in making vs his children For how doth it stand with any reason or iustice that such as God loueth and hath made his children shall be condemned Againe if by faith we are saued as hath been shewed how can we be condemned The like may be said hereof in respect of our incorporation into Christ For the Apostle saith that there is no condemnation to them that are in Christ Iesus Rom 8. 1. so also in respect of other points of that matter wherein we shewed the being of the children of God to consist therefore in the former place they that are in Christ Iesus are described immediatly in this manner according to those things before spoken of the matter as it were of Gods children viz that they walke not after the flesh but after the spirit So Iohn saith of them that loue the brethren one principall point of the said matter of the children of God Hereby we know that we are translated from death to life if we loue the brethren 1. Ioh. 3. 14. The same is also manifest by the ende of Christs comming before spoken of For therefore did he come into the world that whosoeuer doth belieue in him should not perish c. Ioh. 3. 16. and that he might deliuer all them which for feare of death were all their life time subiect to bondage Heb. 2. 15. This also followeth from the forgiuenesse of sinnes before likewise handled For sinnes being that whereby we deserue condemnation it must needs follow that they being taken away condemnation is also taken away Being discharged of the offence wee cannot but be released of the punishment Who shall lay any thing to the charge of Gods chosen It is God that iustifieth who shall condemne It is Christ which is dead c. Rom. 8. 33. 34. So these three are ioined together No man to accuse where God iustifieth no condemnation to them for whom Christ died The Papists indeed doe boldly affirme that the fault remitted the punishment is often retained But as this is contrary to the former and to diuers other scriptures so in common reason it is foolish absurd and grosse For what a thing is this to say that a man hath his treason pardoned but yet he shall be hanged drawn and quartered Were not a man as good haue no pardon of his treason as haue such a pardon If the Papists haue no better pardon of their sinnes as indeed they shall not without great repentance and renouncing of their damnable errours they shall be in a wofull case Touching the truth of this point that the children of God are freed from condemnation I shall not need to say any more Neither shall I need largely to prooue that this freedome from condemnation is onely proper to the children of God sith they onely are elect to saluation they onely are beloued of God they only beleeue in Christ and by faith are made his members they onely may say they haue not receiued the spirit of bondage to feare they onely walke according to the spirit they onely haue forgiuenesse of sinnes c. The chiefe thing that I doe here propound to my selfe to shewe is how great a benefit and priuiledge this is That wee may therefore see this let vs consider a little as wee may what condemnation is Briefly and in one word Condemnation is the whole curse of God in the world to come first vpon the soule onely till the day of iudgement then vpon soule and body after the resurrection for euer and euer But let vs yet see the degrees of it more particularly The first degree therefore is the angry wrathfull and fearfull countenance rebuke sentence of the Lord Iesus Christ the Iudge of all the world against them that are before appointed or ordained to condemnation viz. against all the vngodly which before had turned the grace of God into wantonnesse and denied God the onely Lord and our Lord Iesus Christ Iude 4. when they shall be all gathered before him For then shall the Lord Iesus Christ that great Iudge of all the world speake vnto such in this manner Depart from mee ye cursed into euerlasting fire prepared for the deuill and his angels Matthew 25. 32. and 41. The wrath of a King saith Salomon is like the roaring of a lyon he that prouoketh him to anger sinneth against his owne soule Pro. 19. 12. and 20. 2. Is the wrath of a mortall king whose breath is in his nostrels so fearefull How fearefull alas then is the wrath of the immortall King of Kings that setteth vp and casteth down 1. Sam. 2. 8. and by whom all Kings reigne and Princes decree iustice c. Pro. 8. 15. The rebuke of a King is the more heauy the more publike it is How heauy then shall that rebuke of the King of kings be which shall be giuen in the presence of all the world not only before all men but also before all the Angels both good and bad The second degree of condemnation is in the former sentence viz. the separation from the gratious and comfortable presence of God For our Sauiour saith depart from me ye cursed c. When he saith depart from me he meaneth the banishment of them not only from himself the second person in the Deity but also from the father and holy ghost For as they that haue communion with Christ haue also communion with the Father and the holy ghost as before hath been shewed so they that are depriued of Christs company are likewise depriued of the company of the Father and of the holy Ghost To be without God in this world as we haue heard before is one principal point of our misery by nature before our calling Yet there they that are so without God haue often times many friends great friends which for a while seem much to allay their misery as it were to still them like little children in their absence from God If it be such a thing to be heere without God where we haue many other friends with whom a little to while away the time what alasse will it be to be without God in the world to come where we shall haue no friends at all with whom to passe away the time or by whom to haue any comfort Amongst men when subiects begin to be suspected of treason or otherwise to be in disgrace with their soueraigns this is no small degree to further punishment afterward viz. to be banished from the court of such princes or to be commanded to keep out of their presence After that Absalom for the murder of his brother Amnon had fled from Dauid as fearing his displeasure had bin absent as a banished mā for three yeers together yet after that was so reconciled to his father that he might returne into the kingdome but notwithstanding was commanded to goe to his owne house and not to see the kings face 2. Sam. 14. 24. in which state he continued for two yeers more how
sinne as likewise their actuall testimonies and very deeds of kindnesse shewed by them for the better incouragement of other to such euill as themselues doe approoue Of such loue Salomon saith that it is but as the cracking or ratling of thornes vnder a pot though vehement hot and feruent for a time yet by and by euen vpon nothing or at least vpon trifling reasons though sometime also vpon good ground quailed cooled and brought to nothing sometime also turned into extreme hatred Hereof there are many examples At Iakobs first comming to Padan Aram to his vnkle Laban how kindly and louingly was he entertained by Laban what great signes did he shew and what great profession did he make of loue As soone as he heard he was come he tarried not till he came to his house but he ran out to meet him What more he embraced him What more he kissed him What more he brought him to his house What more he said vnto him Thou art my bone and my flesh What more he abode with him the space of a moneth What more He said further vnto him Though thou be my brother shouldst thou serue me for nothing Tell me what shall be thy wages What more At his first asking he gaue him his daughter yea but not the right but Leah for Rahel Yea but presently he gaue him Rahel also Gen. 29. 13 c. Here were great matters who would not haue thought there had been great loue and such as much water would not haue quenched Notwithstanding how his heart was afterward changed how his countenance was estranged and how many waies he delt hardly with him and worse would haue dealt if God had not appeared vnto him and commanded him to doe nothing but good to Iakob we know Saul at the first is said to haue loued Dauid exceedingly 1. Sam. 16. 22. yet afterward when Dauid had much more deserued his loue he hated him as extreamly yea his own sonne Ionathan also for his sake 1. Sam. 20. 30. Yea he so hated all the Lords priests for his sake that for the supposed fault of one he commanded them all to be slaine 1. Sam. 22. 18. yea though he did afterward with teares relent vnto Dauid acknowledging him more righteous then himselfe 1. Sam. 24. 17. and so making a great shew of renuing his first loue yet presently againe he persecuted him as eagerly as before The like may be said of the loue of the said Saul towards his owne Sonne Ionathan to whom he was bound by nature but of this before Iehoram King of Israel one while could call Elisha the Prophet by the name of his father 2. Kings 6. 21. against whom notwithstanding such immediatly almost was his indignation and fury that he said God doe so and more also to me If the head of Elisha the sonne of Shephat shall stand on him this day vers 31. To day Herod could so reuerence Iohn Baptist that he heard him gladly and did many things c. yet the next day he beheaded him vpon the request of an whorish and wanton damsell Mark 6. 20. c Demas one while was the familiar friend of Paul Colos 4. 14. Philem. 24. but not long after he forsooke him and made more account of this present world that is both of the things and also of men of this world 2. Tim. 4. 10. What also may be said of the great fauour of Ahashuerosh towards Haman to whom he did not only command that all his seruants should bow their knees Ester 3. 2. but who also was all in all with him so that he obtained of him letters written in his own name and sealed with his own seale for the destroying of all the Iewes in one day Notwithstanding this great grace did not only die suddenly and with speaking of one word but it was turned also into such vnreconciliable indignation that Haman was hanged in a moment vpon the same gallowes which he had prepared for Mordecas Ester 7. 9. 10. So may all Hamans euen such enemies of the Lord and of the Lords people be disgraced and perish in the end that do not as Paul did before his calling belong vnto the Lord. The like we see by daily experience For be the loue of the wicked either towards the children of God or towards them of their own crue and sort neuer so great neuer so hot neuer so burning yet euery trifle putteth all cleane out and for euery toy they are ready to fall out with their ancientest and the best friends they haue and oft times they become as bitter enemies as euer before they were feruent friends Sometimes they fall out in play somtimes vpon the false reports of tale-bearers somtimes for a matter of profit though perhaps not of a penny value somtimes for an vnkind word somtimes vpon meer suspition somtimes vpon mistaking either of some speeches or some actions and somtimes vpon other occasions But why is the loue of the wicked so variable so mutable and so easily alienated from them towards whom it is Euen because it is not wel rooted grounded neither are they wel rooted grounded in it Ephes 3. 18. They loue for profit or for pleasure or for some other carnall respect Their loue is of the flesh not of the spirit The knot thereof is not made by theeternall spirit of God therfore it is easily dissolued As a stake stuck into the earth not rooted is easily plucked vp As an house without groundâ—ill and good vnderpinning especially standing bleakly subiect to the winds hauing no defence of trees of other buildings or of hills is quickly ouerthrown so is the loue of the wicked straight quailed and with euery little blast quite blown ouer This especially may be said of the loue of the wicked towards the children of God For although such loue on Gods part be not without his speciall prouidence yea and oft times wrought by his speciall power of his speciall goodnesse yet on the wickeds part it is for the most part not grounded vpon the godlinesse or goodnesse of such as they loue but vpon some speciall respect vnto themselues So Potiphar loued Ioseph because he was a good steward for him and the Lord blessed him in that which he took in hand yea all things that Potiphar had for his sake So Pharaoh did afterward loue grace the same Ioseph because he had well interpreted his dreames and had giuen good counsell against the time of dearth signified by one part of the said dreames So Saul loued Dauid for his skill vpon the harpe the same may be said of other Thus then we see what the loue of the wicked and of meer naturall men is and thereby how vile and base their state and condition is For what a dogged nature is it to loue no longer then they see benefit towards them and so to loue one while that presently they hate and oft times do hate more then they did loue as Ammons
and also benefits and commodities of regeneration depend vpon the communion of the new borne children of God with Christ Iesus therefore although I haue before spoken somewhat of their said communion Christ Iesus being shewed to bee the chiefe matter wherein their new birth and being the children of God doth consist and all other points thereof before handled beeing effects of the former yet I will now returne againe thereunto and lay the same more largely forth then before I haue done Touching therfore this communion that we may yet better see what other benefits the children of God haue and what fruits they bring forth thereby let vs further vnderstand that it is in the Scriptures expressed by diuers most significant metaphors and excellent similitudes For first it is compared to the communion betwixt our bodies and our garments in which respect we are bid to put on the Lord Iesus Christ Rom. 13. 14. Secondly it is compared to the communion betwixt vs and our daily meate and drinke In which respect Christ calleth himselfe the meat that abideth to eternall life Ioh. 6. 27. and the bread of God which came downe from heauen verse 33. and the liuing bread which whosoeuer eateth shall liue for euer and also saith that his flesh is bread c. verse 51. and that except we eate his flesh and drinke his blood we haue no life in vs verse 53. because his flesh is meat indeed and his blood is drinke indeed And that he that eateth his flesh and drinketh his blood dwelleth in him and he in him verse 55. Thirdly it is compared to the communion betwixt the vine and the branches In which respect Christ calleth himselfe the vine and vs the branches Ioh. 15. 5. and Paul expresly saith that we are branches c. Rom. 11. 17. Fourthly it is compared to the communion betwixt the chiefe corner stone and the rest of the building Mat. 21. 42. Ephe. 2. 20. Fiftly it is compared to the communion betwixt a man and the house wherein he dwelleth In which resoect Christ said before that he dwelleth in them that eate his flesh and drinke his blood so Paul saith as before also hath beene shewed that Christ dwelleth in our hearts Ephes 3. 17. Sixtly it is compared to the communion betwixt the head and the members For he is said to be the head of his Church and the Church is said to be his body Ephes 2. 20. and wee are called his members Ephes 5. 30. Seuenthly it is compared to the communion betwixt the man and the wife in marriage Therefore he is often called the husband and the Church is often called his spouse And that which the Lord saith and promiseth of marrying the Israelites vnto himsefe for euer in righteousnes in indgement in mercy in coÌ„passion and in faith fulnes c. Hosea 2. 19. 20. is to be vnderstood as of all other the elect as well as of Israel on the one part so also of the second person in the Deity to be after that prophesie incarnate and made man on the other part For it cannot be vnderstood of the father or of the holy ghost because they were neuer to assume our nature whereby to be a fit husband for vs. Therefore also as the man and the wife being before marriage or at least before contract two are after marriage and contract called one flesh Gen. 2. 24. Mat. 19. 5. 6. so the Apostle vsing the same similitude of Christ and vs saith wee are of his flâ—sh and of his bones Ephes 5. 30. To shut vp this point such is the communion betwixt Christ and the children of God that the Apostle doth not only account them compleat in him Colos 2. 10. but saith also that they are the fulnes of him that filleth all in all things Ephes 1. 23. and so he insinuateth generally that Christ is in some sort vnperfect without the children of God as the husband is vnperfect without the wife the head without the other members a man without an house the rest of the building without the chiefe corner stone the vine without the branches the meate and drinke without some to receiue them and the garments without some to weare the same Now to returne to the former metaphors and similitudes so many as the communion betwixt Christ the naturall sonne of God and vs the adopted children of God is in Scripture expressed by by so many waies is our dignity by thi communion amplified and encreased For touching the first was it not a great honour for Daniel as the commandement of Belshazzar to be clothed with purple and to haue a chaine of gold put about his necke Dan. 5. 29. Was it not more for poore Mordecay before appointed to the sword and who had before and who had before sit at the gate of Ahashuerosh in sackeloth and ashes to be cloathed with the kings royall apparell Ester 6. 8. 9. 10. 11. How honourable then is it for such beggerly persons as we were that were not onely starke naked and vtterly without any good apparell but that also were clothed before with most polluted garments of all sinne c. to be clothed with so rich a garment as Christ Iesus is Verily neither Herod himselfe when hee clothed himselfe In his royall apparell Acts 12. 21. not all the Princes in the world that had not Christ Iesus were euer so glorious in apparell as the poorest child of God is that hath put on the Lord Iesus Christ It was an honourable thing to the Israelites that the Lord led them so through the wildernes that for forty yeeres their clothes waxed not old vpon them c. Deuteronomie 29. 5. How honourable a thing then is it for all the children of God both yong and old great and small to be clothed with that garment which as it is called the new man so it will alwaies bee new neuer worne neuer threed-bare or waxing old but remaining as fresh for euer as it was the first day euen the same yesterdaie to day and for euer Hebrewes 13. 8. for euer I say not onely in this world but also in the world to come Touching the second Metaphor was it not an honourable thing for the brethren of Ioseph at their second comming into Egypt to dine with Ioseph and to haue meates set before them from Iosephs owne table Genesis 43. 16. and 34. So also for Mephibosheth though Ionathans owne sonne and therefore of the blood roiall of Saul to be fed with meate from Dauids owne table aâ— one of Dauids own sonnes 2. Sam. 9. 7. and likewise for Chinham the sonne of Barzillai not onely to eate of Dauids meate 2. Sam. 19. 38. but also to be among them that should eate at Salomons table 1. King 2. 7. Was it not a great honour also for the Israelites to be miraculously fed in the wildernes with Manna from heauen which is therefore called angels foode and with quailes and with water out of the rocke How
by Christ made Priests vnto God so are they kings likewise vnto God and that euen because they are sons or children of God For as sometimes all the sonnes of some Emperors which haue had their Empires by inheritance not by election are borne kings or at least haue been left kings by their Fathers or haue had such dukedomes as haue had kingly power and kingly dignities the title only of kings excepted and as in some countries at this day all the sonnes of an Earle are Earles so likewise al the sons and children of God the Emperor of all the world being especially incorporated and ingrafted to the proper and naturall sonne of God and made one with him may in that respect not vnfitly be called kings But what is the kingly power and what be the kingly dignities of the children of God Verily their power by Iesus Christ and through faith in him is very great yea farre greater then the power of any worldly king whatsoeuer For of what king in the world as he is onely a worldly King can that be said that is said by him that is truth it selfe of euery one that hath faith but as a graine of mustard seede viz. that nothing is impossible vnto him Matthew 17. 20. and againe All things are possible to him that beleeueth Mark 9. 23. What earthly King also as he is only an earthly King can say of himselfe as poore Paul saide of himselfe by that Spirit that cannot lye I am able to doe all things by the helpe of Christ which strengthneth me Philip. 4. 13. Secondly such as the power of the children of God is such also is their heart and courage namely altogether princely yea much more then princely For who but the child of God can say Though I should walke through the valley of the shadow of death I will feare no euill Psal 23. 4. and againe I will not bee afraide though ten thousand beset mee round about Psalme 3. 6. and againe Though an host pitched against mee mine heart should not be afraid Psal 27. 3. and againe I will not feare what flesh can doe vnto mee Psalme 55. 4. Thirdly according to the former princely power and magnanimitie of the children of God their effects are likewise princely and sutable to their said power and magnanimitie For to omit in this place those great mighty effects of the praiers of Gods children before mentioned whereas by nature they are seruants and bondmen to satan to their owne wicked lusts and to euery worldly vanity as well as any other after that they are partaker of the spirit of adoption they are so armed also With weapons that are not carnall but mighty through God that they cast downe all the strong holdes of sinne in them 2. Corinthians 10. 4. which are stronger then all Castles and defenced Cities whatsoeuer Yea hauing put on all the spirituall armour Whereby they wrestle not with flesh and bloud but with principalities and powers and worldly gouernors Princes of darknesse c. Ephes 6. 12. they ouercome all these they raigne ouer all and through him that loued them they are more then conquerors so that neither Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be euer able to separate them from the loue of God in Christ Iesus to deiect them from that excellent state whereunto Christ Iesus hath aduanced them Rom. 8. 37. Therefore it is not only said that by faith they ouercome the world that is the things of this visible world that do any waies hinder their saluation but satan himselfe also is so by Christ Iesus subdued vnto them and in a manner brought into such feare of them that they doe no sooner turne their face vpon him and resist him but that presently he flieth from them and as it were taketh him to his heeles as not able to abide their countenance Iames 4. 7. O noble victory O glorious conquest All the great conquerors in the world how renoumed soeuer for their worldly victories neuer got the like Yea all kings and Princes and other conquerors that are not in Christ Iesus are as very slaues to satan to the world and to all lusts of the flesh which fight against their soules 1. Pet. 2. 11. as euer was Samson to the Philistims when they put out both his eies and made him to grind in the mill Iudg. 16. 21. or as Zedekiah was when he was taken by Nebuchadnezer before whose eies they first slew all his sonnes and then put out his owne eies also and bound him in chaines and so carried him to Babel 2. Kings 25. 7. or finally as any captiue or slaue now is either in the Turks Gallies or in subiection to the Spaniard in the West Indies or els where Yea for the most part such great champions and captaines and conquerors touching flesh and bloud are of all other the most slaues most cowards and soonest ouercome by euery lust But so to ouercome such lusts and other enemies of saluation is more then in a carnall and outward manner with the arme of flesh to ouercome the whole world yea if there were many worlds yet for a man to ouercome himselfe with satan and the world is more then to ouercome them all He that ruleth his owne mind is better then he that winneth a city Pro. 16. 32. What is he then that ouercommeth himselfe and the whole power of hell Moreouer euen touching the arme of flesh and worldly enemies greater is the power oft times and courage of the children of God in resisting and ouercomming of them then of all the wicked in the world Yea in this respect the children of God haue true fortitude and magnanimity beseeming Princes For these sentences before alledged of Dauids fearelesse heart are not spoken in respect of his spirituall enemies but in respect of his outward aduersaries And what victories are comparable to the victories of Ioshua Gedeon Iephte Samson Ionathan Dauid and other such worthies mentioned in the scripture All wicked and meere naturall men are void of the spirit of true fortitude euen for withstanding and ouercomming bodily enemies how then can they haue true fortitude it selfe The foresaid more then kingly power and courage of the children of God is apparant likewise by other effects wherein they seem most cowardly euen by all the reproches contumelies wrongs and indignities which they put vp patiently at the hands of the wicked as disdaining to resist them as not being their equals As noble men disdaine and scorne to contend with base persons and such as are much their inferiors and as all men would thinke it and might thinke it a disgrace vnto them to fight with boies though neuer so much abusing them so is the mind and courage of the children of God in respect of the wicked in the world who are indeed no better to be accounted of in comparison of them then as base and
hath nothing Of such men speaketh Salomon Eccle. 4. 8. and 5. 9. and 6. 2. But as it is demanded and now answered why the godly haue often times so small a portion of these earthly blessings sith they haue right vnto all so it may likewise be demanded why the wicked haue so much that haue no right to any thing To which that may serue for part of an answer that was said last before that although they haue much in possession yet they haue nothing in vse c. as also that before said that sometimes the wicked haue these outward blessings for some outward seruice wherein they resemble the children of God But for further answer to both the former comparatiue demands touching the small portion of the godly and the great portion of the wicked in these blessings of this life we must vnderstand another reason to bee this that the Lord casteth these mercies of this life and disperseth and scattereth them all abroad as a man or woman doth sometime throw downe amongst their children and seruants a lap full or basketfull of crabs or some other base fruit where he that is strongest and whose minde doth most affect such base things getteth the greatest part and they that are weake and whose stomacks care not for such raw stuffe get nothing at all or very little So I say the wicked being strong in body and minding altogether earthly things by scambling and struggling and scraping get much earthly muck whereas the godly being for the most part of small power and little minding such base things but hauing their hearts set vpon better euen vpon things that are aboue where Christ Iesus sitteth at the right hand of God Colos 3. 1. and being also in that respect oft times very shiftlesse for things of this life they get but a little and are content with a little so that they haue enough for present necessity and so that they grow rich in heauenly blessings Againe the great blessings of God for this life bestowed vpon the wicked are but as great pasture knee deepe for oxen fatted for the slaughter Furthermore all the right of the blessings of this life being only in the children of God especially in respect of God and from God whatsoeuer the wicked doe possesse yet are they neuer the richer thereby Nay their state is the worse not only because thereby they are as I said fatted and made the fitter for Gods iudgements but also because in the end they shall giue account as vsurpers of that which was not theirs In the meane time they are no better then bankrupts that haue great shops vse great dealings and make many returnes bearing great shewes building goodly houses furnishing them richly keeping great hospitality maintaining themselues and theirs in costly apparrell in all companies spending with the best c. but all of other mens goods nothing of their owne These may flourish and bluster for a time and oftentimes so doe as well as the wealthiest but when it is once known that they are worth nothing but that they owe ten times more then all that they haue will discharge euery man then commeth vpon them thick and three fold action followeth action one arrest after another and execution vpon execution And then alas what are they the better for all their former shewes and flourishing brauery yea are they not in ten times more miserable condition then the poore man that was not worth so much in all the world as they sometimes spent vainly in one weeke For such a man sitteth still is quiet and without interruption followeth his calling when those gallant fellowes are either in prison or lurking here and there full of feare and not daring to shew their faces and when all that they had is seazed to satisfie their creditors So is it with the wicked Whatsoeuer they possesse howsoeuer they swagger and ruffle it out with their wealth and other prosperity bearing all downe before them yet when God shall call them to account then they shall find that they had no interest vnto any thing they possessed because they were without God and without Christ in the world and therefore that hauing much they had nothing And then shall it be ten times worse with them then if they had had neuer a groat yea then shall they wish that they had had nothing because they shal be forced to giue an heauy reckoning of that which without any interest they inioied vsed or rather abused at their pleasure as if it had been their own yea then shall they find to their great woe that the poorest and sickest and most despicable child of God which liued alwaies in thraldome bondage and all other outward misery was euen in the greatest extremity of that his misery in far more happy state and condition then the greatest the richest and the mightiest noble man or King in all the world was that was none of Gods children Moreouer as before wee heard that the children of God haue that which they haue whether little or much with the fauour of God so whatsoeuer the wicked haue it is with the displeasure of God As it is said of Saul that God gaue Israel a King in his anger Hose 13. 11. so it may be said of all the prosperity of the wicked that God doth giue it them in his anger And how can it be otherwise sith they will not Kisse his sonne whom he hath commanded them yea all Kings and Iudges of the earth to kisse vnder paine of his anger and heauy displeasure Psal 2. 12. If any man also take any thing from a man especially from a Prince will not he from whom it is taken be angry will not a king especially be most highly displeased with such rapine especially when he hath promised it and appointed it for his children The earth is the Lords and all that therein is Psal 24. 1. All the beasts of the forrest are his the beasts of a thousand mountaines c. Psal 50. 10. The siluer is mine and the gold is mine saith the Lord of hosts Hag. 2. 9. The Lord hath giuen all these things to his sonne and in him to them that are his children by him how then can he not be angry with them that seaze vpon them not being his adopted children in Christ his only naturall sonne yea that being his enemies do notwithstanding as boldly take them into their possession and vse them as freely as if they were his children and so had interest vnto them Doth not the Lord straightly forbid theft of man against man and hath he not been angry and is he not daily angry with them that commit any theft against man will he not then much more bee offended with theft against himselfe and against his sonne Christ Iesus That which is but theft against man is sacriledge against God and Christ Iesus Againe though the wicked be in neuer so great prosperity yet all is most vncertaine and in a
like which the mention of these and diligent reading will bring to thy vnderstanding He that doth these things viz. which walketh vprightly worketh righteousnesse speaketh the truth in his heart slandereth not with his tongue neither doth euill to his neighbor nor receiueth a falsereport that contemneth a vile person but honoureth them that feare God and keepeth his couenant though it be to his owne hinderance and giueth not his money vnto vsury nor taketh reward against the innocent euen this man shall dwell in the Lords tabernacle and rest in his holy mountaine and shall neuer be remoued Psal 15. 1 c. and 24 3. c. They that trust in the Lord shall be or are as mount Zion which cannot bee remooued but remaineth for euer Psalm 125. 1. Whosoeuer heareth of mee saith our Sauiour himselfe these words and doeth the same viz. not perfectly for that is not possible in this life but vprightly which therfore is placed before Note all the particulars following in Psal 15. 2. I will liken him to awise man which hath built his house vpon a rocke and the raine fell and the flouds came and the windes blew and beat vpon that house and it fell not for it was grounded on a rocke Mat. 7. 24. 25. I say vnto thee thou art Peter and vpon this rocke will I build my Church and the gates of hell shall not ouercome it Mat. 16. 18. All that the Father hath giuen vnto me shall come vnto me and he that commeth I cast not away Ioh. 6. 37. This is the Fathers will that sent me that of all that the Father hath giuen vnto me I should lose nothing but should raise it vp againe at the last day vers 39. Marie hath chosen the good part which shall not be taken away from her Luk 0 42. If ye do these things ye shall neuer fall 2. Pet. 1 10. This world passeth away and the lusts thereof but he that fulfilleth the will of God that is which endeauoureth sincerely to do it as before was shewed abideth euer 1. Ioh. 2. 17. This shall suffice for expresse scriptures Many other the like there are but I leaue them to the obseruation of the diligent reader Touching other arguments First the immutable constancy of God confirmeth the certainty of the inheritance of Gods children God is not as man that he shold lie neither as the Sonne of man that he should repent hath he said and shall he not doe it and hath he spoken and shall he not accomplish it Num. 23. 19. 1. Sam. 15. 29. My counsell shall stand and I will doe whatsoeuer I will c. I haue purposed and I will doe it Isai 46. 10. 11. Whom he loueth he loueth to the end Ioh. 13. 1. The gifts and callings of God are without repentance Rom. 11. 29. God is faithfull 2. Thes 3. 3. With God is no variablenesse nor shadow of turning Iames 1. 17. He is faithfull that hath promised Heb. 10. 23. Secondly in respect of Gods promise in respect of Gods â—ath in respect of the earnest and pledge of Gods spirit giuen vnto vs to seale vs to the day of redemption in respect of the great price that Christ hath giuen and God the father hath receiued for this inheritance for vs all that are Gods children in respect of Christs former prayer for it Ioh. 17. 20. which God the father alwaies heareth Ioh. 11. 22. and 42. and in respect also of his daily intercession in the behalfe for vs at the right hand of God Rom. 8. 34. it standeth not onely vpon the mercie of God to make this their inheritance certaine but also vpon his righteousnesse 2. Thes 1. 7. Heb. 6. 10. Thirdly the children of God all and euery one are the members of Christs body as before hath beene shewed As therefore it is impossible for any power to take away any member of Christs glorified body in heauen so is it impossible for any power to take away any member of his mysticall body in earth The souldiers that brake the bones of the two theeues that were crucified with Christ could not for their liues break the bones of Christ because it was written Not a bone of him shall bee broken Iohn 19. 33. 36. Could not a bone of his naturall body be broken by the malice and violence of all his aduersaries armed with the power of hell it selfe and that because the Scriptures had said in one place that a bone of him should not bee broken How then shall it bee possible for any member of his mysticall body coupled together by the eternall and all powerfull spirit to be altogether taken away and depriued of that inheritance which God hath prepared for it especially sith the Scripture hath not in one place but in many places said that not one of them shall perish I might adde many other arguments for further confirmation of this certainty but because the next verse of my text offereth fit occasion to speake againe thereof therefore in the meane time I will content my selfe with these This notwithstanding I may further adde for the better amplification of the dignity of Gods children by this certainty of their inheritance viz. that thereby in pouerty they are made content in abundance they are sober and wary in the enmity of other against them they are couragious and magnanimous and in afflictions they are cheerfull and comfortable By all hitherto said of this inheritance who seeth not the exceeding dignity and most honorable condition of the children of God On the contrary as the state of the children of God is the better by their freedome from the condemnation beforespoken of although they should neuer come to this great inheritance so the state of all naturall and wicked men is the more base the more vile the more wofull and the more fearefull because though it were possible they should not be so condemned as before we heard they shall be yet they shall haue no part of this inheritance but shall be vtterly cast out and excluded Genes 21. 10. Reuel 22. 15. to whom it shall be said whatsoeuer they shall plead for themselues from their great workes of prophecying in Christs name and casting out diuels in his name c. I neuer knew you Depart from me ye that worke iniquity Mat. 7. 22. 23. and 25. 12. Thus much of this inheritance and of the benefits of the children of God in the life to come CHAP. XXVII Of the peace of conscience in the children of God ALthough I haue heretofore spoken of diuers singular benefits of the children of God both for this life and the life to come yet there remaineth one more of great price and excellency without which all the former spoken of for this life or for the life to come enjoyed in this life are of lesse reckoning This is peace of conscience accompanied with exceeding ioy of this the Apostle speaketh as of a fruit of forgiuenesse of sinnes and iustification
to make his house like the house of Ieroboam the sonne of Nebat that made Israel to sinne and like the house of Baasha the sonne of Ahijah because of the prouocation wherewith hee had prouoked and made Israel to sinne and touching Iezebel who for Ahabs sake had commanded to put Naboth to death that the dogges should eat her by the wall of Izreel and further that the dogges should eat him of Ahabs stocke that died in the Citie and that the fowles of the field should eat him that should die in the field As I say the Lord had threatned all this for the innocent blood of Naboth euen of poore Naboth that had but one vineyard to so great a King and Queene as Ahab and Iezebel were 1. King 21. 21. c. so was not all performed accordingly partly 1. King 22. 38. and partly 2. King 9. 35 As the Lord from time to time by Ieremiah had threatned captiuitie and desolation to the Iewes partly for their other sinnes partly for their hard dealing with him so was not all performed As our Sauiour threatned to make Ierusalem desolate not only for her great contempt and obstinacie generally in that he hauing laboured to gather her children together as an hen gathereth her chickens they would not for all that be so gathered together but also particularly because they had killed the Prophets and stoned them which had beene sent vnto them Mat. 23. 37. so was it not performed in due time and is not that citie desolate as touching the habitation of the lewes to this day and are not the Iewes more scattered heere and there thorow all countries vpon the earth then any other nation whatsoeuer As the Lord had commanded Moses to write in a booke the vtter destruction of the Amalâ—kites and that the Lord would haue euerlasting warre with them till they should bee confounded so did hee not remember this booke of remembrance 400. yeeres against after-generations when all men thought it to haue beene so raked vp in dust that it should neuer haue beene reuiued Did not the Lord for execution of that which he had written before raise vp Saul telling him that he remembred though all other had forgotten and did not so much as dreame of any such thing what Amalek had done to Israel how they had laid wait for them in the way as they came vp from Egypt a worthy thing to bee considered by all such as securely sleepe in their old sius long sithence committed Note because God doth not speedily execute sentence Eccl. 8. 11. and therefore straightly commanding him to goe and to smite Amalek and to destroy all that pertained vnto them hauing no compassion on them but slaying both man and woman both infant and suckling both oxe and sheepe both camell and asse 1. Sam. 15. 2. 3. As the Lord threatned by the mouth of Zechariah the son of Iehoiada when he was most wickedly and vnkindly put to death by Ioash whom Iehoiada the father of Zechariah preserued when all his other brethren were murdered and aduanced to the kingdome of Iuda as I say the Lord threatned by the said Zechariah at the time of his stoning to death that the Lord would looke vpon his death and require it so did not the Lord indeed looke vpon it and require it For did he not send a fourefold iudgement vpon Ioash and his people in that behalfe First when the yeere was out Aram came against him and against Iudah and Ierusalem and destroied all the Princes of the people sending the spoile of them to the King of Damascus Yea though the army of Aram were but asmall company yet did not the Lord deliuer a very great army of loash into their hands Secondly did not he being left by the Aramits fall into great diseases Thirdly did not his owne seruants so thirst after his blood that though they saw his diseases to signifie hee would not liue long yet they could not stay till he died of them but conspired against them for the blood of the children of Iehoiada the Priest not so much respected by them as they were directed by God to reuenge it and slew him on his bed Fourthly when he was so slaine is it not noted that they buried him indeed in the cily of Dauid but for his dishonour not in the Sepulchre of Kings 2. Chron. 24. 21. c. Not to trouble the reader with too many examples I will adde but one more of the performance both of Gods promise and also of his threatning as well in the life to come as before wee haue heard the same by the former examples to haue beene performed in this life For how doth our Sauiour describe his last sentence in the day of iudgement Doth he not giue this the reason why hee placed the sheepe on his right hand and pronounced them blessed and bade them inherit the king dome prepared for them from the foundations of the world viz. that when hee was hungry they had giuen him meat when he thirsted they had giuen him drinke when he was a stranger they had lodged him when he was naked they had cloâ—hed him when he was sicke they had visited him when he was in prison they had come vnto him And when they are described to reply when they had seene him so and so and when they had done so and so vnto him doth not our Sauiour answer Verily I say vnto you inasmuch as yee haue done it vnto one of the least of these my brethren ye haue done it vnto me Doth hee not in like ma merset downe the reason of his sentence aâ—ainst the goats placed on his left hand and condemned to euerlasting fire prepared for the dineil and his angels viz for that he had beene hungry and they had giuen him no meat hee had beene thirsty and they had giuen him no drinke he had beene a stranger and they had not lodged him c. And when they are there produced as replying When saw we thee thus thus and did not thus thus vnto thee doth not our Sauiour returne this answer Verily I say vnto you Inasmuch as ye did it not to one of the least of these ye did it not to me Mat. 25. 34 c. Do not these things further demonstrate the excellent state of Gods children Do we not heereby see in what grace and fauour they are with God What greater interest can there be what sweeter fruit then the reward of the kindnes that is shewed vnto the children of God what heauier losse what sharper sauce then the iudgements of God vpon them that shew any vnkindnesse vnto the children of God Though they perhapssee no benefit for the present but rather may seeme to impaire their outward state yet in the end they shall find that in respect whereof they shall thinke wharsoeuer cost they haue bestowed vpon the children of God to be the best bestowed money that euer they laid out in all
their liues Though these viz. that disgrace otherwise wrong the children of God escape a while vnpunished seeme to laugh in their sleeues and to shew their faces in all companies plesantly with Agag to say in their harts as he spake with his tongue Truly the bitternes of death is past 1. Sa. 15. 32. yetwofull without repentance shall their reward be at the last when they shal find that they had beene better the greatest the proudest and mightiest of them all to haue bitten their fingers ends to the bones to haue eaten the flesh from their armes or to haue gone a thousand miles of an errand that on their bare feet all the while vpon thornes then to haue done any hurt to the least to the poorest and to the meanest of Gods children Last of all the more any king rewardeth any kindnesse done to any of his children or punisheth any indignitie offred vnto them the more hee sheweth himselfe to regard such as haue receiued such kindnesse or met with such indignity and the more hee doth grace and honour them before his people that see his rewards vpon such as haue shewed that kindnesse or that heare of his seuerity against such as haue offred that indignitie I conclude therefore the like of the dignity and honourable state of the children of God in respect of his gracious promises made and performed to any that shew but the least kindnesse towards the least of his children as likewise in respect of his indignation threatned and executed vpon all that doe any of them any wrong Thus much for this point and thus much also for all the arguments whereby I thought good to lay foorth the doctrine of the dignitie of Gods children CHAP. XXXI Of the vses of the former doctrine concerning the dignity of Gods children IT remaineth now according to my order before insinuated in the beginning of the fourth Chapt. that I shew the vse of all the doctrine hitherto handled concerning the dignity of Gods children These I will only touch and as it were but point at with the finger leauing the further inlarging of them to the better consideration of the reader as also of such as shall haue occasion more to apply and presse them then it is fit for me to doe in this Treatise Thesevses are generally of two sorts viz. either common to all euen to the wicked as well as to the children of God or speciall either to the wicked alone or to the godly alone Touching common vses this doctrine first of all serueth to correct the base opinion that most men haue conceiued of the children of God and to teach vs to thinke and esteeme of them according to those things before spoken All men for the most part regard men more according to their state in the world that is according to their riches to their honour and credit with great men in the world to their power and authority for doing of worldly matters All men I say for the most part doe more regard men according to these things then according to their adoption according to their graces whereby they shew foorth their adoption and according to that estimation in which the said graces accompanying adoption doe declare them to be with God himselfe Neither is this the fault onely of naturall men such as are not the children of God themselues but euen sometimes of them that are themselues regenerated and sealed with the spirit of adoption euen they I say doe not so regard one another as they ought to doe in respect of their adoption yea the children of God doe often times thinke the more basely of themselues and are the more deiected in their owne hearts because they are so little regarded by other But sith wee haue heard before how honourable their state and condition is and how God hath most highly dignified and aduanced them why should they not be so regarded of other Why should they not so esteeme of themselues Not any whit to puffe themselues vp and to make themselues to set vp their bristles as it were with contempt against any other but rather to comfort themselues the more against such contempt disgrace and indignity as they meet with in the world at the hands of other This vse the Apostle Iames commendeth when hee exhorteth not to haue the faith of our Lord Iesus Christ in respect of persons or to esteeme of men according to their ccstly apparell or outward countenance which they did beare in the world but according to their riches of faith and according to their in heritance in the kingdome which God hath promised to them that loue him Iames 2. 1. c. Vnder this opinion I comprehend also loue of the heart and honour of the outward man agreeable to the said opinion For so much Iames signifieth in the placâ— before alleged by hauing the faith of Christ inrespect of persons which appeareth plainly by his words immediately following viz. For if there come into your company saith hee a man with a gold ring and in good apparell and there come in also a poore man in vile raiment and ye haue respect vnto â—im that weareth gay clothing and ye say vnto him Sit thou heere in a good place and sâ—y vnto the poore Stand thou heere or Sit heere vnder my footstoole These words I say of the Apostle doe plainly shew that hee reprooueth not only a base opinion inwardly of the children of God but also the outward abasing and disgracing of them by preferring men before them according to their riches and costly apparell c. And this Iames wrote not to heathen men nor to meere naturals but to them whom God of his owne will had begotten with the word of truth to bee as the first fruits of his creatures chap. 1. 18. thereby shewing that it is a fault not onely amongst the men of the world too lightly both in their iudgments and in their affections and also in their outward carriage to regard the children of God but also in them that are of the same father and haue the same in hert ance And this indeed in these daies is a fault not onely amongst prophane men that contemne all goodnesse nor amongst Papists and professed Atheists but also amongst professors themselues euen of the best sort viz. too much to esteeme the gay men of the world and such as are gentlemen borne and haue good estates in the world though they bee neuer so wicked and vngodly and despisers of all grace and too basely to esteeme and too little to regard the most apparant children of God knowen to bee vertuous and shewing many tokens that they are turned from darknesse to light and from the power of Satan vnto God and haue receiued â—orgiuenesse of sinnes and inheritance among them which are sanctified by faith in Christ Acts 26. 18. Whom a king will honour all his subiects also honour much more Therefore it is said that when Ahashuerosh promoted Haman
him in his owne person and in that glory where unto now he is aduanced Ioh. 17. 24. Father I will that they which thou hast giuen me be with me euen where I am that they may behold my glorie viz. the glory of his mercie grace and goodnes more then euer before they had done as well as the glorie of his person and iustice The wicked and reprobate shall behold the glory of his persoÌ„ and heare and feele the glory of his iustice that is his glorious iustice not to their comfort but to their woe and no otherwise then as malefactors behold the faces of the Iudges and all their solemnity wherein they sit at our assises heare there sentences and finally so shall they see and heare these things that they shall wish as we haue heard the hilles and mountaines to fall vpon them to hide them from his presence But the children of God shall behold him as their Sauiour to their vnspeakeable ioy and comfort Yea how great their ioy and comfort shall be by this sight appeareth by that delight that men take in the sight of mortall Princes by that desire and ioy that many had to see Christ in his basenes the wise men Mat. 2. the shepheards and Simeon Luc. 2. Zacheus Luk. 19. and the Grecians Ioh. 12. as also by that before spoken in Chap. 26. of Peter Iames and Iohn being so rauished with the sight of the glorious transfiguration of Christ in the mouÌ„taine that forgetting themselues to haue beene then clothed with their naturall mortall and vile bodies they could haue beene contented and did indeed desire to haue dwelt there for euer If all these tooke such delight in these sights how comfortable how sweete how pleasant how ioyfull shall this sight of Christ Iesus be thus to see him not as sometime hee was in his basenes but as now he is in his glory In respect of this sight all the sight that wee haue here is not so much as the sight of the blindman when Christ had begunne so to open his eies that he said bee did see men walke like trees Mark 8. 24. Our sight here touching this obiect thereof is no better then the sight of Isaak Iacob and Eli when they were old and when their eies were so dimme that they tooke as we say hob for nob one for another yea that they could not discerne any man but either by his speech or by asking who he was What shall I say more Touching this sight let vs remember what the Queene of Sheba said of the report she had heard of Salomons wisdome in her owne Country and of that which she found by her owne experience For when she had seene all Salomons wisedome and the house that bee had built and the meat of his table and the sitting of his seruants and the order of his Ministers and their apparell and his drinking vessels and his burnt offerings that hee offered in the house of the Lord shee was greatly astonied and said vnto the King It was a true word that I heard in my owne Land of thy sayings and of thy wisdome Howbeit I beleeued not this report till I came and had seene it with mine eies But loe the one halfe was not told me c. 1. King 10 45. 6. 7. In like sort it may bee said of this sight and of all the rest of our future state aâ—d condition which we shall enioy when we shall at his appearing be made like vnto him and see him as he is For flesh and blood doth not beleeue neither can beleeue that that is said in the written word of these things yea hee that hath the most faith doth hardly beleeue all that is written at least though hee beleeue at sometimes yet at other times this faith is much exercised with doubts especially for applying these things to himselfe yet all is most true that we heare in this land of our pilgrimage of these things of our likenes vnto Christ and of our seeing him as he is but loe the one halfe of them is not told vs neither in the Scriptures because indeed we are not capable thereof neither much lesse by our ministers not onely because of the negligence of many but also because of want of vnderstanding in the most yea euen in the best concerning these things For if Paul concerning these things as well as concerning other mysteries could say of himselfe as well as of other wee know in part and see through a glasse darkely And againe Now I know in part how much more alasse may we poore and silly ministers in respect of him make the like confession of our seeing and knowing these high and future mysteries but in part O Christian readers let these things comfort vs in all our troubles In the mids of our afflictions let vs so consider of these things that as Peter speaketh of those to whom hee did write so we may feele our hearts to leape for ioy within vs so the word doth signify and to reioice with ioy vnspeakeable and glorious 1. Pet. 1. 6. 8. When the virgin newly conceiued with Christ visited her cousin Elizabeth the wife of Zachariah about 6 moneths gone with Iohn Baptist it is said that the babe viz. Iohn Baptist did leap or spring in the wombe of Elizabeth at the salutation of the virgine Luk. 1. 41. and 44. As that babe by the secret worke of Gods spirit did so leape and spring at the salutation of the virgine so newly conceiued with Christ afterward to bee borne in the forme of â seruant yet a redeemer of the elect so and much more let our hearts leape and skippe as it were in vs so often as we heare of this last warning of Christ in glory for perfecting of the whole worke of mans redemptions and of this our seeing him as he is Yea let vs the more reioice because this sight is not for a day or for a yeere or sor many yeers but for euer and euer As this world passeth away so also doth euery lust thereof euen the lust of the eies as well as the lust of any other member 1. Ioh. 2. 17. yea much sooner But this sight now spoken of is an euerlasting sight Lest vs therefore account of all worldly sights in respect of this but as of toies and bables more fit for children then for men yea for fooles then for them that are wise and of any vnderstanding Thus much of the confirmation of our former future likenes vnto Christ by this our seeing him as he is CHAP. XXXVI Of euery mans purging himselfe in whom there is the former hope THe words remaining are these Euery one that hath this hope in him purgeth himselfe as he is pure This as I said is an effect of our knowledge of our future likenesse vnto Christ viz. that euery one that so certainly hopeth for those things purgeth himselfe illustrated by the patterne according to which euery one that hath the