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
hauing none by nature and to whom to leaue their inheritances or their Crownes yet for some considerations they will not haue this to be known But it is otherwise with God He hath so loued vs that he doth not only make vs his children but that also hee doth declare and publish and proclaime vs so to be 3 From the former reason ariseth another viz. that the Apostle vseth this phrase to teach vs that if he be not ashamed that such as we are should bee called his children then much lesse should we our selues be ashamed of this honourable title If a great king be not ashamed that the sonne of a poore begger should bee called his sonne is there any cause why the said sonne of such a poore begger should be ashamed to bee called the sonne of such a great King In like manner if God the king of kings be nor ashamed that we poore beggers brats should be called his children is there any reason why wee should bee ashamed of so honourable a title I could much amplify this point But for further amplification therof I do only wish that if any for feare of the disgrace of the world to be spoken of in the obiection following be ashamed to call himselfe the child of God and to carry himselfe accordingly such an one do wel remember what our Sauiour saith of them that are ashamed of him of his words before such an adulterous sinfull generation viz. as this last age of the world is where in we now liue to wit that he also will be ashamed of him when he shall come in the glory of his Father with the holy Angels Mark 8. 38. For certainely in like manner will God the Father bee ashamed of all such and wil vtterly deny them to be his children in the world to come that were ashamed to bee called his children and to liue as his children in this life Yea this is the more certaine because there is infinitely more cause why God should bee ashamed of vs then why wee should be ashamed of him Thus much of the seuenth particular word in this text The eighth word is the children of God Some read the sonnes of God but the originall is the children of God comprehending sonnes and daughters men and women and so the same word is vsed Iohn 1. 12. and 11. 52. and Rom. 8. 16. 17. and in many other places This is to be obserued for the comfort as well of women as of men and for the instruction as afterward wee shall heare of one sex as well as of the other And therefore the Apostle allegeth the words of the Prophet in the name of God himselfe speaking in this manner I will be a Father vnto you and ye shall be my sonnes and daughters saith the Lord Almightie 2. Cor. 6. 18. Heere wee see expresse mention as well of daughters as of sonnes This is to be the rather noted because some in the brauery of their wit or rather in the rage of their madnesse doe not sticke to deny women to haue any part in the matters of saluation although the Scripture doe both expreslie say that there is no exception of male or female with God but that all are one in Christ Iesus Galat. 3. 28. and although it doe also record vnto vs example as well of beleeuing women as of beleeuing men But what doth the Apostle heere meane by children For the vnderstanding of this besides diuers other waies how men may be and are called the children of God let vs know that in a more strict sense this title the children of God is taken two waies First for all the members of the visible Church so long as they continue such members and that because of the outward couenant of God made with the whole body of the visible Church In this sense it is said The sonnes of God saw the daughters of men that they were faire c. Genes 6. 2. Heere the sonnes of God doe signifie such as professed themselues the sonnes of God and so were of the visible Church In the same sense also our Sauiour himselfe calleth the Iewes euen in his time generally by the name of children saying It is not meet to take the childrens bread and to cast it to â—helpes Matt. 15. 26. Secondly this title the children of God is taken for them that haue receiued the spirit of adoption and that are regenerated by the immortall seed of the spirit and by the word of God So it is taken in the place before alleged Rom. 8. 16. 17. and often elsewhere and so only not in the former sense is it taken in this place For the Apostle speaketh of them that worke righteously and are borne of God as wee haue heard in the end of the former chapter and of them that know that when Christ shall appeare they shall be like him as appeareth in the next verse But none worke righteously c. neither doe any know they shaâ—l be like vnto Christ at his appearing but onely they that are by the spirit of God regenerated and therefore the Apostle speaketh oâ—ly of such in this place To speake a little more of adoption and regeneration for Note the making thereof the plainer and more perspicuous wee must vnderstand that the adoption of God differeth much from the adoption of men For the ciuill Lawyers that write of 〈◊〉 say that adoption must be of the yoonger by the 〈◊〉 that he that adopteth a childe must bee elder then the person adopted neither doe they onely distinguiâ—h thus betwixt adoption and arrogation that arrogation is the taking of one to bee a childe which is already of age and at libertie and as we say at his owne hand and his owne man but adoption is of one vnder age and of one that is in tuition gouernment and gardianship of another the ciuill Lawyers I say doe not onely write thus of adoption but they also say that adoption properly is when one that hath no children of his owne doth adopt the childe of some other to be called by his name or at least to be brought vp by him and to bee his heire God doth not so adopt vs for hee hath a Sonne of his owne yea more properly his owne then any man can say of any childe in the world because Christ is the proper Sonne of God from euerlasting by communication as wee haue heard of the whole essence of his Father vnto him But the children of men are their children long after them and therefore they are yoonger then their fathers They are also children by taking some part of their parents nature and that of their bodily substance only for their soules are immediately from God who therefore by opposition to the fathers of our bodies is called the Father of spirits Heb. 12. 9. and is said to forme the spirit of man Zechar. 12. 1. As for the great obiection that doth most trouble men viz. if Note God
immediately make our soules how then câ—me we stained with originall sinne it may receiue a double answer First that they come by sinne at their entrance into the body as in old time men might get the leprosie by entring into an house only infected with the leprosie and as men may now get the plague by going to the house lately visited therewith though no man dwell in the said house as also by putting on a garment comming from one that had the plague For the body is an house or garment of the soule comming from our polluted and defiled parents Secondly touching the said great obiection it is altogether curious to inquire of the manner when the thing is manifest For a man may as well inquire of Note them that were raised from death to life by the Prophets and by our Sauiour and his Apostles especially of the faithfull so raised Lazarus Dorcas c. how after their said restoring to life againe they became sinners againe and so subiect to death againe For being dead and their soules and bodies in death separated it cannot be denied but that during that time they were free from sinne both in body and in soule If therefore this bee a curious question how they became againe defâ—led with sinne and to need to pray for forgiuenesse of their trespasses then also is the former For there is the like reason of the one and of the other To returne to our former speech of adoption although God haue such a Sonne of his owne in whom he is well pleased yea many other sonnes likewise by creation keeping still that glorious image wherein they were created viz. al the blessed Angels yet because Adam had transgressed and that through his fal he had no children amongst the sons of men therefore it pleased him also to adopt vs vnto himselfe This then is one difference betwixt the adoption of God and the adoption of men that men only adopt children when they haue none of their owne but God adopteth vs though he haue one of his owne by nature and many by creation like vnto himselfe Another difference is that when men doe adopt there is Note not neither can be any second generation of him that is adopted whereby to make him like to him that doth adopt him being before vnlike vnto him For to make one like to another passeth the worke of any man But in our adoption to God there is not onely an acceptation of vs for his children but there is also an actuall regeneration and second birth wrought in vs by Gods spirit therefore called the spirit of adoption whereby we are made like to our Father that doth adopt vs. Secondly men hauing no children of their owne cannot adopt other in any or by any but God hauing a Sonne of his owne as we said doth in him and by him and through him as it were by marying of vs vnto him and incorporating vs into him adopt vs for his children Moreouer touching adoption the whole number of children adopted to God considered iointly together are accounted as one viz. as a daughter so made by marriage to the only Sonne of God Psal 45. 10. Hos 2. 9. in which respect the whole Catholike Church comprehending all the elect and children of God and no other is often called by the name of a Spouse and of one spouse vnto Christ Cantic 4. 8. 9. 10. and 5. 1. Iohn 3. 29. Reu 21. 2. and 9. and as of one wife Ierem. 3. 1. c. and the Church is said to be but one euen one alone and the only daughter of her mother Cantic 6. 8. and one body in Christ Rom. 12. 5. 1. Cor. 12. 12. Ephes 4. 4. But the children of God being seuerally considered according to the seuerall sex of euery one they are called the sonnes and daughters of God as before we heard Thus much of the eighth particular word in this text In the last place the Apostle doth rather repeat the name of 〈◊〉 God God then vse the relatiue his saying that we should be called the children of God rather then his children the more to keepe them to whom he wrote in a serious consideration of this their dignity whereof he speaketh and to make them the more to lift vp their eies and their minds and whole hearts to him whose children they are Thus much as breefly as I well could for the consideration of the particular words of this exhortation to the beholding of the great loue of God in making vs his children CHAP. IIII. Of the dignity of Gods children from the excellency of God himselfe who is their Father the rather because it is further prooued by the difficulty and greatnesse of the worke of regeneration that the sayd worke is altogether and only the worke of God NOW according to my method and order first propounded to my selfe I will more amply lay forth the mayne point of the dignity of Gods childreÌ„ viz. How great how admirable how incomprehensible this loue of God is in making declaring vs to be the childreÌ„ of God in such fort as hath been before touched For it cannot be but of very great excellency sith the Apostle hath made such a graue exhortatioÌ„ to the beholding thereof cuery word wherof is so emphatical significant as we haue heard And indeed so excelleÌ„t is it that as M. Rogers saith Chap. 3. of his sixt treatise so I may also say that when I haue said what I can of their state I must confesse that I haue said but a little NOtwithstanding I hope that this little shall be somwhat for the helping of them that considered not so much before and for the prouoking like wise of other to enter into further meditation of this argument and perhaps to write more largely there of then I haue done or could do For it is well worthy of the best meditation and largest writing that may be for the better comfort of such weake ones as whose hearts are almost broken with the manifold indiguities that dayly they meete with in the world and for the prouoking of all aduanced thereunto to more thankful â—es to him that hath so aduanced them and to make such other vses as after the point it selfe more largely handled shall be breefely noted To come therefore to the matter touching this dignity of the children of God let vs first of all consider the same by the excellency of him whose children they are hâ—â—e sayd to bee For he is described to be high and excellent to inhabite the eternity to be called by the name of The holy one and to dwelin the high and holy place Isai 57. 15. He is called The God of Gods and Lord of Lords A great God mighty and terrible Deut. 10. 17. Hensâ—d to haue 〈◊〉 his hands the deep places of the earth the height of the mountains the sea c. Psalm 95. 5. and to haue greatnesse and power and glâ—ry and victory
courtiers but also aboue the ancient Prophets yet for al that he commendeth the least minister of the Gospell aboue him saying Notwithstanding he that is least in the kingdom of heauen is greater then he Mat. 11. 7. 8. 9. 10. 11. The excellency also of the ministers of the word especially of the Gospell is manifest by the honorable names and titles giuen vnto them by God himselfe For are they not called in a speciall manner the men of God 1. Kings 13. 1. 2. Tim. 3. 17. Be they not intituled the lights of the world Mat. 5. 14 yea was not Iohn Baptist called a burning and a shining candle Ioh. 5. 35. Doth not the Apostle say of himselfe and of other We are Embassadors for Christ 2. Cor. 5. 20. Be they not called the salt of the earth Mat. 5. 13. because by their doctrine they should both suck out the corruption of men and season them as it were to be fit sacrifices for God Are not ministers of the word as well as Kings and Princes oft times in the Prophets as also in the writings of the Apostles called by the names of Pastors or shepheards Are not the ministers of the seuen Churches of Asia called starres and Angels Reu. 1. 20. Hath then the Lord alwaies imploied such honorable persons in the calling of his children that is both in the first gathering and begetting of them againe vnto himselfe and also in the feeding nursing and strengthning of them being so gathered and begotten And shall we thinke that the state of the children of God themselues is not likewise very honourable Princes and other men of great place and wisedome vse the more honorable persons in any businesse as before vpon other occasion wee haue heard by the example of Balak King of Moab of Hezekiah and Iosiah c. chap. 5. by how much the seruice it selfe is more honourable Shall we then thinke that the most high God of heauen great in wisedom and power would imploy so honorable persons vpon a businesse not sutable vnto them Doubtlesse as Princes sending forth such in Embassage or employing in some other great seruice such as before were not very honorable doe therefore grace and dignifie them with some new honorable titles as of Knights whereas before they were scarce esquires or of Barons whereas before they were but knights or of Earles whereas before they were but Barons that to this end that their ambassage or other works wherein they are imployed may be the more honorably accounted of yea and because their emploiment being it selfe honourable doth therefore require like honorable persons to be employed therein so because the worke of our regeneration is very honorable and to teach all men honorably to thinke of it therefore hath the Lord with such Titiles dignified and graced his seruants whom he doth employ to worke and effect the same If any notwithstanding that before said of the excellency and preheminence of the ministers of the gospell aboue the ministers of the Law euen aboue the great prophets shall for all that conceiue more honourably of the prophets then of the ordinary ministers of the gospell though there bee no reason so to do because as the ministery it selfe of the gospell is more honorable then the ministery of law and vnder the Law so the ministers also of the gospel are in like manner to be esteemed let such consider also that all the doctrine of the prophets is written for the begetting of the children of God in these dayes as well as it was preached in those dayes for the begetting of the elect then liuing So it is expressely sayd whatsoeuer things are writteÌ„ aforetime are writteÌ„ for our learning that we through patience comfort of the scriptures may haue hope Rom. 15. 14. What hope can there be without adoption and regeneration as shall afterward appeare If then the former writings of the prophets be as well for the regeneration of children to God now as the ministery of the present ministers why may not those writers be as well called ministers for vs as they were indeed for those ages wherein they liued yea they are so called yea they are sayd to haue ministred rather for vs then for themselues and for other that then liued with them So sayth the Apostle Peter most expressely speaking of the prophets that had enquired and searched of the saluation before spoken of by him and saying that vnto them it was reuealed that not vnto themselues but vnto vs they should minister the things which are now shewed by them that haue preached the Gospell c. 1. Pet. 1. 12. These words are not to be taken for a simple deniall as if the Prophets had not ministred at all vnto themselues and to other of those times the things that were afterward preached but rather they are comparatiuely to be vnderstood viz. that they did not so much minister those things to them of that age as to succeeding generations Therfore the regeneration of the children of God of these times is not wrought only by the present ministery but also by the ministery of the ancient Prophets How honorable therefore is that state and condition for the better working whereof the Lord hath not only now giuen present ministers and graced them with honourable names but hath also so many yeers before raised vp such worthy persons as the ancient Prophets were With this argument from the excellency of the instrumentall fathers of our regeneration let vs ioyne an other the like from the excellency of the instrument it selfe whereby the said instrumentall fathers doe beget vs againe vnto God that is from the excellency of the word of God For this is it wherof the Apostle Iames saith thus Of his owne will hath he be gotten vs againe with the word of truth Iames 1. 18. and whereby our soules are renued or restored Psal 19. 7. The Apostle Paul also saith In Christ Iesus haue I begotten you through the Gospell 1. Cor. 4. 15. It is that also whereby we being so regenerated and new borne are fed and nourished and doe grow to a perfect man in Christ Iesus 1. Pet. 2. 2. This word of God is not onely excellent in respect of the author thereof 2. Tim. 3. 16 and respect of the perfect matter therein conteined as afterward wee shall heare but also for these attributes thereof sure right pure cleane or cleane true c. Psal 19. 7. 8. 9. and for that it is called and is said to be the sword of the spirit Ephes 6. 17. liuely and mighty in operation sharperthen a two edged sword entring thorow euen vnto the diuiding asunder of the soule and the spirit and of the ioynts and of the marrow and dâ—scerning the thoughts and intents of the heart Heb. 4. 12. So in these and in other respects it is said to be more to be desired then gold yea then much fine gold and to be sweeter then the hony and the hony combe Psal
naturall things and of things pertaining to this life whereby we differ from beasts but as touching the spirituall life whereby to thinke of any thing to affect any thing to approue of any thing to speake of any thing or to doe any thing towards eternall saluation of body and soule and as touching that life of God that is that life that is acceptable to God as the worke of God Ioh. 6. 29. and the workes of the Lord 1. Cor 15. 5. 8. are such as are acceptable to God as touching this life I say which is the first degree and the very beginning of eternal life to be afterward enioyed with God and his holy Angels in heauen all the whole posterity of Adam Christ only still excepted is altogether void of For as the root and stocke of a tree being altogether dead without any sparke of naturall life therin it is not possible that any of the boughs or branches can be aliue and as it is not possible for those men and women that are altogether naturally dead their soules and bodies being separated one from another to bring forth liuing children so it is not possible that our first parents beeing altogether dead vnto God and without the life of God before spoken of we or any other of their posterity should be aliue vnto God They may seeme to haue this spirituall life and this life of God because after a naturall manner they can conceiue and doe conceiue some things thereof yea sometimes the greatest mysteries thereof either after a meere carnall sort or by the speciall wisedom of God reuealing the same vnto them for the furthering of the saluation of other and for the making of themselues the more inexcusable and so for the increasing of their own condemnation but in truth and deed they are altogether destitute of it In this case it is with them as it is with many a woman that hauing a Tympany by the abundance of water or of some other matter of the said Tympany or other such like disease feeling some little stirring in her body like the mouing of a yong infant doth therefore thinke her selfe with child and yet in the end she is deceiued being not with child with any other thing then of a disease vnto death so I say many naturall and wicked men hauing some similitude and like actions of the life of God in them and feeling as it were some little motions of such life as it were little flashes suddenly wrought and suddenly vanishing like lightning do therfore thinke themselues with child of Christ and to haue conceiued him in the womb of their hearts but in the end they are deceiued and find themselues only with child of a spirituall sicknesse vnto death that is of hypocrisie and of a bare resemblance of the life of God in them and not to haue that life it selfe This is not only euident by the former testimony of the Apostle but also by another afterward in the same Epistle where he describeth our naturall state and condition to be that we had our vnderstanding darkned and were strangers from the life of God through the ignorance that was in vs because of the hardnesse of our hearts Ephes 4. 18. Thus I say in that place the Apostle describeth the state of all men naturally The same namely that we are all void of that life of God is manifest by other reasons To omit that before insinuated viz. that as the body is dead without the communion of the soule so man cannot be aliue vnto God that hath lost his communion with God and that indeed naturally men are without God in the world and that because they are without Christ Ephes 2. 12. by whom alone there is communion betwixt God and man and in whom alone is that life so that he that hath the sonne hath life and he that hath not the sonne hath not that life 1. Ioh. 5. 11. 12. although after a common manner effectiuely we all liue moue and haue our being in God Acts 17. 18. To omit I say this reason the same is further manifest because all meer naturall men are also without the immortall seed of God in them whereby they should be borne againe the children of God This immortall seed is the spirit of God as before we haue heard Meer naturall men therfore being without this seed how can they haue the life of God in them Againe if naturally we haue this life of God in vs it must be in our soules or in our bodies It is neither in our soules nor in our bodies therefore not at all Touching our soules what life of God can be in them when as we cannot so much as thinke a good thought of our selues 2. Cor. 3. 5. but al the imaginations of our heart are continually euill Genes 6. 5. and when as we cannot so much as will any thing that is good of our selues but it is God that worketh the will as well as the worke Philip. 2. 13. Where there is any life there will be some hunger and thirst after meat and drinke for preseruing of life or at least some desire of other meanes of life But alasse so farre are we from all hunger and thirst after either bread or water of life that we do vtterly refuse them and reiect them offered vnto vs. Yea that which is more we lay foorth our siluer for that which is not bread and we labour and take great paines for that which will not satisfie vs Isai 55. 2. Those things therfore being as it were the very breath of the life of God if we haue them not how can we haue that life of God it selfe For what life can there be without breath If our soules be thus dead what life of God can be in our bodies As our Sauiour saith If the light that is in vs be darknesse how great is that darknesse Matth. 6. 23. so may I say If the life that is in vs be deadnesse how great is that deadnesse Our eares cannot attend to the word of God therefore also not to any other goodnesse except God open our hearts Acts 16. 14. we cannot so much as turne our eyes from any vanity except the Lord do turn them Ps 119. 36. we cannot open our lips that our mouth may shew forth the praise of God except God do open them Psal 51. 15. neither can we so much as say that Iesus is the Lord but by the holy ghost 1. Cor. 12. 5. Moreouer this our spirituall death doth appeare by our bearing all spirituall burthens though neuer so heauy without any sense and feeling of them What is heauier then sand yet all the sand â—n the whole world yea the whole earth with all the minerals of siluer gold lead yron tynne and pewter with all the quarries of stones with all the buildings and all other creatures thereupon is not so heauy as sinne Did not the imputation only of other mens sinnes vnto Christ lie so heauy
of apparell to couer his nakednesse as of meat to nourish him so â—n the resurrection the children of God shall liue without either of both without meat and without apparell As concerning mariage it is said that In the resurrection they neither marry wiues nor wiues are bestowed in mariage but that they shal be as the Angels of God in heauen Mat. 22. 30. so shall it be for meat and apparell The children of God shall liue foreuer without both There shall be neither cold nor hunger nor thirst Their bodies that are sowen naturall bodies shal be raised spirituall bodies They shall stil be bodies the same bodies in substance that they were before otherwise how could it be said that they are raised againe but touching their qualities as they shall be changed many other waies so also this way that they shall be spirituall bodies that is such as shall not liue by naturall meats as vpon the earth they did but altogether by the immediat vertue of the spirit euen as the Angels do now liue in heauen This then in the life to come shall be the perfection of the children of God that they shall need no outward meanes for their euerlasting maintenance and preseruation as here they did for their maintenance and preseruation for a time yea for a short time which for the shortnesse thereof is not worthy to be called halfe a time So hauing nothing they shall be ten thousand times more happy then they were here hauing many things Men are not so happy here by hauing many things as they shall be in the world to come by needing nothing I meane no such outward things as without which before they could not liue To illustrate this by a familiar similitude As a man being in poore state and in a meane calling here in this world as a shoemaker a tailer a husbandman or such like caÌ„not liue without such things as appertain to such trades as the shoemaker cannot liue without his last cutting-knife awle the tailer without his sheers and pressing yron the husbandman without his spade mattock flaile plough hedging bill c. but yet the same man being aduanced to welth higher calling amongst men hath none of the former things and yet is not the worse but the better because he needeth no such things now as without which before he could not liue so the children of God in the life to come being in full possession of their inheritance shall be neuer a whit the worse because they shall haue no meat nor apparell nor any other such outward thing for maintenance and preseruation of their state as here they had but they shall be so much the more happy and blessed because they shall need no such thing Besides all hitherto spoken of the happy and blessed inheritance of the children of God in the world and life to come whereas here they had the company of men yea oft times of wretched wicked men such as of whom they might cry out as we heare Dauid did Woe is to vs that we haue them in our company Our soules haue too long dwelt with them in the life to come in stead of such company they shall haue the society fellowship of the blessed Angels the least wherof is more glorious then euer was Salomon in al his roialty or then are al the kings Princes in the world when they shew themselues most in al their kingly and princely robes glory yea then as before we heard they shall haue perfect communion with God himselfe Father Son and holy ghost and they shall see Christ Iesus God and man in all his glory be also themselues in their own persons partaker therof as we shal hear more at large vpon the second verse following they shal I say see Christ Iesus in al his glory be themselues partaker therof according to the praier of Christ himself for them in that behalfe Ioh. 17. 22. 23 24. How sweet happy comfortable a thing is this when Peter Iames and Iohn saw Christ but a little transfigured in the mountain and Moses Elias in some glory talking with him how were they affected how were they rauished How did Peter say in the name of the rest Master it is good for vs to be here If thou wilt let vs make here three tabernacles c Mat. 17. 4. were they thus affected were they so rauished did they so desire stil to dwell in the mountain and to enioy the sight only of Christ and of two of his Saints themselues being yet clogged with their sins and cloathed with corruption mortality Oh how happy then shall that day be when the children of God shall see Christ Iesus in his perfect glory accompanied and attended vpon with millions and many millions of most glorious Angels and when themselues also shall haue put on incorruption and immortality and according to their degree and measure be also crowned with a crowne of the same glory The Prophet amongst diuers other arguments wherby he prouoketh all the seruants of the Lord to praise the name of the Lord setteth downe this for one that The Lord raiseth the needy out of the dust and lifteth vp the poore out of the dung that hee may set him with the Princes euen with the princes of the people Psal 113. 1. c. Was it and is it so great a dignity so great an honour so great an aduancement to make poore men to sit with Princes in this world What then is the dignity honor and aduancement of the children of God to sit with God and with Christ Iesus and with all the holy Angels in the heauens It is here also to be considered that this inheritance is so ample and so excellent that how few soeuer shall enioy the same they shall haue neuer a whit the more and how many soeuer Note shall be admitted thereunto none shall haue any whit the lesse In all earthly inheritances it is far otherwise yea cleane contrary The fewer they are amongst whom any inheritance is diuided the greater is the portion of euery one And the more the heires of any inheritance are how ample soeuer the same be the lesse is the portion of euery one All hitherto said or which can be said yea more then any tongue can speake or then any heart can conceiue is the more in respect of the certainty thereof Nothing in this world though it be in present possession is so certaine as all spoken before of this inheritance For the certainty of faith is much greater then the certainty of sense and humane reason This certainty of this inheritance and of the things before spoken thereof doth not only depend vpon that before written of the safety both of the inheritance it selfe and of the children of God to whom the same inheritance belongeth but also vpon diuers expresse scriptures and vpon diuers other reasons Touching scriptures consider these that follow and many other the
like which the mention of these and diligent reading will bring to thy vnderstanding He that doth these things viz. which walketh vprightly worketh righteousnesse speaketh the truth in his heart slandereth not with his tongue neither doth euill to his neighbor nor receiueth a falsereport that contemneth a vile person but honoureth them that feare God and keepeth his couenant though it be to his owne hinderance and giueth not his money vnto vsury nor taketh reward against the innocent euen this man shall dwell in the Lords tabernacle and rest in his holy mountaine and shall neuer be remoued Psal 15. 1 c. and 24 3. c. They that trust in the Lord shall be or are as mount Zion which cannot bee remooued but remaineth for euer Psalm 125. 1. Whosoeuer heareth of mee saith our Sauiour himselfe these words and doeth the same viz. not perfectly for that is not possible in this life but vprightly which therfore is placed before Note all the particulars following in Psal 15. 2. I will liken him to awise man which hath built his house vpon a rocke and the raine fell and the flouds came and the windes blew and beat vpon that house and it fell not for it was grounded on a rocke Mat. 7. 24. 25. I say vnto thee thou art Peter and vpon this rocke will I build my Church and the gates of hell shall not ouercome it Mat. 16. 18. All that the Father hath giuen vnto me shall come vnto me and he that commeth I cast not away Ioh. 6. 37. This is the Fathers will that sent me that of all that the Father hath giuen vnto me I should lose nothing but should raise it vp againe at the last day vers 39. Marie hath chosen the good part which shall not be taken away from her Luk 0 42. If ye do these things ye shall neuer fall 2. Pet. 1 10. This world passeth away and the lusts thereof but he that fulfilleth the will of God that is which endeauoureth sincerely to do it as before was shewed abideth euer 1. Ioh. 2. 17. This shall suffice for expresse scriptures Many other the like there are but I leaue them to the obseruation of the diligent reader Touching other arguments First the immutable constancy of God confirmeth the certainty of the inheritance of Gods children God is not as man that he shold lie neither as the Sonne of man that he should repent hath he said and shall he not doe it and hath he spoken and shall he not accomplish it Num. 23. 19. 1. Sam. 15. 29. My counsell shall stand and I will doe whatsoeuer I will c. I haue purposed and I will doe it Isai 46. 10. 11. Whom he loueth he loueth to the end Ioh. 13. 1. The gifts and callings of God are without repentance Rom. 11. 29. God is faithfull 2. Thes 3. 3. With God is no variablenesse nor shadow of turning Iames 1. 17. He is faithfull that hath promised Heb. 10. 23. Secondly in respect of Gods promise in respect of Gods â—ath in respect of the earnest and pledge of Gods spirit giuen vnto vs to seale vs to the day of redemption in respect of the great price that Christ hath giuen and God the father hath receiued for this inheritance for vs all that are Gods children in respect of Christs former prayer for it Ioh. 17. 20. which God the father alwaies heareth Ioh. 11. 22. and 42. and in respect also of his daily intercession in the behalfe for vs at the right hand of God Rom. 8. 34. it standeth not onely vpon the mercie of God to make this their inheritance certaine but also vpon his righteousnesse 2. Thes 1. 7. Heb. 6. 10. Thirdly the children of God all and euery one are the members of Christs body as before hath beene shewed As therefore it is impossible for any power to take away any member of Christs glorified body in heauen so is it impossible for any power to take away any member of his mysticall body in earth The souldiers that brake the bones of the two theeues that were crucified with Christ could not for their liues break the bones of Christ because it was written Not a bone of him shall bee broken Iohn 19. 33. 36. Could not a bone of his naturall body be broken by the malice and violence of all his aduersaries armed with the power of hell it selfe and that because the Scriptures had said in one place that a bone of him should not bee broken How then shall it bee possible for any member of his mysticall body coupled together by the eternall and all powerfull spirit to be altogether taken away and depriued of that inheritance which God hath prepared for it especially sith the Scripture hath not in one place but in many places said that not one of them shall perish I might adde many other arguments for further confirmation of this certainty but because the next verse of my text offereth fit occasion to speake againe thereof therefore in the meane time I will content my selfe with these This notwithstanding I may further adde for the better amplification of the dignity of Gods children by this certainty of their inheritance viz. that thereby in pouerty they are made content in abundance they are sober and wary in the enmity of other against them they are couragious and magnanimous and in afflictions they are cheerfull and comfortable By all hitherto said of this inheritance who seeth not the exceeding dignity and most honorable condition of the children of God On the contrary as the state of the children of God is the better by their freedome from the condemnation beforespoken of although they should neuer come to this great inheritance so the state of all naturall and wicked men is the more base the more vile the more wofull and the more fearefull because though it were possible they should not be so condemned as before we heard they shall be yet they shall haue no part of this inheritance but shall be vtterly cast out and excluded Genes 21. 10. Reuel 22. 15. to whom it shall be said whatsoeuer they shall plead for themselues from their great workes of prophecying in Christs name and casting out diuels in his name c. I neuer knew you Depart from me ye that worke iniquity Mat. 7. 22. 23. and 25. 12. Thus much of this inheritance and of the benefits of the children of God in the life to come CHAP. XXVII Of the peace of conscience in the children of God ALthough I haue heretofore spoken of diuers singular benefits of the children of God both for this life and the life to come yet there remaineth one more of great price and excellency without which all the former spoken of for this life or for the life to come enjoyed in this life are of lesse reckoning This is peace of conscience accompanied with exceeding ioy of this the Apostle speaketh as of a fruit of forgiuenesse of sinnes and iustification
denie the resurrection and say that we shall not haue the same bodies in the resurrection that heere we haue but other newly created in their stead may bee thought to speake also reason It is therfore as certain that the same soules do remaine in the children of God after regeneration as well as the same bodies Yea the wicked doe also see the godly to retaine the same shape the same fashion the same outward forme and the same countenance that they had before regeneration and whiles they were vngodly as well as others It may bee indeed that after regeneration of the heart there is also some change in the countenance and outward behauiour and so verily it ought to be in men and in women For Wisdome is in the face of him that hath vnderstanding but the eies of a foole are in the corners of the world Prou. 17. 24. And those men that before regeneration had light countenances wanton and adulterous eies and did either weare long haire contrary to the decencie of nature 1. Cor. 11. 14. or that otherwise did disfigure themselues by setting vp a foretop starching their beards and such like after regeneration doe frame countenance haire and all things to manly and Christian modesty and grauity So likewise women that before did paint their faces as lezabel or that did lay foorth or set vp their haire top and top gallant or wreath it in most vncomely sort that did likewise lay forth their naked brests in most lasciuious manner that did weare mans apparell doublets and ierkins as mine owne eies haue lately seene directly contrary to the word of God as hath beene before shewed and that did euery way conforme themselues to those wanton wenches who are by the Prophet described to walke with streched out necks and with wandring eies walking and mineing as they went and making a tinkling with their feet and whose ornaments the Lord doth threaten to take away c. Isa 3. 16. c. Such women I say being new borne and made daughters to God doe change their countenance attire and gate coâ—tenting themselues with that natural beautie which God hath giuen them and which will not fall off with the steame of hot broth yea which need not daily bee renued and arraying themselues in comely apparell with shamefastnesse and modestiâ— and with good workes 1. Tim. 2. 9 10 But howsoeuer there bee a change in these things yet the wicked seeing the godly still to be of the same complexion and naturall countenance that they were of they are therfore the blinder in seeing that great and glorious change that afterward shall be in them and whereof afterward we are to speake Secondly forasmuch as they see the godly to be subiect to the same sicknesses and to the same other outward calamities that themselues are subiect vnto yea that many times the afflictions of the righteous are greater then of other men Ioâ— 21. 6. Psal 34. 19. as before wee haue declared with the differences notwithstanding betwixt the afflictions of the wicked and of the children of God therefore also they can the lesse see and they are the more hardly perswaded that there is any difference betwixt the future state of them and of other men Yea this maketh the children of God themselues many times to doubt of their future state and to say yea in a maner to conclude with themselues in their owne hearts for a time till they goe into the Sanctuarie of God and consult with God himselfe and with his word that certainly they haue cleansed their hearts in vaine and washed their hands in innocencie sith they are daily punished and chastened euery morning Dauid himselfe had these thoughts Psalm 73. 13. 14. long after his regeneration No maruell therefore though the wicked bee so blinded that it doth not appeare vnto them what the children of God shall be in the life to come Thirdly they doe not onely see the children of God for a time to bee thus subiect to the same outward afflictions that other are subiect vnto but also sometime that such afflictions doe continue all the daies that the children of God doe liue heere yea that at the last also they die oft times the common death of men yea that they are taken away also in the same manner and doe perish in the same sort that the wicked themselues doe perish viz. touching their outward man and touching outward appearance yea that sometimes as touching still their outward man they perish somwhat extraordinarily and are taken away somewhat suddenly and strangely as well as the wicked As rebellious Hophni and Phinebas were slaine in one day by the Philistins according to the word of the Lord in that behalfe 1. Sam. 2. 34. so their good father Elâ— himselfe also when he heard thereof and of the taking of the Arke of God fell backward from his seat and brake his neckâ— 1 Sam. 4. 18. As wicked Saul was hit and sore wounded by the Archers of the said vncircumcised Philistins and therefore fell vpon his owne sword and thereby hastned his owne death so good and vertuous Ionathan also was slaine in the same battle 1. Sam. 31. 2. c. The Prophet that being deceiued by another old Prophet did contrary to the word of God before spoken vnto him in his returne homeward was killed by a Lion 1. King 13. 24. That most worthy King Iosiah who hath this high commendation by the spirit of God that cannot lie Like vnto him there was no King before him that turned to the Lord with all his heart and with all his soule and with all his might according to all the Law of Moses neither after him arose there any like him 2. King 23. 25. euen this most worthy King was slaine by Pharao Necho King of Egypt verse 29. that is he was so wounded that hee was carried away sicke out of the battle and died of that wound 2. Chron. 35. 23. c. and that because hee would fight against the said Pharao Necho though by him hee were aduised to the contrarie So for some abuse in the Supper of the Lord it is said not only that many in the Church of Corinth were weake and sicke but that also many were asleepe 1. Cor. 11. 30. that is that the Lord had taken many of them away by death These things being so as well with the children of God as with the wicked is it any maruell though it doe not appeare vnto the wicked what the children of God shall be heereafter Fourthly the children of God are neuer freed heere from sinne Sinne indeed doth not raigne in them They are freed from the bondage of it yet still they are subiect to sinne of infirmitie as before we haue heard yea they sometimes fall into one and the same sinne often yea they doe sometimes commit very great sins euen such as whereby they doe greatlie scandalize and offend other and cause the glorious name of God to be euill
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
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