beauty their skill in musick or in some other such thing for their policie and for such like as before in handling the maine exhortation we haue shewed Secondly it is by the ouerruling hand and spirit of God to shew that he hath the hearts of all men in his hand and that he can as well draw loue or at least kindnesse from the heart that naturally is possessed with hatred as he can fetch water out of the rocke and make the rauenous rauens to be nursing mothers as it were to his children and as he can restraine the fire from burning so much as an haire of his children being cast into the mids thereof or the woollie nappe of their garments But howsoeuer the Lord doe this sometimes yet there is in all the wicked such a secret hatred against all the children of God and against God himselfe that except God do restraine them or force them to worke against their nature they cannot but break foorth into contempt and into all wrongs and indignities against the children of God and God himselfe And so they bewray that albeit they haue some generall and speculatiue knowledge of God himselfe by his works and word and of his children by those graces of God in them wherby they doe resemble him and shew themselues to be his children yet they haue no true knowledge either of God or of his children because they doe not persorme those duties to God and to his children which do belong vnto them And this is a common phrase amongst vs to say that a man knoweth not another when hee performeth not that dutie which belongeth to his place Many times we passe by great nobles and other of high calling without any reuerence vnto them because indeed we know them not If also wee be brought before them and yet do not respect and honor them according to their places and authority we are and may be iustly charged that we do not know them yea oft times we are and may be iustly threatned to be taught to know them before we goe And indeed if men knew Gods iustice against sinne his mercy towards them that loue feare and obey him his reckoning that he maketh of all his children his large promises before spoken of made to all that doe shew any kindnesse to any of them his contrary threatnings to them that doe the contrary vnto them his power and might to performe both all his promises and also all his threatnings and lastly his faithfulnesse in performing of them to the full if I say the wicked knew these things of God then certainly it could not be but that they would more respect his children then they doe For as much therefore as they doe not respect them but are as strange towards them as if they had neuer knowen or seen them and deale as hardly with them as if they were their enemies by whom notwithstanding they do daily enioy many great benefits as hath been before declared therefore we may well conclude with the Apostle that they know them not and that the cause why they know them not is because they know not God himselfe Though they know him so that they be able to speake of him and to preach the knowledge of him to other yet they know him not in truth truly and so as that themselues shall be any whit the better by their knowledge Yea the more they know him without honoring of him according to their knowledge with the more stripes they shall be beaten the greater shall be their condemnation and therefore indeed they were better in respect of themselues to be altogether ignorant of him then so only to know him The wicked know the children of God as they are men as they are of this or that fauor stature and complexion as they are rich or poore as they haue some place and authority in the world but yet they know them not neither regard them as they are the children of God and that because they know not God himselfe They knew them before they were the children of God they loued them and respected them whiles they were as themselues naturall men vnregenerated men wicked men but as soone as there is a change made in them and that they do receiue the spirit of adoption presently they are also changed As it is with many that whiles they were yong and in their youth liued together and were well acquainted one with another but afterward by long absence and many yeers being both changed growen to be men hauing haire on their faces yea perhaps being gray-headed they meet one another in the face and yet salute not one another neither speake one to another because indeed they haue forgotten one another and do not know one another so is it betwixt the wicked and the children of God being once taken from out of the wicked and adopted to bee the children of God In one day there is a greater change made in the heart then there is in the face and in the stature by many yeeres Greater I say because this change by grace is meerly contrary but the other change before spoken of in nature is only diuers Touching the cause of the change of the affections of the wicked towards the children of God viz. because they know not God himselfe it may be fitly illustrated by the like amongst men For as it often falleth out that the children of great persons in the world trauelling or liuing in places where their parents are not knowen do meet with the harder measure and are the more roughly vsed and receiue the more wrongs and indignities because such as do so vse them or rather abuse them do not know their parents so is it with the children of God in respect of the wicked They liue in this world as strangers and pilgrims 1. Pet. 2. 11. and so they are indeed their country being aboue in heauen and by this means they receiue much wrong and many iniuries from the wicked amongst whom they liue euen because those that doe them these wrongs and iniuries doe not know God himselfe the father of the godly It was through ignorance of Pauls being a Roman that he was bound to be scourged and therefore when he reuealed himselfe to be a Roman he escaped the whip and they that before had giuen commandement for the whipping of him began to feare and to reuoke their said commandement Acts 22. 25. In like manner therefore it is not to bee maruelled that they which know not God himselfe doe deale the more hardly with his children according to that which our Sauiour expresly saith in this case Ioh. 16. 2. 3. as before was alledged From this obiection and first answer therunto we learn two points First that whosoeuer will be the children of God must prepare and arme themselues for the hatred of the world euen to be contemned despised reproued and persecuted in the world and of the men of the world If we will be glorified with
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
things to come conteyned in holy Scripture for vs to beleeue neyther only the beleeuing of them historically to be true but also the particular application of them to our selues The very wicked themselues doe beleeue the truth of the Scriptures historically yea many of the reprobat yea the very Diuels themselues do so beleeue and tremble Iames 2. 19. Mar. 1. 24. But the wicked though elected before their calling do not beleeue by particular application because then their harts should be purified from their wickednes as before we heard they hauing apprehended Christ that gaue himselfe for vs not only to redeeme vs from all iniquity but also to purge vs c. Tit. 2. 14. and that he might sanctifie and clense vs c. Ephes 5. 26. The wicked also though elected are in the power of Satan as afterward we shall heare and to be accounted of the world But by faith we ouercome the world 1. Ioh. 5. 4. and the Diuell himselfe Ephes 6. 16. 1. Pet. 5. 9. The reprobat neither haue faith neither can haue it as for the reasons before vsed touching the wicked generally so also because the decree of God touching their reprobation is aswell vnreapealeable and vnchangeable as the decree of God touching election and those reasons which make also for the certainty and perpetuity of the elect make also for the most part as strongly for the immutability of Gods decree touching reprobation That which hath beene sayd of the wicked that are elected viz. before their calling and of the reprobat to bee without faith may much more be sayd of the diuels But for as much as neither reprobat men nor the Diuels can beleeue because Gods decree concerning their reprobation is vnchangeable therfore here may a question be moued whether infidelity and vnbeleefe bee a sinne or no. For sith they cannot be saued what sinne is it in them not to beleeue in him by whom saluation is purchased Nay rather it may seem to be sinne to beleeue that that is vntrue I answer to the latter first that concerning the diuels not to beleeue in Christ with application to themselues is no sinne in Note them because as Christ came not to saue any of them neither tooke their nature vpon him so there is no commandement for them to beleeue in him as their Sauiour Notwithstanding God hauing giuen his sonne for the redemption of all elect men therefore the diuels not beleeuing this or perswading any of the elect not to it do therein greatly sinne and so they shall certainly aggrauat their condemnation This then is breefely the solution of this question touching the Diuels that they sinne not in not beleeuing in Christ for themselues but that they sinne greatly in not beleeuing that Christ came to saue elect men and in perswading any of them not to beleeue it Touching reprobate men though Christ came not to saue them neither did so much as pray for them Ioh. 17 9. yet because Gods decree in this behalfe is not particularly knowen vnto them but God generally propoundeth his promises not particulary telling any by his externall word whose names are written in the booke of life whose are not but only reuealingthis by the worke of his spirit in calling them that are chosen therefore the scripture pronounceth generally of all men that doe not beleeue that they are condemned already Iohn 3. 18. Who then are they that doe or shall beleeue Only the elect For therefore it is not onely said that All men haue not faith 2. Thes 3. 2. but also that faith is the faith of Gods elect Tit. 1. 1. and that as many as were ordained to life beleeued Acts 13 48. And that if the Gospell be hid it is hid to them that are lost 2. Cor. 4. 3. If al had faith all should be saued for by faith we are saued Ephes 2. 8. and The iust shall liue by his faith Heb. 3. 4. The faith of Gods elect is called most holy Iude 20. and most pretious yea more pretious then gold that is tried in the fire because though gold be tried yet it perisheth 1. Pet. 1. 7. But they that trust in the Lord are like to mount Zion that standeth fast Note for euer c. Psalm 125. 1. All the elect that haue faith haue not the like measure of faith because God that giueth it giueth it as pleaseth him Ephes 1. 9. and 4. 7. and because all haue not the like meanes neither the like time c but where it is left euen as a grayne of mustard seede viz. not onely for quantity but also for quality quicknesse life and efficacy there it is most holy and pretious because to such as haue such faith nothing making to Gods glory and their saluation is impossible yea all such things are possible Mat. 17. 20. and 21. 21. and Mark 9. 23. If any obiect the former places to be vnderstood of that kind of faith whereby men wrought miracles and which was but for a time I answer that although our Sauiour doe indeed deliuer those speeches by occasion of some miracles which he had then wrought yet they are also more generally to be vnderstood euen of a iustifying and sauing faith as touching the obiect thereof I meane as touching matters that appertaine to saluation Otherwise that faith whereby a man is to saue his owne soule should be inferior to that and of lesse force then that whereby he is to saue or in those daies was to saue other by such working of miracles were not this absurd in diuinity Thus much shall suffice to haue spoken of faith in this place either as a speciall and internall cause of our regeneration and new birth to be the children of God by incorporating vs in to the onely naturall and first begotten sonne of God or at least as the first step and degree to our said regeneration More perhaps vpon other occasion shall be spoken of this faith afterward In the meane time the more excellent that we haue heard it to be and the more proper to the children of God the more excellent also we must needs acknowledge the state of the children of God to bee in respect thereof The next point to be considered is the matter it selfe wherin chiefly the regeneration of the children of God doth consist This is first of all their communion with Christ For Christ alone being the onely naturall and proper sonne of God as hath been said no other can be the children of God as now we speake but only by communion with him and incorporation into him whereby they may be spiritually flesh of his flesh bone of his bone and members of that body whereof himselfe alone is the head So many as haue this communion with Christ so many may truly bee called the beloued children of God Therefore they that are so regenerated are said to be begotten againe in Christ Iesus 1. Cor. 4. 15. to bee new creatures in Christ 2.
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
made knowen by the Church the manifold wisdome of God Ephes 3. 9. 10. By this place we plainly see that the Angels haue the benefit of more knowledge then before they had Of the fellowship of the foresaid mysterie and that by the Church What is the Church but the companie of Gods children This is the more manifest by that that there is said of that mysterie to haue beene before hidden in God himselfe and not so to haue beene opened to the sonnes of men in other ages as now it is vers 5. and to haue beene kept secret since the world began Rom. 16. 25. For doe not these phrases intimate that the said mysterie had beene hidden so in God himselfe from the beginning of the world that the very Angels themselues did not fully vnderstand it till it was made knowen by the Church The same is to bee thought of many mysteries contained in the Reuelation because it is said of the booke in the right hand of him that sate vpon the throne written within and on the backe side sealed with many seales whereby the Chapters in the Reuelation following seeme especially to be vnderstood because I say it is said of that booke that none in heauen nor in earth nor vnder the earth was able to open the booke or to looke thereon but only the Lion of the tribe of Iuda that is Christ Iesus Reu. 5. 2. This Lion of the tribe of Iuda doth not only vnderstand the same booke himselfe but also by his spirit maketh it knowen to the Church by whom also the Angels attending thereupon in all assemblies thereof seeme likewise to come to know it and not by any immediate reuelation thereof vnto them in heauen neither as some doe weakly imagine by contemplation of God himselfe in whom all things past present and to come are as it were ingrauen For so they should know the secrets of mens hearts and the day of iudgement which none knowes but God himselfe For are not all those things ingrauen in God as well as others I grant the Angels to know much more of their owne nature and of the nature of God himselfe then the Church knoweth yea then perhaps is reuealed in the written word yet this letteth not but that the Angels may bee ignorant of the meaning of some things contained in the word concerning Gods pleasure towards the Church till the same by the spirit of Christ be reuealed to the Church I will not so inlarge this point in this place as Isee it handled in some late printed bookes but I will content my selfe with this thus generally spoken thereof Another benefit of the Angels by the children of God is that they haue great iov of their conuersion and repentance This our Sauiour teacheth plainly by a double parable Luk. 15. 3. c. one of the lost sheepe the other of the lost groat for the finding whereof there was great ioy the application of bâ—th which parables is thus made by our Sauiour hin selfe I say vnto you that likewise ioy shall bee in heauen ouer one sinner that repenteth c. and againe I say vnto you there is ioy in the presence of the Angels of God for one sinner that conuerteth 7. and 10. And indeed there is a great reason of this their ioy for doe men reicice in earth for the birth of a sinner and shall not the Angels in heauen reioice for the regeneration of a christian Doe men reioice for the birth of one of Gods enemies and shall not the Angels reioice for the birth of one of Gods children Doe the true subjects of an earthly prince reioice and declare their ioy by some testimony at the birth of a child to such an earthly Prince how much more should the Angels in heauen Gods perfectest subjects reioice at the birth of a child to God himselfe the king of heauen and earth euen of one that shall it selfe be and is as soone as it is borne not only a Priest but also a king as before we heard Is there ioy in earth for the birth of one that shall die againe and perhaps a miserable death how then should the Angels not reioice in the birth of one that shall neuer die more but shall liue for euer a life of grace here till the time of translation from hence do come and then a life of glory with themselves yea with Christ Iesus Did the Angels reioice when Christ was borne a man vpon earth and shall they not reioice when men are borne partaker of the diuine nature from heauen and for heauen yea wherefore did the Angels so reioice at the birth of Christ was it not because by his birth in the world many should afterward be borne vnto God As soone as euer Christ had taken the book before spoken of out of the hands of his Father to open the same to the Church how did the Angels reioice and sing for ioy as wel as the 24. Elders Reu. 5. 8. 9. Did they so reioice at the taking of the book to be opened to the Church how much more cause haue they to reioice and sing when by the opening of mysteries in the same book contained men shall be enlightned with true sauing knowledge of God and of his Sonne Iesus Christ and be also new borne children vnto God As the Angels doe thus reioice in the first regeneration of the children of God that is when men first begin to be the children of God so it is not to be doubted but that their ioy is increased as such graces are increased in men whereby they are the more declared both to men and Angels to be so regenerated and new borne vnto God I might amplifie this point much more but hauing been large in other things it shall be sufficient thus briefly to haue spoken of this matter So we see what great benefits both men and other creatures the inferior creatures of this inferior world and the superior creatures euen the blessed Angels in heauen haue by the children of God Is not this therefore a great increase of their dignity Is it not an high commendation of their state and condition That the wicked are hurtfull to all and beneficiall to none doth make their estate the more base and vile abiect and contemptible Therefore that the children of God are hurtfull to none and so beneficiall and helpfull to many it must needs make their condition more honorable and noble CHAP. XXIX Of diuers similitudes and comparisons setting foorth the dignity of Gods children TO omit diuers other arguments whereby the dignity of Gods children might bee furthered enlarged and illustrated let vs now come to certaine comparisons Herein I will a little transgresse the order of Logicians as I haue not hitherto been curious therein and therefore I will begin with some similitudes whereby the holy ghost in respect of some things before handled doth set forth the excellency of the children of God From these similitudes I will
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