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
commend them to be and for further testifying of their rarenesse and excellency were honoured with so rare and extraordinary a translation out of this world and yet are not in their bodies glorified neither shall be till all the rest of Gods children shall bee glorified and made like vnto Christ at his second comming in all pomp and maiesty doth not the Lord thereby testify vnto all the world that all his children are in so high regard account with him that he will not haue the first and the greatest as it were to be aduanced to the perfection of happines till the whole number be accomplished and till the last and the meanest be borne and made fit for the like perfection and happines that all and euery one may receiue their crownes together If a King or some other great person make a great feast and inuite many thereunto and some come betimes some that dwell further of tary somewhat longer and the master of the feast will not haue them that first come to sit downe till all the rest be come is it not a great gracing and countenancing of all the guests so to prolong the time of sitting downe till the rest be come Though some may thinke that the first are somewhat disgraced and wronged by staying for the last yet the matter well weighed they may consider that euen so the Lord of the feast would haue stayed the rest for them if the rest had come first and the first had tarried to be last Yea all men may well see the said Lord of the feast to be well perswaded of their loue and patience in staying them for the comming of them that remaine It is the chiefe honour of any guest inuited by one much greater then himselfe to be openly graced with testimony of the good opinion of the Lord of such a feast For so all men may see that the Lord of such a feast hath good regard as well of them that come late as of them that came first and of them that came first as of them that come after By all hitherto spoken of this time when we shall be made like vnto Christ let vs learne first to be patient till that time come Secondly the longer it is ere it do come the more earnestly to pray for that day of Christs comming the oftner in all zeale to say Come Lord Iesus come quickly I doe but briefly note or rather name things leauing the larger discourse of them to other and euer to the meditation of the godly reader Thus much of our similitude and likenes vnto Christ of our certaintie thereof and of the time when we shall enioy it The confirmation of our said similitude or likenesse vnto Christ followeth which is that we shall see him as he is Heere let vs first obserue the causall coniunction whereby this reason is â—oined with the former proposition This is commonly translated for but it is in the originall because It is the same word that is vsed Luk. 7. 47. I say vnto thee Many sinnes are forgiuen her for say our English translations but because saith the originall she loued much This I doe the rather note because the Rhemists and other Papists in that place of Luke doe vrge the originall word signifying because as there noting the loue of the woman to haue beene the cause of the forgiuenesse of our sinnes whereas our Sauiour reasoneth not from the cause to the effect but from the effect to the cause assuring her and other then and there present not for that loue which before shee had shewed but by that loue which then she did shew so abundantly towards him that many sinnes were forgiuen her As the same viz. that much loue of man towards God and Christ are not the cause but an effect of the forgiuenesse of many sinnes and doe not goe before but follow the forgiuenesse of sinnes As this I say is plaine by the parable of two debtors before in that Chapter mentioned to one of which were forgiuen but 50. pence and to the other 500. and concerning whom our Sauiour had asked the Pharisee with whom he then dined not which had loued but which would loue the Creditor most so it is the more plaine by this place where the same coniunction is taken for a note of an effect not of a cause of our former similitude and likenes vnto Christ It is so also taken Ioh. 8. 44. where our Sauiour saith of the diuell He abode not in the truth because there is no truth in him Heere the same word because is a note of an effect For Christ prooueth the diuell not to haue abidden in the truth not because before his fall there had beene no truth in him for hee was created an Angell of light as well as other but because now there is no truth in him So Ioh. 15. 15. I haue called you my friends for or because all things that I haue heard of my father I haue made knowen vnto you Heere the same word also noteth an effect not a cause Thus then the Apostle prooueth that wee shall bee made like vnto Christ at his appearing by an effect of this likenesse that is because wee shall see him as hee is This to see Christ as hee is is not the cause of our being like vnto him but our being like vnto him shall bee the cause of our seeing him as he is For wee cannot see him as he is except first wee be made like vnto him The effect is not before the cause but the cause before the effect By seeing here he meaneth seeing with our bodily eies and by seeing him as he is the seeing of him plainely not obscurely fully not in part face to face not on his back parts as Moses is said to haue seene God Exod. 33. 23. not as a mightie God alone but also as a Sauiour and therefore not in his diuine nature alone but vnder the veile as it were of this humanity and yet also in so great glory as no flesh liuing did euer see the like This seeing of him in this maner is opposed to seeing him through a glasse darkely and to knowing of him in part 1. Cor. 13. 12. Where these two words seeing and knowing seeme to import that there we shall both see him more plainely with our bodily eies and also know him more perfectly in our vnderstanding then here we do or can doe For here wee see him but by pictures and images I meane not by dead pictures images made by men but by the liuing pictures and images of our selues and of other Gods children representing him in holinesse and righteousnesse and made onely as before wee heard by God himselfe as also we see him by outward signes and elements with the actions belonging vnto them that is the sacraments ordeined by him selfe And here wee know him by his word euen by hearing such things of him as therin hee hath reuealed but then wee shall see
reade them and hauing read them themselues then also to lend them to other that cannot buy them Let all that reade them make vse also of them as their seuerall occasions shall require What more my beloued brethren shall I say vnto you Euen this that because ye haue beene long hearers of the word the preaching whereof is the meanes both to beginne your regeneration and also to increase your sanctification therefore remember how yee haue receiued and heard and that also ye do hold fast Reuel 3. 3. Yea that with all your might ye keepe that which ye haue that no man take away your crowne verse 11. Are not these the latter times wherein the spirit long since did speake euidently that some should depart from the faith and giue heede to the spirits of errours and to doctrines of diuels 1. Tim. 4. 1. Are they not the last daies perillous times wherin men should be louers of themselues couetous boasters proud cursed speakers c. fierce also no louers at all of them which are good traitors or treacherous heady high minded louers of pleasures more then louers of God hauing a shew of godlines but in truth denying the power thereof 2. Tim. 3. 1. c. Haue ye not therefore the more neede diligently to take heede to the things which ye haue heard lest at any time ye run out Heb. 2. 1. and leake as riuen vessels vse to doe and lest also at any time there be in any of you an euil and an vnbeleeuing heart to depart away from the liuing God and further to exhort one another daily whiles it is called to day and whiles ye enioy the light of the gospell that none of you be hardned through the deceitfulnesse of sinne Heb. 3. 12. c. Yea that also ye watch one ouer another euen as euery Pastor ought to do ouer his flocke that no man fall away from the grace of God c. Heb. 12. 15. Verily beloued ye ought thus to doe and the times do require it at your hands Take heede therefore that in these daies wherein the loue of many waxeth cold and all iniquity is increased no man deceiue you Mat. 24. 4. 12. Looke to your selues that wee lose not the things which we haue done but that we may all receiue a full reward 2. Iohn 8. Be stedfast and vnremoueable not decaying but abounding alwaies in the worke of the Lord knowing that your labour shall not be in vaine in the Lord 1. Cor. 15. 58. And because yee haue not onely beene hearers of the word neither such onely as haue learned somewhat out of the same but haue also made profession of the hope belonging to adoption therefore against all forces and perswasions to the contrary keepe the said profession of your hope without wauering considering one another and whetting one another as yron whetteth yron Pro. 27. 17. to loue and to good workes Heb. 10. 23. 24. both towards God and also towards men that so ye may flourish as palme trees and grow like Cedars in Lebanon and being planted in the house of the Lord ye may flourish in the Courts of our God and still bring forth fruit in your age and be fatte and flourishing Psal 92. 12. Yea that your loue and seruices and faith and patience and workes may be more at the last then at the first Reuel 2. 19. Shall I here conclude my speech vnto you Not so my good brethren but suffer a little further the words of exhortation Heb. 13. 22. Because therefore all the children of God are as it were bound vp in the bundle of life as Abigail speaketh to Dauid 1. Sam. 25. 29. and stickes that are bound continuing so bound cannot be easily broken but the bond whereby they are bound being cut in sunder a child may breake them one by one Because also they be as it were burning coales euen coales of the Lords altar and coales lying together doe keepe their heat but being raked out and scattered vpon the hearth they are soone quenched and doe dye therefore the more excellent by this Treatise ye shall see the state and condition of the children of God to be the more siriue I beseech you to keepe communion with them and forsake not the fellowship that ye haue with them as the maner of some was euen in the golden age and flourishing time of the Apostles Heb. 10. 25. Let no man dare to account that ministery Antichristian which God the father hath vsed and Iesus Christ hath graced with the holy Ghost to the begetting of such Children as cannot be begotten but by the word of truth I ames 1. 18. As therefore ye cannot deny God to haue begotten againe your selues and other and dailie so to doe by the ministrie of the Church of England so ye must acknowledge the meanes to haue beene and daily to bec no other then the word of truth It is no more possible for any to be begotten againe by any word of errour then it is to haue any father of regeneration but God Was it the word of truth and is it not still Or is it to some and ought not all so to account of it Or is it the word of truth to make men new borne babes in Christ 1. Pet. 1. 23. and is it not also that sincere pure milk which such as are so made new borne babes ought still to desire that they may grow thereby 1. Pet. 2. 2. Or can this sincere milke of that word of truth be sucked out of the breasts and pappes of an harlot Or can the same word of truth be publikely preached and maintained with as publike a disclaiming and renouncing of all things contrarie thereunto in a false and an adulterous Church As the Church of God is the piller of truth 1. Tim. 3. 15. so whatsoeuer company is the piller of truth and doth publikely preach and maintaine and vphold the truth that also is to be acknowledged the Church of God If some one man or diuers particular persons do preach some errours in such a Church yea and be suffered so to doe either by the negligence or by want of knowledge of them yet this doth no more nullifie such a Church and make it to be no Church then the suffering of the woman Iezebel which called her selfe a Prophetesse to deceiue Christs seruants to make them commit fornication and to eate meate sacrificed to Idols Reuel 2. 20. did nullâ—fie the Church of Thyatira and make it to be no Church But to returne to that from which I haue a little digressed as it cannot be denied to be the word of truth whereby men haue beene and daily are begotten againe amongst vs neither that can be denied to be the Church of God where the said word is preached and publikely euen by publike authoritie maintained with as publike a renouâ—cing of all errours and forraine Canons contrarie to the said word of truth as these things cannot be denied so also
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
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
know God Can they loue him whom they know not The same is to be said of their loue towards men For how can they loue men when they loue not God How can they loue the lesse when they loue â—ot the greater If they loue not God of whom they receiue all that they haue and who receiueth noâ—◠〈◊〉 them â—â—ther is any waies chargeable vnto them how can they loue them from whom they receiue nothing or very little and that only as from the instruments of God and vpon whom they are forced to bestow somthing of their owne and so to be at charge with them For these reasons and the like when the Apostle in the place before alledged had described vs in our naturall state and being vnregenerated to be vnwise disobedient deceiued he addeth further that we were hatefull and hating one another Tit. 3. 3. So the wicked are both hated of other and doe also hate other and nothing but hatred is to be looked for amongst them This hatred of the wicked against God and men is a notable testimony of that extreme foolishnesse and madnesse beforespoken of which is in the heart of the wicked For what extreme madnesse is it for mortall men that are but as the pot in the hand of the potter to hate the immortall God who being of all might and power is able when he will to breake them all in pieces like a potters vessell What folly also is it to hate all other whereby to make themselues likewise hatefull and odious to all other Doe not such both waies as we say much worse then bring an old house vpon their owne heads They that make themselues odious to God and men shall certainly smart full deeply and wofully in the end If it be obiected touching the loue of God that Paul being but a naturall man before he knew Christ so loued God that he speaketh much of his zeale and that in his said zeale his righteousnesse of the law was such that he was vnrebukeable Phil. 3. 6. and that that seemeth to haue been in truth and not in shew If any I say obiect this I answer that though the aforesaid zeale and feruent loue of Paul were indeed true as this word Note true may be an attribute of the affections and is opposed to hypocrisie or to that which is but counterfet and feined and as it signifieth vnfeined and without hypocrisie yet as the same is an attribute of the obiects of the mind and is opposed to erroneous and signifieth right so it cannot be said that the zeale or seruent loue of Paul was true Though he loued God vnfeinedly and in the truth of his affections from the heart and so was very strict touching the outward righteousnesse of the law yet it cannot be said that he loued God truly that is rightly because his mind being not rightly informed his iudgement therefore touching the principall causes why and the manner how God was to be loued could not but be erroneous For so long as he knew not Christ but persecuted him and the doctrine and professors of him and so much lesse beleeued in him he wanted that which should haue giuen life to his loue For as we haue heard Faith worketh by loue Gal. 5. 6. and loue must come from faith vnfeined 1. Tim. 1. 5. The like is to be said of the zeale of God in the Israelites whereof Paul beareth them witnesse and yet saith that it was not according to knowledge Rom. 10. 1. 2. So also of the zeale of many other ignorant men Howsoeuer their loue and their zeale may be said to be true that is vnfeined and without hypocrisie euen in simplicity yet because it is without knowledge and much more without faith therefore it cannot be right and therefore also not at all acceptable vnto God For without knowledge the mind or heart is not good Pro. 19. 2. and without faith it is not possible to please God Heb. 11. 6. Yea Whatsoeuer is not of faith is sinne Rom. 14. 23. That which I haue said of this loue towards God in meere naturall men may be said of the like loue in the like towards men For that which condemneth the loue of such towards God how vnfeined soeuer condemneth also the loue of such towards men how earnest and feruent soeuer the same bee The loue therefore that is betwixt man and wife betwixt parents and children betwixt kindred and betwixt friends c. the parties that doe so loue being not regenerate but meerly naturall cannot be right as not comming from sound knowledge and faith vnfeined neither being directed by the word which is the only rule both of affections and also of actions Againe the loue of such towards God and men is most vncertaine and altogether vnconstant so that to day a friend and to morrow a mortall enemy I will not stand vpon the examples either of ancient or of later times of such as haue seemed at the first to haue been very zealous of God and for God and yet afterward reuolted such in old time were Ioash 2. Chro. 24. and Vzzta 2. Chro. 26. and Demas and many other Heb. 10. 25. and in late times euen here in England Bonner Harding a brother of Doctor Reinolds that is reported first to haue conuerted him to the truth and yet afterward fell away from it and by writing persecuted it I will not stand vpon these examples but I will chiefly insist vpon the vncertainty and inconstancy of the loue of natural men towards other Touching this therefore as Salomons words may be by way of similitude applied to other things euen to the vncertainty and shortnesse of the prosperity of the wicked as afterward also we shall see so they seeme chiefly and most properly to be vnderstood of the loue of the wicked either towards God or towards men but in that place chiefly towards men viz. Note that it is like the cracking of thornes vnder a pot Eccles 7. 8. that is though very great for a time yet suddenly vanished away This I say seemeth to be the most proper and naturall sense and meaning of that place because Salomon hauing said in the verse next before It is better to heare the rebuke of a wise man then that a man should heare the song of fooles that is it is better to heare some sharpe words wisely by wise men spoken in the iust reproofe of sinne then the soothing and faire words of foolish men what protestation soeuer they make of their loue and whatsoeuer their loue be for the present Salomon I say hauing so said immediatly inferreth the former words as a reason and confirmation of these and saith For like the noise of the thornes vnder the pot so is the laughter of a foole meaning by laughter that which before he had meant by the word song and by the word song vnderstanding the sweet and pleasant words whereby the wicked doe flatter and sooth vp other in any
subiect and continueth the same time but herein it differeth that the obiect of faith is the whole word of God but the obiect of hope is only the promises in the word By faith we beleeue all things written in the word of things past present and to come as hath been said in chap. 8. But by hope we â—â—e expect and looke for onely those things that are in the word promised to be performed her easter either generally concerning the Church or particularly concerning our selues So all the good promised hereafter to be performed is beleeued by faith and expected or looked for by hope Euery truth therfore of God reuealed in his word written is the obiect of faith For by faith we beleeue the word touching the creation of the world by the word Heb. 11. 3. but hope hath only relation to the promises of God Therefore the Apostle exhorting the Hebrews to keepe the profession of their hope without wauering confirmeth the same by the faithfulnesse of him that hath promised Heb. 10. 23. So he restraineth hope only to the promises of God As by faith we beleeue as well the promises of this life as of the life to come and therefore the iust man doth liue by his faith as well touching this life as touching the life to come so by hope we doe expect or looke for the performance as well of the promises of this life as of the life to come Notwithstanding as the things of the life to come are the principallest obiect of faith so also be they of hope This hope is as proper to the children of God as faith it selfe because it is an handmaid only of faith looking only for the performance of those things which faith beleeueth shall be performed Therefore it is ioined with faith 1. Cor. 13. 13. T it 1. 1. 2. 1. Pet 1. 21. and Iude 20. and 21. Therefore also these words Faith and hope to beleeue and hope are often confounded and are vsed one for another This faith and hope are immortall they shall neuer perish The seed of saith is immortall Christ Iesus the obiect of faith is the sâ—me yesterday to day and for cuer By faith we ouercome all things and all things are possible vnto vs. How then can faith decav By faith â—e are also kept vnto saluation 1. Pet. 1. 5. How then can faith itselfe perish It faith perish whereby we are kept vnto saluation where is our safety Peter proueth faith o be better then gold because gold perisheth though it be neuer so well tried and refined in the fire 1. Pet. 1. 7. How is this argument good if faith may perish as well as gold If faith do thus continue then also doth hope for these are twinnes borne together liuing together and lasting one as long as the other The hope therefore of Gods children shall neuer be frustrated it shall not be confounded Those things that proue the perpetuity of faith proue also the perpetuity of hope The same is also euident by the attribute liuing wherby Peter deseribeth the hope of them that be begotten againe 1. Pet. 1. 3. Paul saith it maketh not ashamed Rom. 5. 5. Salomon saith The patient abiding that is the hope of the righteous shall be gladnesse Pro. 10. 28 In this place and in that of Peter let it be obserued that hope is limited only to them that are begotten againe and to the righteous This is the more because we are as often taught that the hope of the wicked shall perish When Salomon had said in that place before alleged The hope of the righteous shall be gladnesse presently he addeth but the hope of the wicked shall perish Bildad saith that As the rush cannot grow without mire or moisture so the hypocrites hope shall perish Iob 8. 13. Zophar saith The eye of the wicked shall faile and their refuge shall perish and their hope shall be sorrow of mind Iob 11. 20. The Psalmist saith The desire of the wicked shall perish Psal 112. 10. If their desire shall perish can their hope continue Who doth not desire that which he hopeth for Salomon saith againe when a wicked man dieâ—h his hope perisheth and the hope of the vniust shall perish Pro 11. 7. Examples hereof are many How vaine was the hope of the mother of Sisera and of her wise laâ—â—es touching the safe returne of Sisera with great so â—ile Iudg 5. 28. How was the great boasting hope of great Goliah decerued 1. Sam. 17. 44. The like may be said of Ahâ—b touching good successe against Ramoâ—h Gilead 1. Kings 22. 6. and of the hope of Saneherib touching the like successe against Ierusalem 2. Kings 18 28. So also of the hope generally of all Papists and particularly both of the Spaniards in the yeer 15 88 and also of many of our own Papists here at home here to fore and of late in the powder treason and of many other What an excellent priuilege then is this of the children of God that their hope grounded vpon God word for things either of this life or of the life to come shall not be frustrated but certainly accomplished yea that we may be the better assured that our hope shall not deceiue vs it is called the helmet of saluation 1. â— hes 5. 8. whereby we are taught that as the helmet or an head peace defeÌ„deth the head from all wounds so likewise hope is a principall part of the spirituall armor for the defence of a spirituall man from spirituall dangers and for keeping him from despaire of saluation If hope bee a speciall preseruatiue against despaire of saluation then also must it be against despaire of things promised for the comfort of this life Feare not little flocke saith our Sauiour it is your Fathers pleasure to giue you a kingdome Luk. 12. 32. By the assurance therefore of a kingdome hee strengthneth them against all feare of want of things for this life Can we rightly hope that God will giue the greater and doubt or feare that he will not giue the lesse viz. the things of this life yea therefore hope is compared to a sure and sted fast ancre of the soule fastened to that which is with in the vaile Heb. 6. 19. This is a sweete and most comfortable comparison viz. of hope not to an ancre only but to a sure ancre to a stedfast ancre not fastened in the bottome of the sea in sand or in any earth but in heauen euen in God himselfe or in Christ Iesus more firm then any rocke How soeuer therefore the children of God be here as it were vpon the midst of the seas tossed with mighty stormes and tempests yet as a ship by a strong ancre with a cable sutable well fastened is the more safe in great stormes and tempests so according to the words of the same Apostle in the same place verse 18. the children of God by their hope well fixed and fastened vpon the things especially within the
vsed as the end of our predestination onely but also of the end whereunto wee were predestinated namely that we might be adopted or made the children of God Afterward also in the same Chapter the Apostle repeateth the same end of our election viz. that wee Which first trusted in Christ should be to the praise of his glory Not much vnlike also is that place before alledged touching the end of our deliuerance from our enemies namely that we might serue him c. Luk. 1. 74. For that of our deliuery from our enemies doth import our adoption because all not adopted are still in the hands of their enemies and all that are deliuered from their enemies are the children of God When the Lord also saith If I be a father where is mine honor Malac. 1. 6. doth he not insinuate that this was the end why he had made them his children namely that they should honor him But of all other places that of Iames is most pregnant in this behalfe Of his owne will begat he vs with the word of truth that we should be vnto him as the first fruits of the creatures Iames 1. 18. In this place the Apostle speaketh directly of our begetting againe noting God himselfe to be the author thereof his owne will to be the mouing cause of him there unto the word of truth to be the meaâ—s all which haue been obserued before and that wee might be the first fruits of his creatures to be the end What is it to be the first fruits of his creatures Euen to be set apart in speciall manner for his seruice and glory as in the time of the law the first fruits were separated from all other and set apart from all common vses whereto other fruits might be applied and dedicated only to the speciall seruice of Gods worship Exod. 34. 25. Deut. 12 17 What can be greater then to honor or glorifie God In that our Sauiour teacheth vs in the first place and before all vea before the forgiuenesse of our sinnes to pray Hallowed be thy name or Glorified be thy name doth he not thereby plainly teach vs that the hallowing or glorifying of the name of God is more then all other things Doth not the Apostle teach that this ought to be the end of all the fruits of righteousnesse which are by Iesus Christ viz. the glory and praise of God Phil. 1. 11. Doth not our Sauiour himselfe complaine of the great trouble of his soule and pray thus vnto his father Now is my soule troubled and what shall I say Father saue me from this houre but therefore came I to this houre Father glorifie thy name Ioh. 12. 27. 28. We see in this praâ—er Christ to be in such an agony that as he was man he could scarce tell what he said yea that hauing praied the father to saue him from that houre he correcteth himselfe not as acknowledging his former petition to haue beene euill but onely to make that better that was good before that I say he so correcteth himselfe by remembring that houre from which hee praied to be deliuered to be the end of his comming And by the last clause notwithstanding of the said praier Father glorifie thy name we see further that hee preserreth the glorifying of his fathers name to the deliuerance from that houre against which before he praied Doth he not thereby teach that hee regarded not himselfe but was well content still to indure that agonie so that thereby he might glorify the name of his father If Christ therefore did so highly esteeme of the glory of God is it a small matter that we are made the children of God for the glory of God Doth not the Apostle further command that whether we eate or drinke or what soeuer doe wee should doe all to the glory of God 1. Cor. 10. 31. If then this ought to be the end of all things we doe must it not be acknowledged to be more excellent then all things that we doe For who will or can deny the end of things to be more excellent then the things referred to the end Againe what can be more honourable and glorious then to serue him that is most honourable and glorious The greater that men are the more honourable it is to serue them therefore to serue a king is more honourable then to serue any other How honourable a thing then is it to serue the king of kings Yea buâ— will some man say The Lord hath made all things for his owne sake Pro. 16. 4. that is for his owne seruice and glorie Nebuchadnezer also a reprobate and a most wicked man is called for all that the seruant of the Lord euen in and for the destruction of Ierusalem Ier. 27. 6. and 43. 10. yea the diuels in some sort doe the workes of God in executing the commission which God giueth them 1. Kings 22. 22. at least in performing the decree of God Acts. 2. 23. If these things bee so as indeed they are what singular thing or what preferment or prerogatiue is it for the children of God to bee borne or made the children of God for the glory of God and to serue God For do not all things yea do not the most wicked men yea do not the diuels themselues the same I answer that this that I speake of the end of the adoption of the children of God for Gods glory and seruice is to be vnderstood of their seruing and glorifying God in a more speciall and excellent manner then other do euen so much more as they are neerer to God and more dignified and aduanced by God then other are How is this Not by force as it were and only constrained by the ouerruling hand and power of God but willingly and cheerfully with a minde to serue and glorifie God in that which they do and being guided and directed thereunto by the same gratious spirit of God whereby they are made the children of God In the greater place that any is emploied about an earthly king or for an earthly king the greater honor is such emploiment for him that is so emploied So likewise the neerer the seruice of any is to the kings own person the more honorable is the same seruice God hath no greater emploiments neither any neerer to his owne person here vpon the earth then those things are wherein he emploieth his children Then such emploiment therfore cannot but be very honorable vnto them Though all things be made to the glory of God in a generall respect and so accordingly do serue his prouidence yet the elect and children of God in a speciall manner and meaning are called vessels of honor as contrarily the reprobate are called vessels of dishonor 2. Tim. 2. 20. Though therefore thereprobate themselues do also serue God in manner aforesaid vet their seruice it is but base in respect of the seruice of his children because such seruice is altogether seruise In the time of the law all
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
thereof in the hearts both of the elect and also of some reprobates it is the more euident to come from the mighty God In Iosiah 2. Kings 22. 11. in the people that heard our Sauiour Mat. 7. 28. euen in the messengers of the Priests and Pharisies sent to apprehend him Ioh. 7. 46. in the great multitude that heard Peter preach Acts 2. 37. in Felix hearing Paul Acts 24. 25. and in the daily hearers of the word sincerely preached either as a sauor of life vnto life or as the sauour of death vnto death 2. Cor. 2. 16. Eightly by the perpetuity of the scriptures before spoken of in despight of all the enemies thereof Ninthly by the old and new iudgements of God vpon all the contemners thereof and by the old and new mercies of God vpon the professors of it If such Romish frogs and serpents before mentioned vrge the Apocrypha books to be canonicall and diuine scripture the children of God may draw out the sword of the word against that error Luke 1 70. and 16. 39 and 24. 27. where it is euident that all the old Testament is written by Prophets and that therefore the Apocrypha books being no part of the new testament are not also any part of the old as not hauing been written by any Prophets Secondly they may obiect against the former error that the whole old testament was giuen to the Iewes Psal 147. 19. Rom. 3. 1. 2. and that therefore the Apocrypha books are no part thereof as the which were neuer giuen to the Iewes because they were neuer written in the Iewes language Thirdly they may wound the former error by the attribute truth often giuen to the word of God Psal 19. 10. and 119. 142. Iohn 17. 17. 2. Tim. 2. 15. Ephes 1. 13. Coloss 1. 5. Iames 1. 18. sith that in euery Apocrypha booke there is some repugnance to the Scripture and some of them doe disagree with themselues If any do demand why the new testament was not written in the Iewes language as well as the old testament the children of God may easily answer the reason to haue been double First because the time of the Iewes casting off and cutting off from beeing a people for a time being at hand when the new testament beganne to be written there was no cause why it should be written in their tongue Secondly the time being also come of translating the kingdome of God from them to other nations yea to all nations there was the greater reason why the Scriptures of the new Testament shold be written in that tongue that was most common especially that was the tongue of that nation where the Lord purposed first to plant his Church after the reiection of the Iewes The Greeks being that people it was therefore most fit that is should be written in that tongue If any doe further reply that I take that for granted which may well be doubted of viz. that the apocrypha books are no part of the newe testament I do answer that this cannot bee so much as doubted but to affirme it must be held a great absurditie for as much as there is no mention at all in any of them of Christ manifested in the flesh either conceiued or borne or put to death c. Against the defect and insufficiency of the Scriptures pretended by the Papists for the iustifying and stablishing of their traditions both all before spoken of the perfection of the word may be opposed also our Sauiours owne sentence against humane traditions though not altogether repugnant to the Scriptures but rather hauing some affinitie with them Mat. 15. and Mark 7. To the imagined difficulty of the scriptures the children of God may oppose First that the word is the word of him that is light it selfe 1. Iohn 1. 5. Secondly that the law is sayd to giue wisedome to the simple light to the eyes Psal 119. 7. and that the word is a lanthorne to our feet and a light vnto our paths Psal 119. 105. and Prou. 6. 23. Thirdly that wisedome saith that all her words are plaine to them that will vnderstand and straight to them that would finde knowledge Pro. 8. 9. and that knowledge is easie to him that will vnderstand Pro. 14. 6. and Fourthly that if the Scripture be sufficient or profitable to teach to conuince to correct and to instruct in righteonsnesse 2. Tim. 3. 16. then they be not obscure for no obscure writings are profitable for such ends The same place also last before mentioned prooueth that the Scriptures ought to be interpreted by themselues and are sufficient for interpretation of themselues by the help of the Spirit whereby they were giuen For if they be able to make men wise to saluation and if they be able to make the man of God absolute to euery good worke then are they sufficient for interpretation of themselues and for bringing of men to the vnderstanding of them For how shall men be wise that vnderstand not what the will of the Lord is as before we heard Eph. 5. 17. And how shall the man of God bee absolute to euerie good worke if he be not able to interpret the Scripture Is not interpretation of the Scripture one good worke of the man of God Yea is it not the most principall what other worke can be performed without it The doctrine of particular election of some vnto saluation being denied by the Papists the children of God may defend it by the word of God First by the particular election of Iaakob and of the Lady to whom Iohn did write his second Epistle Secondly by the words of Christ I know whom I haue chosen Iohn 13. 18. Thirdly by the like phrase of the Apostle The Lord knoweth who are his 2. Tim. 2. 19. Fourthly by the phrase of writing names in heauen Luk. 10. 20 Election by the free grace of God without any respect of our works may be defended by the word of God as before vpon other occasion it hath beene shewed That the election of God cannot be nullified or frustrated as the Papists doe teach the children of God may iustifie against them by the word of God Iohn 6. 37. Rom. 8. 30. Mat. 24. 24. and by many other things alledged in this treatise That there is but one Mediator against the plurality of mediators blasphemously taught by the Papists is to bee defended by the word of God 1. Tim. 2. 6. Rom. 8 â—4 1 Iohn 2. 1. Against iustification by works wholly or in part mainteined by the papists the children of God haue the word of God Rom 3 28 Gala. 3. 2. c Philip. â— 9. Secondly that as Christ was condemned without any euill of his own only by impuâ—ation of our sinne vnto him so we are iustified without any righteousnes of our own only by imputatioÌ„ of his righteousnesse actiue and passiue vnto vs. Thirdly that all our works being condemned in scripture as vnperfect are therefore excluded from
iustification of vs before God who being himselfe most perfect can accept of nothing but that which is likewise fully perfect absolute like vnto himselfe Fourthly that all men owe more to God as hath been before shewed then they are able to pay yea euen he that oweth least Luke 7. 41. 42. and that therefore no man is able by anie workes whatsoeuer to purchase any new benefits at the hands of God Fiftly that Christ hauing satisfied for all our sinnes as hath been before prooued there are none left to vs to make satisfaction for Touching the Sacraments whereas the papists proclaime matrimony to be one we defend our deniall thereof First because God hath instituted no Sacramental signe for matrimonie Secondly all Sacraments are proper to the church but mariage is as well for them that are without the church as for them that are within it Thirdly that whereas Sacraments are to be coÌ„mon to all sorts of members of the church the Papists themselues deny matrimony to belong to their most holy order of Priesthood Fourthly that Sacraments are instituted for confirmatioÌ„ of our faith in Christ but that matrimony was instituted whiles Adam was perfect not belieuing in Christ before his fall neither standing in need of Christ The like we plead against their other supposed Sacraments besides baptisme and the supper of the Lord. Touching baptism wheras we deny against them baptism to take away originall sinne we defend our selues in this behalfe by the word of God viz. by the example of Dauid in his age acknowledging his originall sinne Psal 51. 5. and of Paul complaining of his like sinne Rom. 7. 7. c. and by the testimony also of Iames Chap. 1. 13. c. Whereas we further deny against them baptism to be absolutely necessary to saluation we defend our selues in this behalfe by the word First because circumcisioÌ„ being the same in significatioÌ„ vse that baptism is was intermitted for 40. yeers in the wildernes 2. Because the children of the faithful as soon as they are born and before baptism are within the Couenant 1. Cor. 7. 14. Touching the supper of the Lord whereas they take away the cup from the people we oppose First the institution in both kinds Secondly the words of the Apostle according to the institution mentioning the cup as well as the bread 1. Cor. 11. 25. c. Thirdly the continuall practise of the Apostles Their transubstantiation feined changing of the essence of the elements in the said supper we confute First by the deliuering of them by Christ himself to his disciples he going afterward into the garden and suffering vpon the crosse which he could not haue done if he had giuen himselfe to his disciples before if they had eateÌ„ him before especially he being then not glorified SecoÌ„dly by the end of the supper viz. the remembrance of Christ Christ being preseÌ„t what need of remeÌ„brance Remembrance is of things absent Thirdly the continuance of Christ in heauen til the end of the world Acts 3. 21. Fourthly the nature of a Sacrament requiring an external signe indeed not only the accidents of a sign as well as the thing signified Fiftly that the fathers of the old testament did eat the same spirituall meat drink the same spirituall drink that we do 1. Cor. 10. 3. who could not carnally eat Christs flesh and drinke his blood he then not being made man Sixtly the fruit of eating Christs flesh drinking his blood viz. eternall life Ioh. 6. 51. which cannot be said of al that receiue that supper Lastly that as there is no alteration of the signe in baptisme so there is no cause of change in the signes of the supper of the Lord. The Popish Masse to be a propitiatory sacrifice for the quick and the dead we lay on the ground as Dauid did great Goliah by the sword of the spirit the word of God Tit. 2. 14. Heb. 9. 12. and 25. 1. Pet. 3. 18. All praier to saints we ouerthrow by the same sword First because in the day of our trouble when if euer we haue need of other friends to solicite our cause to God then especially we haue need of them such trouble testifying God to be displeased with vs because I say in the day of such trouble we are coÌ„maÌ„ded to cal vpon God Psa 50. 15. and vpon no other Secondly because from the beginning of the scriptures to the end there is neither precept nor example nor any sentence to warrant inuocation of saints Thirdly because this is derogatory and disgracefull to the onely mediation of Christ before spoken of yea it is blasphemous against the same Fourthly because although it should be granted that the Saints departed doe know our necessities yet they know not our hearts whether when we pray for our selues we pray in faith and trueth or no. All praier for the dead we wound mortally by the same weapon because the word teacheth vs that they that die and are translated out of this world they die either in the Lord and so are blessed and rest from their labor and haue their reward with God in heauen Reu. 14. 13. or els they die out of the Lord and so they goe to that rich man of whom the Gospell maketh mention euen to the diuell and his angels where they are tormented for euer and from whence there is no more passage to heauen then from heauen thither Luk. 16. 26. And this twofold distinction of men dying either in Christ or out of Christ either in the state of saluation to goe presently to God in heauen or in the state of damnation to be thrown immediatly into hell without any third sort either of men here or of state and place after this life we gather from our Sauiour himselfe saving Either make the tree good and his fruit good or the tree euill and his fruit euill Mat. 12. 33. So he maketh only two sorts of men here all to be good or euill therefore he excludeth any middle sort and so consequently denieth also all middle state or place after this life distinct from heauen and hell Secondly we wound the former heresie of praying for the dead by the forme of praier prescribed by our Sauiour wherein he teacheth vs to pray only for them that may doe the will of God vpon earth that haue need of daily bread for this life and that are in danger of tentation and other euill al which things do belong only to the liuing in this world Worshipping of images or of God in images we doe likewise wound vnto death by the same word viz. by the second commandement and by infinit other Scriptures in the old testament and by some also in the â—ewâ— Acts 17 2â— c. 1. Cor. 6. 9. and 10. 7. 14 1. Pet 4. 3. 1 Iohn 5 21 Reu 21. 8. and 22. 15. Secondly because we are forbidden the worship of the holy glorious Angels Reuel 19. 10. and 22. 8. Much
the second death Reuel 2. 11. And this second death is tenne thousand times worse then the first death I meane then the separation only of the soule and the body yea it were better ten thousand times that the soule and the body of the wicked should die and vtterly perish and come to nothing as the life and body of beasts doe then that they should bee tormented as they shall be Therfore it is called by the name both of the second death and also of fire euen of the lake that burneth with fire and brimstone Reu. 19. 20. and 20. 10. It is likewise called a worme and a fire Marc. 9. 44. c. where in verse 43. the word hell and sire are ioined together How intolerable also the paines and torment of hell bee it appeareth by that of the rich mans soule in hell Luk. 16. 23. 24. where it is said that he being touching his soule in hell and seeing Lazarus a farre off in Abrahams bosome marke this word afarre off against the Papists that will haue Abrahams bosome to be neere vnto hell and a part of hell it selfe he cried out to Abraham that Lazarus to whom before he had denied all comfort and to whom his dogs had shewed more mercy then himselfe he cried I say that Lazarus might be sent to dip the top of his finger in water for the cooling of his tongue Why so Because said he I am tormented in this flame Such then were his paines and torments that if he might haue had but a little ease for one member he would haue accounted it an exceeding fauour Such also shall be the torments of all other the wicked that shall be condemned And although the torments of condemnation be thus described by these fearfull things in this life yet the truth is that no fearefull thing in this world can sufficiently expresse the torments of the wicked in the world to come The most exquisite torments that euer haue been deuised by any mercilesse cruell and sauage tyrants for the bodies of men hanging burning either all at once or by piece-meales renting in pieces with wild horses pinching the flesh off with hot irons boyling in lead sawing broiling vpon gridyrons and such like all these I say are but sports pastimes delights and pleasures in respect of the torments to come in an other world All these degrees of condemnation hitherto spoken of are the more because the said condemnation so described shall be euerlasting without end without any mitigation that is signified by the worme that dieth not and by the fire that neuer goeth out Mark 9. 44. c. as also by the answer before spoken of of Abraham to the rich man tormented in hell therefore also we heard it before called euerlasting fire and euerlasting paine Mat. 25. 46. and euerlasting perdition 2. Thes 1. 9. Yea so farre is the condemnation of the wicked from all end and mitigation that when all other things shall haue a kind of end and when the soules of the wicked shall be ioyned to their bodies in the day of iudgment then likewise shal their torments be increased This much amplifieth all the former It is much to haue the frowning countenance and wrathfull sentence of God to be banished from his gratious presence and to be depriued of all good company and of all other good things to bee made a companion of diuels and to be cast into the place of vtter darkenesse where is weeping and gnashing of teeth and there to be tormented with a worme gnawing and a fire burning all these things I say are very much though they should be but for a time but neuer to haue God to looke cheerefully vpon them or to speake comfortably vnto them to bee banished from his gratious presence for euer neuer to haue any good company nor any other comfortable thing to be alwayes companion with the diuels and to be throwne into the place of darkenesse from whence there is no hope of any redemption and to be tormented vnspeakably for euer without any mitigation to haue a worme alwaies gnawing within and neuer dying and a fire euer burning without and neuer consuming or wasting alas alas what eare doth not tingle to heare what heart doth not quake and ake tremble and shiuer to thinke vpon it Yea who quaketh not who in euery member and ioynt trembleth not to consider of it though himselfe be assured of freedome and discharge from it How then shall they quake quiuer and tremble that shall indeed bee so condemned All miserie and punishments here are somewhat mitigated to him that suffereth them by hope of an end at the last if not before yet at least in the houre of death The hardest apprentiship that euer was with the most cruel merciles master after the longest time serued had some cōfort by thinking the time thereof to come to bee shorter than that that was past The like may besaid of any other bondage But in the condemnation of the wicked the longest time is alwaies behind A beginning there is but no ending An hundred yeers past a thousand follow and so million after million O dolefull ô wofull ô fearfull condition When Saul heard of the losse of this life the day following not by the spirit of truth but by the father of lies satan himselfe not transformed into an Angell of light but only appearing in the habit of a Prophet He fell straightway all along vpon the earth and was sore afraid because of those words so that there was no strength in him neither could any body almost comfort him 1. Sam. 28. 17. Belshazzars countenance was changed and his thoughts troubled him at the sight of the hand writing vpon the wall writing indeed his present ouerthrow yet not to his vnderstanding till Daniel did read and interpret the said writing that the ioints of his loines were loosed and his knees smote one against the other Dan. 5. 6. His bones as we say did rattle in his skin because from the guiltinesse of his conscience he feared the worst though as yet hee knew nothing How then think we was he perplexed when the sentence of God therein contained was executed vpon him Felix trembled to heare Paul but dispute or preach of righteousnesse temperance and the iudgement to come Acts 24 25. Alas then how do al those tremble and gnash their teeth that do already feele the execution of the sentence of condemnation in their soules And how shall they and all other the wicked quake and tremble in the day of iudgement when they shall receiue the full sentence of condemnation against their soules and bodies for euer and euer without reuocation without mitigation The more fearfull that thus it appeareth and is manifest shal bee the condemnation of the wicked that die in their sinnes the greater priuiledge prerogatiue and dignity it shall be to the children of God to be freed and discharged from the same I might haue illustrated all before
benefit so to haue his wiues chastitie preserued she her selfe prostituting and offering her selfe to such wickednes and seeking it from time to time By this example also that is made more manifest that I said before viz. that other haue benefit by the children of God in as much as they doe them no such hurt as the wicked are ready to doe vpon euery occasion bee it neuer so slight or slender yea sometime without any occasion Thus we see the benefits that other haue by the children of God in a familie both the children of God themselues one by another and also the wicked and vngodly In like maner other also abroad haue great benefit by the children of God Touching the aduancement of the children of God to ciuill magistracie it is thus said When righteous men reioice that is are aduanced to great dignitie and Magistracie for so the opposition following sheweth that these words must be thus interpreted there is great glory that is there is great prosperitie of all states and degrees but when the wicked rise vp euery man is pried into Prou. 28. 12. that is euery mans outward state is so sifted and loaded with taxations and impositions that he hath small cause of ioy The like is Pro. 29. 2. When the righteous are increased in honour and authoritie the people reioice but when the wicked man beareth rule the people sigh To the same purpose belongeth that Eccl. 10. 16. 17. Woe to thee O Land when thy King is a childe and thy Princes eat in the morning Blessed art thou O Land when thy King is the sonne of the nobles and thy Princes eat in time for strength and not for drunkennesse that is That Land is happy and full of blessings whose Rulers descended of the race of the children of God and are themselues so also For this as we heard before is only true nobilitie By all these sentences we see both that euery people hath many blessings that haue the children of God as sonnes of the King of Kings to be their Rulers and also that much miserie and many calamities are there where vngodly men beare sway As the people haue many blessings when God aduanceth his children to be gouernours ouer them so Magistrates are so much the more happie by how much the greater number of the children of God they haue within their dominions or vnder their gouernment Indeed Haman said to Ahashuerosh There is a people meaâ—ing the Iewes and the people of God scattered and dispersed among thy people in all the prouinces of thy Kingdome and their Lawes are diuers from all people and they doe not obserue the Kings Lawes therefore it is not the Kings profit to suffer them Ester 3. 8. But Queene Ester speaking by a better spirit euen by the spirit of truth that cannot lie and intreating the repeale of the Kings edict which the said Haman by the former accusation had procured against the Iewes for their destruction pleadeth the contrarie and saith that if the aduersarie should preuaile for destroying the Iewes in such manner hee could not recompence the Kings losse Ester 7. 4. So diuers other aduersaries Rehum and Shimshai and other wrote to King Artashashte that Hierusalem had beene a rebellious Citie and wicked and so Artashashte himselfe by letters acknowledged as much Ezra 4. 12. But Darius vpon better grounds writeth that kindnesse should be shewed towards the building of that Citie and the house of God therein and that to this end that they might pray for the Kings life and for his sonnes Ezra 6. 10. So hee shewed that hee rather hoped for a blessing vpon himselfe and his sonnes then feared any euill by the Iewes Experience also sheweth both what true loialtie and safetie Kings and Princes as well Popish and otherwise wicked as godly and religious haue had by Protestant and truly religious subiects that haue been the children of God and also what treacherie and treasons haue beene continually wrought by wicked subiects especiallie by Papists against their Soueraignes as well Papists as Protestants And touching Ministers of the Gospell infinite are the benefits that the people enioy by them by their publike preachings by their priuate instructions and consolations by their good example and by their praiers yea one faithfull Minister is the strength of the whole kingdome 〈…〉 liueth Not only did Elisha crie after Elisah wh 〈…〉 away as he saw him carried vp in a whirlewinde 〈…〉 My father my father the charioâ— of Israel and the horseme 〈…〉 of 2. King 2. 12. But Ioâ—sh also the King of Israel euer 〈…〉 King comming to Elisha when hee lay sicke euen vpon his death-bed wept in like maner ouer him most mournfully said O my father my father the chariot of Israel and the horsemen of the same 2. King 13. 14. They also that obey the doctrine and exhortations of such Ministers and follow their godly example are not onely a great benefit vnto them by maintaining them and making them partakers of all their goods Gal. 6. 6. but also by their praiers as hath been shewed and diuers other meanes Therefore the Apostle Paul called the Philippians his ioy and his crowne Phil. 4. 1. And the Apostle Iohn to the elect Lady saith I reioiced greatly that I found thy children walking in the truth 2. Ioh. 1. 4. And afterward he biddeth her and hers to looke to themselues that saith he we lose not those things which we haue done but that wee may receiue a full reward To Gaius also he writeth thus I haue no greater ioy then this to heare that thy sonnes walke in truth 3. Ioh. 4. On the contrary when the Ministers of the word are not the children of God they are great pests and plagues to the people euen as wolues to the sheepe And when the people be wicked they are as great a griefe and vexation to the Ministers Ier. 20. 7. to the end of the chapter and 15. 10. c. That which I haue said hitherto may be said also of other betwixt whom there is any special bond The more that any man is the child of God the more benefit hath euery one kinsman friend and other by him viz. by his speech and communication and by his life and conuersation for in both those respects he shines as a light in the midst of a crooked and peruerse generation to giue direction in the darknesse of this world by holding so foorth the word of life that other may the better walke towards heauen Phil. 2. 15. His mouth will speake of wisdome and his tongue will talke of iudgement the Law of his God is in his heart Psal 37. 30. 31. The lips of the wise doe spread abroad knowledge but the heart of the foolish doth not so Pro. 15. 7. The tongue of the iust man is like fined siluer but the heart of the wicked is little worth The lips of the righteous feed many Pro. 10. 20. they admonish also them that are
had so graced and aduanced him in his family though he were still but a seruant what conscience are we to make of all duty to God for honouring of him that being so base and vile as wee were are by him aduanced to be his children That we may thus heare and obey God it becommeth vs especially to auoid the society of the wicked before lightly touched And indeed what greater disgrace for the sonnes of a Prince and a mighty monarke then to confort with clownes and scullians and such like Much more may bee said of the disgrace of the children of God by the communion and fellowship of the wicked If we cannot auoid their company yet let vs take heed of all pollution by them Noah and his family liued amids the whole sinfull and wicked world and Lot among the filthy Sodomits yet these kept themselues vnspotted Our Sauiour saith to the Angell of the Church of Sardi Thou hast a few names yet in Sardi which haue not desiled their garments Reu. 3. 4. yet these few liued amongst a great number that had a name to be aliue and yet were dead Howsoeuer therfore we be thrust and thronged with the wicked yet such must be our care for our selues that their soily and filthy garments may not defile and pollute ours We must also take heed of too much worldlinesse lest therby we be defiled and do spot those ornaments and rich robes before spoken of we must vse the world as if we vsed it not As the moule alwaies liueth in the earth and yet keepeth her skinne as faire as cleane and as fine as the best and most curiously brushed veluet gowne in a kingdome so must we keep our adoption and all the robes thereof euen in the mids of this sinfull and therfore most dangerous age This caueat thus to looke to our selues in respect of the world is very necessary For there is nothing more dangerous to mans saluation then the world with the riches delights honors and other things therein When no tentation els could take hold of our Sauiour then the diuell set vpon him with this argument from the world viz that hauing shewed him all the kingdomes of the world he woulâ— giue him all these if he would fall downe and worship him Esau for the world sold his birthrigh Heb. 12. 16. Iudas for a small morsell of the world sold and betraied his Lord and master and our Lord and Sauiour Iesus Christ Demas foâ—sooke the Apostle Paul and embraced this present world 2. Tim 4. 10. The like may bâ— said of many other Another more speciall vse conceâ—neth chiefly the ministers of the word viz. that the more excâ—llent they vnderstand the state of the children of God to be the more diligent they be in teaching of them and warching ouer them as also the more carefull to feed them with the purer and better diet beseeming their excellency Do not nurses to the children of kings and Queens thus at least ought they not so to do may they then whom God hath appointed to be nurses to his own children be more carelesse This briefly shall suffice for the vses of the former discourse of the dignity of Gods children yea this also shall serue for the first part of my present text viz. of the Apostles exhortation to the serious consideration of the dignity of Gods children CHAP. XXXII Of the obiection that might be made against all generally before written of the dignity of Gods children and of the first part of the Apostles answer thereunto THe former part of this text being alreadie handled it remaineth now to speake of the second viz. of the Apostles answer to an obiection that might be made against that which the Apostle had spoken and which I haue now more plentifully laid forth of the dignity of Gods children This I will but run ouer in a trice because that which I haue written was the principall point the which at the first I intended and propounded vnto my selfe That which remaineth is but an appendix of the former and therefore it needeth not so largely to be handled The obiection which might haue been made against the Apostles former commendation of Gods loue in making vs his children is this Is the loue of God so great so vnspeakable and so admirable in making vs his children And is our state and condition in being the children of God so worthy so excellent so honorable How can this be sith of all other men in the world we are least respected least regarded yea we are not so much as knowen almost in the world To this the Apostle giueth a double answer or acknowledging indeed the thing obiected viz. that we are not regarded yea not so much as known in the world he giueth a double reason why the world doth so little respect vs scarce knowing vs namely first because it knoweth not God himselfe in this verse secondly because it is not yet euident to the world what wee shall bee heereafter in the beginning of the next verse Before we come to the words themselues let vs note and only note this that whosoeuer will commend any thing to other as worthy of their consideration and obseruation they must before also thinke of that which may and will be obiected against the same as also prepare answer to the said obiection For there is nothing so holy so excellent so sound but that the wit of man hath somewhat or will haue somewhat to obiect to the disgracing abasing and peruerting thereof Therefore the Lord hath giuen vs such a word euen such a Scripture and written word as is not only profitable or sufficient to teach namely the truth but also to improoue or to couuince and confute all errours and whatsoeuer may bee obiected against the said truth neither onely to instruct in righteousnesse that is to exhort vs vnto all vertue but also to correct or to reprooue all vice and whatsoeuer may bee said against vertue that so the man of God that is the Minister of the word may be absolute being made perfect vnto all good works This might largely bee prooued by infinite examples in the Scriptures but as I promised only to note it so I wil performe my promise in that behalfe To returne therefore to the words of the Apostle let vs first see the meaning of the said words and then the matter it selfe The first word the world hath diuers significations First it signifieth the whole masse and lumpe of all Gods creatures especially visible as when it is said that God made the world Act. 17. 24. and that hee chose vs before the foundations of the world were laid Ephes 1. 4. Secondly it signifieth this inferiour part of the world with all things therein contained or thereto belonging So it is said the diuell did shew vnto Christ all the kingdomes of the world Matth. 4 8. And the field is the world Matth. 13. 38. And He was the light that ligtneth euery one that
would haue the yonger women to be chast Tit. 2. 5. Notwithstanding by the figure synecdoche that putteth the speciall for the general this word is vsed for all vertues and in this very place here is not only the verbe but also the primitiue whereof it is deriued in the words following as he is pure which being spoken of Christ noteth all the vertues that were in him euen his perfect holinesse and righteousnesse without any sinne at all This verbe in the generall signification thereof is borrowed as now it is vsed from the manner of the law for purifying themselues according to the ceremonies of the law either after they had any waies defiled themselues or before they were to come to the passeouer or to be imploied in any other holy worke So it is vsed Iohn 11. 55. Acts 21. 24. and 24. 18. The law being abrogated when the Apostle wrote this it cannot be taken for any ceremoniall purging but for a morall purging from sinne So also it is taken Iames 48. Clense your hands ye sinners and purge your hearts ye wauering minded men So also 1. Pet. 1. 22. Seeing your soules are purified in obeying the truth This word therefore in this signification of it noteth all sinne to be a filthy thing and not only adultery fornication and other such bodily vncleannes which euery man accounteth filthy to be filthy but euery other sinne also The wicked do account of some sinnes as speciall ornaments Pride is vnto them as a cbaine and cruelty as a garment Psal 73. 6. So we see that many in these daies thinke themselues the trimmer and the gaier for going in strange apparell fet from other countries and contrary to their sexe the man wearing womans apparell especially the woman wearing mans apparrell and contrary to their kind men and women conforming themselues rather to beasts then to any sobrietie and the men wearing long haire euen long locks behind contrary to nature and not only like to women but also like to some vnreasonable creatures and women wearing such kindes of periwigs that if a man should come out of the land of the liuing where he had not seene any such thing hee would hardly know what kind of creatures they bee but would take them to be some strange monsters only bred in this country These things haue beene proued before to be condemned in the word and to be greeuous sinnes yet in these things diuers take a great pride esteeming of them as of goodly ornaments yea so farre are some gone in impiety that they thinke it a great ornament â—o sweare great and fearefull othes and that they doe not account of him for a gentleman but rather for a clowne and a foole that cannot and doth not ordinarily in his common speech most wickedly and prophanely rap out all manner of othes The like doe some account of that foule and more then beastly sinne of drunkennesse But howsoeuer these and other the like sinnes be accounted as ornaments yet the holy Ghost doth account them as foule things and doth often call all sinne by the name of filthinesse 2. Cor. 7. 1. Iames 1. 21. or of uncleannesse Rom 1. 24. and 6. 19. 2. pet 2. 10. And it is not to be neglected that in cuery one of these places there is in the originall a seuerall word though they be all interpreted either filthinesse or vncleannesse For 2. Cor. 7. 1. is one word Ianâ—es 1. 21. another the primatiue whereof signifieth most properly such filthinesse as is gathered in the top of the fingers betwixt the nailes and the flesh Rom. 1. 24. and 6. 19. is another word and another in 2 Pet. 2. 10. what doth all this variety of words teach vs Truly this that such is the foulnesse and filthinesse of all sinne that no one word is sufficient to expresse or set forth the same Let men therefore please themselues as much as they will in it it is but a foule and filthy thing yea so foule filthy and lothsome that they that hauing been deliuered from it do returne againe vnto it are compared to the dog that returneth to his vemit and to the sow that being washed doth also returne to her mire againe wherin before she had wallowed 2. Pet. 2. 22. Can any thing be more lothsome then such mire and then the vomit of a dog Let no man blame me for writing so homely I vse the words and phrase of the Apostle yea it is the cloquence of most wise King Salemon Pro. 26. 11. and in both places of the holy ghost himselfe to make all sinne the more odious vnto all men But alas is it not a strange thing that many base persons should be so squaimish nice and dainty that they should condemnâ— that for rudenesse and thinke much to heare it spoken which that great and mighty King Salomen and God himselfe haue vsed for eloquence Is it not much more strange that men euen of the greatest sort should daily defile themselues with that and tumble and wallow in it ouer head and cares soule and body which is a thousand times more filthy and beastly then either the mire of a sow or the vomit of a dog and reproue those that set forth such filthinesse by the words of King Salomen of the Apostle and of the holy ghost Thus much touching the first respect of my obseruation of this word viz. concerning the signification thereof Touching the tence the Apostle speaketh not in the time past or in the time to come saying either he hath purged himselfe or he will purge himselfe but in the time present saying purgeth or doth purge This teacheth that this is and must be a continuall worke because sinne whereof this purging is doth alwaies remaine touching the blot stame and blemish thereof Though they that once be regenerated to be the children of God be iustisied and discharged from the guilt of all their sinnes as also freed from the bondage of them yet touching the staine of sinne that doth and shall alwaies remaine as along as we be clothed with corruption For who can say I haue made my heart cleane I am cleane from my sinne Pro. 20. 9. There is no man that sinneth not 1. Kings 8. 46. In many things we sinne all Iames 3. 2. And who needeth not daily to pray for forgiuenesse of trespasses What man also lineth and shall not see death There are certaine times of the yeere fitter for purging of the body for bodily health then other as the spring is best of all and the fall of the lease next to that So also in those times that are sit there are some daies fitter to purge either with pilles or with potions or by vomits or by clysters or by letting of bloud But for this spirituall purging of our selues from sinne all times are like all daies ahke none better then other except only when there is fitter opportunity in respect of fitter meanes as also in respect of some iudgement and
must such ministers as doe so preach that word of truth that thereby men are begotten againe vnto God be acknowledged to be the ministers of God and sent by God For doth not the Apostle ioine all these together calling vpon God beleeuing hearing preaching and sending them that did preach Rom. 10. 14. 15. And doth he not thereby plainly teach that they do go all together and that none can truely call vpon God which doth not beleeue none can beleeue which doth not heare none can heare which haue no preachers none can preach except they be sent and that consequently whosoeuer do so preach that men therby are brought truely to call vpon God and truely to beleeue in God they are sent of God so to preach Is not the same point further manifest by that argument whereby the same Apostle instifieth his Apostleship and ministery to the Corinthians euen by the successe and efficacie of his preaching amongst them against such as denied his Apostleship as many in these daies doe altogether deny all the ministerie of the Church of England Am I not saith he an Apostle c. Are not ye my worke in the Lord If I be not an Apostle vnto other doubtles I am vnto you for ye are the seale of my Apostleship in the Lord. 1. Cor. 9. 1. 2. And againe Neede we as some other epistles of recommendations vnto you or of recommendation from you yee are our epistle written in our hearts which is vnderstood and read of all men in that ye are manifest to be the epistle of Christ ministred by vs and written not with inke but with the spirit of the liuing God not in tables of stone but in fleshly tables of the heart 2. Cor. 3. 1. 2. 3. What meane all these words Euen this that such had beene the successe of the ministerie of the Apostle amongst the Corinthians that both himselfe had good assurance in his owne heart of his calling vnto them and that other also might thereby euidently perceiue and vnderstand as much Doth not our Sauiour proue his sending as a Messias and to be a Messias by the workes which he did The workes that I do beare witnes of me that the father hath sent me Iohn 5. 39. As his workes beseeming a Messias and in the power of none but of the Messias proued him to bee the Messias so do not also the workes of ministers of the gospell and proper onely to such as are sent from God proue men to be such ministers Doubtlesse saith hee that being borne blinde had his sight giuen him by Christ this is a maruellous thing that ye know not whence he is and yet hee hath opened mine eies Iohn 9. 30. And againe If this man were not of God hee could haue done nothing verse 33. May it not in like maner and much more be said of the ministers of the Church of England to all them that make question of their calling Doubtles this is a maruellous thing that ye know not whence they be or deny them from whence they are and yet they open the eies of the mindes of many Yea euen of them that doe make such question of their calling and doe peremptorily deny them to be of God as those wicked Iewes to whom that poore man so spake denied Christ to be of God If such ministers were not of God they could haue done nothing in the lightning mens eies of their vnderstanding to know what the hope is of his calling and what bee the riches of his glorious inheritance in the Saints c. Ephes 1. 18. No man can make opposition to these things but hee must also oppose himselfe to the former scriptures And if the former scriptures be for the iustifying of the ministery of the Church of England as thereby the word of truth is preached to the effectuall begetting againe of men vnto God no other Scriptures can be against it for the nullifying therof because the scriptures do all most sweetely agree together without any contradiction of any one to any other As therefore when our Sauiour seeing many of his disciples to go back and to walke no more with him that is vtterly to leaue him said vnto the twelue will ye also go away Peter answered him Master to whom shall we go thou hast the words of eternall life Iohn 6. 66. 67. 68. so my good brethren though ye doe see many to withdraw themselues from them that haue preached the words of eternall life and still do preach the same and though ye also be earnestly sollicited to doe the like yet determine in your hearts and answer accordingly To whom shall wee go these haue the words of eternall life The comparison obiected by some of children begotten to men as well by adulterie and fornication as by lawfull marriage thereby to insinuate that as such children do not iustify either adulterie or fornication so in like maner such Children as before we haue said to be begotten againe vnto God by the ministery of the Church of England do not iustify the said ministery this comparison I say is so odious so beastly so detestable and abominable that a man would wonder it should come from such men as they would seeme to be that obiect the same For in an adulterous generation as there is a common worke of God so who seeth not also a plaine worke of nature Yea such a worke of nature as is in the very beasts themselues in the procreation of other of their owne kinde But the regeneration of Children vnto God is a worke aboue all nature onely and wholly of God yea of the free grace and abundant mercy of God as afterward shall further appeare Furthermore touching this comparison it might as well haue beene obiected against the former argument of the Apostle from the successe of his preaching amongst the Corinthians as it is now obiected against vs reasoning in like maner from the efficacie and fruit of our ministery Againe all children either in adulterie or infornication begotten and borne in time of the Law were forbidden to enter into the congregation of the Lord that is to bee admitted to any publike office to the tenth generation Deut. 2 3. 2. Dare any man say the like of such as are begotten againe vnto God by the present ministerie of the Church of England Yea dare any man deny any so begotten to haue right and interest into all the promises and blessings of God for this life and for the life to come as well as any other begotten vnto God by the ministery of any other Herein beloued deceiue not your selues Halt not with God neither shew your selues vnthankfull vnto him by denying his rich mercie towards you in your regeneration If ye haue good testimony thereof to your owne soules If by the ministerie of the Church of England ye haue euer felt any true vertue of Christs death to the mortifying of sinne in you and of his resurrection to the life of righteousnes If