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
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
in darknesse groap here and there Is he not euery minute in danger at least doth he not and may he not continually feare Is it not more vncomfortable to walke or ride one mile in the night then six in the day time If outward darknesse and bodily blindnesse be so vncomfortable what alasse is to be said of inward darknesse and of the spirituall blindnesse of the mind If it be an heauy thing to be depriued of all light of Sunne Moone Starres candle and other fire how heauy is it to be vtterly destitute of the light of the Sunne of righteousnesse As darknesse and blindnesse bee most vncomfortable so who knoweth not how sweet and comfortable the contrary light and sight are And if the outward light and bodily sight be so sweet and comfortable how much more sweet and comfortable are spirituall light and the sight of the inward man These things I might amplifie by many arguments the more to set foorth the dignity of Gods children that doe only enioy the said spirituall light and whose mindes doe behold and vnderstand the high things of God pertaining to their saluation but because it followeth to speake of them in the next place therefore this shall be sufficient to haue spoken here Thus to leaue the former metaphors I come to the things signified by them Touching therefore the ignorance of God in all naturall and vnregenerate men we heard before that the Apostle speaking of the Gentiles as they were such had ioined these together hauing their vnderstanding darkned and being strangers from the life of God through the ignorance that was in them Ephes 4. 18. To the same purpose speaking againe of the state of himselfe and other before regeneration he saith We were in times past vnwise c. Tit. 3. 3. That which before we alleged out of the third to the Romanes as by other things to describe the naturall state of all men so by this that none whatsoeuer doth vnderstand any thing shall not need here to be repeated Yea so farre are all men naturally from all true knowledge of God that they are vtterly vncapeable thereof For the naturall man perceiueth not the things of the spirit of God for they are foolishnesse vnto him neither can hee know them for they are spiritually discerned 1. Cor. 2. 14. Yea the more naturall wit and vnderstanding men haue which is called naturall wisedome or the wisedome of the flesh the further off they are from all true knowledge and wisedome of God For the wisedome of â—he flesh is death enmity against God not subiect to the law of God neither indeed can be Rom. 8. 6. 7. Therefore elsewhere the Apostle saith that God hath not chosen many wise men after the flesh but the foolish things of the woâ—ld and things that are despised to bring to nought things that are c. 1. Cor. 1. 26. 27. By the neuter gender here hee meaneth the masculine and by things hee vnderstandeth persons as also wee haue the like phrase Iohn 6. 37. Colossians 1. 20. Ephesians 1. 10. This is a point of great moment and the more worthy a little more to be insisted vpon because many naturall men are men of great humane learning in the tongues in the arts in all philosophie in the lawes and statutes of kingdomes in martiall and ciuill affaires for warre and for peace And for such learning they are oft times in great reputation in great honor and authority euen aduanced to bee great states men to stand before the mighty Princes of the world to giue counsell vnto them and accounted the only men for policy and gouernment of kingdomes Such were Achitophel and Ioab and such no doubt are many in these daies in many kingdomes and such haue been many in all ages which notwithstanding are so far from all true knowledge of God that they doe vtterly distast the same and oppose themselues with tooth and naile with might and maine thereunto Some also meer naturall men haue such knowledge in the mysteries of God that they can teach other and being called to the ministery doe conuert others themselues being castawaies For Iudas receiued gifts and a commission to preach as well as other and it is not to be doubted but that he did some good by the exercise of his gifts and execution of his commission as well as other For there is no commandement or commission from God without a promise of a blessing and there is no promise of a blessing but that God some way or other and in some measure or other doth performe the same because he that hath promised is faithfull Heb. 10. 23. Therefore our Sauiour saith that in the last day many should plead that they had prophecied euen in his name and that in his name they had cast out diuels whom notwithstanding he would reiect as meer naturall and wicked men saying vnto them I neuer knew you depart from me ye workers of iniquity Mat. 7. 22. 23. what shal we say of such men so highly accounted of in the world so greatly aduanced so deeply learned euen in diuinity and doing so great things Are they all vnwise Are they all without vnderstanding Are they all fooles yea verily the Scripture and God himselfe that is only wise and knoweth best what men are hath so pronounced of them Man therefore neede not feare to giue the like sentence and iudgement of such so long as they continue naturall and wicked men themselues though they conuert and make neuer so many other wise and righteous Such sentence and iudgement is not the sentence and iudgement of man but of God This appeareth by the description of true wisedome in the word of God For Paul by opposing the word vnwise to the vnderstanding of the will of the Lord and saying Be not vnwise but vnderstand what the will of the Lord is Ephes 5. 17. doth plainly teach true wisedome to be vnderstanding the will of the Lord and that all that doe not vnderstand what the will of the Lord is are vnwise But what will of the Lord doth the Apostle meane Only that that is reuealed in his word Therefore it is said that the testimony of the Lord giueth wisedome vnto the simple Psal 19. 7. and that the scriptures that is the word written are able to make men wise to saluation 2. Tim. 3. 15. Therefore also the feare of the Lord which is the keeping of Gods commandements Eccles 12. 13. is often called the beginning of wisedome or the chiefe and most principall wisedome Iob 28. 28. Psal 111. 10. Pro. 1. 7. Yea the truth is that there is no good and sound policy for the gouernment of kingdomes and common wealths but by the word of God Therefore in this very case the Prophet speaketh thus to the Priests and Prophets and Doctors of the Law that tooke vpon them to be politicians and states men without the word of God They haue reiected the word of the Lord and what wisedome
they should rather vse such examples as glasses wherein to behold the iudgement of God vpon such that may perhaps more iustly fall vpon themselues Therefore euery time they looke vpon such they should feare and tremble lest God smite them with the like yea they should be thankfull to God and consider of his goodnesse in sparing them so long whereas hee might haue made them such as those are and those as witty naturally as themselues In which respect also they should be the more carefull to vse their naturall wit and vnderstanding the more to Gods glory Achish king of Gath though a naturall man a wicked man and an heathen man when Dauid was brought into his presence and fained himselfe mad before him scrabling vpon the dores of the gate and letting his spittle fall down vpon his beard in driueling sort said vnto his seruants lo the man is beside himselfe wherefore haue ye brought him vnto me Haue I need of mad men that ye haue brought this fellow to play the mad man in my presence Shall he come into mine house 1. Sam 21. 13. 14. 15. So little pleasure did Achish take in such so far was he from making himselfe merry with such and from laughter at their behauiour that hee was highly offended with them that had brought him before him Hereby then we see how odious a thing madnesse is And indeed though some foolishly take pleasure in the foolishnesse and madnesse of other yet touching themselues who abhorreth not the name of a foole and who feareth not the state of madnesse And who I say againe not altogether void of reason himselfe especially hauing any sparke of grace doth not pitty both them that are voide of naturall vnderstanding and also them that hauing had reason for some secret cause are depriued thereof with Nabuchadnezar and possessed with the spirit of phrensie Oh then what can be said of spirituall simplicity and of spirituall madnesse The more wofull therefore and fearfull these things are the greater is the dignity of the children of God who onely are enlightned and haue the eies of their mindes opened to behold the excellent wisedome of God yea who also are partakers thereof For as Christ is before generally shewed to be their life so particularly he is their light their vnderstanding and wisedome For therefore is he called as we haue heard the sunne of righteousnesse Malac. 4. 2. and the light of the world Ioh. 8. 12. and 9. 5. yea that it may the better appeare that life and light goe together he is in one place called both life and light Ioh. 1. 4. As therefore the children of God being partaker of Christ cannot but be partaker also of life so they must be also partaker of light If they be in the light and the light in them how can they be in darknesse The like is to be said of knowledge and wisedome For Christ being the wisedome of his father hauing all the treasures of wisedome and knowledge in him and hauing the spirit of wisedome knowledge and vnderstanding yea hauing all the seuen spirits of God as hath been shewed it must needs be that they that haue him haue also true knowledge and true wisedome If they that haue him not neither haue life nor light nor knowledge and that because they haue not him then it must needs follow that they that haue him haue also all those and that because they haue him and so far as they haue him Therefore Christ is said to be made vnto them not only righteousnesse but also wisedome 1. Cor. 1. 30. So then as all new borne being incorporated into Christ are also partaker of his wisedome so also all that are out of Christ are also without wisedome Therefore our Sauiour speaking of his children saith that to them onely it is giuen to know the secrets of the kingdome of God Mat. 13. 11. Which are hid from the wise and from men of vnderstanding Mat. 11. 25. viz. from them that are worldly wise and who being after the flesh doe sauor the things only of the flesh Rom. 8. 5. If also the feare of the Lord be as we haue heard the beginning of wisedome and that wisedome doe consist in keeping Gods commandements then all that are new borne and so clensed from their sinnes and sanctified to the feare of God cannot but in that respect also be wise the rather because it is expresly said that whosoeuer is borne of God sinneth not neither can sinne c. Ioh. 3. 8. Dauid testifieth that by keeping Gods commandements c. God had made him wiser then his enemies of more vnderstanding then all his teachers and then the ancient Psal 119. 98. 100. Though euery one of the children of God cannot thus compare for wisedome with their teachers and ancients yet they may with their aduersaries yea why not also with their ancients and teachers if such be not regenerated For they that know the will of God and doe it are more learned Doctors though otherwise they be but simple men yea not booke learned viz. not able to read then all other great doctors in the world yea then al doctors in diuinity that are able to teach other and doe teach other and yet doe not themselues the things which they teach other For hereby as we haue heard are we sure that we know him viz. truly and rightly if we keepe his commandements He that saith he knoweth him and keepeth not his commandements is a lyar and the truth is not in him 1. Ioh. 2. 3. Such great Doctors therefore as haue knowledge without obedience according to their knowledge doe indeed know nothing as they should For what are they the better by the knowledge of any thing if they know not him rightly that knoweth all things and in the right knowledge of whom and of Iesus Christ his sonne whom he hath sent is eternall life Ioh. 17. 3. Now touching the excellency of knowledge and wisedome and thereby also of the state and condition of Gods children as it appeareth by the metaphors before vsed so the same is further manifest by many testimonies of Scripture Iob magnifieth wisedome aboue gold and siluer and the wedge of gold aboue crystall and the plate of fine gold aboue the corall and the pretious pearles aboue the topaz of Ethiopia and the wedge againe of pure gold c. Iob. 28. 15. c. Salomon extolletn it aboue the merchandise of siluer the gaine of gold and aboue pearles yea he saith that all things that a man can desire are not to bee compared vnto her c. Pro. 13. 14. 15. c. Where also it is commended by diuers excellent fruits as by the length of daies riches glorie pleasures eternall life and blessednesse It is in like manner commended Pro. 8. 10. 11. and 16. 16. In another place he preferreth it before strength and weapons of warre Eccles 9. 16. 18. where in the latter comparison the opposition he maketh of wisedome
his mercy towards them that feare him As farre as the East is from the west so far hath he remooued our sins from vs. Ps 103. 11. 12. As therefore the heaueÌ„ and the earth shall neuer come together and as the East and the West shall neuer meete so the pardon of sinnes once graunted by the Lord to his children shall neuer be reuoked called backe The same is more plainly testified in the prophecy of Ieremie If the heauens can be measured or the foundations of the earth be searched on beneath then will I cast off all the seed of Israel for all that they haue done saith the Lord Ier. 31. 37. The first of these things is impossible to wit the measuring of the heauens and searching of the bottome of the earth therefore also impossible is the second viz. that the Lord should cast off his people and children for their sinnes Can a woman saith the Lord also forget her child and not haue compassion on the sonne of her wombe note that hee vseth the singular number to teach that he compareth him not to a woman that hath many children but to a woman that hath but one child and that a sonne Though they should forget yet will I not forget them Bebold I haue grauen thee vpon the palmes of my hands thy walles are euer before me or in my sight Isai 44. 15. 16. Is this only spoken of the whole body of the Church No It is also to be vnderstood of euery part and member thereof especially of them that by regeneration are indeed made the children of God as here we speake and for their sakes only and no otherwise of the body of the visible Church The same is yet further testified Isai 63. 16. Doubtlesse thou art our father Though Abraham be ignorant of vs and Israel know vs not that is though if these were liuing they would perhaps renounce vs and cast vs off as hauing transgressed their precepts and not walked in the steps of their faith yet thou O lord â—â—t our father and our redeemer thy name is for euer that is hough our sinnes be great and many whereby we haue proâ—oked thee and haue made our selues vnworthy to be called thy â—hildren Luk. 15. 21. yet thou hast pardoned our transgressiâ—n and so redeemed vs that thou wilt still continue thy merâ—y towards vs. The same did Samuel teach the Israelites when they feared â—eath because of their sinne in asking a King besides all their other sinnes Feare not saith he The Lord will not forsake his people for â—â—s great names sake because it hath pleased him to make you his â—â—ople 1. Sam. 12. 72. If the Lord for his names sake will not forâ—â—ke his people then for his names sake also the Lord will not euoke any pardon of sinnes once granted by him to his children regenerated What an happy state and condition therefore is this of the children of God so to haue all their great and manifold iniquities pardoned that none of them shall euer be laid to their charge as it is written Who shall lay anything to the charge of Gods chosen whom before in the same Chapter he had called Gods children It is God that iustifieth Rom. 8. 9. Therefore Iob being assured that God would so iustifie him and pardon all his sinnes triumphantly saith Who is he that will pleade with me Iob 13. 19. I might further amplifie this benefit of forgiuenesse of sinnes because the Lord therein hath passed ouer the Angells that haue forsaken their standing and vouchsafed this grace onely to his children adopted amongst men But because I haue had the like argument before therefore it shall not now be needfull to repeat the same Thus much of this point touching the forgiuenesse of sinnes proper only to the children of God and therefore also of their greater dignity thereby CHAP. XVIII Of the dying more and more of the children of God vnto sinne and of their preseruation from many great sinnes which the wicked doe daily commit and of their liuing more and more to righteousnesse NExt to the forgiuenesse of sinnes let vs further consider that as before we heard concerning the matter wherein consisteth the being of the children of God they were restored from the death of sinne to the life of righteousnesse so being thus altred and changed they neither go backward neither stand at a stay but doe daily die more and more vnto sinne and doe daily likewise liue more and more vnto righteousnesse And thus to proceed from the forgiuenesse of sinnes to these things is the method of the holy ghost in the scriptures For Dauid doth not only pray to be clensed from secret faults that is to haue such sinnes pardoned vnto him and therefore much more to be pardoned of his open sinnes but also that hee might bee kept from presumptuous sinnes Psal 19 12. 13. Our Sauiour also teacheth to pray not onely for forgiuenesse of sinnes but also not to bee led into tentation and to bee deliuered from euill Mat. 6. 12. 13. Therefore the Apostle Peter preacheth repentance and forgiuenes of sinnes together Acts 2. 38 Touching this present point as before we heard the children of God by their incorporation into Christ in their new birth to be reuiued again and made aliue to God in true knowledge and wisedome and in true holines and righteousnesse so now let vs vnderstand that the longer the said children of God continue so incorporated into Christ the more sap and vertue they receiue from him and that therefore that which is natural in them doth more and more decay and that that is of grace and by the new birth of the spirit doth more and more grow and encrease So it is with plantes grafted into any stocke the longer they continue in the stocke the more they are incorporated therinto and the more they thriue and grow and beare fruit First therefore for dying more and more vnto sinne or for the dying more and more of sinne in vs this phrase may seem somwhat harsh strange because in natural things that that is once dead indeed cannot properly be sayd to die any more There cannot bee a continuall dying or a dying by piece-meales but where there is a remnant of life To this I answer first that euen in naturall things that may be said to be killed that receiueth such a deadly wound that from the day of receiuing thereof it neuer thriueth or ioyeth as we speake but pineth wasteth away euery day more and more till it perish So both man and also vnreasonable creatures vpon some wounds giuen them by other creatures or taken by their owne vntulines doe many times consume vnto death it selfe So many trees being either blasted aboue or canker-eaten in the midst or hauing the strings of their rootes cut beneath do from that day wither till they bee altogether dead aboue in the midst and beneath Secondly let vs remember the comparison vsed before chap 8. of sinnes
by Christ made Priests vnto God so are they kings likewise vnto God and that euen because they are sons or children of God For as sometimes all the sonnes of some Emperors which haue had their Empires by inheritance not by election are borne kings or at least haue been left kings by their Fathers or haue had such dukedomes as haue had kingly power and kingly dignities the title only of kings excepted and as in some countries at this day all the sonnes of an Earle are Earles so likewise al the sons and children of God the Emperor of all the world being especially incorporated and ingrafted to the proper and naturall sonne of God and made one with him may in that respect not vnfitly be called kings But what is the kingly power and what be the kingly dignities of the children of God Verily their power by Iesus Christ and through faith in him is very great yea farre greater then the power of any worldly king whatsoeuer For of what king in the world as he is onely a worldly King can that be said that is said by him that is truth it selfe of euery one that hath faith but as a graine of mustard seede viz. that nothing is impossible vnto him Matthew 17. 20. and againe All things are possible to him that beleeueth Mark 9. 23. What earthly King also as he is only an earthly King can say of himselfe as poore Paul saide of himselfe by that Spirit that cannot lye I am able to doe all things by the helpe of Christ which strengthneth me Philip. 4. 13. Secondly such as the power of the children of God is such also is their heart and courage namely altogether princely yea much more then princely For who but the child of God can say Though I should walke through the valley of the shadow of death I will feare no euill Psal 23. 4. and againe I will not bee afraide though ten thousand beset mee round about Psalme 3. 6. and againe Though an host pitched against mee mine heart should not be afraid Psal 27. 3. and againe I will not feare what flesh can doe vnto mee Psalme 55. 4. Thirdly according to the former princely power and magnanimitie of the children of God their effects are likewise princely and sutable to their said power and magnanimitie For to omit in this place those great mighty effects of the praiers of Gods children before mentioned whereas by nature they are seruants and bondmen to satan to their owne wicked lusts and to euery worldly vanity as well as any other after that they are partaker of the spirit of adoption they are so armed also With weapons that are not carnall but mighty through God that they cast downe all the strong holdes of sinne in them 2. Corinthians 10. 4. which are stronger then all Castles and defenced Cities whatsoeuer Yea hauing put on all the spirituall armour Whereby they wrestle not with flesh and bloud but with principalities and powers and worldly gouernors Princes of darknesse c. Ephes 6. 12. they ouercome all these they raigne ouer all and through him that loued them they are more then conquerors so that neither Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be euer able to separate them from the loue of God in Christ Iesus to deiect them from that excellent state whereunto Christ Iesus hath aduanced them Rom. 8. 37. Therefore it is not only said that by faith they ouercome the world that is the things of this visible world that do any waies hinder their saluation but satan himselfe also is so by Christ Iesus subdued vnto them and in a manner brought into such feare of them that they doe no sooner turne their face vpon him and resist him but that presently he flieth from them and as it were taketh him to his heeles as not able to abide their countenance Iames 4. 7. O noble victory O glorious conquest All the great conquerors in the world how renoumed soeuer for their worldly victories neuer got the like Yea all kings and Princes and other conquerors that are not in Christ Iesus are as very slaues to satan to the world and to all lusts of the flesh which fight against their soules 1. Pet. 2. 11. as euer was Samson to the Philistims when they put out both his eies and made him to grind in the mill Iudg. 16. 21. or as Zedekiah was when he was taken by Nebuchadnezer before whose eies they first slew all his sonnes and then put out his owne eies also and bound him in chaines and so carried him to Babel 2. Kings 25. 7. or finally as any captiue or slaue now is either in the Turks Gallies or in subiection to the Spaniard in the West Indies or els where Yea for the most part such great champions and captaines and conquerors touching flesh and bloud are of all other the most slaues most cowards and soonest ouercome by euery lust But so to ouercome such lusts and other enemies of saluation is more then in a carnall and outward manner with the arme of flesh to ouercome the whole world yea if there were many worlds yet for a man to ouercome himselfe with satan and the world is more then to ouercome them all He that ruleth his owne mind is better then he that winneth a city Pro. 16. 32. What is he then that ouercommeth himselfe and the whole power of hell Moreouer euen touching the arme of flesh and worldly enemies greater is the power oft times and courage of the children of God in resisting and ouercomming of them then of all the wicked in the world Yea in this respect the children of God haue true fortitude and magnanimity beseeming Princes For these sentences before alledged of Dauids fearelesse heart are not spoken in respect of his spirituall enemies but in respect of his outward aduersaries And what victories are comparable to the victories of Ioshua Gedeon Iephte Samson Ionathan Dauid and other such worthies mentioned in the scripture All wicked and meere naturall men are void of the spirit of true fortitude euen for withstanding and ouercomming bodily enemies how then can they haue true fortitude it selfe The foresaid more then kingly power and courage of the children of God is apparant likewise by other effects wherein they seem most cowardly euen by all the reproches contumelies wrongs and indignities which they put vp patiently at the hands of the wicked as disdaining to resist them as not being their equals As noble men disdaine and scorne to contend with base persons and such as are much their inferiors and as all men would thinke it and might thinke it a disgrace vnto them to fight with boies though neuer so much abusing them so is the mind and courage of the children of God in respect of the wicked in the world who are indeed no better to be accounted of in comparison of them then as base and
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
their liues Though these viz. that disgrace otherwise wrong the children of God escape a while vnpunished seeme to laugh in their sleeues and to shew their faces in all companies plesantly with Agag to say in their harts as he spake with his tongue Truly the bitternes of death is past 1. Sa. 15. 32. yetwofull without repentance shall their reward be at the last when they shal find that they had beene better the greatest the proudest and mightiest of them all to haue bitten their fingers ends to the bones to haue eaten the flesh from their armes or to haue gone a thousand miles of an errand that on their bare feet all the while vpon thornes then to haue done any hurt to the least to the poorest and to the meanest of Gods children Last of all the more any king rewardeth any kindnesse done to any of his children or punisheth any indignitie offred vnto them the more hee sheweth himselfe to regard such as haue receiued such kindnesse or met with such indignity and the more hee doth grace and honour them before his people that see his rewards vpon such as haue shewed that kindnesse or that heare of his seuerity against such as haue offred that indignitie I conclude therefore the like of the dignity and honourable state of the children of God in respect of his gracious promises made and performed to any that shew but the least kindnesse towards the least of his children as likewise in respect of his indignation threatned and executed vpon all that doe any of them any wrong Thus much for this point and thus much also for all the arguments whereby I thought good to lay foorth the doctrine of the dignitie of Gods children CHAP. XXXI Of the vses of the former doctrine concerning the dignity of Gods children IT remaineth now according to my order before insinuated in the beginning of the fourth Chapt. that I shew the vse of all the doctrine hitherto handled concerning the dignity of Gods children These I will only touch and as it were but point at with the finger leauing the further inlarging of them to the better consideration of the reader as also of such as shall haue occasion more to apply and presse them then it is fit for me to doe in this Treatise Thesevses are generally of two sorts viz. either common to all euen to the wicked as well as to the children of God or speciall either to the wicked alone or to the godly alone Touching common vses this doctrine first of all serueth to correct the base opinion that most men haue conceiued of the children of God and to teach vs to thinke and esteeme of them according to those things before spoken All men for the most part regard men more according to their state in the world that is according to their riches to their honour and credit with great men in the world to their power and authority for doing of worldly matters All men I say for the most part doe more regard men according to these things then according to their adoption according to their graces whereby they shew foorth their adoption and according to that estimation in which the said graces accompanying adoption doe declare them to be with God himselfe Neither is this the fault onely of naturall men such as are not the children of God themselues but euen sometimes of them that are themselues regenerated and sealed with the spirit of adoption euen they I say doe not so regard one another as they ought to doe in respect of their adoption yea the children of God doe often times thinke the more basely of themselues and are the more deiected in their owne hearts because they are so little regarded by other But sith wee haue heard before how honourable their state and condition is and how God hath most highly dignified and aduanced them why should they not be so regarded of other Why should they not so esteeme of themselues Not any whit to puffe themselues vp and to make themselues to set vp their bristles as it were with contempt against any other but rather to comfort themselues the more against such contempt disgrace and indignity as they meet with in the world at the hands of other This vse the Apostle Iames commendeth when hee exhorteth not to haue the faith of our Lord Iesus Christ in respect of persons or to esteeme of men according to their ccstly apparell or outward countenance which they did beare in the world but according to their riches of faith and according to their in heritance in the kingdome which God hath promised to them that loue him Iames 2. 1. c. Vnder this opinion I comprehend also loue of the heart and honour of the outward man agreeable to the said opinion For so much Iames signifieth in the placâ— before alleged by hauing the faith of Christ inrespect of persons which appeareth plainly by his words immediately following viz. For if there come into your company saith hee a man with a gold ring and in good apparell and there come in also a poore man in vile raiment and ye haue respect vnto â—im that weareth gay clothing and ye say vnto him Sit thou heere in a good place and sâ—y vnto the poore Stand thou heere or Sit heere vnder my footstoole These words I say of the Apostle doe plainly shew that hee reprooueth not only a base opinion inwardly of the children of God but also the outward abasing and disgracing of them by preferring men before them according to their riches and costly apparell c. And this Iames wrote not to heathen men nor to meere naturals but to them whom God of his owne will had begotten with the word of truth to bee as the first fruits of his creatures chap. 1. 18. thereby shewing that it is a fault not onely amongst the men of the world too lightly both in their iudgments and in their affections and also in their outward carriage to regard the children of God but also in them that are of the same father and haue the same in hert ance And this indeed in these daies is a fault not onely amongst prophane men that contemne all goodnesse nor amongst Papists and professed Atheists but also amongst professors themselues euen of the best sort viz. too much to esteeme the gay men of the world and such as are gentlemen borne and haue good estates in the world though they bee neuer so wicked and vngodly and despisers of all grace and too basely to esteeme and too little to regard the most apparant children of God knowen to bee vertuous and shewing many tokens that they are turned from darknesse to light and from the power of Satan vnto God and haue receiued â—orgiuenesse of sinnes and inheritance among them which are sanctified by faith in Christ Acts 26. 18. Whom a king will honour all his subiects also honour much more Therefore it is said that when Ahashuerosh promoted Haman
to depart and forsake them yet they do answer such as shall so perswade them as Ruth did Naomi Intreat vs not to leaue you nor to depart from you for whither ye goe we will goe where ye dwell we will dwell c. Yea verily the more stedfast should all be in holding fast the communion and fellowship of Gods children in respect of those benefits which before we haue heard in Chap. 28. to accrue and grow to all especially by mariage matched and liuing with the godly yea not only to themselues but also to theirs I write not this to incourage the children of God to match with the wicked a thing much condemned as we haue heard but to represse the pride of the wicked in disdaining the company of the godly at least all mariages with them especially if there be any imparity on their part to the godly in respect of nobility worship or portion yea not so only but also to teach them notwithstanding to match themselues and their children with Gods children if by any meanes they may attaine therunto in respect of the dignity excellency of them as also of those benefits that may be expected by them Now although these vses hitherto mentioned be common both to the wicked and also to the children of God yet they are to be acknowledged principally to belong to the children of God themselues They principally are to honour them according to their dignities and to vse them kindly according to their necessities They principally are reuerently to regard the Ministers of the word whom God hath ordained as instrumentall fathers to beget children to himselfe They principally are to take delight both generally in the societie of the children of God and also more particularly in matching and making mariages with them Yea they that are most noble and wealthy are not to disdaine them that in worldly respects are base and poore Who may for nobility and riches bee preferred before Dauid by God himselfe aduanced to a kingdome Yet he generally of the company of the children of God saith that all his delight was in them that were excellent in the earth Psalm 16. 3. And againe I am a companion not of some as of some of the noblest and wealthiest but of all them that feare thee and keepe thy precepts viz. how base or poore soeuer they be Psal 119. 63. Therefore touching the wicked hee doth not onely say I haue not haunted with vaine persons neither kept companie with the dissemblers I haue bated the assembly of the euill and haue not companied with the wicked Psal 26. 4. 5. neither I haue hated them that giue themselues to deceitfull vanities Psalm 31. 6. neither againe Doe not I hate them O Lord that hate thee and doe not I earnestly contend with them that rise vp against thee I hate them with an vnfained hatred as they were mine enemies Psal 139. 21. 22. Dauid I say doth not only say thus touching the wicked but to shew his detestation of them the more hee saith with great vemency Away from me or auant yee wicked for I will keepe or that I may keepe the commandements of my God Psal 119. 115. so nothing that no man can keepe the commandements of God except with great detestation he reiect and renounce the company of the wicked As Dauid spake thus generally of the society of the godly and therefore contrarily of the fellowship of the wicked to note that none can delight in the godly that abhorreth not the vngodly so for mariage though hee were the anointed heire apparant of the Crowne and Kingdome of Israel as also a Prophet that had composed diuers Psalmes before yet hee disdained not to match with the widow of the churle and perfect country clowne Nabal because by her wisdome shee had shewed her selfe to be one of the daughters of God 1. Sam. 25. 39. Thus much for those vses of the former doctrine of the dignity of Gods children which are common to all Now follow those which are more speciall These are twofold viz. either concerning the wicked and such as are in their naturall state not regenerated or belonging and proper to the children of God new borne that haue receiued the spirit of adoption whereby they call God their father Touching the wicked as they may heereby see their owne wofull and fearefull state and condition the same hauing been in the former arguments shewed to bee in all things or most things contrary to the state and condition of the children of God so let them learne to abhorre the same and in such manner to dislike of themselues as they are vnregenerated that they may make the more haste to change their copie as wee vse to speake and to come out from among them that are of their ownesort and to ioine themselues with the children of God and to be one of them The wicked and vnregenerated thinke themselues the only happie men of the world But alas how they are deceiued may appeare by the premises Not onely is the poorest the meanest the weakest and the sickest the basest the most destitute and forlorne childe of God destitute I meane of all worldly helpe and comfort in farre better state then the greatest Monarke in the world that is not by regeneration the childe of God but such an vnregenerated man is also in farre worse state and condition then any worme any toad or any other creature whatsoeuer and that both for this life and for the life to come For this life because euery other creature hath all things Note necessary for the kinde thereof without any care and without any griefe or sorrow What mighty Monarke had euer so For the life to come because all other things perish with their life but the wicked remaine in their soules and are committed to Hell there to bee reserued in chaines and vnspeakable torments till the last iudgement day when their bodies also shall be raised againe and ioined to their owne soules and so both in soule and bodie they shall bee cast againe into hell fire prepared for the Diuell and his Angels thence neuer to bee deliuered but there to be tormented for euermore as before hath beene shewed Should not this make them to make all haste to forsake this state and to ioine themselues to the children of God Neither let them feare so to doe whatsoeuer their former sinnes haue beene For if once they see and dislike their vnregenerated state then are they in the way to adoption and regeneration Such came Christ to heale and to call to repentance Matth. 9. 12. 13. Luke 19. 10. Such Christ hath promised to comfort and to ease of the heauie burden of their sinnes Matth. 11. 28. Such haue the better warrant so to doe because it is written by the Prophet Zecharie that the Lord of bosts had said that in these last daies ten men out of all languages of the nations should take hold of the skirt of him that is
is in them Ierem. 8. 9. So when Saul had made more haste then good speed in offering sacrifice before Samuels comming and that contrary to Samuels direction in that behalfe Samuel feared not to tell him that he had done foolishly because hee had not kept the commandement of God and that the Lord would haue stablished his kingdome for euer but that now his kingdome should not continue c. 1. Sam. 13. 13. 14. Because also Asa though otherwise a worthy king had made a couenant with Benbadad king of Syria to aide him against Baasha King of Israel Hanani the Seer did rebuke him in the very same termes telling him that hee had done foolishly c. as Samuel had reproued Saul 2. Chro. 16. 9. If therefore they were iustly charged to haue done foolishly because they had done that which they did against the commandement of God then by the same reason all naturall men be no better then fooles for asmuch as they doe all neglect and contemne the commandements of God The same is further manifest because Moses exhorteth the Israelites to the keeping of Gods commandements by this argument that they should be their wisedome and their vnderstanding in the sight of the people which hearing all those ordinances should say Onely this people is wise and of vnderstanding Deut. 4. 6. Moreouer Christ Iesus is called the wisedome of his father Luk. 11. 49. he is said to haue all the treasures of wisedome and of knowledge hid in him Coloss 2. 3. Vpon him the spirit of wisedome and vnderstanding the spirit of counsell and strength the spirit of knowledge and of the feare of the Lord doth rest Isai 11. 2. Where the vniting the spirit of wisedome vnderstanding Note counsell and knowledge with the spirit of feare doth teach that where there is not the spirit of feare but the spirit of boldnesse security presumption and other impiety there is not the spirit of wisedome of vnderstanding of counsell or of any true knowledge according to that before said in that behalfe He hath the seuen spirits of God in his hand Reuel â— 2. that is all the gifts of the spirit of God which though he be but one in his essence 1. Cor. 12. 11. Eph. 4. 4. yet is called seuen in respect of the diuersity of his gifts and more specially because of the seuen Churches to which he writeth those seuen Epistles and yet all that variety of gifts is called by the name of spirits because one and the selfe same spirit worketh them all or distributeth them all as the former place to the Corinthians witnesseth As therefore none could haue any corne in Egypt but by the hands of Ioseph so Christ Iesus is the high Lord Treasurer of heauen for the dispensing of all the gifts of the spirit in respect where of none can haue any but such only as come to his gates and giue attendance at the posts of his dores Pro. 8. 33. To comprehend all the arguments hitherto vsed in one thus I argue against all naturall and wicked men They that haue not the vnderstanding of Gods will reuealed in his written word They that feare not the Lord in keeping his commandements They that are without Christ Iesus are vtterly voide of true wisedome and therefore be starke fooles All naturall and wicked men are without vnderstanding of Gods will reuealed in his written word They feare not God in keeping his commandements and they are without Christ Therfore they are vtterly void of true wisedom and be stark fooles If any shall reply and ask how it can be that all before mentioned naturall and wicked men may be said to be without knowledge or vnderstanding I answer as before with addition notwithstanding of Iohns words He that saith I know him and keepeth not his commandements is a lyar and the truth is not in him 1. Ioh. 2. 4. For indeed how can any man say that hee knoweth God to be most iust almighty and able to be reuenged of euery sinne against him and yet dareth to breake his commandements And how can any man say that he knoweth God to be most wise most gratious most kind most mercifull and long suffering and yet doth not loue him Or how can he say he loueth him and keepeth not his commandements Ioh. 14. 15. It is therefore most certaine that no man doth truly know God that doth not loue and obey him But let vs shew the former point all naturall men to be vnwise and foolish by some other reasons Thus therefore I proceed True wisedome maketh them that haue it the better All naturall and wicked men are no whit the better for all the learning and other knowledge they haue They lose all that they do according to such learning and knowledge They get nothing thereby but onely heape vp the more iudgement and condemnation to themselues Luk. 12. 47. Therefore consequently they are vnwise and fooles Doe we not so account of men in the world viz. that they are very simple men and of no vnderstanding yea starke fooles that shall altogether busie themselues and spend their time their strength and their wits and their mony about matters of no profit or that shall toile and moile early and late for trifles and neglect matters of moment great worth The best we say of such is that they are penny wise and pound foolish Why then may we not so iudge and speak of naturall men of all continuing in their natural condition which as was said before by Isaiah lay out siluer and not for bread and labor and be not satisfied Isai 55. 2. and which follow altogether vaine things as Samuel speaketh which shall not profit them 1. Sa. 12. 21. For certainly when they haue done al that they can yet it may be said to them as Paul speaketh to the Romanes What fruit haue you in those things Rom. 621. Yea though they should get neuer so much honour and wealth in the world yea though they should winne the whole world yet what profit shall they haue if they lose their owne soules Mark 8 36. May not God say vnto such for all their reputation for wisedome c. as he said to the rich man that hauing great increase of corne took care only for building his barnes greater and liuing after in pleasures and neuer thought of any thankfulnesse to God or of doing any good with his abundance vnto men O foole c. Luk. 12. 20. Moreouer as the word before translated vnwise Eph. 5. 17. Tit. 3. 3. and foolish Galat. 3. 1. signifieth mad men so in truth naturall men are no better then those whom for distraction or losse of their naturall wits we account mad men yea many distracted in their wits or bereaued of their vnderstanding either by abundance of melancholy or by feares or by some accident or by age c. are in a far better state for the life to come then meere naturall men so long as they doe
so continue For I doubt not but that the very deere children of God regenerated by the spirit and beleeuing in Iesus Christ are subiect to that outward calamity as well as other and as well as themselues are subiect to other diseases arising of naturall causes and yet The foundation of God remaineth firme touching them The Lord knoweth who are his 2. Tim. 2. 19. That it is so that is that naturall men whiles they be such are no better in their said naturall state then mad men yea and that they are possest with a spirituall phrensie or that at least they are no better then such as we call idiots or naturals I make plaine by these furtherreasons 1. When the prodigall child began to consider of his waies and to bethinke himselfe of returning to his father then he is said to haue come to himselfe Luk. 15. 17. The prodigall sonne therefore representing the state of all vnregenerate men therby is signified that as before his returne and submission to his Father he was no better then as a man beside himselfe and out of his wits so all are the like before regeneration 2. All that make more account of bels and bables of counters and rattles and of such other triffles then they doe of siluer and gold c. are no better then mad men or at least then naturall fooles 3. All that refuse meat drinke and apparell especially of the best sort for their bodies and for this life are no better then mad men or at least then naturall fooles 4. All that do continually hurt and wound themselues and that seeke by all meanes to destroy themselues are no better then mad men or at least then naturall fooles 5. All that put no difference betwixt any men but account all alike and that especially regard the meanest more then the greatest and their enemies more then their friends and that will be aduised rather by fooles then by wise men are no better themselues then mad men or at least then naturall fooles 6. All that wilfully transgresse the lawfull commandements of Kings and so sinne against their owne soules are no better then mad men or at least then naturall fooles 7. All that will not be kept within any bounds but breake off all bonds are no better then mad men at least then naturall fooles Such are all naturall and wicked men so long as they continue in that state and condition 2. They make more account of the riches honours delights and pleasures of this world then they doe of the most pretious word of God and of the things that belong to the life to come in respect whereof all things in this world are no better then trash and dung 3. They refuse Christ Iesus and all other things pertaining to their saluation in him offered vnto them in the word as meat and drinke and apparell for their soules of farre more worth then all meat and drinke and apparell for their bodies 4. They doe daily hurt and wound their owne soules and seeke by all meanes euerlastingly to destroy themselues euen by so many sinnes as they doe daily commit 5. They account no better of one man then of another at least they account best of them that are the most vile They doe more regard and feare simple silly weake and mortall men then they doe the most wise mighty fearefull and immortall God and haue the enemies of their saluation which sooth them vp in sinne and prouoke them daily thereunto by words and by example in more estimation and they are rather aduised by flattering worldlings such as sauor only the things of the world not the things of God then they doe regard their most true hearted friends that vnfeinedly wish and by all meanes admonition counsell reprehension conference and praier doe seeke and endeauour their saluation or then they will be aduised by such as are wise in the Lord. 6. They doe euery day wilfully transgresse the most holy and iust commandements of the most holy and righteous God and so doe more and more prouoke his indignation against themselues that is the king of kings 7. They will not be kept within any compasse they will not be directed in the way that leadeth to eternall life but breake ouer hedge and ditch out of that way and they speake as the heathen did of whom the Prophet writeth saying Let vs breake their bonds and cast their cords from vs. Psal 2. 3. Therfore I may well conclude them all to be no better then mad men or at least then naturall fooles They indeed doe so account of the most excellent seruants of God For so was the Prophet termed that annointed Iehu to be king of Israel 2. Kings 9. 11. So did Festus call Paul when he spake most excellently of heauenly things Acts 26. 24. and so naturall and worldly men doe daily cast this reprochfull name vpon the best children of God esteeming them no better then a company of fooles and mad men but the truth is that this belongeth to themselues and they specially are the fooles and mad men of the world as the former arguments do demonstrate Let no man so wrest my words as to vnderstand me to condemne naturall wit and vnderstanding or policy and learning c. I doe not condemne them but acknowledge them in themselues to be the good gifts of God Notwithstanding such is the corruption of nature before and without regeneration that meere naturall men not knowing how to vse them doe therefore abuse them the more to the dishonour of God and to the encrease of their own condemnation euen as men reaued of their naturall wits hauing a sword put into their hands or any other thing good in it selfe committed vnto them do rather abuse all to the hurt of themselues and other then do any good at all therewith In respect of all these things hitherto handled as it is said of images that they are laid ouer with gold and siluer and there is no breath in them Hab. 2. 19. so it may besaid of meer naturall men touching the life of God that how trim and gay soeuer they be in the world and how great and glorious soeuer they appeare by their wit or learning or policie c. yet indeed they haue no breath at all of that life in them neither any sparke of true wisedome How base therefore is their state and condition yea how fearfull and lamentable For who doth not pity the state of mad men and of such as by any meanes haue lost their wits Many carnall men I grant doe carnally make a sport of mad men and naturall fooles they make themselues merry with such as the Philistims abused the blindnesse of Sampson and vsed him therefore to play before them and to make them pastime in their great meeting and in their sacrifice to Dagon their God Iudg. 16. 25 Many I say doe euen so abuse the simplicity and lamentable madnesse of other to make themselues merry but