touching the efficacy thereof in whomsoeuer it taketh roote downward to bring foorth fruit vpward For in such it neuer dieth but abideth to the eternall life of them in whom it is so effectual and powerfull For such are said to fulfill the word of God and to abide for euer 1. Ioh. 2. 17. Their soules in death it selfe liue with God in heauen and though their bodies consume for a time yet they perish not but shall be raised vp againe at the last day and be made like vnto the glorious body of Christ as afterward we shall heare Phil 3. 21. and so God continueth their God as well in death as in life in which respect it is said that God is not the God of the dead but of the liuing Marke 12. 27. But because by many occasions in many places of this treatise I fall into mention of this point therefore heere it shall be enough thus only to haue named it Thus much for the perpetuity of Gods word and so also for the first thing touching the word in this place viz. as it is a rule of faith and manners Now followeth the second consideration of the word in this place namely as it is a part of the armor of God whereby we are to defend our selues against the enemies of our saluation Touching this it is called the sword of the Spirit Ephes 6. 17. yea we are to obserue that in that place it hath not onely a single place but a double in the christiā armor there prescribed For the Apostle doth not only generally bid them to take the sword of the spirit which is the word of God but also more particularly he doth will them in verse 15. that their feete should bee shod with the preparation of the gospell of peace Neither is the word of God one part or two parts onely of the spiritual armor wherby we are to defend our selues against our spiritual enemies but also in a manner our whole christiā armor or at least the armory and storehouse out of which all the other parts of Christiā armor are to be had yea the principall meanes also whereby they are to bee obtained For from whence or by what means are we to haue the girdle of truth the brest-plate of righteousnes the shoes of the gospel of peace the shield of faith the helmet of saluation from whence I say or by what meanes are we to haue all these but frō by the word of God Therfore it seemeth that the Apostle did of special purpose set Note that in the last place as the meanes fountaine of all the rest By the word as there the Apostle calleth it the sword of the spirit we are to vnderstand all sentēces of Scripture touching doctrine all commandements of God negatiue against euill affirmatiue for that which is good all promises of blessings and all threatnings of iudgements and all examples both of such sinnes as are forbidden with the execution of Gods iudgements vpon such as haue committed them and also of all vertues with the performance of Gods promises vnto thē We are also further to obserue that the word is called the sword of the spirit not only because the word was first giuen by inspiration of God 2. Tim. 3. 16. and holy men spake as they were moued by the holy ghost 2. Pet. 1. 21. and the Prophets searched when and at what time the fore-witnessing spirit of Christ in them should declare the things that are now shewed c. 1. Pet. 1. 11. but also because we know not how to vse this sword but by direction of the spirit neither hath this sword any sharpnes for defence of our selues and wounding of our aduersaries except it bee accompanied and as it were edged by the spirit This sword was so vsed by Steuen against his aduersaries that they were not able to resist the wisedome and the spirit by the which he spake Acts 6. 10. By this sword Peter defended himselfe and other that spake strange tongues against them that maliciously said They were full of new wine Acts 2. 14. 15. c. By this sword Apollo mightily confuted the Iewes publikely shewing by the Scriptures that Iesus was the Christ Acts 18. 28. By this sword Iesus Christ himselfe defended himselfe against the diuell himselfe and at last put him to flight repelling all his assaults with this weapon It is written Man shall not liue by bread onely c. It is written Thou shalt not tempt the Lord thy God c. It is written Thou shalt worship the Lord thy God and him onely shalt thou serue Mat. 4. 4. c. Christ could haue repelled Satan by his secret power but he did it rather by his Note word to commend his word in like cases against all his assaults He could haue put him to flight without any answer at the first but he suffered him to assault him diuers waies and answered all by It is written to teach vs likewise by the same weapon to defend our selues not against some but against all tentations This then is the priuiledge of all the children of God that though they haue many and mighty aduersaries yet they haue alwaies armour sufficient sufficiently to defend themselues against them all If at any time they receiue any hurt it is either because they draw not forth this sword of the Spirit or because they doe not rightly vse it Neither is this word only a sword to defend them but also a salue to cure them if by neglect thereof at any time or by not vsing it rightly they receiue any wound What was the cause of the death I meane of the spirituall death of our first parents Adam and Eue Because they drew not out the sword of Gods word against the Serpent as they should haue done Whereby were they cured and restored to life againe By the voice of God calling and as it were crying after them when they fled hid themselues from him What was the cause of the grieuous wound that Peter receiued in the high Priests hall a thousand times greater then that which before he had giuen to the high Priests seruant in cutting off his eare was it not because he had forgotten the former word of Christ admonishing him
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
verse 16. He teacheth hereby first that the former commandement for calling vpon God in the day of trouble was giuen only Note to the godly because by way of opposition God immediatly speaketh otherwise to the wicked Secondly that if the wicked for all that will pray yet the Lord is so far from approuing them in such praiers that he reproueth them rather for vsing that his ordinance not belonging vnto them and for taking his couenant in their mouth without which all praiers are without grace without good successe So the Lord by the Prophet Isaiah also reproueth the Iewes and all their sacrifices with their obseruation of new moones and appointed feasts and with their praiers all which notwithstanding he had commanded his people the Lord I say reproueth all those things in the Iewes for their wickednesse and saith Who required this at your hands to tread in my courts Isaiah 1. 12. and therefore afterward he biddeth them if they will haue their such seruice accepted of him to wash and make cleane themselues to take away the euill of their workes from before his eyes to cease to doe euill to learne to doe well to seeke iudgement c. vers 16. 17. So by the Prophet Ieremiah he saith to the Iewes of that time Will ye steale murder and sweare falsly and burne incense vnto Baal c. and come and stand before me in this house whereupon my name is called c. Iere. 7. 9. c Doth not the Lord thereby teach vs that the wicked should not without repentance so much as once enter into the house of praier In the seuenth of Matthew and words of our Sauiour before alledged If ye that are euill can giue good things to your children that aske them how much more shall your father in heauen giue good things to them that aske them and in the preface to the forme of praier prescribed by our Sauiour Our father which art in heauen Mat. 6. 9. doth not our Sauiour teach vs that praier belongeth only to the children of God that may call God their father doth not the Apostle likewise teach the same when he saith that We haue receiued the Spirit of adoption whereby we cry Abba father Rom. 8 15. We may also obserue that the Apostles doe seldome command Note praier but in the latter end of their Epistles after they haue taught God to bee the Father of them to whom they write and them to behaue themselues like children towards God as Rom 15. 30. Ephes 6. 18. Colos 4. 2. 1. Thess 5. 17. 2. Thess 3. 1. Heb. 13. 18. So also the Prophets do seldome exhort to praier but after their exhortations to repentance and to the honoring of God as a father Hose 14. 2. Ioel 2. 13. and 17. At the least the Prophets and Apostles do ioine seeking of God whiles he is neere and calling vpon him whiles hee may be found with exhortations for the wicked to forsake his waies and the vnrighteous his owne imaginations and to returne to the Lord c. Isa 55. 6. 7. and drawing neere to God with hearts sprinkled from an euill conscience and bodies washed with pure water c. Heb. 10. 22. and with cleansing of hands and purging of hearts Iames 4. 8. So it is also said Let euery one that calleth on the name of Christ depart from iniquity 2. Tim. 2. 19. As all commandements for praying doe thus belong onely to the children of God so all commendations of praier are only of the praiers of faith and of the righteous Iames 5. 15. and 16. and of the Saints Reu. 5. 8. Therefore also the blinde man whose eies Christ had opened saith of the praiers both of sinners and also of the worshippers of God We know that God heareth not sinners but if any man bee a worshipper of God and doe his will him heareth he Ioh. 9. 31. The Prophet saith If I regard wickednesse in my heart the Lord will not heare me Psal 66. 18. Salomon saith The sacrifice of the wicked is abomination to the Lord but the praier of the righteous is acceptable vnto him Prou. 15. 8. And againe The Lord is farre off from the wicked but he heareth the praier of the righteous vers 29. And againe He that turneth away his eare from hearing the Law euen his praier shall be abominable Pro. 28. 9. As I haue shewed by diuers examples before how acceptable the praiers of Gods children are vnto him so I might by diuers examples shew how the Lord hath reiected the praiers of the wicked from time to time not only of the Iewes as before we heard at Isaiahs first prophecying and in the daies of Ieremiah but also afterward as appeareth Isa 58. 3. c. and 59. 1. and Ier. 14. 12. Eze. 14. 1. c. and 20. 3. c. and of the Israelites long before Iudg. 10. 10. c. That sometimes God hath heard the praiers of some wicked men it is either because some of his children haue ioined in such praiers or because the things granted by the Lord haue as much concerned some of his children as them that haue made such praiers or that by hearing so the wicked he may either breake their hearts or make them the more inexcusable Furthermore let vs vnderstand concerning praier that thereby the children of God haue not onely a priuilege in that they may come themselues to make their owne praiers vnto God but also in that they are likewise partaker of the praiers of one another Euery child of God through the world is partaker of all the common praiers of all the children of God liuing vpon the earth wheresoeuer dispersed No man at any time in faith and truth praieth according to the forme of praier prescribed by our Sauiour but that therein he commendeth vnto God all the members of Christ liuing vpon the earth and that may as well as any other call God their Father which is in heauen They that are dead as before wee haue heard haue no need of the praiers of the liuing neither any benefit by such praiers yet the liuing haue very great neede of the praiers one of another and haue also great benefit by such praiers Especially such as are specially and particularly by name so commended to God by other haue the more speciall benefit by such remembrance Yea not onely haue the meanest of Gods children much benefit by the praiers of them that are of the greatest faith zeale and godlinesse but they that haue the greatest measure of faith zeale and godlinesse haue helpe also and benefit by the praiers of the meanest and weakest Therefore as all the Israelites fearing death both for their owne sinnes and also for their asking a King did earnestly intreat Samuel to pray for them lest according to their feare they died 1. Sam 12. 19. So Paul himselfe doth often very instantly craue the praiers of all those to whom he did write of poore and rich of
before handled Being iustified faith saith he we haue peace towards God Rom. 5. 11. yet it is not only a fruit of iustification but also of all or of most of all at least of the knowledge of all or of most of all the benefits before declared For not only being iustified by faith haue we this peace of conscience but also by faith being made one with Christ and in Christ being quickned and freed from sinne made wise holy and righteous and hauing freedom to trade for heauen and heauenly things being made the children of God in speciall manner to glorifie God being so incorporated into Christ that we haue also communion with the father and the holy ghost such a communion with all the three persons as shall continue for euer such also as is represented vnto vs by many excellent similitudes wherby our dignity is made more manifest in respect wereof many of Christs names and honorable titles are communicated vnto vs as also whereby we haue liberty with boldnesse to aske at all times any thing for vs at the hand of God with better assurance of obtaining it the greater the thing is we aske yea whereby we are freed from all the euills of this life as they are euills and haue right to all the blessings of this life and lastly whereby we are freed from euerlasting condemnation and are made heires of the kingdome of heauen Hauing I say this manner of communion with Christ and all other benefits and prerogatiues of the children of God hither to spoken of we haue this peace of conscience and ioy of heart whereof we are now to speake So this peace and ioy being fruits of all the former things I haue therefore reserued the handling thereof for this place after all before written From hence that this peace and ioy are fruits of all the former benefits it followeth that as we haue heard all the former to be proper to the children of God so these are in none other to be found but only in them Where there is not nor euer was the cause there cannot be the effect Secondly this the Apostle expresly teacheth opposing these two one to the other the spirit of bondage and the spirit of adoption whereby we cry Abba father Rom. 8. 15. so nothing first that the spirit of bondage vnto sinne is the spirit offeare Secondly that they that are freed from that spirit of bondage and haue receiued the spirit of adeption whereby they cry Abbâ— father are freed from the former spirit of feare There being therefore such an opposition betwixt these two there can bee no agreement As therfore all the children of God are freed from the spirit of feare so they onelie are freed from the spirit of feare Hence also it followeth that all the children of God and they only haue this peace whereof wee speake For they that are freed from feare must needs haue peace and they that are possessed with the spirit of feare cannot possibly bee at peace To speake yet further of this peace let vs consider that the children of God hauing as hath beene shewed Christ himselfe they can no more bee without this peace then without the life the light the knowledge the wisedome the holinesse the righteousnesse the liberty and other things before spoken of This is euident because Christ is called the Prince of peace Isat 9 6 can any haue the Prince of peace and bee without peace Is it not expected that where there is in any companie a Iustice of peace there all should bee at peace and none should breake the peace how then can wee doubt of peace to be there where there is and dwelleth the Prince of peace himselfe When Christ was new borne into the world and laie in his swadling clouts hauing done nothing in his owne person to wards our reconciliation and saluation his in carnation and comming into the world only excepted is not this a part of the song that the Angels with the multitude of heauenly souldiers did sing in the hearing of the shepheards Peace on earth as well as glory to God in high Luk. 2. 14. Hauing now by the bloud of his Crosse made that peace which was then proclaimed Eph. 1. 15. Coloss 1. 20. how much more may men and Angels sing and say not only peace in earth but also peace in the heart of euery child of God Verely all the children of God may the better bee at peace in their hearts because the Prince of peace Christ Iesus in his owne person hath said to his diseiples and in them to all that belong vnto him peace I leaue with you my peace I giue vnto you not as the world giueth giue I vnto you let not your hearts bee troubled nor greeued Iohn 14. 27. It is much that hee had said before by his Prophet The worke of instice shall be peace euen the worke of iustice quietnesse and assurance for euer and my people shall dwell in the tabernacles of peace c. Isai 32. 17. 18. But this that he speaketh in his owne person is much more As this peace is thus manifest to belong to all the children of God so that it is proper only to them and that the wicked haue no part in it doth further appeare because the Lord saith that there is no peace to the wicked Isai 48. 22. yea in the same respect viz. that there is no peace to the wicked after much peace promised to the godly he compareth the wicked to the raging sea which cannot rest and whose waters doe cast vp as it were continually mire and dirt Isai 57. 20. Salomon likewise speaking of the wicked and the righteous that is of them that are not and of them that are the children of God saith the wicked fleeth when no man pursueth but the righteous are bold as a lyon Prou. 28. 1. Eliphaz saith that the sound of feare is euer in the eares of the wicked and that euen in the daies of his prosperity the destroier shall come vpon him Iob 15. 20. Iob himselfe likewise speaketh thus of the wicked terrors shall ouertake him as waters c. Iob 27. 20. The wicked indeed cry to other and to their own hearts especially peace peace as it is often in the Prophets Ier. 6. 14. and 8. 11. but yet the Lord saith as before we heard that there is no peace to the wicked Yea how can they haue peace that know not the way of Peace Isat 59. 9. and which reiect the Gospell of peace Ephes 6. 15. yea the Prince of peace Christ Iesus himselfe and which alwaies are in contention wounding one another and sowing the seeds of discord and contention amongst men As when Iehoram said to Iehu is it peace Iehu Iehu answered what peace whiles the whoredomes of thy mother Iezabel and her witchcrafts are yet in great number 2. Kings 9. 22. so to the wicked that shall speake of peace or enquire after peace it may be answered what
peace can there be vnto them when so many sinnes as they haue committed in great number remaine vncancelled and vnpardoned in heauen and vnrepented of in the earth This that I speake of the wicked is not only to be vnderstood of the meaner sort of the wicked that are bare poore without friends and worldly delights but also of Princes and other in great place that haue great friends that abound in wealth that flow in delights of the world that are mighty in authority and want nothing which might seeme helpfull to them against feare or to make for their peace and good security And this is manifest by the deadly feare of Nabal Saul Belshazzar and Felix before spoken of If therefore the greatest sort of the wicked be subiect to such feares who notwithstanding haue many meanes in the iudgement of men to secure them against feare what shall be said of other True indeed the wicked do not alwaies feare thus because through the extreme hardnesse of their hearts whereunto God in great iustice doth giue them ouer which is the greatest iudgement of all other in this life they are without feeling of the cause of this feare Sometimes also when they feele this feare comming vpon them they labour by the pleasures of this life or by company or by some such meanes to shift and shake it off But alas poore men they striue against the streame yea they haue wind and tide against them in that behalfe The more they put off feare for a time the stronger it will returne in the end As a man troubled with the tooth-ake for the mitigation thereof for the present taketh cold water which maketh the paine more violent afterward and as one that hath scald his leg rhrusteth the same presently into cold water and thereby findeth ease of the heat for a while but afterward feeleth the greater and longer paine so they that by pastimes and pleasures and worldly businesse and good fellowship put away their feares for a time doe finde them more extreame in the end It is with such men as with many an ill debter that being arrested by some bay liffe or sergeant at the suit of some one of his creditors to auoid imprisonment doth either violently resist or smiteth the bailiffe or the sergeant on the head that he laieth him for dead or else gerteth him into a tauerne or Alehouse and there maketh him so drunk that himselfe escapeth for the present But what doth he helpe himselfe by this meanes nothing at all yea he plungeth himselfe into further danger For in the end the creditor at whose suit he was arrested dealeth the moreseuerely with him Euen so the wicked that by any sleights passe ouer their feares not by humbling themselues to God the great creditor to whom all men owe more then they are able to pay as hath beene before said but by striuing and strugling and by making their feares drunke as it were for the present doe thereby in the end increase their feares and make them stronger and more violent then before Great especially shall the feares of the wicked bee and farre greater then they shal be able to beare when God shall come in speciall Iudgement against them The Prophet Isay threatneth the Iewes with such a day of vergeance as wherin the wicked should goe into holes and caues of the earth from before the feare of the Lord and the glorie of his Maiesty when hee should arise to destory the earth Isay 2. 19. So the Prophet Osea denouncing the iudgements of God against the Israelites saith that they should say to the Mountaines couer vs and to the hilles fall vpon vs. Hosea 10. 8. According there unto also our Sauiour seeing some women to follow him weeping as he went to suffer vpon the Crosse for vs biddeth them not to weepe for him but for themselues and for their Children and why because such daies of Gods wrath were comming as wherein they that is the wicked and such as had persecuted him yea their posterity should begin to say to the Mountaines fall vpon vs and to the hills couer vs Luke 23. 30. Most of all shall the feare of the wicked bee in the great daie of the Lord. The feare I say of Kings of the earth of great men of rich men and of the chiefe Captaines and of the mighty men who most bragge of their courage and thinke scorne to bee told that they will be afraide of any thing and of every bond man c. the feare I say of all these shal be so great that when the sunne shal be blacke and the moone turned into bloud then they shall hide themselues in dennes and among the rockes of the Mountaines saying to the Mountaines and the Rockes fall on vs and hide vs from the presence of him that sâ—â—tcth on the throne and from the wrath of the Lamb. Reuâ—lati 6. 15. But euen in this great and fearefull day such shal be the peace of the Children of GOD that they shal be bold and not ashamed before CHRIST Iesus as this Apostle hath said in the former Chapter verse 28. Oh vnspeakable happinesse Is not therefore the dignity of Gods Children in this respect exceeding great This peace of the Children of God shall abide with them so that they may alwaies lift vp their face and bee stable without feare c. and that they may be bold c. and lie down safely taking their rest Iob. 11. 15. For the Lord hath promised that the Mountaines shall remoue and the hilles fall dâ—wn but that his mercy shal not depart nor his couenaÌ„t of peace fal away Isa 54. 10 but shal be an euerlasting couenant Ez. 37. 26. Hither also belongeth that of Isay 9. 7. and that before alledged Isay 32 17. This also the Apostle teacheth in the place before alledged Rom. 8. v. 15. For in that the Apostle saith they haue not receiued the spirit of bondage to feare againe he plainely noteth that they that are now freed from the spirit of feare shall neuer feare againe What then shall the children of God haue no feare at any time yes they shall feare God more then before in a child-like maner and so as that in such feare of God they depart from euil Iob. 1. 8. and as feare is commended to be the beginning of wisdome Psal 111 10. and to be a wel pring of life to keepe from the snares of death Pro. 14 17. and as the feare of God testifieth vs to be blessed is ioyned with great delight in his Commandements Psal 112 2. and as this feare of God working the keeping of his Commandements is said to be the whole duty of man Eecl 12 13. and as we are further exhorted euen in respect of the promise of God to clense our selues from all filthinesse of the flesh and of the spirit and to grow vp to full holinesse in the feare of God 2. Cor. 7 1. and to feare the Lord and
Christ we must also suffer with Christ as his members Rom. 8. 17. Our Sauiour saith Whosoeuer will follow me viz. so that he may come to my glory let him forsake himselfe and take vp his crosse and follow me Mark 8. 34. Yea Luke saith that such an one must take vp his Crosse daily Luk. 9. 23. Thereby noting that all the wicked that will be Christs disciples must not looke for some affliction at the first entrance into that state or now and then but continually euen euery day Paul saith If we suffer we shall reigne with him 2. Tim. 2. 12. so insinuating that the way to raigne is first to suffer Yea he speaketh more plainly and more generally saying that All that will liue godly in Christ Iesus must suffer persecution 2. Tim. 3. 12. Therefore out of the Prophet he speaketh in the person of all the godly and saith For thy sake are we killed all day long we are counted as sheepe for the slaughter Rom. 8. 36. This was the way by which Christ Iesus himselfe entred into his glory Luk. 24. 26. 1. Pet. 1 11. The seruant is no greater then his Master If therefore the world haue persecuted the master Christ himselfe will they not persecute vs that are his seruants Ioh. 15. 20. Shall we I say goe scotfree and looke to ascend into heauen with ease and to be translated thither as it were in our down beds Shall the Captaine only take paines and fight c. and shall the common souldier sit still eating and drinking and making merry No no It neuer hath beene so It neuer shall be so Though Christ were the Sonne yet hee learned obedience by the things which he suffered Hebr. 5. 8. Yea It became him for whom are all things and by whom are all things seeing that hee brought many children vnto glorie that hee should consecrate the Prince of their Saluation through afflictions Hebrew 2. 10. Hath our Prince gone by this way of afflictions and shall wee seeke to shift it and looke to goe another way What a shame were this for vs to be so squamish so nice so dainty especially we being so base so vile and so contemptible as wee are in respect of our Prince Away therefore with such sluggish feares and fancies Away with such softnesse and tendernesse Let vs make as full reckoning if we will be christians indeede as well as in name to suffer persecutions as we are sure of the coat of our backes Let vs daily looke for it Let vs dailie buckle our selues vnto it And so the more wee looke for it and the better we are armed to it the more easily we shall ouercome it yea we shall find more comfort and ioy in such sufferings for Christs sake then all the wicked in the world doe in all their ease in all their dainty fare in all their riches and glory in all their sports delights and pleasures Yea the truth is that we should so looke for trouble in the world and be alwaies so prepared to suffer for Christs sake that if the world laugh or smile vpon vs fauor vs we should the more feare our state doubt whether yet we be the children of God or no such as we haue been accounted by other Note and such as we haue taken our selues to be Last of all for this point let vs vnderstand that as all the children of God must make reckning not to be known in the world that is to vndergoe many troubles euen for that cause so saith the Apostle here for this cause that is because God hath so loued vs as to make vs his children the woâ—ld knoweth you not and because we haue receiued the spirit of adoption and shew the same by the fruits thereof as I say all such must make reckoning of trouble in the world so especially the more excellent that any of Gods children are and the greater measure they haue receiued of the spirit of adoption the more they must looke to be molested and troubled in the world Marke the history of the old testament from the beginning to the ending and ye shall find that alwaies the greatest afflictions did follow the best of Gods children the best Patriarks the best Prophets the most holy men of other sort The like is to be said of the new Testament As the Apostles had receiued greater gifts from God then other so they were the more persecuted by men then other The Apostle Paul speaking of himselfe and of the rest of the Apostles saith I thinke that God hath set foorth vs the last Apostles as men appointed to death for we are made a gazing stocke vnto the world and to the Angels and to men c. 1. Cor. 49. and again We are made as the filth of the world the ofscouring of all things c. verse 13. This cannot but be looked for in respect of the world For if the world know vs not that is do hate vs and enuy vs for this cause because we are Gods children then it cannot be but that the more we shew ourselues to be the children of God the more the world will hate enuy vs. Neither is any other thing to be looked for in respect of God himself For why should we think that God giueth some a greater measure of his spirit of adoptioÌ„ theÌ„ he giueth to other som There is no more in one to win Gods loue in that behalf theÌ„ in another For God hath frely giuen this loue to al his childreÌ„ alike to be so called to be indeed his children It must therefore be in respect of the end for which he doth so viz. that such may beare the more afflictions and by bearing such afflictions they may glorifie God the more that hath so honoured them not only aboue other men but also aboue other of his children It standeth also with great reason for the highest cedars and the tallest and greatest okes are the more subiect to stormes and tempests This is the first point to be obserued from this obiection The second point to be obserued from the first part of the answer to the said obiection viz. from the cause why the world taketh so little notice of Gods children c. namely because they know not God himselfe is this that although all the children of God must looke for trouble and vexation in the world euen as if the world had neuer knowen them yet they haue no cause to be offended there with or to thinke their state to be therfore the worse but that rather they haue good cause well and patiently to beare the same sith as the world knoweth not them so also it knoweth not God himselfe Heereby appeareth that more plainly which before hath beene handled more plentifully that all the world that is all the wicked and vnregenerated in the world are fooles and little better then mad men For how can they be wise yea how can they be other then fooles that know
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
The proposition is this We knew that when hee shall appeare we shall be like him The further handling thereof is in the words following In the proposition let vs obserue first the future state itselfe of Gods children Secondly the arguments wherby in the very proposition it is set forth The future state it selfe of Gods children is that they shall be like to Christ himselfe The arguments wherby this is set forth in the very proposition or which are folded vp and included within the proposition are two The first is from their owne testimony noting the certainty of their similitude vnto Christ we know The second is from the circumstance of time when they shall be like him when he shall appeare So in these words but we know that when he shall appeare wee shall be like him to speake plainly without any words of logick and to the capacity of euery reader there are three things offered to our consideration first not in the order of the text but in the nature of the things our future similitude and likenes to Christ in these words we shall be like him Secondly the certainty of our said future similitude and likenesse to Christ in this word we know thirdly the time when we shall be like vnto Christ in these words when he shall appeare Touching the further handling of the said proposition first the latter part thereof namely both their similitude or likenesse to Christ and the time thereof is proued by an argument from the effect in this verse and in these words For or because we shall see him as he is secondly the first part of the said proposition touching their owne testimony and their knowledge and certaintie of their similitude and likenesse vnto Christ at his comming is amplified by an effect also thereof in the third verse and in these words Euerie one that hath this hope in him purgeth himselfe which is further amplified by the patterne according to which he purgeth himselfe in these words as he is pure Thus much for the logicall resolution and plaine laying foorth of all the words now remaining To returne now to our similitude and likenesse vnto Christ let this be first obserued that the Apostle saith not we shall be equall but only like vnto Christ The words equall and like do much differ The first is vsed Mat. 20. 12. These last haue labored but one houre thou hast made them equall vnto vs that haue borne the weight and the heat of the day But the word like in this place is far otherwise and is vsed Mat. 11. 16. Whereunto shall I liken this generation It is like to little children c. and so in many other places Equality is not only a word of quantity for the most part but also when it is a note of quality it is a comparison of all things wherein the things compared doe fully match one another but similitude is only a comparison of some things wherein the things compared do but in part resemble one another There is no reason why the children of God should be equall to Christ because Christ is the head and they are but the members Christ is the eldest brother they but the second brethren Christ is the proper and naturall sonne of God by communication of the whole diuine essence vnto him as he is God and by the personall vnion of the Godhead to the manhood and the miraculous and immediat conception of him by the holy Ghost as he is man as before hath beene shewed but we of whom here the Apostle speaketh are but the children of God by grace by adoption and by incorporation into Christ c. Christ is annointed with the oyle of gladnesse with the spirit of wisedome knowledge fortitude c. without measure so that in him are hid all the treasures of wisedome and knowledge and the Godhead also dwelleth in him bodily that is substantially but we haue euery one receiued the spirit of God in our seuerall measure according to our seuerall places and Gods spirit dwelleth in vs by the effects therof euen such graces whereby we doe here represent God and are said to be framed according to the likenesse and similitude of God in holinesse and righteousnesse Christ is the King of his Church and the lord of all things we are but his subiects though in an higher degree of honor then the rest Christ is the chief corner stone we the rest of the building c. As by these things and other the like we see that there is no reason why we should be equall to Christ so by many other things we may see greater reason yea diuers reasons why we should be partaker of this similitude and likenesse vnto Christ whereof the Apostle here speaketh Moreouer let vs well consider why the Apostle here speaketh in the future tence and saith that we shall be like vnto him For some man may stumble at this phrase as gathering thereby that in this life the children of God are not like vnto Christ But to remoue this stumbling block we must vnderstand first that there is a double likenes vnto Christ one in grace an other in glory Secondly that our likenesse vnto Christ in grace is also two fold one in part another in perfection complete and absolute In grace we are in part like vnto Christ in this life But our likenesse vnto Christ both perfectly in grace and also in glory is only in the life to come He that is not in grace like vnto Christ here in part in this life that is he that is not begun heere to bee made like vnto Christ in grace shall neuer be like him in the world to come either perfectly in grace or in glory Of this our likenesse therefore vnto Christ both in perfection of grace and also in glory is it that here the Apostle vseth the future tence saying that we shall be like vnto him And this phrase of our future likenesse vnto Christ in perfection of grace and in glory is so far from excluding or denying our present likenesse vnto him in grace begun and in part that it doth rather necessarily import the same as both more largely before we haue already shewed and shall againe further shew in the next verse Now to returne to this our future similitude and likenesse vnto Christ euen some of those things before mentioned to proue the inequality betwixt Christ and vs do also require this similitude and likenes vnto him For as it is not meet that the members should be equall to the head in al things so it is very meet that they should be like in many things both of the same substance with the head otherwise if the head be of one substance and nature and the members of another like to the image that Nebuchadnezar saw in his dreame Dan. 2. 32. it were a monster and also in qualities that they may be somewhat sutable and answerable to their head The like may be said of the
the snow euen so white as no fuller can make vpon the earth Mark 9. 3. but Moses also and Elias appeared and were talking with him both which likewise are said to haue appeared in glory Luk 9. 31. For that they appeared not in soule only but also in body it is cleere first by that that they were visibly seene of those Apostles Secondly because it is further said that they talked with Christ Thirdly because Luke also expresly calleth them by the name not of two spirits but of two men This our likenesse also vnto Christ Christ himselfe promiseth to those few names in Sardi which had not defiled their garments saying of them that they should walke with him in white Reuel 4. 34. What is it to be clothed in white and to walke in white with Christ but in glory to be made like vnto Christ who before in his transfiguration had shewed himselfe in white And by this colour of white is the glory of Christ and of Gods children rather described then by any other colour because Princes and great potentates of the earth when they would shew themselues in their greatest pompe and glory did vse to cloath themselues in white yea so did our late most renowned Queene oftentime at the entertainment of some great Embassadors and other great solemnities This our likenes likewise vnto Christ is further promised in the same chapter verse 21. to euery one that ouer commeth namely in these words that to such Christ will giue to sit yea to sit with him in his throne What more as himselfe sitteth in the throne of his Father So then as Christ is in glory like to his Father so shall the children of God also be like vnto Christ This point of our likenesse vnto Christ is a most sweet and heauenly point so full of comfort that it is able to comfort vs though neuer so much compassed with sorrowes and loaden with griefes It is able to recouer vs though neuer so sicke of sinne It is able to reuiue and restore vs though not only halfe dead but also altogether dead in sinnes and trespasses It is much that wee shall shine as the brightnesse of the firmament and as the starres for euer Dan. 12. as also that we shall shine as the Sunne it selfe in the kingdome of our Father Mat. 13. 34. It is more that we shall be like to the Angels of God in heauen Mat. 22. 30. of whose great glory we haue heard before Who therfore can expresse or conceiue this that is here spoken that we shall be like vnto Christ himselfe For what is the brightnes of the firmament what is the glistering of the starres what is the light of the Sunne in the greatest and cleerest height thereof what is the glory of the Angels in respect of Christ Iesus When he was in the shape of a seruant he taught with such power and authority that all that heard him were astonied at his doctrine Mat. 7. 28. 29. and wondred at the gratious words that proceeded out of his mouth Luk 4. 22. Yea the very officers of the high Priests and Pharisies that were sent to take him being rauished with his words returned without him and being asked why they had not brought him they answered Neuer man spake like this man Iohn 7. 32. 45. Afterward also his aduersaries that came out to apprehend him with one word of his mouth were turned backe and fell to the ground Ioh. 18. 6. I omit heere the amplification of this point by the glory of Moses his face comming from receiuing the law which Moses was but a seruant as also by the rauishment of Peter Iames and Iohn with the transfiguration of Christ in the mount to giue them a tast of his glory These things I say I do omit as hauing spoken of them before Neither also is it to any great purpose to compare the glory of Christ with the glory of the Monarchs of the world and so thereby to amplifie our glory in regard that we shall be like vnto Christ For alas all the glory of earthly Princes is not so much as a picture or a shadow of the glory of Christ who is the first begotten of the dead the Prince of the kings of the earth Reu. 1. 5. and who walketh in middes of the seuen candlestickes is cloathed with a garment downe to the feete and girded about the pappes with a golden girdle whose head and haire are white as white as wooll and as snowe and his eies as a flame of fire and his feete like vnto fiâ—e brasse burning as in a fornace and his voice as the sound of many waters hauing in his right hand seuen starres and a sharpe two-edged sword going out of his mouth and whose face shineth as the Sunne in his strength Reuel 1. 13. c. To whom also being newlie borne certaine wise men did not only come out of the East but also fell downe and worshipped him opening their treasures and presenting vnto him gifts of gold and incense and myrrhe Mat. 2. 1. and 11. Yea who is so excellent that not only a multitude of heauenly souldiers sang at his birth though he were borne in a stable and laid in a manger Glory to God in the high heauens and peace in earth and towards men good will Luke 2. 14. but also that afterward the foure and twenty Elders did sing vnto him a new song saying Thou art worthy to take the booke viz. which before Iohn had seene in the right hand of him that sate vpon the throne written within and on the backeside sealed with seauen seales and which none in heauen and in earth or vnder the earth was worthie to open and to open the seales thereof because thou wast killed and hast redeemed vs to God by thy bloud out of euerie kindred and tongue and people and nation and hast made vs vnto our God Kings and Priests c. Reuelat. 5. 9. 10. Yea whose excellencie and glorie and worthinesse is such that not only they did so sing but that also Iohn did heare many other Angels round about the throne c. euen thousand thousands to sing with a loud voice saying Worthy is the lambe that was killed to receiue power and riches and wisedome and strength and honor and glory and praise Yea concerning whom also he heard all creatures in heauen on earth and vnder the earth and in the sea c. saying Praise and honor and glory and power be vnto him that sitteth vpon the throne and vnto the Lambe for euermore verse 11. c. If Christ himselfe be thus excellent shall not we also be excellent that shall be like vnto him Why then should we be dismaied why should we feare why should any affliction any disgrace with men any threatning of men any pouerty any banishment any imprisonment any losses or any other calamities make vs to hang down our head yea why should any thing take away our ioy from vs why should we